Truly as a conscious being, when faced with anxiety, we need to meditate on it to investigate the root cause to integrate it with our consciousness. That means being completely aware of all that is going on in your mind, body and external environment. You are free to make any decisions that you want as it is your life, however marijuana can take one away from the reality that they are seeking.
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On the contrary, it can take years to repair the system to get to the point where you were prior to marijuana use. Just remember that there are no short cuts in the process and you cannot rely on any outside substance to bring you into yourself. There is no substitute to Sadhana. Sadhana is hard work and commitment that cannot be bought anywhere.
When dealing with any kind of substance abuse, it is important to work on the underlying emotional root causes to truly heal. There are tons of great resources and kriyas for every kind of disorder. It just takes hard work, consciousness and taking responsibility. With Marijuana specifically, a great resource is Sadhana Guidelines which has the following kriyas and meditations that work with repairing the system from marijuana use:. Yogi Tea.
For additional resources on substance abuse and Kundalini Yoga , check out:. When vaping weed the kundalini rises very gentle and soft — a bright, fine energie from the feets to the top of the head. The deepest kundalini moments I have after vaping weed and after sex. Both is said is bad for the kundalini. Definitely wrong. I think that both sides are right.
MJ would sooth my nerves, anger, and open up my creative mind. I agree that if we look into almost every culture particularly mystic there she is, cannabis. Even in sikhi we have examples such as the Udasi Sikhs to Guru Gibind Singh prescribing a drink mixture of bhang and opium called sukhdhani to come in chardi kala HIGH Spirits I was even told by a Sikh in Espanola that Yogi ji had tea recipes that could not be published because it was illegal.
I have a feeling as we move further into the aquarian age that things will change. Interesting article as well as responses. One other thing you may want to try next time you light up is pressing on your forehead after you get high. It will supposedly be numb.
Numbing of the frontal lobe would impair certain faculties. In such a context, ganja could potentially be of value on the spiritual path, although this author has rarely met a ganja-smoking sadhu who had attained the ultimate goal. Taken out of its cultural context and introduced into a party lifestyle unheard-of in ancient tradition, ganja has become far more problematic. This is a crucial point. Neo-hippies and new age spiritualists often invoke the use of ganja as an ancient and therefore legitimate tool on the road to enlightenment.
Deep Spirit & Great Heart: Living in Marijuana Consciousness
What these invocations generally lack, however, is the proper ceremonial context and attendant sattvic lifestyle habits that accompanied the practice in the past. Ritualistic inhalation of a sacred herb on rare, auspicious occasions is very different than daily spliffs or perfunctory bong rips.
As it is, marijuana is a common form of self-medication. Different people smoke different strains for different reasons. In the initial euphoria phase, the sattva guna is activated. Finally, the long-term effect is that of tamas, leading to a dull and foggy state of mind.
Within this fog, the insights supposedly received under the mildly psychedelic impact of ganja cannot be integrated in any valuable way. The subtle effects are lost in the mix, and it appears to have been a bit of harmless, perhaps even enlightening fun. Ayurveda then provides valuable perspective, offering reminders of the negative consequences of marijuana use.
Deep Spirit & Great Heart
As Ma says,. An important physical impact of Marijuana is sub-clinical hepatitis, a condition in which the liver is chronically congested, resulting in irritability, low-grade depression, slow wound healing, burning sensations, rashes, allergies and yellowish eyes. Marijuana is a tamasic drug that can negatively affect memory.
According to the NIH, it is addictive and mind-dulling, and can do permanent cognitive harm if used in excess… The tamasic effects of marijuana can dull the mind, leaving the aspirant dependent on marijuana use with only an illusion of real spiritual progress. The negative health effects are relatively minor compared to the profound despair that accompanies spiritual confusion.
Regardless of the ecstasy one may experience while practicing yoga stoned, or toking up before meditation, the herb ultimately represents one more layer of veiling between the human mind and God-consciousness. Even worse, it gives the fleeting sensation of having attained some measure of sattva, only to leave the mind and body wallowing in tamas. The goal of spiritual practice is to become firmly established in unity consciousness.
Temporary glimpses of such bliss may serve as motivation on the path, but should never be mistaken as attainment of the goal. Unfortunately, many of the cosmic experiences available through marijuana bring the user one step forward then two steps back. In this article , Dr. John Douillard explains that,. It is said in Ayurveda that the pain is directly across from the bliss, and the reason for the pain is to get our attention so that we can go through the pain and experience a deeper, more real aspect of the self and let a more loving and powerful version of ourselves out.
According to this perspective, experiencing the pain is essential for emotional and spiritual growth. Once you take away the pain you have taken away the road map to mental and emotional maturity. Additionally, according to Alcoholics Anonymous, emotional maturation stops at the age ones starts drinking or doing drugs. Habitual marijuana use can definitely cause arrested development. In the course of my youth, I remember a seemingly miraculous burst of personal maturation that just happened to coincide with an extended break from smoking.
Though it is not physically addictive, marijuana is powerfully habit-forming, and can thus be very difficult to put down. Thankfully, Ma has some recommendations for how to ease off. My thoughts subside effortlessly, my mind is clear — utterly silent and simple, like a transparent substance, like the empty sky — and I feel my complete body in a very deep, palpable way, much more deeply than I usually feel it in my normal, sober consciousness. And it continues to slowly evolve, occasionally in surprising ways. Although I had a few remarkable experiences on psychedelics in my youth with LSD and Psilocybin , they played no central role in this process.
A few paragraphs about spirituality as I experienced it independent of drugs:. In the beginning, when I was 20 or so, I believed it would be that straightforward, and maybe it really is to some people. For me, it is a long and winding road, infinitely complex and surprising, frustrating and rewarding. Of course that is part of the plan — Zen students at least in the tradition that I was in are skillfully pushed to the edge of their comfort zones, forced to use their willpower to achieve the impossible, eventually finding that it is truly impossible, and at some point, they give up.
I still love the scent of Zen but it is not my way. I no longer follow any formal spiritual practice these days but if I do anything, this is what I do — inquiring and seeing from moment to moment. After all these years, this has become deeply ingrained into how I meet reality.
Domains of Consciousness
The Ridhwan view of spirituality is complex and multidimensional. Presence and the non-dual are important pieces of it but it goes way beyond that. That open, multidimensional attitude felt like a relief to me after the one-pointedness of Zen. My mind was literally blown, leaving me in a state of absolute peace and freedom and stunned wonderment for the rest of the day. And I was surprised about the complete effortlessness — it felt very simple and natural.
It seems as if during all the years of Zen meditation and meditative inquiry, something had ripened, without any awareness of it on my side, and finally, a fruit fell into my lap. My life changed after this not abruptly, it took years but here was a turning point. Even though that revelation had disappeared the next day and that absolute peace never came back in the same overwhelming way, something new developed in me since this opening — a new place, a distinct mode of being that occasionally takes over, subtly or strongly with and without drugs.
When it takes over, there is suddenly a simple and entirely effortless mindfulness, a deep clarity, a continuous being here consciously, an overwhelming lucidity. That mindfulness feels held by a subtle wordless confidence, a knowing, a being home. It feels as if I know something deeply and intimately in my heart now — clearly deeper than my personality. It is utterly significant but entirely without conceptual meaning. It is very quiet and subtle and somehow powerful at the same time when it shows up.
Other people might have a different understanding of that term, and there might be other words for my experience. The main ingredient of this mode of being is a deep, effortless, thoughtless mindfulness, a being conscious of all phenomena in the present moment, but there is a meta-awareness on top of it which is conscious of the mindfulness, seeing itself and seeing the seeing of itself, creating a Douglas Hofstadter kind of recursiveness while staying entirely non-conceptual.
As Eckhart Tolle and countless others have pointed out, there is always just Now, this indescribable moment, as past and future only exist in the mind.
No matter if we experience this deep Now consciously, or if we are lost in the dream of thoughts — the fact of experience, of awareness in this moment is always here, constant, like an open field in which everything appears. Nondual awakening is recognizing that we are not a person — we are this awareness in which the person appears. The nondual, constant fact of awareness, even during unconscious thinking, is not yet something I can easily recognize.
My perspective is not nondual, I still mostly feel like a person that has awareness and not like awareness that has a person. What I can see and experience, and what is true regardless of the perspective, is presence — a mode of being here in a conscious, awake way, rather than being lost in unconscious and automatic thinking, emotions, or self-images.
On a simple level, that awakeness is something known to everyone: after the immersion in a thought, a dialogue, an activity, one simply comes back to an awareness of being here and now for a moment.