User:Visarga/Upaya

vikalpas: the objects of the mind; the basic unity of differentiation at the mental level; qualia packets {P06438}

buddhi looks at the large picture (understanding the world); ahamkara looks at the small picture (ego); manas is a pattern-recognition system, an interface between the external reality and our conceptual mind, oriented for finding pleasure and avoiding pain {P06437}

techniques passing from anavopaya to shaktopaya dynamically: mantra yoga, the mindfulness of the pauses between breaths {P06435}

the three upayas - riding a bicycle analogy; at first we have to pay attention to keep our balance; then we can ride and admire the scenery too; {P06434}

anavopaya: the essential technique is that lower tattvas are dissolved back into higher ones and finally, into pure consciousness; the objects of the senses are dissolved into the sense functions; senses are dissolved into thought; thought dissolved into consciousness {P25434}

shambavopaya: intense focus on pure consciousness {P25431}
shaktopaya: using a single thought as a springboard to go beyond thought {P25431}

anavopaya: it is necessary to find a mentor; we have to cope with intense, sometimes, subtle and sophisticated states; the teacher is a facilitator of our own self development {P06321}

anavopaya: the capacity to work in the world in the spirit of producing quality and excellence {P06318}
anavopaya: turn the attention inward and stabilize it there in the context of the complex inner world; as a result we become aware of the pulsation of spanda {P06318}
anavopaya: learn about integrating practice in the daily life and making daily life a part of our practice; it is a process of opening up towards the creative energy of Life Itself {P06318}

anavopaya: traditionally it involved rituals, ceremonies, disciplinary rules, dietary restrictions {P06317}

effort in upayas: in the beginning the individual effort predominates; then, a shift in focus comes; the effort is still there, but it acquires a quality of effortlessness in the context of a deeper awareness; the highest is always present in the lowest, and the potential for the lowest is always present in the highest {P06311}

the point of the spiritual work is to dissolve all boundaries; to recognize the infinity that is our own awareness {P06310}
each upaya completely interpenetrates the other three; there is no break, no divergence; they are not successive but simultaneous, perpetually present {P06310}

anavopaya: practice is like a service we perform {P06309}
shaktopaya: practice here is seen as sacrifice; dissolution of boundaries and limitations; an opening towards the fire of our pulsating energy {P06309}

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shambavopaya: practice is total surrender; equanimity; nonduality {P06309}

anavopaya: we are learning pranayama, chakra work; releasing tensions, opening the way for our inner creativity; more of our awareness moves inside, in our center {P06308}
shaktopaya: here we observe the vitality of the energy {P06308}

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shambavopaya: total atunement and participation into the pulsating energy (spanda); a flash of recognition of the unity of all that is {P06308}

anavopaya: the focus is on doing; it uses a physical environment {P06307}
shaktopaya: the focus is on knowing; it uses the intellectual and emotional environment {P06307}
shambavopaya: the focus is on pure awareness {P06307}

anavopaya: all three malas are active in their body {P21833}

shaktopaya: others can't get to non-dual cognition spontaneously, or by studying agama, or with the help of a guru -> they need to practice bhavana {P21831}
shaktopaya: alternatives to bhavana: dhyana (or yoga), japa, vrata, yaga, homa {P21831}
shaktopaya: here, the practice of the six yogas is not necessary: pranayama, dhyana, pratyahara, tarka (study) and dharana (concentration), samadhi {P21831}

shaktopaya: a guru in a physical body is indispensable; in this context, the chief role of the guru is to reveal the knowledge of agama {P21830}
shaktopaya: in reality, the knowledge is self revealed, self emergent, from within {P21830}
shaktopaya: according to the purity of buddhi there are three levels of aspirants {P21830}
shaktopaya: the ones who have buddhi perfectly pure can reach nonduality from within, without external aid {P21830}
shaktopaya: the ones who are somewhat inferior have to recourse to studying agama; they need a realized guru in order to do that {P21830}

sambhavopaya: the emergence of Self nature is a spontaneous awakening (suddha vidya) {P21829}
shaktopaya: there is a need for external factors in order to purify the buddhi {P21829}
shaktopaya: one factor is the study of agama - pure knowledge that exists externally as speech (vak) {P21829}

shaktopaya: bhavana is a sustained effort to experience nondual cognition; bhavana starts from an intuitive grasp of the nature of the Self; in this meditation the ego is perceived as false; this process is gradual, takes a long time and a lot of effort {P21828}

for those on anupaya and sambhavopaya the buddhi is pure and non-dual cognition is possible upon reception of the spiritual teachings; thus everything withing the field of the intellect undergoes tremendous change {P21827}
shaktopaya: ignorance is centered on buddhi; thus, buddhi must be purified {P21827}
shaktopaya: the use of bhavana for purification of dual cognition {P21827}

shaktopaya: even after the reception of grace, aspirants still do not gain non-dual perception of the world {P21826}

anavamala is manifested as residual impressions {P21825}
karma and mayiya mala are manifested as the body {P21825}
shaktopaya: the false experience of non-self must be eradicated; dualistic thinking must be overcome {P21825}

anavamala can be totally or only partially eradicated by grace {P21824}
shaktopaya: anavamala is not totally eradicated here and maiya and karma mala continue to exist; ignorance continues to exist {P21824}

shaktopaya: is based on jnana sakti {P21823}

sambhavopaya: by observing that all forms of shakti are nothing but an aspect of the pure self (Aham); with this the identity of Atman with Shiva {P21822}

sambhavopaya: is described by the enumeration of varnas {P21818}

sambhavopaya: shakti has a dual aspect - as pure light of subjectivity and as the objects of external reality; both are simultaneous {P21817}
sambhavopaya: the supreme light si Anuttara Cit, the A varna; then it expresses as AA (ananda) {P21817}

sambhavopaya: the self is revealed in gradual steps; the starting point is the supreme light (prakasa) {P21816}

anupaya: grace performs both purification and brings knowledge of Shiva's divinity; revelation of both Atman and his identity with Shiva {P21815}
sambhavopaya: grace only purifies the body, but the practitioner needs the help of a guru to arise knowledge of Shiva's divinity; revelation of Atman but not of identity with Shiva {P21815}

sambhavopaya: the aspirant dispenses himself of japa, tapas, pranayama, etc {P21814}
sambhavopaya: the aspirant is forced to seek the help of shakti {P21814}

anupaya: realization appears immediately as the disciple hears the sacred scriptures from his guru {P21812}

anupaya: grace is the force behind the realization {P21811}

in anavopaya the task is to uproot ajnana (illusion); here action is being performed in a dualistic way {P21810}

there is a preponderence of iccha,jnana and respectively kriya sakti on each upaya {P21809}
in sambhavopaya there is access to nonduality {P21809}
in saktopaya the duality of cognition must be turned in nonduality {P21809}

the trika sadhana does not adhere to a strict, inflexible order - on account of svatantriya as the grace of Shiva {P21808}

each upaya has a different number of malas: anavamala, anavamala maiya mala, anavamala maiya mala karma mala {P21807}

aspirants who's mallas are matured can receive grace in an intense form {P21806}

the variety of aspirants is based on the variety of ways the self-limitation is being assumed by Shiva in the act of creation; each beeing is a spirit atom, an "anu", individual and unique {P21805}

the aims of aspirants in the interim stage is not necessarily the same {P21804}

inability of aspirants to receive the descent of grace in an equal degree {P21803}
there are 3 degrees of intensity of grace: mild, medium and intense {P21803}
these differences influence how the spiritual path should be {P21803}