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Swami Sri Yukteswar Giri, ( Guru of Yogananda)

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Do not confuse understanding with a larger vocabulary. Sacred writings are beneficial in stimulating desire for inward realization, if one stanza at a time is slowly assimilated. Otherwise, continual intellectual study may result in vanity, false satisfaction, and undigested knowledge.

Swami Sri Yukteswar Giri

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SRI YUKTESWAR GIRI

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Do not confuse understanding with a larger vocabulary. Sacred writings are beneficial in stimulating desire for inward realization, if one stanza at a time is slowly assimilated. Otherwise, continual intellectual study may result in vanity, false satisfaction, and undigested knowledge.

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Jac O'Keeffe

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The most subtle of all thoughts is the concept of ‘I’ and from there ego is born. Without the ‘I’, you will clearly see that you are not the creator of your feelings or your thoughts. Thoughts simply pass by like clouds moving across the sky of consciousness. If you identify with either passing thoughts or feelings, you will give them life force and an egoic state resumes for you. Feelings and thoughts flow through you, that is life. They cannot bother you in any way without your identification with them.

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Gangaji

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We have tried everything to get rid of suffering. We have gone everywhere to get rid of suffering. We have bought everything to get rid of it. We have ingested everything to get rid of it. Finally, when one has tried enough, there arises the possibility of spiritual maturity with the willingness to stop the futile attempt to get rid of it and, instead, to actually experience suffering. In that momentous instant, there is the realization of that which is beyond suffering, of that which is untouched by suffering. There is the realization of who one truly is.

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S. N. Goenka

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What Happens at Death by S. N. Goenka

To understand what happens at death, let us first understand what death is. Death is like a bend in a continuous river of becoming. It appears that death is the end of a process of becoming, and certainly it may be so in the case of an arahant (a fully liberated being) or a Buddha; but with an ordinary person this flow of becoming continues even after death. Death puts an end to the activities of one life, and the very next moment starts the play of a new life. On the one side is the last moment of this life and on the other side is the first moment of the next life. It is as though the sun rises as soon as it sets with no interval of darkness in between, or as if the moment of death is the end of one chapter in the book of becoming, and another chapter of life begins the very next moment.

Although no simile can convey the exact process, still one might say that this flow of becoming is like a train running on a track. It reaches the station of death and there, slightly decreasing speed for a moment, carries on again with the same speed. It does not stop at the station even for a moment. For one who is not an arahant, the station of death is not a terminus but a junction from where thirty-one different tracks diverge. The train, as soon as it arrives at the station, moves onto one or another of these tracks and continues. This speeding "train of becoming," fuelled by the electricity of the kammic reactions of the past, keeps on running from one station to the next, on one track or the other, a continuous journey that goes on without ceasing.

This changing of "tracks" happens automatically. As the melting of ice into water and the cooling of water to form ice happens according to laws of nature, so the transition from life to life is controlled by set laws of nature. According to these laws, the train not only changes tracks by itself, it also lays the next tracks itself. For this train of becoming the junction of death, where the change of tracks takes place, is of great importance. Here the present life is abandoned (this is called cuti--disappearance, death). The demise of the body takes place, and immediately the next life starts (a process which is called patisandhi-conception or taking up of the next birth). The moment ofpatisandhi is the result of the moment of death; the moment of death creates the moment of conception. Since every death moment creates the next birth moment, death is not only death, but birth as well. At this junction, life changes into death and death into birth.

Thus every life is a preparation for the next death. If someone is wise, he or she will use this life to the best advantage and prepare for a good death. The best death is the one that is the last, that is not a junction but a terminus: the death of an arahant. Here there will be no track on which the train can run further; but until such a terminus is reached, one can at least ensure that the next death gives rise to a good birth and that the terminus will be reached in due course. It all depends on us, on our own efforts. We are makers of our own future, we create our own welfare or misery as well as our own liberation.

How is it that we are the creators of the tracks that receive the onrushing train of becoming? To answer this we must understand what kamma (action) is.

The healthy or unhealthy volition of our mind is kamma. Before performing any action at the mental, vocal, or physical level, whatever wholesome or unwholesome volition arises in the mind is the root of that action. The consciousness arises due to a contact at a sense door, then the sanna (perception and recognition) evaluates the experience, sensations (vedana) arise, then a kammic reaction (sankhara) takes place. These volitional reactions are of various kinds. How strong is the volition? How slow, deep, shallow, heavy or light? According to this the intensity of these reactions will vary. Some are like a line drawn on water, some like a line drawn on sand and some a line on rock. If the volition is wholesome, then the action will be the same and the fruits will be beneficial; and if the volition is unwholesome, then the action will be the same-it will give fruits of misery.

Not all of these reactions result in a new birth. Some are so shallow that they do not give any substantial fruits. Some are a bit heavier but will be used up in this lifetime. They do not carry over into the next life. Others being still heavier continue with the flow of life into the next birth, but they themselves do not give new birth. Nevertheless they can continue to multiply during this life and the next. Many kammas however, are bhava-kammas, or bhava-sankharas, those that give a new birth, a new life. Each one of thesebhava-kammas (actions that give rise to the process of becoming) carries a magnetic force that is in tune with the vibrations of a particular plane of existence. The vibrations of a particular bhava-kamma will unite with the vibrations of the bhava-loka (world, plane) that has the same intensity, and the two will attract each other according to the universal laws pertaining to forces of kamma.

As soon as one of these bhava-kammas is generated, this "railway train of becoming" gets attracted to one or the other of the thirty-one tracks at the station of death. Actually these thirty-one tracks are the thirty-one fields of existence. They are the eleven kama lokas (realms of sensuality: the four lower realms of existence, and the seven human and celestial realms); the sixteen rupa-brahma lokas (where fine material body remains), and the four arupa-brahma lokas (non-material realms, where only mind remains).

At the last moment of this life, a specific bhava-sankhara will arise. This sankhara capable of giving a new birth will get connected with the vibrations of the related realm of existence. At the moment of death the whole field of thirty-one realms is open, so it depends on which sankhara arises as to which track the train of existence runs on next. In the same way a train gets shunted onto a new track, the force of the bhava-kamma reaction provides the push to the flow of consciousness into the next existence. For example, thebhava-kamma of anger or malice, being of the nature of heat and agitation, will unite with some lower field of existence. Similarly, one with the nature of metta (compassionate love), having peaceful and cool vibrations can only unite with some brahma-loka. This is the law of nature, and these laws are so perfectly "computerized" that there is never any flaw in the operation.

At the moment of death, generally, some intense sankhara will arise; it may be either of a wholesome nature or an unwholesome nature. For example, if one has murdered one's father or mother, or perhaps some saintly person, in this lifetime, then the memory of this episode will arise at the moment referral_form.htmlLikewise if one has done some deep meditation practice, a similar state of mind will arise.

When there is no such dense bhava-kamma to arise, then a comparatively less dense kamma will arise. Whatever memory is awakened will manifest as the kamma. For example, one may remember a wholesome kamma of giving food to a saintly person, or one may remember killing someone. Reflections on such past kammas as these may arise. Otherwise, objects related to the particular kamma may arise. One may see the plate full of food that was offered as dana, or the gun that was used to kill another. These are called the kamma-nimittas(signs).

In another case, a sign or a symbol of the next life may appear. This is called gati-nimitta (departing sign). These nimmitas correspond to whichever bhava-loka the flow is being attracted towards, such as the scene of some celestial world, or perhaps of an animal world. The dying person will often experience one of these signs as a forewarning, just as the train's headlight illuminates the track ahead. The vibrations of these nimittas are identical to the vibrations of the plane of existence of the next birth.

A good Vipassana meditator has the capacity to avoid the tracks leading to the lower realms of existence. He clearly understands the laws of nature, and practises to keep himself ready for death at all times. If he has reached an advanced age, there is all the more reason to remain aware every moment. What preparations are undertaken? One practises Vipassana, remaining equanimous to whatever sensations arise on the body and thereby breaking the habit pattern of reacting to the unpleasant sensations. Thus the mind, which is usually generating new unwholesome sankharas, develops a new habit of remaining equanimous. Very often at the time of death, if there are no very heavy sankharas to arise, habitual reactions occur; and as the new sankhara is being made, an old one from the storehouse might get stirred up onto the surface, gaining in strength as it arises.

At the approach of death, it is very likely that one will experience very unpleasant sensations. Old age, disease and death are dukkha (misery). They produce unpleasant sensations of a grosser type. If one is not skilful in observing these sensations with equanimity, then one will be likely to react with feelings of anger, irritation, maybe malice, which provides an opportunity for a bhava-sankhara of like vibration to arise. However, as in the cases of some well developed meditators, one can work to avoid reacting to these i mmensely painful sensations by maintaining equanimity at the time of death. Then, even those related bhava-sankharas lying deep in the bhavanga (seat of birth-producing kamma) will not have an opportunity to arise. An ordinary person will usually remain apprehensive, even terror-stricken at the approach of death and thus will give occasion for a fearful bhava-sankhara to surface. In the same way, grief, sorrow, depression, and other feelings may arise at the thought of separation from loved ones, and the related sankhara will come up and dominate the mind.

A Vipassana meditator, by observing all his or her sensations with equanimity, weakens the sankhara and thus does not allow it to arise at the time of death. The real preparation for death is this: developing a habit pattern of repeatedly observing the sensations manifesting in the body and mind with equanimity and with the understanding of anicca.

At the time of death, this strong habit of equanimity will automatically appear and the train of existence will link up with a track on which it will be possible to practise Vipassana in the new life. In this way, one saves oneself from birth in a lower realm and attains one of the higher realms, which is very important because Vipassana cannot be practised in the lower realms.

A meditator who is on the point of death is fortunate to have close relatives or friends nearby who can help maintain a good Dhamma atmosphere, free from lamenting and gloom; people who can practise Vipassana and generate vibrations of metta, which are most favourable for a peaceful death.

At times a non-meditator will attain a favourable rebirth at the time of death due to the the manifestation of wholesome bhava-sankharas such as generosity, morality and other strong wholesome qualities. But the special achievement of an established Vipassana meditator is that he enables himself to attain an existence where he can continue to practise Vipassana. In this way, by slowly decreasing the stock of accumulated bhava-sankharas stored in the bhavanga of his flow of consciousness, one shortens one's journey of becoming and reaches the goal sooner.

One comes into contact with the Dhamma in this life because of great merits one has performed in the past. Make this human life successful by practising Vipassana. Then whenever death comes, it will come with the experience of an equanimous mind, bringing with it well-being for the future.

N.B.: The analogy of a running train changing tracks should not be mistaken for transmigration, as no entity goes from one life to the next. Nothing passes to the next life except the force of the accumulated kamma sankharas.

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S. N. Goenka

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Death is auspicious for Vipassi, not inauspicious. Its pleasant not unpleasant, Its congrtulatory and not humiliation. When time ripens and age ritual is complere, then disintegration of body is must (to happen). No one can postpone this unbreakable law of nature (destiny). Mature practitionar accepts (wears) this inevitable death moment with a smile. In his stream of thoughts (consciousness) there is not an iota of fear or sorrow or uneasiness. At the time of death even if there is pain, even then his consciousness is not perturbed. As one sitting in Adhishtan (sitting with determination practise) is not affected by physical pain, similarly he is not disturbed at time of death if there is physical pain. He keeps awake mind always aware of fact of impermanence. In such a state when the body disintegrates, then the synthesis with first moment of next life (transformation) is doubtlessly leading to a place of salvation (Sadgati or one who ends in truth/ peace).
The Vipassi practitionar who practises Vipassana from the time of initiation till whole life, he is traveller on path of Dharma. ' Oppnayike' stands for a person who moves forward step by step. Death cannot halt his progress. Death is unable to interrupt the dharma stream in his consciousness (river). The progress remains (Stays). For a committed practitonar the 'oppnayike' nature presents itself as a help at moment of death. Sublime (promoted) future is ensured, Salvation (Sadgati or one who ends in truth / peace) is ensured.
Thats why true practitionar is not afraid of death. He neither desires death out of hatred (loathing) of life nor he is scared of death because of attachment (obsessed with love) to life. He is completely assured (faith) that death is a promotion, elevation. Hence death is a cause of celebration and not lamentation or grief. Vipassi practitionar learns the art of living. The auspicious art of dying is hidden in the art of livng. Even then deathbound Vipassi should be helped by other Vipassi practitionars who are nearby (the dying). The whole environment should be kept overflowing (submerged) with equanimous consciousness of Dharma. Thats why if there is a person with unstable mind (Chitta/ heart/ consciousness) or weak heart who is shedding tears, he should be immediately moved away as he should not become the reason for contamination of important moment ( disintegrating & forming consciousness ----dying rebirthing moment). If the deathbound person is not completely ripe (matured in dharma), then he may spoil his afterlife (parlok -beyond this planet) on seeing lamenting member of his family. All the practitionars present are required to do Vipassana sitting around the deathbound. They should generate Dhamma vibrations of impermanence or do mangal maitri for patient (Mangal maitri - auspicious friendliness meditation) That time the whole environement should be cleaned (whitened) with electric energy waves of Dhamma consciousness.
After death no one should cry, no one should lament. On the contrary, that the dead has reached Sadgati (salvation), keep the psyche happy. Always keep on generating mangal maitri for the departed. Keep on distributing your merits to the departed. What is does is that wherever the departed has taken birth, in his psyche there is a result of touch of Dharma consciousness and resultant his psyche would be peaceful, happy and ecstatic. If we are sad and lament for the departed all we do is send sorrow vibes from our psyche to them making them unhappy and sad. Hence they become restless and ends his peace and happiness. Donot be sad and donot be reason for anyone else's sadness. Always be happy and always be reason for happiness of others. This is the auspicious law for auspicious death.
Mangal Mitra Satyanarayan Goenka With gratitude- Vipassana journal Year 9, Issue 12

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Satya Narayan Goenka

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Death is auspicious for Vipassi, not inauspicious. Its pleasant not unpleasant, Its congrtulatory and not humiliation. When time ripens and age ritual is complere, then disintegration of body is must (to happen). No one can postpone this unbreakable law of nature (destiny). Mature practitionar accepts (wears) this inevitable death moment with a smile. In his stream of thoughts (consciousness) there is not an iota of fear or sorrow or uneasiness. At the time of death even if there is pain, even then his consciousness is not perturbed. As one sitting in Adhishtan (sitting with determination practise) is not affected by physical pain, similarly he is not disturbed at time of death if there is physical pain. He keeps awake mind always aware of fact of impermanence. In such a state when the body disintegrates, then the synthesis with first moment of next life (transformation) is doubtlessly leading to a place of salvation (Sadgati or one who ends in truth/ peace).
The Vipassi practitionar who practises Vipassana from the time of initiation till whole life, he is traveller on path of Dharma. ' Oppnayike' stands for a person who moves forward step by step. Death cannot halt his progress. Death is unable to interrupt the dharma stream in his consciousness (river). The progress remains (Stays). For a committed practitonar the 'oppnayike' nature presents itself as a help at moment of death. Sublime (promoted) future is ensured, Salvation (Sadgati or one who ends in truth / peace) is ensured.
Thats why true practitionar is not afraid of death. He neither desires death out of hatred (loathing) of life nor he is scared of death because of attachment (obsessed with love) to life. He is completely assured (faith) that death is a promotion, elevation. Hence death is a cause of celebration and not lamentation or grief. Vipassi practitionar learns the art of living. The auspicious art of dying is hidden in the art of livng. Even then deathbound Vipassi should be helped by other Vipassi practitionars who are nearby (the dying). The whole environment should be kept overflowing (submerged) with equanimous consciousness of Dharma. Thats why if there is a person with unstable mind (Chitta/ heart/ consciousness) or weak heart who is shedding tears, he should be immediately moved away as he should not become the reason for contamination of important moment ( disintegrating & forming consciousness ----dying rebirthing moment). If the deathbound person is not completely ripe (matured in dharma), then he may spoil his afterlife (parlok -beyond this planet) on seeing lamenting member of his family. All the practitionars present are required to do Vipassana sitting around the deathbound. They should generate Dhamma vibrations of impermanence or do mangal maitri for patient (Mangal maitri - auspicious friendliness meditation) That time the whole environement should be cleaned (whitened) with electric energy waves of Dhamma consciousness.
After death no one should cry, no one should lament. On the contrary, that the dead has reached Sadgati (salvation), keep the psyche happy. Always keep on generating mangal maitri for the departed. Keep on distributing your merits to the departed. What is does is that wherever the departed has taken birth, in his psyche there is a result of touch of Dharma consciousness and resultant his psyche would be peaceful, happy and ecstatic. If we are sad and lament for the departed all we do is send sorrow vibes from our psyche to them making them unhappy and sad. Hence they become restless and ends his peace and happiness. Donot be sad and donot be reason for anyone else's sadness. Always be happy and always be reason for happiness of others. This is the auspicious law for auspicious death.
Mangal Mitra Satyanarayan Goenka With gratitude- Vipassana journal Year 9, Issue 12

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Paramahansa Nithyananda

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The moment you start dreaming, Life starts dreaming for you. Life is awaiting to make your dreams happen for you.

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Paramahansa Nithyananda

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When one word can hurt you, another word can certainly heal you!

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Rumi, 13th century Sufi poet and Mystic

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Be wild and crazy and drunk with Love, if you are too careful, Love will not find you.

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Sadhguru Jaggi Vasudev

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#5 The quality of life is determined by what lies within.


In many ways, people’s happiness, peace and love are mortgaged to the external situation. So, if the stock market goes up you are happy, if the stock market goes down you are unhappy. The quality of life is not about what is around you. Our ability to live joyfully here does not depend on the size of the house we live in or the car that we drive. These things make your life comfortable and convenient but the essential quality of your life is how you are within yourself right now.

Living joyfully and peacefully is not new to you. You were like that as a child, isn’t it? So, I am not talking about taking you beyond, I am just talking about starting at the square one of your life.

http://blog.ishafoundation.org/lifestyle/reality-check-5-things-you-should-never-forget/

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Sadhguru Jaggi Vasudev

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4 You can create a loving world.


You can create a loving world in every single activity that you do in your life. Creating a loving world does not mean doing something more or less. If you live your life constantly focused on what you want, it will unquestionably happen in your immediate surroundings, and it will also begin to happen in the larger surroundings.

Creating a loving world is not a service that you do for someone else. Within yourself, is it more pleasant to be loving, or to be angry, hateful and jealous? Which is a more intelligent way to exist? Loving, isn’t it? All I am saying is, please live intelligently. This is not for someone else’s sake. It is pleasant and beautiful for you. It is an intelligent way to exist.

http://blog.ishafoundation.org/lifestyle/reality-check-5-things-you-should-never-forget/

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Sadhguru Jaggi Vasudev

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You are mortal.


A significant thing every human being has to do is structure their psychological and emotional framework around the most fundamental fact of their life – their mortality. Right now, it takes a lifetime for people to understand that they are mortal; they need a heart attack or the appearance of a malignant lump somewhere to remind them.

You need to celebrate and enjoy every moment of your life because life does not wait for you even for a moment. If you were immortal, you could enjoy a hundred years each of depression, anxiety, madness and misery and then on the 500th anniversary, you could become joyful. But that is not the case. You are mortal and it is ticking away. So there is no time for frustration, depression, anxiety, anger or for any unpleasantness in this life.

In the ashram I always tell people, no matter what work you are doing, every day you must stick your fingers into the earth at least for an hour. This will build a natural physical memory, a bodily memory in you that you are mortal.

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Swami Chinmayananda

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Love is never passive. It seeks to express itself in loving thoughts and words and deeds.

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Sadhguru Jaggi Vasudev

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#1 There is great intelligence in humility.

The difference between a fool and an intelligent person is that an intelligent person knows how foolish he is; a fool does not. Noticing the stupidity of who you are is great intelligence. Anything in this existence – a tree, a blade of grass, a grain of sand, one single atom – do you understand any of these things fully? No. When this is your level of intelligence and perception, how should you walk in the world? Gently, with a little humility, respect and love for everything around you.

If not love, then at least with awe, because you don’t understand a damn thing in this world. If you just learn to walk like this, you will not escape a spiritual process. You don’t need any teaching. It will happen to you anyway. This is why in the eastern cultures, always, you bow down to whatever you see whether it is a rock, an animal or a human being. Being in reverence towards the very earth that you walk upon, towards the air that you breathe, the water that you drink, the food that you eat, the people that you come in touch with and everything else that you use, including your body and mind, is a way of ensuring success in every endeavor that we partake in.

http://blog.ishafoundation.org/lifestyle/reality-check-5-things-you-should-never-forget/

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Sadhguru Jaggi Vasudev

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The difference between a fool and an intelligent person is that an intelligent person knows how foolish he is; a fool does not. Noticing the stupidity of who you are is great intelligence. Anything in this existence – a tree, a blade of grass, a grain of sand, one single atom – do you understand any of these things fully? No. When this is your level of intelligence and perception, how should you walk in the world? Gently, with a little humility, respect and love for everything around you.

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Thich Nhat Hanh

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Fear is born from our concepts regarding life, death, being, and nonbeing. If we are able to get rid of all these concepts by touching the reality within ourselves, then nonfear will be there and the greatest relief will become possible.

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Bhagavad Gita

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No one who does good work will ever come to a bad end, either here or in the world to come”

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Osho

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You cannot see clearly, because you are so full of expectations, hopes, desires. Your eyes are covered with many layers of dust: you need a deep cleansing of your eyes. That’s what meditation is. Let the thoughts disappear, the hopes disappear, the desires disappear. Then you have a clarity, then your eyes are perfect mirrors. Only then, in that silent state of your vision, will you know the secrets of the beyond.

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Thich Nhat Hanh

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"Be Yourself. Life is precious as it is. All the elements for your happiness are already here. There is no need to run, strive, search, or struggle. Just Be."

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Bhagavan Sri Ramana Maharshi

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Death experience of Bhagawan:

The turning point in Venkataraman’s life came spontaneously in mid-July 1896. One afternoon, the youth for no apparent reason was overwhelmed by a sudden, violent fear of death. Years later, he narrated this experience as follows:
It was about six weeks before I left Madura for good that a great change in my life took place . It was quite sudden. I was sitting in a room on the first floor of my uncle’s house. I seldom had any sickness and on that day there was nothing wrong with my health, but a sudden, violent fear of death overtook me. There was nothing in my state of health to account for it; and I did not try to account for it or to find out whether there was any reason for the fear. I just felt, ‘I am going to die,’ and began thinking what to do about it. It did not occur to me to consult a doctor or my elders or friends. I felt that I had to solve the problem myself, then and there.
The shock of the fear of death drove my mind inwards and I said to myself mentally, without actually framing the words: ‘Now death has come; what does it mean? What is it that is dying? This body dies.’ And I at once dramatized the occurrence of death. I lay with my limbs stretched out stiff as though rigor mortis had set in and imitated a corpse so as to give greater reality to the enquiry. I held my breath and kept my lips tightly closed so that no sound could escape, so that neither the word ‘I’ or any other word could be uttered, ‘Well then,’ I said to myself, ‘this body is dead. It will be carried stiff to the burning ground and there burnt and reduced to ashes. But with the death of this body am I dead? Is the body ‘I’? It is silent and inert but I feel the full force of my personality and even the voice of the ‘I’ within me, apart from it. So I am Spirit transcending the body. The body dies but the Spirit that transcends it cannot be touched by death. This means I am the deathless Spirit.’ All this was not dull thought; it flashed through me vividly as living truth which I perceived directly, almost without thought-process. ‘I’ was something very real, the only real thing about my present state, and all the conscious activity connected with my body was centred on that ‘I’. From that moment onwards the ‘I’ or Self focused attention on itself by a powerful fascination. Fear of death had vanished once and for all. Absorption in the Self continued unbroken from that time on. Other thoughts might come and go like the various notes of music, but the ‘I’ continued like the fundamental sruti note that underlies and blends with all the other notes. Whether the body was engaged in talking, reading, or anything else, I was still centred on ‘I’. Previous to that crisis I had no clear perception of my Self and was not consciously attracted to it. I felt no perceptible or direct interest in it, much less any inclination to dwell permanently in it.

The effect of the death experience brought about a complete change in Venkataraman’s interests and outlook. He became meek and submissive without complaining or retaliating against unfair treatment. He later described his condition:
One of the features of my new state was my changed attitude to the Meenakshi Temple. Formerly I used to go there occasionally with friends to look at the images and put the sacred ash and vermillion on my brow and would return home almost unmoved. But after the awakening I went there almost every evening. I used to go alone and stand motionless for a long time before an image of Siva or Meenakshi or Nataraja and the sixty-three saints, and as I stood there waves of emotion overwhelmed me.

Source:Ashram web site

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Mooji

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Realizing no concept
has autonomy,
keep mind as an open space.
Neither close any concept
as fact nor take ownership of it.
Most importantly, refrain
from identifying with any idea
however enticing.
Thus, you will not limit
your natural mind.
It is not about mind-watching;
but rather recognizing
That which watches the mind.


from 'Writing on Water'

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Sadhguru Jaggi Vasudev

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Tiger mask, lion mask.
Monkey mask, donkey mask.

Man mask, woman mask.
Divine. Only if you unmask.

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Sri Dattatreya

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He who has realized the innate, unborn, incomprehensible Self
Never becomes stained while enjoying the fruits of his desires;
He remains always free of stain, free of karma.
The ascetic, concentrated on the Self, is never bound.

He goes beyond illusion, beyond comparison, beyond form,
Beyond any support, beyond the body and its nourishment;
Beyond duality, fear, desire, and powers,
It's the Lord, the Self, the Eternal, he attains.

Song of the Avadhut (2.30-31)

Andriy shared a Avadhuta Gita of Dattatreya quote         SHARE URL

Avadhuta Gita of Dattatreya

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He who has realized the innate, unborn, incomprehensible Self
Never becomes stained while enjoying the fruits of his desires;
He remains always free of stain, free of karma.
The ascetic, concentrated on the Self, is never bound.

He goes beyond illusion, beyond comparison, beyond form,
Beyond any support, beyond the body and its nourishment;
Beyond duality, fear, desire, and powers,
It's the Lord, the Self, the Eternal, he attains.

~ Dattatreya's Song of the Avadhut (2.30-31)

Andriy shared a Swami Sivananda quote         SHARE URL

Swami Sivananda

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Brahmacharya is meant both for men and women. Bhishma, Hanuman, Lakshmana, Jesus, Mirabai, Sulabha and Gargi were all celibates.

http://www.dlshq.org/teachings/brahmacharya.htm

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