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Sri Nisargadatta Maharaj

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What the mind invents, the mind destroys. But the real is not invented and cannot be destroyed. Hold on to that over which the mind has no power. What I am telling you about is neither in the past nor in the future. Nor is it in the daily life as it flows in the now. It is timeless and the total timelessness of it is beyond the mind. My Guru and his words: 'You are myself' are timelessly with me. In the beginning I had to fix my mind on them, but now it has become natural and easy. The point when the mind accepts the words of the Guru as true and lives by them spontaneously and in every detail of daily life is the threshold of realisation. In a way it is salvation by faith, but the faith must be intense and lasting.

However, you must not think that faith itself is enough. Faith expressed in action is a sure means to realisation. Of all the means it is the most effective. There are teachers who deny faith and trust reason only. Actually it is not faith they deny, but blind beliefs. Faith is not blind. It is the willingness to try.

I Am That
64. Whatever pleases you, Keeps you Back

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Yogi Tea Quotes

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Have wisdom in your actions and faith in your merits.

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Arnold Ehret

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My first major point is that every illness, without exception, is an attempt by the body to eliminate mucus and, in advanced stages, pus (disintegrated blood). Every healthy organism of course must contain a certain amount of naturally occurring mucus, called lymph, the fatty mucus-like substance of the colon. Every medical expert dealing with cathartic problems, from a harmless runny nose to pneumonia and tuberculosis, will attest to this fact. But we are examining here a very unnatural and unhealthy mucus condition which is epidemic in modern society. The body's attempt to eliminate excess mucus is not always obvious in diseases of ears, eyes, skin diseases, stomach problems, heart trouble, rheumatism, arthritis, etc., not to mention in mental disturbances. And yet excess mucus is the main cause of the problem. Mucus, which can no longer be eliminated through natural means, enters the blood and reappears at a location where the blood circulation is reduced (perhaps because of a strong chill) as a heat symptom, an inflammation, a pain, or maybe a fever produced by the body.

If you put a sick person on a mucusless diet, say fruit, or even just water or lemonade, the energy usually used for digestion (and now free for the first time in decades) will immediately attack and try to dissolve the hardened masses of mucus that have accumulated in the body since childhood. And what is the result? With absolute certainty this mucus will manifest itself in the urine and feces. I call these hardened masses of mucus, present at the center of every pathological abnormality, the common root cause of every illness. If the disease is in an advanced stage, to the degree that there are pathological tissue changes deep inside ht body, you will also see the elimination of pus. As soon as the mucus-forming artificial food, like fat meat, bread, potatoes, pasta, rice, milk, etc. are discontinued, the bloodstream will attack mucus and pus and will eliminate both through the urine. In people with a high degree of mucus the body will use each and every body opening and elimination channel to rid itself of the poisons.

If you cook potatoes, flour, rice or meat long enough you will end up with gelatin-like, thick mucus substance. It looks very much like the glue that bookbinders and woodworkers use as adhesives. This mucus-like substance soon turns acidic, starts to ferment, and becomes the breeding ground for fungi, mold, and bacteria. In the digestive process, which is, chemically speaking, nothing but a kind of cooking and brewing process, this mucus-this glue-is separated out, because blood can only absorb the glucose which has been extracted from the carbohydrates. The remaining byproduct, the mucus or glue, is an alien substance for the body which must be eliminated completely from the earliest stage of life on.

Now it becomes clear that, in the course of a lifetime, the digestive tract and the colon are increasingly clogged up with mucus. This glue-like substance, the residue of plant and animal material, continues to ferment, and finally clogs up the arteries and affects the blood's ability to regenerate the whole system.

Source: The Cause and Cure of Human Illness (p.2)
Kranke Menschen by Professor Arnold Ehret

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Bhagavan Sri Ramana Maharshi

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It happened......
Maharshi Ramana was dying.....
On Thursday April 13th, a doctor brought Maharshi a palliative to relieve the congestion in the lungs, but he refused it....
“It is not necessary, everything will come right within two days,” he said...
And after two days he died....

At about sunset, Maharshi told the attendants to sit him up....
They knew already that every movement, every touch, was painful, but he told them not to worry about that....
He was suffering from cancer – he had a cancer in his hand, very painful.... Even to drink water was impossible, to eat anything was impossible, to move his head was impossible.... Even to say a few words was very difficult....

He sat with one of the attendants supporting his head....
A doctor began to give him oxygen, but with a wave of his right hand he motioned him away....

Unexpectedly, a group of devotees sitting on the verandah outside the hall began singing Arunachala-Siva a bhajan that Maharshi liked very much.....

He liked that spot, Arunachala, very much; the hill he used to live upon – that hill is called Arunachala.....
And the bhajan was a praise, a praise for the hill....

On hearing it, Maharshi’s eyes opened and shone....
He gave a brief smile of indescribable tenderness....
From the outer edges of his eyes tears of bliss rolled down....

Somebody asked him,
“Maharshi, are you really leaving us?”

It was hard for him to say, but still he uttered these few word....
“They say that I am dying...but I am not going away...
Where could I go?
I am always here.”

One more breath, and no more....
There was no struggle, no spasm, no other sign of death...only that the next breath did not come....

What he says is of immense significance...
“Where could I go? I am always here.”
There is nowhere to go....
This is the only existence there is, this is the only dance there is.... where can one go?

Life comes and goes, death comes and goes... but where can one go?
You were there before life.....

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Robert Adams

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Sadhana simply makes you strong, mentally, physically, to be able to let go. That's all sadhana does. Sadhana never enlightens you. It makes you one-pointed, in your quest for realization. It makes you compassionate. It develops humility, power. It transcends all fear. And when you finally get to that point, the inner Guru grabs a hold of your mind, yanks it into the Heart, and you become liberated.

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Bhagavan Sri Ramana Maharshi

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TANGA KAI

meaning 'golden-hand', was Bhagavan's boyhood nickname.
He was given it because whichever team he played for always won. The touch of his hand was regarded to be auspicious, so he was asked to touch some special food preparations as well. Also, Seshadri Swami had this name as a boy.

On the evening of the day after jayanti Sri Bhagavan was seated on the couch in the meditation hall. S. Narayana Aiyer, professor of mathematics in the Madurai College, told a few Stores about the time when he was at school with Bhagavan in Dindigul.

At one point he said, 'When we played team games, we would divide into two groups that were invariably headed by Ramana and me. The group led by Ramana would always win. So, the two groups would vie with each other to get ‘Tanga-kai’ as their leader.'

When Aiyer related this, Sri Bhagavan laughed and said, 'You see Narayana, I now have no body. I lost it long ago when I came here. Since I am bodiless, where is the hand that holds the title Tanga-kai? Of the two of us leaders, one of us has disappeared through the loss of his body. You, the survivor, must succeed to the title. You are now ‘Tanga-kai' Narayana. To commemorate your accession to this title you can have my old walking stick.'

It was made of sandalwood and it had been presented to him by a rich devotee. Bhagavan did not like new or expensive products. If devotees gave them, Bhagavan might use them once to make the donor happy. Afterwards, they would be put in an ashram storeroom.

While presenting the stick, Bhagavan continued, 'Do they not usually give a medal along with a title? Where am I to go for a
gold –medal? In the place of a medal, you shall have this walking stick.’
At the conclusion of his speech, Bhagavan presented Professor Narayana with the symbol of his new title.

Tanga-kai, meaning 'golden-hand', was Bhagavan's boyhood nickname.
He was given it because whichever team he played for always won. In Tamil Nadu, this name is often given to people who have demonstrated that they have a lot more luck than is statistically probable.

- Prof Krishnamurti, The Power of the Presence

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Bhagavan Sri Ramana Maharshi

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TANGA KAI

meaning 'golden-hand', was Bhagavan's boyhood nickname.
He was given it because whichever team he played for always won. The touch of his hand was regarded to be auspicious, so he was asked to touch some special food preparations as well. Also, Seshadri Swami had this name as a boy.

On the evening of the day after jayanti Sri Bhagavan was seated on the couch in the meditation hall. S. Narayana Aiyer, professor of mathematics in the Madurai College, told a few Stores about the time when he was at school with Bhagavan in Dindigul.

At one point he said, 'When we played team games, we would divide into two groups that were invariably headed by Ramana and me. The group led by Ramana would always win. So, the two groups would vie with each other to get ‘Tanga-kai’ as their leader.'

When Aiyer related this, Sri Bhagavan laughed and said, 'You see Narayana, I now have no body. I lost it long ago when I came here. Since I am bodiless, where is the hand that holds the title Tanga-kai? Of the two of us leaders, one of us has disappeared through the loss of his body. You, the survivor, must succeed to the title. You are now ‘Tanga-kai' Narayana. To commemorate your accession to this title you can have my old walking stick.'

It was made of sandalwood and it had been presented to him by a rich devotee. Bhagavan did not like new or expensive products. If devotees gave them, Bhagavan might use them once to make the donor happy. Afterwards, they would be put in an ashram storeroom.

While presenting the stick, Bhagavan continued, 'Do they not usually give a medal along with a title? Where am I to go for a
gold –medal? In the place of a medal, you shall have this walking stick.’
At the conclusion of his speech, Bhagavan presented Professor Narayana with the symbol of his new title.

Tanga-kai, meaning 'golden-hand', was Bhagavan's boyhood nickname.
He was given it because whichever team he played for always won. In Tamil Nadu, this name is often given to people who have demonstrated that they have a lot more luck than is statistically probable.

- Prof Krishnamurti, The Power of the Presence

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Mooji

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The mind wants to take credit for Awakening. It wants to turn it into an achievement. By being the achiever of enlightenment it retains its identity, pride, separation and deceitfulness.
Find that which is not a doer, not an achiever.
Find That which simply Is.

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Mooji

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No one has the power to make you unhappy or miserable.
Mainly, we do this by ourselves.
Happiness is our real nature.
Sadness comes mostly through habit
and through identification with the personal self.
We can be happy every moment but mostly, due to habit,
we choose to focus on what makes us unhappy
and so lose or hide our natural joy.
Develop the excellent attitude of gratitude to all of existence.
Overlook petty thoughts, worries and troubles
—the bitter and the sweet.
Instantly, you will begin feeling uplifted in your spirit
and in a short time you will begin seeing life
through brighter, wiser and more loving eyes.
Start today.

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Annamalai Swami

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CONVERSATIONS WITH ANNAMALAI SWAMI

Q: Does satsang mean 'association with jnanis or can it also mean 'association with good people?

AS: The real sat, which is being, is within you. You associate with it and get satsang every time you turn your attention towards it.
You do not need a jnani for such satsang. You can get it anywhere.

On the other hand, worldly people who are living near jnanis are often not getting satsang because they are not tuning in to the jnanis Sat.

Some people who live near saints are just like little insects called 'unni' (cattle tick) which live on the udders of cows. They drink the blood there instead of the milk. Some people who were physically associated with Bhagavan ignored his teachings and failed to make contact with the grace he was radiating. They worked and ate at the ashram, but they got little benefit from being there. These people were not having satsang, they were just human unni.

There was a group of brahmins who were associated with Bhagavan who did not subscribe to the advaitic view, 'All is Brahman. All is the Self.' In those days we used to read a lot from the Ribhu Gita, a text which repeatedly says 'All is Brahman’.

These brahmins refused to join in because they didn't agree with the philosophy. 'Where is this Brahman you are talking about?' they would say. 'How can it be everything? How can you go on chanting "All is Brahman" when that is not your experience? Maybe these teachings are useful for people like Bhagavan, but why should people like us parrot these statements endlessly?’

Bhagavan himself encouraged us to recite this text regularly.
He said that constant and frequent repetition led to samadhi. In giving us this instruction Bhagavan was giving us a method of experiencing some of the sat that was his real nature. In effect, he was offering us a highly effective form of satsang. But these brahmins didn't want it. They wanted instead to complain about the contents of the book. When such people willfully turn down a method of associating with Bhagavan's Sat, how can it be said that they are having his satsang?

- Living by the Words of Bhagavan p. 326

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Bhagavan Sri Ramana Maharshi

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HEAVEN IS A WASTE OF TIME

Visitor: It is said in the scriptures that by doing virtuous deeds people are assured of heavenly enjoyments after death.

Bhagavan: Maybe. But are you sure that what all you do are virtuous actions only? Even then after heavenly life, you have to experience the fruits of actions which had not yet fructified. One would have to roll again and again, endlessly, in the cycle of birth.

V: That is why I sought Bhagavan's clarification.

Bh: Our aim should be the attainment of eternal bliss by realizing the truth. How can you aspire for karmic results?

V: Without proper understanding, many people are mad after heavenly enjoyments.

Bh: One might think that heaven is a place of enjoyment. However, things are not very different from this world there. Attachments, prejudices, jealousies etc. are there too. That enjoyment too is perishable for everything is centered on the ego. Because of pleasures, one's mind would not then turn inward in search of truth.

It is such a waste!

After the good karma which gave one the enjoyments of heaven are over one has to return.

What needs to be done is to inquire: 'for whom is this desire for heavenly enjoyment?' Such an inquiry is an absolute necessity.

V: People wrongly superimpose permanence on heavenly enjoyments.

Bh: How can it be? Everlasting bliss can be obtained only by eliminating the cycle of birth and death. Heaven is not the place for the realization of truth.

V: It means that we should not aspire for the fruits of actions but surrender them to God. This also implies we should make an attempt to attain self-knowledge here and now.

Bh: We do not know where heaven is nor as to how it is.
But we aspire for unknown things. In contrast, all the requirements for self-knowledge is ready at hand.
Why bother about unknown things when the wise ones
have shown us the way to attain Self-knowledge here itself?

- N.N.Rajan, More Talks With Ramana Maharshi,
13.4.42 afternoon

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Rumi, 13th century Sufi poet and Mystic

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This aloneness is worth more than a thousand lives. This freedom is worth more than all the lands on earth. To be one with the Truth for just a moment, is worth more than the world and life itself.

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Rumi, 13th century Sufi poet and Mystic

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This aloneness is worth more than a thousand lives. This freedom is worth more than all the lands on earth. To be one with the Truth for just a moment, is worth more than the world and life itself.

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Bhagavan Sri Ramana Maharshi

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EVERY living being longs to be happy; untainted by sorrow; and everyone has the greatest of love for himself; which is solely due to the fact that happiness is his real nature. Hence in order to realize that inherent and untainted happiness, which indeed he daily experiences when the mind is subdued in deep sleep, it is essential that he should know himself. For obtaining such knowledge the enquiry; "Who am I?” in the quest for the Self is the best means.

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Sri Ramakrishna

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SRI RAMAKRISHNA was sitting on the small couch in his room. Rakhal, M., and several other devotees were present. A special worship of Kali had been performed in the temple the previous night. In connexion with the worship a theatrical performance of the Vidyasundar had been staged in the natmandir. The Master had watched a part of it that morning. The actors came to his room to pay him their respects. The Master, in a happy mood, became engaged in conversation with a fair complexioned young man who had taken the part of Vidya and played his part very well.

MASTER (to the actor): "Your acting was very good. If a person excels in singing, music, dancing, or any other art, he can also quickly realize God provided he strives sincerely.

"Just as you practise much in order to sing, dance, and play on instruments, so one should practise the art of fixing the mind on God. One should practise regularly such disciplines as worship, japa, and meditation.

"Are you married? Any children?"

ACTOR: "Yes, sir. I had a girl who died. Another child has been born."

MASTER: "Ah! A death and a birth, and all so quickly! You are so young! There is a saying: 'My husband died just after our marriage. There are so many nights for me to weep!' You are no doubt realizing the nature of worldly happiness. The world is like a hog plum. The hog plum has only pit and skin, and after eating it you suffer from colic.

"You are an actor in the theatre. That's fine. But it is a very painful profession. You are young now; so you have a full, round face. Afterwards there will be hollows in your cheeks. Almost all actors become like that; they get hollow cheeks and big bellies. (Laughter.)

"Why did I stay to watch your performance? I found the rhythm, the music, and the melody all correct. Then the Divine Mother showed me that it was God alone who acted in the performance in the roles of the players."

ACTOR: "Sir, what is the difference between lust and desire?"

MASTER: "Lust is like the root of the tree, and desires are branches and twigs.

"One cannot completely get rid of the six passions: lust, anger, greed, and the like. Therefore one should direct them to God. If you must have desire and greed, then you should desire love of God and be greedy to attain Him. If you must be conceited and egotistic, then feel conceited and egotistic thinking that you are the servant of God, the child of God.

"A man cannot see God unless he gives his whole mind to Him. The mind is wasted on 'woman and gold'. Take your own case. You have children and are occupied with the theatre. The mind cannot he united with God on account of these different activities.

"As long as there is bhoga, there will be less of yoga. Furthermore, bhoga begets suffering. It is said in the Bhagavata that the Avadhuta chose a kite as one of his twenty-four gurus. The kite had a fish in its beak; so it was surrounded by a thousand crows. Whichever way it flew with the fish, the crows pursued it crying, 'Caw! Caw!' When all of a sudden the fish dropped from its beak, the crows flew after the fish, leaving the kite alone.

"The 'fish' is the object of enjoyment. The 'crows' are worries and anxiety. Worries and anxiety are inevitable with enjoyment. No sooner does one give up enjoyment than one finds peace.

"What is more, money itself becomes a source of trouble. Brothers may live happily, but they get into trouble when the property is divided. Dogs lick one another's bodies; they are perfectly friendly. But when the householder throws them a little food, they get into a scrap.

"Come here now and then. (Pointing to M. and the others) They come here on Sundays and other holidays."

ACTOR: "We have holidays for three months, during the rainy and harvest seasons. It is our good fortune to be able to visit you. On our way to Dakshineswar we heard of two persons — yourself and Jnanarnava."

MASTER: "Be on friendly terms with your brothers. It looks well. You must have noticed in your theatrical performance that if four singers sing each in a different way, the play is spoiled."

ACTOR: "Yes, sir. Many birds are trapped in a net; if they all fly together and drag the net in one direction, then many of them may be saved. But that doesn't happen if they try to fly in different directions.

"One also sees in a theatrical performance a person keeping a pitcher of water on his head and at the same time dancing about."

MASTER: "Live in the world but keep the pitcher steady on your head; that is to say, keep the mind firmly on God.

"I once said to the sepoys from the barracks: 'Do your duty in the world but remember that the "pestle of death" will some time smash your hand. Be alert about it.'

"In Kamarpukur I have seen the women of carpenter families making flattened rice with a husking-machine. One woman kicks the end of the wooden beam, and another woman, while nursing her baby, turns the paddy in the mortar dug in the earth. The second woman is always alert' lest the pestle of the machine should fall on her hand. With the other hand she fries the soaked paddy in a pan. Besides, she is talking with customers; she says: 'You owe us so much money. Please pay it before you go.' Likewise, do your different duties in the world, fixing your mind on God. But practice is necessary, and one should also be alert. Only in this way can one safeguard both — God and the world."

ACTOR: "Sir, what is the proof that the soul is separate from the body?"

MASTER: "Proof? God can be seen. By practising spiritual discipline one sees God, through His grace. The rishis directly realized the Self. One cannot know the truth about God through science. Science gives us information only about things perceived by the senses, as for instance: this material mixed with that material gives such and such a result, and that material mixed with this material gives such and such a result.

"For this reason a man cannot comprehend spiritual things with his ordinary intelligence. To understand them he must live in the company of holy persons. You learn to feel the pulse by living with a physician."

ACTOR: "Yes, sir. Now I understand."

MASTER: "You must practise tapasya. Only then can you attain the goal. It will avail you nothing even if you learn the texts of the scriptures by heart. You cannot become intoxicated by merely saying 'siddhi' over and over. You must swallow some.

"One cannot explain the vision of God to others. One cannot explain conjugal happiness to a child five years old."

ACTOR: "How does one realize the Atman?"

MASTER (to the actor): "You asked me about Self-realization. Longing is the means of realizing Atman. A man must strive to attain God with all his body, with all his mind, and with all his speech. Because of an excess of bile one gets jaundice. Then one sees everything as yellow; one perceives no colour but yellow. Among you actors, those who take only the roles of women acquire the nature of a woman; by thinking of woman your ways and thoughts become womanly. Just so, by thinking day and night of God one acquires the nature of God.

"The mind is like white linen just returned from the laundry. It takes on the colour you dip it in."

ACTOR : "But it must first be sent to the laundry."

MASTER: "Yes. First is the purification of the mind. Afterwards, if you direct the mind to the contemplation of God, it will be coloured by God-Consciousness. Again, if you direct the mind to worldly duties, such as the acting of a play, it will be coloured by worldliness."

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Bhagavan Sri Ramana Maharshi

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Q: Is it possible to speak to Iswara [God] as Sri Ramakrishna did?

Sri Raman Maharshi : When we can speak to each other why should we not speak to Iswara in the same way?

Q: Then why does it not happen with us?

Sri Raman Maharshi : It requires purity and strength of mind and practice in meditation.

Q: Does God become evident if the above conditions exist?

Sri Raman Maharshi :

Such manifestations are as real as your own reality. In other words, when you identify yourself with the body, as in the waking state, you see gross objects. When in the subtle body or in the mental plane as in dreams, you see objects equally subtle. In the absence of identification in deep sleep you see nothing. The objects seen bear a relation to the state of the seer. The same applies to visions of God.

By long practice the figure of God, as meditated upon, appears in dreams and may later appear in the waking state also.

Source Book: Be as You Are

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Sri Samartha Siddharameshwar Maharaj

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Brahman is completely without pride. Therefore, any little pride in any experience, in any achievement, is worthless. It may even be a great good deed that the doer feels he has done, but Brahman does not touch it and does not respect it.

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Mooji

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Such blessedness, for I am never separated. I am the Indivisible One., the Inexhaustible. This great world is just a mighty mirror that God put in front of me, that I might taste the joy of seeing His face. I know nothing about living life. I am life. I have done nothing. I just am. The body may get weary and fatigued, but the spirit is ever free and full of light and love. This is blessedness. Such a privilege I have. Such things I have seen while moving in the craft of this body, such bliss. God is always walking in us but blessed is the moment when we come to see this. Rejoice in that inside your heart. Melt in this love. I am the Awareness in which my father's reflection is seen. How to say such things...will anyone take offence? I am the light of this world.

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Sri Nisargadatta Maharaj

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The Guru demands one thing only; clarity and intensity of purpose, a sense of responsibility for oneself. The very reality of the world must be questioned. Who is the Guru, after all? He who knows the state in which there is neither the world nor the thought of it, he is the Supreme Teacher. To find him means to reach the state in which imagination is no longer taken for reality. Please, understand that the Guru stands for reality, for truth, for what is. He is a realist in the highest sense of the term. He cannot and shall not come to terms with the mind and its delusions. He comes to take you to the real; don't expect him to do anything else.

The Guru you have in mind, one who gives you information and instructions, is not the real Guru. The real Guru is he who knows the real, beyond the glamour of appearances. To him your questions about obedience and discipline do not make sense, for in his eyes the person you take yourself to be does not exist, your questions are about a non-existing person. What exists for you does not exist for him. What you take for granted, he denies absolutely. He wants you to see yourself as he sees you. Then you will not need a Guru to obey and follow, for you will obey and follow your own reality. realise that whatever you think yourself to be is just a stream of events; that while all happens, comes and goes, you alone are, the changeless among the changeful, the self-evident among the inferred. Separate the observed from the observer and abandon false identifications.

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Sri Nisargadatta Maharaj

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Q: Buddha said that the idea of enlightenment is extremely important. Most people go through their lives not even knowing that there is such a thing as enlightenment, leave alone the striving for it. Once they have heard of it, a seed was sown which cannot die. Therefore, he would send his bhikhus to preach ceaselessly for eight months every year.

M: 'One can give food, clothes, shelter, knowledge, affection, but the highest gift is the gospel of enlightenment', my Guru used to say. You are right, enlightenment is the highest good. Once you have it, nobody can take it away from you.

Q: If you would talk like this in the West, people would take you for mad.

M: Of course, they would! To the ignorant all that they can not understand is madness. What of it? Let them be as they are. I am as I am, for no merit of mine and they are as they are, for no fault of theirs. The Supreme Reality manifests itself in innumerable ways. Infinite in number are its names and shapes. All arise, all merge in the same ocean, the source of all is one. Looking for causes and results is but the pastime of the mind. What is, is lovable. Love is not a result, it is the very ground of being. Wherever you go, you will find being, consciousness and love.

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Robert Adams

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Q : Were you a student of Nisargadatta Maharaj?
Robert Adams : I wasn't a student of his but I was with him for a while.

Q : Are you also familiar with Jean Kline?
Robert Adams: No, I don't know her.

Q : You knew Nisargadatta frankly?
Robert Adams : I knew Nisargadatta, yes.

Q : Did you spend much time with him?
Robert Adams : Six months.

Q : Six months?
Robert Adams : Um-hm.

Q : Continuously?
Robert Adams : Yes.

Q : Was that before you went to Ramana Maharshi?
Robert Adams : No, that was after.

Q : After? What kept you there for six months?
Robert Adams : I was interested.

Q : In what?
Robert Adams : In watching his actions. I was there when Balsekar was his interpreter.

Q : Moira Patan wasn't his interpreter then? What was your conclusion after watching him in action?
Robert Adams : My conclusion is “All is well, and everything is unfolding as it should.”

* * * * * * * * * * * *

Q : Could you say something about the difference between understanding something and being that understanding? Nisargadatta would keep saying if you say you've understood,
you haven't understood.

Robert Adams: True.
Understanding something is when I am talking or you read a book and intellectually it makes a lot of sense to you.
But even if it makes sense intellectually to you,
you have not experienced that.

If you have not experienced that,
it makes no difference how long you've been reading books or
how long you've been discussing truth, or
how many classes you've gone to or
how many teachers you've had.

You have to be able to do something yourself to
have an experience of the reality.
Therefore there comes a time in our lives
when we stop reading books.
We stop running around to teacher to teacher to teacher.
We stop going and identifying with certain places in the world and running all over the world.

We become still, we go within ourselves a lot.
We have a lot of time to ourselves.
We question ourselves, we observe ourselves,
we look at ourselves and
then the Guru within you will tell you what to do,
how to do it and where to go and everything will go well with you.

* * * * * * * * * * * * * * *

Think of some of the teachers that you know or heard about.
Nisargadatta, he always prayed.
He realized that he was consciousness.
He was self-realized, but at the same time he chanted, he prayed, he had devotion.
It sounds like a contradiction.
For you may say,
"If someone is self-realized and knows himself or herself to be all there is, to whom do they pray?"

Try to remember that all spiritual life is a contradiction.
It's a contradiction because words cannot explain it.
Even when you are the Self,
you can pray to the Self, which is you.

Ramana Maharshi always had chanting at the ashram,
prayers, devotional hymns.
These things are very important.
Many westerners, who profess to be atheists, come to listen to lectures on Advaita Vedanta,
and yet nothing ever happens in their lives.
As long as you do not have devotion, faith, love, discrimination, dispassion, it will be very difficult to awaken.

Therefore those of you who become bored with practicing self-inquiry may become very devotional.
Surrender everything.
Give up your body, your thoughts, all the things that bind you,
whatever problems you may believe you have.
Surrender them to your favorite deity.
You are emptying yourself out as you do this.
Do a lot of it.
Become humble.
Have a tremendous humility.

If you can just do that you will become a favorite of God
and you'll not have to search any longer.
But of course the choice is always yours.
What are you chasing in life?
What are you going after?
What are the things that interest you?
Whatever you put first in your life, that's where your heart is.
All of the things that have transpired in your life up to now,
forget them.

Be aware all of the time that there are no mistakes.
There is nothing from the past that can interfere with your life if
you become devotional and have faith in God.
You'll be automatically protected from anything.

And if you have enough faith, you can totally remove all karmic aspects of your life.
You can transcend all of karma.
You can make life easier for yourself, if you have faith.

There are many people who practice Advaita Vedanta,
and some people are here tonight
who really do not like to hear these things.
They just want to hear me say that you are consciousness.
All is well.
You are absolute reality.
You are really not your body or your mind-phenomena.
Yet once they leave this room they turn back into their rotten selves, with all the negatives and all the anger, and all the hurts, and all the suspicions,
and all the things that they've had inside of them for years.

As Is shared a Bhagavan Sri Ramana Maharshi quote         SHARE URL

Bhagavan Sri Ramana Maharshi

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Bhagavan: In meditating on an object whether concrete or abstract you are destroying the sense of oneness and creating duality.

Disciple : So what meditation would help me?

Bhagavan: No meditation on any kind of "object" is helpful. You must learn to realize that the "subject and object are one". In meditating on an object whether concrete or abstract you are destroying the sense of oneness and creating duality. Meditate on what you are in reality.
An you you will find…

D: find What?

M: You will discover. It is not for me to say what experience it would be. It would reveal itself. Hold on to it.

D: But you have often said that one must reject other thoughts when he begins the quest, but the thoughts are endless; if one thought is rejected, another comes and there seems to be no end at all

M: I do not say that you must go on rejecting thoughts. If you cling to yourself, say the I-thought, and when your interest keeps you to that single idea, other thoughts get rejected, automatically they vanish.

D: And so rejection of thoughts is not necessary?

M: No. It may be necessary for a time or for some. You fancy that there is no end if one goes on rejecting every thought when it rises. No. There is an end. If you are vigilant, and make a stern effort to reject every thought when it rises, you will soon find that you are going deeper and deeper into your own inner Self, where there is no need for your effort to reject the thoughts. The effort is sublimated in just awareness of the Self.

D: Then it is possible to be without effort!

M: Not only that, it is impossible for you to make an effort beyond a certain extent.

D: I want to be further enlightened. Should I try to make no effort at all?

M: Here it is impossible for you to be without effort. When you go deeper, it is impossible for you to make any effort.

As Is shared a Adyashanti quote         SHARE URL

Adyashanti

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It’s very important to not mistake teaching or spiritual practice strategies for the ultimate truth. The ultimate truth has to be experienced.

As Is shared a Hafiz quote         SHARE URL

Hafiz

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What is the difference
Between your experience of Existence
And that of a saint?

The saint knows
That the spiritual path
Is a sublime chess game with God

And that the Beloved
Has just made such a Fantastic Move

That the saint is now continually
Tripping over Joy
And bursting out in Laughter
And saying, “I Surrender!”

Whereas, my dear,
I am afraid you still think
You have a thousand serious moves.

Hafez, I Heard God Laughing: Poems of Hope and Joy

As Is shared a Mooji quote         SHARE URL

Mooji

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In our world we know that for most of us,
one of the strongest pulls in life
is to have someone who you can spend your life with.
Someone whose heart resonates with yours,
someone who has love for you as much as
you have love for them.

This is the way that love is often expressed in
the human kingdom.
But love has much broader implications also.
As you come to discover the truth of your own self,
you come to the very source of love.

When you come to the source of love,
your being begins to merge there in that love.
And that love is a universal love,
it is not merely a personal love.
It continues to expand and radiate until it embraces and encompasses the whole world.

This is not merely spiritual fantasy.
You grow in this love because wherever
ego has become redundant or absent,
universal love shines right there, from there.
And it never stops, it never meets a point
beyond which it cannot go.

It is this love that is in the core of every living being
and certainly within every human being.

And this love and truth are not different.
This love and wisdom are not different.
This love and trust are not different.
This love and life are not different.

This love never runs dry.
Outwardly, it may change its form,
but inwardly it is unchanging.

May this love so flower in us all and radiate so powerfully, because, if the world needs something,
it needs to taste this love again.
And every one has this love in you.
If you pray for one person, the power and love that goes into this prayer can be spread for the whole world and it will not drain you.
In fact it will energise you.

This love has many different aspects and facets,
the love we see expressed here is within the great love,
as is the love for your children and for your friends,
the love you have for the things you do in life,
the love for your work, the love for God,
all of this springs from the great love,
from the great Source.

As Is shared a Jeff Foster quote         SHARE URL

Jeff Foster

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SHAKING OUT THE PAIN

I was speaking with a woman who’d had terrible and constant pain in her neck and shoulders for most of her life.
She had been to every doctor; taken every pill;
visited every spiritual teacher; tried every method,
every practice, every mantra.
Everything had only provided temporary relief.

“Why is the pain still here?
After all I’ve done, with all I know . . .”

I’ve heard this kind of thing from so many people all over the world. We’ve tried everything, been to every healer,
had every kind of spiritual insight and experience,
and yet we are not “over” our pain.
It’s “still here.” We can end up feeling so disappointed.
Like we are failures, far from healing.
Like we are “doing something wrong.”

But healing is never far away.
I invited the woman to allow herself to feel the discomfort in her neck and shoulders more deeply.
To be present with the raw sensations there,
moment by moment.
To breathe into them, through them, around them.
To give them space, room to live.
To be curious, to bring them a loving, gentle,
receptive, nonresistant attention.

To allow them to intensify if they wanted to.
To allow them to move, to break up, to flutter, to pulsate,
to burn, to spread. But to stay close, to stay present;
to allow, to trust, to breathe.

Suddenly a great terror welled up in her body.
An old fear of becoming overwhelmed,
of dying, of going mad, of breaking apart.

“Allow. Trust. Breathe into this too,”

I reminded her. Her entire body started to shake, convulse.

“Breathe. Trust. I’m here with you . . .”

The convulsions went on for a couple of minutes.
I stayed close.

Then the shaking stopped as quickly as it had begun.
She opened her eyes. She started to laugh, to cry with relief. “Wow,” she said. “Just . . . wow.”

There were no words.

The pain in her neck and shoulders was gone.
Her whole body felt rested, relaxed, grounded, warm.

She was welling up with love and gratitude.

Instead of trying to “heal” or “get rid of” her pain
(she had tried so hard over the years!),
she finally was able to meet it instead,
make a home for it, allow it,
without even the subtle expectation that it would “go away.”

Her pain had become bound up with emotion
—fear, rage, and underneath, great sorrow, even despair.

These emotions had been held tightly in her body
since she was a little one, when it wasn’t safe to allow herself to feel what she felt.

So energy had got stuck in her shoulders.

Feeling into the “pain” was the invitation
for these old energies to finally begin to move in her.

Her body was literally shaking out old bound-up energy,
in the safety of the present moment,
in the safety of our relational field.

She was learning to trust herself again.
Trust her body.
Trust the power of Presence.
Trust someone else to stay close with her
in the fire of her experience.

Even trust the pain itself,
see the intelligence in it.

In a space of loving attention,
she was able to begin to bear the unbearable,
so the unbearable was not unbearable any longer.

This is how healing happens
—through love,
through presence,
through the courage
to come closer.

-

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