Guest guest Posted August 31, 2001 Report Share Posted August 31, 2001 Hi Dharma, The word "Amrita" is being used in two different ways here and has different meanings and different context. The term Amrita does literally refer to the "Nectar of Immortality". However, the "Amrita" that drips down from techniques similar to Kechari Mudra is not the same as Amrita Nadi. Mrityu in Sanksrit means "Death". Amrita refers to the "Nectar that makes one Deathless or immortal. If you add an A in Sanskrit to a word, it takes on the opposite meaning. For example Shok means "Grief". By adding an A in front of the word it becomes Ashok or Ashoka which means "Beyond Grief". Bhaya means "Fear", so Abhaya becomes "Without Fear, " etc. The word "Amrita" has many different uses and many contexts. For example, I was born in Amritasar which is a city in Punjab famous for the Golden Temple of the Sikh religion. The Amrita Nadi that we speak about is also sometimes called Jiva Nadi and also Para Nadi. Sri Ramana pointed out that this is a continuation of the middle nerve - Sushmana - which rises from the base of spine and goes to the brain center (Sahasarara). When the Kundalini travels upwards, prana is withdrawn from all over, resulting in the loss of body consciousness but not consciousness. Along the upward route many superconscious experiences, visitations to celestial regions, etc. can take place. This is the yogic path. When the Kundalini travels upwards the middle nerve with the mind indifferent to all experiences and reaches the brain center, then, if by Grace one is allowed to surrender completely and totally, the Shakti along with the mind (the mind being one manifestation of it) enters the Amrita Nadi, which is a continuation of Sushmana (There is no question here of nectar or anything as one is totally beyond body consciousness both gross and subtle). The upward travel of Shakti from Muladhara to Sahasarara is the yogic path. After having reached Sahasarar, the Descent of the Shakti and the Mind from the Brain Center and merging into the Spiritual Heart is the Jnana Path. Upon this entry into Amrita Nadi (Para Nadi), the Shakti and the mind are irresistibly pulled towards the Spiritual Heart. With the conscious merging of the mind and Shakti in the Heart, There is Total, Complete, and Full Self- Recognition. Pure Consciousness, Pure Self Awareness, Pure Being are some of the words to describe it. It really cannot be described as an object or an objective experience. It Is the Only Subject. Love to all Harsha Dharma [deva] Friday, August 31, 2001 1:11 AM Re: RE: [RamanaMaharshi] Digest Number 316 Hi Harsha, I'm seeing the word _amrita_ used in two ways here, 1) the Amrita Nadi: >Yes, Rob. I have not read the book but am familiar with Amrita Nadi through >personal experience. Amrita Nadi connects the Yogis and Jnanis. It is >through Amrita Nadi that the Yogi becomes a Jnani. This is why it is often >said that the "Spiritual Heart" is beyond Sahasarara. The Kundalini Shakti >after reaching Sahasarara, can with grace enter the Amrita Nadi and descend >into the frontal "Spiritual Heart" which attracts like a Huge Magnet, the >ultimate black hole, and sucks in the mind, the Shakti, and the whole >universe. Self Alone Shines As Being, Whole, Utterly Complete, Clear, Seeing >snip< and 2) the nectar or elixir that "trickles down from the sahasrara," according to Muktananda. He says it is sweet and like milk, he calls it nectar of the moon. He relates its production to movements of the tongue, especially khechari mudra. And he has a great deal to say about its many wondrous properties. Wim says it is the cerebro-spinal fluid and comes from the ventricles: >Wim: >I had an extraordinary increase in >the amount of cerebro-spinal fluid. Eventually I could not disperse the >nectar / ambrosia fast enough, there was too much of it to come down >sufficiently from the ventricles into my throat, my meninges swelled up and >eventually a severe headache resulted as well an extreme tiredness >throughout my body. >snip< > >May the elixir of divinity flow freely throughout all of us. >Soma, nectar, ambrosia, amrita, elixir of the gods, it's all the same >stuff..., when mortality concerns are overcome, one lives in and off amrita. Would you comment on these uses of the word, Harsha? THanks! Love, Dharma Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 31, 2001 Report Share Posted August 31, 2001 Hi Harsha, > The word "Amrita" is being used in two different ways here and has >different meanings and different context. The term Amrita does literally >refer to the "Nectar of Immortality". However, the "Amrita" that drips down >from techniques similar to Kechari Mudra is not the same as Amrita Nadi. > > Mrityu in Sanksrit means "Death". Amrita refers to the "Nectar that >makes >one Deathless or immortal. If you add an A in Sanskrit to a word, it takes >on the opposite meaning. Of course! I forgot about that. Same as in Greek: for instance, "asymptomatic." >snip< >The word >"Amrita" has many different uses and many contexts. For example, I was born >in Amritasar which is a city in Punjab famous for the Golden Temple of the >Sikh religion. Yes, I see how the word could be used in various contexts - thank you! > The Amrita Nadi that we speak about is also sometimes called Jiva >Nadi and >also Para Nadi. Sri Ramana pointed out that this is a continuation of the >middle nerve - Sushmana - which rises from the base of spine and goes to the >brain center (Sahasarara). When the Kundalini travels upwards, prana is >withdrawn from all over, resulting in the loss of body consciousness but not >consciousness. Along the upward route many superconscious experiences, >visitations to celestial regions, etc. can take place. This is the yogic >path. When the Kundalini travels upwards the middle nerve with the mind >indifferent to all experiences and reaches the brain center, then, if by >Grace one is allowed to surrender completely and totally, the Shakti along >with the mind (the mind being one manifestation of it) enters the Amrita >Nadi, which is a continuation of Sushmana (There is no question here of >nectar or anything as one is totally beyond body consciousness both gross >and subtle). The upward travel of Shakti from Muladhara to Sahasarara is the >yogic path. After having reached Sahasarar, the Descent of the Shakti and >the Mind from the Brain Center and merging into the Spiritual Heart is the >Jnana Path. Would you elaborate on this distinction between the yogic path and the Jnana Path? Thanks! Love, Dharma Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 31, 2001 Report Share Posted August 31, 2001 , Dharma <deva@L...> wrote: > Hi Harsha, > > > The word "Amrita" is being used in two different ways here and has > >different meanings and different context. The term Amrita does literally > >refer to the "Nectar of Immortality". However, the "Amrita" that drips down > >from techniques similar to Kechari Mudra is not the same as Amrita Nadi. > > > > Mrityu in Sanksrit means "Death". Amrita refers to the "Nectar that > >makes > >one Deathless or immortal. If you add an A in Sanskrit to a word, it takes > >on the opposite meaning. > > Of course! I forgot about that. Same as in Greek: for instance, > "asymptomatic." > > >snip< > >The word > >"Amrita" has many different uses and many contexts. For example, I was born > >in Amritasar which is a city in Punjab famous for the Golden Temple of the > >Sikh religion. > > Yes, I see how the word could be used in various contexts - thank you! > > > The Amrita Nadi that we speak about is also sometimes called Jiva > >Nadi and > >also Para Nadi. Sri Ramana pointed out that this is a continuation of the > >middle nerve - Sushmana - which rises from the base of spine and goes to the > >brain center (Sahasarara). When the Kundalini travels upwards, prana is > >withdrawn from all over, resulting in the loss of body consciousness but not > >consciousness. Along the upward route many superconscious experiences, > >visitations to celestial regions, etc. can take place. This is the yogic > >path. When the Kundalini travels upwards the middle nerve with the mind > >indifferent to all experiences and reaches the brain center, then, if by > >Grace one is allowed to surrender completely and totally, the Shakti along > >with the mind (the mind being one manifestation of it) enters the Amrita > >Nadi, which is a continuation of Sushmana (There is no question here of > >nectar or anything as one is totally beyond body consciousness both gross > >and subtle). The upward travel of Shakti from Muladhara to Sahasarara is the > >yogic path. After having reached Sahasarar, the Descent of the Shakti and > >the Mind from the Brain Center and merging into the Spiritual Heart is the > >Jnana Path. > > Would you elaborate on this distinction between the yogic path and the > Jnana Path? Thanks! > > Love, > Dharma Namaste All, IMO Jnana, advaita, is the path of enquiry and formless meditation, proceeding to nirvikalpa samadhi. The path of Yoga, infers duality or something to be joined. Also yoga tends to be a system of mental constructs and models, mantras and yantras. Proceeding to savikalpa samadhi, and the Brahmaloka. This does not presuppose that some yogis take the jnana path finally........ONS.....Tony. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 31, 2001 Report Share Posted August 31, 2001 Dharma [deva] Hi Harsha, Would you elaborate on this distinction between the yogic path and the Jnana Path? Thanks! Love, Dharma ***************************** Dear Dharma, The sages say that Yoga and Jnana are two aspects of the same path. For most aspirants these paths interweave and intermingle. The Yogic perspective typically emphasize the focusing of consciousness on energy centers and moving the Kundalini Shakti upwards through the Sushmana (central channel), using various means, to merge in Samadhi at the Sahasarara. Yogic techniques are based on methods involving a focus on breath (prana), light, and sound as these are manifestations of the Shakti. The Jnana path emphasizes focusing consciousness directly on itself rather than go through intermediaries such as methods and techniques such as focus on light, sound, chakras, etc. In the Jnana perspective, Consciousness is used as an instrument to investigate itself. The Jnana perspective is more subtle as it does not advocate "doing" or "practicing" something tangible in the traditional sense. Neither does the Jnana path advocate against "doing" or "practicing". The teachings of Jnani Sages such as Sri Ramana are subtle and spiritual maturity is needed to grasp them. Otherwise, such teachings can be misunderstood and misinterpreted. By the way Tony, it is well known that Shankracharya, the great nondual Advaitic Sage wrote hymns to the Mother Goddess. Love to all Harsha Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 31, 2001 Report Share Posted August 31, 2001 , "Harsha" <harsha-hkl@h...> wrote: > > Dharma [deva@L...] > > Hi Harsha, > Would you elaborate on this distinction between the yogic path and the > Jnana Path? Thanks! > > Love, > Dharma > ***************************** > Dear Dharma, > > The sages say that Yoga and Jnana are two aspects of the same path. For > most aspirants these paths interweave and intermingle. > > The Yogic perspective typically emphasize the focusing of consciousness on > energy centers and moving the Kundalini Shakti upwards through the Sushmana > (central channel), using various means, to merge in Samadhi at the > Sahasarara. Yogic techniques are based on methods involving a focus on > breath (prana), light, and sound as these are manifestations of the Shakti. > > The Jnana path emphasizes focusing consciousness directly on itself rather > than go through intermediaries such as methods and techniques such as focus > on light, sound, chakras, etc. In the Jnana perspective, Consciousness is > used as an instrument to investigate itself. The Jnana perspective is more > subtle as it does not advocate "doing" or "practicing" something tangible in > the traditional sense. Neither does the Jnana path advocate against "doing" > or "practicing". > > The teachings of Jnani Sages such as Sri Ramana are subtle and spiritual > maturity is needed to grasp them. Otherwise, such teachings can be > misunderstood and misinterpreted. > > By the way Tony, it is well known that Shankracharya, the great nondual > Advaitic Sage wrote hymns to the Mother Goddess. > > Love to all > Harsha Namaste Harsha, Sankara also said Bhaja Govindam but then look at the audience. He was setting examples for lesser aware people to follow......ONS...Tony. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 15, 2001 Report Share Posted September 15, 2001 Tony & Friends, > Sankara also said Bhaja Govindam but then look at the audience. He was > setting examples for lesser aware people to follow. So are we, Tony. yours in the bonds, eric , "Tony O'Clery" <aoclery> wrote: > , "Harsha" <harsha-hkl@h...> wrote: > > > > Dharma [deva@L...] > > > > Hi Harsha, > > Would you elaborate on this distinction between the yogic path and > the > > Jnana Path? Thanks! > > > > Love, > > Dharma > > ***************************** > > Dear Dharma, > > > > The sages say that Yoga and Jnana are two aspects of the same > path. For > > most aspirants these paths interweave and intermingle. > > > > The Yogic perspective typically emphasize the focusing of > consciousness on > > energy centers and moving the Kundalini Shakti upwards through the > Sushmana > > (central channel), using various means, to merge in Samadhi at the > > Sahasarara. Yogic techniques are based on methods involving a focus > on > > breath (prana), light, and sound as these are manifestations of the > Shakti. > > > > The Jnana path emphasizes focusing consciousness directly on > itself rather > > than go through intermediaries such as methods and techniques such > as focus > > on light, sound, chakras, etc. In the Jnana perspective, > Consciousness is > > used as an instrument to investigate itself. The Jnana perspective > is more > > subtle as it does not advocate "doing" or "practicing" something > tangible in > > the traditional sense. Neither does the Jnana path advocate against > "doing" > > or "practicing". > > > > The teachings of Jnani Sages such as Sri Ramana are subtle and > spiritual > > maturity is needed to grasp them. Otherwise, such teachings can be > > misunderstood and misinterpreted. > > > > By the way Tony, it is well known that Shankracharya, the > great nondual > > Advaitic Sage wrote hymns to the Mother Goddess. > > > > Love to all > > Harsha > > Namaste Harsha, > > Sankara also said Bhaja Govindam but then look at the audience. He was > setting examples for lesser aware people to follow......ONS...Tony. Quote Link to comment Share on other sites More sharing options...
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