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Sadhguru Jaggi Vasudev

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Being together is the beginning, working together is the middle, dissolving together is the ultimate.

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Paramahansa Nithyananda

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If any thought current makes you believe you’re working, you’re tired, you need to be pampered, you’re worthy of this/ that, it will destroy your life! It will make you old, it will swallow your life. This decision-fatigue destroys you and makes you old. Do not lose life.

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Sadhguru Jaggi Vasudev

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' Hold My Hand '

Flames of fire shall burn you not
Cold climes shall freeze you not
Deep waters shall drown you not
Ceaseless chasms shall bury you not

Hold my hand and have
a taste of eternity.

I am not a scholar nor a philosopher
Nor am I a heap of wisdom
I am just an emptiness
Have a brush with this
you shall Dissolve

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Paramahansa Nithyananda

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Just try to remember you are.
If you are having self remembrance you can't have thoughts.
If you are having thoughts it is not self remembrance.
Just be in self remembrance, You Are.

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Vijnana Bhairava Tantra

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14–17. Mystical ecstasy isn’t subject to dualistic thought, it is completely free from any notion of location, space, or time. This truth can only be touched by experience. It can only be reached by those entirely freed from duality and ego, and firmly, fully established in the consciousness of the Self. This state of Bhairava is filled with the pure bliss of unity between tantrika and the universe. Only this state is the Shakti. In the reality of one’s own nature thus recognized, containing the entire universe, one reaches the highest sphere. Who then could be worshipped? Who then could be fulfilled by this worship? Only this condition recognized as supreme is the great Goddess.

18–19. Since there is no difference between the Shakti and the one who embodies her, nor between substance and object, the Shakti is identical to the Self. The energy of the flames is nothing but the fire. All distinction is but a prelude to the path of true knowledge.

20–21. The one who reaches the Shakti grasps the nondistinction between Shiva and Shakti and enters the door to the divine. As space is recognized when illuminated by sun rays, so Shiva is recognized through the energy of Shakti, which is the essence of the Self.

22–23. Bhairavi: O supreme Shiva! You who bears a trident and a garland of skulls, how to reach the absolute plenitude of the Shakti that transcends all notions, all descriptions and abolishes time and space? How to realize this nonseparation from the universe? In what sense is it said that the supreme Shakti is the secret door to the state of Bhairava? Can you answer in common language these absolute questions?

24. Bhairava: The supreme Shakti reveals herself when inbreath and outbreath are born and die at the two extreme points, top and bottom. Thus, between two breaths, experience infinite space.

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Paramahansa Nithyananda

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Please understand, vegetarian, all the surveys prove vegetarians are happier than meat eaters and all the surveys prove vegetarians are more non-violent in their thinking and feeling and in their actions than meat eaters. Study in nutritional journal finds vegetarians have lower incidence of depression, anxiety and other mood problems than their meat eating neighbors. So you need to know, you become what you eat.

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Paramahansa Nithyananda

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You see, it is all about getting more and more grounded in Sadashivatva, which is Existential Reality. You just need to align yourself to the Existential Reality. If you are building up your self-worth based on money, or your girl friend, boy friend or your wealth, or your car, that is what I call 'Matrix personality.' If you are building your self-worth based on integrity, your spiritual ability, your strength, that is what is based on Sadashivatva.

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Paramahansa Nithyananda

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Biggest lesson you need to learn - When things don't work, don't change the method, but dig deep. I have seen people will not wait to dig deep. They will look for some other solution. When you approach me with that kind of 'use and throw'. utility attitude, you will never be able to explore my depths. Balasanths know hen something not working, they just need to spend little time over it. That's all. Will persistence without changing the methodology or the Guru. That's all!

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Paramahansa Nithyananda

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Vedanta and vedantic thought current are pure science! Agamas are applied science. basically all you need is Integrity and Listening so you can internalize these great truths and make it as part of you. When you know the Cosmic Principles by which cosmos is operating it will be easy for you to align to it. Use all those principles to generate health, wealth.

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Paramahansa Nithyananda

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There is cosmos and you are a Jeeva with multiple lives and you have to unite with the Cosmos and reach that Oneness, that is Yoga.

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Sadhguru Jaggi Vasudev

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Devotion need not necessarily be to a person. Devotion is a certain way to be. If you are on the path, not off and on, but in every moment of your life, you are a devotee. You do not have to be a devotee of anything or anyone in particular. You can be a devotee because devotion is your quality.

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Sadhguru Jaggi Vasudev

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I saw a flower
Thought it was giving
On a closer look
Realized it was just Living.

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Paramahansa Nithyananda

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"There is so much suffering associated with the stupid studying education system - unnecessary, worthless suffering. You don't need to go through so much suffering to acquire the information that is put in your head, which is in no way useful for you in your practical life, and which you don't even remember after 2-3 years.

I feel the whole education system is torturing. By this torturing you are reduced - which is not right. Torture to tune you to the highest possibility is ok. Then it is tapas. But to reduce you consciously is not ok. That is something seriously wrong!"

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Yoga Vashishta

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“The self is not revealed either by the scriptures or by the instructions of a preceptor, and the self is not revealed without the instructions of a preceptor and without the help of the scripture. It is revealed only when all these come together. It is only when the scriptural knowledge, instructions of a preceptor and true discipleship come together that self-knowledge is attained.
That which is after all the senses have ceased to function and all notions of pleasure and pain have vanished, is the self or Siva, which is also indicated by expressions like 'that', 'truth' or ’reality'. However, that which is when all these cease to be, exists even when all these are present, like the limitless space. Out of their compassion for the ignorant deluded ones, in an effort to awaken them spiritually and to awaken in them a thirst for liberation, the redeemers of the universe (known as Brahma, Indra, Rudra and others) have composed scriptures like the veda and the purana (the legends). In these scriptures they have used words like 'consciousness’, 'Brahman’, 'Siva', 'self', ’Lord', 'supreme self', etc. These words may imply a diversity, but in truth there is no such diversity.
The truth indicated by words like 'Brahman', etc. is indeed pure consciousness. In relation to it even limitless space is as gross and substantial as a great mountain. That pure consciousness appears to be the knowable object and gives rise to the concept of intelligence or consciousness, though being the innermost self, it is not an object of knowledge. On account of a momentary conceptualization, this pure consciousness gives rise to the ego-sense ('I know’).
This ego-sense then gives rise to the notions of time and space. Endowed with the energy of the vital air, it then becomes jiva or the individual. The individual thence-forward follows the dictates of the notions and slips into dense ignorance. Thus is the mind born in conjunction with the ego-sense and the different forms of psychological energy. All these together are known as the 'ativahika' body, the subtle body which moves from one place to another.
After this, the substances (the objects of the world) corresponding to the subtle energies of the ativahika body were conceived of, and thus were the various senses (sight, touch, hearing, taste and smell), their corresponding objects and their connecting experiences brought into being. These together are known as the puryastaka, and in their subtle state they are also known as the ativahika body.
Thus were all these substances created; but nothing was created in fact. All these are but apparent modifications in the one infinite consciousness. Even as dream—objects are within oneself, all these are not different from infinite consciousness. Even as when one dreams those objects, they seem to become the objects of one’s perception, all these, too, appear to be objective realities.
When the truth concerning them is realized, all these shine as Lord. However, even that is untrue, for all these have never become material substances or objects. On account of one's own notions of their being substances which one experiences, they appear to have a substantiality. Thus conjuring up a substantiality, the consciousness sees the substantiality.
Conditioned by such notions, it seems to suffer. Conditioning is sorrow. But conditioning is based on thoughts and notions (or sensual and psychological experiences). However, the truth is beyond such experiences and the world is an appearance, like a mirage! In that case, what is psychological conditioning, who conditions what and who is conditioned by such conditioning? Who drinks the water of the mirage? Thus, when all these are rejected the reality alone remains in which there is no conditioning, nothing conditioned. It may be styled the being or the non-being, but it alone is.”

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Swami Lakshmanjoo

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madhyamaṁ prāṇamāśritya
prāṇāpānapathāntaram /
ālambhya jñānaśaktiṁ ca
tatsthaṁ caivāsanaṁ labhet //
Netra Tantra VIII:11

“On the pathway of your breath maintain continuously refreshed and full awareness on and in the centre of breathing in and breathing out. This is internal āsana."

Now I shall instruct you regarding the nature of āsana (seat). Although by 'āsana' is generally meant the erect posture assumed in meditation, this is not its central or essential meaning. When I use the word 'āsana' I do not mean the various forms of āsana such as Padma āsana, Vajra āsana, Svāstika āsana, or Bhadra āsana. By 'āsana' I mean somethiog else, and this is what I want to explain to you. First let me speak to you about breath; about the inhaling breath, (apāna), and the exhaling breath; (prāṇa). Breath is extremely important in meditation; particularly the central breath, madhyama-prāṇana, which is neither prāṇa nor apāna. It is the centre of these two, the point existing between the inhaling and exhaling breaths. This center point can not be held by any physical means as a material object can be held by the hand. The centre between the two breaths can be held only by knowledge, jñāna; not discursive knowledge, but by knowledge which is awareness. When this central point is held by continuously refreshed awareness (anusandhāna), which is knowledge and which is achieved through devotion (bhakti) to the Lord; that is, in the true sense settling into your āsana. āsana, therefore, is the gradual dawning in the spiritual aspirant of the awareness which shines in the central point found between inhaling and exhaling.

This awareness is not gained by that person who is full of prejudice, avarice, or envy. Such a person, being filled with all such negative qualities, cannot concentrate. The prerequisite of this glorious achievement is, therefore, the purification of your internal egoity. It must become pure, clean, and crystal clear. After you have purged your mind of all prejudice and have started settling with full awareness into that point which is between the two breaths, then you are settling into your āsana.

prāṇādisthūlabhāvaṁ tu
tyaktvā sūkṣmamathāntaram /
sūkṣmātītaṁ tu paramaṁ
spandanaṁ labhyate yataḥ //
prāṇāyāmaḥ sa nirddiṣṭo
yasmānna cyavate punaḥ //

Netra Tantra VIII:12-13

“When in breathing in and breathing out you continue to maintain your awareness in continuity on and in the centre between the incoming and outgoing breath, your breath will spontaneously and progressively become more and more refined. At that point you are driven to another world. This is prāṇāyāma.”

After settling in the āsana of meditation arises the refined practice of prāṇāyāma. 'Prāṇāyāma' does not mean inhaling and exhaling vigorously like a bellow. Like āsana, prāṇāyāma is internal and very subtle. There is a breakless continuity in the travelling of your awareness from the point of āsana into the practice of prāṇāyāma. When through your awareness you have settled in your āsana, you automatically enter into the practice of prāṇāyāma.
Our masters have indicated that there are two principle forms of this practice of āsana-prāṇāyāma, cakrodaya and ajapā-gāyatrī. In the practice of ajapā-gāyatrī you are to maintain continuously refreshen full awareness (anusandhāna) in the center of two breaths, while breathing in and out slowly and silently. Likewise in the practice of cakrodaya you must maintain awareness which is continually fresh and new, filled with excitement and vigour, in the center of the two breaths. You are to breathe in and out slowly, but, in this case, with sound.

Ajapā-gāyatrī is therefore anusandhāna along with the slow and silent movement of the breath. The inhaling and exhaling should be so slow and so utterly silent that even he who is breathing cannot hear his own breath. To illustrate this form of prāṇāyāma Paramānanda has said,
ast ast khast pañcālasīy
so'haṁ bhairavabhālāsiy /
ṭokh yuthna ati lagi lālasiy
mana sthira kara pūjona prabhu //
SAYINGS OF KASHMIRI SAINT

“You must ascend that mountain known as Pañcāla. This mountain, composed of the glory of God Consciousness, is the mountain of Bhairava and is filled with the mantra so'ham. And this ascent, which is begun after establishing your mind in God Consciousness, must be accomplished very slowly so that the jewel which is your goal and which lies on the peak of this mountain is preserved and not destroyed."
Your awareness during this climb must be strong and fresh and must be held in continuity. You must maintain an undisturbed movement of the breath. It should be slow, inaudible, and without break or pause. The continuity of this movement is extremely important and must be maintained with complete awareness in the middle of the two breaths. You must maintain full awareness at the point where the inhaling breath reaches its completion, the birth place of the exhaling breath. And so, also, you must maintain awareness at the end point of exhalation, the birth place of the inhaling breath. The practice of ajapā-gāyatrī does not allow the missing of a single breath. Your awareness must be breakless, continuously refreshed, and must be fixed in the center of the two slowly and silently moving breaths. This is ajapā-gāyatrī anusandhāna.”

~ Self Realization in Kashmir Shaivism~

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Abhinavagupta

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The variety of this world can only be manifested if the Highest Lord, Who is essentially the pure light of consciousness, exists; just as a surface is necessary for a picture.

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Abhinavagupta

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Other achievements are in vain if one has missed the supreme reality, the Self. But once one has attained this reality there is nothing left that one could desire.

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Abhinavagupta

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The truth is therefore this: the Supreme Lord manifests freely all the varied play of emissions and absorptions in the sky of his own nature.

**

The Light is the supreme reality that encompasses all the categories from Earth to Paramasiva, while the unfolding of the reflective awareness of the Heart of I consciousness within it, distinguishes between them.

**

Absolute consciousness is manifest here in every circumstance of daily life because it is everywhere full and perfect. Consciousness is said to be the cause of all things because it is everywhere emergent as each manifest
entity.

**

The extremely pure conscious reality transcends all talk of succession and its absence.

**

Immersing himself in the supreme reality, clearly aware that consciousness is all things, the yogi’s consciousness vibrates. This vibration is the Great Permeation.

**

The yogi should abide firmly fixed in his own nature by the power of the exertion of his expanding consciousness. Thus he is established on the plane of Bliss relishing the objects of sense that spontaneously appear before him. Perfected yogis (siddha) , are ever steadfast in this, the Supreme Gesture (mudra), the perfect and unobstructed expansion of the awakened.

**

The couple (yamala) is consciousness itself; the unifying emission and the stable abode. It is the absolute, the noble cosmic bliss consisting of both (Siva and Sakti). It is the supreme secret of Kula (the ultimate reality); neither quiescent or emergent, it is the flowing fount of both quiescence and emergence.

**

The variety of this world can only be manifested if the Highest Lord, Who is essentially the pure light of consciousness, exists; just as a surface is necessary for a picture.

**
Other achievements are in vain if one has missed the supreme reality, the Self. But once one has attained this reality there is nothing left that one could desire.

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Swami Lakshmanjoo

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3.5 nadisamhara-bhutajaya-bhutakaivalyabhutaprithaktvani

The merging of the movements of breathing, controlling the gross elements, diverting attention from all objective senses and directing it towards the center of the movement of the breath, and removing your consciousness from the grip of the elementary field.
In this sutra the word nadisamhara means "merging the movements of breath." The word bhutajaya means "attaining control of the gross elements." When you have control of the gross elements, then, when you suffer, you do not suffer internally. If you become feverish, internally you do not suffer any pain. In the sutra, the word bhutakaivalya means "taking the mind away from gross objects of senses and directing it toward the center of the movement of the breath." The word bhutaprithaktvani means "freeing your consciousness from the grip of the elementary field." For example, if you have a painful leg, you separate your consciousness from the pain of that leg and you are without pain. These powers are what yogis experience.


The word bhutajaya means to achieve control of the five elements from earth to ether through contemplation.

This is explained in the Svacchanda Tantra in this way:

Whenever you want to control the wind in your body, you must, through contemplation, put your awareness on the big toe of your left foot. When there is insufficient fire in your body (less warmth in your body), you should meditate by putting your awareness in the center of the navel. When there is a lessening of the flesh in your body, you have to contemplate on earth while putting your awareness in the pit of your throat to increase that flesh. When there is a lack of water or you are flooded, then you must contemplate on water while putting your attention on the inner tongue (ghantika) just near the talu. To attain all the powers that you desire, you must contemplate on the element ether (akasa) while putting your attention on your head. (Svacchanda Tantra 7.299-300)

The meaning of the word bhutebhyah kaivalyam is to be free of the elements. How is this accomplished? You must draw back (pratyaharanam) your mind from the objective field of sensory pleasures and concentrate it on the center of the breath.

So it is said in the Svacchanda Tantra:

Direct your consciousness to the center of the navel and also direct your mind to that center, carrying it away from the organs of the senses. This fourth breathing practice (pranayama) is a calmed means of retention. (Svacchanda Tantra 7.297)

In this pranayama, there is no breathing out and in. This has already been explained. From the heart, you should direct your consciousness to the center of the naval and at the same time, direct your mind, which is lost in objective pleasures, towards this center.
In the present sutra, the words bhuta prithaktvanimean "just to carry your awareness away from the gross elements." How does this happen? It happens when one's consciousness is not influenced by the elementary field.
About this subject, it is said in the Svacchanda Tantra:
When you subside the force of all of the five gross elements, up to the stage of unmana (beyond samana), you become one with Siva. (Svacchanda Tantra 7.327)

~ Shiva Sutras, The Supreme Awakening ~

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Swami Lakshmanjoo

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Now I will tell you some trick of knowledge (knowledge of Parabhairava) because you are My disciple.
Lord Krishna says: sukha and duhkha (pleasure and pain), labha and alabha (gain and loss), victory and defeat, think of these in the same way, in the same manner. If there is victory, that is okay; if there is not victory, that is okay. If there is sukha (pleasure) okay; if there is pain, okay, don't mind.
Tato yuddhaya yujyaso, then you can go on fighting. Naivam papam avapsyasi, then there will be no sparsa (touch) of any papa (of any sin, sinful act). No sinful act will have courage [ability] to stand before you (against you), because you are Bhairava then.
Esa te'bhihita sankhye buddhiryoge tvimam srnu
buddhya yukto yaya partha karmabandham prahasyasi
[Lord Krishna]: This is knowledge, which I have placed before you; it is the knowledge of complete jnana (knowledge) of your-self. All bondage of your actions, whatever actions you do in this life will have no effect at all. They won't bear any fruit, good or bad. You will be just free from your actions. Your actions will have no power to subside your consciousness. Your consciousness will be clear throughout.
These actions actually they are jada, they are innate or ... ?
JOHN: Non-living, inanimate, jada.
SWAMIJI: Jada, yes.
They are... actions are jada (inert). How can actions work [have an effect upon] an active person who is cetana, who is conscious? If you are always conscious, actions, which are jada, they will have no effect on you; they'll bear nothing [no fruit]. If you kill the whole world, you won't be caught.
Only there is one thing: yasa naham krito bhava, you should not keep in your mind that, “I have done this.”
Instead say, “this was to happen. It has been done. I have not done it! It is the way of prakrti that it is being done. I have nothing to do with this. I am absolutely free from this... action.” In this way, if he kills this whole universe, he has not actually killed anybody and he won't be caught. He is just like Bhairava.
Nehatikramanaso'sti pratyavayo na vidyate
svalpamapyasya dharmasya trayate mahato bhayat
And this kind of knowledge, if you posses this kind of knowledge of being supreme, and remain far above your actions—because actions are jada, actions have no voice before you—there will be no fear for you at all in this world.
asyam buddhau atikramena-aparadhena pramadena naso
na bhavati-pramadasyabhavat
Because there is no pramada. If you are aware of Shiva consciousness, what will actions do? Action has no... no life, no consciousness.
Yatha ca parimitena srikhandakanena jvalayamano'pi
tailakatahah sadyah sitibhavati
So this kind of knowledge of truth, it is just like this: for instance, you put a big frying pan... and you put mustard oil in it, fill it, and it is so bubbling (very hot), and if you have got srikhandakanena, if you put two or three drops of that actual..
That srikhandakanena means that real sandalwood oil. Not that sandalwood oil which is.. some sandalwood is impure, that won't work. Real sandalwood, where there are snakes around it—that is real sandalwood.
.. with that sandalwood oil, two or three drops you pour in that... burning oil, then you can dip your arm into it and it won't burn because that oil will become so cold at once.
Just like that, if you have got the knowledge of Shiva consciousness, then actions will have no existence; actions will have no power to work out [bear any fruit]. Your actions will be dead—all your actions.
So be like that!
Evamanaya svalpayapi yogabuddhya mahabhayam
samsararupam vinasyati
[Abhinavagupta]: The great threat of the world and repeated births and deaths, these threats are vanished altogether, for good.
Vyavasayatmika buddhirekaiva kurunandana
bahusakha hyanantasca buddhayo'vyavasayinam
[Lord Krishna]: O Arjuna, this knowledge of vyavasai (vyavasai means knowledge of truth, knowledge of being supreme and one with Shiva), this is only one. This knowledge is only one. And others, they have got many branches; other knowledge, of worldly knowledge, they have got many branches, and it has no end. So possess that one knowledge, supreme knowledge, then everything will be okay.

~ Bhagavad Gita, In the Light of Kashmir Shaivism, - Ch2, 33-42

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“The mountain seen in a dream only appears to exist in time and space. It does not occupy any space nor does it take time to appear and disappear. Even so is the case with the world. In whatever manner the omnipotent deity comes into being, in exactly the same manner a worm also comes into being within the twinkling of an eye. The jiva thinks of itself as Creator, Preserver and so on, but all this is nothing more than thought-form. However, this thought-form conceives and perceives other thought-forms and experiences them.

O Rama, the unreal jiva perceives the unreal world on account of the unreal influence of the unreality. In all this what can be considered as real and what as unreal? An imaginary object is imaginatively described by someone; and one understands in one’s own imagination and imagines that he understands it. Just as liquidity is in liquids, motion in wind, emptiness in space, even so is omnipresence in the self.

From the time the Lord instructed me, I have been performing the worship of the infinite self. By the grace of such worship, though I am constantly engaged in various activities, I am free from sorrow. I perform the worship of the self, who is undivided though apparently divided, with the flowers of whatever comes to me naturally and whatever actions are natural to me.

To come into relationship (to possess and to be possessed) is common to all embodied beings, but the yogi is forever vigilant, and such vigilance is the worship of the self. Adopting this inner attitude and with a mind utterly devoid of any attachment, I roam in this dreadful forest of samsara (world-appeafance ). If you do so, you will not suffer.

When great sorrow (like the loss of wealth and relatives) befalls you, inquire into the nature of truth, in the manner described. You will not be affected by joy or sorrow. You now know how all these things arise and how they cease, and you also know the fate of the man who is deluded by them, who does not inquire into their real nature. They do not belong to you, you do not belong to them. Such is the unreal nature of the world. Do not grieve.

Dear Rama, you are pure consciousness which is not affected by the illusory perception of the diversity of creation. If you see this, how will notions of the desirable and the undesirable arise in you? Realizing thus, O Rama, remain established in the turiya (transcendental) state of consciousness.”

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Paramahansa Nithyananda

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“For anything to blossom, it needs a connection with the highest possibility which it can become. For the fruit to be completely ripened, it needs to be connected with the tree. Once the fruit is completely ripened, it carries the seed which can become one more tree. The physical connection with the mother tree may not be required. But until it happens, the connection is essential.
In the same way, for a baby in the womb to grow completely, it needs to be connected with the mother through the umbilical cord. Only then a complete body is created. Once the complete body is created, it will not need the physical umbilical cord connection. But until then, it is vital for its survival.
Enlightenment is the highest possibility of a human being. For that to happen in you, it is vital for you to have the feeling-connection to a being who is already in that space, who is already mature, who has already ripened in enlightenment. That is why vitarka, the feeling-connection with the Master, is the ultimate gift that can ever happen to human beings.
I call it a gift, because only those who have grown at least to a certain level in the subtle understanding can even smell the presence of the Master. Only they have the courage to even enter into that great feeling-connection, because the feeling-connection with the Master will just make you into an enlightened being.
The feeling-connection to the being who represents your own highest possibility can simply nullify the constant torture you go through from the patterns of your body and mind. So many problems, which may not be solved by unclutching or meditation, will be solved just by having a feeling-connection. It is the ultimate technique.
If your feeling-connection is so strong, you really do not need any other technique. To solve all your problems and get you whatever you want, from health to enlightenment, just the feeling-connection is enough. Nothing else is needed.”

~ Insight From An Avatar ~

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“Come to the edge," he said.
"We can't, we're afraid!" they responded.
"Come to the edge," he said.
"We can't, We will fall!" they responded.
"Come to the edge," he said.
And so they came.
And he pushed them.
And they flew.

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Paramahansa Nithyananda

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Flow in Love

“It is such sheer joy to simply exist. Just ‘to be’ is enough. But we need to be sensitive to feel the joy of being. We need to grow feelers.

The feelers are what we call love. Love feels the joy of just being. When you grow the feelers of love, life is no longer made of independent thoughts but becomes a continuous feeling.

Then the ego starts to dissolve. Once we have moved from thinking to feeling, there is only one more step and that is from feeling to being. That is very simple. The first step is difficult, to move from thinking to feeling. The ego has trained the mind to think so much, that’s why. The second step comes almost automatically.

There’s nothing we need to do for it to happen. From feeling to being, the distance is nothing at all. It can happen at any moment. The poet can become the mystic at any moment. He is almost there. The real problem is how to get out of our thinking and get more and more into feeling.

Just follow the heart. Just love more, that’s all! Feel more. Enjoy more so that you can feed your heart. Watch the sunrise, sunset, clouds, rainbows, birds, flowers, animals, rocks, and people, and watch them with awareness. Look into their eyes.

Existence is so multidimensional. Look into every dimension like a poet. Praise it. Feel it. Be ecstatic! Expand your consciousness and experience every single detail of Existence with love. Slowly, the ego will lose its hold and disappear.

The only barrier to love is fear. When things start happening, we become fearful because with love we enter into a merger. This threatens the very basis of our ego. Ego is separateness while love is a merger. The fear we feel is nothing but the fear of the dissolving ego. Let the fear be there. It will hang around for a while. If we simply ignore it, the ego will leave us. It is a great day when fear of losing the ego leaves us. From then on growth becomes simple, easy and spontaneous. Then we are not, only love is.

Be a lover every moment Encounter any situation in life with deep love. Soon you will become pure love. Whether it is a person or your work or a passerby or god or anything, just encounter it with deep love for love’s sake. If you are a painter, just be completely in love with painting. If you are a dancer, be completely in love with dancing. If you are working with your computer, treat it with utmost love and become lost in it.

Just be completely sincere and completely in love every moment.”

From the Book ' Living Enlightenment '

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Lord Krishna

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Once the four Pandavas (except Yudhishthira who was not present) asked Krishna:

"What is Kaliyuga and what will happen during Kaliyuga?"

Krishna smiled and said "Let me demonstrate to you, the situation of Kaliyuga." He took a bow and four arrows and shot them in four directions and ordered the four Pandavas to go and bring them back.

Each of the four Pandavas went in the four different directions to search for the arrows.

When Arjuna picked an arrow, he heard a very sweet voice. He turned around and saw a cuckoo singing in a spellbinding voice but was also eating flesh of a live rabbit which was in great pain. Arjuna was very surprised to see such a gory act by such a divine bird he left the place immediately.

Bhima picked arrow from a place, where five wells were situated. The four wells were surrounding a single well. The four wells were overflowing with very sweet water as if they were not able to hold water and surprisingly the well in the middle of these four overflowing wells was completely empty. Bhima was also puzzled at this sight.

Nakula was returning to the place after picking up the arrow. He stopped at a place where a cow was about to give birth. After giving birth the cow started licking the calf but continued to lick it even after the calf was clean. With great difficulty people were able to separate them and by that time the calf was injured badly. Nakula was puzzled by the behaviour of such a calm animal.

Sahadeva picked arrow which fell near a mountain and saw a big boulder falling. The boulder was crushing the rocks and big trees on its way down, but the same boulder was stopped by a small plant. Sahadeva was also amazed at this sight.
All the Pandavas asked the meaning of these incidents. Krishna smiled and started explaining...

"In Kaliyuga, the priests will have very sweet voice and will also have great knowledge but they will exploit devotees the same way cuckoo was doing with rabbit.

In Kaliyuga poor will live among rich, those rich will have enormous amount of wealth which will actually overflow but they will not offer a single penny to the poor same as the four wells didn't have a single drop of water for the empty well.

In Kaliyuga parents will love their children so much that their love will actually spoil them and will destroy their lives similar to the love shown by cow to her newborn calf.

In Kaliyuga people will fall in terms of character like the boulder from the mountain and they will not be stopped by anyone at the end only the name of God will be able to hold them from doom like the little plant held the boulder from further fall."

~ Uddhava Gita, Srimad Bhaagawatam ~

Andriy shared a Srimad Bhagavatam quote         SHARE URL

Srimad Bhagavatam

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Once the four Pandavas (except Yudhishthira who was not present) asked Krishna:

"What is Kaliyuga and what will happen during Kaliyuga?"

Krishna smiled and said "Let me demonstrate to you, the situation of Kaliyuga." He took a bow and four arrows and shot them in four directions and ordered the four Pandavas to go and bring them back.

Each of the four Pandavas went in the four different directions to search for the arrows.

When Arjuna picked an arrow, he heard a very sweet voice. He turned around and saw a cuckoo singing in a spellbinding voice but was also eating flesh of a live rabbit which was in great pain. Arjuna was very surprised to see such a gory act by such a divine bird he left the place immediately.

Bhima picked arrow from a place, where five wells were situated. The four wells were surrounding a single well. The four wells were overflowing with very sweet water as if they were not able to hold water and surprisingly the well in the middle of these four overflowing wells was completely empty. Bhima was also puzzled at this sight.

Nakula was returning to the place after picking up the arrow. He stopped at a place where a cow was about to give birth. After giving birth the cow started licking the calf but continued to lick it even after the calf was clean. With great difficulty people were able to separate them and by that time the calf was injured badly. Nakula was puzzled by the behaviour of such a calm animal.

Sahadeva picked arrow which fell near a mountain and saw a big boulder falling. The boulder was crushing the rocks and big trees on its way down, but the same boulder was stopped by a small plant. Sahadeva was also amazed at this sight.
All the Pandavas asked the meaning of these incidents. Krishna smiled and started explaining...

"In Kaliyuga, the priests will have very sweet voice and will also have great knowledge but they will exploit devotees the same way cuckoo was doing with rabbit.

In Kaliyuga poor will live among rich, those rich will have enormous amount of wealth which will actually overflow but they will not offer a single penny to the poor same as the four wells didn't have a single drop of water for the empty well.

In Kaliyuga parents will love their children so much that their love will actually spoil them and will destroy their lives similar to the love shown by cow to her newborn calf.

In Kaliyuga people will fall in terms of character like the boulder from the mountain and they will not be stopped by anyone at the end only the name of God will be able to hold them from doom like the little plant held the boulder from further fall."

~ Uddhava Gita, Srimad Bhaagawatam ~

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