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Evgeny shared a Bhagavan Sri Ramana Maharshi quote         SHARE URL

Bhagavan Sri Ramana Maharshi

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* * * I am formless. * * *

One Raghavachari was an overseer at Tiruvannamalai from 1910 onwards. He had Bhagavan's darshan off and on but whenever he went, Bhagavan would be amidst a group of people and
so Raghavachari was reluctant to speak to Bhagavan Sri Ramana who was not alone.

Here is what happened once, in his own words:

One day, I went up with an intent to submit three questions or requests to Bhagavan Sri Ramana.

The questions were:
(i) Can you grant me a few minutes for a private personal talk-free from the presence of others?
(ii) I should like to have your opinion on the Theosophical society of which I am a member;
(iii) Will you please enable me to see your real form if I am eligible to see it?

When I went and prostrated (to Bhagavan Ramana) and sat,
there was a crowd of thirty persons,
but (on their own) they immediately dispersed.
So I was alone with him and my first query was thus answered
without my having to state it.
That struck me as noteworthy.

Then he asked me of his own accord
if the book in my hand was the Gita and
if I was a member of the T.S. and
remarked even before I attempted to answer his queries,
`It is doing good work.'
I answered his questions in the affirmative.

My second question also being thus anticipated,
I waited with an eager mind for the third answer.

After half an hour I said
`Just as Arjuna wished to see the form of Sri Krishna and
asked for darshan I wish to have a darshan of your real form,
if I am eligible.'

He was then seated on the pial with a picture of Dakshinamurthy painted on the wall next to him.
He silently gazed on as usual and I gazed into his eyes.
Then his body and also the picture of Dakshinamurthy disappeared from my view.
There was only empty space without even a wall, before my eyes.
Then a whitish cloud in the outline of the Maharshi and of Dakshinamurthy, formed before my eyes.

Gradually the outline (with silvery lines) of these figures appeared.
Then eyes, nose etc., and other details were outlined in lightning-like lines.
These gradually broadened till the whole figure of the Swami and Dakshinamurthy became ablaze with very strong and unendurable light.

I closed my eyes in consequence.
I waited a few minutes and
then saw him and Dakshinamurthy in the usual form.
I prostrated and came away.

For a month thereafter I did not dare go near him,
so great was the impression the above experience made on me.

After a month, I went up and saw him in front of Skandasramam.

I told him `I had put to you a question a month ago and I had this experience'
and narrated the above experience to him.
I requested him to explain it.

Then, after a pause he said
`You wanted to see my form.
You saw my disappearance.
I am formless.
So that experience might be the real truth.
The further visions may be according
to your own conceptions derived from the study of Bhagavad Gita.
But Ganapati Sastry had a similar experience and you may consult him.'

I did not in fact consult Sastri.

( Extracted from Narasimha Swami's Self)

~ Sri Ramana Leela, Chapter : 48

Evgeny shared a Adyashanti quote         SHARE URL

Adyashanti

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THE WORLD OF INTERRELATEDNESS
by Adyashanti

“When you feel love or fall in love, that’s a very real feeling to THE WORLD OF INTERRELATEDNESS
by Adyashanti

“When you feel love or fall in love, that’s a very real feeling to you, and yet you can’t see it, you can’t weigh it; it doesn’t have any objective sort of existence. Nonetheless, we treat it as more real than the things we consider to be real—certainly as more important.”
When we think of interrelatedness, we usually think of big or small things that are in relationship with one another. However, the way I’m using the word is not like that. I’m not denying that, but there is something deeper than that. Things are actually nothing but interrelatedness itself.

It’s really hard for a human mind to think that a thing could be nothing but interrelatedness, that interrelatedness itself ends up to be what things actually are. In this sense, things end up to be no-things, and no-things end up to be all things. So when we hear words like no-thing or nothingness, we shouldn’t try to understand that conventionally. In its truest sense, nothingness doesn’t have much to do with nothing. It has to do with interrelationship or interrelatedness.

And so it is with each of us. When you look inside for your true being, you might say, “Okay, exactly, precisely, what is this thing called ‘me’? What actually is it?” The more you look for it, the more you can’t find it. The reason you can’t find it is because it is nothing but interrelatedness. There’s no substance. There’s no thought, idea, or image to grasp. In that sense, it’s empty, but not empty in the sense of being nonexistent. It’s empty in the sense of being unexpected or inconceivable.

When you feel love or fall in love, that’s a very real feeling to you, and yet you can’t see it, you can’t weigh it; it doesn’t have any objective sort of existence. Nonetheless, we treat it as more real than the things we consider to be real—certainly as more important. Most people, if they feel love, their love feels more important to them than the solidity of their toaster. The love has no solidity to it at all. It has no objective tangibility to it, and yet, it’s something that one could orient their whole life around.

The Buddha used to talk about the thusness or suchness of each moment. It means not just each moment, but the thusness or suchness of each apparent thing that we perceive. So when I say being, this is the sense I’m using it in, a similar way that the Buddha used the thusness or suchness of something. When we perceive the thusness or suchness of something, we’re actually perceiving it as being nothing but interrelatedness itself. So this ordinary moment, with nothing particularly unusual about it, is being awareness, and awareness itself is interrelatedness. It’s not like interrelatedness is aware; it’s more like interrelatedness is. It’s not that the interrelatedness is that which is aware—it’s that the interrelatedness is awareness.

This is probably the fundamental barrier that any of us will bump into in spirituality: the barrier between awareness and the objects of awareness. The fundamental duality is that there is this world of things, and then there’s seeing and experiencing this world of things, and somehow those two are different. One of the great misunderstandings about unity is the belief that it reduces the world to a sort of homogenized “goo” of agreement. Actually, in some ways it’s almost the opposite. It frees the uniqueness in you, and it frees you to allow the uniqueness in others. Uniqueness flourishes when we see the unity of things. It doesn’t get flattened out—just the opposite. You just stop arguing with the difference that isn’t like yours.

When you have two viewpoints that are open to interrelating, almost always something will arise if you stick with it long enough, if you’re sincere, if you’re openhearted, if you actually want the truth more than you want to win or be right. Eventually something will bubble up from that engagement that’s truer than either one began with. If you have two people who are openhearted and see the truth and usefulness, even the utility, of really relating, they’ll see that, and both people walk away feeling like “Gosh, I feel good about that, like we both win because we both discovered more than we started with.”

The unity of things isn’t that there are no differences. It isn’t that a tree doesn’t look different than the sky, or behave differently than the sky, or have a different kind of life than the sky. The unity is that a tree—an object—is nothing but interrelatedness. The sky is nothing but interrelatedness, and the awareness of things is itself nothing but interrelatedness. That’s an explanation that is coming from a way of perceiving. That’s what enlightenment really is: seeing that the seeing and what one is aware of are one simultaneous arising. It’s an arising that’s always flowing because interrelatedness isn’t static—it’s ever flowing.

That’s why I’m always saying that this is really about a kind of vision, not in the sense of having visions, but the quality of our vision, the quality of our perception when we can perceive without the dualistic filter. What seems to be this impenetrable sort of barrier between us and things, us and the world, us and each other, is fundamentally between our consciousness and what consciousness is conscious of. That seemingly basic and immovable sense that there is a fundamental difference, a fundamental separation, is what’s really dispelled when our insight gets deep enough.

At the deepest level, the most fundamental level, interrelationship is just that—it’s interrelating. It’s not things interrelating. Things end up to be themselves interrelatedness. When vision becomes clear, that’s what we perceive. The world becomes not a world of things, but of interrelatedness.

Excerpted from “The World of Interrelatedness,” April 10, 2019 ~ Garrison, NY

Evgeny shared a Milarepa quote         SHARE URL

Milarepa

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The affairs of the world will go on forever.
Do not delay the practice of meditation.

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Rumi, 13th century Sufi poet and Mystic

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Half of life is lost in charming others. The other half is lost in going through anxieties caused by others. Leave this play, you have played enough.

Evgeny shared a Bhagavan Sri Ramana Maharshi quote         SHARE URL

Bhagavan Sri Ramana Maharshi

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MAYA IS THE REALITY

4th January 1937

A disciple remarks that Sri Bhagavan often says that Maya and Reality are the same. How can that be?

Bhagavan: Shankara was criticized for his views on Maya without understanding him. He said that

(1) Brahman is real,
(2) The universe is unreal, and
(3) Brahman is the universe.

He did not stop at the second, because the third explains the other two. It signifies that the universe is real if perceived as the Self, and unreal if perceived apart from the Self. Hence Maya and Reality are one and the same.

~ Guru Ramana

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Amma - Mata Amritanandamayi Devi

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Bliss is our true nature, not sorrow. But something has happened to us where everything has been turned upside down. Happiness has become a strange mood while sorrow is considered to be natural. Real bliss will be attained only when we can discriminate between the eternal and non-eternal.

06/08/2019
Om Amriteswaryai Namah

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Rumi, 13th century Sufi poet and Mystic

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In each moment the fire rages, it will burn away a hundred veils. And carry you a thousand steps toward your goal.

Evgeny shared a Rumi, 13th century Sufi poet and Mystic quote         SHARE URL

Rumi, 13th century Sufi poet and Mystic

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Stop acting so small. You are the universe in ecstatic motion.

Evgeny shared a Rumi, 13th century Sufi poet and Mystic quote         SHARE URL

Rumi, 13th century Sufi poet and Mystic

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Don’t grieve. Anything you lose comes round in another form.

Evgeny shared a Rumi, 13th century Sufi poet and Mystic quote         SHARE URL

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Rumi, 13th century Sufi poet and Mystic

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Your task is not to seek for love, but merely to seek and find all the barriers within yourself that you have built against it.

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Rumi, 13th century Sufi poet and Mystic

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Why should I be unhappy? Every parcel of my being is in full bloom.

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Rumi, 13th century Sufi poet and Mystic

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Raise your words, not voice. It is rain that grows flowers, not thunder.

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Rumi, 13th century Sufi poet and Mystic

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Ignore those that make you fearful and sad, that degrade you back towards disease and death.

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Rumi, 13th century Sufi poet and Mystic

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Evgeny shared a Rumi, 13th century Sufi poet and Mystic quote         SHARE URL

Rumi, 13th century Sufi poet and Mystic

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Evgeny shared a Rumi, 13th century Sufi poet and Mystic quote         SHARE URL

Rumi, 13th century Sufi poet and Mystic

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This is love: to fly toward a secret sky, to cause a hundred veils to fall each moment. First to let go of life. Finally, to take a step without feet.

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Rumi, 13th century Sufi poet and Mystic

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And so it is, that both the devil and the angelic spirits present us with objects of desire to awaken our power of choice.

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Rumi, 13th century Sufi poet and Mystic

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You have to keep breaking your heart until it opens.

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Rumi, 13th century Sufi poet and Mystic

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Your heart is the size of an ocean. Go find yourself in its hidden depths.

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Rumi, 13th century Sufi poet and Mystic

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Evgeny shared a Rumi, 13th century Sufi poet and Mystic quote         SHARE URL

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Rumi, 13th century Sufi poet and Mystic

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The universe is not outside of you. Look inside yourself; everything that you want, you already are.

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Rumi, 13th century Sufi poet and Mystic

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