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When the soul gets on the pass of Dharma it follows internal Asceticism. Asceticism changes the soul. It unties the karmic knots, untwine strings of its destiny, and allows the sacred light (brahma-djoti) shine from within. The soul learns the taste of true freedom in this light. Its shining attracts saints and gods and helps to get spiritual support from them.
Being inspired, the soul gleefully gets high in spirit and internal light shines to it's road. Secret tracks of Siddhis get open to it. The star ways of gods and thousand heavenly roads illuminate its pass. With admiration it observes the paradise monasteries and is welcomed by inhabitants of heaven.
But, they say, the soul should not thirst for rises into heavenly halls now. The real purpose of the Soul is to become the faultless soldier of spirit and the attendant of a divine cohort of heavenly troops of Light, to do the service to Anugraha, clarifying Force of the Universe, gods, saints and Supreme Absolute, carrying out of Its will here on the ground.

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Tantra ritual - mystical contact with deities

Ritual tantric theurgia, like pudja and manasika-pudja, is a traditional way of establishing a telepathic communication with gods and siddhs that is accepted in tantrism. It's an entrance to their levels; a contact with a higher mind. Those who perform rituals are the divine contactors, or mediums, and their rituals are always meditations.

The energy of a mantra, badzhan, and yantra smoothly flows through you, and you softly direct it through visualization or contemplation toward the summoned deity. The deity responds and starts talking to you, but not always as you expect it.

Tavmaturgia.
Tavmaturgic ritual is the system of telepathic communication, telepathic contact, the invitation of a deity to visit our private world to establish a communication for own happiness. It's as if a person has invited a very important visitor to his home and tries to entertain him in every possible way, so the visitor may help him to solve a problem, offer a solution, protect from bad people, or help with money.

Theurgia - tantric sadhana of worshiping.
Teurgia is something else. We don't ask the deity about anything specific in this world, but we invite the deity for the sake of the deity himself, rather of for the sake of something else. When deity descends, it's already a blessing if we are opened to it. We become one with the deity, taking his energy in through ourselves. If we ask for something, we ask for the same faith, wisdom of purity, strength of mind, and fidelity that the deity has; Nothing else. We surrender to the benevolence of a deity in order to become one ourself. Deities never ask anything for themselves because all of them are modeled in perfection…

(materials base on satsang of Guru Swami Vishnudevananda Giri).

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TEN ADVICES FROM THE HEART TO TRUE STUDENT

Refusal of a personal Enlightenment for the sake of service to another.
If you feel that Deliverance has come to you, then tell it: "Go to the one who requires you, and I shall serve the Dharma and sangha without hopes and fears".
Be as humble as a bunch of grass thrown on road. Don't think much of yourself. Saints say: "Who not a fool before the Lord?" Do not give value to your experiences, concern yourself about them as you would dirt. To overestimate the experiences is to underestimate God, who is always above any experiences.
Think less of yourself, of your Enlightenment, or another's Enlightenment, or what you think of yourselves and others, and what others think of you. Think more about God, about Dattatreya. Remember that to be a monk means, first and foremost, to possess faith and compassion.
Do not give any value to any of your own ideas - it's like a dream within a dream, with God above them. However, it will be proper to keep the ideas that are harmonious with words of saints and sacred texts. Always remember the Creed and the Shelter, having put them above the "I".
Remember that the ego isn’t worthy of entry into the transcendental world. Remember that Maya never sleeps, and your weapon is Faith. Faith and fidelity are above the mind.

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ABOUT ENLIGHTENMENT

What do you feel when you hear that someone reached enlightenment? When the soul that lives in tamas hears that someone has reached enlightenment, it doesn't trust in it, thus denying the possibility of its own enlightenment. It happens because darkness is a property of tamas, and lightness is a property of of enlightenment. The gloom and darkness is afraid of the light.
When the soul that stays in radjas hears that some one has reached an enlightenment, it becomes envy and feels rivalry, feels the desire to challenge or deny this fact. Or, on the contrary, it believes that it's possible and gets so inspired that it tries to imitate itself to such person, making varied actions - yoga-sadhana, meditation, mantra... The property of rajas are activity, action.
When the soul staying in satva hears about someone’s enlightment, they becomes pleased with their heart, sings with joy, worships, and glorifies this person. It happens because it intuitively and unconditionally believes in the possibility of enlightenment.
To plunge into Infinity, to incorporate into the Absolute, to dissolve your ego, to become a conductor of the Absolute, to become a hollow divine flute is the ideal. When the soul feels that someone has more deeply experienced the absolute, it expresses sincere pleasure for such person.
When a saintly man, dzhnyani or siddhi yogi hears that some one has reached enlightenment, he will have felt the message of this this news long before word of it travels to his neighbors. If he hears that some one being Absolute has finally come to the realization that he already is the Absolute, the saint simply smiles, hiding his smile in his beard.
How could it be any different?
Was he only "a person" any time before that?
Wasn't he, from the very beginning, "the Absolute" himself, just immersed in a human body?
The Absolute, always being the Absolute, thought that he is a body with a human mind, had suddenly realized that he is the Absolute. It is the most normal, the most unique truth that can occur to the Absolute.

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HOW TO PRACTICE FOUR AWARENESSES IN THE LAYA YOGA STYLE

It's very helpful to think about inconstancy at least three times a day, but I prefer to think every second about the eternity of the non-born "I" that is bigger than inconstancy. The one who should experience inconstancy seems, to me, just an illusion.
Undoubtedly, we should think deeply about the sufferings and horrors of a sansara. But, it will be much better to plunge into constant reflections of the pleasure and happiness of non-dual Other-wordly Light, and forever forget about Sansara and its sufferings.
How can I think of sufferings of Sansara if, day and night, I'm crazy from the greatest happiness of enlightenment that came down on me? Certainly, we should remember every second about the law of Karma and the results of our actions. But if your mind melts day and night because of great pleasure, absorbed by the greatest source, the Greatest Expanse beyond any karmic borders, what should you be afraid of?
Please tell me where is the one who experiences and creates these karma's? Is he real? I wouldn't argue that it's very important to remember again and again about precious human birth. But what can I do if I get so involved in contemplating of the Great Source that I have forgotten that I was born, that "I" am "I"?!
What is "precious" and what is "cheap"?
Where is "person" and where is "deity"?
What is "birth" and what is "death"?
Where is all this if you have gone crazy from great Happiness and lost yourself in it? And, if you wouldn't do it in this life, then your precious human birth will pass by all for nothing...

From "Songs of Awakened”

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From Blog Series ~ On Krishna

Sadhguru: After Krishna had silenced the violent bull elephant, people once again gushed about the event, “Krishna performed a miracle. Just touching the elephant, he put it to sleep.” Hearing this, Kamsa got really desperate. He called his advisor of many years and told him, “Somehow get Krishna into the wrestling ring with Chanura.”

Chanura and Mushtika, two great wrestlers who had been unbeatable for many years, were told it was their mission to lure Krishna and Balarama into the ring and kill them. Kamsa’s advisor and minister said, “How can you do this? Chanura, a great master wrestler cannot wrestle with a 16-year-old boy. It’s against the dharma. It’s against the rules of the game.” Kamsa said, “To hell with the rules. I want this to happen. Otherwise, you will be dead by the end of the festival.” So it was accordingly arranged.

According to the rules of Bahuyuddha, there was no killing in the ring. If one wrestler held the other wrestler down, and the back of the other one’s head touched the floor for more than 10-15 seconds, it meant the game was over; this is called chit. Though that was the rule of the game, many times Chanura had grievously injured people and even caused fatalities, simply because he was such a huge man. He was not only hugely muscled but also had an enormous amount of flesh and girth, like a sumo wrestler. When he wanted to eliminate his opponents, all he had to do was get them down to the ground and put his full weight on them. That would just crush their ribs. Some people even died. As per the rules, technically he was still correct because he did not do anything to kill them. But they died anyway.

he games started with a great amount of excitement. A lot of people had gathered – royalty, guests, including Nanda, Krishna’s foster father, Vasudeva, his biological father, and the whole family. They firmly believed that Krishna had come to deliver them, to free them of Kamsa and his tyranny. But at the same time, they worried, “What may happen to these young boys?” Already many attempts had been made on their lives.

Many dozens of wrestlers wrestled; people were winning and losing. Then Chanura made his rounds around the ring. Slapping his thighs and biceps, he went around inviting people, “Is anybody man enough to wrestle with me?” There was a royal enclosure, there were guests, there were people of high rank. But Krishna and Balarama, regally dressed, were sitting in an enclosure that was for villagers, because they didn’t have royal passes to get anywhere else. Chanura particularly came in front of the enclosure where Krishna and Balarama were sitting, eagerly wanting to watch the games. He taunted Krishna, “Oh, son of Nanda, you have come? They say you have great skill in wrestling. Why don’t you come and wrestle?” People started shouting, “No, no! A young boy cannot wrestle with a man like you.”

Chanura wanted to make him angry and somehow get him into the ring, but Krishna was not getting angry. He was cool as ever. He got angry only when he wanted to. His awareness was such that for him, the whole life, the whole planet was just a drama stage. He played the game right, the way it should be. He had no ego compulsions to jump into the ring and prove his manhood or some such thing. So for every taunt that Chanura threw, Krishna had an appropriate answer, with a smile. Chanura got angry and said, “Why are you not coming and wrestling with me? Are you not a man?” This was the tradition: if a Kshatriya was challenged, he had to go and fight. You know those duels even in the West – if somebody was challenged for a duel, he could not back out, otherwise, he was considered no good.

So when Chanura challenged him, Krishna, as a then 16-year-old boy, said, “I don’t have my father’s permission to wrestle. That’s why I don’t wrestle.” Chanura said, “Oh, how will your father give you permission? He knows that you can only dance with milkmaids.” Krishna smiled and said, “Yes, I can do Rasa for the whole night.” Then Chanura abused Krishna’s father, “You are not of the right breeding. That’s why you are not coming and fighting with me.” Krishna looked at his father and said, “Father, you must grant me permission. It has gone beyond a certain point now.” So Krishna took off his royal robes and with a langoti, a simple cloth tied tightly around the loins, he got into the ring.

In the meantime Mushtika, the other champion wrestler, was trying to taunt Balarama. Balarama was easy to taunt; he would get madly angry. The moment Krishna jumped into the ring, Balarama took it as permission for himself, immediately jumped into the ring, and without even giving Mushtika a chance to grapple, he just pounced upon him and broke his neck within seconds, and Mushtika died right there. The crowd couldn’t believe it – an 18, 19-year old boy – big built but with no record of winning wrestling matches behind him – for the first time in a competition, just went into the ring and broke the champion’s neck.

Then the wrestling match between Chanura, a huge mountain of a man, and the very lithe, agile 16-year-old Krishna started. The crowd was booing at Chanura, and supporting Krishna, “Jai Krishna, Jai Krishna!” Chanura was trying to grab the boy and just crush him. But all this dancing had kept Krishna so agile that he moved all over the ring; Chanura was never even able to lay his hands upon him.

And Krishna noticed something about Chanura that nobody had ever taken note of before: he was using his left leg a little tenderly, as if in pain. Every time Krishna hit Chanura’s left leg, he went into very painful spasms and almost fell down quite a few times. The crowd could not believe the great Chanura was just falling down because this little boy kicked him. Krishna just exhausted him this way. Chanura’s strength was his size, but Krishna made him run so much that he became very breathless.

When Kamsa saw that Chanura could not handle the boy, he was getting angrier and was in terror because if Krishna killed Chanura, the next one would be him. After a while, Krishna just went upon Chanura, sat on his shoulder and broke his neck. The wrestling was over and a huge celebration began.

Kamsa did not trust his own people; he thought the Yadavas may revolt anytime, so he had a small contingent of Jarasandha’s Magadha soldiers in his palace all the time, for his protection. The Magadha soldiers were strategically positioned, and after Krishna had defeated Chanura, the Yadavas also came with their arms and placed themselves. The moment this happened, the Magadha soldiers attacked, and the first person they went after was Krishna’s father. This was expected, so the Yadavas felled the soldier who had gone after him and a battle started.

This huge crowd of innocent people, women and children, did not know where to go, and a stampede occurred. When Krishna saw the scene and grasped where it was going, he knew he had to do something. He jumped over the barrier that enclosed the wrestling ring and saw Kamsa in his fury pulling out his sword and coming towards him. Akrura, Krishna’s uncle, tried to stop Kamsa who wanted to kill the boy, but Kamsa turned around and knocked him down. Krishna ran up to Kamsa, held him by his hair and pulled him down. Kamsa lost grip over his sword and fell backwards, and Krishna dragged him into the wrestling ring, took Kamsa’s sword and with one slash, he beheaded Kamsa.

Then he took the conch that Kamsa was wearing, blew it as a trumpet of victory, and everything stopped. People immediately knew that the prophecy had come true – Kamsa was dead, killed by a 16-year-old boy. Everything became still. Then some people burst into celebration. But Krishna said, “Quiet! This is not a time for celebration. Our king is dead; this is a time for mourning. I have done what was needed, but this is not something that we should celebrate.” That’s how he was made.

From there, his mission began. Here was established as the Deliverer, the savior of that race, because as it had been prophesied, he came at the age of 16 and put an end to this tyrant.

This man that we call Krishna grew into such a multi-dimensional figure. The way he handled every aspect of his life, as a playful boy, as a lover, as a king-maker, as a statesman, as a warrior, with how much flair he played every role he was given was just unbelievable. He criss-crossed the country any number of times to establish the dharma. By the time he was 30, he was established as an absolute power. Many people offered their kingdoms, but he just remained an arbitrator for all the kings. He was acknowledged as dharma goptr, which means protector of righteousness, but never did he rule a kingdom, though he would have had the power and the capability to do that.

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"Don't misdirect your effort by chasing around looking for something outside yourself. All you have to do is to concentrate on being thoughtless and doing nothing whatever. No practice. No realization. Doing nothing, the state of no-mind, is the direct path to sudden realization. No practice, no realization, is the true principle--things as they really are. The enlightened Buddhas of the ten directions have called this supreme, unparalleled, right awakening."

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Summary of Aryadeva's 'Four Hundred Verses'

Aryadeva and the Text

Aryadeva was born in Sri Lanka to a royal family, and lived between the middle of the second and the middle of the third centuries C.E. According to some accounts, he was born from a lotus. At an early age, he became a monk and studied the Buddhist scriptures, the Tripitaka, thoroughly there before leaving to South India to study with Nagarjuna in the Shatavahana kingdom of King Udayibhadra. King Udayibhadra was the recipient of Nagarjuna’s Letter to a Friend (bShes-pa’i spring-yig, Skt. Suhrllekha) and The Precious Garland (Rin-chen ‘phreng-ba, Skt. Ratnamali). Aryadeva accompanied Nagarjuna and continued to study with him at Shri Parvata, the holy mountains overlooking modern-day Nagarjunakonda Valley in Andhra Pradesh, within the Shatavahana kingdom.

At that time, Matrcheta, a devotee of Shiva, was defeating everyone at Nalanda in debate. Aryadeva went to meet the challenge. On the way, he met an old woman who was trying to accomplish special powers and, for that purpose, needed the eye of a learned monk. Moved by compassion, he gave her one of his eyes, but when she took it, she simply smashed it with a rock. After that, Aryadeva became well-known as having only one eye. Aryadeva went on to defeat Matrcheta in both debate and special powers and, after that, Matrcheta became his disciple.

Aryadeva stayed at Nalanda for many years. Later in life, however, he returned to Nagarjuna, who entrusted all his teachings to him before he passed away. Aryadeva built many monasteries in that area of South India and taught extensively, establishing the Mahayana tradition and, in particular, the Madhyamaka tenets. Four Hundred Verse Treatise on the Actions of a Bodhisattva’s Yoga (Byang-chub sems-dpa’i rnal-‘byor spyod-pa bzhi-brgya-pa’i bstan-bcos kyi tshig-le’ur byas-pa, Skt. Bodhisattvayogacarya-catu:shataka-shastra-karika). It is known as The Four Hundred for short. Like Nagarjuna, Aryadeva too wrote commentaries on the Guhyasamaja Tantra. Before passing away, Aryadeva entrusted the teachings to Rahulabhadra.

Chandrakirti was in the next generation of disciples after Rahulabhadra. He wrote the most famous Indian commentary on The Four Hundred. The root text and this commentary were translated into Tibetan by Patshab Lotsawa (Pa-tshab Nyi-ma grags, b. 1055). Patshab Lotsawa was a major translator of Nagarjuna’s work, as well as of Guhyasamaja texts. He revised the old translation of Nagarjuna’s Root Verses on Madhyamaka, called “Discriminating Awareness” (dBu-ma rtsa-ba shes-rab, Skt. Prajna-nama-mulamadhyamaka-karika) and Chandrakirti’s commentary on it, Supplement to (Nagarjuna’s “Root Stanzas on) the Middle Way” (dBu-ma-la ’jug-pa, Skt. Madhyamakavatara). According to Gelug, he was greatly responsible for the transmission and establishment of the Prasangika view in Tibet.

Rendawa (Red-mda’-ba gZhon-nu blo-gros) (1349-1412) wrote the earliest commentary on The Four Hundred, explaining it from the Sakya point of view of Madhyamaka. Gyeltsabjey (rGyal-tshab rJe Dar-ma rin-chen) (1364-1432) wrote the Gelug Prasangika commentary.

The text contains sixteen chapters, each with twenty-five verses, The first eight chapters discuss how to build up the positive force (merit) for understanding voidness (emptiness) by indicating how to correct distorted ways of regarding conventional truth and how to overcome disturbing emotions and attitudes. The second eight chapters indicate how to gain a correct understanding of deepest truth according to the Madhyamaka view.
Chapter One: Indicating Methods for Ridding Yourself of Grasping at (the Body as) Permanent

The first four chapters show how to rid yourself of the four incorrect considerations: considering something impermanent by nature to be permanent, something in the nature of suffering to be in the nature of happiness, something unclean by nature to be clean, and something lacking an impossible soul or self to have an impossible soul or self. They present these in terms of the human body.

Chapter One speaks about the first of these by discussing the certainty of death and the uncertainty of the time of death. It warns against the naivety of thinking that you will live forever. It then extends this to the death of loved ones, such as your son. It warns against attachment to loved ones, since that only causes pain. Everyone must part; parting is the natural conclusion of meeting. Either you will have to depart first or your loved one will, but the parting is inevitable. If you rid yourself of attachment, even to your own body, then there is nothing to fear about death. You can go off happily into forest retreat.

Chapter Two: Indicating Methods for Ridding Yourself of Grasping at (the Body as) Pleasurable

Although your body is impermanent, still you need to take care of it. But remember, Aryadeva warns, it is like an enemy, since it brings you suffering and pain as well as pleasure and happiness. It is extremely easy to find suffering and unhappiness in life, but very difficult to find happiness. That is because the causes of suffering are many, but the causes of happiness are few.

It is the nature of the body that it brings you suffering, so why be so devoted to it? You experience suffering from hunger, sickness, old age, and death. Those sufferings only increase as life goes on. Happiness is dictated by your thoughts, but for samsaric beings, your thoughts are dictated by your suffering and unhappiness. And nothing is more compelling in a samsaric state than disturbing emotions and unhappiness. Further, the body is made of the four elements, which by nature clash. Therefore, of course the body brings suffering, like feeling too hot or too cold.

It is important not to build up negative force from destructive behavior in the futile hope that it will bring you some temporary, ultimately unsatisfying physical pleasure. If you regard the body as the source of your pleasure, you will not overcome attachment to it. But impermanent things inevitably receive harm and fall apart. Therefore, you need to regard the body as suffering.

Chapter Three: Indicating Methods for Ridding Yourself of Grasping at (the Body as) Clean

You are attached to your body or, as a heterosexual man, to the body of a woman, as pleasurable because you incorrectly consider it clean. But you will never find lasting happiness from your attraction and attachment to a body. Even dogs find their mates attractive and are attached to them, so there is nothing special about the person you find so alluring.

Although people have attractive good qualities, they also have unattractive aspects, so don’t forget those. You won’t be able to stay together with the person you are attached to and any happiness you find is not the supreme happiness Buddha taught. Consider the filth inside your partner’s body. Isn’t it absurd to be so attached to a vessel full of excrement? You can never make the inside of the body clean no matter how much you wash the outside. Many points in this chapter are repeated and elaborated upon by Shantideva in the chapter on mental stability in Engaging in Bodhisattva Behavior (sPyod-‘jug, Skt. Bodhicaryavatara).

Chapter Four: Indicating Methods for Ridding Yourself of Grasping at (the Body as Having) an Impossible “Self” (about Which To Feel Pride)

Aryadeva discusses the next point by addressing himself to a king. There is no reason for a king to feel proud of his “self.” The land is not yours, since it is equally shared by everyone living on it. You are the servant of the people, paid by their taxes. To be able to protect and take care of them, they have to protect and take care of you. Further, you share not only in their taxed wealth, but also in their negative karmic force built up in your service, such as in war. If you punish the people and cause them hardship and pain, how can that be a source of your happiness? How can you find happiness as a king, if you are continually exploiting others and fighting wars?

Your high position comes from previous karmic causes, not from caste. There is nothing inherent about your position in life, so think about how your present actions will affect your future rebirths. If your occupation determined your truly existent caste, then even an outcaste could be considered a brahmin or a member of the royal caste if he worked as such. Also, if you are so proud of your authority and power, look to other rulers who are even more powerful.

Chapter Five: Indicating the Behavior of Bodhisattvas

There are no actions of a Buddha that are not causes for benefiting others. This is because Buddhas are omniscient and know what is of benefit and what is not. Moreover, all actions become beneficial depending on their motivation and intention. Thus, bodhisattvas can make even ordinarily destructive actions into constructive ones through their motivation and intention.

Bodhisattvas need to help tame disciples in accord with the disciples’ inclinations and needs and, like a doctor, not fight with them. The enemy is not the patient, but the sickness. It is therefore best to teach others first the topics that they have preference for, and not immediately the most profound topics when they are not ready for them and hearing about them would cause them to decline spiritually.

Just as a mother would be especially caring and kind toward her child when he or she is sick, a bodhisattva treats especially kindly those who are the most emotionally troubled. There isn’t anyone that bodhisattvas do not help, including shravakas. That is why bodhisattvas are willing to remain for as long as the universe endures, leading everyone to liberation and enlightenment.

Bodhisattvas take on any form to help others, even that of an animal. Therefore, it is important never to deprecate them. The positive force built up by bodhisattvas is enormous. Even while remaining in a samsaric state, they never suffer from it. Bodhisattvas are the happiest when they are able to be giving. Even hearing the word generosity makes them joyous. Therefore, avoid the attitude of giving to others in order to receive something back in return, since that is no different from a business transaction.

Chapter Six: Indicating Methods for Ridding Yourself of Disturbing Emotions

The three poisonous emotions and attitudes cause great suffering – longing desire, anger, and naivety or closed-minded ignorance. The activity of desire is to gather things to you; the activity of anger is to dispute and get things away from you; and the activity of naivety is to act as the basis that causes the other two to flare up. Not meeting with what you like, you experience desire; not having the force to overcome what you dislike, you experience anger; and not fully understanding reality, you experience naivety and closed-mindedness. But some people experience desire and some anger toward the same object, so the emotional response is not inherent in the object.

As a guru, you need to treat disciples differently, depending on the disturbing emotion that they suffer from the most. It is best to treat disciples with desire as servants and not be deferential to them, and disciples with anger as lords and to be deferential to them. Each of the three poisonous emotions has great disadvantages. Therefore, those with naivety need to study dependent arising. Those with desire need to stay away from food, entertainment, and so on that they are attached to and stay close to their gurus. Those with anger need to think about how becoming angry with someone or something is never helpful.

Many points here about the disadvantages of anger and how to overcome it are repeated and elaborated upon by Shantideva in his chapter on patience. A bodhisattva, then, needs to rid himself or herself of these three disturbing emotions and help others to do the same.

Chapter Seven: Indicating Methods for Ridding Yourself of Craving for Pleasurable Objects That People Desire

The ocean of suffering from uncontrollably recurring samsaric rebirth will be endless unless you work to get out of it. Youth comes before old age and then again after it, so it is pointless to cling to it and feel proud about it. Youth, old age and death are like competitors in a race to see which will come first. Moreover, there is no guarantee of what kind of rebirth will follow this one. It is proper, then, to live in fear and dread while under the influence of disturbing emotions and karma, and to renounce them and recurring rebirth under the control of them. Therefore make effort in listening to the Dharma, thinking about it and meditating upon it.

Samsaric rebirth has the suffering of suffering, the suffering of change, and an increase of karmic results: one negative action can bring about many repeated disastrous results. Also, there is no certainty even that worldly happiness will arise from constructive behavior, since you can destroy its positive force through anger. In any case, worldly happiness – whether past, present, or future – can never satisfy, since it is impermanent. Therefore, do not make efforts merely for worldly happiness and pleasurable objects. The wise renounce that aim.

But just to renounce working for worldly happiness and pleasurable objects in this lifetime is not enough, since clinging to that aim will recur in future lives. So, do not perform constructive Dharma actions for the award of prosperity in future lives. To do so is the same as being attached to receiving a salary for doing good work. If you see all worldly happiness and pleasurable objects to be like an illusion, you can overcome clinging to them and attain liberation and enlightenment. Therefore, take no joy in worldly pleasures.


Chapter Eight: Training Disciples

Just as dissimilar people will not remain friends for long, likewise those who see the faults of samsaric phenomena will lose all desire to stay with them. Because any object or person can be an object of attraction, repulsion, or indifference for different people, objects and people do not exist by their own power as truly attractive. Desirability is established merely by mental labeling and dependently arises based merely on that. Thus, in any relationship between two persons, there is no such thing as a truly existent connection between them that can last forever.

Those who have built up little positive force will not even have doubts about the teachings on voidness; but for those with positive force, their samsaric existence becomes threadbare. Therefore, you need to understand fully the deepest teachings on voidness. There is no other way to gain liberation. But do not think that if everything were void of true existence, everything would be totally nonexistent and therefore there was no use in working for liberation. By doing actions that you think are truly existent, you create for yourself further samsaric rebirth and suffering; but, by doing actions that you understand lack true existence, you gain liberation. However, do not grasp at actions or different positions on voidness as being truly existent “things” to be accepted or rejected.

Disciples need to be led according to their capacity. Buddha taught generosity for those of least capacity, ethical discipline for the middling, and voidness for those of supreme capacity. In addition, disciples need to be led in stages. First, teach them to turn from destructive actions; intermediately, to turn from grasping for a gross self; and finally, to turn from all views of truly established existence. Note that this point can be understood either in a Svatantrika manner as indicating different levels of understanding voidness needed for gaining liberation and enlightenment, or in a Prasangika manner that these two levels of understanding are stages for attaining either liberation or enlightenment. Then, if you understand the voidness of one thing, you will understand the voidness of everything.

But, Buddha did not teach voidness in the same manner to everyone. One medicine does not suit every sickness. Thus to some disciples, Buddha taught that phenomena have truly established existence; to other disciples that some phenomena have truly established existence and some phenomena lack it; and to yet other disciples that nothing has truly established existence. Note that these three manners of explanation are the basis for dividing Buddha’s teachings into three rounds of transmission – the so-called “three turnings of the wheel of Dharma.” Even an understanding of a less sophisticated view of voidness is of benefit, since it will enable you to gain better samsaric rebirth states. But with the full understanding, all karmic seeds are burnt and you gain liberation.

...

Chapter Twelve: Indicating the Meditations for Refuting (Attraction to Distorted) Views

A proper vessel for receiving the teachings on voidness is someone who is upright and unbiased, has commonsense discrimination and takes keen interest in voidness. By way of contrast, those who are improper vessels say that the fault is Buddha’s if they cannot understand the four noble truths.

It is important to rejoice in the teachings on voidness: only by understanding them can you liberate yourself from suffering. By gaining confidence in Buddha’s teachings on voidness, you can become confident that Buddha is a valid source of information about extremely obscure phenomena as well, such as karma.

Only those who know very little about voidness are afraid of it. This is because they are unaccustomed to voidness. But, because such people are accustomed to ignorance and confusion, which lead to further suffering, they are unafraid of that. Therefore, it is better to teach that there are truly existent selves to those who are not yet fit vessel for the teachings on voidness, since they might turn completely away from the Dharma if you teach them voidness prematurely.

Buddha did not teach voidness for the sake of debate, but still it burns off the distorted views of opponents. When you see holders of distorted views, whose closed-minded ignorance just causes them more suffering in samsara despite their wish for liberation, how could you not develop compassion for them? The teachings on voidness are far superior to the doctrines of the brahmins and the Jains. The suffering that Jains impose on themselves for the sake of gaining liberation, such as going naked in the winter and starving themselves, are the result of their karma and are certainly not a path to liberation. Birth as a brahmin and therefore reciting the Vedas as your caste duty is also not a path to liberation, since that too is the result of karma. By contrast, Buddha taught that the practice of Dharma is simply twofold: do no harm and understand voidness. Therefore, everyone needs to try to develop interest in voidness.

...

Chapter Sixteen: Indicating How to Cause Teachers and Disciples to Gain Certainty (about Voidness)

Lastly, Aryadeva refutes truly existent logic, which is asserted by all non-Prasangika Buddhist schools of tenets. All these chapters, Aryadeva explains, have been written to refute any reasons anyone might give for grasping at things not to be void of truly established existence, despite everything being void of it. And even the author, the subject matter, and the words of this text are void of truly established existence. To counter another’s position and establish or prove your own position, you need to rely on logical reasoning. If, upon analysis with logic, what you assert is not found as existing, then you must understand that what you assert does not exist at all.


http://www.berzinarchives.com/web/en/archives/sutra/level6_study_major_texts/chatuhshataka/summary_aryadeva_four_hundred_verse.html#n81d83e6d97f903267

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Tilopa was a Bengali mahasiddha who developed the mahāmudrā method around 1,000 C.E. Tilopa gave Naropa, his successor, a teaching on mahāmudrā meditation called the Six Words of Advice.

' Tilopa's Six Words of Advice '

Don’t recall, Let go of what has passed - mi mno*
Don’t imagine, Let go of what may come - mi bsam
Don’t think , Let go of what is happening now - mi shes
Don’t examine, Don’t try to figure anything out - mi dpyod
Don’t control, Don’t try to make anything happen - mi sgom
Rest Relax, right now and rest, - rang sar bzhag

* - Tibetan language

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Tilopa was a Bengali mahasiddha who developed the mahāmudrā method around 1,000 C.E. Tilopa gave Naropa, his successor, a teaching on mahāmudrā meditation called the Six Words of Advice.

' Tilopa's Six Words of Advice '

Don’t recall, Let go of what has passed - mi mno*
Don’t imagine, Let go of what may come - mi bsam
Don’t think , Let go of what is happening now - mi shes
Don’t examine, Don’t try to figure anything out - mi dpyod
Don’t control, Don’t try to make anything happen - mi sgom
Rest Relax, right now and rest, - rang sar bzhag

* - Tibetan language

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In 1948 that was when Gurudev had that great samadhi…that experience that started in the evening—he called some of us mentally. I was in the office at the time, and suddenly I had the feeling I had to go to Master’s room. I just stopped what I was doing and went up to Guruji’s room. And the door was open, he said, he motioned to come in. And I could see immediately he was very withdrawn, his face, his eyes, his expression. We had seen that on occasion when he would go into samadhi. And one by one different of the disciples were called, mentally almost, I think most of us were. Daya Mata was certainly there, Ananda Ma, the Lewises were there. And he went into his room, on the chair that is there in his sitting room now, that was in his bedroom at the time. And he called us all in there. We sat on the floor.

And he said to us, ‘I don’t know what is happening to me. Divine Mother is calling me within. I don’t know if she is going to take me from this body. And so he sat on his chair and then he went deep into this state of samadhi. And that lasted all night. He talked to Divine Mother, just an unending flow of conversation all night long. But he said to us afterward, and we saw during that samadhi, that Divine Mother did something unique for those of us who were present. She used his voice to respond, so we were hearing the two-way conversation. When Master would speak it was his voice. When Divine Mother spoke it was a different tone of voice. So this went on all night until about 9 or 10 o’clock the next morning.

I have often likened it to chapter 11 of the Baghavad Gita, the verses that deal with what Guruji called ‘The Vision of Visions,’ in which Arjuna received, through the blessing of Krishna, a vision of the universal form, the many-sided aspects of God, which included not only his transcendental, absolute nature, but also how that one consciousness evolved into all of the forces that brought forth creation, and that brought forth the individual human beings. In other words, the ultimate Truth is that every single thing is nothing but the consciousness of God.

But when you perceive it with individuality, this maya, this hypnosis, cosmic hypnosis that God has imposed on human beings, then you see it as all these different things. And to realize that this is all, all God. The terrible aspects that Arjuna saw of universes and beings being devoured in the teeth (chuckles), symbolically in the teeth, of this Cosmic Lord, and on the other hand, divine things coming out and being blessed. Well, this was much akin to the samadhi that Gurudev had in 1948. He saw God as the Universal Mother, Divine Mother who has both a dreadful aspect, meaning Law. Law works. You break a law, you put your hand in the fire, law says fire burns, you get burnt. And so it is dreadful to the one that has been burnt. And so in the same time, there is the Mother aspect that will take the hand out of the fire and put some unguent on it and say I’m sorry, and kiss it and make it better.

So these two aspects of the Divine Mother, Guruji experienced in that samadhi. And he began to come out of that state. I remember thinking, I think perhaps I was feeling what Arjuna felt after the Vision of Visions and seeing the tremendous God, the Infinite that had expressed in and through that form. And as Arjuna said, oh, he threw himself at Krishna’s feet and said, ‘Forgive me that I ever thought of you as comrade or friend.’ And then Krishna reassured him, showed him that personality, that beloved approachable divine form.

And so that is how I was feeling, My! is my Guru always going to be now in this state? I would be in awe ever to approach him in the same way. And as if in reading the thoughts probably of many of us who were there, he looked around at each of us and he said, ‘I will always be in this state now, but no one will know.’

In other words, he pulled that mantle again around that infinite consciousness, and he became again our beloved Guru, our Divine Father, Mother, Friend.

…it was shortly after that [Master’s great samadhi of 1948] that he said, I HAVE TO GIVE TIME NOW TO MY WRITINGS. Divine Mother didn’t take me…I still have some work to do. He knew that God was calling him to greater seclusion. So in his little desert retreat, when he could tear himself away from Encinitas and Mt. Washington activities—after ’48 he didn’t speak regularly as he had always done…and he began to spend then more time at the desert. He used to say…I CAN DO MUCH MORE NOW TO REACH OTHERS WITH MY PEN. He didn’t have the time anymore to just give one-on-one interviews.

SO HIS WHOLE CONSCIOUSNESS BECAME ABSORBED IN FINISHING WHAT HE FELT DIVINE MOTHER WANTED HIM TO FINISH IN THE WAY OF HIS WRITINGS. He went over the LESSONS, he went over many of the PREVIOUSLY PUBLISHED ARTICLES AND ITEMS. He worked with Tara Ma, I know, on the WHISPERS. And he dictated to all of us, we all took a turn typing and he would dictate on his manuscripts.

And he would be totally, totally lost, totally absorbed, hours would go by. And we would have to remind him, Master you have been sitting so many hours, shouldn’t you take some food, shouldn’t you take a break? And usually he would say, ‘NO, MY CONSCIOUSNESS IS IN IT. I HAVE TO FINISH. I HAVE TO FINISH.’

Mrinalini Ma ~~ MASTER’S GREAT SAMADHI OF 1948, “In His Presence” DVD

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With awareness, you will know the meaning of life. With abandon, you will know the magic of life.

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Papaji

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What passes away is not Eternal.
Every form will pass away, and the Essence is formless.
If you are attached to the form you are making a mistake.
It is not the form which gives you light,
but something else which is deep inside your own Heart.
That is your Guru.
That Guru abides in the heart of all Beings,
not only human beings, but all the animals and plants.
You will see this when you see your own Essence within.
Then every plant and animal will speak to you as they speak to me.

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What is devotion and how can we practice Bhakti Yoga?

Sadhguru explains how a devotee is someone who has the right perspective of his place in the existence.


Sadhguru: Right now, the only things that are in your experience are your body, your mind, and your emotions. You know them to some extent, and you can infer that if these three things have to happen the way they are happening, there must be an energy that makes them happen. Without energy, all this cannot be happening. For example, a microphone amplifies sound. Even if you don’t know anything about the microphone, you can infer that there is a source that powers it.

These are the only four realities in your life: body, mind, emotion, and energy. Whatever you wish to do with yourself, it must be on these four levels. If you use your emotions and try to reach the ultimate, we call this bhakti yoga, the path of devotion. If you use your intelligence and try to reach the ultimate, we call this gnana yoga, the path of intelligence. If you use your body, or physical action to reach the ultimate, we call this karma yoga, the path of action. If you transform your energies and try to reach the ultimate, we call this kriya yoga, that means internal action. These are the only four ways you can work with yourself.
Intensity of emotion

There was a time when the most dominant factor in a human being was his emotion. Today, emotion is not the most dominant part in you but it is still the most intense part in you. Most people are not able to get their physical body to a high level of intensity. It takes a lot of effort to keep the body intense. People can keep the mind intense off and on, but very few people are capable of just simply keeping the mind intense. In energy, people are generally not at all intense. They know only certain moments of intensity, not a steady state of intensity. But emotion can get very intense. If not love, at least in anger you are intense. In some emotion you are capable of being intense. If I cannot make you get intense with love or joy, if I abuse you, you will become intense with anger at least – intense to a point where you will not sleep the whole night. If I tell you, “Please sit and stay awake. I will teach yoga,” you will drop off to sleep. But if I abuse you, you will sit awake the whole night. Angry people cannot sleep, isn’t it? So emotion has always been the dominant factor in human beings.

What is Bhakti Yoga?

The only thing is, emotion can take different forms. It can take very sweet and wonderful forms, it can take absolutely nasty and horrendous forms. The thing is to train it to take a sweet and beautiful form. Devotion is a way of transforming your emotion from negativity to pleasantness. Just see, people who have fallen in love do not care about what is happening in the world. The way they are, you think they are unrealistic. It is just that they have made their emotions pleasant, so their life is beautiful. That is the state of a devotee. Devotion is a multiplied and enhanced version of a love affair. A devotee is in an unfailing kind of love affair because if you fall in love with a man or a woman, they do not go the way you expect them to, and it eventually gets into some trouble. That is why people choose God. It is simply a love affair, and you are not expecting any response. Your life becomes utterly beautiful because your emotion has become so sweet. Through that sweetness, one grows. That is devotion.

Devotion is another dimension of intelligence. Intellect wants to conquer the truth. Devotion just embraces the truth. Devotion cannot decipher but devotion can experience. Intellect can decipher but can never experience. This is the choice one has to make.


When you are overwhelmed by something or someone, you naturally become devout. But if you try to practice devotion, it creates problems because the line between devotion and deception is very thin – it will lead you into so many kinds of hallucinations. So you cannot practice devotion, but you can do certain things so that you arrive at devotion.

If you just recognize one thing, you will naturally become a devotee: the cosmos is very large. You do not know where it begins or where it ends. There are hundreds of billions of galaxies. In this vast cosmos, this solar system is a tiny speck. If the solar system disappears tomorrow, it will not even be noticed in the cosmos. In this tiny speck of a solar system, planet earth is a micro speck. In this micro speck of a planet, the city you live in is a super-micro speck. In that, you are a big man! This is a serious problem of perspective. It is only because of this that there is no devotion in you.

If you cannot imagine the vastness, the Hubble telescope has brought in all kinds of fantastic pictures which are on the internet. Just look at the pictures and see how endless it is. Or go out at night, switch off the lights and look at the sky. You don’t know where it begins or where it ends, and here you are a micro-super-micro speck of dust, spinning on a planet, not knowing where you come from or where you will go. It will be very natural for you to be devout. You will bow down to everything you see. If you just look at yourself with reference to the rest of the creation, there is no other way to go. It is only because people have lost perspective of who they are and what their place in this existence is, that they have become arrogant fools.

With all our science, we have not figured even a single atom in its entirety. We know things in bits and pieces, we know how to use them but we do not know what it is. If you realize this, if you observe everything, a leaf, a flower, an atom, a bird, an animal, an ant, you cannot understand one thing in its entirety. Then you will bow down to everything. Even an atom is beyond your grasp. That is the nature of creation. If you pay attention to the nature of creation, how can you not be a devotee?

One simple thing you can do is consider everything in this existence as higher than yourself. The stars are definitely higher, but try seeing the little pebble on the street as higher than yourself. Anyway, it is more permanent, more stable than you. It can sit still forever! If you learn to look at everything around you as higher than yourself, you will naturally become devout.

A devotee knows things that you cannot even imagine. He can grasp things that you have to struggle with because there is not much of him within himself. When you are too full of self, there is no room for anything higher to happen.
Devotion does not mean you have to be a temple-going, pooja-doing, coconut-breaking person. A devotee has understood what his place in the existence is. If you have understood this and are conscious of it, you will walk as a devout person. There is no other way to be. It is a very intelligent way to exist.

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When you are overwhelmed by something or someone, you naturally become devout. But if you try to practice devotion, it creates problems because the line between devotion and deception is very thin – it will lead you into so many kinds of hallucinations. So you cannot practice devotion, but you can do certain things so that you arrive at devotion.

If you just recognize one thing, you will naturally become a devotee: the cosmos is very large. You do not know where it begins or where it ends. There are hundreds of billions of galaxies. In this vast cosmos, this solar system is a tiny speck. If the solar system disappears tomorrow, it will not even be noticed in the cosmos. In this tiny speck of a solar system, planet earth is a micro speck. In this micro speck of a planet, the city you live in is a super-micro speck. In that, you are a big man! This is a serious problem of perspective. It is only because of this that there is no devotion in you.

If you cannot imagine the vastness, the Hubble telescope has brought in all kinds of fantastic pictures which are on the internet. Just look at the pictures and see how endless it is. Or go out at night, switch off the lights and look at the sky. You don’t know where it begins or where it ends, and here you are a micro-super-micro speck of dust, spinning on a planet, not knowing where you come from or where you will go. It will be very natural for you to be devout. You will bow down to everything you see. If you just look at yourself with reference to the rest of the creation, there is no other way to go. It is only because people have lost perspective of who they are and what their place in this existence is, that they have become arrogant fools.

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With all our science, we have not figured even a single atom in its entirety. We know things in bits and pieces, we know how to use them but we do not know what it is. If you realize this, if you observe everything, a leaf, a flower, an atom, a bird, an animal, an ant, you cannot understand one thing in its entirety. Then you will bow down to everything. Even an atom is beyond your grasp. That is the nature of creation. If you pay attention to the nature of creation, how can you not be a devotee?

One simple thing you can do is consider everything in this existence as higher than yourself. The stars are definitely higher, but try seeing the little pebble on the street as higher than yourself. Anyway, it is more permanent, more stable than you. It can sit still forever! If you learn to look at everything around you as higher than yourself, you will naturally become devout.

A devotee knows things that you cannot even imagine. He can grasp things that you have to struggle with because there is not much of him within himself. When you are too full of self, there is no room for anything higher to happen.
Devotion does not mean you have to be a temple-going, pooja-doing, coconut-breaking person. A devotee has understood what his place in the existence is. If you have understood this and are conscious of it, you will walk as a devout person. There is no other way to be. It is a very intelligent way to exist.

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What is Bhakti yoga?

The only thing is, emotion can take different forms. It can take very sweet and wonderful forms, it can take absolutely nasty and horrendous forms. The thing is to train it to take a sweet and beautiful form. Devotion is a way of transforming your emotion from negativity to pleasantness. Just see, people who have fallen in love do not care about what is happening in the world. The way they are, you think they are unrealistic. It is just that they have made their emotions pleasant, so their life is beautiful. That is the state of a devotee. Devotion is a multiplied and enhanced version of a love affair. A devotee is in an unfailing kind of love affair because if you fall in love with a man or a woman, they do not go the way you expect them to, and it eventually gets into some trouble. That is why people choose God. It is simply a love affair, and you are not expecting any response. Your life becomes utterly beautiful because your emotion has become so sweet. Through that sweetness, one grows. That is devotion.

Devotion is another dimension of intelligence. Intellect wants to conquer the truth. Devotion just embraces the truth. Devotion cannot decipher but devotion can experience. Intellect can decipher but can never experience. This is the choice one has to make.

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Right now, the only things that are in your experience are your body, your mind, and your emotions. You know them to some extent, and you can infer that if these three things have to happen the way they are happening, there must be an energy that makes them happen. Without energy, all this cannot be happening. For example, a microphone amplifies sound. Even if you don’t know anything about the microphone, you can infer that there is a source that powers it.

These are the only four realities in your life: body, mind, emotion, and energy. Whatever you wish to do with yourself, it must be on these four levels. If you use your emotions and try to reach the ultimate, we call this bhakti yoga, the path of devotion. If you use your intelligence and try to reach the ultimate, we call this gnana yoga, the path of intelligence. If you use your body, or physical action to reach the ultimate, we call this karma yoga, the path of action. If you transform your energies and try to reach the ultimate, we call this kriya yoga, that means internal action. These are the only four ways you can work with yourself.

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Remember, greater than a million reasoning's of the mind is to sit and meditate upon God until you feel calmness within. Then say to the Lord, "I can't solve my problem alone, even if I thought a zillion different thoughts; but I can solve it by placing it in Your hands, asking first for Your guidance, and then following through by thinking out the various angles for a possible solution." God does help those who help themselves. When your mind is calm and filled with faith after praying to God in meditation, you are able to see various answers to your problems; and because your mind is calm, you are capable of picking out the best solution. Follow that solution, and you will meet with success. This is applying the science of religion in your daily life.

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Praise, flattery, exaggerated manners and fine, high-sounding words were no part of Lakota politeness. Excessive manners were put down as insincere, and the constant talker was considered rude and thoughtless. Conversation was never begun at once, or in a hurried manner.

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This concept of life and its relations was humanizing and gave to the Lakota an abiding love. It filled his being with the joy and mystery of living; it gave him reverence for all life; it made a place for all things in the scheme of existence with equal importance to all.

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It was good for the skin to touch the earth, and the old people liked to remove their moccasins and walk with bare feet on the sacred earth… the old Indian still sits upon the earth instead of propping himself up and away from its life giving forces. For him, to sit or lie upon the ground is to be able to think more deeply and to feel more keenly. He can see more clearly into the mysteries of life and come closer in kinship to other lives about him.

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…the old Lakota was wise. He knew that a man’s heart, away from nature, becomes hard; he knew that lack of respect for growing, living things soon led to lack of respect for humans, too. So he kept his children close to nature’s softening influence.

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Kinship with all creatures of the earth, sky and water was a real and active principle. In the animal and bird world there existed a brotherly feeling that kept the Lakota safe among them. And so close did some of the Lakotas come to their feathered and furred friends that in true brotherhood they spoke a common tongue.

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Everything was possessed of personality, only differing from us in form. Knowledge was inherent in all things. The world was a library and its books were the stones, leaves, grass, brooks, and the birds and animals that shared, alike with us, the storms and blessings of earth. We learned to do what only the student of nature learns, and that was to feel beauty. We never railed at the storms, the furious winds, and the biting frosts and snows. To do so intensified human futility, so whatever came we adjusted ourselves, by more effort and energy if necessary, but without complaint.

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Once, I was driving in an upscale area of Washington DC where many significant companies have their offices. There were around 150 to 200 men and women on the sidewalk, all well-dressed and obviously well-employed. It was lunch time, but they were not sitting in some nice place but buying hot dogs or whatever on the street. When I stopped at a traffic light, I saw no one was even talking to each other. All of them were holding something wrapped in paper and biting into it like hungry dogs. Human beings are supposed to eat with a little more aesthetics.

These are all well-to-do, largely young people who are working in some sought-after job. But this is how they eat, standing on the street side. Probably every day, their lunch is like this. If this is how you treat yourself, if this is how you treat the food that you eat and the water that you drink, if this is how you treat the air that you breathe and all life around you, how can you be well? You cannot be well.

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