Yogin

The synthesis of the Vedantic and grammarian schemes within the tantric manifold figures most prominently in the works of Abhibnavagupta, the great Kashmiri Shaiva yogin, polymath and philosopher. ❋ Tusar N Mohapatra (2009)

Gebser and Sorokin, towards the end of their lives, both discovered with surprise and great appreciation that, from the beginning of the century onwards, the Indian yogin-philosopher Sri Aurobindo Ghose had developed a philosophy of development which was extraordinary in depth and extent and ran in parallel lines and close to their own concepts. ❋ Tusar N Mohapatra (2006)

Near the beginning of Part Two, Heehs writes: "Together they Aurobindo's own writings and accounts of his spiritual experiences may constitute the richest documentation of the spiritual development of an advanced yogin that has ever been made available." ❋ Tusar N Mohapatra (2005)

Instead of saying “I want,” the yogin would learn to seek the good of others; instead of succumbing to the hatred that is the result of our self-centered greed, Gotama was mounting a compassionate offensive of benevolence and goodwill. ❋ Armstrong, Karen, 1944- (2001)

A yogin might imagine, for example, that one of the higher states of trance was Nibbana and would not make the extra ef­fort to achieve complete release. ❋ Armstrong, Karen, 1944- (2001)

To achieve this control of the uncon­scious, the yogin had to break all ties with the normal world. ❋ Armstrong, Karen, 1944- (2001)

This was a difficult process, and the yogin needed careful supervision at each step of the way by a teacher, just as the modern analysand needs the support of his or her analyst. ❋ Armstrong, Karen, 1944- (2001)

The practice of yoga was thought to give a skilled yogin powers (iddhi), which showed the domin­ion of a trained mind over matter, but yogins generally warned against the exercise of iddhi, because it was all too easy for a spiritual man to degenerate into a mere magician. ❋ Armstrong, Karen, 1944- (2001)

But in asana, the yogin is so motionless that he seems more like a statue or a plant than a human being. ❋ Armstrong, Karen, 1944- (2001)

He was not a skilled yogin and had not managed to achieve this degree of self-sufficiency. ❋ Armstrong, Karen, 1944- (2001)

The skilled yogin could now perform mental feats that were impossible for a lay­man; he had revealed the way the mind could work when trained in a certain manner. ❋ Armstrong, Karen, 1944- (2001)

When, using these techniques, the yogin meditated on the doctrines of his dhamma, he experienced them so vividly that a rational formulation of these truths paled in comparison. ❋ Armstrong, Karen, 1944- (2001)

A process of internal vi­sualization, during which the yogin becomes conscious of his own consciousness. ❋ Armstrong, Karen, 1944- (2001)

Where traditional yoga had built up in the yogin a state of impervious autonomy, so that the yogin became increasingly heedless of the world, Gotama was learning to transcend himself in an act of total compas­sion toward all other beings, infusing the old disciplines with loving-kindness. ❋ Armstrong, Karen, 1944- (2001)

Meditative planes achieved by a very advanced yogin. ❋ Armstrong, Karen, 1944- (2001)

In the second and third jhanas, the yogin had become so absorbed in these truths that he had entirely stopped thinking and was no longer even conscious of the pure happiness he had enjoyed a short while before. ❋ Armstrong, Karen, 1944- (2001)