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Одна из лучших притч царя Соломона


Когда царь Соломон спустился с горы, после встречи восхода Солнца, собравшиеся у подножия сказали:
— Ты источник вдохновения для нас. Твои слова преображают сердца. А мудрость твоя просветляет разум. Мы жаждем слушать тебя.
— Скажи нам: кто мы?
Он улыбнулся и сказал:
— Вы — свет мира. Вы — звезды. Вы — храм истины. В каждом из вас Вселенная. Погрузите ум в сердце, спрашивайте свое сердце, слушайте через свою любовь. Блаженны знающие язык Бога.

— В чем смысл жизни?
— Жизнь — это путь, цель и награда. Жизнь — это танец Любви. Ваше предназначение — расцвести. БЫТЬ — это великий дар миру. Ваша жизнь — история Вселенной. И поэтому жизнь прекраснее всех теорий. Относитесь к жизни, как к празднику, ибо жизнь ценна сама по себе. Жизнь состоит из настоящего. А смысл настоящего — быть в настоящем.

— Почему несчастья преследуют нас?
— Что сеяли, то и собираете. Несчастья — это ваш выбор. Бедность — творение человеческое. А горечь — это плод невежества. Обвиняя, теряете силу, а вожделея, рассеиваете счастье. Проснитесь, ибо нищий тот, кто не осознает себя. А не нашедшие внутри Царство Божие — бездомные. Бедным становится тот, кто впустую тратит время. Не превращайте жизнь в прозябание. Не позволяйте толпе погубить вашу душу. Да не будет богатство вашим проклятием.

— Как преодолеть несчастья?
— Не осуждайте себя. Ибо вы божественны. Не сравнивайте и не разделяйте. За все благодарите. Радуйтесь, ибо радость творит чудеса. Любите себя, ибо любящие себя любят все. Благословляйте опасности, ибо смелые обретают блаженство. Молитесь в радости — и несчастье обойдет вас. Молитесь, но не торгуйтесь с Богом. И знайте, восхваление лучшая молитва, а счастье — лучшая пища для души.

— Каков путь к счастью?
— Счастливы ЛЮБЯЩИЕ, счастливы благодарящие. Счастливы умиротворенные. Счастливы нашедшие рай в себе. Счастливы дарящие в радости и счастливы принимающие дары с радостью. Счастливы ищущие. Счастливы пробудившиеся. Счастливы внимающие голосу Бога. Счастливы исполняющие свое предназначение. Счастливы познавшие Единство. Счастливы изведавшие вкус Богосозерцания. Счастливы пребывающие в гармонии. Счастливы прозревшие красоты мира. Счастливы открывшиеся Солнцу. Счастливы текущие, как реки. Счастливы готовые принять счастье. Счастливы мудрые. Счастливы осознавшие себя. Счастливы возлюбившие себя. Счастливы восхваляющие жизнь. Счастливы созидающие. Счастливы свободные. Счастливы прощающие.

— В чем секрет изобилия?
— Жизнь ваша — величайшая драгоценность в сокровищнице Бога. А Бог — драгоценность сердца человеческого. Богатство внутри вас неистощимо, а изобилие вокруг вас безгранично. Мир достаточно богат, чтобы каждый стал богатым. Поэтому чем больше даете, тем больше получаете. Счастье стоит у порога вашего дома. Откройтесь изобилию. И превращайте все в золото жизни. Блаженны нашедшие сокровища в себе.

— Как жить в свете?
— Пейте из каждого мгновения жизни, ибо непрожитая жизнь порождает печали. И знайте, что внутри, то и снаружи. Мрак мира — от мрака в сердце. Человек — это семя Солнца. Счастье — это восход Солнца. Богосозерцание — это растворение в свете. Просветление — это сияние тысячи солнц. Блаженны жаждущие света.

— Как обрести гармонию?
— Живите просто. Не приносите никому вреда. Не завидуйте. Пусть сомнения очищают, а не приносят бессилие. Посвятите жизнь прекрасному. Творите ради творчества, а не ради признания. Относитесь к ближним, как к откровениям. Преобразите прошлое, забыв его. Приносите в мир новое. Наполните тело любовью. Станьте энергией любви, ибо любовь все одухотворяет. Где любовь — там Бог.

Постигайте искусство счастья. Откройтесь миру и мир откроется вам. Отказавшись от противостояния, вы становитесь владыкой. И, посмотрев на всех с любовью, он добавил: — Но многое еще вам откроет Безмолвие… Только будьте Собой!

Живите в гармонии! Будьте собой!

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Камешки и гхи

Однажды к Будде пришёл юноша; он всё плакал, плакал и не мог успокоиться. Почитаемый в Мирах спросил его:

— Что с тобою, юноша?

— Господин, вчера умер мой старик-отец.

— Что поделаешь? Коль умер, так от оплакивания он не воскреснет.

— Да, я это понимаю, господин. Оплакиванием делу не поможешь. Но я пришёл к вам, господин, с особой просьбой: пожалуйста, сделайте что-нибудь для моего покойного отца!

— Да? А что же я могу сделать для твоего покойного отца?

— Господин, ну сделайте что-нибудь. Ведь вы так могущественны; конечно, вы можете. Смотрите: жрецы, отпускающие грехи, живущие милостыней, выполняют любые обряды в помощь усопшим. И как только на земле выполнен такой обряд, раскрываются врата царства небесного, и покойному дозволяется войти туда: ему дали пропуск. Вы, господин, так могущественны! Если вы выполните ритуал для моего отца, он не только получит пропуск, но ему будет даровано разрешение остаться там постоянно; он получит свободный доступ в небесный мир! Прошу вас, господин, сделайте же для него что-нибудь!

Бедный простак был настолько подавлен горем, что не слышал никаких разумных доводов. Будде пришлось воспользоваться другим способом, чтобы помочь ему понять. Итак, он сказал юноше:

— Ладно, ступай на базар и купи два глиняных горшка.

Молодой человек был радёхонек; он подумал, что Будда согласился провести обряд для его отца. Он бегом на рынок и вернулся с двумя горшками.

— Прекрасно, - сказал ему Будда, - один горшок наполни топлёным маслом.

Юноша так и сделал.

— А другой наполни галькой.

Тот выполнил и это.

— Теперь закрой их отверстия, запечатай накрепко!

Юноша послушался.

— Теперь опусти их в пруд.

Сказано-сделано: два горшка очутились под водой.

— Теперь принеси длинный шест, стукни по горшкам и разбей их! - сказал Будда.

Юноша обрадовался, думая, что Будда совершает какой-то особый обряд для его отца.

По древнеиндийскому обычаю, когда умирает мужчина, сын относит его мёртвое тело на площадку для сожжения, укладывает на погребальный костёр и поджигает дрова. Когда тело наполовину сгорает, сын берёт толстую палку и разбивает ею череп. Согласно древнему поверью, как только череп открывается в этом мире, так наверху тотчас же раскрываются врата Небесного царства. Так что теперь юноша подумал про себя: "Вчера тело отца было сожжено и стало золой; теперь Будда желает, чтобы я разбил эти горшки как символ".

Он был очень доволен этим ритуалом. Взяв палку, как велел Будда, он сильно стукнул по горшкам и разбил их. Масло из одного горшка сразу же всплыло и заколыхалось на поверхности, а галька высыпалась из другого горшка на дно.

Тогда Будда сказал:

— Ну вот, юноша, что мог, я сделал. Теперь зови своих жрецов и чудотворцев и проси их начать пёснопенья и моленья: "О галька, поднимись! О масло, опустись!" Посмотрим, что из этого выйдет!

— О господин, что за шутки! Так разве бывает? Галька тяжелее воды, она так и останется на дне. Она не может всплыть, господин, это закон природы. Масло легче воды - оно непременно останется на поверхности, оно не может потонуть, господин, это закон природы!

— Ты, юноша, так много знаешь о законах природы, но природного закона так и не понял: если твой отец всю жизнь совершал дела, тяжёлые, как галька, он непременно опустится на дно, и кто же сможет поднять его?

А если его поступки были лёгкими, как масло, он непременно поднимется вверх, и кто сможет стащить его вниз?

Чем раньше мы поймём этот закон природы и начнём жить в соответствии с ним, тем раньше выйдем из состояния своей печали.

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СИДДХИ И ИХ ДЕМОНСТРАЦИЯ.

... Здравствуйте, Вы позволите мне узнать своё будущее - спросил его я?
Да – ответил он – но не здесь, позвольте нам пройти в другую комнату...так началось наше знакомство с ПАТРА БАБОЙ.
В то время, силы тантрика Патра Бабы, были хорошо известны в кругах Тантры, и за их пределами. Те, кто принял Тантрический путь, думаю, понимают, о какой власти я говорю. Он был великим сиддхой в 4 направлениях Тантры. Он владел силой 28 титанов, и 14 асуров, приручил некоторых могущественных (почти неукротимых) гневных духов, и призраков, привлёк к себе 7 прекрасных апсар, и управлял шакти Якшини, был непревзойдённым мастером шат-кармы, и помимо прочего имел Бхайрава, и Махакали сиддхи. Все эти силы следовали за ним повсюду, куда бы он, не направлялся. Когда я увидел на нём, «Кал Бхайрав акшун малу» (специальные чётки на шее), я сразу всё понял, и попросил его рассказать об этих чётках.

Мы оба вошли в комнату, где небыло никого, кроме одного посетителя, в теле которого, за 15 минут до меня, Он установил Гаун Деви Шакти, которая способна менять форму, и содержание чего бы то нибыло.

Патра взял сигарету из его руки, и внезапно превратил её в Ганжу. Затем предложил её мне, но я попросил, чтобы он рассказал мне о моём будущем, поскольку он делал для всех, раскрывая им тайны о предстоящем будущем.

Он начал с моего прошлого, и дошёл до настоящего момента, указывая весьма точно, на большинство излагаемых вещей. Но затем он вдруг внезапно остановился. Я задал ему вопрос, почему он остановился, но он молчал и, казалось, немного смущался. Я спросил его ещё раз, но он продолжал по-прежнему молчать. Позже, когда я сказал ему, что я - ученик доктора Нарайяна Датт Шримали, Он внезапно заговорил, и сказал: теперь я всё понял.

Что именно – переспросил Я?… "Те, кто являются учениками Никхелешварананды, у Них нет будущего, Они создают будущее прямо на ходу. Только владелец Духовного Сиддхашрама - Шримали знает, каково их будущее. Я... который, за многие годы освоил множество методов предсказаний, впервые с таким столкнулся. Я даже задал вопрос самому Бхайраве, но Он мне не дал ответ, наконец, я спросил о Вашем будущем у Богини Махакали, но….. даже Она не дала мне ответ, и Я… был этим весьма смущён, но после этого, я всё же получил ответ от самого Парамахансы Шримали. Никому неизвестно, по какому критерию Он отбирает своих учеников…и для какой цели…Возможно, мне повезло бы, точно как Вам, если бы Он был моим Гуру, но мне не посчастливилось достичь его сердца.

Теперь мне было над чем думать. Той ночью я не смог уснуть, и всё время задавался вопросом о своём духовном состоянии, и статусе моих гурубхаев (собратьев), которые тоже были учениками Гурудева... Почему именно мы удостоились чести быть учениками Никхелешварананда джи?

Чуть позже, Патра выказал мне уважение, поскольку я был очень плохо знаком с Тантрой, и был полным нулём в сравнении с его сиддхами, но он, к моему удивлению пожелал учиться у меня!

Один год спустя, Он стал очень популярен в Ассаме, так как совершал там множество чудес открыто, и публично, и обрёл широкую популярность, и громадное богатство. Однако, он всё же делал что - то не так, кое-что, что, является вне правил Тантры.

В деревне неподалёку от Павагадх Шакти Питхы, Он использовал некоторую силу Тантры, и оживил четырёх умерших стариков, которые всё еще помнят этот инцидент.
Это не было свойственно для Тантры, в той манере, как он это делал. Однако он добыл себе известность, и большие деньги через эти чудеса.
Но однажды…произошло нечто…. Он внезапно мне позвонил, вызвал меня к себе. Его голос был очень взволнован.

При встрече, он рассказал мне, о том, что он потерял свои деньги, и активы, и о том, что их кто - то крадёт у него. Его жена находилась в глубокой депрессии, и на этой почве попала в лечебницу. Все его сиддхи исчезли. Но он знал о моих Божественных сиддхах Бхайрави. Таким образом, он интересовался своей проблемой, не зная, что ему сделать, и настаивал на том, что бы я обратился к своему Ишта Девате – Махакала-Бхайраве, и спросил у Него, о причинах этого инцидента.

Мы связались с помощью Манаса садханы с Господом Бхайравой, и Бхайрава дал свой лаконичный ответ. Патра в нетерпении спрашивал, ответило ли Божество на его вопрос, и почему всё это произошло? Махакала ответил, то чудо - «шавер» - связанное с воскрешением умерших стариков - дорогой Сын - это было всего лишь МОЁ ЧУДО, и после этих слов, Господь исчез...

Сегодня, никто точно не знает, почему произошло это событие с таким великим тантриком как Патра, но и я, и он - оба знали, что стало причиной. Сегодня никто не может сказать, где находится Патра, и жив ли он в настоящее время, или мёртв. Но одно можно сказать точно, сиддхи, и их демонстрация – вещи не совместимые.

Джай Гурудев!!!

Source: http://tantra.yoga27.org/index/siddkhi_i_ikh_demonstracija/0-72

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As a fighter in the martial arts, you must transform energy rather than suppress it. Suppressing energy is force against force. If you are the weaker force, you get destroyed -- one force completely dominates the other. Instead, the idea is to allow both to exist by transforming both into different states.

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Ramana Maharshi on Mantra Japa

Question : For controlling the mind, which of the two is better, performing japa of the ajapa [unspoken] mantra or of omkar [the sound of `om']?

Ramana Maharshi: What is your idea of unspoken and involuntary japa [ajapa]? Will it be ajapa if you go on repeating with the mouth `soham, soham’ [`I am he, I am he']? Ajapa really means to know that japa which goes on involuntarily without being uttered through the mouth. Without knowing this real meaning people think that it means repeating with the mouth the words `soham, soham’ hundreds of thousands of times, counting them on the fingers or on a string of beads.

Before beginning a japa breath control is prescribed. That means, first do pranayama [regulating of breath] and then begin repeating the mantra. Pranayama means first closing the mouth, doesn’t it? If, by stopping the breath, the five elements in the body are bound down and controlled, what remains is the real Self. That Self will by itself be repeating always `aham, aham’ [`I, I']. That is ajapa.

Knowing this, how could that which is repeated by mouth be ajapa? The vision of the real Self which performs japa of its own accord involuntarily and in a never-ending stream, like the flowing down continuously of oil, is ajapa, gayatri and everything. If you know who it is that is doing japa you will know what japa is. If you search and try to find out who it is that is doing japa, that japa itself becomes the Self.

Question : Is there no benefit at all in doing japa with the mouth?

Ramana Maharshi: Who said there is no benefit? Such japa will be the means for chitta suddhi [purifying the mind]. As the japa is done repeatedly the effort ripens and sooner or later leads to the right path. Good or bad, whatever is done never goes to waste. Only the differences and the merits and demerits of each will have to be told, looking to the stage of development of the person concerned.

Question : Is not mental japa better than oral japa?

Ramana Maharshi: Oral japa consists of sounds. The sounds arise from thoughts, for one must think before one expresses the thoughts in words. The thoughts form the mind. Therefore mental japa is better than oral japa.

Question : Should we not contemplate the japa and repeat it orally also?

Ramana Maharshi: When the japa becomes mental, where is the need for the sounds? Japa, becoming mental, becomes contemplation. Dhyana, contemplation and mental japa are the same. When thoughts cease to be promiscuous and one thought persists to the exclusion of all others, it is said to be contemplation. The object of japa or dhyana is the exclusion of several thoughts and confining oneself to one single thought. Then that thought too vanishes into its source – absolute consciousness. The mind engages in japa and then sinks into its own source.

Question : The mind is said to be from the brain.

Ramana Maharshi: Where is the brain? It is in the body. I say that the body itself is a projection of the mind. You speak of the brain when you think of the body. It is the mind which creates the body, the brain in it and also ascertains that the brain is its seat.

Question : Sri Bhagavan has said that the japa must be traced to its source. Is it not the mind that is meant?

Ramana Maharshi: All these are only the workings of the mind. Japa helps to fix the mind on a single thought. All other thoughts are first subordinated until they disappear. When it becomes mental it is called dhyana. Dhyana is your true nature. It is however called dhyana because it is made with effort. Effort is necessary so long as thoughts are promiscuous. Because you are with other thoughts, you call the continuity of a single thought meditation or dhyana. If that dhyana becomes effortless it will be found to be your real nature.

Question : People give some names to God and say that the name is sacred and that repetitions of the name bestow merit on the individual. Can it be true?

Ramana Maharshi: Why not? You bear a name to which you answer. But your body was not born with that name written on it, nor did it say to anyone that it bore such and such a name. And yet a name is given to you and you answer to that name, because you have identified yourself with the name. Therefore the name signified something and it is not a mere fiction. Similarly, God’s name is effective. Repetition of the name is remembrance of what it signifies. Hence its merit.

Question : While making japa for an hour or more I fall into a state like sleep. On waking up I recollect that my japa has been interrupted. So I try again.

Ramana Maharshi: `Like sleep’, that is right. It is the natural state. Because you are now associated with the ego, you consider that the natural state is something which interrupts your work. So you must have the experience repeated until you realize that it is your natural state. You will then find that japa is extraneous but still it will go on automatically. Your present doubt is due to that false identity, namely of identifying yourself with the mind that does the japa. Japa means clinging to one thought to the exclusion of all other thoughts. That is its purpose. It leads to dhyana which ends in Self-realization or jnana.

Question : How should I carry on japa?

Ramana Maharshi: One should not use the name of God mechanically and superficially without the feeling of devotion.

Question : So mechanical repetition is unproductive?

Ramana Maharshi: Acute diseases will not be cured merely by repeating the name of the medicine but only by drinking the medicine. Similarly, the bonds of birth and death will not cease merely by doing many repetitions of mahavakyas such as `I am Siva’. Instead of wandering about repeating `I am the supreme’, abide as the supreme yourself. The misery of birth and death will not cease by vocally repeating countless times `I am that’, but only by abiding as that.

Source: from David Godman Excellent Book “Be As You are”

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Bhagavan Sri Ramana Maharshi

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The Nature of Happiness

If a man thinks that his happiness is due to external causes and his possessions, it is reasonable to conclude that his happiness must increase with the increase of possessions and diminish in proportion to their diminution. Therefore if he is devoid of possessions, his happiness should be nil. What is the real experience of man? Does it conform to this view? In deep sleep the man is devoid of possessions, including his own body. Instead of being unhappy he is quite happy. Everyone desires to sleep soundly. The conclusion is that happiness is inherent in man and is not due to external causes. One must realise his Self in order to open the store of unalloyed happiness.

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Sathya Sai Baba

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There are two things you have to forget - the help you have rendered to others and the harm others have done to you.

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Shabkar Tsogdruk Rangdrol

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Man -
If you have any self-respect,
A heart in your chest,
Brains in your head, and
Some sympathy for yourself,
Regret your past actions and
Improve your whole behavior.
It's time! It's very late!

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Shabkar Tsogdruk Rangdrol

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Handsome body -- Like a rainbow in space.

Sweet Voice -- Like Brahma's song.

Vast Mind -- Like the wide expanse of sky: To the manifestation of the timeless teacher's (guru's) body, speech, and mind, I bow down.

Look with stainless wisdom-eyes on myriad beings, each one once our mother. Grant your blessing that, having swiftly realized the absolute body, I may manifest the true body of form.

I, the yogin Tsogdruk Rangdrol, will now sing some essential advice: Fortunate one's, who wish to achieve buddhahood in this very life, with this very body: Listen with respect.

The root of all that exists, Samsara and nirvana, is one's own mind. Primordially, mind is emptiness.

Merge then into the sky-like absolute expanse,
Empty, luminous, beyond clinging.

Outside, inside, eyes open or closed,
Day night; asleep, awake:
No difference

During practice, after practice,
Mind, appearances;
blend them.

Continuously, without wavering.
Merge completely with this vibrant, sky-like state.

Even if you died right now, you would have no regrets. Death is release into the luminosity of dharmakaya;
Out of the expanse of the absolute body, the body of form arises.

Although on this path, there can be no mistakes,
It is still wiser to avoid complacency.

Once you have achieved stability in meditation, do not remain satisfied with that alone.

If you persist, practicing the instructions to transmute the body of this life into a body of light, you will become like deathless Lotus Born One (the Primordial Buddha).

Therefore, fortunate heart-son, practice the development stage of the yidam deity. Then consider your body as the yidam, apparent, yet empty;

Consider the outer world as a Pure Land, a celestial palace, and ALL beings as gods and goddesses.

In the center (sushumna) of your divine body, visualize the three channels and the chakras, the Ah and the Hung [syllables].
Holding prana in the vase, practice the Tummo meditation [consisting of the synchronization of pranayama and visualization), the main practice of the completion stage.

Abandoning the nine actions of the three doors, utilizing the postures [asanas] and crucial points of the sense doors, the sense-fields, energy and awareness, meditate on the Dzogchen practice of Thoegal.

The distance covered by a great ship pulled on land by a hundred men for a hundred days, can be covered in just one day when it is put to sea.

In the same way. a single day of meditation performed with real stability of mind brings more progress than a hundred days practicing the development and completion stages before stability of mind has been reached.

If you persevere in practice, your skandhas will be freed in a body of rainbow light in this very lifetime, in this very body.

If you lack diligence, even though you do not achieve the rainbow body in this life, your death will occur without suffering and be accompanied by marvelous signs and [so-called] miracles.

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Adyashanti

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How You Treat Others

Spiritual people often want unconditional support and understanding from their friends, family, and mates, but all too often seem blind to their own shortcomings when it comes to the amount of unconditional support and understanding that they give to others. I have seen many spiritual people become obsessed with how unspiritual others are and assume an arrogant and superior attitude while completely missing the fact that they themselves are not nearly as spiritually enlightened as they would like to think they are.

Enlightenment can be measured by how compassionately and wisely you interact with others—with all others, not just those who support you in the way that you want. How you interact with those who do not support you shows how enlightened you really are.

As long as you perceive that anyone is holding you back, you have not taken full responsibility for your own liberation. Liberation means that you stand free of making demands on others and life to make you happy. When you discover yourself to be nothing but Freedom, you stop setting up conditions and requirements that need to be satisfied in order for you to be happy.

It is in the absolute surrender of all conditions and requirements that Liberation is discovered to be who and what you are. Then the love and wisdom that flows out of you has a liberating effect on others. The biggest challenge for most spiritual seekers is to surrender their self importance, and see the emptiness of their own personal story. It is your personal story that you need to awaken from in order to be free.

To give up being either ignorant or enlightened is the mark of liberation and allows you to treat others as your Self. What I am describing is the birth of true Love.

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Adyashanti

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When your image of the me takes a break, you’ll find all you are doing at that moment is just being open. You feel quite relieved that you are not trying to get to another moment or a better experience. You feel yourself just being in a very relaxed, easy sense of peace. You haven’t gained anything at all—you’re not smarter, you don’t necessarily know more than anyone else, and you haven’t suddenly become holy. If you are resting as your own true nature, then you feel that there is really nowhere else to go.

At that moment, you feel as if your path has ended. It can be hard to end it when so much is invested in your path, but if you really want to be free, you must want to know the truth more than anything else. And when you do, you find that the truth is so damn empty. There is so much nothing to it. There is so much nobody there, just a very vivid awakeness.

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Discerning Healthy Relationships

Q. "I feel the falling away of self happening very gradually, leaving me with an ever-increasing need for stillness, gentleness, and simpleness.

I live in a very negative, hectic, chaotic, and verbally violent environment, with a person who is in constant emotional pain. He yells a lot, and is almost always angry.

I feel like I’m suffocating, and I just want to leave, to walk out. I just want silence. I accept him for where he’s at. But my partner says that if I were truly feeling the falling away of self, that none of this negativity would bother me. Is this true?

When you transcend the ego, or when the self falls away, does this mean nothing bothers you anymore? Is the desire to be away from negative environments, an egoic desire?"

Adya. "Thank you for your question. Let me start by saying that your partner is wrong in assuming that if you were liberated you would feel fine in any situation. The more free you are, the more you can discern what are healthy and unhealthy conditions and relationships, and the more you feel free to take the appropriate action. Freedom is not stupid, nor is it a doormat for others’ dysfunction. It is the freedom to act as life dictates.

Please do not let anyone use these teachings to disempower or dehumanize you. They are meant to serve the liberation of all."

From: No Self Study Course - Q&A - 2013

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Adyashanti

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The problem is that most people are paying attention to objects, to what they perceive - rather than to the ultimate perceiver, the background. Either way, awareness is happening 100% of the time. The light is on brightly. It never goes off, but where is it looking?

The human condition is characterized by a complete fascination with objects, starting with this object that we interpret as 'me.' Me is only a thought. You are before this me thought.

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Advaita Bodha Deepika

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Like a man in delirium feeling himself lifted in air,
or a drunken man beside himself,
or a madman raving incoherently,
or a dreamer going on dream-journeys,
or a man possessed behaving in strange ways,
the witness though itself untainted and unchanged,
yet under the malicious influence of the phantom ego,
appears changed as "I".

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Sri Nisargadatta Maharaj

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Nisargadatta about Osho:

Rajneesh is not a small personality or small principal.

He is tremendous.
He is very big.
He is a great sage.

When you already have a guru, why do you visit other sages?

Since you already have a great sage as your guru, you should not sit here or come here.

I do not like those shiftings from gurus to gurus.

I do not like wanderers.

What is the difference between Maharaj and Rajneesh?

Once you remove the letters, the names, what is the difference?

You investigate that wanderer's, I, before you investigate others.

What is the product, after you remove its name?

What are you, without the name or the label?

Before you take up the assignment of inquiring about others, inquire about yourself first and see if you are real or unreal.

The letters "I Am" are written spontaneously with a certain ink.

What is that ink which was used to write that which you are?

In that ink with which the letters "I Am" were written, in that ink the title of Tej Sesh Bhagavan is confirmed by the Vedas.

Sesh means the leftover, the remains.

What is the leftover that means what you are?


~ From "Consciousness and the Absolute"
Chapter Sixty One. June Nine, 1981.

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THE LOOK OF PEACE

"As children our attitude to Bhagavan was perhaps slightly different from that of the adults. We of course knew that He was God and a wonderful person to be near - truly a magical feeling, but we accepted this quite naturally and without a feeling of awe. However sometimes even children can be awed:

One of these memories i have is rather strange because to this day i recall my amazement and yet nothing actually happened at all. A lady came to Tiruvannamalai from North India; in those days all 'foreigners' whether they were North Indians or Norwegians were sent to our home. I was about ten years old at the time and not an especially sensitive child but even i could not bear to stay in the room with her as she was so tense, nervous and unhappy that it made me most uneasy.
Her story was that she had married a man she loved very much although her parents had not approved as he was of a different caste - however they had overcome all the opposition and they went to the seaside somewhere for their honeymoon. They had a week of great happiness until one day he was killed by a shark right in front of her eyes. All this had happened about 2 years earlier and the distraught widow was traveling through India, going to various ashrams and seeing various holy men. She had a list of questions which she asked at each place - all more or less a demand why such a thing should happen if there was a God of Justice and so on. She was an unhappy and aggressively angry lady and my heart sank when my mother asked me to show her the way to the hall where Bhagavan sat.. I led in silence and she followed me, i showed her the hall and went off to play. A while later i realised it was lunch time and i went to collect her and bring her home - most reluctantly.

I will never, never forget the change that had come over her in just an hour or so. She was calm and relaxed and peaceful and happy! I was so awed and intrigued that i hung around anxiously waiting for my mother to ask her what Bhagavan had said to her. Whatever it was it must have been words of the greatest wisdom and power to have such an effect. Eventually my mother did ask and the lady answered that she had gone into the hall and sat down and Bhagavan had just looked at her - just looked -with such infinite compassion that she felt that her questions were of no importance any more. She sat there and felt the peace and no word was spoken ...." (Katya Osborne)

(from 'Moments Remembered, by V. Ganesan)

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The Dalai Lama shared:
"When I was about thirty-five years old, I was reflecting on the meaning of a passage by Tsongkhapa about how the “I” cannot be found either within or separate from the mind-body complex and how the “I” depends for its existence on conceptuality.
Here is the passage: ‘A coiled rope’s speckled color and coiled form are similar to those of a snake, and when the rope is perceived in a dim area, the thought arises, “This is a snake.” As for the rope, at that time when it is seen to be a snake, the collection and parts of the rope are not even in the slightest way a snake. Therefore, that snake is merely set up by conceptuality. In the same way, when the thought “I” arises in dependence upon mind and body, nothing within mind and body – neither the collection that is a continuum of earlier and later moments, nor the collection of the parts at one time, nor the separate parts, nor the continuum of any of the separate parts – is in even the slightest way the “I.”
Also there is not even the slightest something that is a different entity from mind and body that is apprehendable as the “I.” Consequently, the “I” is merely set up by conceptuality in dependence upon mind and body; it is not established by way of its own entity.’
Suddenly, it was as if lightning moved through my chest. I was so awestruck that, over the next few weeks, whenever I saw people, they seemed like a magician’s illusions in that they appeared to inherently exist but I knew that they actually did not.
This is when I began to understand that it is truly possible to stop the process of creating destructive emotions by no longer assenting to the way “I” and other phenomena appear to exist. Every morning I meditate on emptiness, and I recall that experience in order to bring it into the day’s activities. Just thinking or saying “I,” as in “I will do such-and-such,” will often trigger that feeling. But still I cannot claim full understanding of emptiness."

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Sri Nisargadatta Maharaj

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Question: At what point does one experience reality?
Nisargdatta Maharaj : Experience is of change, it comes and goes. Reality is not an event, it cannot be experienced. It is not perceivable in the same way as an event is perceivable. If you wait for an event to take place, for the coming of reality, you will wait for ever, for reality neither comes nor goes. It is to be perceived, not expected. It is not to be prepared for and anticipated. But the very longing and search for reality is the movement, operation, action of reality. All you can do is to grasp the central point, that reality is not an event and does not happen and whatever happens, whatever comes and goes, is not reality. See the event as event only, the transient as transient, experience as mere experience and you have done all you can. Then you are vulnerable to reality, no longer armoured against it, as you were when you gave reality to events and experiences. But as soon as there is some like or dislike, you have drawn a screen.

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Swami Vivekananda

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The moment I have realized God sitting in the temple of every human body, the moment I stand in reverence before every human being and see God in him - that moment I am free from bondage, everything that binds vanishes, and I am free.

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Sri Ramakrishna

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Swami Turiyananda was very frank and truthful. But his candour in pointing out a person's defects often proved painful. One day he came across this verse of the Bhagavata: "Realizing the universe as one in the aspect of Purusha and prakriti, never praise or blame the action of others". Then he read the commentary on that verse: "If accidentally the teeth bite the tongue, hurt and cut it, do people take a piece of stone and break the teeth? No, because the teeth belong to the same person to whom the tongue belongs. Since the one Lord who is in me also resides in others, it is improper to find fault with them." This teaching made a deep impression on Swami Turiyananda; thereafter, he became gentler in correcting those in his charge.

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Swami Ramdas

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Wherever you are, you must be able to tune yourself with God within.

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Papaji

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Sadhana is not for freedom but to remove your old habits. Freedom is standing in front of you, smiling at you, as you do your sadhana. Your old tendencies, which you grasp, are an imaginary wall. This wall is the thought "I am bound and suffering."

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Rumi

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There comes a time when nothing is meaningful
- except surrendering to Love

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Eckhart Tolle

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Give up defining yourself - to yourself or to others. You won't die. You will come to life. And don't be concerned with how others define you. When they define you, they are limiting themselves, so it's their problem. Whenever you interact with people, don't be there primarily as a function or a role, but as the field of conscious Presence. You can only lose something that you have, but you cannot lose something that you are.

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Dilgo Khyentse Rinpoche

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All phenomena are completely new and fresh, absolutely unique and entirely free from all concepts of past, present and future. They are experienced in timelessness.
The continual stream of new discovery, revelation and inspiration which arises at every moment is the manifestation of our clarity. We should learn to see everyday life as mandala - the luminous fringes of experience which radiate spontaneously from the empty nature of our being.

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Sri Dattatreya

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Twenty Four Gurus
From the Srimad Bhagavatam


Once King Yadu saw Lord Dattatreya (Avadhoot) in a forest and addressed him "Sir, you are indeed quite capable, energetic and wise. Such as you are, why do you live in the forest, free from all desires? Even though you have neither kith and kin nor even a family, how could you be so blissful and self-contented?"

The Avadhoot (one who has shaken off all worldly desires) replied, "My bliss and contentment are the fruits of self-realization. I have gained the necessary wisdom from the whole creation, through 24 Gurus. I shall elaborate the same for you".

Shri Dattatreya had twenty-four teachers from nature "many are my preceptors," he told King Yadu, "selected by my keen sense, from whom acquiring wisdom freely, I wander in the world…. The earth, air/breeze, sky, fire, the sun, pigeon, python, sea, moth, elephant, ant, fish, Pingala the courtesan, arrow-maker, infant/playful boy, the moon, honeybee, deer, bird of prey, maiden, serpent, spider, caterpillar and water are my twenty four preceptors.

1. Earth: All creatures, in accordance with their previous store of karma (action) assume different physical forms and live on earth. People plough, dig and tread the earth. They light fires on it. Still, the earth does not swerve from its course even by a hair’s breadth. On the other hand, it feeds and houses all creatures. Seeing this, I learned that the wise one should never swerve from his vow of patience, love and righteousness under any circumstances and one should dedicate his life for the welfare of living beings. The earth along with its mountains and rivers is my first guru.

2. Air: I observed that air is pure and odorless in itself. And it blows on both sweet and foul-smelling things without any discrimination or preference. Though it momentarily seems to take on the smell of its surroundings, in a short while, it reveals its pristine quality. From this I learned that a spiritual aspirant should live in the world, unaffected by the dualities of life like joy and sorrow and by the objects of the senses. He should keep his heart’s feeling and his speech unpolluted by vain objects. As I have learned all this by observing it, air is my second guru.

3. Sky: The soul is also like the sky, which is omnipresent. I have noticed that sometimes the sky (or space) gets thickly overcast, or filled with dust or smoke. At sunrise and during night, it apparently takes on different colors. But in fact, it ever retains its colorless self, and it is never touched or stained by any thing. From this I learned that a true sage should remain ever pure like the sky or space, untouched or unaffected by anything in the phenomenal universe in time, including his own physical processes. His inner being is totally free from emotional reaction to things and events even like the space. Thus I accepted the sky or space as my third guru.

4. Fire: My fourth teacher is the element of fire. Sometimes, it manifests itself as blazing flames; sometimes as smoldering embers, covered by ash. But it is always present in all objects as latent heat. The god of fire accepts the offering of everyone, irrespective of his moral worth and burns down his sins; and it still remains the ever-pure divinity as the fire-god; he is untainted by the sins of such devotees. So too, a sage of perfect realization should accept food of everyone, burn down his sins and bless the giver. Though fire has no specific form of its own, when it is associated with fuel that burns, it assumes such apparent forms. So too, the true Self, though formless in itself, appears in the forms of deities, human beings, animals and trees when it is associated with the respective physical structures. The source of all forms in the universe, as also their end, remains ever mysterious. All the things are manifest only in between their origin and their end. Their source and end is the true Self, which is eternal, unchanging, unmanifest and omnipresent. The nature of the element of fire is such. The manifest fire transforms the various things it consumes into the same ash. So too, the wisdom of self-realization rejects the manifest forms and properties of things as illusion and realizes their one original essence as itself. Thus the element of fire is my fourth guru.

5. Sun: My fifth guru is sun. Though the sun we see in our daily life is one, it appears as many when reflected by water in different vessels. Similarly, the one real Self manifests itself as many selves of living creatures when reflected by their physical structures. As Sun illuminates the many forms in nature to our visions, the sage too illuminates the true nature of all things to his devotees.

6. Pigeon: I have gained wisdom from a pigeon too. Once a pair of pigeons lived together on a tree. They bred their young and were bringing them up with deep affection and love. One day, a hunter caught the young fledglings in a snare. The ladybird, which returned from the forest with food for its young ones, saw their plight and, unable to leave them, she leapt in the snare to share their fate. Shortly after, the male pigeon turned up and, unable to bear the separation from its sweetheart, it too jumped in the snare and met its end. Reflecting on this, I realized how, even after being born as an intelligent human being, man is caught in the coils of possessiveness and brings about his own spiritual destruction. The self, which is originally free, when associated with the body sense, gets identified with it, and thus gets caught in the endless cycle of birth, death and misery. Thus the pigeon was my sixth guru.

7. Python: The python is a sluggard, unwilling to move out briskly for its prey. It lies in its lurch and devours whatever creature it comes across, be it sufficient to appease its hunger. From this I learnt that the man in search of wisdom should refrain from running after pleasures, and accept whatever he gets spontaneously with contentment. Like the python, he should shake off sleep and wakefulness and abide in a state of incessant meditation on the Self. Thus the python was my seventh teacher of wisdom.

8. Sea: Contemplating the marvelous nature of the ocean, I have gained much wisdom. Any number of overflowing rivers may join it, yet the sea maintains its level. Nor does its level fall even by a hair’s breadth in summer, when all the rivers dry up. So too, the joys of life do not elate the sage of wisdom, nor do its sorrows depress him. Just as the sea never crosses its threshold on the beach, the wise one never transgresses the highest standards of morality under the pull of passions. Like the sea, he is unconquerable and cannot be troubled by anything. Like the unfathomable ocean, his true nature and the depths of his wisdom cannot be easily comprehended by anyone. The ocean, which has taught me thus, is my eighth guru.

9. Moth: I often observed that the moth (or, more precisely, a grasshopper) is tempted by fire to jump in it and get burnt down. So too, the unthinking man is enticed by the illusory pleasures of the senses and thus gets caught in the ceaseless cycles of birth and death. On the other hand, the wise one, when he catches even a glimpse of the fire of wisdom, leaves everything aside, leaps in it and burns down the illusion of being a limited self. Thus the moth was my ninth guru.

10. Elephant: The elephant was my tenth guru. The human beings raise a stuffed cow-elephant in the forest. The wild tusker mistakes it for a mate, approaches it and then skillfully bound in fetters by the cunning human beings. So too, the unregenerate man is tempted by the opposite sex and gets bound by the fetters of infatuation. The seekers after liberation should learn to be free from lust. The elephant was thus one of my teachers.

11. Ant: The ant stores up lots of food materials which it neither eats nor gives away in charity to any other creature. In consequence, other more powerful creatures are tempted to plunder the ants. So too, the man who lays by treasures of merely material things becomes a victim of robbery and murder. But the ant has something positive to teach us, too. It is a tireless worker and is never discouraged by any number of obstacles and setbacks in its efforts to gather its treasure. So too, a seeker after wisdom should be tireless in his efforts for Self-Realization. This noble truth has the little ant taught me and became my eleventh guru.

12. Fish: The fish greedily swallows bait and is at once caught by the angle-hook. From this, I realized how man meets his destruction by his craving for delicious food. When the palate is conquered, all else is conquered. Besides, there is a positive feature in the fish. It never leaves its home, i.e. water. So too, man should never loose sight of his true Self, but should ever have his being in it. Thus the fish became my twelfth guru.

13. Pingala: The thirteenth guru that has awakened my spirit is a prostitute named Pingala. One day, she eagerly awaited a particular client in the hope that he would pay her amply. She waited and waited till late in the night. When he did not turn up, she was at last disillusioned and reflected thus: "Alas! How stupid I am! Neglecting the divine spirit within, who is of the nature of bliss eternal, I foolishly awaited a debauchee (sensualist) who inspires my lust and greed. Henceforth, I shall expend myself on the Self, unite with Him and win eternal joy. Through such repentance, she attained blessedness. Besides, reflecting on its obvious purport, I also realized that a spiritual aspirant should likewise reject the lure of lesser spiritual powers, which are mere by-products of sadhana (spiritual practice). I learned that the temptation to secure things from other’s hands are the seeds of misery; that renunciation of these is the sole means of realizing infinite joy.

14. Arrow-maker: Once I observed an arrow-maker who was totally absorbed in molding a sharp arrow. He grew so oblivious of all else that he did not even notice a royal pageant that passed by. This sight awakened me to the truth that such single-minded, all-absorbing contemplation of the Self spontaneously eliminates all temptation for the trivial interests of the world. It is the sole secret of success in spiritual discipline. Thus the arrow-maker is my fourteenth guru.

15. Playful Boy: Little boys and girls know neither honor nor dishonor. They do not nurse a grudge or a prejudice against anyone. They do not know what is their own, or what belongs to others. Their happiness springs from their own selves, their innate creativity and they do not need any external objects or conditions to be happy. I realized that the sage of perfect enlightenment is also such. A playful boy thus happened to be my fifteenth guru.

16. Moon: Of all things in nature, the moon is unique. It appears to wax and wane during the bright and dark fortnights. In fact, the lunar globe ever remains the same. In this, it is like the self of the man. While a man appears to pass through the stages of infancy, boyhood, youth, maturity and old age, his real self remains unchanged. All changes pertain only to body and not to the self. Again, the moon only reflects the light of the sun, but has no such of its own. So too, the soul or mind of man is only a reflection of the light of awareness of the real Self. Having taught this truth, the moon became my sixteenth guru.

17. Honeybee: Honeybee wanders from flower to flower and, without hurting them in the least, draws honey. So too, a spiritual seeker should study all the Holy Scriptures but retain in his heart, only that which is essential for his spiritual practice. Such is the teaching I imbibed from my seventeenth guru, the honeybee.

18. Deer: It is said that deers are very fond of music and that poachers employ it to lure them before hunting them. From this, I learned that passions and sensual desires will soon bog down a spiritual aspirant who has a weakness for merely secular music, till he ultimately loses whatever spiritual progress he has achieved earlier. The deer that taught me this truth is my eighteenth guru.

19. Bird of prey: A bird of prey is my nineteenth guru. One day, I saw one such carrying away a dead rat. Many other birds like crows and eagles attacked it, now kicking on its head and again pecking on its sides in their endeavor to knock off the prey. The poor bird was thus very much pestered. At last, it wisely let its prey fall and all the other birds rushed after it. Thus freeing itself from so much botheration, it sighed in relief. From this, I learned that a man who runs after worldly pleasures will soon come into clash with his fellow-beings who too run for the same, and has to face much strife and antagonism. If he learns to conquer his craving for worldly things, he can spare himself much unhappiness. I realized that this is the only way to the peace in the world.

20. Maiden: Once, I observed a family visit a maiden’s house, seeking her hand in marriage for their son. At that time, her mother was away from home. So the maiden herself had to entertain the guests with refreshments. She at once started pounding food-grains with a pestle. The bangles on her hand started knocking against each other, pounding sound. She was afraid that the guests might hear the sound and be unhappy for having caused her so much of trouble. As a Hindu maiden, she is not expected to remove all the bangles on her hand at any time. So she kept two on each hand and removed all the rest. Even then, they were knocking against each other and were making noise. So she kept only one bangle on each hand this time and she could finish her task in quiet. Reflecting on this, I realized that when a number of spiritual seekers live together, a lot of unwanted gossip ensues and no spiritual practice can be pursued with a single-minded effort. Only in solitude, a spiritual aspirant can carry his task. Knowing this truth, I henceforth resorted to solitude. Thus, a maiden happened to be my twentieth guru.

21. Serpent: I observed that a serpent never builds a dwelling for itself. When white ants have raised an anthill for themselves, the serpent eventually come to inhabit it. Similarly, worldly people have to endure many hardships in raising houses for themselves, while a recluse monk does no such thing. Worldly men raise the monasteries and the monk lives in them; or, he leaves in old dilapidated temples, or underneath shady trees. The serpent moults, leaving off its old skin. So too at the end of his life Yogi leaves his body deliberately and in full awareness of his own true self and is not frightened by the phenomenon of death. On the other hand, he casts off his old body as happily as he does his worn out clothes and dons new ones. Thus has my twenty first guru taught me.

22. Spider: The spider is my twenty second guru. It weaves its web from the thread in the form of a fluid. After sometime, it gathers up the web into itself. The supreme projects the whole creation out of itself and after sometime, withdraws it into itself at the time of dissolution. The individual soul too, bears the senses and the mind within itself and, at its birth as a human being or any other living creature, it projects them out as the sense organs, organs of action and the whole body. In accordance with its latent tendencies, the creature thus born, gathers up all the means and objects needed for its living. At the end of its life’s duration, the soul again withdraws the senses, mind and acquired tendencies at the hour of death. Thus have I learned from the spider.

23. Caterpillar: The caterpillar is also one of my teachers of wisdom. The wasp carries its caterpillar to a safe corner and closes it up in its nest and goes on buzzing about it. The young caterpillar is so frightened by the incessant buzzing, that it cannot think of anything else than the buzzing wasp. Through such unintermittent contemplation of its mother, the caterpillar too, soon grows up into a wasp! In a like fashion, a true disciple is so charmed and over-awed by the spiritual eminence of his own guru that he cannot think of any one other than him. Through such contemplation, he soon blossoms into a great spiritual master himself. The caterpillar is thus my twenty third Guru.

24. Water: Water is my twenty fourth Guru. It quenches the thirst of every creature, sustains innumerable trees and all creatures. While it thus serves all living beings, it is never proud of itself. On the other hand, it humbly seeks the lowliest of places. The sage too should likewise bestow health, peace and joy to every creature that resorts to him. Yet he should ever live as the humblest of God’s creation.

With such humility and devotion, I looked upon the whole of God’s creation as my teacher, gathered up wisdom and, through patient effort I realized my goal of spiritual enlightenment.

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