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Bhagavan Sri Ramana Maharshi

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Fixing their minds on psychic centres suchas the Sahasrara (the thousand petalled lotus Chakra), yogis remainany lengths of time without awareness of their bodies. As long asthis state continues, they appear to be immersed in some kind of joy.But when the mind, which has become tranquil emerges and becomesactive again it resumes its worldly thoughts. It is thereforenecessary to train it with the help of practices like Dhyana(meditation) whenever it becomes externalised. It will then attain astate in which there is neither subsistence nor emergence.Question:It is said that the Sakti manifests itself in five phases, tenphases, a hundred phases and a thousand phases. Which is true?SriRamana Maharshi: Sakti has only one phase. If it is said to manifestitself in several phases, it is only a way of speaking. The Sakti isonly one. Question: How to churn up the Nadis (psychic nerves) sothat the Kundalini may go up the Sushumna?Sri Ramana Maharshi: Thoughthe Yogi may have his methods of breath control for his object, theJnani's method is only that of enquiry. When by this method the mindis merged in the Self, the Sakti or Kundalini, which is not apartfrom the Self, rises automatically.The Yogis attach the highestimportance to sending the Kundalini up to the Sahasrara, the braincentre or the thousand petalled lotus. They point out the scripturalstatement that the life current enters the body through thefontanelle and argue that, Viyoga (separation) having come about thatway, yoga (union) must also be effected in the reverse way. Therefore,they say, we must, by yoga practice, gather up the Pranas (vitalforce) and enter the fontanelle for the consummation of yoga. TheJnanis on the other hand point out that the yogi assumes theexistence of the body and its separateness from the Self. Only ifthis standpoint of separateness is adopted can the yogi advise effortfor reunion by the practice of yoga.In fact the body is in the mindwhich has the brain for its seat. That the brain functions by lightborrowed from another source is admitted by the yogis themselves intheir fontanelle theory. The Jnani further argues: if the light isborrowed it must come from its native source. Go to the source directand do not depend on borrowed sources. That source is the Heart, theSelf.The Self does not come from anywhere else and enter the bodythrough the crown of the head. It is as it is, ever sparkling, eversteady, unmoving and unchanging. The individual confines himself tothe limits of the changeful body or of the mind which derives itsexistence from the unchanging Self. All that is necessary is to giveup this mistaken identity, and that done, the ever shining Self willbe seen to be the single non-dual reality.If one concentrates on theSahasrara there is no doubt that the ecstasy of Samadhi ensues. TheVasanas, that is the latent mental tendencies, are not howeverdestroyed. The yogi is therefore bound to wake up from the Samadhibecause release from bondage has not yet been accomplished. He muststill try to eradicate the Vasanas inherent in him so that they ceaseto disturb the peace of his Samadhi. So he passes down from theSahasrara to the Heart through what is called the Jivanadi, which isonly a continuation of the Sushumna. The Sushumna is thus a curve. Itstarts from the lowest Chakra, rises through the spinal cord to thebrain and from there bends down and ends in the Heart. When the yogihas reached the Heart, the Samadhi becomes permanent. Thus we seethat the Heart is the final centre.[Note: Commentary by David Godman:Sri Ramana Maharshi never advised his devotees to parctise KundaliniYoga since he regarded it as being both potentially dangerous andunnecessary. He accepted the existence of the Kundalini power and theChakras but he said that even if the Kundalini reached the Sahsrara itwould not result in realisation. For final realisation, he said, theKundalini must go beyond the Sahasrara, down another Nadi (psychicnerve) he called Amritanadi (also called the Paranadi or Jivanadi)and into the Heart-centre on the right hand side of the chest. Sincehe maintained that self-enquiry would automatically send theKundalini to the Heart-centre, he taught that separate yoga exerciseswere unnecessary.The practitioners of Kundalini Yoga concentrate onpsychic centres (Chakras) in the body in order to generate aspiritual power they call Kundalini. The aim of this practice is toforce the Kundalini up the psychic channel (the Sushumna) which runsfrom the base of the spine to the brain. The Kundalini Yogi believesthat when this power reaches the Sahasrara (the highest Chakralocated in the brain), Self-realisation will result.Sri RamanaMaharshi taught that the Self is reached by the search for the originof the ego and by diving into the Heart. This is the direct method ofSelf-realisation. One who adopts it need not worry about Nadis, thebrain centre (Sahasrara), the Sushumna, the Paranadi, the Kundalini,Pranayama or the six centres(Chakras)

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Bhagavan Sri Ramana Maharshi

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Who is the Adhikari, i.e., the person competent to launch on this Atma Vichara, the Self-quest? Can anyone judge for himself if he has the necessary competency?

Maharshi: He whose mind has been purified through upasana [worship] and other means or by merit acquired in past lives, who perceives the imperfections of the body and sense-objects, and feels utter distaste whenever his mind has to function among sense-objects and who realises that the body is impermanent, he is said to be a fit person for self-enquiry.

By these two signs, that is by a sense of the transitoriness of the body and by non-attachment to sense-objects, one’s own fitness for self-enquiry can be known. (Sri Ramana Gita, chapter 7, verses 8, 9, 10, 11)

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Dr. K. K. Tan

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In true meditation there is no meditator or object of meditation.In true meditation there is no goal, not even for enlightenment.In true meditation, the silence, stillness and emptiness will lead to I-am-nessIn true meditation the transcendence of I-am-ness will lead to beingness. Beingness is the impersonal witnessing of all events.In true meditation, beingness will finally be dissolved to Cosmic Consciousness.

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Losers Are Not Those Who Always Lose,
But Rather Those Who Never Play...

Andrey K shared a Sri Nisargadatta Maharaj quote         SHARE URL

Sri Nisargadatta Maharaj

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Man's fivefold body (physical etc.) has potential powers beyond our wildest dreams. Not only is the entire universe reflected in man, but also the power to control the universe is waiting to be used by him. The wise man is not anxious to use such powers, except when the situation calls for them. He finds the abilities and skills of the human personality quite adequate for the business of daily living. Some of the powers can be developed by specialised training, but the man who flaunts such powers is still in bondage. The wise man counts nothing as his own. When at some time and place some miracle is attributed to some person, he will not establish any causal link between events and people, nor will he allow any conclusions to be drawn. All happened as it happened because it had to happen everything happens as it does, because the universe is as it is.

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Look, my thumb touches my forefinger. Both touch and are touched. When my attention; is on the thumb, the thumb is the feeler and the forefinger -- the self. Shift the focus of attention and the relationship is reversed. I find that somehow, by shifting the focus of attention, I become the very thing I look at and experience the kind of consciousness it has; I become the inner witness of the thing. I call this capacity of entering other focal points of consciousness -- love; you may give it any name you like. 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.

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Goldie Dice

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There is no elevator to success. You have to take the stairs.

Evgeny shared a Bhagavan Sri Ramana Maharshi quote         SHARE URL

Bhagavan Sri Ramana Maharshi

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SELF-ENQUIRY

Bhagavan: To ask the mind to kill the mind is like making thethief the policeman. He will go with you and pretend to catch... See Morethe thief, but nothing will be gained. So, you must turn inwardand see where the mind rises from and then it will cease toexist. B.: Of course, we are employing the mind. It is well knownand admitted that only with the help of the mind, can the mindbe killed. But instead of setting about saying there is a mindand I want to kill it, you begin to seek its source, and then youfind it does not exist at all. The mind turned outwards results inthoughts and objects. Turned inwards it becomes itself the Self.

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Unknown

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The more you sweat in practice. The less you bleed in battle!

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Sri Nisargadatta Maharaj

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That in whom reside all beings and who resides in all beings, who is the giver of grace to all, the Supreme Soul of the universe, the limitless being -- I am that.

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Sri Nisargadatta Maharaj

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All waiting is futile. To depend on time to solve our problems is self-delusion. The future, left to itself merely repeats the past. Change can only happen now, never in the future.

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Sri Nisargadatta Maharaj

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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

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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

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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.

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All search for happiness is misery and leads to more misery. The only happiness worth the name is the natural happiness of conscious being.

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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.

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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.

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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.

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Welcome all that comes to you with a glad and thankful heart. And love all creatures. This too will take you to your Self.

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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 —Yourself

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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.

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Sri Nisargadatta Maharaj

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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.

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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.

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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’.

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Orison Swett Marden

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Don't wait for extraordinary opportunities. Seize common occasions and make them great. Weak men wait for opportunities; strong men make them.

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