Once Lord Rama asked Lord Hanumana the epitome of knowledge "Gyaaninanaagraganyam" Who
are You? " O my master As the Son of AnJani ( body Consious)
I am your Slave (Dvaita). As a Jiva I am A part of Yours (Ansa) (Vishishtadvaita)
and in the light of Knowledge I am what you are O my Lord (Advaita).
Thus it all depends
you stand. All Schools were started by avataras, nobody can be wrong
and other right. All schools of thought are beautiful flowers of the
garden of Vedanta.
Asato maa sad-gamaya;
tamaso maa jyotir-ga-maya;
mrtyor-maa amrutam gamaya.
Om Shaantih Shaantih Shaantih.
Lord Lead me from the unreal to the real.
Lead me from the darkness to light.
Lead me from death to immortality.
May there be peace, peace, and perfect peace.
a Sanskrit invocation from the Brihadaranyaka Upanishads 1.3.28).
Recall that Jesus, son
of Mary, said, "O Children
of Israel, I am GOD's messenger to you, Quran 61:6
“Behold, I send my messenger before
your face, who will prepare your way
before you” (Mark 1:2)
My God, my God why hast thou forsaken me?" Matt
is a qualified monism in which God alone exists but admits plurality.
By holding such beliefs, Vishisthadvaita is midway between Dvaita and Advaita.
"May knowledge transformed into intense
love directed to Sri Narayana (Vishnu), the highest Brahman, become mine,
the Being to
whom the creation,
preservation and dissolution of the Universe is mere play, whose main
resolve is to offer protection to all those who approach Him in all humility
and sincerity, and Who shines out like the beacon light out of the pages
of the Scripture (vedas)."
Jesus-They…asked, "Are you...the Son of God?" He
are right in saying i am"-Lk 22:70
Pure Advaita In the beginning was the Word, and the
Word was with God, and the Word was God: John 1:1
I and the Father are one."John
That they all may be one;
as thou, Father, art in me, and I in thee, that they also may be
one in us: . John,
"A PATH TO TRUTH"
you speak of a path to truth,
it implies that truth, this living reality, is not in the present, but somewhere
in the distance, somewhere in the future.
Now to me, truth is fulfillment, and to fulfillment there can be no path.
So it seems, to me at least,
that the first illusion in which you are caught is
this desire for assurance, this desire for certainty, this inquiry after
a path, a way,
a mode of living whereby you can attain
the desired goal, which is truth.
Your conviction that truth exists only in the
distant future implies imitation.
When you inquire what truth is,
you are really asking to be told the path which
leads to truth.
Then you want to know which system to
follow, which mode, which discipline,
to help you on the way to truth.
But to me there is no
path to truth;
truth is not to be understood through any system, through any path.
A path implies a goal, a static end, and therefore a conditioning of the mind
the heart by that end, which necessarily demands discipline, control, acquisitiveness.
This discipline, this control, becomes a
burden; it robs you of freedom and conditions your action in daily life.
Inquiry after truth implies a goal,
a static end, which you are seeking.
And that you are seeking a goal shows that
your mind is searching for assurance, certainty.
To attain this certainty, mind desires a path,
a system, a method which it can follow,
and this assurance you think to find by
conditioning mind and heart through self-discipline, self-control, suppression.
But truth is a reality
that cannot be understood by following any path.
Truth is not a conditioning, a shaping of the mind and heart,but a constant
a fulfillment in action.
That you inquire after truth implies that you
believe in a path to truth, and this is the first illusion in which you are
caught. J. Krishnamurti Adyar 5th Public Talk 2nd January, 1934
Just remain in the center,
Then forget that you are there
If God is omnipressent where is he not
God is truly infinite, then there is not the smallest place,
nor the shortest moment where God is absent. God, to be truly
infinite, must (by definition) be everywhere, all times,
with all life. There can be nothing that is not God, nothing
that is not made of God, because in the beginning there was
only God and nothing else - pure creativity. God already
filled all of existence. There couldn't have been any room
left over because if there was, then God wasn't infinite.
Thus, God only had Itself out of which to make everything
God created and thus, despite the illusion of separateness,
we can not actually be separate from God because there is
nowhere else to be separate from God..
That is a simple rule, and easy to
remember. When I, a thoughtful and unblessed Presbyterian, examine the
Koran, I know that beyond any question every Mohammedan is insane; not
in all things, but in religious matters. When a thoughtful and unblessed
Mohammedan examines the Westminster Catechism, he knows that beyond
any question I am spiritually insane. I cannot prove to him that he
is insane, because you never can prove anything to a lunatic--for that
is a part of his insanity and the evidence of it. He cannot prove to
me that I am insane, for my mind has the same defect that afflicts his.
All Democrats are insane, but not one of them knows it; none but the
Republicans and Mugwumps know it. All the Republicans are insane, but
only the Democrats and Mugwumps can perceive it. The rule is perfect:
in all matters of opinion our adversaries are insane. When I look around
me, I am often troubled to see how many people are mad. To mention only
The Atheist, The Theosophists, The Infidel,
The Swedenborgians, The Agnostic, The Shakers, The Baptist, The Millerites,
The Methodist, The Mormons, The Christian Scientist, The Laurence Oliphant
Harrisites, The Catholic, and the 115 Christian sects, the Presbyterian
excepted, The Grand Lama's people, The Monarchists, The Imperialists,
The 72 Mohammedan sects, The Democrats, The Republicans (but not the
Mugwumps), The Buddhist, The Blavatsky-Buddhist, The Mind-Curists, The
Faith-Curists, The Nationalist, The Mental Scientists, The Confucian,
The Spiritualist, The Allopaths, The 2000 East Indian sects, The Homeopaths,
The Electropaths, The Peculiar People, The----
But there's no end to the list; there
are millions of them! And all insane; each in his own way; insane as
to his pet fad or opinion, but otherwise sane and rational. This should
move us to be charitable towards one another's lunacies. I recognize
that in his special belief the Christian Scientist is insane, because
he does not believe as I do; but I hail him as my mate and fellow, because
I am as insane as he insane from his point of view, and his point of
view is as authoritative as mine and worth as much. That is to say,
worth a brass farthing. Upon a great religious or political question,
the opinion of the dullest head in the world is worth the same as the
opinion of the brightest head in the world--a brass farthing. How do
we arrive at this? It is simple. The affirmative opinion of a stupid
man is neutralized by the negative opinion of his stupid neighbor no
decision is reached; the affirmative opinion of the intellectual giant
Gladstone is neutralized by the negative opinion of the intellectual
giant Newman--no decision is reached. Opinions that prove nothing are,
of course, without value any but a dead person knows that much. This
obliges us to admit the truth of the unpalatable proposition just mentioned
above --that, in disputed matters political and religious, one man's
opinion is worth no more than his peer's, and hence it followers that
no man's opinion possesses any real value. It is a humbling thought,
but there is no way to get around it: all opinions upon these great
subjects are brass-farthing opinions.
It is a
mere plain, simple fact--as clear and as certain as that eight and
seven make fifteen. And by it we recognize
that we are all insane, as concerns those matters. If we were sane,
we should all see a political or religious doctrine alike; there
be no dispute: it would be a case of eight and seven--just as it is
in heaven, where all are sane and none insane. There there is but
religion, one belief; the harmony is perfect; there is never a discordant
"I maintain that
truth is a pathless land, and you cannot approach it by any path
whatsoever, by any religion, by any sect. That is my point of
view, and I adhere to that absolutely and unconditionally. Truth,
being limitless, unconditioned, unapproachable by any path whatsoever,
cannot be organized; nor should any organization be formed to
lead or to coerce people along any particular path. If you first
understand that, then you will see how impossible it is to organize
a belief. A belief is purely an individual matter, and you cannot
and must not organize it. If you do, it becomes dead, crystallized;
it becomes a creed, a sect, a religion, to be imposed on others "
J.Krishnamurti at the opening day of the annual Star Camp
at Ommen, Holland, on the 3rd August 1929, where he dissolved "The
Order of the Star in the East" that was founded by his foster
mother Annie Besant in 1911 ,then the President of Theosopy Society
What is a belief,
and why bother having any? After all, if nothing can be proven
as true, why would we believe in anything anyway?
What are beliefs?
Ia A belief an assumed
a belief ?.
DoWe create beliefs
to anchor our understanding of the world around us and thus,
once we have formed a belief, do we tend to persevere with
Are Your beliefs
fabricated by you as a result of inputs you have had throughout
your life? Are they a result of a combination of teaching
by others, experiences you have had and the process of figuring
out what works for you, both as an element in society and
as an individual. ?
When you were born,
you had no beliefs. As you grew, you learned things, and
formed beliefs.Have these beliefs molded into a wide variety
of things you now believe to be true?
So, what is a belief?
It is the building block we use to create our experience
of life itself. It is changeable through intention, and it
is the key to what kind of life we live.?
Funny thing about
beliefs. They are mostly habitual.
J. Krishnamurti has not received a Nobel Prize -- and he is one
of those rare human beings, those few of the buddhas, who are really
laying the foundation for world peace. And Mother Teresa has received
the Nobel Prize for world peace. Now, I don't understand what she
has done for world peace! George Gurdjieff didn't receive a Nobel
Prize, and he was working hard to transform the inner core of human
beings; Raman Maharshi didn't receive the Nobel Prize -- because
their work is invisible: their work is that of bringing more consciousness
to people. When you bring bread to people it is visible, when you
bring clothes to people it is visible, when you bring medicines
to people it is visible. When you bring God to people, it is absolutely
Believe nothing ! Belief
is a confession of ignorance ! Therefore do not even believe
what even I tell you ! All I can do is to teach you to enlighten
yourselves. Your first duty is to abolish your ignorance, and
only you yourselves can do this
is no greater mystery than this, that being the reality
yourself, you seek to gain reality.
• You think there is something binding your reality and that something
must be destroyed before the reality is freed. This is ridiculous.
• A day will dawn when you will laugh at all your efforts. What is there
to realize? The real is always as it is.
• You have realized the unreal, in other words, you regard the unreal as
that which is real. Give up this attitude and you will attain wisdom.
• There is nothing new nor anything you do not already have which needs
to be gained. The feeling that you have not yet realized is the sole obstruction
• In fact, you are already free. If it were not so, the realization would
be new. If it has not existed so far, it must take place hereafter. What comes
will also go, what can be gained can also be lost.
• If realization is not eternal it is not worth having. Therefore what
you seek is not that which must happen afresh. It is only that which is eternal,
but not now known due to obstruction.
• Remove the obstruction. That which is eternal is not known to be so because
of ignorance. Ignorance is the obstruction. Get over the ignorance and all
will be well.
• The ignorance is identical with the ‘I-thought’. Find its
source and it will vanish. Then the Self alone will shine as it always has,
in the stillness of being.
Sri Ramana Maharshi
the darkness of disillusion being dispelled, (Siva) Himself
becomes manifested. With a view to dispel the utter darkness,
the devotee should
produce fire, making vairagya the lower arani and knowledge the upper one;
and then Siva will exhibit to his view the hidden reality. Dwelling in the
as his own, very Self with His inherent bliss, He revives viveka hitherto overpowered
with delusion and oppressed by duality for want of proper enquiry into truth.
Thus Siva, showing Himself in all his bliss, restores to life the son of Mrikandu,
hitherto oppressed with the fear of Yama, the latter dragging him with the
bands of rope tied around his body. "Dakshinamurtry
Can Be a Light Unto Yourself...
be aware is to watch your bodily activity, the way you walk,
the way you sit, the movements
of your hands:
it is to hear the words you use, to observe all your thoughts, all your emotions,
all your reactions.
It includes awareness of the unconscious,
with its traditions,its instinctual knowledge,
and the immense sorrow it has accumulated not only personal sorrow, but the sorrow of man.
You have to be aware of all that; and you cannot be aware of it if you are
merely judging,evaluating, saying,
"This is good and that is bad, this I will keep
and that I will reject," all of which only makes the mind dull, insensitive.
awareness comes attention. Attention flows from awareness when
in that awareness there is no choice,
no personal choosing, no experiencing...
but merely observing. And, to observe, you must have in the mind a great deal
A mind that is caught in ambition, greed, envy, in the pursuit of pleasure
and self-fulfillment, with its inevitable sorrow, pain, despair, anguishsuch
a mind has no space in which to observe, to attend. It is crowded with its
own desires, going round and round in its own backwaters of reaction. You cannot
your mind is not highly sensitive, sharp, reasonable, logical, sane, healthy,
without the slightest shadow of neuroticism.
mind has to explore every corner of itself,
leaving no spot uncovered, because if there is
a single dark corner of one's mind which one
is afraid to explore, from that springs illusion...
is only in the state of attention that you can be a light unto
yourself, and then every action of your daily life springs
from that light every actionwhether you are doing
your job, cooking, going for a walk, mending clothes, or what
you will. This whole process is meditation...
Swaroop - Sampradaya (a sect) that follows the Advaita (the
doctrine of the identity of the human soul or the universe
and the divine essence) philosophy and the philosophy of
meditation, has come from the divine Preceptor Adinath Bhagwan
Shankar (Lord Shankar). It was when Lord Dattatreya, manifested
Himself in the form of Shree Swami Samarth in its sub-sect
called 'Saraswati', that the sub-sect came to be more popularly
known as Shree Datta Sampradaya "Shri
Dattatreya Stotra "
the scriptures are meant only to make a man retrace his
steps to his original source. He need not acquire anything
new. He only has to give up false ideas and useless accretions.
Instead of doing this, however, he tries to grasp something
strange and mysterious because he believes his happiness
lies elsewhere. That is the mistake.
O Rama, two aspects of the "heart" are spoken of here: one is acceptable
and the other is to be ignored. The heart that is part of this physical body
and is located in one part of the body may be ignored! The heart which is acceptable
is of the nature of pure consciousness. It is both inside and outside and it
is neither inside nor outside. This is the principal heart and in it is reflected
everything which is in the universe, and it is the treasure-house of all wealth.
Cosciousness alone is the heart of all beings, not the piece of flesh which people
call the heart!
our secret acts nourish the common good.
May we meet in peace and harmony.
May our resolve be strong and thoughtful.
May our talks lead to protection and peace.
Through our actions, may we invoke peace and honor the Truth that resides in
brahma, idam kshatram, ime lokah, ime devah, imani bhutani, idam
sarvam yad ayam atma.
Source of knowledge; this source of power; all these worlds;
all these gods; all these beings; -- All this is just the Self."
You must read the Brihadaranyaka Upanishad,
especially the Second and the Fourth Chapters where Yajnavalkya pours the highest
wisdom on Maitreyi and King Janaka, till they become stunned completely.
passions have governed my life: The longings for
love, the search for knowledge, And unbearable pity
for the suffering of [humankind]. Love brings ecstasy
and relieves loneliness. In the union of love I have
seen In a mystic miniature the prefiguring vision
Of the heavens that saints and poets have imagined.
passion I have sought knowledge. I have wished to understand
the hearts of [people]. I have wished to know why the
stars shine. Love and knowledge led upwards to the
pity brought me back to earth; Cries of pain reverberated
in my heart Of children in famine, of victims tortured
And of old people left helpless. I long to alleviate
the evil, but I cannot, And I too suffer.
This has been my life; I found it worth living.
is the act of showing reverence to a god, a spirit, or
another aspect of the divine through invocations, prayers,
songs, and rituals. An essential part of puja for the
Hindu devotee is making a spiritual connection with the
divine. Most often that contact is facilitated through
an object: an element of nature, a sculpture, a vessel,
a painting, or a print.
religion has helped mankind. Paganism increased in
man the light of beauty, the largeness and height of
life, his aim at a many-sided perfection; Christianity
some vision of divine love and charity; Buddhism has
shown him a noble way to be wiser, gentler, purer;
Islam how to be religiously faithful in action and
zealously devoted to God; Hinduism has opened to him
and profoundest spiritual possibilities. A great thing
would be done if these God-visions could embrace and
cast themselves into each other; but intellectual dogma
cult-egoism stand in the way."
notion (such as the teacher, the taught and the scripture) will
disappear, if anyone had imagined it. This notion (of the teacher
etc.,) is for the purpose of instruction. When (the Truth is)
realised, duality does not exist
Agitated by belief
So, your religion, your belief in God, is an escape from actuality,
and therefore it is no religion at all. The rich man who
accumulates money through cruelty, through dishonesty, through
cunning exploitation believes in God; and you also believe
in God, you also are cunning, cruel, suspicious, envious.
Is God to be found through dishonesty, through deceit, through
cunning tricks of the mind? Because you collect all the sacred
books and the various symbols of God, does that indicate
that you are a religious person?
So, religion is not escape
from the fact; religion is the understanding of the fact
of what you are in your everyday relationships; religion
is the manner of your speech, the way you talk, the way you
address your servants, the way you treat your wife, your
children, and neighbors. As long as you do not understand
your relationship with your neighbor, with society, with
your wife and children, there must be confusion; and whatever
it does, the mind that is confused will only create more
confusion, more problems and conflict. A mind that escapes
from the actual, from the facts of relationship, shall never
find God; a mind that is agitated by belief shall not know
truth. But the mind that understands its relationship with
property, with people, with ideas, the mind which no longer
struggles with the problems which
relationship creates, and for which the solution is not withdrawal
but the understanding of love-such a mind alone can understand
wise speak of the imperishable banyan tree (ashvattha), which
has its roots above and branches below. Its leaves are the Vedas
and he who knows this is the knower of the Vedas. Its branches
extend all about; nourished by the three attributes of nature
(luminescence, mobility and lethargy), the sensory objects are
its shoots and below, in the world of men, its secondary roots
stretch forth, binding them in karma. Its real form (rupa) is
not perceived here, nor its end nor beginning nor its foundation.
Let man first hew down this firm rooted banyan tree with the
strong weapon of detachment." (15.1-3)
of his students asked Buddha,
" Are you the messiah?"
"No", answered Buddha.
"Then are you a healer?"
"No", Buddha replied.
"Then are you a teacher?"
the student persisted.
"No, I am not a teacher."
"Then what are you?" asked the student, exasperated. "I am awake",
statement by John is profoundly mystical for it introduces
two concepts. Most Christians recognize the part where Christ
is introduced as being divine and as the Creator God. What
few recognize is that the very concept of a beginning is a
hint of a deep spiritual truth. What is commonly recognized
as reality had a beginning. The part of God that created had
a beginning. This beginning was the Word. The subtle truth
that this verse also reveals is that there is a beginningless
uncreated God. What we recognize as Christ is the personal
God that before the beginning was a meaningless concept. In
other words, before there was a creation, there was no Personal
God, only the Transcendent Uncreate Absolute was. This is a
profound truth that Buddha spoke of:
is, O monks, an unborn, unoriginated, uncreated, unformed.
Were there not, O monks, this unborn, unoriginated, uncreated,
unformed, there would be no escape from the world of the
born, originated, created, formed.
O monks, there is an unborn, unoriginated, uncreated, and unformed,
therefore there is an escape from the born, originated, created,
and the formed."
The Gospel of Buddha - Sermon at the bamboo grove at Rajagaha
religion preaches that the essence of all morality is to
do good to others. And why? Be unselfish. And why should
I? Some God has said it? He is not for me. Some texts have
declared it? Let them; that is nothing to me; let them
all tell it. And if they do, what is it to me? Each one
for himself, and somebody take the hinder-most-- that is
all the morality in the world at least with many. What
is the reason that I should be moral? You cannot explain
it except when you come to know the truth given in the
Gita: "He who sees everyone in himself, and himself
in everyone, thus seeing the same God living in all, he,
the sage, no more kills the Self by the self." Know
through Advaita that whosoever you hurt, you hurt yourself;
they are all you. Whether you know it or not, through all
hands you work, through all feet you move, you are the
king enjoying in the palace, you are the beggar leading
that miserable existence in the street; you are in the
ignorant as well as in the learned, you are in the man
who is weak, and you are in the strong; know this and be
sympathetic. And that is why we must not hurt others. That
is why I do not even care whether I have to starve, because
there will be millions of mouths eating at the same time,
and they are all mine. Therefore I should not care what
becomes of me and mine, for the whole universe is mine,
I am enjoying all the bliss at the same time; and who can
kill me or the universe? Herein is morality.
is some Absolute Entity, the eternal substratum of the consciousness...
By which this universe is pervaded, but which nothing pervades, which shining,
all this universe shines by Its reflection...
the innermost Self, the primeval Purusha, whose essence is the constant
realisation of infinite Bliss, which is ever the same..."
ask you to observe where the 'I' arises in your body, but it is not
really quite correct to say that the 'I' arises from and merges in
the chest at the right side. The Heart is another name for Reality
and this is neither inside nor outside the body. There can be no
in or out for it, since it alone is. I do not mean by 'heart' any
physiological organ or any plexus or nerves or anything like that;
but so long as a man identifies himself with the body or thinks he
is in the body, he is advised to see where in the body the 'I' -
thought arises and merges again
become free, your attention must be drawn to the "I am",
the witness. Of course, the knower and the known are one, not
two, but to break the spell of the known the knower must be
brought to the forefront. Neither is primary, both are reflections
in memory of the ineffable experience, ever new and ever now,
untranslatable, quicker than the mind. (424 "Maya"
What are we seeking?
What is it that most of us are seeking? What is it that each
one of us wants? Surely it is important to find out. Probably
most of us are seeking some kind of happiness, some kind
of peace; in a world that is ridden with turmoil, wars,
contention, strife, we want a refuge where the can be some
peace. I think that is what most of us want. So we pursue,
go from one leader to another, from one religious organization
to another, from one teacher to another.
Now, is it that we are seeking happiness or is it that
we are seeking gratification of some kind from which
we h ope to derive happiness? There is a difference between
happiness and gratification. Can you seek happiness?
Perhaps you can find gratification but surely you cannot
find happiness? Happiness is derivative: it is a by-product
of something else. So, before we give our minds and hearts
to something which demands a great deal of earnestness,
attention, thought, care, we must find out, must we not?,
what it is that we are seeking; whether it is happiness,
or gratification. I am afraid most of us are seeking
gratification. We want to be gratified, we want to find
a sense of fullness at the end of our search.
The search for God, for truth, the feeling of being completely good - not the
cultivation of goodness, of humility, but the seeking out of something beyond
the inventions and tricks of the mind, which means having a feeling for that
something, living in it, being it - that is true religion. But you can do that
only when you leave the pool you have dug for yourself and go out into the river
of life. Then life has an astonishing way of taking care of you, because there
is no taking care on your part. Life carries you where it will because you are
part of itself
J. Krishnamurti A long life: ninety years. His fame started
very early, at thirteen years old; so really he had a very
life of work and disappointments. Even the closest ones betrayed
him. His whole life seems to be just a series of betrayals,
and those who remained never managed to understand what he
was saying. They listened to him for half a century, but
still he could not cross their thick minds and reach to their
being. And every day... if you look at his life, in the beginning
he was very hopeful, very excited that man can be changed,
that a new man can arrive. But slowly, slowly that hope disappeared,
that excitement was no more there. And as he grew older,
he became sadder.
in whom reside all beings and who reside in all beings,
who is the giver of grace to all, the Supreme Soul
of the universe, the limitless being--I am That."
must I do for Enlightenment?"
"Because Enlightenment doesn't come from doing? It happens." "Then
can it never be attained?" "Oh yes it can."
"Through non doing."
"And what does one do to attain non doing?"
"What does one do to go to sleep or to wake up?
"When will the Kingdom come?"
It will never come
If you are expecting it.
Nobody will say
Look here or look there.
Yet the Kingdom of the Father
Is spread throughout the earth
And no man sees it.
That which is the hearing of the ear,
the thought of the mind, the voice of the speech,
the life of the breath, and the sight of the eye.
Passing beyond, the wise leaving this world become immortal.
The one who has not thought it out has the thought of
The one who has thought it out does not know it.
It is not understood by those who understand it;
it is understood by those who do not understand it.
He who knows does not speak.
He who speaks does not know.
The great sages, have revealed many Vedic literatures,
such as the Puranas. The Puranas are not imaginative; they
are actual histories, not only of this planet but of other
planets within the creation.
Srila Vyasadeva, due to his kindness and sympathy toward
the fallen souls, supplemented the Vedas with Puranas which
easily explain the Vedic truths, intended for different
types of people. “The Vedas and Puranas are one and
the same in purpose. They ascertain the Absolute Truth,
which is greater than everything else.
detachment likens the wisdom of uncertainty...
in the wisdom of uncertainty lies the freedom
from our past, from the known,
which is the prison of past conditioning.
in our willingness to step into the unknown,
the field of all possibilities,
we surrender ourselves to the creative mind
that orchestrates the dance of the universe.
the tenth chapter of the Gita God says:
the tribe called Vrishni, I am Krishna and amongst the five Pandava
brothers, I am Arjuna." (37)
the one narrating the Bhagavad Gita (Krishna), is also the one
listening to it, namely Arjuna
Shiva saved the entire human race and the universe from
swallowing poison. It is believed that the Gods and the demons were churning
Ocean (Sagarmanthan) to obtain amrit (nectar) to stay immortal. In the
they came across many unusual substances, including the deadly poison.
as they touched the poison, it exploded into poisonous fumes that threatened
destroy the entire universe. When the destruction of the universe seemed
inevitable, the Gods ran for assistance to Brahma and Vishnu, but neither
able to help. At last they ran to Lord Shiva, who swallowed the poison
spilling a single drop. That also explains why Lord Shiva's throat is blue
colour for which he is also called Neel Kanth (the one who has a blue throat)
Om Namaha Shivaya!
is a disease, and not an ordinary one either. Its not a
common cold. It is cancer- Cancer of the soul. Once a person
is lost in the jungle of philosophy he becomes more and more
entangled in words, concepts, abstractions and there is no end
Love says: 'I am everything.'
Wisdom says: 'I am nothing.' Between the two my life flows.
1:1 In the beginning was the Word, and the Word was with God,
and the Word was God; 2 this one was in the beginning with
God; 3 all things through him did happen, and without him happened
not even one thing that hath happened.
Isaiah, chapter 45
7: I form the light, and create darkness: I make peace, and create
evil: I the LORD do all these things.
The moment one gives close attention to anything, even a blade of grass,
it becomes a mysterious, awesome, indescribably magnificent world in
This is my simple religion. There is no need for temples; no need for complicated
philosophy. Our own brain, our own heart is our temple; the philosophy
HH THE DALAI LAMA
fervently hope that the bell that tolled this morning in honour
of this convention may be the death-knell of all fanaticism, of
all persecutions with the sword or with the pen, and of all uncharitable
feelings between persons wending their way to the same goal.”
said to them, "When you make the two into one,
and when you make the inner like the outer and the
outer like the inner, and the upper like the lower,
and when you make male and female into a single one,
so that the male will not be male nor the female
be female, when you make eyes in place of an eye,
a hand in place of a hand, a foot in place of a foot,
an image in place of an image, then you will enter
A bamboo: inside completely hollow.
When you rest, you just feel that you are like a bamboo: inside
completely hollow and empty. And in fact this is the case: your
body is just like a bamboo, and inside it is hollow. Your skin,
your bones, your blood, all are part of the bamboo, and inside
there is space, hollowness.
am he as you are he as you are me and we are all together.
minute I heard my first love story
I started looking for you,
not knowing how blind that was.
Lovers don't finally meet somewhere.
They're in each other all along.
human being is a part of a whole, called by us _universe_,
a part limited in time and space. He experiences himself,
his thoughts and feelings as something separated from
the rest... a kind of optical delusion of his consciousness.
This delusion is a kind of prison for us, restricting
us to our personal desires and to affection for a few
persons nearest to us. Our task must be to free ourselves
from this prison by widening our circle of compassion
to embrace all living creatures and the whole of nature
in its beauty." Einstein
Just as some of the world’s greatest "spiritual
teachers" have said
that Heaven cannot be accurately described in
words, the essence of Tantra cannot be captured
in either "oral
or written words". To
truly understand Tantra, it has to be experienced.
my heart longs day and night for the meeting with you -for the
meeting that is all-devouring death
Sweep me away like a storm; take everything i have;
break open my sleep and plunder my dreams. Rob me of my world
In that devastation, in the utter nakedness of spirit, let us become one in beauty
two bodies, naked and entwined,
leap over time, they are invulnerable,
nothing can touch them, they return to the source.
There is no you, no I, no tomorrow,
no yesterday, no names, the truth of two
in a single body, a single soul,
oh total being..."
sees the inaction in action, and action in inaction,
is wise indeed. Even when he is engaged in action he
remains poised in the tranquility of the Atman.”Bhagavad
"Do you hear the murmur of
the stream? There you may enter."
Now may every living thing,
young or old, weak or strong, living near or far, known
or unknown, living or departed or yet unborn, may every
living thing be full of bliss.
eye cannot see it; the mind cannot grasp it.
The deathless Self has neither caste nor race,
Neither eyes nor ears nor hands nor feet.
Sages say this Self is infinite in the great
And in the small, everlasting and changeless,
The source of life.
acceptance is total, it doesnt split you. All the
religions of the world, except tantra, have created split
personalities. All the religions of the world, except tantra,
have created schizophrenia. They split you. They make something
bad in you and something good. And they say the good has
to be achieved and the bad denied, the devil has to be
denied and god accepted. They create a split within you
and a fight. Then you are continuously feeling guilty,
because how can you destroy the part that is organically
one with you? You may call it bad, you may call it names;
that doesnt make any difference. How can you destroy
it? You never created it. You have simply found it given.
Anger is there, sex is there, greed is there you
have not created them; they are given facts of life, just
like your eyes and your hands. You can call them names,
you can call them ugly or beautiful or whatsoever you like,
but you cannot kill them.
can be killed out of existence, nothing can be destroyed.
Tantra says: You say yes. You
say yes to everything. You need not fight, you need
not even swim you simply float with the current.
The river is going by itself, on its own accord, everything
reaches to the ultimate ocean. You simply dont
create any disturbance, you dont push the river,
you simply go with it. That going with it,
floating with it, relaxing with it, is tantra.
constant utilization of thought to give continuity to your separate
self is 'you'. There is nothing there inside you other than that."
"In truth everything in life
is about that dance. When the rain goes onto the parched
earth, that's sex in a sense, that's creation, that's
merging. When the wind blows through trees, that's merging.
Everything in life is always dancing with the polarities,
with the interchangeable energies. And so expanding your
understanding of Tantra beyond the body can open up a
world where you're truly living in a very ecstatic state.
And then you just become a dancer in that dance. And
it doesn't even matter how it turns out, it's the joy
of dancing that allows your heart to celebrate every
the many earnest, and how earnest, people we may observe reading,
attending lectures, studying and practising disciplines, devoting
their energies to the attainment of a liberation which is by definition
unattainable, how many are not striving via the ego-concept which
is itself the only barrier between what they think they are and
that which they wish to become but always have been and always
two birds of golden plumage, inseparable companions,
the individual self and the immortal Self are perched
on the branches of the selfsame tree. The former tastes
of the sweet and bitter fruits of the tree; the latter,
tasting of neither, calmly observes.
individual self, deluded by forgetfulness of his identity
with the divine Self, bewildered by his ego, grieves
and is sad. But when he recognizes the worshipful Lord
as his own true Self, and beholds his glory, he grieves
say that I will depart tomorrow--even today I am still
deeply: every second I am arriving to be a bud on a Spring
to be a tiny bird, with still-fragile wings,
learning to sing in my new nest,
to be a caterpillar in the heart of a flower,
to be a jewel hiding itself in a stone.
still arrive, in order to laugh and to cry, to fear and to
The rhythm of my heart is the birth and death of all that is alive.
am a mayfly metamorphosing on the surface of the river.
And I am the bird that swoops down to swallow the mayfly.
am a frog swimming happily in the clear water of a pond.
And I am the grass-snake that silently feeds itself on the frog.
am the child in Uganda, all skin and bones, my legs as thin
as bamboo sticks.
And I am the arms merchant, selling deadly weapons to Uganda.
am the twelve-year-old girl, refugee on a small boat,
who throws herself into the ocean after being raped by a sea pirate.
And I am the pirate, my heart not yet capable of seeing and loving.
am a member of the politburo, with plenty of power in my
And I am the man who has to pay his "debt of blood" to my people
dying slowly in a forced-labor camp.
joy is like Spring, so warm it makes flowers bloom all over
My pain is like a river of tears, so vast it fills the four oceans.
call me by my true names,
so I can hear all my cries and laughter at once,
so I can see that my joy and my pain are one.
call me by my true names,
so I can wake up and the door of my heart could be left open,
the door of compassion.
~ Thich Nhat Hanh
The first peace,
which is the most important,
is that which comes from within the souls of people
when they realize that their relationship...
Their oneness with the universe and all its powers,
and when they realize that at the center of the universe,
dwells the Great Spirit,
and that this center
is really everywhere....
you find it hard to enter the Now directly, start by observing
the habitual tendency of your mind to want to escape from the Now.
You will observe that the future is usually imagined as either
better or worse than the present. If the imagined future is better,
it gives you hope or pleasurable anticipation. If it is worse,
it creates anxiety. Both are illusory."
you call yourself an Indian or a Muslim or a Christian
or a European, or
anything else, you are being violent. Do you see why it is violent? Because you
are separating yourself from the rest of mankind. When you separate yourself
by belief, by nationality, by tradition, it breeds violence. So a man who is
seeking to understand violence does not belong to any country, to any religion,
to any political party or partial system; he is concerned with the total
understanding of mankind.
— J. Krishnamurti, Freedom from the Known, pp. 51-52
" Truth is
a Pathless land." Man cannot come to it through any organization,
through any creed, through any dogma,
priest or ritual, not through any philosophic knowledge or psychological
technique. He has to find it
through the mirror of relationship, through the understanding
of the contents of his own mind, through
observation and not through intellectual analysis or introspective
Man has built in himself
images as a fence of security—religious, political, personal.
These manifest as symbols, ideas, beliefs.
The burden of these images dominates man’s thinking, his
relationships and his daily life. These images
are the causes of our problems for they divide man from man.
His perception of life is shaped by the
concepts already established in his mind. The content of his
consciousness is his entire existence.
content is common to all humanity. The individuality is the name,
the form and superficial culture he
acquires from tradition and environment. The uniqueness of man
does not lie in the superficial but in
complete freedom from the content of his consciousness, which
is common to all mankind.
So he is not an
Freedom is not a reaction: freedom is not choice. It is man’s
pretence that because he has choice he is
free. Freedom is pure observation without direction, without
fear of punishment and reward. Freedom is
without motive; freedom is not at the end of the evolution of
man but lies in the first step of his existence.
In observation one begins to discover the lack of freedom. Freedom
is found in the choiceless awareness
of our daily existence and activity.
Thought is time. Thought is born of experience and knowledge
which are inseparable from time and the
past. Time is the psychological enemy of man. Our action is based
on knowledge and therefore time, so
man is always a slave to the past. Thought is ever-limited and
so we live in constant conflict and struggle.
There is no psychological evolution.
When man becomes aware of the movement of his own thoughts he
will see the division between the
thinker and the thought, the observer and the observed, the experiencer
and the experience. He will
discover that this division is an illusion. Then only is there
pure observation which is insight without any
shadow of the past or of time. This timeless insight brings about
a deep radical mutation in the mind.
Total negation is the essence of the positive. When there is
negation of all those things that thought has
brought about psychologically, only then is there love, which
is compassion and intelligence.
I open my eyes to the outer world, I feel myself as a drop in
but when I close my eyes and look within, I see the whole universe
as a bubble raised in the ocean of my heart."
- from the "Divine Symphony" by Inayat Khan