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Mooji

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Never assume that you have attained truth. Don't make any claim to knowledge. Form no conclusion or evaluation concerning truth. The minute you do, your downfall is assured. Whenever you imagine you know something, you cease being open to the living exploration. You have closed a door and cut off the oxygen to the breathing truth.

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Yesterday some foreigners asked Mataji questions.

Q: How can I get Self-Realization?

Anandamayi Ma: The Self is Swayam Prakash (self-illumined), so you need not do anything.

Q: But have we not to make an effort towards it?

Ma: Yes, there is a veil over the Self and you can remove it by your effort.

Q: What is the process towards this?

Ma: Do you really want it? Then will you do without questioning what I tell you?

Q: (hesitating) I came to India for this purpose and I regard Ramana Maharshi as my guru.

Ma: Then you must do exactly as He tells you. If you want Self-Realization and nothing else, you shall find a way. There is no doubt about it.

This is really the point and justifies what J.Krishnamurti said: “ If one is in dead earnest, this very seriousness becomes the guru.”

But who is in dead earnest?

- Death Must Die

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Sri Nisargadatta Maharaj

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Only the people who have gone beyond the world can change the world.

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Sri Ramakrishna

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Almost everyone is satisfied simply by seeing the garden. Only one or two look for its owner. People enjoy the beauty of the world ; they do not seek its owner.
God alone is real, all else is illusory, Magician alone is real, Magic is illusory.

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Adyashanti

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Meister Eckhart had a wonderful way of putting it: If you are in a state of rapture meditating and your neighbor is hungry and needs a bowl of soup, it would be much more pleasing to God to give your neighbor the soup than to stay in the rapture.

There is joy in these very simple movements of compassion. When we are not awake to our true nature, we may do these things anyway out of some idea of compassion. But when we have literally touched our true nature, we find that it finds joy in meeting the moment of need. When the selfless nature of Self is awakened, we find this nature does not seek to avoid. Period.

Now the second kind of suffering—the other ninety-five to ninety-nine percent— is psychological suffering that is created by inner states of division. This kind of suffering happens because one does not know one's true nature.

The hallmark of knowing one's true nature fully is to be undivided. This does not mean that once enlightened, you will never experience hunger, or if a loved one dies you will not feel grief. You may experience states of mind that are unpleasant, but what you will not feel is the interior fracturing that makes the initial sadness much, much more. That is another layer of suffering that gets added on top of unavoidable pain.

Source : Emptiness Dancing, p.78

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Lao Tzu

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The world is won
by those who let it go.

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Rumi, 13th century Sufi poet and Mystic

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I always thought that I was me - but no, I was you and never knew it.

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Amma - Mata Amritanandamayi Devi

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Real love is experienced when there are no conditions. Where love is present, nothing can be forced; force is only used when we perceive others to be different from ourselves. Conditional love cannot exist when there is only oneness. The very idea of force disappears in that state. Then you simply are. The universal life energy flows through you when you become an open passage. Let the Supreme Consciousness take charge, removing obstructions to its flow, allowing the river of all- embracing love to run its course.

02/07/2019

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Bhagavan Sri Ramana Maharshi

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Disparaging a Jnani
----------------------------------
Sri Bhagavan warned the hearers against the mistake of disparaging a Jnani for his apparent conduct and cited the story of Parikshit, the son of Abhimanyu and Uttara (story in the Mahabharath). He was a still born child. The ladies cried and appealed to Sri Krishna to save the child. The Sages round about wondered how Krishna was going to save the child from the effect of the arrow (apandavastra - to destroy the Panadava dynasty) of Ashwattama.

Sri Krishna said, “If the child be touched by one eternally celibate (nityabrahmachari) the child would be brought to life.” None of the Sages present dared to come forward. Even Suka (a celibate, son of Sage Vyasa) dared not touch the child.

Finding no one among the reputed saints bold enough to touch the child, Sri Krishna touched it, saying, “If I am eternally celibate may the child be brought to life.” The child began to breathe and later grew up to be Parakshit.

Just consider how Sri Krishna surrounded by gopis (girls who tend cows) is a brahmachari! Such is the mystery of Jivanmukti! A Jivanmukta is one who does not see anything separate from the Self.

- Bhagavan, Talk 449

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BHAGAVAN DISCUSSES AUROBINDO WITH SWAMI MADHAVATHIRTA

Sri Aurobindo believes that the human body is not the last on this earth. Establishment in the Self, according to him, is not perfectly attained in a human body, for Self-knowledge does not operate there in its natural way. Therefore the vijnanamaya sarira [the body made of pure knowledge] in which Self-knowledge can work naturally must be brought down on this earth.
M: Self-knowledge can shine very well in the human body, so there is no need of any other body.

Q: Sri Aurobindo believes that the vijnanamaya sarira will not be attacked by disease, will not grow old, and will not die without one’s desire.

M: The body itself is a disease. To wish for a long stay of that disease is not the aim of the jnani. Anyhow, one has to give up identification with the body. Just as the I-am-the-body consciousness prevents one from attaining Self-knowledge, in the same way, one who has got the conviction that he is not the body will become liberated even if he doesn’t desire it.

Q: Sri Aurobindo wants to bring the power of God into the human body.

M: If, after surrendering, one still has this desire, then surrender has not been successful. If one has the attitude, ‘If the higher power is to come down, it must come into my body’, this will only increase identification with the body. Truly speaking, there is no need of any such descent. After the destruction of the I-am-the-body idea, the individual becomes the form of the absolute. In that state, there is no above or below, front or back.

Q: If the individual becomes the form of the absolute, then who will enjoy the bliss of the absolute? To enjoy the bliss of the absolute, we must be slightly separate from it, like the fly that tastes sugar from a little distance.

M: The bliss of the absolute is the bliss of one’s own nature. It is not born, nor has it been created. Pleasure that is created is destroyed. Sugar, being insentient, cannot taste itself. The fly has to keep a little distance to taste it. But the absolute is awareness and consciousness. It can give its own bliss, but its nature cannot be understood without attaining that state.

Q: Sri Aurobindo wants to bring down to earth a new divine race.
M: Whatever is to be attained in the future is to be understood as impermanent. Learn to understand properly what you have now so that there will be no need of thinking about the future.

Q: Sri Aurobindo says that God has created various kinds of worlds and is still going to create a new world.

M: Our present world is not real. Each one sees a different imaginary world according to his imagination, so where is the guarantee that the new world will be real? The jiva [the individual person], the world and God, all of these are relative ideas. So long as there is the individual sense of ‘I’, these three are also there.
From this individual sense of ‘I’, from the mind, these three have arisen.

If you stop the mind, the three will not remain, but Brahman alone will remain, as it remains and abides even now. We see things because of an error. This misperception will be rectified by enquiring into the real nature of this jiva. Even if this jiva enters Supermind, it will remain in the mind, but after surrendering the mind, there will be nothing left but Brahman. Whether this world is real or unreal, consciousness or inert, a place of happiness or a place of misery, all these states arise in the state of ignorance. They are not useful after realization.

The state of Atmanishta [being fixed in the Self], devoid of the individual feeling of ‘I’, is the supreme state. In this state, there is no room for thinking of objects, nor this feeling of individual being. There is no doubt of any kind in this natural state of being-consciousness-bliss.

So long as there is the perception of name and form in oneself, God will appear with form, but when the vision of the formless reality is achieved there will be no modifications of seer, seeing and seen. That vision is the nature of consciousness itself, non-dual and undivided. It is limitless, infinite and perfect.

When the individual sense of ‘I’ arises in the body, the world is seen. If this sense is absent, who then will see the world?

- The Power of the Presence

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Bhagavan Sri Ramana Maharshi

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The mind is by nature restless.
Begin liberating it from its restlessness;
give it peace;
make it free from distractions;
train it to look inward;
make this a habit.

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Arnold Ehret

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Nothing is more incorrect than the mistaken idea that a decades-old chronic disease can be healed through a very long fast, or a radically extended, strict fruit diet.

~ Mucusless Diet Healing System

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Mooji

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Say to your mind:
Get as much depressed as you want to.
I'm going to observe you.
But... I'm not going to join you.

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Bhagavan Sri Ramana Maharshi

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Muruganar (C.K.Subramania Iyer) (1893-1973), an outstanding devotee of Sri Ramana and a great poet, composed thousands of poems praising Sri Ramana, or recording his teachings, or expressing gratitude to him for having established him in the Self. His poems are an ocean of devotion and veneration for the Maharshi. Muruganar was a well-respected Tamil scholar before visiting Sri Ramana. His father-in-law Dandapani Swami, an ardent devotee of Sri Ramana, once gave him a copy of Aksharamanamalai,1 a reading of which prompted him to go to Tiruvannamalai in 1923. He immediately recognized that the Maharshi was the Guru he had been actively seeking. He has described his visit and the background that led up to it in his poetical compositions translated below:

I heard from devotees who have redeemed themselves by the grace of one at Tiruvannamalai, who is the embodiment of true jnana and who shines as the flame of true tapas... Hearing them I was lost in admiration and unceasing joy... Like one suffering from thirst comes across a Ganges of cold water, I went to Ramana Maharshi with eleven verses and met the ocean of mauna, the bestower of jnana...On seeing him my mind dissolved in the same way as wax melts on encountering fire. The hair on my body stood on end. Devotion surged in me like an ocean that has seen the full moon.
I read the eleven verses with an unsteady and quivering voice. At that very moment, he graciously looked at me with his lotus eyes. From that day on, the praises given out by my impartial tongue belonged only to him...

From the way he bestowed his grace becoming my Lord and Master, I was completely convinced that he was Siva himself. As my new ‘owner’ he made my ‘I’ and ‘mine’ his own.

In the succeeding months, I came to visit him on many occasions. I was gradually influenced by him and my outlook on life was getting altered. Sometime after my mother’s death, I left my job in 1926 and came to Tiruvannamalai, making it my permanent residence.

The following extracts are from Muruganar’s Sri Ramana Anubhuti first published in 1948, more than twenty years after he had the experiences described below:

I was a learned fool. My flawed mind knew nothing till I came to dwell with him whose glance filled my heart with the light of awareness. I entered into union with the deathless state of knowledge of the Reality.

As the deadly delusion of a body-bound ego faded, a flower of pure light unfolded at his holy feet. That radiance grew ever brighter with my love until I realized the flawless knowledge of the Self, manifesting as the unbroken awareness ‘I-I’ within my heart.

I was wandering deluded in the mind’s labyrinth of dreams, rushing hither and thither, desiring one thing then another until the joy of union with the Lord welled up within me. My body merged into the infinite light of divine wisdom and my heart was filled with deep inner tranquility.

He is the teacher of the eternal law through whose glance the truth unfolded, filling my heart with the dazzling radiance of blissful consummate grace so that the body, ego, and intellect were all no more. I became merged in the divine silence, which is abiding knowledge of Lord Siva.

A noble lion, he fixed the victorious gaze of true knowledge upon the rutting elephant of my ego, which was drunk with self-conceit, filling me with the sweet nectar of union with Lord Siva, so that the inner experience of divine wisdom became my whole existence.

My poor helpless mind was swept along in the swirling torrent of objective phenomena until my Lord guided my deluded understanding into the broad calm of his holy silence so that the light of his majesty shined in my heart.
I read the scriptures but my mind could not grasp their meaning. It was only through the gracious intervention of my wise teacher and Master, working inwardly, that his own state of unbroken meditation became permanent within me and my heart was penetrated and held in Reality’s eternal grasp.
Languishing in the slough of my soul’s defilement, I knew not a single moment of clear understanding until my Lord revealed to me myself as Brahman. Transporting me into a realm of pure bliss, the vision of the authentic Self expanded within my heart and I attained the state of grace whose essence is love.

I, poor sinner, gripped by the bonds of excessive desire, I was deluded by my ruinous attachment to the pleasures of the senses. But when he conferred upon me the bliss of his true knowledge, all delusion was dispelled. Dwelling thus as one with Sri Ramana is nothing less than union with Lord Siva.
Setting me on the straight path of true knowledge he led me to the glorious goal of union with him in the one-pointed state of holy silence. My heart’s gracious jewel, true wisdom’s sun, he dissipated the dark clouds of the senses’ illusory world.

And now within my heart full of joy I made for him a home I can receive no other. Only he remains, the Supreme Self, manifesting as consciousness, pure light, empty and yet replete.

Gaining a new life, I spent it singing praises to the lofty truth of his glorious name, albeit in feeble words of little worth. But my Lord did not deem my hymns unworthy. Embracing me in the outpouring of his affection, with more than mother’s love, he banished my deadly delusion and made me his servant.

Beneath my Guru’s gaze, my heart was emptied of guile so that the false understanding that has usurped my heart disappeared completely, and there, in the silence of his holy feet, the pure ocean of the Self swept me into the deep bliss of the absolute Godhead.

Surrounded by desires that led me astray, my heart was hardened and my understanding was tricked by the illusion of a personal self. Hail to the Lord who through his love refreshed my heart, banishing my deluded attachment to land ownership, wealth and women.

In the late 1920s, Muruganar recorded the teachings of Sri Ramana in 1,254 Tamil verses. The Maharshi himself went through them, making innumerable changes and corrections, and also composed 28 new verses which were added at appropriate places in the text. These were published as Guruvachaka-Kovai (A collection of the Guru’s sayings). Sri Ramana Sannidhi Murai of 1851 verses gives further details of the circumstances that brought Muruganar to Sri Ramana and the later events. A few extracts from the latter collection are:

The Supreme Being Siva abides as the real nature of one’s own Self. It cannot be reached by those indulging in fallacious arguments. Tolerating my immature conduct and treating me as if I have attained freedom from impurities, [Siva] considered admitting me to the group of his companions.

He became the incomparable sage at Arunachala, which is praised even by the gods. Like the worm that becomes a wasp on being stung by a wasp, through his mere presence and glance my ‘I’ and ‘mine’ were destroyed. Seeing me as his own Self, he enabled me to experience Myself as enduring, pure being consciousness. With my body and mind absent, I became full of Self. This is how he bestowed his grace on this pitiable one.

You are the unmoving one; you are the compassionate one; you are the skillful Lord of true knowledge. To poor me, who was totally lost by not seeking consciousness, you are like the store laid down to be used in times of adversity. You are the god who saved me from the mouth of the crocodile, my past karma.

Human beings wallow in samsara regarding themselves as forms, without realizing the rarity of the grace-embodied form of the sadguru.
Through this form, he has manifested to destroy the mass of their dark vasanas. Those who are under the spell of the ‘I am the body’ delusion, through their simple-minded view, which is prompted by ignorance, extend the same notion [‘he is a body’] to the sadguru.

The Lord of Arunachala, which is solidified consciousness, is Ramana, a delight to my mind. It is difficult to say whether he has a form or is formless, whether he is masculine, feminine or neuter, one or many, atomic or cosmic, Self or non-Self, joy or misery. So it is extremely difficult to define his nature, his actions, his ways, and their propriety. In essence, Ramana’s real nature defies definition.

- Face to Face

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Yoga creates powerful spiritual vibrations. These vibrations positively affect both us, as well as others.It is important to do balanced exercise for at least ten minutes a day. Along with this, we also need at least 10 minutes of sun exposure per day.

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Разное

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Любящий свое дело превращает его в искусство.

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Unknown

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THE PATH OF LOVE (Letter 179)
This morning a Tamil youth approached Bhagavan and asked, “Swami, it is good to love God, is it not? Then why not follow the path of Love?”
“Who said you couldn’t follow it? You can do so. But when you talk of love, there is duality, is there not — the person who loves and the entity called God who is loved? The individual is not separate from God. Hence love means one has love towards one’s own Self. For this, i.e., loving one’s own Self, examples have been given in the 'Vasudevan Mananam', stage by stage. Man loves money most; but he loves his son more than money; his own body more than the son; his indriyas (the organs of the body) more than the body; the eye most among the organs; life more than the eye; and the self (atma) more than life. This is exemplified thus: If the son does something untoward and the government decides to punish him for it, the parents offer money and even bribes to set him free. Hence the love towards the son is more than money. If, however, the government does not accept money but say that they will let off the son if the father agrees to undergo the punishment himself instead, then the father will say, ‘Do whatever you like with the boy; I have nothing to do with him’. Hence the father loves his own body more than his son. If a man does something for which the powers that be say that his eyes must be plucked out, he tries to save his eyes by agreeing to bodily torture; so bodily torture is preferred to loss of an organ. If, however, they decide to take his life by beheading him, he would be prepared to lose his eyes or any other organ rather than lose his life; so life (prana) is loved more than the organs. In the same manner, a person who desires to have Atma-Anandam (bliss of the Self) would be prepared to lose his life even, if necessary; so the Self is loved more than life. Hence the idea of a person in loving God, is only with a view to being happy himself. He is, however, the embodiment of happiness and that happiness is God. Who else is to be loved? Love itself is God,” said Bhagavan.
“That is why I am asking you whether God could be worshipped through the path of love?” said the questioner.
“That is exactly what I have been saying. Love itself is the actual form of God. If by saying, ‘I do not love this; I do not love that’, you reject all things, that which remains is Swarupa, i.e., the innate Self. That is pure bliss. Call it pure bliss, God, atma or what you will. That is devotion; that is realization and that is everything,” said Bhagavan.
“The meaning of what you say now is that we should reject all outside things which are bad, and also all those which are good, and love God alone. Is it possible for anyone to reject everything, saying this is no good, that is no good, unless one experiences them?” said some other.
“That is true. To reject the bad, you must love the good. In due course that good also will appear to be an obstacle and will be rejected. Hence, you must necessarily first love what is good. That means you must first love and then reject the thing you love. If you thus reject everything, what remains is the Self alone. That is real love. One who knows the secret of that love finds the world itself full of universal love,” said Bhagavan and resumed silence.

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One day, while going up the Hill, Bhagavan referred to the misunderstanding between two prominent devotees and wanted me to convey to them the following message: “Whoever condemns us is our friend. For he condemns only our body, which is our enemy. The enemy’s enemy is the best friend. We should really beware of those who praise us.” The next morning, I met the two devotees to convey Bhagavan’s message. Even before I opened my mouth, they both expressed their eagerness to make up their quarrel.

- Prof Subbaramayya, Face to Face

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Khalil Gibran

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Do not love half lovers.
Do not entertain half friends.
Do not indulge in works of the half talented.
Do not live half a life and do not die a half death.
If you choose silence, then be silent.
When you speak, do so until you are finished.
Do not silence yourself to say something
And do not speak to be silent.
If you accept, then express it bluntly,
Do not mask it.
If you refuse, then be clear about it
for an ambiguous refusal
is but a weak acceptance.

Do not accept half a solution.
Do not believe half truths.
Do not dream half a dream.
Do not fantasize about half hopes.

Half a drink will not quench your thirst,
Half a meal will not satiate your hunger.
Half the way will get you no where,
Half an idea will bear you no results.

Your other half is not the one you love.
It is you in another time
yet in the same space;
It is you when you are not.

Half a life is a life you didn’t live,
A word you have not said,
A smile you postponed,
A love you have not had,
A friendship you did not know.

To reach and not arrive,
Work and not work,
Attend only to be absent.
What makes you a stranger to them
closest to you and they strangers to you?

The half is a mere moment of inability
but you are able for you are not half a being.
You are a whole that exists
to live a life not half a life.

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Mooji

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He is the one inside the heart of all religions
—the single One.
He’s the answer to your deepest longing.
This alone can fulfill you timelessly.
Discovering this, all suffering and sorrow
come to an end.

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Bhagavan Sri Ramana Maharshi

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Devotion to Guru
-----------------------------
If Siva (God) is angry, the Guru will protect you, but if the Guru is angry, no one can save you. Therefore with all your efforts take refuge in Him.

Even Gods and Sages can not save one who has been cursed by the Guru. Such a wretch soon perishes, without the least shadow of doubt.

- Sri Guru Gita, v. 79 and 106

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Break your chain and be free forever. What frightens you, what holds you down? Only ignorance and delusions; Nothing else can bind you.

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If the longing is there, realization will be forced on you even if you do not want it. Long for it intensely so that the mind melts in devotion. After camphor burns away no residue is left. The mind is the camphor. When it has resolved itself into the Self without leaving even the slightest trace behind, it is realization of the Self.

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Till you reach the state of jnana and thus wake out of maya you must do social service by relieving suffering whenever you see it. But even then you must do it without ahankara, i.e., without the sense of 'I am the doer', but with the feeling 'I am the Lord’s tool'".

~ Day by Day with Bhagavan (5-1-46).

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Attainment of Lord

The Lord is impossible to attain by any strength.
Yet for those who in their minds are clearly convinced that to attain Him is not within their power,
who have become wearied by their efforts,
and in whom the mischievous antics of the ego have become thoroughly stilled,
He will easily fall into their [Lords] grasp.

~ Sri Ramana Sannidhi Murai

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