In ordinary wakeful situations one notices hears something or sees it, like woman hitting on him, but he does not get it, but the moment woman leaves him, or somehow a period of time lapses, he notices that the woman was hitting on him. Before he noticed his reflecting capacity was absent. In meditation, when one enters samadhi or fana, one's reflecting capacity ceases to be active. One sees or hears but does not really know what is going on, because he is reflecting capacity is absent, thus he is not able to produce knowledge and act on it. This state resembles the Adamic state before he ate the fruit if knowledge.
After long meditation, one day, I came to a metro station, pictured below from the perspective I viewed the station. It is really beautiful, I said to myself. The author says what is beautiful is not the metro station but yourself.
I think we are at any given moment the sum total of our previous moments. This also applies to hours and days. One can see this by paying attention to what he does on daily basis and its impact on the next day. The same applies also, one my extrapolate, on lifetimes, if there is such things.
If so,post-samadhi state is really samadhi. Different forms of samadhi obtain, for instance; lazy samadhi is followed by laziness state.
To go back to post-samadhi or fana state, one becomes, more beautiful and fresh, as if one is blooming, producing beautiful flowers. Some who have pondered on the aims of life say this is it, to bloom, that is to become beautiful. Samadhi or fana is one way to achieve this end. To be able to refresh yourself now and then to focus and get work done and to bloom is, it appears, the aim of life.
The friend we talked about earlier was absorbed in a given task and was not aware all else. Now, suppose this man gains the capacity to do what he was doing, and yet retain the capacity to pay attention to other things and thus if need be shift attention and be engrossed on something else, including absolute samadhi, which he may come to know after he reflects on it, on its retreating stage, not when he is on it, for at this stage he is more like an eye, or rather he is an eye, because an eye does not see itself except by way reflection.
This capacity to pay attention and get engrossed at will appears, the author affirms, to be the ultimate aim of Zen practice.
I think Sufis aim for this too. In the works of Ibn Arabi we learn two aims of Sufis: apprehension of absolute existence, Al-wujud al- Mutlaq, and the perfect Person, al-insaan al-kamil.
Absolute samadhi or fana might be seen as closest we can get to apprehend absolute existence and it is, it appears, one way to become more perfect, engross yourself in phenomena at will. The latter, as discussed, depends on the former. This concludes our discussion of samadhi.
Source of the metro station: www.flicker.com
Source of the flower picture: www.deshow.net
After long meditation, one day, I came to a metro station, pictured below from the perspective I viewed the station. It is really beautiful, I said to myself. The author says what is beautiful is not the metro station but yourself.
I think we are at any given moment the sum total of our previous moments. This also applies to hours and days. One can see this by paying attention to what he does on daily basis and its impact on the next day. The same applies also, one my extrapolate, on lifetimes, if there is such things.
If so,post-samadhi state is really samadhi. Different forms of samadhi obtain, for instance; lazy samadhi is followed by laziness state.
To go back to post-samadhi or fana state, one becomes, more beautiful and fresh, as if one is blooming, producing beautiful flowers. Some who have pondered on the aims of life say this is it, to bloom, that is to become beautiful. Samadhi or fana is one way to achieve this end. To be able to refresh yourself now and then to focus and get work done and to bloom is, it appears, the aim of life.
The friend we talked about earlier was absorbed in a given task and was not aware all else. Now, suppose this man gains the capacity to do what he was doing, and yet retain the capacity to pay attention to other things and thus if need be shift attention and be engrossed on something else, including absolute samadhi, which he may come to know after he reflects on it, on its retreating stage, not when he is on it, for at this stage he is more like an eye, or rather he is an eye, because an eye does not see itself except by way reflection.
This capacity to pay attention and get engrossed at will appears, the author affirms, to be the ultimate aim of Zen practice.
I think Sufis aim for this too. In the works of Ibn Arabi we learn two aims of Sufis: apprehension of absolute existence, Al-wujud al- Mutlaq, and the perfect Person, al-insaan al-kamil.
Absolute samadhi or fana might be seen as closest we can get to apprehend absolute existence and it is, it appears, one way to become more perfect, engross yourself in phenomena at will. The latter, as discussed, depends on the former. This concludes our discussion of samadhi.
Source of the metro station: www.flicker.com
Source of the flower picture: www.deshow.net
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