Sublime

One example of what Patañjali calls valid knowledge is what you understand by seeing something yourself—direct perception.

In general, Shaivite texts are completely unintelligible for the unawakened. An illumined guide is needed to explicate them. Siddha Meditation is, undoubtedly, the most lucid and helpful treatment from a yogic point of view, but it is far from comprehensive. I always look at the individuals who ask me, ‘Where do I go from here?’ and wonder, could t

Patañjali thus defines ego, asmitā, as the attribute of misidentifying buddhi, the instrumental power of sight, with the puruṣa soul, the actual seer.

As yoga was defined in I.2 in terms of the suppression of vṛttis, so here kriyā-yoga is defined in terms of the weakening, tanū-karaṇa, of what we will discover are the underlying cause of the vṛttis, the kleśas.

profonde. Il est essentiel d’unir ainsi le calme mental, shamatha, et la vision profonde, vipashyana.

Patañjali warns of this in one the opening paragraphs of the Yoga-Sutra, where he states, “Śabda-jñānānupāti vastu-śūnyo vilkapaḥ (Conceptualization derives from linguistic knowledge, not contact with real things).”1

Yoga-Sutra, he describes svādhyāya (self-study) as a method of seeing through our attachments. It’s important to remember that self-study does not refer only to self-reflection but to the investigation of the nature of constructing a self to begin with. We are not as interested in the manifestation of self as we are in the need to construct a self

David Kinsley says, “It is not that the mantra belongs to the goddess, which is the way one is often tempted to understand the relationship between the deity and the mantra; the situation, rather, is that the mantra is the goddess” (Tantric Visions of the Divine Feminine, p. 58). In this case I would say that the mantra is