Posted in Enlightenment, tagged Buddhist, Chanting, Dervish, Enlightenment, Jhana, Mantra, Mindfulness, Mudra, No-Self, Spiritual, Sri Yantra, Sufi, Tantra, Theravada, Tibetan, Vipassana, Yoga, Zen on September 7, 2009|
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Tibetan Thangka Detail, 2007, from Mcleod Ganj, India.
Shinzen Young – my mindfulness meditation teacher for the last decade – has reworked the common western categorization of the sensory system into a simplified and elegant model. This TSSFIT chart, particularly when combined with the triple skill-set of mindfulness – concentration, sensory clarity and equanimity – is eminently practical and effective in helping us to understand how the various constellations of the human sensory system, and our relationship to that sensory system, affects identity and behaviour.
In the west we usually conceive of the sensory system as seeing, hearing, tasting, touching and smelling. External sights and sounds are usually identified as other – other people, other beings, or the world in general as something existing separate in relation to our conventional sense of self. Now when we consider how our conventional sense of self arises, what we most identify as who we are is composed of a combination of our body’s touches (for a simple working model smell and taste will be considered special categories of touch or body space – see chart below) and emotional feelings, and thoughts that have internal visual and auditory components, or T-F-I-T for short. Individually we often refer to this as “my” body and mind. Deeper within the self-referential body/mind system are the feelings and thought combinations arising in F-I-T, or feel, image, and talk space. Our reactivity arises most personally as F-I-T activity – shame, embarrassment, rage, terror, grief, happiness, joy, compassion, etc., accompanied and reinforced through thought. “You’re making fun of me!” “I love you.” “That’s mine!” These sensory components of body and mind are self-referentially reflected and reinforced in the “I”, “me”, “mine” of our language. There’s nothing wrong with this in and of itself, but as we’ll see later, if that’s all we identify with we stay limited within our conventional fixed identity.
Now let’s look at the chart below. Notice how in the right side of the TSSFIT chart the FEEL-IMAGE-TALK, or F-I-T sensory spaces, represent the more subjective “I, me, mine” conventional sense of self. On the left side of our chart the T-S-S sensory spaces represent a more “not I, me, mine”, or a more objective “other” or “world” space.
HUMAN SENSORY SYSTEM – Conventional Sense of Self and World
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Posted in Kundalini Yoga, tagged asana, compassion, concentration, Enlightenment, God, Guru, Kundalini Yoga, Mantra, Meditation, Mindfulness, Mudra, posture, pranayama, Shinzen Young, shunia, Spiritual, Tantra, third eye, Vipassana, Yogi Bhajan on September 6, 2009|
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In Spiritual Practices and the Sliding Scale of Identity I wrote about using the TSSFIT approach to the human sensory system. The practical applications of using the TSSFIT chart are many, and this article will elucidate how it can be applied to Kundalini Yoga as taught by Yogi Bhajan.
I began studying with Yogi Bhajan in 1984, and my love and gratitude for his teachings continue, almost five years to the day after Yogiji’s physical death. Combining Shinzen Young’s Vipassana (mindfulness meditation) training over the last ten years, particularly his sensory clarity, his TSSFIT chart component, and his “taking the mist out of mysticism”, has helped me clarify Yogi Bhajan’s deep yogic teaching of moving from “mystery into mastery”, in a form that is “trackable, and therefore tractable”.
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Posted in Enlightenment, tagged Atma, Buddhist, Christian, Enlightenment, Hindu, Meditation, Mindfulness, No-Self, Religion, Shinzen Young, Sikh, Spiritual, St. Teresa, St. Theresa, Stream Entry, Theravada, True Self, Vajrayana, Witness, Zen on September 5, 2009|
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Shinzen Young & Har-Prakash Khalsa, Jan. 2009, Santa Barbara
Har-Prakash Khalsa – Given that, in your own words, “enlightenment is a multi-faceted jewel”, is there a description of enlightenment that you like?
Shinzen Young – In this regard I tend to go towards my Buddhist background. Scholastic Theravada Buddhism says that three things go away at the initial experience of enlightenment. It’s very significant that it’s put in terms of an elimination process; something goes away, rather than an attainment, a “getting” of something. So enlightenment is not yet another thing that you have to get. And meditation as a path to enlightenment could be described as merely setting the stage for Nature/Grace to eliminate from you what needs to be eliminated.
The technical terms in Pali for the three things that go away are “sakkaya-ditthi”, “vicikiccha”, and “silabbata-paramasa”. Sakkaya-ditthi is the most important. Sakkaya-ditthi is the perception that there is an entity, a thing inside us called a self. That goes away.
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