Graahya grahaka – subjekt objekt

Vijnana Bhairava – Dharana (Vers) – 106 – Die Weisheit der Raben

Schlüsselwörter

Graahya grahaka samvittihi
Jedes Lebewesen nimmt Subjekt und Objekt wahr, aber der Yogi verweilt in ihrer Einheit.

Der letzte Schritt egal in welcher Yogarichtung ist die Erfahrung, das Subjekt und Objekt, äußere und innere Welt eins sind. Eine Bewußtseinebene wird erfahren, auf der alle Lebewesen miteinander verbunden sind.

Das Wort Yoga bedeutet Einssein. Das geschieht über einen Prozess der Einsicht, aber auch durch das energetische Fühlen und Erleben.

Einige Perspektiven aus der Yoga Tradition, Kulturwissenschaft, Psychologie und Quantenphysik zum Kontemplieren werden in diesem Post gesammtelt.

In der klassischen Yogaphilosophie, Vedanta, ist das Subjekt der stille Beobachter, der auf Atmung, Gedanken, Gefühle und äussere Welt schaut.

Im Sivaisms ist das Subjekt das Göttliche in der inneren Welt, das mit zunehmender Aufmerksamkeit zu einem Pulsieren wird, zum Puls des Lebens.

Penetrating into maya
We think the body is ourself because there is not enough subjectivity

We let the objectivity so free that we can not fail to identify ourself anymore in a true deeper sense in which we not longer exist as individuals personalities but as as infintie indescribable conscioussness.

The deeper subjectivity is coverd with clouds. The seperation of subject and object is result of externalisation. Externalisation is the result of conscioussness that is limitet to the thought that this body is who I am.

The practise of Graha and Grahaka takes place in disembody state of a higher subjectivity.

That is called penetrating into maya (illusion).

Eyes wide open mudra
In practise you look with eyes wide open (Bhairava Mudra), but before dichotomising thoughts (einordnende, interpretierende Gedanken) come up you feel energetically connected to your own heart (subject) and the inner most of the object (dem Wesen des Objektes).

Ein Riss in der Wahrnehmung – A split by abstraction
There seems to arise a split in the perception between the knower and the known, the thinker and the thought, the subject and the object, with the awakening of symbolic knowledge (speech – Sprache oder Schrift).

A Mirror reflection (Schrödinger)
The creation of two worlds from One
that is what is seems if you put an object in front of a mirror – you get two where there is in fact one – seer and seen, subject and object

Der blinde Fleck
One part of our consioussness keeps unseen, unknown and unfelt. The knower and investigator of the external world misses his own exploration and remains as the unknown.
Like the hand can grasp numerous objects but never itself, your eye can see the outside but not itself.

Quantum observer effect
One of the most bizarre premises of quantum theory, which has long fascinated philosophers and physicists alike, states that by the very act of watching, the observer affects the observed reality.

Intimes Erkennen
"wir besitzen zwei Arten des Erkennens, die ich symbolisches rkennen(in Wörtern, Gedanken, die Dinge ihren Funktionen)  und intimes Erkennen (vom Herz, Subjekt und Objekt Eins) nenne… Die üblichen Formen der Verstandestätigkeit dienen allein dem symbolischen Erkennen. Das intime Erkennen bietet keinen Ansatzpunkt für Kodifizierung und Analyse. Vielmehr: Wenn wir es analysieren versuchen, geht die Intimität verloren und an ihrer Stelle tritt wieder Symbolik."

Mandukya Upanishad
1.Hari :Om .Om ithyedaksharam idam sarvam
Hari Om. All these is the single Akshara OM. All is its explanations

Vimarsha – reflection of consciousness
It is the origin of all cosmos.Varna is the natural vibration of the first matter .In shiva the awakening of first vibration is the first awakening of consciousness as Vimarsha.
That is reflected in Power or Shakthy to create the I-ness (Aham vaasana). This I-ness is the first idol or Bimba.
All the phenomenon of the universe are only reflections of this I-ness. Without form (Roopa) letter, Farbe; Buchstabe, Laut (Varna) is not formed. In Sivaism this reflection called universe (prapancha) is only a system comprising of Graahaka (cognizers =Gnaathaa) and Graahya (objects= Gneyam) to be known.

 

Mandukya Upanishad 2
2.sarvam hyethad Brahma, Ayam Athmaa Brahma Sothayam Athmaa chathushpaath
Everything is Brahman.This Athman is Brahman.This Athman has four padam or feet(parts).
In first sloka it is said Idam sarvam. In second sloka it is said I am that .This elevated consciousness identifying oneself as everything else is the greatest practical lesson in Vedantha.
In Sivaism according to the principle of Sadaashiva Thisness (Idantha) is in I-ness (Ahantha ).This consciousness leads to the experience of I am all these . In that experience there is no apohana (abhava or emptiness /absence )or of smrithy (memory). It isdirect experience in the present.
Prapancha or universe is the reflection of the perfect experience of Shiva/Brahman .All Grahaka(cognisers) are reflections of the I ,Shiva only. All Grahya or cognizable objects are reflections of I only. Thus all wisdom and allknowledge is only reflection of Shivagnaana/Brahmagnaana. Grahya or objects may seem different but in essence they are One. Grahaka(cognisers)alsoare felt as different, but they too are One. Grahana or cognizane is actually light, though it seems darkness.The grahya is bhasya (thing which can be revealed) and Grahya sakthy (power of cognition) is Bhaasa (enlightenment) . From the word Bhasa originated Bhaaasha or language which reveals wisdom.That which reveals or manifeststo exterior by communication is the Bhaasha or language.
The Ha in the word Aham is thevisarga which is simultaneously the Vacya (the said) and Vachaka (the sentence and the one who say it). A=Anuthara Ha=Visarga Ma=Bindu That makes Aham or I . Aham is I ,Brahman, Athman. My relation to the body is only anevent in time and space and place .Once I know it ,I am beyond timespace and knowingthe secret of Thanthra become free from all bondages and limitations.Then I directly perceive Sarvam Sarvathmakam as Pathanjali said .

The four paada:
A,U,M ,OM
Jagrad, Swapna,Sushupthy,Thureeya

Vaikhari, Madhyama, Pasyanthi and Para .
Om represents all these simultaneously .

 

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