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Evgeny shared a Mooji quote         SHARE URL

Mooji

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Remaining as awareness,
delusions fall away and mind returns to
its natural abode, the Heart.
Do not fight any tendency.
Simply stay as the detached witness
who is ever present and without name or form.
It has no story.
Follow this advice. It works.

Evgeny shared a Arnold Ehret quote         SHARE URL

Arnold Ehret

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The direct rays of the sun on the naked body supply the electricity, energy and vitality to the human storage battery, renewing it in vigor, strength and virility.

Source: Mucusless Diet Healing System

Evgeny shared a Robert Adams quote         SHARE URL

Robert Adams

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There is no one on this earth who does anything. The whole universe is a puppet show. We're dancing the dance of Shiva. We think we're something important. But we're really nothing as we appear. Your job is to observe, to watch, to see what's going on and not to react to anything that is happening but to stay separate from the happenings. To separate yourself from what is happening. What's happening is happening to the 'I', to the ego, not to you. Nothing can ever happen to you. For your true nature is Brahman, absolute reality, pure awareness.

Evgeny shared a Bodhidharma quote         SHARE URL

Bodhidharma

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The ultimate Truth is beyond words. Doctrines are words. They're not the Way. The Way is wordless. Words are illusions. They're no different from things that appear in your dreams at night, be they palaces or carriages, forested parks or lakeside dandelions. Don't conceive any delight for such things. They're all cradles of rebirth. Keep this in mind when you approach death.

Don't cling to appearances, and you'll break through all barriers. A moment's hesitation and you'll be under the spell of devils. Your real body is pure and impervious. But because of delusions you're unaware of it. And because of this you suffer karma in vain. Wherever you find delight, you find bondage. But once you awaken to your original body and mind, you're no longer bound by attachments.

[an excerpt from The Zen Teaching of Bodhidharma, translated by Red Pine]

Andriy shared a Paramahansa Nithyananda quote         SHARE URL

Paramahansa Nithyananda

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Q. Where does the soul reside in the body?

Swamiji: The soul does not reside in your body. It only reflects on your body. The place you chose for your soul to reflect decides the level of awareness in which you are going to be living.

If you choose Muladhara as the place for the soul to reflect, you will be centered only on body and the lust and reproduction. You will not find anything else as bigger experience. Human beings choose usually Muladhara and Swadishtana as regular place of reflection.

Very few peace lovers make Manipuraka as the reflection spot. When you choose Anahatha as a reflection spot you become a devotee. When you feel and decide Vishuddhi as a reflection spot of the cosmic soul into your individual body you become Shaktha and high achiever.

With the shakthi when you choose your Ajna as a reflective place, the place of reflection for your soul, you live with extraordinary powers as a Siddha Purusha, the embodiment of Shiva.

When you reflect your cosmic soul into your individual body on Sahasrara you live as incarnation, embodiment of the cosmic soul, Mahadeva Himself. Mahadeva resides and expresses unique pure spiritual dimension in your body. So the body is not possessing the soul, Soul only reflects on the body. When it decides not to reflect anymore the body is considered as dead.

When Sahasrara becomes the place of reflection suddenly a new centre develops in your system which is responsible for the Sahasrara to relate, cooperate, coordinate with the lower level of existence also, that new centre is Anandha Gandha. So when you experience the reflection on Anandha Gandha, you directly receive the incarnation’s energy, radiate the incarnation’s energy, you become part of the incarnation.

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Paramahansa Nithyananda

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LIVING ENLIGHTENMENT

The useful guilt

There is a certain guilt that is useful for you, a guilt which if pursued intelligently can cause you to move forward in life.

It is like this: when you see that you have the potential to do something, when you feel that you have so much potential which you are not using at all, then if you are intelligent, guilt will happen in you. This guilt can spur you to start doing things that will actualize your entire potential.

Sometimes we see the state of things around us and we know in one corner of our mind that we can very well help turn the situation around. But either due to laziness or due to the fear of confrontation, or due to the fear of taking responsibility, we just keep quiet and watch.

This type of situation can cause deep guilt in us. This guilt is significant.

If we take steps to correct the situation by doing what we really feel we should do, then the guilt will disappear and we will also move forward.

This type of guilt has the ability to drive you to do what needs to be done. Because of its very nature, you cannot harbor this guilt for long. You have to get over it. And the way to get over it is by doing what needs to be done. Once it is done, the guilt also disappears.

How long you wish to harbor this guilt without
taking steps, for that long you suffer from it.

This is the simple logic of this guilt.

Another manifestation of this guilt happens
when you can feel your ego surfacing in
certain situations and you are unable to help
it. When you can smell your ego but you are
unable to control it, this guilt arises in you.
This guilt is also good since it is a sign of the
deep awareness of your own ego.

It facilitates you to sincerely work towards eliminating that ego.

Andriy shared a Yoga Vashishta quote         SHARE URL

Yoga Vashishta

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RAMA: Holy sir, there are some who rest in self-knowledge, who are enlightened and yet engage themselves in activities, and there are others who isolate themselves and practice contemplation (samadhi). Of these, who is the better?

VASISTHA: O Rama, that is samadhi (contemplation or meditation) in which one realizes the objects of the senses as not-self and thus enjoys inner calmness and tranquility at all times. Having realized that the objects are related only to the mind, and therefore constantly resting in inner peace, some are engaged in activity, while others live in isolation. Both of them enjoy the bliss of contemplation. If the mind is free from all notions and distraction, he is enlightened and he is in unbroken samadhi. Whether he is engaged in activity or he lives in isolation in a forest, in enlightenment there is no distinction. The mind which is free from conditioning is not tainted even while it is engaged in activity. The non-action of the mind is known as quiescence (samadhana). It is total freedom, it is blessedness.

The difference between contemplation and its absence is indicated by whether or not there is movement of thought in the mind. Hence make the mind unconditioned. The unconditioned mind is firm, and that in itself is meditation, freedom and peace eternal. The conditioned mind is the source of sorrow. The unconditioned mind is a non-actor and attains to the supreme state of enlightenment. Hence one should work to remove all mental conditioning. That is known as contemplation or samadhi in which all the desires and hopes concerning the world have ceased, which is free from sorrow, fear and desire, and by which the self rests in itself.

Mentally renounce all false identification of the self with objects here and then live where you like, either at home or in a mountain cave. To the householder whose mind has attained utter quiescence, his house itself is the forest. If the mind is at peace and if there is no ego-sense, even cities are as void. On the other hand, forests are like cities to him whose heart is full of desires and other evils. The distractions of the mind subside in deep sleep; enlightenment attains enlightenment. Do as you please.

O Rama, infinite consciousness becomes aware of the pungency of the chilli; this gives rise to ego-sense, with all its differentiation in time and space. Infinite consciousness becomes aware of the savor in salt, and that gives rise to the ego-sense with all the differentiation which seems to exist in time and space. Infinite consciousness becomes aware of the sweetness in sugarcane, and thereby arises the awareness of its particular characteristic. Similarly, infinite consciousness, being the indwelling omnipresence, becomes aware of the nature of rock, a mountain, a tree, water and space, and thus self-consciousness of individuality arises.

Thus the natural combination of atomic particles and molecules (which is indwelt by consciousness) apparently acts as a dividing wall, giving rise to the divisions of 'I’, ’you’, etc., and these then appear to be outside of consciousness as its object. In fact, all these are but reflections in the consciousness which, becoming aware of them within itself, bestows upon them their apparent individuality. Consciousness tastes itself, the awareness being not different from consciousness, and that appears to give rise to the ego-sense, nothing else. The crystal of this infinite consciousness reflects its own light of consciousness which is present in all these combinations of atomic particles, and they then gain an apparent self-consciousness and think ’I am’ etc.

In reality, because the inner awareness in all these combinations is not different from infinite consciousness, there is no subject—object relationship between them: hence one does not experience the other, gain the other, or change or modify the other. O Rama, all that I have said above is but a play of words to help your comprehension: there is no such thing as ’I’ or ’the world’ (the combination of atomic particles, etc.). There is neither mind, nor an object of knowledge, nor the world-illusion. Just as water acquires the appearance of a whirlpool with a personality of its own, consciousness seems to give the appearance of ’I’ etc., within itself. But consciousness is consciousness only, whether it thinks of itself as lord Siva or as a little jiva! All this diversity of ’I’, ’you’, etc., and of the material substances, arises for the satisfaction of the ignorant. Whatever the ignorant person imagines in infinite consciousness, that alone he sees. In the light of awareness, life is seen as consciousness; when it is regarded as life, life appears to be no more than life! There is in reality no essential distinction between life and consciousness. In the same way, there is no real and essential distinction between the individual (jiva) and the cosmic being (Siva). Know all this to be undivided and indivisible infinite consciousness.

Evgeny shared a Robert Adams quote         SHARE URL

Robert Adams

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There was once a holy man who died and went up to heaven. He came to the pearly gates and banged on the gate. And God came out and said, "What do you want?" And the holy man said, "I am your servant. I have come." And God came said, "Sorry, there's no room for you here. Goodbye," and left. The holy man was perplexed. He sat down in front of the gate and started to ponder. "Why didn't God let me in?" And he sat for two years thinking, "Why couldn't I get into heaven?" And finally it came to him. So he banged on the gate again and God came and said, "Who are you? What do you want?" The holy man said, "I am your servant. I have converted thousands of people on your behalf. I have preached the bible to millions. I have done good deeds. Let me in." And God said, "Sorry, I don't care what you've done, there's no room in here for you," and went away.

This time the holy man was really disturbed. He couldn't understand this. "Why won't God let me in?" he said. So he sat down in front of the gate again. Centuries passed. Remember he was dead anyway so it didn't matter. He was pondering why God didn't let him in. Then it came to him. So again he got up and he banged on the door, on the pearly gates. God came out and said, "Who are you? What do you want?" And he said, "Lord, I am your humble servant, but I must confess my sins. I have had sexual affairs with my female devotees. I have eaten meat and told people I was a vegetarian. But I confess everything to you. Can I come in now?" So God looked at him and said, "I don't care what you do, there's no room for you here." And went away.

Again the holy man said, "What is this? I've done everything I can. I'm going to sit at this gate if I have to sit here for all eternity, until I find out what the problem is." So he sat for years and century after century, pondering. "I confessed my sins to God. I confessed my good deeds to God. I want to get into heaven. Wait a minute, who is this I? Who is the I that committed sins? Who is the I that committed good deeds? Who is the I that wants to get into heaven? Who am I?" And all of a sudden he started laughing. It came to him. He rolled over in laughter and he got up and banged on the gate. And God came and said, "Who are you?" And he said, "I am yourself." And God opened the gate and said, "Come in. There never was a room here for me and you."

Source: https://lifeherenow.com/robert-adams-on-divinity/

Andriy shared a Bhagavad Gita quote         SHARE URL

Bhagavad Gita

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Jai Shri Krishna! ૐ

1. Yoga is clear, discerning, totally voluntary, dynamic participation in one’s life.

Krishna first identifies yoga (chap. 2 verse 31) as clear discernment that will free one from feeling forced into action. Speaking directly to Arjuna’s stagnation, Krishna emphasizes the importance of action that does not calculate what fruits one might obtain from those actions. Krishna also makes it clear that yoga is not just philosophy, (as in Sankhya’s teachings) but philosophy in action: yoga is a lifestyle requiring active participation.

2. Yoga is everlasting, primal, revealing, the archetypal light fueled by love.

The fourth chapter of the Bhagavad Gita opens with the dramatic announcement that the yoga Krishna gives Arjuna is the same yoga he gave the sun god, Vivasan. Here yoga is connected to light, to primal origins, to sonic transmission and to the eternal. It is characterized to be as valuable and reliable to all beings on our planet as the sun is. Only loosing sight of the sun, as in the passing of time, can obscure our vision of yoga.

When light is lost to us, and we feel uninspired on our journey, what becomes our compass? How does yoga find us in our lives? In chapter four, verse three, Krishna tells Arjuna that it is through love that we are found.

Krishna tells us it was Arjuna’s love for him that inspired him to speak of yoga again, the “ultimate secret”, the same yoga that was once known by the ancients. This is the first instance in which the word bhakta, a lovingly devoted one, appears, from the noun bhakti. Thus the connection between yoga, light and our loving relationships with others is emphasized.

3. Yoga is sacrifice that elevates us, motivates us, actively engages us and does so in a manner that is harmonious to all other living beings.

The verses in which Krishna directly utters the word yoga, or yukta, in chapter four speak about sacrifice: the voluntary renouncing of something of lower value, for something of higher value. How interesting that this follows Krishna’s exposition of love’s value to a yoga practice. He then speaks of offering the actions of one’s senses and one’s very life breath into “the fire of yoga”.

Chapter four then ends with a spirited and exclamatory urging that Arjuna “rise in yoga!” by cutting the doubts in his heart with the sword of knowledge, which is wielded by his very self.

Chapter five begins with Arjuna asking Krishna which is better: the renunciation of actions or the practice of yoga? To this, Krishna replies that the performance of actions in yoga, or the yoga of action is far better than giving up all action.

In verse six of the same chapter Krishna characterizes absorption in yoga as the swiftest way to reach Brahman, or ultimate reality. Then Krishna defines yoga as that which causes one’s self to become connected to the Self in all beings, “and thus one is not tainted even while acting” (5.7) So never does one who is absorbed in yoga act alone. “That one, whose self is absorbed in the yoga of Brahman through yoga, attains imperishable happiness” (5.21).

4. Yoga is selfless, cleansing, freeing, balancing, inspiring, and joyfully performed: a vision in which one experiences peaceful interconnectedness with all life around them.

In chapter six on the way of meditation, Krishna devotes 29 verses (more than any other chapter in the Bhagavad Gita) to defining what yoga is, what yoga is not, and what the effects of practicing yoga are.

Krishna begins by telling Arjuna how yoga cannot be practiced without renouncing selfish motive (6.1). Then he emphasizes action in yoga as a prerequisite to being calm and still. Yoga is defined as not being attached to one’s actions, one’s senses and having no selfish motives, but only for the “purification of the self” (6.12)

Being absorbed in yoga is holding divinity in the highest (6.14) Absorbing oneself in yoga “culminates in the highest state of Nirvana”, which Krishna tells Arjuna rests in him.

Then Krishna goes on with one detail after another about yoga: Yoga is not possible for those who have extremes in sleeping and eating. Being absorbed in yoga destroys suffering. One absorbed in yoga is free from longings for selfish desires. Yoga steadies the thoughts, the mind, and rids one of suffering. Yoga should be practiced with determination and without entertaining discouraging thoughts. One absorbed in yoga enjoys boundless happiness, sees the Self present in all beings, and all beings present within the Self.

In verse thirty-three of chapter six Krishna defines Yoga as the “state of sameness”. One’s self needs to “strive fully” to achieve yoga without difficulty.

5. Yoga is nourished in the company of other yoga practitioners, by offerings of love, and the understandings they give rise to.

This is the second time Arjuna, representing the student, or disciple, uses the word yoga. His inquiry sounds familiar to anyone struggling in their yoga practice, as he asks Krishna what happens to that person “whose mind has deviated from yoga, and does not achieve the perfection of yoga, does not strive yet still possesses faith?”

In verse 6.41, Krishna reassures Arjuna that such a soul is reborn to the “pure and prosperous”, and that even one desiring to know yoga “transcends the sound of ultimate reality”.

Aside from the obvious reincarnation interpretation, the double entendre of these words could point toward the value of surrounding oneself with others who are practicing yoga as a means to motivate and inspire one’s own practice. Being “reborn” into such company can feel like a new start, giving one’s yoga practice new inspiration.

Krishna continues emphasizing the value of loving relationships with others in yoga, as he declares in verse 6. 47 that “one whose inner self has come to me, who is full of faith, who offers love to me- that one is considered by me to be the most deeply absorbed in yoga” What is this deep absorption called in Sanskrit, the language of the Bhagavad Gita?

In chapter seven on the way of realized knowledge, Krishna only speaks six verses in which the words yoga or yukta appears. However, they are very revealing verses as Krishna first utters the word bhakti, thus speaking about love.

6. Yoga is a heightened sensitivity and awareness of all life around us and within us, and an outpour of love in reciprocation with life’s wonder and beauty.

Krishna then begins to describe the effects of those who completely depend on Krishna in their practice of yoga, and become attached to him. Krishna tells Arjuna they will know him completely. Then he asks Arjuna to hear how that is so.

So yoga draws one to Krishna? What does this translate into for the life of the modern yoga practitioner? Who is Krishna in relation to your yoga practice?

Krishna goes on to define what it means to know him “completely” in chapter seven and speaks about all the places he is to be found:

We experience Krishna in the taste of water, the radiance of the moon and sun, the sacred utterance in all the Vedas, the sound in space, the prowess in men. The pure fragrance in earth, the brilliance in fire, the life in all beings, austerities, the seed in all beings, discernment, splendor, power devoid of desire and passion, desire that does not conflict with dharma and the qualities in the cosmic ingredients all around us, and inside out own bodies.

Then Krishna tells Arjuna that four types of people turn toward him: those who are distressed, those desiring knowledge, those seeking personal gain and those possessing knowledge.

“Among these, the person of knowledge, who is constantly absorbed in yoga that is solely an offering of love, is exceptional. For I am so dearly loved by the person of knowledge, and that person is dearly loved by me” (7.17)

This verse has the word bhakti in it -appearing for the first time here, as a noun- also appearing a total 14 times in the BG. Bhakti is how we engage out heart in our yoga practice.

7. Yoga is fearless, is illuminating, and is a journey that does not end with death.

Krishna ends this chapter by informing Arjuna that one who is absorbed with faith in yoga, abides only in Krishna. In verse 25 Krishna says: “I am not revealed to everyone, being concealed by the divine power of yoga, Yoga-Maya. This bewildered world does not recognize me as the unborn and ever-present” But those who do will know Krishna even at the time of death.

In chapter eight Krishna speaks nine verses about death, and how to achieve him beyond death through absorption in yoga. Concluding in verse 27 “be absorbed in yoga by means of yoga” and thus not be bewildered by the “two paths” of darkness and light through which souls exit their bodies.

In chapter nine and ten we find eight verses that employ the words yoga and yukta. Eight are spoken by Krishna as he characterizes yoga’s immortal nature, and one is spoken by Arjuna (10.18) asking Krishna to continue further describing the nature of yoga, as he is never satiated when hearing of the immortal.

8. Yoga is a vision that excludes nothing from its practice.

In these verses Krishna, in the role of the yoga teacher, describes those always absorbed in yoga as pleasing and honoring him with offerings of love, and striving with intense devotion. (9.14) Krishna then promises prosperity and security for ones so fully absorbed in yoga. And that such souls will surely come to him: “Surely you shall come to me, thus having absorbed yourself in yoga with me as the supreme goal” (9.34)

And again in verse ten of chapter ten: ““For them, who are constantly absorbed in yoga, who offer loving service with natural affection, I offer that yoga of discernment by which they come close to me”

What is this discernment Krishna speaks of? How does a person intent on practicing yoga see everything in the world as fuel for their yoga practice?

In chapter ten Krishna elaborates and injects his presence as the original yoga teacher into fire, the radiant sun, the moon, the ocean, quietly repeated prayer, the Himalayas, the thunderbolt, death, time, wind, the shark, the beginning, the end, the middle, the spring season, courage, the silence of secrets, knowledge, beauty and abounding power. “But what is the necessity of knowing such things, O Arjuna? I support this whole universe continuously, with one part of myself.” (10.42)

9. Yoga is our intimate connection with the whole universe, with eternal realms even beyond the manifested universe, and with our own being’s endless capacity to love.

In the famous chapter eleven of the Bhagavad Gita Krishna gives Arjuna a vision of his “Universal Form”. Perhaps what is most amazing to any yoga practitioner about this spectacular vision is that Krishna attributes his universal form as having manifested from the yoga of his own being! So even Krishna himself practices yoga!

Chapter twelve begins with Arjuna inquiring about which form of yoga is “the greatest”, that of “those who worship Krishna by offering love, or those who worship Krishna as the “imperishable unmanifest”?

Krishna answers that it is those whose mind are directed toward him and are always absorbed in yoga.

Then Krishna characterizes yoga again as devoting all actions to him. And in chapter twelve verse ten, Krishna defines yoga as “the unwavering offering of love”. Then in 14.26 Krishna says:

“And one, who unfailingly, with the yoga of offering love, serves me, that one, transcending these ‘qualities’ prepares oneself with being united with supreme reality.”

10. Yoga is a pure, determined force that moves us toward the mysterious and secret, and connects us with the wonderfulness of existence, of being, and of all life itself.

Krishna begins chapter sixteen with a verse that talks about “steadfastness in the yoga of knowledge”. Then the subject of energies that pull one toward and away from absorption in yoga begins, with only eight verses in the last three chapters of the Bhagavad Gita that use the words yoga or yukta, mainly characterizing those absorbed in yoga as reflecting the qualities of sattva, or clarity, purity.

The penultimate verse in which the word yoga appears are spoken by the visionary Sanjaya who ends by calling Krishna Yogeshvara, the Lord of Yoga, in verse 18.75:

“By the grace of Vyasa I have heard this supreme secret of yoga from Krishna, the supreme Lord of Yoga, appearing directly before my eyes, speaking it himself”.

The Bhagavad Gita ends with an emphatic, final verse that delights in the triumph of those who align themselves with a genuine, loving yoga practitioner and teacher, as Arjuna did with Krishna.

“Where there is Krishna, the Supreme Lord of Yoga (Yogeshvara), where there is Partha (Arjuna), holder of the Bow, there is fortune, triumph, well-being, and lasting righteousness- that is my conclusion”.

So yoga appears in more ways than we imagine. Perhaps the individual practices of today’s yoga practitioners will be significantly nourished the more they embrace the rich and complex definitions Krishna gave yoga in the Bhagavad Gita.

As one of the world’s most important yoga texts, the Gita stands to illumine the areas in our lives we get stuck in -just as Arjuna was in his- and offer us an alternative way of being through practicing yoga: an experience that can potentially include everything!

https://www.speakingtree.in/blog/krishna-s-10-definitions-of-yoga-in-the-bhagavad-gita

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Papaji

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Papaji: The last net [of bondage] is scriptures; God is the last hurdle. When you renounce everything, then you are free. Free of God, free of scriptures, free of samsara.
What you have studied must be forgotten. Then you can leap forward. You cannot leap forward if you cling to the understanding of the scriptures. Then you discover that you are not to try to understand. This is leaping forward beyond scriptures. No difference in holding scriptural concepts than in holding worldly knowledge.
~ from the book "Wake Up and Roar"

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Mooji

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Don't be so weak...don't give in to fickle tendancies...hold your ground...there is no need to try and measure yourself or your progress...simply carry on being here, being present, being open...not everything rests upon your intellect, or your intellectual capacity...for some of you perhaps it may be a struggle to investigate...your not on your own...when I say your not on your own, I mean that whatever brought you here...inspired you...encouraged your being and your body to be here, will continue doing its work...it's important to trust!!...in my heart I have not left one single one out...I've ruled no one out...no one is exempt from this opportunity...

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Mooji

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The light of one human being who discovers the Truth has been lighting the human kingdom for thousands of years.
Such is the power of a human being who realizes the Truth of who they are.
The whole human specie is in a difficulty because of ignorance and arrogance.
Who is responsible for it?
Consciousness is playing this game.
Human beings are the expression of Consciousness, the effects of Consciousness.
When you know who you are, you know that all is That...when you know that all is That, your actions come from your heart.
All these efforts cannot change the world, because the human ego is arrogant and selfish, what is great about the human being is their Spirit....is that we are the Timeless portraying itself as time and change.
The world is not a dark painting, it's still a beautiful painting, and the picture changes according to your present light.
As you grow more aware of the Truth, you will see the glory of the universe and of God inside everything you see.

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Neem Karoli Baba

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The best service you can do is to keep your thoughts on God.
Keep God in mind every minute.

From "Miracle of Love"

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Guru Gobind Singh Gita

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Be in the world and yet above;
Be on the path of work and love!

Why not become a rare example
Of all the grace that men can sample
By living holy, useful lives
Of service, though which one revives
The people's inner love of Light
And their commitment to what's right?

What good is it to just survive
If Dharma can't be made to thrive?.
You've found a tiny spot of peace,
But know you it must surely cease
When evil find it's own way here,
And you must lose what you hold dear.

By then the whole world will be lost,
And you must pay the final cost.
But you can prevent the whole fall
If you will now but heed my call.

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Guru Gobind Singh Gita

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The heritage of ancient sages
Taught tolerance throughout the ages,
But now the people fail to see
That love's the base for unity.

Despite their noble rich background,
No rest from suffering have they found.
And their society's decay
Is proof that they have lost the way.

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Guru Gobind Singh Gita

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Renunciates do now abound -
No karma Yogis have I found.
Worshipers of God, there're many -
Divine lovers, hardly any.

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Guru Gobind Singh Gita

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' THE CALL OF DHARMA '

CHAPTER 5


Thus said Banda:

I understand thy point of view,
For its the one that I hold too:
I know the Source pervades the form.
And that is why my head is shorn,
I took up the monastic way
So I could live from day to day
In full awareness of the One
That is in all, excluding none.

This life has brought me to the heights
Far distant from the useless fights
That those devoid of wisdom wage
From narrow-minded selfish rage.
Whatever argument you pose
Could never make me one of those
Who complicate their days, and drift
Into Life's whirlpool so bereft
Of purpose and of peace they think
That they must struggle lest they sink.
They have no sense of divine plan
And think of just one short life span.

I don't know why I should depart
From this path, which is full of heart,
And lose my lofty hard-won view
In effort to effect rescue
Of those who don't perceive their plight
And infect others with their blight.

I help the people from afar -
I need not go to their bazaar
To pray for their waking,
For that would be mistaking
My role as holy man and guide
Who leads the people from inside.

I can do more from this thatched hut
That can be done from that sad rut
In which the world creates its pain -
I'll help them from a higher plane.
Those few who really are sincere
Will find their ways to me right here.

Thus spake Guru Gobind:

My Banda, do beware of pride,
Lest in wrong thinking you reside.
It is easy'mong the forest's trees
To disregard the human pleas
For wise men to become involved
So worldly problems can be solved.

It is easy in the mountain's heights
To forget all the human plights.
Abandoning your rightful action
Will never bring true satisfaction.

It's easy to renounce and claim
That others are the ones to blame
For all the suffering we see
When we look at humanity.

Renunciates do now abound -
No karma Yogis have I found.
Worshipers of God, there're many -
Divine lovers, hardly any.

Half the seekers run away:
The other half remain and pray
To their own God in their own style
Insisting theirs is better, while
The others, sure theirs is the best,
Look with hatred on the rest.

You know there is but One in all,
Yet even you do build a wall.
What hope is there for those who feel
There's only one way to the Real?

The heritage of ancient sages
Taught tolerance throughout the ages,
But now the people fail to see
That love's the base for unity.

Despite their noble rich background,
No rest from suffering have they found.
And their society's decay
Is proof that they have lost the way.

What is the cause of all this pain?
It's because Dharma's ceased to reign.
So pray you might to help them now
And cling fast to your hermit's vow,
But when values disintegrate,
Will you attribute it to fate?

This is a desperate vital hour,
When we must use all in our power
To keep the world from full decline
And rescue all that is sublime.

Yes, prayer is helpful, there's no doubt,
But direct action has the clout
That's needed now to stem the tide
And return honor to Truth's side.
Your world is made of ideal dreams.
Why do you go to such extremes?

You trod a different path before -
Why not resume it and restore
The Dharma to its rightful place
And benefit the human race?

Be in the world and yet above;
Be on the path of work and love!

Why not become a rare example
Of all the grace that men can sample
By living holy, useful lives
Of service, though which one revives
The people's inner love of Light
And their commitment to what's right?

What good is it to just survive
If Dharma can't be made to thrive?.
You've found a tiny spot of peace,
But know you it must surely cease
When evil find it's own way here,
And you must lose what you hold dear.

By then the whole world will be lost,
And you must pay the final cost.
But you can prevent the whole fall
If you will now but heed my call.

The masses must learn to unite
And against evil soundly fight.
The tranquil, which you love so well,
Will listen to its own death knell
If you do not defend its life
And free it from impinging strife.

The balance is upset and skewed;
It will fall if it's not renewed.
The people must be ably led
Or hope for Truth is surely dead.

It's not enough to offer prayer;
For action's needed to repair

The loss of equanimity
Unloosed upon humanity.
The people must be led to live
As one and to Truth happily give.

The seeds that we sow make the fruits that we reap.
Our choices is clear: success or defeat.
Our actions determine the fate that we'll live
When present to future its power does give.

If devotion is not expressed in good deeds,
It cannot lessen humanity's needs.
Action devoid of love's divine touch
Can delay man's progress and harm it much.

Mankind has long suffered from the single cause:
Those who have power know not divine laws,
And those who do know them don't get involved.

Sri Nanak is great, for the riddle he solved:
Let men of the Lord not retreat from the world.
Let their wisdom and grace upon its fate be unfurled.
They have the love and the vision to guide.
Their values and motives make them qualified
To lead human destiny to its fruition
So it can move on from its sterile condition.

When people of God one by one decide
To give to the world, then their love will preside.
The glory of Dharma will then brightly shine,
Resplendent and patterned in its true design.

When Dharma according to its form is aligned,
Then the progress of man can be more refined,
And the spiritual realm will inform every soul
So each person becomes more aware of the whole.

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Papaji

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Love has no traps.
If you are happy all will be happy,
if you suffer, all will suffer,
if your mind smells bad
others will be affected.

Keep yourself happy in peace,
Light, Wisdom, Consciousness
This is your responsibility.

Be happy and have compassion
and live hand and hand with nature.
This makes birth worthwhile.

Start from Heart and see
that all arises from Heart.

Always do this,
Always be This.

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Mooji

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Let the world call you lazy for not running about like a frightened ghost. Just be quiet inside yourself. Don't bother about knowing how things should be and simply begin observing without prejudice, projections or desires. Notice how life flows of its own accord. Nothing here is a chaos, but a harmony. You are already inside this flow.

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'AHAM SPHURANA' (the light of 'I-I')
~ Sri Ramana Maharshi.

'I' is not known in sleep. On waking 'I' is perceived associated with the body, the world and non-self in general. Such associated 'I' is 'Aham vritti'. When 'Aham' represents the Self only it is 'Aham Sphurana'. This is natural to the 'jnani' and is itself called 'jnana' by 'jnanis', or 'bhakti' by 'bhaktas'. Though ever present, including in sleep, it is not perceived. It cannot be known in sleep all at once. It must first be realised in the waking state, for it is our true nature underlying all the three states. Efforts must be made only in the 'jagrat' state and the Self realised here and now. It will afterwards be understood and realised to be continuous Self, uninterrupted by 'jagrat, svapna, and sushupti. Thus it is 'Akhandakara vritti' (unbroken experience). 'Vritti' is used for lack of a better expression. It should not be understood to be literally a 'vritti'. In that case, 'vritti' will resemble an 'ocean-like river', which is absurd. 'Vritti' is of short duration, it is qualified, directed consciousness; or absolute consciousness broken up by cognition of thoughts, senses, etc. 'Vritti' is the function of the mind, whereas the continuous consciousness transcends the mind. This is the natural, primal state of the 'jnani' or the liberated being. That is unbroken experience. It asserts itself when relative consciousness subsides. 'Aham vritti' ('I-thought') is broken, 'Aham sphurana' (the light of 'I-I') is unbroken, continuous. After the thoughts subside, the light shines forth.

- 'Talks with Sri Ramana Maharshi' (Talk-307)

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Q.: Why does an Upanishad say, “He whom the Atman chooses, to him alone does It reveal Itself, not to others”. Does not this seem arbitrary?

Ramana: No. It is correct. It chooses those only who devote themselves to It, who become Its devotees. Such It draws them inwards to Itself. One must turn inward to find the Atman. He who thinks of It, It will draw to Itself. All such thoughts as ‘Attainment is hard’ or ‘Self realisation is far from me’, or ‘I have got many difficulties to overcome to know the Reality’, should be given up, as they are obstacles; they are created by this false self, ego. They are untrue.
Do not doubt that you are the Reality; live in that understanding. Never question it by referring your realisation of it to some future time. It is because people are victimized and hypnotised by such false thoughts that the Gita says
that few out of millions realise the Self. The order of asramas [four stages of life] was established as a general principle, i.e. to regulate the gradual development of the ordinary run of humanity. But in the case of one highly mature and fully ripe for Atma vichara there is no graduated development. In this case jnana vichara, i.e. the Self enquiry and the blooming of jnana, are immediate and quick.

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Arnold Ehret

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"Pythagoras, an immortal mathematical genius, vegetarian and founder of a high-standing school of philosophy, went to Egypt to learn more about the "secret sciences" of that country. Before he was allowed to enter into the school of the learned, called High Priests at this time, he had to undergo a fast of forty days, under supervision, outside of the city. Believing that this was a test of his willpower and energy, he was told this: 'Forty days' fast is necessary in order that you may grasp what we will teach you.'"

Source: Arnold Ehret in "Physical Fitness Thru a Superior Diet"

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Jai Maha Vishnu! ૐ

Amrita Bindu Upanishad

Om ! May God protect us both together; may God nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

1. The mind is chiefly spoken of as of two kinds, pure and impure. The impure mind is that which is possessed of desire, and the pure is that which is devoid of desire.

2. It is indeed the mind that is the cause of men’s bondage and liberation. The mind that is attached to sense-objects leads to bondage, while dissociated from sense-objects it tends to lead to liberation.

3. Since liberation is predicated of the mind devoid of desire for sense objects, therefore, the mind should always be made free of such desire, by the seeker after liberation.

4. When the mind, with its attachment for sense-objects annihilated, is fully controlled within the heart and thus realizes its own essence, then that Supreme State (is gained).

5. The mind should be controlled to that extent in which it gets merged in the heart. This is Jnana (realization) and this is Dhyana (meditation) also, all else is argumentation and verbiage.

6. (The Supreme State) is neither to be thought of (as being something external and pleasing to the mind), nor unworthy to be thought of (as something unpleasant to the mind); nor is It to be thought of (as being of the form of sense-pleasure), but to be thought of (as the essence of the ever-manifest, eternal, supreme Bliss Itself); that Brahman which is free from all partiality is attained in that state.

7. One should duly practice concentration on Om (first) through the means of its letters, then meditate on Om without regard to its letters. Finally on the realization with this latter form of meditation on Om, the idea of the non-entity is attained as entity.

8. That alone is Brahman, without component parts, without doubt and without taint. Realizing “I am that Brahman” one becomes the immutable Brahman.

9. (Brahman is) without doubt, endless, beyond reason and analogy, beyond all proofs and causeless knowing which the wise one becomes free.

10. The highest Truth is that (pure consciousness) which realizes, “There is neither control of the mind, nor its coming into play”, “Neither am I bound, nor am I a worshipper, neither am I a seeker after liberation, nor one-who has attained liberation”.

11. Verily the Atman should be known as being the same in Its states of wakefulness, dreaming, and dreamless sleep. For him who has transcended the three states there is no more rebirth.

12. Being the one, the universal Soul is present in all beings. Though one, It is seen as many, like the moon in the water.

13. Just as it is the jar which being removed (from one place to another) changes places and not the Akasa enclosed in the jar – so is the Jiva which resembles the Akasa.

14. When various forms like the jar are broken again and again the Akasa does not know them to be broken, but He knows perfectly.

15. Being covered by Maya, which is a mere sound, It does not, through darkness, know the Akasa (the Blissful one). When ignorance is rent asunder, It being then Itself only sees the unity.

16. The Om as Word is (first looked upon as) the Supreme Brahman. After that (word-idea) has vanished, that imperishable Brahman (remains). The wise one should meditate on that imperishable Brahman, if he desires the peace of his soul.

17. Two kinds of Vidya ought to be known – the Word-Brahman and the Supreme Brahman. One having mastered the Word-Brahman attains to the Highest Brahman.

18. After studying the Vedas the intelligent one who is solely intent on acquiring knowledge and realization, should discard the Vedas altogether, as the man who seeks to obtain rice discards the husk.

19. Of cows which are of diverse colours the milk is of the same colour. (the intelligent one) regards Jnana as the milk, and the many-branched Vedas as the cows.

20. Like the butter hidden in milk, the Pure Consciousness resides in every being. That ought to be constantly churned out by the churning rod of the mind.

21. Taking hold of the rope of knowledge, one should bring out, like fire, the Supreme Brahman. I am that Brahman indivisible, immutable, and calm, thus it is thought of.

22. In Whom reside all beings, and Who resides in all beings by virtue of His being the giver of grace to all – I am that Soul of the Universe, the Supreme Being, I am that Soul of the Universe, the Supreme Being.

Om ! May God protect us both together; may God nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

Here ends the Amrita Bindu Upanishad, as contained in the Krishna-YajurVeda

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Thirumandiram by Siddhar Thirumoolar

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The ignorant prate that love and Shiva are two, but none of them knows that love alone is Shiva. When men know that love and Shiva are the same, love as Shiva they ever remain.

. 270

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The Upanishads

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The Self resides within the lotus of the heart. Knowing this, consecrated to the Self, the sage enters daily this holy sanctuary. Absorbed in the Self, the sage is freed from identity with the body and lives in blissful consciousness.

~ Çhândogya Upanishad

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He who knows this, having become peaceful, controlled, detached, patient and concentrated, sees the âtman in himself and sees all in the âtman. Evil does not overcome him, but he overcomes all evil; evil does not consume him, but he consumes all evil. Free from evil, free from passion, free from doubt, he becomes a knower of Brahman.

~ Brihadâranyaka Upanishad

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