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無題

質問者 観照者意識が真我なのでしょうか?

マハラジ 観照者意識はマインドのなかの実在の反映だ。
実在はその彼方にある。
観照者とは、それを超えて彼方へと通り抜けていくための扉なのだ。
PR

現存最古の大学入試問題

That praises are without reason lavished on the dead , and that the honours due only to excellence are paid to antiquity, is a complaint likely to be always continued by those, who, being able to add nothing to truth , hope for eminence from the heresies of paradox, or those, who, being forced by disappointment upon consolatory expedients, are willing to hope from posterity what the present age refuses, and flatter themselves that the regard which is yet denied by envy, will be at least bestowed by time.

【語句】 heresy 異教徒、 flatter oneself that節 ..だとうぬぼれる、..であると、いい気になる
【コメント】昭和9年・東京帝国大学法学部の出題。文章の対象性に目を付けて下さい。

無題

五感同士の差異は実際はない?
すべては視覚的に捉えることができる?

無題

The problem arises only when the memory of past pains and pleasures, which are essential to all organic life, remains as a reflex, dominating behaviour. This reflex takes the shape of "I" and uses the body and the mind for its purposes, which are invariably in search for pleasure or flight from pain. When you recognize the "I" as it is, a bundle of desires and fears, and the sense of "mine" as embracing all things and people needed for the purpose of avoiding pain and securing pleasure, you will see that the "I" and the "mine" are false ideas, having no foundation in reality. Created by the mind, they rule their creator as long as it takes them to be true; when questioned, they dissolve. The "I" and "mine", having no existence in themselves, need a support which they find in the body. The body becomes their point of reference. When you talk of "my" husband and "my children", you mean the body's husband and the body's children. Give up the idea of being the body and face the question: Who am I? At once a process will be set in motion which will bring back reality, or rather, will take mind to reality.

無題

The problem arises only when the memory of past pains and pleasures, which are essential to all organic life, remains as a reflex, dominating behaviour. This reflex takes the shape of "I" and uses the body and the mind for its purposes, which are invariably in search for pleasure or flight from pain. When you recognize the "I" as it is, a bundle of desires and fears, and the sense of "mine" as embracing all things and people needed for the purpose of avoiding pain and securing pleasure, you will see that the "I" and the "mine" are false ideas, having no foundation in reality. Created by the mind, they rule their creator as long as it takes them to be true; when questioned, they dissolve. The "I" and "mine", having no existence in themselves, need a support which they find in the body. The body becomes their point of reference. When you talk of "my" husband and "my children", you mean the body's husband and the body's children. Give up the idea of being the body and face the question: Who am I? At once a process will be set in motion which will bring back reality, or rather, will take mind to reality.

アシュタンガの八支則

サンスクリット語のアシュタンガを直訳すれば、アシュット(shto)は「八」、アンガ(anga)は「枝」で、ここでは「段階」という意味です。インドの名高い聖者パタンジャリが、2000年以上前に書いた教典で、ヨーガの体系を八支則にまとめました。それぞれの技は、自己実現に至るために踏むべき段階なのです。この古い教典に基づく伝統によって、八支則は厳密に順を追って学ぶものとされ、この道に志すものはそれぞれの段階に応じた成長を遂げていきます。基礎から並べれば、八支則は以下の通りです。ヤーマ(禁戒)、二ヤーマ(勧戒)、アーサナ(座法)、プラティヤーハーラ(制感)、ダーラナ(凝念)、ディヤーナ(静慮)、そして最後にサマーディ(三昧)。

パタンジャリはその聖典のなかで、精神と肉体、そして魂を浄化し、くびきをかける(ここでは「一体化する」の意)ためには、この八支則をひとつ残らず順に行う必要があるとしています。その旅の終わりには、ヨーガの木がその実を結び、収穫を待っているというわけです。

しかし、最後の2本の枝、ヤーマ、二ヤーマの基本となる概念は、東洋的な伝統の考え方のなかで生まれ育ったものでなければ、最初のうちは理解しにくいものです。そこで、シュリ・K・パッタビ・ジョイス(師グルジ)は、西洋人の弟子には、まず3番めの技、アーサナから指導します。厳しい修行とアーサナの実践を通して、弟子たちは呼吸コントロールに意を用いるようになり、その大切さを理解し始めます。ウジャーイー呼吸に注意を払うことで、心の清澄さを経験するようになります。ここまで来てやっと、最初の2本の枝を学ぼうという心の準備が整うのです。

無題

Having realized that I am with, and yet beyond the world, I became free from all desire and fear. I did not reason out that I should be free, I found myself free, unexpectedly, without the least effort.

  































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