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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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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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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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Guillaume Apollinaire

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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 ~

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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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' Talks with Sri Ramana Maharshi '

Grace is always there. "Dispassion cannot be acquired, nor realization of the Truth, nor inherence in the Self, in the absence of Guru's Grace," the Master quoted.

Practice is necessary. It is like training a roguish bull confined to his stall by tempting him with luscious grass and preventing him from straying.

Then the Master read out a stanza from 'Tiruvachakam ' which is an address to the mind, saying: "O humming bee (namely, mind)! Why do you take the pains of collecting tiny specks of honey from innumerable flowers? There is one from whom you can have the whole storehouse of honey by simply thinking or seeing or speaking of Him. Get Within and hum to Him (hrimkara)."

(Talk 220)

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Swami Lakshmanjoo

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"I bow to that Consciousness (saṁvid) which shines in the three-fold ways of its energies—supreme, medium, and inferior—and in all the three states of Consciousness. That Consciousness is the heart of Lord Śiva.
The supreme Energy (śakti) is that Energy beyond limitation. It is non-dual (advaita), monistic. Medium (parāparā) energy is both non-dual (advaita) and dual (dvaita). Inferior (aparā) energy is only dual (dvaita). These three energies correspond to subjective consciousness, conceptual consciousness, and objective consciousness. I bow to that Consciousness which shines in these three ways. That Consciousness is the heart of Lord Śiva. It is both one with the universe and above the universe.
Now the essence.
In the world of Śaivite philosophy Lord Śiva is seen as being filled with light. But more than this, Lord Śiva is the embodiment of light and this light is different than the light of the sun, of the moon, or of fire.
It is light (prakaśa) with Consciousness (vimarśa); and this light with Consciousness is the nature of that Supreme Consciousness, Lord Śiva.
What is Consciousness? The light of Consciousness is not only pure Consciousness, it is filled with the understanding that I am the creator, I am the protector, and I am the destroyer of every- thing. Just to know that I am the creator, I am the protector, and I am the destroyer is Consciousness. If Consciousness was not attached to the light of Consciousness, we would have to admit that the light of the sun or the light of the moon or the light of a fire is also Lord Śiva. But this is not the case.
The light of Consciousness (vimarśa) is given various names. It is called cit-caitanya, which means the strength of consciousness; parā vāk, the supreme word; svātantrya, perfect independence; aiśvarya, the predominant glory of supreme Śiva; kartṛitva, the power of acting; sphurattā, the power of existing; sāra, the complete essence of everything; hṛidaya, the universal heart; and spanda, universal movement. All these are names in the Tantras, which are attributed to this Consciousness.
This I-Consciousness, which is the reality of Lord Śiva, is a natural (akṛitrima), not a contrived, “I.” It is not adjusted I-Consciousness. Limited human beings have adjusted I-Consciousness. Lord Śiva has natural or pure I-Consciousness. There is a difference between adjusted Consciousness and natural Consciousness. Adjusted or artificial Consciousness exists when this I-Consciousness is attributed to your body, to your mind, to your intellect, and to your ego. Natural Consciousness is that consciousness that is attributed to the reality of the Self, which is all Consciousness. Natural Consciousness is the pure embodiment of Consciousness. It is Śiva. All of the thirty-six elements, from Śiva to earth, are created by that natural I-Consciousness. And not only are they created by that Consciousness, they also shine in that Consciousness. His creation is not outside of His nature, it exists in His own Self. He has created this whole universe in the cycle of His Consciousness. So, everything that exists resides in that Consciousness.
This must be your understanding. The creative energy which is attributed to Lord Śiva is not that energy of Lord Śiva that creates the universe outside of His Consciousness as we create outside of our consciousness. His creation is not insentient (jaḍa) as our creations are.
This universe, which is created in His Consciousness, is dependent on that Consciousness. It is always dependent on that Consciousness. It cannot move outside of that Consciousness. It exists only when it is residing in His Consciousness. This is the way the creation of His universe takes place.
You must understand that this universe, which is created by the Lord of Consciousness, is one with that Creator Who is wholly prakāśa-vimarśa, self-luminous light with Consciousness.
The Consciousness of Lord Śiva is not overshadowed by this created world. The world cannot obscure Consciousness. On the contrary, Consciousness gives rise to the existence of this world.
This world is existing on the surface of Consciousness. So how could this world cover or conceal the nature of Consciousness? The truth is, this world gets its life from Consciousness. It is filled with the light of Consciousness. The universe can not conceal its life, which is Consciousness. If this universe could conceal the Consciousness of Lord Śiva, how would it exist? It would not—it would disappear.”

~ Self Realization in Kashmir Shaivism, The Oral Teachings of Swami Lakshmanjoo ~

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16. suddha-tattva-samdhanadva'pasusaktih //

By aiming at the pure element of Siva, he possesses Siva's unlimited energy.

“In the sutra, "the pure element" (suddha tattva) refers only to supreme Siva. Now, what do we have to do with that? We have to make this universal objectivity enter in that supreme consciousness of pure Siva. You must see that this universe is residing in that pure element. There you will never find any impure object. Everything will appear to you as divine.

When you target, which means "aim at," and then perceive that this whole universe is existing in the pure state of Siva, in this way you will discard and be separated from the entangling energy that binds you with the wheel of differentiated perception. Instantly, you will become one with this universal state that is just like the pure element of Siva (sadasiva) and you will become master of the universe.

This is also said in Laksmikaularnava Tantra:

The yogic powers which are attained with the perfection of an initiation from a great master, when compared with this supreme universal consciousness, are not equal to its sixteenth part. These yogic powers are nothing in comparison. They are all to be discarded. You have only to own and maintain this universal-I (mantra virya).

That is called samdhana. The Sanskrit word samdhana means "aiming." Aiming and entry, aiming and enjoying, aiming and feeling, aiming and attaining. And it is not only aiming, for this is just what we do when we meditate. We may meditate for one hour, two hours or three hours and during this time, we are always aiming, aiming, aiming. We are only aiming. But we have to aim once and for all. Aim and attain it. That is what is called samdhana (aiming).

The Vijnana Bhairava also speaks in the same way:

With one-pointed attention, you must feel and perceive that this universe and your body are simultaneously one with Shiva consciousness. Then the rise of that supreme Shiva consciousness takes place. (Vijnana bhairava 36)
This is also explained in Spanda Karika in this verse:
For such a yogi who has this kind of perception, this world is a playground. Always filled with joy, he is never sad. Doubtlessly, he is liberated while living (jivan mukta). (Spanda Karika 2.5)

~ Shiva Sutras, The Supreme Awakening ~

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[Lord Kṛiṣhṇa]: This soul, which has come into the body as an incarnation (in each and every body there is an incarnation of the soul), he has come into this body as an avatār does, but [it is a] misfortune for that person who does not understand this. It is a misfortune for that person who does not understand that I am an incarnation. [A person ought to think], “I have come [in this body] to elevate this whole universe.” Being the elevator, He wants to make others get themselves elevated.

Do you understand?

No, for instance, I have come into this body. Actually, whoever has come into this body, he wants to make you understand that you are Parabhairava (Universal Shiva Consciousness), you are one with Bhairava. There is nothing less than Bhairava [existing] in you also–in anybody! In a feeble person also, he is also Parabhairava. He has come into this body to elevate the whole universe.
This you cannot understand very easily.
This is the cream of Shaivism!

~ Bhagavad Gita, In the Light of Kashmir Shaivism ~

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I am the Queen, the gatherer-up of treasures, most thoughtful, first of those who merit worship.
Thus gods have established me in many places with many homes to enter and abide in.
Through me alone all eat the food that feeds them, – each man who sees, breathes, hears the word outspoken.
They know it not, yet I reside in the essence of the Universe. Hear, one and all, the truth as I declare it.
I, verily, myself announce and utter the word that gods and men alike shall welcome.
I make the man I love exceeding mighty, make him nourished, a sage, and one who knows Brahman.
I bend the bow for Rudra [Shiva], that his arrow may strike, and slay the hater of devotion.
I rouse and order battle for the people, I created Earth and Heaven and reside as their Inner Controller.
On the world's summit I bring forth sky the Father: my home is in the waters, in the ocean as Mother.
Thence I pervade all existing creatures, as their Inner Supreme Self, and manifest them with my body.
I created all worlds at my will, without any higher being, and permeate and dwell within them.
The eternal and infinite consciousness is I, it is my greatness dwelling in everything.

~ Devi Sukta, Rigveda 10.125.3 – 10.125.8. ~

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“First of all, one should abandon the body-idea (the notion that ’I am this body’). Meditation alone is true worship. Hence one should constantly worship the Lord of the three worlds by means of meditation. How should one contemplate him? He is pure intelligence, he is as radiant as a hundred thousand suns risen together, he is the light that illumines all lights, he is the inner light. The limitless space is his throat, the firmament is his feet, the directions are his arms, the worlds are the weapons he bears in his hands, the entire universe is hidden in his heart, the gods are hairs on his body, the cosmic potencies are the energies in his body, time is his gatekeeper, and he has thousands of heads, eyes, ears and arms. He touches all, he tastes all, he hears all, he thinks through all, though he is beyond thinking. He does everything at all times, he bestows whatever one thinks of or desires, he dwells in all, he is the all, he alone is to be sought by all. Thus should one contemplate him. This Lord is to be worshipped by one’s own consciousness, not by material substances—by waving of lamps, lighting incense, offering flowers or even food or sandalpaste. He is attained without the least effort; he is worshipped by self-realization alone. This is the supreme meditation, this is the supreme worship: the continuous and unbroken awareness of the indwelling presence, inner light or consciousness.
While doing whatever one is doing—seeing, hearing, touching, smelling, eating, moving, sleeping, breathing or talking —- one should realize one’s essential nature as pure consciousness. Thus does one attain liberation.
Meditation is the offering, meditation is the water offered to the deity to wash his hands and feet, self-knowledge gained through meditation is the flower—indeed all these are directed towards meditation. The self is not realized by any means other than meditation. If one is able to meditate even for thirteen seconds, even if one is ignorant one attains the merit of giving away a cow in charity. If one does so for one hundred and one seconds, the merit is that of performing a sacred rite. If the duration is twelve minutes, the merit is a thousandfold. If the duration is of a day, one dwells in the highest realm. This is the supreme yoga, this is the supreme kriya (action or service). One who practices this mode of worship is worshipped by the gods and the demons and all other beings.”

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To Her who presides over the elements and the senses and is ever present in all beings, to the all-pervading Devi, salutations again and again. To her who pervades this entire world and abides in the form of consciousness, salutation to her, salutation to her, salutation to her, again and again.

(5.77-80)

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Jai Maa Durga! ૐ
' The Nature of Mother '

|| MahAAmayanubhavena yatha manvantAridhipaH sa babhUva mahA baho savarnisthanayoraveH ||

The manvanthara before Savarni’s was the swarochisha manvanthara, where we find the story of a king who goes out for a hunt. In fact, his kingdom has been usurped by his ministers and he has had to run away. On the pretext of this royal hunt he escapes into the forest, where he meets a vaishya, a merchant. The king’s name is Suratha and the vaishya’s name is Samadhi. The king goes to a place where a Muni, a sage, is staying. He likes the place. The Muni says, “Sit down and stay awhile.” Free food is provided there; free everything – no worries. So the king settles in.

Then this vaishya comes along with a similar experience – he has been thrown out by his family. The king asks him why he is so sad, and he replies, “What can I do? I’ve been cast away by my family; they only want my money; they don’t want me.” The king explains that the same thing has happened to him as well and says, “Let’s find out why this is happening to us! Why all this misery?”

The king adds, “I came to this ashram in order to live here peacefully, but my memories of the past – like whether my war-elephant is getting the proper food or not – are still troubling me. Moreover, I used to take such great care in collecting money from my subjects – and now, whether my ministers are spending the money wisely or not, I don’t know! These are the kinds of questions that are bothering me, and I just can’t get over them no matter how hard I try.” He says, “Let’s go and ask this Muni for a solution to this problem.”

So the king tells the Muni the story of the vaishya, and he tells his own story, and then he says, “I’m not able to forget the people who left me behind. What is that all about? I know that they are ignorant and they’ve cast me aside; but still, I can’t shake off my affection for them. How can I get rid of this affliction?”

The Muni replies, “It is true. It is Maha Maya.” Then he adds, “Let me tell you a story.” (This is the beauty of our culture; they always tell stories! And the stories are not without purpose either – they each have a purpose and a moral, and each one is true!)

|| JnaninAmapi chetAmsi DevI BhagavathI hi sA balAdhakruShya mohAya mahA mayA prayaChati. ||

He continues, “Even the greatest among the wise, even God Himself, is by Her power transformed into a small puppet that She plays with in Her hands.”

|| MahA MAya prabhAvena samsAra sthithi kArina ||

“She creates the samsara and She maintains it.”

|| Thannathra vismaya karyo yoga nidrA jagath patheH ||

“But don’t be surprised at Her behavior. It is simply Her nature; what can we do about it? She creates the world, She sustains it and She causes us to get attached to it.” The Muni then gives an example: “Look at that bird. It is almost dead of hunger, and yet it’s still flying off to find food for its children.”

|| Kena mokshadhrutAn mohAt pIDyamAna nabhikShudhA. ||

“Though it is dying of hunger, it still tries to feed its children – sacrificing itself for the sake of others out of compassion. The nature of Mother is compassion and that is what drives this world. Therefore, don’t be surprised; it is natural. You don’t have to put yourself down just because you’re thinking about these things all the time. It is simply Her nature.”

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I also commit with you, with all my integrity, whatever stands the acid wash (the scrutiny) of Sashtra pramanas (the Vedas and the Agamas) and Apta pramanas (the experiences of the great Rishis and beings such as Patanjali, Sri Krishna, Sri Rama) only that (and with all the clear references) I will share with you all and I will make that as your Sakshi pramana (experience).

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Question: Sadhguru, can you please explain what Krishna says in Chapter 12 of the Bhagavad Gita, "Yoga Of Devotion'?

Sadhguru: Arjuna asked 'Who is considered more perfect - those devotees who worship you and are thus always united with you in love, or those who worship the eternal and indestructible and unmanifest?' The Lord of Sri said, ' Those who surrender themselves to me and fix their total devotion on me and worship me eternally with their minds absorbed in me, I consider them to be the most devoted to me. However, those who are devoted to the unmanifest, that which is beyond all senses, all pervading, they also attain me. But those who are absorbed in the unmanifest face excessive tribulation, as for the embodied being the path of that course is difficult to tread. But, O Arjuna, those whose minds are absorbed in me in total faith and who are engaged in devotional service unto me, for them I give deliverance from the cycle of birth and death."

You cannot experience that which is unmanifest - you can only believe in it. Even if you believe in the unmanifest, it is going to be very difficult for you to develop and keep up intense love and devotion towards that which is not. It is so much easier for you to hold your focus of devotion towards that which is. At the same time, he says, "If someone is capable of holding their devotion to the unmanifest, they also will attain me." When he says "me", he is not talking about himself as an individual, he is talking about that dimension which includes both the manifest and the unmanifest. "If someone takes that route, they will also come to me, but it involves much tribulation," because directing your emotions towards something that is not here is difficult for you. You need a form, a shape, a name - something that you can relate to in order to steadily keep up your devotion.

Even if you have lived a stupid life, still ultimate release will not be an issue once you are in a certain presence, unless you really screw it up in the final moments of your life. "As for the embodied being, the path of that course is difficult to tread." This means, if you, as a being who has a body and an intellectual discretion, dedicate yourself to an unmanifest dimension of existence, every day, your intellect will question whether you are really going somewhere or wasting your time. For beings who are not embodied, it is more of a possibility, because they do not have to struggle with their intellect - they go by their tendencies. If they are spiritually oriented, they generally orient themselves towards the unmanifest - not out of conscious choice but out of their tendencies. Therefore, for a disembodied being, a being who is beyond the limitations of the five elements, who is beyond the limitations and the discretion of the intellect, that is a more suitable path. Both for an embodied being, it is better to direct your emotions towards something that you can relate to. That is why he says, being focused on him as a live person, it is much easier to attain. Looking for the unmanifest can become a philosophical drama within yourself, without you making an inch of progress.

"But, O Arjuna, those whose minds are absorbed in me in total faith and who are engaged in devotional service unto me, for them I give deliverance from the cycle of birth and death." This not only Krishna said - any being who is fully realized always says this in one way or another. When people ask me questions like. " Will I get mukti in this jamma(birth)?" I tell them, "Just get onto my bus. You don't have to drive - you just sit in the bus." But your ego is such that you want to do the driving too. There are many people who sit in the backseat and keep driving - usually, they only apply brakes.

If you are in a certain presence, your attainment at the last moment is not an issue. The question is how beautifully you live the remaining part of your life. Even if you have lived a stupid life, still ultimate release will not be an issue once you are in a certain presence, unless you really screw it up in the final moments of your life. If even at the last moment, you do not have the necessary sense and you get into a huge sense of anger, hatred, or desire, life may perpetuate itself. Otherwise, once you made the mistake of sitting with me, when you die, you will be dead for good. That is what he says here too. These translations into English are not quite accurate. What he actually says is, "If at least for one moment, you are truly absorbed in me, you will attain."

He tells Arjuna," Don't bother about the result of the war. You are here. You have to fight. Whether you win or not is a question of capabilities and other factors. Just fight, and do it well. If you win, enjoy the kingdom. if you die, anyway I ensure your ultimate well-being." Again he is making clear that when it comes to external situations, he cannot ensure everything. With the internal, there is absolute guarantee. But he says, "I will make sure there will be no more birth for you." This is true with me too. I can ensure that you will not have another birth, but I cannot ensure that you will have a breakfast tomorrow. That may look ridiculous to a logical mind, "If you can ensure such a big thing, why can't you ensure the breakfast?" That is the reality of life. I cannot ensure tomorrow's breakfast for you, but I can ensure your ultimate well-being. When it comes to inner dimensions, I can completely take charge. When it comes to outside situations, there is no guarantee - everyone has to strive.

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Bright, existing very close, moving in the heart; great and the support of all; in Him is all the universe centered around. All that moves, breathes and blinks. Know Him who is both with form and without form, the most adorable, the Highest of beings, the One beyond the limits of the finite mind.

~ Mandukya Upanishad

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~ Sharing by Maa Nirmuta ~

During some of my adventurous days in Himalayas, I happen to spend a few days with a Naga Baba (about 70 years old) who claimed to be enlightened. i definitely felt he had some inexplicable powers. He could read my thought very clearly even though he didn't understand a word of English. I even later checked if I was really thinking in English :) , as it seemed absurd for him to know my single thought of any importance without knowing the language. He spoke to me in Hindi.

He could also heal people, and had in past consecrated temples in Himachal Pradesh. His presence was very powerful, I bursted into tears when I touched his feet. He had a certain power over animals as well.

He wanted me to stay with him for a while, and promised to give me some Siddhi if he can initiate me. Though I was clear that I wanted to walk the spiritual path, I wanted Sadhguru Jaggi Vasudev to take me under refuge, because only through his practices, the clarity and longing to walk the path arose within me. Baba was not physically well, so I continued to stay with him for while just to help him recover. He grew very fond of me and asked me to get initiated by him and continue my Sadhana with him. However, my thoughts about Sadhguru won't budge - I just wanted to be initiated by Sadhguru. Baba kept dissuading me to do that.

Anyway, at some point I showed this evolved Naga Baba Sadhguru's photo. He was stunned looking at the photo, and said, ' He is very big!' I asked, ' Baba, who is he?' He said, ' He has come to spread light in the world, he is a light himself.' Then I asked, ' Sadhguru comes to Himalayas sometime, would you like to meet him? ' He said, ' If he comes here, I will wash his feet with my hands, and drink that water! ' (a little while ago Baba claimed to be Enlightened himself). Then I showed him the photo of Dhyanalinga, he bowed down to photo and said, ' One can easily get into a samadhi in this temple, if one is open. If my body allows, I will want to visit Dhyanalinga before I leave my body.' He didn't stop me go back to Sadhguru after that.

There are many such people here who have seen evolved beings bowing down to Sadhguru. I can't even begin to write my own personal experience around this Great Being.

If Krishna, Gautama Buddha, Jesus or Rama were among us today, would you not go to them for salvation, or at least would want to know them, be around them? Trust me ( I know it's hard to trust, especially because i am a monk in his order) he is not famous enough. I don't think Krishna, Rama, Gautama Buddha, Jesus were either during their times. Only a part of humanity knew them; and they had many enemies too!

Such is the nature of human society/human mind.

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THE EMERALD TABLETS OF THOTH THE ATLANTEAN


' Secret of Secrets '

Last Tablet

Now ye assemble, my children,
waiting to hear the Secret of Secrets
which shall give ye power to unfold the God-man,
give ye the way to Eternal life.

Plainly shall I speak of the Unveiled Mysteries.
No dark sayings shall I give unto thee.
Open thine ears now, my children.
Hear and obey the words that I give.
First I shall speak of the fetters of darkness
which bind ye in chains to the sphere of the Earth.
Darkness and light are both of one nature,
different only in seeming,
for each arose from the source of all.
Darkness is disorder.
Light is Order.
Darkness transmuted is light of the Light.
This, my children, your purpose in being;
transmutation of darkness to light.
Hear ye now of the mystery of nature,
the relations of life to the Earth where it dwells.
Know ye, ye are threefold in nature,
physical, astral and mental in one.
Three are the qualities of each of the natures;
nine in all, as above, so below.
In the physical are these channels,
the blood which moves in vortical motion,
reacting on the heart to continue its beating.
Magnetism which moves through the nerve paths,
carrier of energies to all cells and tissues.
Akasa which flows through channels,
subtle yet physical, completing the channels.
Each of the three attuned with each other,
each affecting the life of the body.
Form they the skeletal framework through
which the subtle ether flows.
In their mastery lies the Secret of Life in the body.
Relinquished only by will of the adept,
when his purpose in living is done.
Three are the natures of the Astral,
mediator is between above and below;
not of the physical, not of the Spiritual,
but able to move above and below.
Three are the natures of Mind,
carrier it of the Will of the Great One.
Arbitrator of Cause and Effect in thy life.
Thus is formed the threefold being,
directed from above by the power of four.
Above and beyond man's threefold nature
lies the realm of the Spiritual Self.
Four is it in qualities,
shining in each of the planes of existence,
but thirteen in one,
the mystical number.
Based on the qualities of man are the Brothers:
each shall direct the unfoldment of being,
each shall channels be of the Great One.
On Earth, man is in bondage,
bound by space and time to the earth plane.
Encircling each planet, a wave of vibration,
binds him to his plane of unfoldment.
Yet within man is the Key to releasement,
within man may freedom be found.
When ye have released the self from the body,
rise to the outermost bounds of your earth-plane.
Speak ye the word Dor-E-Lil-La.
Then for a time your Light will be lifted,
free may ye pass the barriers of space.
For a time of half of the sun (six hours),
free may ye pass the barriers of earth-plane,
see and know those who are beyond thee.
Yea, to the highest worlds may ye pass.
See your own possible heights of unfoldment,
know all earthly futures of Soul.
Bound are ye in your body,
but by the power ye may be free.
This is the Secret whereby bondage
shall be replaced by freedom for thee.
Calm let thy mind be.
At rest be thy body:
Conscious only of freedom from flesh.
Center thy being on the goal of thy longing.
Think over and over that thou wouldst be free.
Think of this word La-Um-I-L-Ganoover
and over in thy mind let it sound.
Drift with the sound to the place of thy longing.
Free from the bondage of flesh by thy will.
Hear ye while I give the greatest of secrets:
how ye may enter the Halls of Amenti,
enter the place of the immortals as I did,
stand before the Lords in their places.
Lie ye down in rest of thy body.
Calm thy mind so no thought disturbs thee.
Pure must ye be in mind and in purpose,
else only failure will come unto thee.

Vision Amenti as I have told in my Tablets.
Long with fullness of heart to be there.
Stand before the Lords in thy mind's eye.

Pronounce the words of power I give (mentally);
Mekut-El-Shab-El Hale-Sur-Ben-El-Zabrut Zin-Efrim-Quar-El.
Relax thy mind and thy body.
Then be sure your soul will be called.
Now give I the Key to Shambbalah,
the place where my Brothers live in the darkness:
Darkness but filled with Light of the Sun
Darkness of Earth, but Light of the Spirit,
guides for ye when my day is done.
Leave thou thy body as I have taught thee.
Pass to the barriers of the deep, hidden place.
Stand before the gates and their guardians.
Command thy entrance by these words:

I am the Light. In me is no darkness.
Free am I of the bondage of night.
Open thou the way of the Twelve and the One,
so I may pass to the realm of wisdom.

When they refuse thee, as surely they will,
command them to open by these words of power:
I am the Light. For me are no barriers.
Open, I command, by the Secret of Secrets
Edom-El-Ahim-Sabbert-Zur Adom.
Then if thy words have been Truth of the highest,
open for thee the barriers will fall.
Now, I leave thee, my children.
Down, yet up, to the Halls shall I go.
Win ye the way to me, my children.
Truly my brothers shall ye become.
Thus finish I my writings.
Keys let them be to those who come after.
But only to those who seek my wisdom,
for only for these am I the Key and the Way.

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Bound are ye in your body,
but by the power ye may be free.
This is the Secret whereby bondage
shall be replaced by freedom for thee.

Calm let thy mind be.
At rest be thy body:
Conscious only of freedom from flesh.
Center thy being on the goal of thy longing.
Think over and over that thou wouldst be free.

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