https://www.youtube.com/watch?v=HO90mG6MR00

https://www.medhajournal.com/gauging-the-message-by-the-messenger-are-you-a-hypocrite/

Waking into a dream... lucidity... is still dreaming.

who dreams?  who awakens?

There are two kinds of knowledge -- one that is taught to us by another (such as a teacher, friend or some other medium -- book, etc). Let us call this "external knowledge" or "indirect knowledge". 

The other is the knowledge that is directly known -- usually as a result of a regular and diligent practice of the method of our choice. Let us call this "internal knowledge" or "direct knowledge". 

I've seen many practitioners of spiritual arts scoff at the external knowledge because it is considered somehow inferior to the "directly" known, internal knowledge that is supposed to be the fruit of our (glorious/valiant/heroic/add your own adjective here) efforts. And yet, we would not have embarked upon the path of our choice if we didn't have an external source of knowledge to guide us throughout our journey. 

It is quite possible that some people, due to their karmic influence are easily able to enter into deep meditative states. But that may not result in full awakening, without proper initiation into the external knowledge. The reason being, when the deep meditative states (samādhi) are entered, there is no mind involved (or minimal mind is involved). While repeated immersion into these deep states can result in thinning of the modifications of the mind, the mind still remains functional once one exits from such states. 

In the vedantic tradition, the entry into samadhi is called "mano laya" (or pausing of the mind). This is considered an intermediate stage of spiritual evolution. Once the practitioner exits from the samadhi, the mind resumes its functioning (perhaps with not as much vim and vigor as it did prior, but it generally tends to gather steam and pick up from where it left off eventually). 

The only way to cause what in vedanta is called "mano nāsha" (mind cessation) is to deliberately and methodically work with the external knowledge (as taught by the teachers and texts) and go through a process of intellectual assimilation. The mind has four components, namely the ego, the thought field, the storehouse of memories and impression and the intellect. For knowledge to be integrated, it has to be worked on with the cooperation of the mind (ego-thought field-storehouse-intellect). 

Key among them is the intellect. Whatever the intellect identifies with, the ego will do its level best to protect/maintain that. If the intellect identifies with the body, the ego will strive to maintain that identification. If the intellect identifies with the mind, ego will strive to maintain that identification. Therefore, the intellect needs to come onboard with the process of spiritual development. Once the intellect is onboard, all the other components of the mind will follow its lead. So with the study and contemplation on the external knowledge using the intellect, the intellect needs to be convinced of its 'place' in the grand scheme of things.

When the intellect understands completely that it is merely a function of the mind, and that the mind is nothing but a process arising in awareness, the intellect will gradually relinquish its need to identify with anything. It might initially start by giving up identification with the body and the mind.

Typically the intellect latches onto the idea of being "The Non-dual Self/Awareness". And it is a far better proposition that being identified with the body/mind. Then the seeker wants to constantly abide in this "non-dual awareness". Of course, life usually has other plans, so the feeling of non-duality, and the feeling of duality keep coming and going, oscillating between the two phases at regular intervals. This leads to great frustration in the intellect of the practitioner. And then one day the realization occurs, that what we truly are, is aware of both the duality and non-duality that seems to arise in the mind.  And on that day, the intellect gives up completely, and the ego disappears, as it has nothing to defend anymore. This results in a fully non-grasping mind, essentially a mind that has ceased to operate as it used to before spiritual practice started. And therein is the direct knowledge or internal knowledge, which is nothing but that which is aware of both the apparent duality and non-duality. 

Because usually as beginners we start with a method, and then as time progresses, we go on to more methods (more in number, more in complexity, more in details), it is, therefore, natural to assume/expect that the "truth" can only be attainable by an immense feat of effort, which would entail some immensely complicated method (or combination of methods), and that, (methods and truth) are as of yet unattainable to us. 

The natural instinct is to think, "I'm not good enough for this...I don't deserve to know the truth, because I'm not disciplined enough/I've not put in enough time and effort into it yet/and or variations of such notions."

Also along with the above assumption, it is quite natural to expect that the Truth will be immensely complicated too. I mean, this is the truth behind our entire manifest universe of infinite complexity and variety...how can it less complicated than it's 'sum total'? It only has to be more. 

To exacerbate this, we also have an ecosystem around the spiritual teachings, being passed down through time which romanticize the truth as being a earth-shattering, sky-exploding fruit of extreme valor/labor/effort/etc etc. The truth is indeed is earth-shattering and world-exploding, but not because it is complicated. It is so because it is so simple, so simply ordinary that we never consider it as being the truth.

So when a friend of mine objected to the notion that we are all, already the truth (Self) and no effort is needed to "become" that, I had to ask this oft-repeated question. "How far do you have to travel, to become your Self? How long do you have to try, in order to become your Self?" 

The Self/True Nature/etc etc is right here and right now. There is no where to go, nothing to do to attain it from outside. All we have to do, is let go of the concepts and labels we cling to, and we'll find ourselves resting in our true Nature. 

I had consider myself grown a lot, and I had. I was stronger, smarter, and more productive than ever. So when the next year of college came around things started off very smoothly, but... they quickly came to a halt. I found myself in the same boat as my first year of college; in fact I had never really solved the issues, I had just tried to make the idealizations of success add something to life. So I ended up not doing so well, and left college on the pretense of medical leave. I resolved to make myself better so I could feel that success, for some reason i thought that if I could grasp onto some tangible success things would be better. So, with my older brother (once again), we both worked on our qualities more. More working out, more additions of good habits, complete removal of vices, etc. Yet the emptiness never went away, I was just working past it. I quickly realized as well, that this ambition to go from A -> B would kill me, given time.

So while keeping with the good habits, I came to trying to find the beauty in being 'A' and achieve inner peace. In a way, I found it. I realized the silent nature of reality and how when one stopped looking for the bright colors and merriment, they would notice the beauty that was already around them. It was truly a beautiful moment, one that rarely leaves me as well. Yet, I still found myself drawn to the mystical, and by chance I stumbled on the forum daobums. I lurked around for a day or two... then created an account. This was around February so no one was there to approve it, and I found myself searching for answers. By luck, I stumbled upon the feature to message users without a verified account and I started to ask users directly. The most notable of which being Dwai, who gave me valuable insights and corrected my misconceptions. To this day, I consider him a mentor of sorts...

I can't quite remember which came first, the messages on daobums, or me reading the works of Nan Huai Chin, but regardless I found myself fascinated by the ideas of Samadhi, Enlightenment, Siddhis, etc. It quickly became a large part of my life with frequent meditations and readings. It felt like I was finally approaching the final step. And while my older brother didn't approve much of my belief of "false reality", I quickly found myself believing in it through blind faith. Yet, after a month had passed I became disheartened by the lack of results.

So, I meditated even more frequently and went into periods of heavy seclusion. Where I would spend the day mostly meditating, with this habit going on for weeks. I remember feeling tired, focused, but also invigorated. I felt energetic sensations and the so on more and more. However, at some point, I realized I had been pushing myself and decided to take things more slowly. I reintegrated into life and things were pretty mellow. I ended up being idle for a bit, but it was in this period of idleness that I made many of my actual realizations. After which, I resumed my reading of various topics like the law of attraction, quantum physics, and ancient wisdom. I began to not just know but understand, and for brief moments I understood how time didn't exist and the true nature of reality; though it slowly slipped away. And then the void was no longer "the void" but the truth. I for once understood how blessed and lucky I was, how I was given everything I ever asked for and more. I began to see the union of everything and the truth of consciousness; with at many times when another spoke to me, it felt like I was talking to myself. Time started to stretch and dreams became like realities once again. The intensity of a pressure in the middle of my forehead began to evolve into pain and heavier pressure. All at once, the rigidity of the world began to fall away.

But these realization's... they made me truly dispassionate. I no longer see meaning to wealth, fame, looks, relationships, etc but I live surrounded in a world where thats all that matters. In some ways I wish i could be "normal" but I honestly can't find meaning in those things anymore. Right now... I'd want nothing more than to be alone and for once truly explore. So I feel it now, the moment for me to set off on a pilgrimage and explore in seclusion. To travel without home, to find gratitude when I have nothing, and to truly experience the walkway towards the truth.

Will my family, friends, and associates worry/blame/hate? Maybe... but I will at least let them know, and then I will be gone. I don't know how long it will be, only the universe/god knows the answer.

Tomorrow is my birthday, I'll be 20 then. The day after, May 20th 2020, is the day I'll make the final decision whether I leave or not.

If I leave, I must say that I really enjoyed talking with you all... I might still hop in from time to time but it seems like it will be a solo journey for a while.

On the other hand, who knows, maybe I won't go on the pilgrimage at all and this will be a post I look back to and we discuss. But I worry about that scenario (funny that I worry about leaving too),  as it feels like if I keep ignoring the things I know; I will eventually die. Maybe not physically, but this lifetime... would become a wait to the next rebirth.

• We start with manifesting a taiji ball between our two palms (like holding a beachball between our palms, in front of our chest for example). 
• After manifesting a taiji ball, the ball needs to be split into two. Now instead of holding a beachball, we have two basketball sized taiji balls, one in each palm (or for beginners split from a single basketball sized taiji ball into two softball sized taiji balls).
• Assign one ball the role of ‘Mother’ and the other ‘Child’. Now in a form like ‘long and short hand’,
•  in even stance (not bow and arrow), let the Mother lead and the child follow.
• From side to side it goes. If this is done correctly and the two balls are ‘talking’ to each other, the child ball (and therefore the hand attached to the child ball) will automatically start to follow the mother. After a few repetitions, reverse the roles of Mother and Child.
• After getting a proper grasp of the above, reverse the roles now, so that the mother drives the child (and switching roles). So instead of the child following the mother, the mother will drive the child. 

This kind of practice is very important in order to be able to do martial techniques, but also to be able to clearly be able to tell the substantial (mother) from the insubstantial (child).

The two distinct phases of the practice, work on using the yang power to manifest the yin power.  When the power manifests in application on the insubstantial side, it generates empty force or mysterious force!

Later on, the rotate oar meditation forms are empowered using this very concept of mother meditation.

The following video demonstrates how mother meditation can be practiced in a two-person context.

https://youtu.be/uchidfTPFVI

ओं केनेषितं पतति प्रेषितं मनः केन प्राणः प्रथमः प्रैति युक्तः ।
केनेषितां वाचमिमां वदन्ति चक्षुः श्रोत्रं क उ देवो युनक्ति ॥ १ ॥

oṃ keneṣitaṃ patati preṣitaṃ manaḥ kena prāṇaḥ prathamaḥ praiti yuktaḥ |
keneṣitāṃ vācamimāṃ vadanti cakṣuḥ śrotraṃ ka u devo yunakti || 1 ||

1. By whom willed and directed does the mind light on its subjects? By whom commanded does prana, the first, move? By whose will do men speak this speech? What Intelligence directs the eye and the ear?

श्रोत्रस्य श्रोत्रं मनसो मनो यद्वाचो ह वाचं स उ प्राणस्य प्राणश्चक्षुषश्चक्षुः ।
अतिमुच्य धीराः प्रेत्यास्माल्लोकादमृता भवन्ति ॥ २ ॥

śrotrasya śrotraṃ manaso mano yadvāco ha vācaṃ sa u prāṇasya prāṇaścakṣuṣaścakṣuḥ |
atimucya dhīrāḥ pretyāsmāllokādamṛtā bhavanti || 2 ||

2. It is the ear of the ear, mind of the mind, tongue of the tongue, and also life of the life and eye of the eye. Being disabused of the false notion, the wise, having left this body, become immortal.

न तत्र चक्षुर्गच्छति न वाग्गच्छति नो मनो न विद्मो न विजानीमो यथैतदनुशिष्यादन्यदेव तद्विदितादथो अविदितादधि |
इति शुश्रुम पूर्वेषां ये नस्तद्व्याचचक्षिरे ॥ ३ ॥

na tatra cakṣurgacchati na vāggacchati no mano na vidmo na vijānīmo yathaitadanuśiṣyādanyadeva tadviditādatho aviditādadhi |
iti śuśruma pūrveṣāṃ ye nastadvyācacakṣire || 3 ||

3. The eye does not go there, nor speech, nor mind. We do not know That. We do not know how to instruct one about It. It is distinct from the known and above the unknown. We have heard it so stated by preceptors who taught us that. (3).

यद्वाचानभ्युदितं येन वागभ्युद्यते ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ४ ॥

yadvācānabhyuditaṃ yena vāgabhyudyate |
tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate || 4 ||

4. What speech does not enlighten, but what enlightens speech, know that alone to be the Brahman, not this which (people) here worship.

यन्मनसा न मनुते येनाहुर्मनो मतम् ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ५ ॥

yanmanasā na manute yenāhurmano matam |
tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate || 5 ||

5. What one cannot think with the mind, but by which they say the mind is made to think, know That alone to be the Brahman, not this which (people) here worship. (5)

यच्चक्षुषा न पश्यति येन चक्षूँषि पश्यति ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ६ ॥

yaccakṣuṣā na paśyati yena cakṣūm̐ṣi paśyati |
tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate || 6 ||

6. What cannot be seen by the eye, but by which the eyes are able to see. That alone know thou to be the Brahman; not this which (people) here worship.

यच्छ्रोत्रेण न शृणोति येन श्रोत्रमिँश्रुतम् ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ७ ॥

yacchrotreṇa na śṛṇoti yena śrotramim̐śrutam |
tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate || 7 ||

7. What cannot be heard with the ear, but by which the ears are able to hear, That alone know thou to be the Brahman; not this which (people) here worship.

यत्प्राणेन न प्राणिति येन प्राणः प्रणीयते ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ८ ॥

yatprāṇena na prāṇiti yena prāṇaḥ praṇīyate |
tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate || 8 ||

8. What none breathes with the breath, but by which breath is in-breathed, That alone know thou to be the Brahman; not this which (people) here worship.

https://www.wisdomlib.org/hinduism/book/kena-upanishad-shankara-bhashya/d/doc145042.html

The Kena Upanishad literally means "Whence Upanishad". Kena the sanskrit word means "Whence/By Whom/what". It is a powerful one and reading and contemplating on it is a great way to practice inquiry into Brahman. 

While this point is a good point for discussion itself, thinking upon this opened a realization towards me.

The first is the distinction from Western arts to Eastern arts. From my readings (which is pretty shallow so please correct me if I get stuff wrong), most Western arts are result oriented with very active interaction like trying to feel the aether or focusing on the forehead to open the minds eye. Eastern arts tend to be unconcerned with results and seem to repeat the word "practice". While this would likely give results more slowly, it would ensure very few diversions.

The second is in mundane practice and mystical practice. Mundane practice is fairly common in Eastern arts. Its where you would do things that require no mystical ability like watching the breath or standing in a relaxed manner; in a way, visualizations also go into this category. Mystical practice is fairly common in Western arts. Its where you would do things that cultivate/require mystical ability. Things like feeling the aether where you get a push/pull feedback pretty quickly and then expand that sensation.

Where have you guys seen these distinctions or not seen them? What are some interesting arts that you guys have heard of, that might tread a dangerous line?

Generally, I feel like this is a super important topic as a lot of beginners might originally turn towards the spiritual path with escapism or biases. Either of those things + Psychosis doesn't seem like a good combo...

What tends to get people, myself included, is that the mystical seems so foreign that it requires really foreign behavior; this really gives a strong push towards more flashy stuff.

But from my understanding, if one wants to play things safe, it is better to follow mundane practice. As a bonus, mundane practice tends to cultivates merit for doing something simple like watching the breath can point out many of our personal flaws (impatience, indulgences, etc).

I understand that this isn't a concern for everyone though, just a lot of the younger generation (like myself) are worried about treading on self fabricated paths or simply playing with the brain.