Tuesday, 30 September 2025
Dogen. In dth there is nothing but dth
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That line — “In death there is nothing but death” — resonates very closely with Dōgen’s way of pointing at reality without ornament.
Dōgen (1200–1253), the Japanese Zen master and founder of the Sōtō school, often challenged people’s tendency to treat life and death as opposites or as stages of a linear journey. In his Shōbōgenzō, he wrote passages like:
- “Life is a position of time, and death is a position of time. They are like winter and spring.”
- “When it is life, there is nothing but life. When it is death, there is nothing but death.”
This isn’t nihilism — it isn’t saying death is “nothingness.” Rather, it’s an attempt to wake us from clinging to one state or fearing another.
When we’re alive, we are fully in the reality of life. When we die, that moment is completely itself — nothing extra, nothing lacking. In Zen terms, each moment is complete, whole, and without remainder.
So, “in death there is nothing but death” can be read as:
- Non-duality — death is not something opposed to life but simply what it is in its time.
- Liberation from clinging — no need to carry life into death or death into life.
- Radical presence — when we live, live fully; when we die, die fully.
Would you like me to pull the exact passages from Shōbōgenzō where Dōgen writes about life and death in this way?
ONLY CONSC MATTERS X SMB
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You are really neither Puranjana the lord of Puranjani, nor are you the wife
of Malayadhvaja. The Atman is without sex and it has no attachment. You
are the reflection of me in the mirror. It so happens that the mirror has
become clouded as a result of Avarana and so, you were under the illusion
that you belonged to the body. The body was so easily destroyed by
Chandavega which is another name for Time: destroyed by old age which is
Jara and Prajvara which is all the diseases put together. You are now rid of
all of them. You had forgotten the truth about yourself. Now you are one
with me and let us go back to the lake where we used to float together, the
lake Manasa."
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A SMB X Redirect your natural attachment from the world to the Divine—this is the simplest path to liberation.
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"Of all the paths to me, mother, Bhakti is the easiest and surest. There is no
other path which grants you freedom as quickly as the path of devotion. The
wise say the SANGA, attachment, is the one imperishable quality which is
inherent in man. When it is imperishable, when it is evergreen, without any
possibility of getting destroyed, obviously it cannot be ignored. Mother,
attachment is always there. The way to salvation is to use this same Sanga
as an instrument. Let the attachment be there by all means. Only do not feed
it with the usual sense objects. Change the object of desire: of attachment.
You have been attached to the things of the world. Let the attachment
remain but make the object different. In place of the worldly objects,
substitute Narayana. Attachment to Narayana makes the ties to other things
snap. And the way is easy.
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Here’s the bullet-point gist of the quote you shared:
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Bhakti (devotion) is the easiest and quickest path to liberation.
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Attachment (Sanga) is an inherent, indestructible human quality.
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Since attachment cannot be destroyed, it must be redirected.
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Instead of attaching to worldly objects, shift attachment to Narayana (the Divine).
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Attachment to Narayana automatically loosens ties to worldly desires.
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This makes the path to salvation simple and natural.
Would you like me to also give you a one-line distilled essence of this teaching for quick recall?
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A NAVADHA BHAKTI
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Perfect 🙏 Here’s an expanded comparison table that now includes Nāradiya Bhakti, Regular Bhakti, and Navadhā Bhakti (9 forms of devotion):
| Aspect | Nāradiya Bhakti | Regular Bhakti | Navadhā Bhakti (9 forms) |
|---|---|---|---|
| Definition | Pure, unconditional, selfless love for God (Nārada Bhakti Sūtras) | General devotion towards God, can include desires or rituals | Ninefold path of devotion described in Bhāgavata Purāṇa, Rāmāyaṇa, etc. |
| Nature | Nirguna, Apratihata (without motive, unobstructed) | May be Saguna/Nirguna, often desire-driven | Structured practices expressing devotion |
| Goal | Love itself is both means and end (God-realization through love) | Attain moksha, blessings, or fulfillment of desires | Step-by-step surrender leading to union with God |
| Attitude of Devotee | Only love, no expectation of reward | Reverence, sometimes mixed with desire | Different moods depending on the bhakti form |
| Relation to God | Intimate (friend, parent, child, beloved) | Can be formal or personal | Varies by form (servant, friend, parent, beloved, etc.) |
| Practices | Hearing, chanting, remembering, serving, surrendering (internal focus) | Rituals, puja, yajna, offerings, pilgrimages | 9 forms: 1. Śravaṇa (listening) 2. Kīrtana (chanting) 3. Smaraṇa (remembering) 4. Pāda-sevana (serving the Lord’s feet) 5. Arcana (worshiping image/deity) 6. Vandana (prayer/prostration) 7. Dāsya (servitude) 8. Sakhya (friendship) 9. Ātma-nivedana (complete surrender) |
| Inclusiveness | Open to all, beyond caste/gender | Traditionally bound by social/ritual rules | Open, emphasizes practice over status |
| Scriptural Basis | Nārada Bhakti Sūtras, Bhāgavata Purāṇa | Vedas, Upanishads, Puranas, Agamas | Bhāgavata Purāṇa (7.5.23–24), Rāmāyaṇa |
| Focus | Love for love’s sake | Devotion as means to other ends | Progressive cultivation of different expressions of love |
✅ In summary:
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Nāradiya Bhakti = pure, selfless love.
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Regular Bhakti = general devotion (sometimes ritualistic or desire-driven).
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Navadhā Bhakti = practical framework of 9 forms to express devotion.
Would you like me to also create a diagram/flowchart showing how Regular Bhakti → Navadhā Bhakti → Nāradiya Bhakti (highest form) are related?
NARADIYA BHAKTI
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Here’s a clear comparison in table form between Nāradiya Bhakti (as described in the Nārada Bhakti Sūtras) and Regular Bhakti (general devotion as usually practiced in the bhakti tradition):
| Aspect | Nāradiya Bhakti | Regular Bhakti |
|---|---|---|
| Definition | Pure, unconditional, selfless love for God as taught by Sage Nārada | General devotion towards God, can include rituals, prayers, or emotional attachment |
| Nature | Nirguna, Apratihata – without motive, cannot be obstructed | May be mixed with desires (for wealth, health, liberation, or blessings) |
| Goal | Experiencing union with God through love itself (bhakti is both means and goal) | Often seen as a means to attain moksha, material gains, or God’s grace |
| Attitude of Devotee | Serves God out of pure love, without expectation | May worship for results (fruits of devotion) or out of duty/tradition |
| Relation to God | Seen as lover-beloved, friend-friend, parent-child – deeply personal and intimate | Can be personal or formal, often reverential and ritual-based |
| Practices | Hearing, chanting, remembering, serving, surrendering (emphasis on inner feeling more than outer ritual) | Ritual worship (puja, yajna, offerings), pilgrimages, fasting, along with singing/prayers |
| Inclusiveness | Open to all regardless of caste, gender, or background | In traditional forms, sometimes bound by rules of caste, purity, or ritual eligibility |
| Scriptural Basis | Nārada Bhakti Sūtras, Bhāgavata Purāṇa (esp. 7th Canto – Prahlāda’s teachings) | Vedas, Upanishads, Smritis, Puranas, Agamas, and general bhakti literature |
| Focus | Love for its own sake – “Bhakti is both the path and destination” | Devotion often as a means to liberation or blessings |
✨ In short:
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Nāradiya Bhakti = selfless, unconditional, love-centered devotion.
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Regular Bhakti = devotion that can be mixed with rituals, desires, or other spiritual goals.
Would you like me to also include the 9 forms of Bhakti (Navadha Bhakti) in the table for a fuller comparison?
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PRANAYAM
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Great! Here’s a simple step-by-step guide to Hyperventilation Breathwork (HVB):
Step-by-Step HVB (Simplified)
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Get Comfortable
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Sit or lie down in a safe, quiet space.
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Make sure you won’t be disturbed.
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Start Breathing Deeply
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Inhale quickly and fully through your nose or mouth.
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Exhale fully but naturally.
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The breathing is faster and deeper than normal, but it shouldn’t be painful.
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Keep a Steady Rhythm
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Aim for 30–40 breaths per minute (adjust to comfort).
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Focus on your body sensations and energy.
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Optional Breath Holds
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After a round of deep breathing, you can hold your breath for a few seconds (if comfortable).
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Then release slowly.
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Come Back Slowly
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After 5–20 minutes (depending on your comfort), return to normal breathing.
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Rest and notice how your body feels.
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Important Safety Tips:
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Stop if you feel dizzy, faint, or uncomfortable.
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Avoid if you have heart problems, epilepsy, high blood pressure, or respiratory issues.
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It’s normal to feel tingling, light-headed, or emotional, but safety first.
If you want, I can also make a super short “one-line version” of HVB you can remember easily. It’s handy for daily practice. Do you want me to do that?
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HVB X MUSIC X ASC
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Here’s a bullet-point gist of the article:
Title: Neurobiological substrates of altered states of consciousness induced by high ventilation breathwork accompanied by music (Kartar et al., PLoS One, 2025)
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Background
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High ventilation breathwork (HVB), often accompanied by music, can induce altered states of consciousness (ASCs) resembling psychedelic experiences.
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Popularity of HVB is growing as a non-pharmacological therapeutic tool for psychological distress.
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Neurobiological mechanisms behind HVB-induced ASCs remain underexplored.
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Aims
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Characterize subjective experiences of HVB across settings (remote, MRI, lab).
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Investigate links between ASCs and:
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Cerebral perfusion (regional cerebral blood flow; rCBF).
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Autonomic activity (heart rate variability; HRV).
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Methods
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Participants: Healthy, experienced HVB practitioners (n = 31 unique, 42 total sessions).
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Settings:
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Remote (Zoom): at-home HVB with facilitator.
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MRI: pseudo-continuous ASL to assess rCBF during HVB.
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Lab: psychophysiology session measuring HR and HRV.
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Measures: 5D-ASC questionnaire (esp. Oceanic Boundlessness [OBN]), PANAS-X, panic/discomfort scales.
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Key Results
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Subjective effects:
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HVB reduced negative affect but increased physical discomfort slightly (no panic attacks).
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OBN was the most prominent ASC dimension, consistent across settings.
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Intensity of OBN similar to that reported with psychedelics.
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Neuroimaging:
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Global CBF decreased during HVB (–30–40%).
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Posterior insula/parietal operculum: stronger OBN correlated with greater CBF reduction.
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Right amygdala/anterior hippocampus: stronger OBN correlated with increased CBF from start to sustained HVB.
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Sub-dimensions (unity and bliss) specifically linked to posterior insula perfusion decreases.
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Autonomic effects:
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HRV decreased (sympathetic activation), with time-dependent changes.
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Degree of HRV change tracked with OBN intensity.
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Interpretation
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HVB evokes ASCs through interaction of:
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Interoceptive integration regions (insula/operculum).
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Emotion–memory circuitry (amygdala/hippocampus).
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Suggests parallels with psychedelic-induced neural alterations.
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“Set and setting” influence intensity (lab > remote > MRI).
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Limitations
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Small sample size, experienced practitioners only.
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No music-only control; music considered integral to HVB.
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Physiological noise and arterial transit artifacts limited neuroimaging precision.
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Conclusion
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HVB-induced ASCs are associated with cardiovascular sympathetic activation and specific haemodynamic changes in brain regions mediating interoception, emotional memory, and self-representation.
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These mechanisms may underpin HVB’s therapeutic potential as a non-drug route to ASC-based interventions.
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Would you like me to also create a one-page visual summary (diagram/infographic style) highlighting the neurobiological pathways (insula, amygdala–hippocampus, autonomic system) for easier teaching or presentation?
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BG 18.67 X “Sacred wisdom belongs only to the sincere, devoted, and open-hearted.”
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Bhagavad Gītā 18.67 is from the final chapter, where Krishna is summing up his teachings to Arjuna. The Sanskrit verse goes:
Here is Bhagavad Gītā 18.67:
इदं ते नातपस्काय नाभक्ताय कदाचन ।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥ १८.६७ ॥
Transliteration:
idaṁ te nātapaskāya nābhaktāya kadācana
na cāśuśrūṣave vāchyaṁ na ca māṁ yo ’bhyasūyati
Meaning (translation):
“This (teaching) should never be spoken to one who is without austerity, nor to one who is without devotion, nor to one who is unwilling to listen, nor to one who finds fault with Me.”
👉 In this verse, Krishna is stressing the sanctity of the knowledge he has just imparted. It is not meant for everyone, but only for those who are disciplined, devoted, receptive, and respectful.
Would you like me to also give you a commentary/explanation from Śaṅkara, Rāmānuja, or a modern perspective?
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Great 🙏 Let’s look at Bhagavad Gītā 18.67 with some traditional and modern commentary:
Sanskrit Verse
इदं ते नातपस्काय नाभक्ताय कदाचन ।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥ १८.६७ ॥
Word-by-word meaning
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idam — this (teaching)
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te — by you
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na — not
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atapaskāya — to one without austerities/self-discipline
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na abhaktāya — not to one who lacks devotion
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kadācana — ever, at any time
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na ca aśuśrūṣave — nor to one unwilling to listen/serve
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vācyam — should it be spoken
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na ca mām yo abhyasūyati — nor to one who finds fault with Me
Translation
“This teaching should never be imparted to one who is devoid of austerity, devotion, or willingness to listen, nor to one who is envious or critical of Me.”
Śaṅkara’s Commentary (Advaita)
Śaṅkara says that the Gītā is the essence of all the Upaniṣads—the highest and most secret knowledge. Such sacred teaching must not be given to people who lack self-control, devotion, or humility.
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A person without tapas (discipline) has not purified the mind.
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One without bhakti lacks the love needed to grasp its essence.
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One without śuśrūṣā (willingness to listen) cannot benefit.
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And those who are abhyasūyaka (fault-finders of God) will distort or insult the teaching.
Thus, the verse warns against misusing spiritual wisdom by giving it to unfit students.
Rāmānuja’s Commentary (Viśiṣṭādvaita)
Rāmānuja emphasizes that this teaching is a treasure of devotion and surrender. If told to those who are hostile or indifferent, it might be mocked, neglected, or misinterpreted. Instead, it should be preserved for sincere seekers who are devoted to God and prepared through austerity.
Modern Understanding
Krishna is essentially saying: Sacred wisdom requires readiness.
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Knowledge is powerful, but without discipline and devotion, it can be misunderstood.
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Not everyone is ready for deep truths—forcing it on the unwilling or hostile can even degrade its value.
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This verse also reflects the principle of adhikāra (spiritual eligibility): teachings should be shared with respect for the seeker’s level of preparedness.
✨ In short: The highest wisdom is to be shared only with the sincere, devoted, and open-hearted.
Would you like me to also show you the next verse (18.68–69) where Krishna explains the greatest merit of sharing the Gītā with the right kind of people?
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FOCUSSED EFFORT
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Here’s a bullet gist quote version of the piece you shared:
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Ancient Phrase: “Age Quod Agis” — Do what you are doing.
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Core Idea: Most failure comes not from lack of effort, but from lack of focused effort.
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Science Insight: Attention residue — switching tasks leaves part of your brain stuck on the last one, draining focus.
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Call to Action:
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Be present in the moment.
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Be intentional with your attention.
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Be fully absorbed in the task at hand.
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Practical Applications:
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At Work → Stop multitasking. Do one thing well before moving on.
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At Home → Bring presence, not just time. Quality energy > scattered hours.
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Reminder: When distracted or anxious, return to the phrase:
👉 Age Quod Agis. Do what you are doing.
Would you like me to make this into a punchy 1-slide visual summary (something you could share as a graphic on social media)?
Monday, 29 September 2025
A Gnosticism v Advaita
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Great question — both Gnosticism and Advaita Vedānta are profound systems pointing toward transcendence, but they differ in their metaphysics, their attitude toward the world, and their methods of liberation. Here’s a breakdown:
1. Core View of Reality
- Gnosticism:
- The ultimate source is the ineffable, transcendent God — beyond being and non-being.
- The material world, however, is seen as a distortion or prison, created by a lower deity (the Demiurge).
- Salvation comes through gnosis (esoteric knowledge) of one’s divine origin and escape from material bondage.
- Advaita Vedānta (Non-dual Vedānta):
- The only ultimate reality is Brahman — pure consciousness, infinite, eternal.
- The world (Māyā) is not evil, but illusory — it appears real but has no ultimate substance apart from Brahman.
- Liberation (mokṣa) comes through direct realization: Atman = Brahman.
2. Attitude Toward the World
- Gnosticism: Negative — the cosmos is a trap; matter is the fall of spirit into imprisonment.
- Advaita: Neutral/illusory — the cosmos is neither good nor evil, but a projection of ignorance (avidyā). When ignorance dissolves, the world is recognized as Brahman itself.
3. Path to Liberation
- Gnosticism:
- Secret knowledge (gnosis) passed by enlightened teachers.
- Awakening to one’s inner divine spark, which belongs to the higher Pleroma (fullness).
- Escape from rebirth or cosmic entrapment.
- Advaita:
- Study (śravaṇa), reflection (manana), and deep meditation (nididhyāsana).
- Dissolving ignorance through inquiry (Who am I?) and realization of non-duality.
- Liberation while living (jīvanmukti) is possible.
4. Dualism vs. Non-Dualism
- Gnosticism: Fundamentally dualistic — sharp split between spirit and matter, good and evil, light and darkness.
- Advaita: Non-dual — no real division; apparent dualities collapse into the oneness of Brahman.
5. Symbolism
- Gnosticism:
- Dramatic mythologies: Sophia’s fall, Demiurge’s creation, souls trapped in matter.
- Strong narrative framework for explaining suffering and evil.
- Advaita:
- Philosophical clarity: rope mistaken for a snake, waves and ocean, dream and waking.
- More emphasis on māyā as illusion, not evil.
✅ In essence:
- Gnosticism: A path of escape from a hostile cosmos through secret knowledge.
- Advaita Vedānta: A path of realization that the cosmos and self are nothing but Brahman.
Would you like me to also map their similarities (e.g., divine spark vs. Atman, gnosis vs. jñāna) so you can see where they converge despite differences?
A MLB
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The central discipline of Zen is
zazen
(sitting meditation), which is
practiced for hours at a time in the usually remote and sublimely peaceful
monasteries. Again, the emphasis is on relaxed attention, a “coherent
consciousness” by which the mind is tuned in to the presence of the infinite,
eternal One, as if all other noises but the soft buzzing of the cosmic hive had
ceased. If this sounds almost preciously abstract, be “mindful” of this:
Modern physics suggests that when we penetrate the subatomic levels of
reality down through the very fabric of space, we will find that everything is
interconnected. Long before David Bohm and Basil Hiley, Zen monks
intuited this interconnectedness. Could the reason be that the connection lay
in consciousness itself? With that, I will leave you a moment to contemplate
the sound of one hand clapping!