Traditions

​Different from grasping, the gesture of greeting enables openness between the subject and object.  Greeting is an invitation to the abyss within. Meditation is a gaze within that provides an already sublimated energy to thought (Irigaray, 1991, 171). The gaze of the meditating Buddha is not divisive, or incisive, it does not grasp, but wistfully sits, open to existence as it is.  In the realization that nowhere is anything lasting, phenomena appear, exist, and then disappear; gone forever, existing only in the tumultuous caverns of memory. The decrepitude of the material realm, the impermanence of the body, is an “invariable form of variation” (Deleuze, 1994, 2).

Yājñavalkya is one of the most memorable characters in Vedic literature, known not only for his wit, insolence and intimidation – he nearly purloined one thousand cows from a group of renowned brahmins just before shattering the head of one of them –, but also for the profundity and newness of his thought.

Explaining the premodern Indian conception of mind to Westerners poses an interesting problem. Western popular culture tends to posit two primary centers of our being other than the body: the mind (locus of thoughts) and the heart (locus of feelings). This is in complete opposition to the Indian model, whereby ‘mind’ and ‘heart’ both translate the same Sanskrit word (chitta), for as every good psychologist knows, thoughts and feelings are inextricably linked–indeed, they exist on a continuum.

Swami is a Hindu monk an Vedanta teacher.

Jeffrey is a Tantrik studies scholar.

Mindfulness—as a state, trait, process, type of meditation, and intervention has proven to be beneficial across a diverse group of psychological disorders as well as for general stress reduction. Yet, there remains a lack of clarity in the operationalization of this construct, and underlying mechanisms.

The yogic theory of saṃskāras, or subliminal impressions of past painful or pleasurable experiences, is one of India’s most fascinating contributions to our understanding of human psychology. Briefly, when we experience aversion to a painful experience, or attachment to a pleasurable one, then an impression of that experience is laid down in our psyche, which is said to be a ‘seed’ of experience which will sprout again.

Angela is a Chinese Medicine practitioner.