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Love says: 'I am everything'. Wisdom says: 'I am nothing'. Between the two my life flows. Since at any point of time and space I can be both the subject and the object of experience, I express it by saying that I am both, and neither, and beyond both
Moments of deep insight and all-embracing love purify the mind, while desires and fears, envies and anger, blind beliefs and intellectual arrogance pollute and dull the psyche
In memory, what is remembered, is but another dream. The memory of the false cannot but give rise to the false. There is nothing wrong with memory as such. What is false is its content. Remember facts, forget opinions. What is perceived in pure awareness, unaffected by desire, that is a fact.
All search for happiness is misery and leads to more misery. The only happiness worth the name is the natural happiness of conscious being.
Pain is physical; suffering is mental. Beyond the mind there is no suffering. Pain is merely a signal that the body is in danger and requires attention. Similarly, suffering warns us that the structure of memories and habits, which we call the person (vyakti), is threatened by loss or change.Pain is essential for the survival of the body, but none compels you to suffer. Suffering is due entirely to clinging or resisting; it is a sign of our unwillingness to move on, to flow with life.As a sane life is free of pain, so is a saintly life free from suffering.
Life is love and love is life. What keeps the body together but love? What is desire, but love of the self? What is fear but the urge to protect? And what is knowledge but the love of truth? The means and forms may be wrong, but the motive behind is always love -- love of the me and the mine. The me and the mine may be small, or may explode and embrace the universe, but love remains.In seeking you discover that you are neither the body nor mind, and the love of the self in you is for the self in all. The two are one. The consciousness in you and the consciousness in me, apparently two, really one, seek unity and that is love.
Most people live in the world of self-consciousness and do not have the desire or power to leave it. They exist only for themselves; all their effort is directed towards achievement of self-satisfaction and self-glorification. There are, however, seers, teachers and revealers who, while app...arently living in the same world, live simultaneously in another world also -- the world of cosmic consciousness, effulgent with infinite knowledge. After his illuminating experience Sri Nisargadatta Maharaj started living such a dual life. He conducted his shop, but ceased to be a profit-minded merchant. Later, abandoning his family and business he became a mendicant, a pilgrim over the vastness and variety of the Indian religious scene. He walked barefooted on his way to the Himalayas where he planned to pass the rest of his years in quest of a eternal life. But he soon retraced his steps and came back home comprehending the futility of such a quest. Eternal life, he perceived, was not to be sought for; he already had it. Having gone beyond the I-am-the-body idea, he had acquired a mental state so joyful, peaceful and glorious that everything appeared to be worthless compared to it. He had attained self-realisation.Uneducated though the Master is, his conversation is enlightened to an extraordinary degree. Though born and brought up in poverty, he is the richest of the rich, for he has the limitless wealth of perennial knowledge, compared to which the most fabulous treasures are mere tinsel. He is warm-hearted and tender, shrewdly humorous, absolutely fearless and absolutely true -- inspiring, guiding and supporting all who come to him.Any attempt to write a biographical not on such a man is frivolous and futile. For he is not a man with a past or future; he is the living present -- eternal and immutable. He is the self that has become all things.
Welcome all that comes to you with a glad and thankful heart. And love all creatures. This too will take you to your Self.
To understand suffering, you must go beyond pain and pleasure. Your own desires and fears prevent you from understanding and thereby helping others. In reality there are no others, and by helping yourself you help everything else. If you are serious about the sufferings of mankind, you must perfect the only means of help you have â€â€Yourself
If your desires are personal, for your own enjoyment, the energy you give them is necessarily limited; it can-not be more than what you have. When you desire the common good, the whole world de-sires with you. Make humanity's desire your own and work for it. There you cannot fail.
Relationship is a living thing. Be at peace with your inner self and you will be at peace with everybody. Realize that you are not the master of what happens, you cannot control the future except in purely technical matters. Human relationship cannot be planned; it is too rich and varied. Just be understanding and compassionate, free of all self-seeking.
All suffering is born of desire. True love is never frustrated. How can the sense of unity be frustrated? What can be frustrated is the desire for expression. Such desire is of the mind. As with all things mental, frustration is inevitable.
Doing nothing is better than being busy doing nothing.
To say, ‘By holding the attention on Self, the
consciousness and by practising abiding in it, he
became insane’, is just like saying, ‘By drinking the
nectar of immortality, he died’.
consciousness and by practising abiding in it, he
became insane’, is just like saying, ‘By drinking the
nectar of immortality, he died’.
Don't wait for extraordinary opportunities. Seize common occasions and make them great. Weak men wait for opportunities; strong men make them.
It is as reasonable to expect a fire to go out when it is ordered to stop burning as to suppose that a man can stand straight in consequence of a direct action of thought and desire.
- Alexander Technique of posture control
- Alexander Technique of posture control
Negotiation Genius
Strategy 2: Help Others Be Less Biased
Our students often ask us "Would you rather negotiate with a good negotiator or a bad negotiator?" Our answer is simple: we'd rather negotiate with good negotiators; bad negotiators will usually just get in the way of good deals. Unfortunately, many people falsely assume that bargaining with an incompetent or irrational (i.e., biased) partner gives them a valuable competitive advantage. While this is sometimes true (as the Moneyball example shows), biased negotiators also have tremendous potential for entirely derailing the negotiation. For example, if your counterpart is overconfident, she might wait for deals that you can never give her. If he irrationally escalates commitment to a course of action, he may become overly competitive and unwilling to compromise. If she is afflicted with the fixed-pie bias, she may refuse to share information and thus eliminate opportunities to create value. IN these cases,the other party's biases hurt not only their own interest, but also yours.
For these reasons, it is often in your best interest to help your counterpart think more clearly. How can you promote careful, reasoned, and systematic thinking? Consider again that negotiators tend to be far more biased under time pressure than when they have time to think through a proposal or idea. THus, when you have provided the other side with an offer that you believe o be better than your competitor's proposal or idea. Thus, when you have provided the other side with an offer that you believe to be better than your competitor's proposal, give him time to think it through rather than pushing for an immediate answer. Under pressure, negotiators who are overconfident in their ability to get a better deal often say no when they should say yes. If you are confident that you are offering more than he can get elsewhere, you'd be wise to encourage him to explore alternative and get back to you after comparing your offer with others.
Most of us also assume that we want the other side to be less prepared. However, ill-prepared negotiators typically want to bargain over one issue at a time and to withhold information. They are also less able that prepared negotiators to evaluate or propose multi-issue (package) deals. All of these behaviours inhibit value creation. When dealing with an ill-prepared negotiator, encourage her to think through the relative importance of each issue to her. In addition, take the lead in negotiating multiple issues simultaneously and in making package offers - and encourage her to do the same. It is also important that you clarify for her that you value some issues more than others and that you are happy to jointly explore mutually beneficial trafde-offs.
Finally, the best thing you can do to help an ill-prepared negotiator (and to help yourself) is to encourage her to be more prepared. If the negotiation is not going smoothly, you might suggest that both parties would benefit from thinking more about the issues that have surfaced during the recent discussion. You might then create a time line with the other party that includes milestones that encourage preparation and the sharing of information. For example, you might agree, that, after one week, each of you will send an e-mail that lists your top priorities and concerns; after three more days, one of you will be responsible for making an initial package proposal; then after another party has a few days to consider this proposal, both parties will meet for further substantive discussions. While most people believe that giving the other party this much time to prepare is dangerous, a negotiation genius recognizes that you counterpart can only make wise trades, expand the pie, and accept your creative offers if she knows what she values - and that such knowledge requires preparation. So, the next time you run into a well-prepared negotiator, you should be encouraged about the potential to create an excellent agreement rather than nervous about being exploited or outperformed.
Source:
Book "Negotiation Genius" page 150-151
By Deepak Malhotra, Max H. Bazerman
Harvard Business School
Strategy 2: Help Others Be Less Biased
Our students often ask us "Would you rather negotiate with a good negotiator or a bad negotiator?" Our answer is simple: we'd rather negotiate with good negotiators; bad negotiators will usually just get in the way of good deals. Unfortunately, many people falsely assume that bargaining with an incompetent or irrational (i.e., biased) partner gives them a valuable competitive advantage. While this is sometimes true (as the Moneyball example shows), biased negotiators also have tremendous potential for entirely derailing the negotiation. For example, if your counterpart is overconfident, she might wait for deals that you can never give her. If he irrationally escalates commitment to a course of action, he may become overly competitive and unwilling to compromise. If she is afflicted with the fixed-pie bias, she may refuse to share information and thus eliminate opportunities to create value. IN these cases,the other party's biases hurt not only their own interest, but also yours.
For these reasons, it is often in your best interest to help your counterpart think more clearly. How can you promote careful, reasoned, and systematic thinking? Consider again that negotiators tend to be far more biased under time pressure than when they have time to think through a proposal or idea. THus, when you have provided the other side with an offer that you believe o be better than your competitor's proposal or idea. Thus, when you have provided the other side with an offer that you believe to be better than your competitor's proposal, give him time to think it through rather than pushing for an immediate answer. Under pressure, negotiators who are overconfident in their ability to get a better deal often say no when they should say yes. If you are confident that you are offering more than he can get elsewhere, you'd be wise to encourage him to explore alternative and get back to you after comparing your offer with others.
Most of us also assume that we want the other side to be less prepared. However, ill-prepared negotiators typically want to bargain over one issue at a time and to withhold information. They are also less able that prepared negotiators to evaluate or propose multi-issue (package) deals. All of these behaviours inhibit value creation. When dealing with an ill-prepared negotiator, encourage her to think through the relative importance of each issue to her. In addition, take the lead in negotiating multiple issues simultaneously and in making package offers - and encourage her to do the same. It is also important that you clarify for her that you value some issues more than others and that you are happy to jointly explore mutually beneficial trafde-offs.
Finally, the best thing you can do to help an ill-prepared negotiator (and to help yourself) is to encourage her to be more prepared. If the negotiation is not going smoothly, you might suggest that both parties would benefit from thinking more about the issues that have surfaced during the recent discussion. You might then create a time line with the other party that includes milestones that encourage preparation and the sharing of information. For example, you might agree, that, after one week, each of you will send an e-mail that lists your top priorities and concerns; after three more days, one of you will be responsible for making an initial package proposal; then after another party has a few days to consider this proposal, both parties will meet for further substantive discussions. While most people believe that giving the other party this much time to prepare is dangerous, a negotiation genius recognizes that you counterpart can only make wise trades, expand the pie, and accept your creative offers if she knows what she values - and that such knowledge requires preparation. So, the next time you run into a well-prepared negotiator, you should be encouraged about the potential to create an excellent agreement rather than nervous about being exploited or outperformed.
Source:
Book "Negotiation Genius" page 150-151
By Deepak Malhotra, Max H. Bazerman
Harvard Business School
Q: What is the dif f erence between meditation [dhyana] and
investigation [vichara]?
A: Both amount to the same. Those unfit for investigation
must practise meditation. In meditation the aspirant forgetting
himself meditates 'I am Brahman' or 'I am Siva' and by this
method holds on to Brahman or Siva. This will ultimately end
with the residual awareness of Brahman or Siva as being. He will
then realise that this is pure being, that is, the Self.
He who engages in investigation starts by holding on to
himself, and by asking himself 'Who am I?' the Self becomes clear
to him.4
Mentally imagining oneself to be the supreme reality, which
shines as existence-conscious ness-bliss, is meditation. Fixing the
mind in the Self so that the unreal seed of delusion will die is
enquiry.
Whoever meditates upon the Self in whatever bhava [mental
image] attains it only in that image. Those
peaceful ones who
remain quiet without any such bhava attam the noble and
unqualified state of kaivalya, the formless state of the Self.
Q: Meditation is more direct than mvesttgatton because the
former holds on to the truth whereas the latter sifts the truth from
the untruth.
A: For the beginner meditation on a form is more easy and
agreeable. Practice of it leads to self-enquiry which consists in
sifting the reality from unreality. .
What is the use of holding on to truth when you are filled with
antagonistic factors? . . .
Self-enquiry directly leads to realIsation by removmg the
obstacles which make you think that the Self is not already
realised.6
Meditation differs according to the degree of advancement of
the seeker. If one is fit for it one might directly hold on to the
thinker, and the thinker will then automatically sink into his
source, pure consciousness. . .
If one cannot directly hold on to the thmker one must meditate
on God and in due course the same individual will have become
sufficiently pure to hold on to the thinker and to sink into
absolute being? . .
Meditation is possible only if the ego IS kept up. There IS the
ego and the object meditated upon. The method IS therefore
ndirect because the Self is only one. Seekmg the ego, that IS Its
source, the ego disappears. What is left over is the Self. This
method is the direct one.
From the Book "Be as You Are" The Teachings of Sri Ramana Maharshi
page 116.
investigation [vichara]?
A: Both amount to the same. Those unfit for investigation
must practise meditation. In meditation the aspirant forgetting
himself meditates 'I am Brahman' or 'I am Siva' and by this
method holds on to Brahman or Siva. This will ultimately end
with the residual awareness of Brahman or Siva as being. He will
then realise that this is pure being, that is, the Self.
He who engages in investigation starts by holding on to
himself, and by asking himself 'Who am I?' the Self becomes clear
to him.4
Mentally imagining oneself to be the supreme reality, which
shines as existence-conscious ness-bliss, is meditation. Fixing the
mind in the Self so that the unreal seed of delusion will die is
enquiry.
Whoever meditates upon the Self in whatever bhava [mental
image] attains it only in that image. Those
peaceful ones who
remain quiet without any such bhava attam the noble and
unqualified state of kaivalya, the formless state of the Self.
Q: Meditation is more direct than mvesttgatton because the
former holds on to the truth whereas the latter sifts the truth from
the untruth.
A: For the beginner meditation on a form is more easy and
agreeable. Practice of it leads to self-enquiry which consists in
sifting the reality from unreality. .
What is the use of holding on to truth when you are filled with
antagonistic factors? . . .
Self-enquiry directly leads to realIsation by removmg the
obstacles which make you think that the Self is not already
realised.6
Meditation differs according to the degree of advancement of
the seeker. If one is fit for it one might directly hold on to the
thinker, and the thinker will then automatically sink into his
source, pure consciousness. . .
If one cannot directly hold on to the thmker one must meditate
on God and in due course the same individual will have become
sufficiently pure to hold on to the thinker and to sink into
absolute being? . .
Meditation is possible only if the ego IS kept up. There IS the
ego and the object meditated upon. The method IS therefore
ndirect because the Self is only one. Seekmg the ego, that IS Its
source, the ego disappears. What is left over is the Self. This
method is the direct one.
From the Book "Be as You Are" The Teachings of Sri Ramana Maharshi
page 116.
He who waits to do a great deal of good at once,
will never do anything
will never do anything
Fear is about survival. When you drop under that and experience the fear without trying to change it, just letting it be, then it becomes still. When you open your heart to fear, rather than trying to fight it or deny it or even overcome it, then you find it is just energy.
I use inquiry as a way of getting the mind to turn inward to the silence. It could be the question, “Who am I?†Or it could be “What am I avoiding in this moment?†Or, “Where is silence?†“What is needed in this moment, right in this very moment, what is needed for true peace?†“What is needed if this was my last moment on earth?†Rather than sending the mind outward to gather information or experiences, it is really sending the mind inward to question our basic assumption of who we think we are.
I invite people to just stop and be still. And in that you discover who you are, because once you discover who you are, you can stop fragmenting into pieces. I know that in any one day there are moments were there is nothing going on, but we link up what is happening from thought to thought without any space. We overlook the spaciousness that it is all happening in.
The extraordinary event in this life was that I met Papaji. Until then I looked everywhere for the transcendental or the extraordinary, but after meeting Papaji I began to find the extraordinary in every moment.
Первый ÑпоÑоб умÑтвенного ÑамооÑÐ²Ð¾Ð±Ð¾Ð¶Ð´ÐµÐ½Ð¸Ñ Ð½Ð°Ð·Ñ‹Ð²Ð°ÐµÑ‚ÑÑ Â«Ð¿Ð¾Ð¸Ñк противоположноÑтей». ЗдеÑÑŒ мы, ÑтолкнувшиÑÑŒ Ñ ÐºÐ°ÐºÐ¸Ð¼-либо утверждением, должны Ñ‚Ð¾Ñ‚Ñ‡Ð°Ñ Ð½Ð°Ð¹Ñ‚Ð¸ его противоположноÑÑ‚ÑŒ Ñ Ñ†ÐµÐ»ÑŒÑŽ выхода за пределы двойÑтвенного понÑтийного ума, оперирующего логичеÑкими понÑтиÑми, ÑвÑзанного ими. Когда мы выходим за пределы каких-либо крайноÑтей утверждениÑ, приÑÑ‚Ð¸Ñ Ð¸Ð»Ð¸ отрицаниÑ, то Ñама ÐºÐ¾Ð½Ñ†ÐµÐ¿Ñ†Ð¸Ñ Ð¼Ð³Ð½Ð¾Ð²ÐµÐ½Ð½Ð¾ транÑцендируетÑÑ, и мы понимаем принцип оÑознанноÑти за пределами мыÑлей и ÑоÑтоÑние «единого вкуÑа». Ðеважно, чего каÑаютÑÑ ÑƒÑ‚Ð²ÐµÑ€Ð¶Ð´ÐµÐ½Ð¸Ñ: мирÑкого или духовного, божеÑтв, ÑвÑÑ‚Ñ‹Ñ…, Дхармы или Ð½Ð°Ñ Ñамих — мы не принимаем ни одно из них как однозначно данное и, вÑтретившиÑÑŒ Ñ ÐºÐ°ÐºÐ¸Ð¼-либо понÑтием, мы Ñ‚Ð¾Ñ‚Ñ‡Ð°Ñ Ð¸Ñ‰ÐµÐ¼ его противоположноÑÑ‚ÑŒ. Таким образом, любое ментальное понÑтие обеÑцениваетÑÑ, а Ð¾Ð±Ð½Ð°Ð¶ÐµÐ½Ð½Ð°Ñ Ð¾ÑознанноÑÑ‚ÑŒ за пределами мыÑлей начинает Ñвно ÑиÑÑ‚ÑŒ.
ИÑкренние речи не изÑщны, изÑщные речи не иÑкренни. Добрый не краÑноречив, краÑноречивый не добр. Мудрый не образован, образованный не мудр. Мудрец не накопительÑтвует. Ðо чем больше он делает Ð´Ð»Ñ Ð´Ñ€ÑƒÐ³Ð¸Ñ…, тем больше прибавлÑетÑÑ ÐµÐ¼Ñƒ. Чем больше он дает другим, тем богаче ÑтановитÑÑ Ñам. Путь неба - в принеÑении пользы без Ð¿Ñ€Ð¸Ñ‡Ð¸Ð½ÐµÐ½Ð¸Ñ Ð²Ñ€ÐµÐ´Ð°. Путь мудреца - в деÑнии без противоÑтоÑниÑ
The danger in life is not to put your goals too high and never be able to reach it , it's to put you goals too low and be able to reach it
Beings
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