Dispassion Is Most Important In The Practice Of Meditation

I'm waiting waiting waiting for meditation if we say traditionally and if we ask the question is it for everybody?

The answer is yes everybody means for every human being.

Why?

Are we not seeking permanent happiness and peace and love and truth and wisdom in our life?

If every human being if any human being does not want permanent happiness then you say okay no problem you leave meditation.

So do I need harmony in my life,

Peace in my life,

Happiness in my life and I want a continuity of it.

I want a creativity in my life based on the peace and happiness that is coming from inside.

Then meditation is for everybody.

So we should not bind this meditation in a tradition in some cult in some religion because it has nothing to do with it.

So now coming to the today's topic is I have been requesting and pleading that please go through the first two or three sessions that we have covered and we are discussing about practice.

What exactly is practice in meditation?

So we covered I think we covered four formulas.

First we said abhyas vairagya bhyam tan nirodha keep smile on the face you know we need not to think you know be serious too much.

Meditation is a joy.

So yes young guy has come so so what is first we have understood the regular practice with wisdom is the method.

So there are two words used the regular practice according to this great master and wisdom that leads to dispassion.

In the second sutra he explained what exactly is the practice.

Practice means steadiness of the mind deep within.

Steadiness of the mind deep within.

How many times you forget if you are a man you forget that you are not.

If you are a woman you always remember you never forget.

Isn't it?

Do we forget?

No.

So the mind is steady on the quality of being a human being.

So same way if the mind remains steady within that is the first step.

Then that kind of a steadiness of the mind comes in our life that is the third sutra perhaps that we covered last week.

Regularity continuity commitment and deep interest.

The mind should be deeply interested for what?

Not for me not for but for the wisdom the knowledge.

What is that knowledge?

That if I do the practice I will enter into permanent peace and happiness.

Simple.

Now the fourth sutra under this category is known as dispassion.

So we started with practice with wisdom.

So now comes the wisdom.

What kind of a wisdom we need to succeed in any meditation?

In any meditation.

So he says dispassion.

Drashta anushravik vishaya vitrasanasya vashikaresangya vairagyam.

You know the literal translation of this wisdom that leads to renunciation.

So now if you hear the word renunciation you say now I will not join the class from next week.

So let us understand first what exactly is this renunciation.

So that renunciation is pleasure.

So let if I literally translate this sutra the dispassion is perfected when the seeker stops craving for the objects experienced by the mind or the impressions it is present in the mind.

I have one impression for example I'm giving an example you know I have an impression is told in my mind of marijuana so that continues to trigger my mind and the mind goes through the sensations.

I should give a current example.

So what is going to happen when you wake up in the morning?

You are fresh you are calm and the mind says where is marijuana?

So that is craving.

You can take any example.

Yeah so now we should examine this formula clearly my friend.

Examine if any object contains pleasure.

There is no pleasure that is present in any object.

Marijuana the same example does not come to you and say to you come on have me please taste me I have lot of pleasure.

Does it say to you?

So when you start thinking in this way then the mind will start dissolving the craving.

You can apply this for to anyone.

Clear?

First examine there is no pleasure that is present in any object.

Clear?

Any object that does not come to us and declare come on have a pleasure with me.

Clear?

Third we keep object on our inside of our head and claim it is full of pleasure.

Do you understand that point?

We keep that object in our head but how to keep that object in a head?

If I'm your enemy will you keep me in your head?

No throw it away.

So it means mind first creates a liking for that object and that liking is repeated and that I keep it myself in the head that object.

If the object is chasing us and we are chasing them ask it.

Any object?

Same example marijuana or any kind of a pleasure.

We hold on to an object and claim object is holding us.

This is ignorance.

This ignorance must go to help the mind to live in dispassion.

So Lara it has nothing to do with renunciation does not mean leave everything,

Suppress,

Control,

Nothing to do with the control,

Suppression,

Repression,

You know that we use in modern psychology.

Clear?

Now you know I told you before also the language of the Sanskrit has nothing to do with cult,

Dogma,

Belief and release.

In the Sanskrit language is for the self-discovery.

Every word is used to convey the essence of it.

So I'm using the object.

Object is marijuana.

I keep in my head liking and from the liking the head goes there the mind goes there and I create a craving for it.

Now but we have to understand object.

Object,

It means Vishaya in Sanskrit.

So can I define this Vishaya or object?

Anything that binds us through the sense organs entering within our mind.

Object is a hijacker.

Object is a terrorist in our mind.

Any object that continues to stay in our mind is a terrorist.

Do you know terrorist or hijacker?

In meditation we understand that once you understand it is the hijacker we have to throw this object from our mind to have the mind to reach to the state of emptiness.

So we started our journey the emptiness of the mind is meditation.

Why emptiness?

Because when the mind is perfectly empty then it reveals our true nature and the true nature means it reveals permanent peace,

Happiness,

Love and wisdom.

That is the goal of meditation.

So who doesn't want it?

Everyone wants it.

Meditation is for everyone.

Only one thing should be there that what practice one should do depending on their temperament,

Level of awareness,

Level of evolution.

You know now almost for the last one year this group is totally committed and through the understanding but when I give them on Thursday session I take the subject lightly.

Lightly in the sense that I do not go deeply to explain it intellectually.

So any practice,

Practice may vary.

Coming back what the master is saying two things.

Regular practice we have explained the practice plus dispassion.

If the dispassion is not there in the mind and intellect no practice can ever be successful in any meditation.

But how that dispassion comes?

Dispassion comes the way I have explained by thinking in your mind.

So what what we have to think again do we think of marijuana the same example?

No.

We think of that there are two things in the world.

World and me.

Not me and me.

What I am and what I am not.

So the master explains every master explains the same way differently but the principle is the same.

That principle is known as Viveka.

Viveka means discernment.

What is that discernment?

I gave you the previous example.

I defined you the object.

I defined you that object is a hijacker.

So now let us start thinking to reach to a state of discernment.

From the discernment it leads to dispassion.

If there is no discernment there cannot be dispassion then you are practicing for years and years and years.

No result.

We want result.

So the first step is we wake up four defects of pleasure and liking.

So now you see that we are now we have started thinking.

We find there is a word outside that is known as the scene and I am the seer.

Clear?

I am the seer.

When I say I know you,

You are an object and I am a subject.

So there are only two things in the word.

Self,

Not self.

Self,

Not self.

So whatever is not self is an object.

And I defined you an object.

But don't make your mind crazy by thinking wrongly.

You look your honey,

Honey is an object.

So don't start saying that object my honey is a terrorist.

You see that?

That is why we have to study it again and again and be very clear about it.

So we are understanding four defects of the pleasure of the object.

What is the object or pleasure you can say?

Every object is constantly changing.

Tell me anything that you see is not changing.

Clear?

Sense organs do not have the ability for the pleasure.

Are you clear?

No sense organ can ever give you.

.

.

They don't have the ability for the pleasure.

Third defect,

The mind never continues to like an object.

You are eating one thing.

Today you like it.

Tomorrow 100% pleasure.

You continue eating it and after that your mind says now I want something else.

Four defects of objects.

So when I constantly think with eyes closed even about marijuana for a couple of days what will happen?

The mind drops that craving.

And the fourth one,

I cannot get pleasure 24 by 7 from any object.

We see normally,

Oh I am in stress let me have a cup of coffee.

So if I ask you coffee relieves your stress?

Yes.

So okay.

Are you sure?

Yes.

Okay.

Whenever you have stress I'll give you a cup of coffee.

Will that work?

You get pleasure by pasta.

So okay,

No problem.

So breakfast pasta,

Lunch pasta,

Dinner pasta,

When you are in stress then pasta.

So it means the pleasure does not remain 24 by 7 with any object in the world.

Four defects.

So once we start contemplating and reflecting on the objects with the four defects there then what happens?

You have a dispersion in your mind.

So the master is saying we have to arrive at dispersion with clarity,

With thinking,

Not by force,

Not by repression,

Not by suppression,

Not by control.

That is the beauty of this journey.

Now couple of one or two more.

Yeah that is I think I should take one this one and then we will start with the practice.

So there are two elements.

One is practice and other is can't knowledge.

So what how you get the knowledge through the inquiry that is discernment that discernment leads to dispersion.

The other is practice,

Practice,

Practice.

Can you change the knowledge?

I know Lara.

Lara is knowing Lara is the knowledge.

Can I change it?

Only one thing is possible that I know her or I do not know her.

Can I change the practice?

Yes.

I have a total freedom for the practice that I am doing.

So why the master is adding practice means one is the part of this practice and other is the knowledge so that we can keep the knowledge of pure consciousness during the practice of meditation so that the mind is purified and it reveals the knowledge of the reality.

That is the goal of meditation.

Clear?

Yes I gave you an example.

I have a good friend here only in Arizona.

I don't want to name.

Tell me teacher you are my teacher.

I said okay.

So what is the best mantra?

I said Om Namah Shivaya.

Oh this is long mantra.

Can you give smaller mantra?

I said Om Shanti.

How many times I have to do it?

I said one million times.

Oh this is too much.

So I said do it maybe hundred thousand.

Can I do it for one thousand?

I said okay.

Is it possible I pick up one word out of Om Shanti?

Only Om?

I said yes.

Okay.

Can I do it only nine times every day?

I said that is also okay.

And in the end I asked her are you teaching me or I am teaching you?

The meaning is the sense is we have to follow the practice according to the teachers of this Eastern wisdom.

If we want to twist the practices by leaving the principles it will never benefit you.

Then you say I have done the practice and it is not helping me.

So I believe you are clear about it.

You have to work on it again and again during the day.

Am I living in discernment?

24 by 7.

Four defects of the pleasure.

And that applies to all of our relationship pertaining to every object in the world the moment we wake up and until we sleep.

And the moment you live in discernment the dispersion starts working in your mind.

It prevents anxiety,

Hesitation,

Duality,

Conflict in the mind.

Then the meditation becomes successful.

So with a smile on the face let us start our practice.

Eyes are closed,

Sit in any posture whatever the position of the body is.

Eyes are closed gently and looking at the body mentally,

Feeling the body,

Being aware of the body.

And in that state of being aware of the body look inside the head in the space.

Look inside the head in the space.

So we are aware of the steadiness in the body and we are looking into the space inside the head or the heart.

Let us make it little more comfortable looking at the neck joint.

Adjust and align,

Be there and experience sensation,

Being comfortable and steadiness.

Moving the mind on the shoulder joints,

Being there.

Who is there?

Mind.

What it means?

You are aware,

You feel.

What do you feel?

Sensation,

Being comfortable and steadiness.

Any object that enters into your mind.

Now you know there are four defects of objects that enters into your mind.

They hijack your mind.

So what should I do?

Don't pay attention.

Let it come,

Let it go,

Let it stay.

That is what is being carefree.

See that?

I'm mixing couple of practices together.

And now look at the breath.

Start breathing little deep,

Silent and slow,

Not very deep but the breath should be little deeper.

Why we are doing it?

This is a practice but the dispassion is living in your mind.

So my friends,

As you inhale,

Move the mind inside the right arm from the shoulder to the fingertips.

As you exhale,

Move the mind from the fingertips to the shoulder in the space inside.

And the best way to explain it,

The breath is your car,

Mind is the driver and the space within is the highway.

So you are driving the car on the highway.

That is emptiness,

That is the space.

You see?

One of the most beautiful way to get rid of the objects in the mind.

And I explained to you the meaning of object.

So you are in the state of dispassion and you continue the practice.

Move the same way inside your left arm.

Breath is the car,

Mind is the driver and the highway is the space inside.

Means you are taking the mind and asking the mind that is it possible for you to be aware of the space than any object?

So in the state of dispassion that is 100% possible.

Mind it,

It leads to variety of experiences of tingling,

Numbness,

Vision,

Colors.

Recognize them,

Accept them,

Continue the journey.

So move the mind and the breath inside the right leg from the right side of the waist to the toes and from the toes to the right side of the waist.

Now do you see the importance of dispassion?

There must be a clarity conviction in the intellect.

A doubt-free knowledge should support my practice of meditation.

That only works,

Helps you to succeed in the.

.

.

Now inside the left leg.

The mind goes with the breath inside the left leg in the space because mind is in the habit of movement constantly changing entities.

So the mind is constantly moving in the.

.

.

On the highway supported by the breath which is deep,

Silent and slow.

So what happens?

It gives you an awareness how to transcend the body.

We started with the Nyasa.

This is known as the Nyasa practice.

Now move the mind inside the spine from the crown of the head to the tailbone and from the tailbone to the crown of the head.

It is moving in the space.

Ask any human being,

Do you want happiness?

Yes.

Do you want permanent happiness?

Yes.

Do you want to explore that permanent happiness as your essential nature?

And if that guy is excited,

He is already.

.

.

He has already started meditation.

That is the beauty of understanding the journey.

Now leave this chair,

We'll go for the mantra and we are going for the mantra with the singing and listening.

The first stage,

Singing listening and the meaning.

Second stage,

Singing listening meaning and the applied knowledge.

The third stage.

What is applied knowledge?

It contains discernment and dispersion.

So singing and listening mentally.

You are also singing with me but mentally.

No worries even if it is your first time.

Now singing listening and meaning.

What is the meaning?

Let there be a state of well-being everywhere in every human being.

Why?

This helps me to expend my mind.

What happens when we expend my mind?

The object leaves me.

I told you these objects are hijackers.

So let us repeat again.

Sarveshaam swasthir bhavatu.

Swasthir means well-being.

Sarveshaam means everyone.

Bhavatu should happen.

Sarveshaam swasthir bhavatu.

Sarveshaam swasthir bhavatu.

Sarveshaam swasthir bhavatu.

Sarveshaam swasthir bhavatu.

Now what is the applied knowledge?

That state of the well-being is always present as my real nature.

Sarveshaam swasthir bhavatu.

Sarveshaam swasthir bhavatu.

Sarveshaam swasthir bhavatu.

Sarveshaam swasthir bhavatu.

Sarveshaam swasthir bhavatu.

Sarveshaam swasthir bhavatu.

Three stages will follow with the second mantra,

Singing and listening.

So what you are singing mentally,

You are listening to it.

Why I am stressing on that point,

My friends?

Every word that we speak,

Until we speak,

It is limited,

Confined as a word.

And the moment we start speaking,

It becomes a sound.

Sound has no location,

No space,

It enters into the infinity.

That is the goal.

Sarveshaam shantir bhavatu.

Sarveshaam shantir bhavatu.

Sarveshaam shantir bhavatu.

Singing,

Listening and meaning.

Why meaning?

Something pops up in my mind.

Language is linear.

Sound is multi-dimensional.

That is why you see that.

We talk of subwoofer,

We talk of surround sound.

The size is yet to catch every aspect of it.

But we are doing it practically.

So the meaning of this is,

Shanti means peace.

Let there be peace,

Peace and peace everywhere.

Sarveshaam shantir bhavatu.

Sarveshaam shantir bhavatu.

Sarveshaam shantir bhavatu.

Sarveshaam shantir bhavatu.

Sarveshaam shantir bhavatu.

Sarveshaam shantir bhavatu.

Now,

Applied knowledge.

So there our master says that this shanti,

The image of the shanti is like the infinite space.

So what I have to do with my mind every time I'm singing and listening and I become aware of the infinite space,

That is enough.

Let us do it and see what happens.

So the mind is with the discernment.

It is constantly absorbed into the space rather than getting absorbed into an object,

A point of dispassion.

That is the practice.

Simply saying,

Breath mindful now,

Focus on the breath.

Now,

That is our convenient approach.

The convenient approach doesn't work in meditation.

The third mantra,

Purnam.

Sarvesham Purnam Hava Tu.

Sarvesham Purnam Hava Tu.

Sarvesham Purnam Hava Tu.

Purnam means completeness.

When I experience a sense of completeness in the mind deep within,

That also is the state of discernment in dispassion.

Sarvesham Shanti Purnam Hava Tu.

Sarvesham Purnam Hava Tu.

You are also singing mentally.

Sarvesham Purnam Hava Tu.

Sarvesham Purnam Hava Tu.

Sarvesham Purnam Hava Tu.

Sarvesham Purnam Hava Tu.

Now apply the discernment and dispassion.

Say,

Intellect knows that you are complete in yourself,

A sense of completeness in the field of awareness.

Will there be any expectation,

Craving,

Desire?

Can that mind be empty?

See that point.

We are progressing in every time we do it.

Sarvesham Purnam Hava Tu.

So the intellect and the mind deeper inside declares,

Complete in myself here and now.

So the state of emptiness.

The mind is ready for revelation.

Sarvesham Purnam Hava Tu.

Sarvesham Purnam Hava Tu.

Sarvesham Purnam Hava Tu.

Sarvesham Purnam Hava Tu.

Sarvesham Purnam Hava Tu.

Now the fourth line of the mantra,

Singing and listening.

Sarvesham Purnam Hava Tu.

Sarvesham Purnam Hava Tu.

You see,

The first word and the last word is same in all the four mantras.

Only the middle one changes.

Sarvesham Purnam Hava Tu.

What is the meaning of Mangalam?

A speciousness.

You always live,

Move and act in that or specious moment.

Will there be any anxiety and stress?

So both should work,

Dispassion and the practice.

Sarvesham Mangalam Hava Tu.

Sarvesham Mangalam Hava Tu.

Sarvesham Mangalam Hava Tu.

SPEAKER 1 See that?

And the auspiciousness means,

When through the state of discernment,

You live in the state of dispassion,

And then you sing chant,

And you listen to it.

You live,

Move and act in that auspicious moment.

S Anyway,

That one very intense bakmodified Mangalam havatu,

Sarvesham,

Mangalam havatu,

Sarvesham,

Mangalam havatu,

Sarvesham,

Mangalam havatu,

Sarvesham,

Mangalam havatu.

A couple of times sing and listen in your mind.

Aum Shanti Shanti Shanti,

Aum Shanti Shanti Shanti.

In reality that state of well-being,

Peace and completeness merges together and give rise to the state of auspiciousness and that state of auspiciousness works behind the mind in every thought,

Speech and action.

Then you live in meditation 24 by 7.

So that's what we have been doing for the last couple of weeks.

Imagine you wake up in the morning,

You see yourself,

You are in the state of waking in early in the morning and the first thing that you remember,

Sarvesham,

Sarvesham,

Even if you need not to change the mantra,

Yes I'm in the state of well-being,

I'm in the state of peace,

I'm in the state of wholeness,

I am in the state of auspiciousness.

Why we do that?

When we sleep in the night,

Desires also sleep with us.

When we wake up in the morning,

If we are not aware,

Then those desire returns.

That is responsible for your upset mood.

That too in the morning,

Even after having nine hours of sleep.

See that?

So we now imagine you are going to your bed and you are going to sleep.

Okay,

Repeat the same four mantras.

You step out to work or inside the home.

Now your mind says I have to work.

Just remember the four mantras in your mind.

Simply remember in your mind and become aware.

You want to talk to your honey?

First remember the four mantras.

I can bet you,

You will find the softness and the melody in your thought,

In your speech and action.

Now walk your mind with a mantra,

Om Shanti,

From the crown of the head to the belly button.

You're walking,

You're not changing the rate and the rhythm of the breath.

Om is your real nature,

Pure consciousness.

Manifestation of that Om is peace.

So casually you're walking,

Walking the mind.

Sometime it will take time and sometime there will be a flawless movement and that will help you to understand you are in a meditative state.

Walk the mind from the crown of the head to the heart,

Singing mentally,

Om Shanti.

The moment the mind says Om,

Look behind the Om as real you,

Pure consciousness,

All pervading with that sense of completeness.

Shanti means peace.

Heart is the seat of all the desires.

We desire of an object and we have understood what is an object and four defects of an object.

See that.

So whatever we understand in the beginning,

We translate that into practice.

Now walking the mind from the crown of the head to the forehead with the same Om Shanti,

But there is not enough space where you can say Om Shanti.

So now you see that I know you Does the mind need to say it mentally to recognize you?

No,

But I know you by your name.

Same way,

Even though the mind walks down from the crown of the head to the forehead,

But non-verbally,

You know you are in that real nature.

I'm tweaking a bit in every session to help this hasten the process of or the practice of meditation.

Now doing nothing,

You live into that state of doing nothing.

So what happens in that state of doing nothing?

The discernment in the intellect and dispersion is in the mind is 100% and if it is 100% you are in a meditative state.

And when we share our experiences,

We understand with a clarity.

When we listen to other experiences,

We,

Our mind gets more clear.

Om Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Bring your mind on the right hand,

Your mind on the left hand,

Lift your Buddha palms,

Place it on your eyes,

Open the eyes inside,

Know your experiences,

Bring the hands down,

Share your experiences,

How are you my friend Lara?

I am good,

It's quiet,

You know,

I am with you basically for niyasa and then it just gets really still.

At one point I felt like I was just almost like a candle just with a little bit of a flame on the top and that's it.

That's beautiful.

Yeah,

That was kind of,

It was really quiet.

Beautiful.

Beautiful.

It's tough.

Beautiful.

How are you David and Jerry?

It was another good meditation for me.

The going through the limbs really dropped my temperature of my body down and I had to move around a little bit to get my foot under a blanket because it was very cold.

And then when we started doing the mantras,

I noticed my limbs particularly my arms became very heavy and then my legs and after that it was just darkness,

Quiet.

Quiet.

Beautiful.

Beautiful.

Deeper.

How are you Jerry?

Sorry,

That was probably the shortest meditation that I had.

It's a timelessness.

It was timeless,

Yeah.

Very good.

That was nice.

Thank you.

Yeah,

We did more or less at the same time,

32 minutes.

When the mind realizes there is no time,

It is the shortest means,

We get a glimpse of what it means by thoughtlessness and timelessness.

Sorry Sam and Lorien,

You know,

I labored somebody else as your name last week,

So how are you Lorien?

I am well.

How are you?

Thank you so much for that.

It was beautiful.

I found so much stillness,

So much quiet and peace.

That's good.

That's beautiful.

This is your first session.

Yes.

With this beer guy.

Yes.

If you like and love beer guy,

You will get more.

How are you Sam?

I'm doing really well.

The last meditation on Saturday and the meditation today I would say has been more blank than the others.

Again,

I go back to Thursdays where I described some colors and vibrations and sounds,

But I think I've gotten behind even that where I'm not identifying with that either.

As soon as I closed my eyes,

It was a blank slate,

No colors really today and silent and that was it.

Beautiful.

That's a very good experience.

How are you Stephen?

I'm very good.

I actually would say that I agree with everybody's description.

My experience was two words.

One was timelessness and nothingness.

Beautiful.

So from start to finish,

It was fantastic.

Fantastic.

Once you see that,

That is more in part,

More or less everyone has more or less the same experience of timelessness and thoughtlessness.

Terry,

Yes.

So what is going to happen?

Let mind continue to experience this thoughtlessness and timelessness and then see what happens when all is of the reality dawns with it.

Rightly said.

How are you my friend Terry?

I'm good.

I had a nice calm experience and I was thinking about trying to remain focused on the method and a couple of times I drifted into a random thought,

But as soon as I realized I was doing it,

I dropped it.

I was aware of a little discomfort like my one foot kept trying to move like it was twisting.

Yeah,

Yeah.

So I was like moving all that.

You know,

I was just aware of these things that I just didn't want it.

None of them pulled me away for more than a minute.

But you were in peace.

You didn't move the body.

That was wonderful.

That is wonderful.

You see that if the word is created from consciousness,

If the word is created from the consciousness,

Then the teacher is greater than the student.

Think of it.

And if the word is created from the matter,

Then the student is greater than the teacher.

So by the help of discernment and dispassion,

The student also arrives at this clarity that this word is created from the consciousness according to Eastern wisdom.

That is how Lara meditation can be given to everyone.

I know you have a question unmuted.

Lara,

Yes.

My question is,

Are you referring to dispassion as detachment?

Are those two different things?

What do you understand by detachment and disliking?

Well,

You know,

I think it's about.

.

.

So liking is first,

Then.

.

.

Can I finish?

Yeah.

Okay.

So because to me,

Like for dislike,

Like that to me,

That's an agreement that I make.

And I'm like,

I'm not going to like that thing.

The detachment for me is starting to not have the need for it.

But I don't know if I'm confusing that in my head with what you're saying as I'm trying to get clarity.

So liking or may just let us start with the disliking.

Disliking comes first in the mind about an object,

And then it may lead to detachment.

But the presence of an object is there in the state of detachment.

And from detachment,

We go to the highest level,

That is dispassion,

Where whether the object is there or not,

We damn care.

The mind is totally free.

So you can say three levels.

The outer physical level is almost a disliking.

Struggle is not there,

It appears that now I don't like,

So detachment.

And now question of attachment and detachment is not there.

There is a 100% clarity in the state of mind that is dispassion.

That is why we understood the four defects in the object.

And that is why we understood what exactly means by an object.

Am I clear?

That is the beauty of this understanding.

We need not to define attachment or detachment based on modern psychology,

Because modern psychology has yet to understand clearly what is mind.

So based on the teachings of our masters,

Mind attracted to an object,

So that attraction is a liking.

Repeat liking is attachment and craving for that object leads to an obsession.

But why?

Now understand that detachment on that basis,

Why mind is looking for it?

Because the mind is not able to understand the defects in the pleasure.

There the process of dispassion starts.

So it breaks the idea of liking and disliking,

Then it goes deeper.

It breaks the idea of attachment and detachment,

And ultimately dispassion is a state of the mind that is free from the world outside,

And the objects outside.

It uses the world.

It uses every object.

But totally free from any preferences,

Prejudices,

Likes,

Dislikes,

Attachment,

Detachment.

That is the state of dispassion.

Did I make everything clear?

Lara,

Did I make everything clear?

No?

Yes and no.

I think in my mind,

It's translating a little bit differently,

And it just might be language,

But that's okay.

Yeah.

Yeah.

Language may be different,

But we should contemplate on the principle as explained by Patanjali again and again and again.

So that the clarity comes.

To me,

Where I'm still stuck,

It's because dispassion to me means hate.

Like it's the way that my brain translates dispassion.

It's too strong.

It's too much.

And so to me,

It's almost like I need to break agreements with things and the need for things.

I like Lara 99% and I like Jerry 80%.

Please,

When you are studying yoga and meditation,

Change the meaning in your mind of dispassion.

Don't create meaning of dispassion in your mind according to your thoughts.

I'm looking at definitions.

Yeah.

I was struggling with it,

And so I had to look up all these definitions of what it actually means.

That's why I'm asking you.

Yeah,

Yeah,

You are right.

I think that is what I said.

Change the meaning of dispassion according to the teachings of the Eastern wisdom.

Sometime definitely single word,

We find some meaning and that's stuck in the mind.

But that may be right.

That may not be right.

So what we have to do,

We have to find out that what the masters are saying,

How the master is explaining,

And then we contemplate and reflect.

Then we come to the state of understanding,

Clarity,

Freedom from the doubt.

Last point,

Very important.

Dispassion is totally soft.

It is a movement in the state of kindness,

Compassion,

And higher level of intelligence is working in the mind.

That we are going to study in the next session.

You live in the highest state of dispassion.

You are already awakened.

This is what the master is saying.

When you are,

Your mind is the highest state of dispassion.

Awakening is already there.

This is what Patanjali is saying in the next sutra.

So with that reference.

So the more and more you contemplate rather than going back to the mind,

Listening to and picking up the meaning based on our previous understanding,

That is what is the meaning of moving from ignorance to knowledge.

That is the meaning.

That is the entire journey.

So I have the highest level of dispassion for you.

Does it mean I.

.

.

It means I am full of love with you.

I love everyone.

Think of it.

We will take up on Thursday.

Thank you.

That is all for today.

Okay.

Thank you.

Thank you.