Tag Archive: spirituality


  • What is the path of inquiry for understanding the nature of the mind?

That which rises as ‘I’ in this body is the mind. If one inquires as to where in the body the thought

‘I’ rises first, one would discover that it rises in the heart. That is the place of the mind’s origin.

Even if one thinks constantly ‘I’ ‘I’, one will be led to that place. Of all the thoughts that arise in

the mind, the ‘I’ thought is the first. It is only after the rise of this that the other thoughts arise. It is

after the appearance of the first personal pronoun that the second and third personal pronouns

appear; without the first personal pronoun there will not be the second and third.

  • How will the mind become quiescent?

By the inquiry ‘Who am I?’. The thought ‘who am I?’ will destroy all other thoughts, and like the

stick used for stirring the burning pyre, it will itself in the end get destroyed. Then, there will arise

Self-realization.

  • What is the means for constantly holding on to the thought ‘Who am I?’

When other thoughts arise, one should not pursue them, but should inquire: ‘To whom do they
arise?’ It does not matter how many thoughts arise. As each thought arises, one should inquire
with diligence, “To whom has this thought arisen?”. The answer that would emerge would be “To
me”. Thereupon if one inquires “Who am I?”, the mind will go back to its source; and the thought
that arose will become quiescent. With repeated practice in this manner, the mind will develop the
skill to stay in its source.

When the mind that is subtle goes out through the brain and the sense-

organs, the gross names and forms appear; when it stays in the heart, the names and forms disappear.  Not letting the mind go out, but retaining it in the Heart is what is called “inwardness” (antar- mukha). Letting the mind go out of the Heart is known as “externalisation” (bahir-mukha). Thus, when the mind stays in the Heart, the ‘I’ which is the source of all thoughts will go, and the Selfwhich ever exists will shine. Whatever one does, one should do without the egoity “I”. If one acts

in that way, all will appear as of the nature of Siva (God).
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  • Are there no other means for making the mind quiescent?
Other than inquiry, there are no adequate means. If through other means it is sought to control the
mind, the mind will appear to be controlled, but will again go forth. Through the control of breath
also, the mind will become quiescent; but it will be quiescent only so long as the breath remains
controlled, and when the breath resumes the mind also will again start moving and will wander as
impelled by residual impressions. The source is the same for both mind and breath. Thought, indeed,
is the nature of the mind. The thought “I” is the first thought of the mind; and that is egoity. It is from
that whence egoity originates that breath also originates. Therefore, when the mind becomes quiescent,
the breath is controlled, and when the breath is controlled the mind becomes quiescent. But in deep
sleep, although the mind becomes quiescent, the breath does not stop. This is because of the will of
God, so that the body may be preserved and other people may not be under the impression that it is
dead. In the state of waking and in samadhi, when the mind becomes quiescent the breath is controlled.
Breath is the gross form of mind. Till the time of death, the mind keeps breath in the body; and when
the body dies the mind takes the breath along with it. Therefore, the exercise of breath-control is only
an aid for rendering the mind quiescent (manonigraha); it will not destroy the mind (manonasa).
Like the practice of breath-control. meditation on the forms of God, repetition of mantras, restriction on food, etc., are but aids for rendering the mind quiescent.
Through meditation on the forms of God and through repetition of mantras, the mind becomes one-pointed. The mind will always be wandering. Just as when a chain is given to an elephant to hold in its trunk it will go along grasping the chain and nothing else, so also when the mind is occupied with a name or form it will grasp that alone. When the mind expands in the form of countless
thoughts, each thought becomes weak; but as thoughts get resolved the mind becomes one-pointed and strong; for such a mind Self-inquiry will become easy. Of all the restrictive rules, that relating to the taking of sattvic food in moderate quantities is the best; by observing this rule, the sattvic
quality of mind will increase, and that will be helpful to Self-inquiry.

 

 However bad other people may be, one should bear no hatred for them. Both desire and
hatred should be eschewed. All that one gives to others one gives to one’s self. If this truth is
understood who will not give to others? When one’s self arises all arises; when one’s self becomes
quiescent all becomes quiescent. To the extent we behave with humility, to that extent there will
result good. If the mind is rendered quiescent, one may live anywhere.
  •  What is the nature of the Self?
What exists in truth is the Self alone. The world, the individual soul, and God are appearances in
it. like silver in mother-of-pearl, these three appear at the same time, and disappear at the same
time. The Self is that where there is absolutely no “I” thought. That is called “Silence”. The Self
itself is the world; the Self itself is “I”; the Self itself is God; all is Siva, the Self.
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Is not everything the work of God?
Without desire, resolve, or effort, the sun rises; and in its mere presence, the sun-stone emits fire,
the lotus blooms, water evaporates; people perform their various functions and then rest. Just as in
the presence of the magnet the needle moves, it is by virtue of the mere presence of God that the
souls governed by the three (cosmic) functions or the fivefold divine activity perform their actions
and then rest, in accordance with their respective karmas. God has no resolve; no karma attaches
itself to Him. That is like worldly actions not affecting the sun, or like the merits and demerits of
the other four elements not affecting all pervading space.
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Of the devotees, who is the greatest?
He who gives himself up to the Self that is God is the most excellent devotee. Giving one’s self up to
God means remaining constantly in the Self without giving room for the rise of any thoughts other
than that of the Self. Whatever burdens are thrown on God, He bears them. Since the supreme power
of God makes all things move, why should we, without submitting ourselves to it, constantly worry
ourselves with thoughts as to what should be done and how, and what should not be done and how
not? We know that the train carries all loads, so after getting on it why should we carry our small
luggage on our head to our discomfort, instead of putting it down in the train and feeling at ease?

What is non-attachment?

As thoughts arise, destroying them utterly without any residue in the very place of their origin is

non-attachment. Just as the pearl-diver ties a stone to his waist, sinks to the bottom of the sea and

there takes the pearls, so each one of us should be endowed with non-attachment, dive within

oneself and obtain the Self-Pearl.

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Is it necessary for one who longs for release to inquire into the nature of categories (tattvas)?

Just as one who wants to throw away garbage has no need to analyse it and see what it is, so one

who wants to know the Self has no need to count the number of categories or inquire into their

characteristics; what he has to do is to reject altogether the categories that hide the Self. The

world should be considered like a dream.

Is there no difference between waking and dream?

Waking is long and a dream short; other than this there is no difference. Just as waking happenings

seem real while awake. so do those in a dream while dreaming. In dream the mind takes on

another body. In both waking and dream states thoughts. names and forms occur simultaneously.

Is it any use reading books for those who long for release?

All the texts say that in order to gain release one should render the mind quiescent; therefore their

conclusive teaching is that the mind should be rendered quiescent; once this has been understood

there is no need for endless reading. In order to quieten the mind one has only to inquire within

oneself what one’s Self is; how could this search be done in books? One should know one’s Self

with one’s own eye of wisdom. The Self is within the five sheaths; but books are outside them.

Since the Self has to be inquired into by discarding the five sheaths, it is futile to search for it in

books. There will come a time when one will have to forget all that one has learned.

ramana

What is happiness?

Happiness is the very nature of the Self; happiness and the Self are not different. There is no

happiness in any object of the world. We imagine through our ignorance that we derive happiness

from objects. When the mind goes out, it experiences misery. In truth, when its desires are fulfilled,

it returns to its own place and enjoys the happiness that is the Self. Similarly, in the states of sleep,samadhi and fainting, and when the object desired is obtained or the object disliked is removed,

the mind becomes inward-turned, and enjoys pure Self-Happiness. Thus the mind moves without

rest alternately going out of the Self and returning to it. Under the tree the shade is pleasant; out in

the open the heat is scorching. A person who has been going about in the sun feels cool when he

reaches the shade. Someone who keeps on going from the shade into the sun and then back into the

shade is a fool. A wise man stays permanently in the shade. Similarly, the mind of the one who

knows the truth does not leave Brahman. The mind of the ignorant, on the contrary, revolves in the

world, feeling miserable, and for a little time returns to Brahman to experience happiness. In fact,

what is called the world is only thought. When the world disappears, i.e. when there is no thought,

the mind experiences happiness; and when the world appears, it goes through misery.

What is wisdom-insight (jnana-drsti)?

Remaining quiet is what is called wisdom-insight. To remain quiet is to resolve the mind in the

Self. Telepathy, knowing past, present and future happenings and clairvoyance do not constitute

wisdom-insight.

What is the relation between desirelessness and wisdom?

Desirelessness is wisdom. The two are not different; they are the same. Desirelessness is refraining

from turning the mind towards any object. Wisdom means the appearance of no object. In other

words, not seeking what is other than the Self is detachment or desirelessness; not leaving the Self

is wisdom.

What is the difference between inquiry and meditation?

Inquiry consists in retaining the mind in the Self. Meditation consists in thinking that one’s self is

Brahman, existence-consciousness-bliss.

What is release?

Inquiring into the nature of one’s self that is in bondage, and realising one’s true nature is release

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http://www.hinduwebsite.com/divinelife/auro/mother_meditations.asp

http://www.awakening-intuition.com/sri-aurobindo-quotes.html

“The great are strongest when they stand alone,
A God-given might of being is their force.”
― Sri Aurobindo, Savitri
“Do not belong to the past dawns,but to the noons of future”
― Sri Aurobindo
“But few are those who tread the sunlit path;
Only the pure in soul can walk in light.”
― Sri Aurobindo, Savitri
“It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseeen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know, – and of that it knows only a few ill-lit corners, – is no more than a restricted and very inferior portion of the subliminal whole… to begin by opening up the lower subconscious, risking to raise up all that is foul or obscure in it, is to go out of one’s way to invite trouble.”
― Sri Aurobindo, Integral Yoga: Teaching and Method of Practice
“I swore that I would not suffer from the world’s grief and the world’s stupidity and cruelty and injustice and I made my heart as hard in endurance as the nether millstone and my mind as a polished surface of steel. I no longer suffered, but enjoyment had passed away from me.”
― Sri Aurobindo
“As in all infant sciences, the universal habit of the human mind – to take a partial or local truth, generalise it unduly and try to explain a whole field of nature in its narrow terms – runs riot here (in psychoanalysis). Moreover, the exaggeration of the importance of suppressed sexual complexes is a dangerous falsehood.”
― Sri Aurobindo, Integral Yoga: Teaching and Method of Practice
“By our stumbling the world is perfected”
― Sri Aurobindo
While doing work if the mind continues to be active let it be so, but there must be at the same time a capacity for silence.
― Sri Aurobindo
An aimless life is always a troubled life. Every individual should have an aim. But do not forget that the quality of your aim will depend the quality of your life. Your aim should be high and wide, generous and disinterested; this will make your life precious to yourself and to others. Whatever your ideal, it cannot be perfectly realized unless you have realized perfection in yourself.
― Sri Aurobindo
In order to see, you have to stop being in the middle of the picture
― Sri Aurobindo
All existence is a manifestation of God.
― Sri Aurobindo
The whole world yearns after freedom, yet each creature is in love with his chains; this is the first paradox and inextricable knot of our nature.
― Sri Aurobindo
The yoga we practice is not for ourselves alone, but for the Divine; its aim is to work out the will of the Divine in the world, to effect a spiritual transformation and to bring down a divine nature and a divine life into the mental, vital and physical nature and life of humanity. Its object is not personal Mukti, although Mukti is a necessary condition of the yoga, but the liberation and transformation of the human being. It is not personal Ananda, but the bringing down of the divine Ananda – Christ’s kingdom of heaven, our Satyayuga – upon the earth.
― Sri Aurobindo
A quiet mind does not mean that there will be no thoughts or mental movements at all, but that these will be on the surface, and you will feel your true being within, separate from them, observing but not carried away
― Sri Aurobindo
The practice of Yoga brings us face to face with the extraordinary complexity of our own being.
― Sri Aurobindo
The fly that touches honey cannot use it’s wings; so too the soul that clings to spiritual sweetness ruins it’s freedom and hinders contemplation.
― Sri Aurobindo
Everyone has in him something divine, something his own, a chance of perfection and strength in however small a sphere which God offers him to take or refuse. The task is to find it, develop it & use it. The chief aim of education should be to help the growing soul to draw out that in itself which is best and make it perfect for a noble use.
― Sri Aurobindo
Man is a transitional being. He is not final. The step from man to superman is the next approaching achievement in the earth evolution. It is inevitable because it is at once the intention of the inner spirit and the logic of nature’s process.
― Sri Aurobindo
We have to create strength where it did not exist before; we have to change our natures, and become new men with new hearts, to be born again … We need a nucleus of men in whom the Shakti is developed to its uttermost extent, in whom it fills every corner of the personality and overflows to fertilise the earth. These, having the fire of Bhawani in their hearts and brains, will go forth and carry the flame to every nook and cranny of our land.
― Sri Aurobindo
The supreme state of human love is…the unity of one soul in two bodies.
― Sri Aurobindo

 

LIKE a flame that burns in silence, like a perfume that rises straight upward without wavering, my love goes to Thee; and like the child who does not reason and has no care, I trust myself to Thee that Thy Will may be done, that Thy Light may manifest, Thy Peace radiate, Thy Love cover the world. When Thou willest I shall be in Thee, Thyself, and there shall be no more any distinction; I await that blessed hour without impatience of any kind, letting myself flow irresistibly toward it as a peaceful stream flows toward the boundless ocean.

Thy Peace is in me, and in that Peace I see Thee alone present in everything, with the calm of Eternity.

it is Thou who art the doer in each thing and each being, and he who is near enough to Thee to see Thee in all actions without exception, will know how to transform each act into a benediction.

How shall all these disappear? Slowly, as the result of countless small efforts and a vigilance not faltering even for a moment, or suddenly, through a great illumination of Thy All-Puissant Love? I know not, I do not even put to myself the question; I wait, keeping watch as best as I can, in the certitude that nothing exists save Thy Will, that Thou alone art the doer and I am the instrument; and when the instrument is ready for a completer manifestation, the manifestation will quite naturally take place.

Already there is heard from behind the veil the wordless symphony of gladness that reveals Thy sublime Presence.

1913 (translation by Sri Aurobindo)

Thy voice is heard as a melodious chant in the stillness of my heart, and is translated in my head by words which are inadequate and yet replete with Thee. And these words are addressed to the Earth and say to her: Poor sorrowful earth, remember that I am present in thee and lose not hope; each effort, each grief, each joy, each pang, each call of thy heart, each aspiration of thy soul, each renewal of thy seasons, all, all without exception, what seems to thee sorrowful and what seems to thee joyous, what seems to thee ugly and what seems to thee beautiful, all infallibly lead thee towards me, who am endless Peace, shadowless Light, perfect Harmony, Certitude, Rest and Supreme Blessedness.

Harken, O Earth, to the sublime voice that arises,

Harken and take new courage!

(translation by Sri Aurobindo) O LORD, Thou art my refuge and my blessing, my strength, my health, my hope, and my courage. Thou art supreme Peace, unalloyed Joy, perfect Serenity. My whole being prostrates before Thee in a gratitude beyond measure and a ceaseless worship; and that worship goes up from my heart and my mind towards Thee like the pure smoke of incense of the perfumes of India.

Let me be Thy herald among men, so that all who are ready may taste the beatitude that Thou grantest me in Thy infinite Mercy, and let Thy Peace reign upon earth.

March 13, 1913

(translation by Sri Aurobindo)

LET the pure perfume of sanctification burn always, rising higher and higher, and straighter and straighter, like the ceaseless prayer of the integral being, desiring to unite with Thee so as to manifest Thee.

June 27, 1913

THY voice is so modest, so impartial, so sublime in its patience and mercy that it does not make itself heard with any authority, any force of will but comes like a cool breeze, sweet and pure, like a crystalline murmur that brings a note of harmony to a discordant concert. Yet, for him who knows how to listen to the note, to breathe that breeze, it holds such treasures of beauty, such a fragrance of pure serenity and noble grandeur, that all foolish illusions vanish or are transformed into a joyful acceptance of the marvellous truth that has been glimpsed.

July 23, 1913

O LORD, inconceivable Splendour, may Thy Beauty spread through all the earth, may Thy Love be kindled in every heart and Thy Peace reign over all.

A deep and solemn chant, smiling and subtle, rises from my heart, and I do not know whether this chant goes from me to Thee or comes from Thee to me or whether Thou and I and the entire universe are this marvellous chant of which I have just become conscious….Surely there is no longer any Thou or I or any separate universe; only an immense harmony is there, sublime and infinite, which is all things and of which all things will one day grow aware. It is the harmony of boundless Love, Love victorious over all suffering and all obscurity.

By this law of Love, Thy law, I want to live more and more integrally; to it unreservedly I give myself.

And all my being exults in an inexpressible Peace.

August 2, 1913

THIS morning, as I was glancing over the month that is beginning and wondering how I could serve Thee better, I heard the small voice within like a murmur in the silence, and this is what it said to me: “See how very little all outer circumstances matter. Why strive and strain so to realise thy own conception of Truth? Be more supple, more trusting. The only duty is not to let oneself be troubled by anything. To torment oneself about doing the right thing causes as much harm as a bad will. Only in a calm as of deep waters can be found the possibility of True Service.”

And this reply was so luminous and pure, it carried within itself such a striking reality, that the state it described was communicated without any difficulty. It seemed to me I was floating in the calm of deep waters; I understood; I saw clearly what the best attitude would be; and now I have only to ask Thee, O Sublime Master, my Supreme Teacher, to give me the strength and clear-sightedness I need to remain constantly in this state.

“Do not torment thyself, child. Silence, peace, peace.”

Deliver those who are in this bondage, O Lord, even as those who are the slaves of passion. On the path that leads to Thee these obstacles are at once terrible and puerile – terrible for those who are yet under their sway, puerile for one who has passed beyond.

How shall I describe that utter relief, that delightful lightness which comes when one is free from all anxiety for oneself, for one’s life and health and satisfaction, and even one’s progress?

; .

October 7, 1913

Mother's house in Paris

A photo of the House in Rue du Val de Grace

All is Thine, O Lord, it is Thou who placest all things at our disposal; but how blind we are when we imagine that we can be owners of any one of these! I am a visitor here as elsewhere, as everywhere, Thy messenger and Thy servant upon earth, a stranger among men, and yet the very soul of their life, the love of their heart….

Secondly, the whole atmosphere of the house is charged with a religious solemnity; one immediately goes down into the depths; the meditations here are more in-gathered and serious; dispersion vanishes to give place to concentration; and I feel this concentration literally descending from my head and entering into my heart; and the heart seems to attain a depth more profound than the head. It is as though for three months I had been loving with my head and that now I were beginning to love with my heart; and this brings me an incomparable solemnity and sweetness of feeling.

A new door has opened in my being and an immensity has appeared before me.

I cross the threshold with devotion, feeling hardly worthy yet of entering upon this hidden
THE greatest enemy of a silent contemplation turned towards Thee is surely this constant subconscient registering of the multitude of phenomena with which we come into contact. So long as we are mentally active, our conscious thought veils for us this over activity of our subconscious receptivity; an entire part of our sensibility, and perhaps not the smallest, acts like a cine-camera without our knowledge and indeed to our detriment. It is only when we silence our active thought, which is relatively easy, that we see this multitude of little subconscious notions surging up from every side and often drowning us under their overwhelming flood. So it happens that, as soon as we attempt to enter the silence of deep contemplation, we are assailed by countless thoughts – if thoughts they could be called -which do not interest us in the least, do not represent for us any active desire, any conscious attachment, but only prove to us our inability to control what maybe described as the mechanical receptivity of our subconscient. A considerable labour is needed to silence all these useless noises, to stop this wearisome train of images and to purify one’s mind of these thousand little nothings, so obstructing and worthless. And it is so much time uselessly lost; it is a terrible wastage.

And the remedy? In an over-simple way, certain ascetic disciplines recommend solitude and inaction: sheltering one’s subconscient from all possible registration; that seem to me a childish remedy, for it leaves the ascetic at the mercy of the first surprise-attack; and if one day, confident of being perfectly master of himself, he wants to come back among his fellowmen in order to help them, his subconscient, so long deprived of its activity of reception, will surely indulge it more intensely than ever before, as soon as the least opportunity offers.

There is certainly another remedy. What is it? Undoubtedly, one must learn to control one’s conscious thought. There must be many ways of achieving this. Regular introspection in the Buddhist manner and a methodical analysis of one’s dreams – formed almost always from this subconscious registration – are part of the method to be found. But there is surely something more rapidly effective….

O Lord, Eternal Master, Thou shalt be the Teacher, the Inspirer; Thou wilt teach me what should be done, so that after an indispensable application of it to myself, I may make others also benefit from what Thou hast taught me.

A silent hymn of praise rises from my heart like the white smoke of incense of the perfumes of the East.

And in the serenity of a perfect surrender, I bow to Thee in the light of the rising day.

December 13, 1913

GIVE me Thy light, O Lord, grant that I do not fall into any error. Grant that the infinite reverence, the utter devotion, that intense and profound love I bring to Thee may be radiant, convincing, contagious, and be awakened in every heart.

O Lord, Eternal Master, Thou art my Light and my Peace; guide my steps, open my eyes, illumine my heart, and lead me on the paths

that go straight to Thee.

O Lord, Lord, grant that I may have no other will than Thine and that all my acts may be an expression of Thy divine law.

A great Light floods my whole being, and I am no longer conscious of anything but Thee….

Peace, peace, peace upon all earth.

December 16, 1913

PURE and disinterested love, Thy love in what we are able to perceive and manifest of it, is the sole key that can open all hearts that seek for Thee. Those who follow the path of the intellect may have a very high and true conception; they may have all the information about the true life, the life One with Thee, but they do not know it; they have no inner experience of that life and are ignorant of all contact with Thee. These men whose knowledge is intellectual and whose action is confined to a construction which they believe to be the best, are the most difficult of all to convert; it is harder to awaken the consciousness of the Divine in them than in any other person of goodwill. Love alone can work this miracle, for love opens all doors, penetrates every wall, clears every obstacle. And a little true love does more than the most beautiful speeches.

Lord, let this pure flower of love blossom in me, that it may give its fragrance to all those who come near us, and that this fragrance may sanctify them.

In this love lie peace and joy, the fount of all strength and all realisation. It is the infallible healer, the supreme consoler; it is the victor, the sovereign teacher.

O Lord, my sweet Master, Thou whom I adore in silence and to whom I have entirely consecrated myself, Thou who governest my life, kindle in my heart the flame of Thy pure love that it may burn like a glowing brazier, consuming all imperfections and transforming into a comforting warmth and radiating light the dead wood of egoism and the black coals of ignorance.

O Lord, I turn towards Thee with a devotion at once joyful and solemn and I implore Thee:

Let Thy love manifest,

Thy reign come.

May Thy peace govern the world.

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To sum it up …………..

Teachings Of Masters

    Purify your heart through selfless service,
    Be devoted to the Lord and obtain his grace,
    Through japa (repetition of God’s name), kirtan (chanting), prayer and self-surrender.
    Practise asanas (postures), pranayama (yoga breathing), etc.
    Abandon egoism, desire, anger and greed.
    Control all the senses.
    Cultivate discrimination and dispassion.
    Practise the four means.
    Hear the srutis (scriptures).
    Reflect and meditate ceaselessly.
    You will attain Self-realisation.
    – Swami Sivananda

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    The world of reality

    Does Mindfulness Stress You Out?

    Excerpts from     Does Mindfulness Stress You Out?.

    What Is Mindfulness?

    ………….“We are not trying to actively achieve a state of deep relaxation or any other state for that matter, while practicing mindfulness… But increasingly, by opening to an awareness of how things actually are in the present moment, we often taste very deep states of relaxation and well-being-of both body and mind.”

    Perhaps it’s helpful to list a few terms that point to the essence of mindfulness:

    • Awareness
    • Presence
    • “Being” rather than “doing”
    • Quieting the mind
    • Stillness
    • Attentiveness
    • Non-judgmental noticing

    Mindfulness is not a modern spiritual movement. It’s not a new-age fad. It’s simply you at your most natural state of being. It’s a practical everyday phenomenon that you’ve already experienced without even labeling it. Have you ever just stared into the flame of a flickering candle? Or the intricate petals of a flower? Have you watched the twitching nose of a sleeping puppy? That was mindfulness. It required nothing of you other than to be there.

    Then Why Does The Concept Stress Me Out?

    There’s a lot of pressure to be perfectionist in our pursuits. Perhaps you’ve read a book or watched the news and internalized someone else’s idea of what it means to be mindful. Maybe you tried it a few times and determined that your experience didn’t match up with their description of what it should feel like. So you got frustrated and you quit. “It’s too hard.” “I’m terrible at it.”

    I’m here to say that you’re not terrible at it. You don’t have to subscribe to a method, you don’t have to attend a retreat, you don’t have to spend any money, and you don’t have to expect a certain outcome. That statement will threaten a lot of people- the money makers, the retreat schedulers, the devout practitioners of a certain faith. Frankly, I don’t care. I’m not a shareholder.

    So How Should I Approach It?

    Like I mentioned earlier, try staring into a gently flickering flame. Pick a flower and explore its perfect imperfections. Engage your senses by smelling the flower, feeling its petals, noticing how your feet come into contact with the floor, the entire experience of just being in that moment.

    ………….Your mindfulness practice doesn’t have to be involved with right or wrong. It doesn’t have to feel a certain way or produce a certain result. Maybe it will have certain results – and you can simply notice those as they arise. In that moment.

    Discovering oneself

    ramana maharshi …….. his philosophy in 3 words – WHO AM I ………method of teaching – silence

    Zen Flash



     


    Wanting to reform the world without discovering one’s true self is like trying to cover the world with leather to avoid the pain of walking on stones and thorns. It is much simpler to wear shoes.

    ~ Ramana Maharshi

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    Buddhism

    http://www.clear-vision.org/schools/students/ages-12-14/four-noble-truths.aspx

    Part of the Enlightenment experience of the Buddha was the direct ‘Knowledge and Vision of Things as they Really Are’; he realised the Truth, or the Dharma.

    The Four Noble Truths Buddhism begins by addressing suffering because no-one can deny the existence of pain. Simply put, the Four Noble Truths are:

    1. Dukkha – PAIN – physical suffering, psychological pain and existential dissatisfaction.
    2. Samudaya – The ORIGIN of Pain, which is craving.
    3. Nirodha – The CESSATION of Pain, which is achieved by overcoming craving. The Third Noble Truth asserts that man can achieve Enlightenment through his own efforts.
    4. Magga – The WAY to the Cessation of Pain, which is the following of the Noble Eightfold Path.

    Other Buddhists might just say that cancer is one of the many difficult things we may have to face in life, which are hard to explain. What matters is how we respond to it.

    One person with cancer may be eaten up with bitterness: “Why me? It’s not fair” etc. This is the kind of suffering which comes with aversion – craving for things to be other than the way they are. This person now has two kinds of suffering. Another person with cancer could choose to see their illness as an opportunity for changing lifestyle, making the most of the time they have left, making sure their friendships are in good repair etc. Because they don’t resist the reality of their situation by craving for things to be different, they suffer less emotional and psychological pain.

    Of course, many people with any kind of suffering will experience a mixture of these two attitudes.

    …………………………….

     

    The Hindu : Arts / Magazine : Are we facing an evolutionary crisis?.

    It seems that the human race is beginning to lose its intellectual and emotional abilities.

    Albert Einstein, in Out of My Later Years, warned us not to trust our intellect because it had no conscience though it had muscles.

    But the suspicion that the attributes of mind — intellect, intelligence, wit, et al — are proving to be increasingly less dependable for the fundamental needs of life (peace, happiness and a certain stability of faith in the very purpose of life) has been felt for sometime now.

    Concrete cases were cited that could lead to the hypothesis that deep within man a hitherto ignored constituent of consciousness was demanding recognition and its suppression could lead to several problems, mental, emotional and physical. What had been for ages an experience only with Yogis and mystics, an aspect of consciousness that was its very basis and which sustained the whole structure of our being despite its other constituents like mind and emotions constantly fighting among themselves, was probably at last trying to assert itself, slowly but surely, in the life of a greater number of people.

    According to Sri Aurobindo, “At present mankind is undergoing an evolutionary crisis in which is concealed a choice of its destiny; for a stage has been reached in which the human mind has achieved in certain directions an enormous development while in others it stands arrested and bewildered and can no longer find its way.” Sri Aurobindo envisions a future when the mind could be transformed into a Supramental gnosis.

    Dr. Crabtree’s thesis leaves us with a choice between two attitudes: we resign to a future when technology would mould our fate, our mind growing cipher, or we cultivate a collective aspiration to release what remains involved in our consciousness. To a professor who was logically convinced of Sri Aurobindo’s vision but wondered if the ugly man of today could really grow into something beautiful, a rustic school teacher told, “If a wonder like the lotus could bloom out of mud with the Sun’s Grace, why cant out of our muddy mind bloom the Supramental with the Divine’s Grace? We may replace Divine’s Grace with Evolutionary thrust, if we please.

    E, MUSINGS

    IFM -Nov 25, 2012 –   excerpts from the speeches

    MOVING TOWARDS MATERIALISM-BASED SOCIETY WILL MAKE US EXTINCT

    • KEEPING A STRONGHOLD ON SPIRITUALITY IS THE ONLY WAY
    • IN THE WEST PRIESTS TRACE THEIR ANCESTRY TO KINGS  – IN INDIA KINGS USED TO TRACE THEIR ANCESTRY TO SEMI-NAKED SAGES ( does it mean real royalty is simplicity ????  )
    • desires accumulate – build up slowly and eliminate dharma from the mind
    • we are guided by what we see
    • deep study of upanishads and the gita – to live in the world of materialism
    • PERSONALITY UNFOLDING OR DEVELOPMENT CANNOT BE DONE UNLESS CONNECTED TO A HIGHER POTENTIAL – THE MONKS TODAY
    • shankar bhashyam
    • GANDHIJI ,RAMANA MAHRSHI , LB SHASTRI DID NOT PREACH DHARMA  THEY LIVED IT
    • RAMAKRISHNA PARAMHAMSA TREATED IRON , MONEY AND MUD EQUALLY
    • ACC TO UPANISHADS – UNLESS WE REDUCE / ELIMINATE DESIRES WE CANNOT LIVE A LIFE OF DHARMA
    • THERE HAS BEEN A TREMENDOUS INCREASE IN KAMAS – DESIRES NOW

    DHARMA – NOTHING BUT COMMON SENSE

    RKMATH

    EVENT –  RKMATH- 26 Apr 12 –  was asked to get INTD

     

    zen

    http://zen.thetao.info/do/index.htm   So the monk that was compassionate but never studied, was reborn into wealth without intelligence.  The monk that studied without practicing good works, had insight, but no means of survival.  It is through meditation and compassionate works that we can achieve enlightenment.

    http://www.aboutzen.info/read/taonzen.htm – ‘Taoist Emptiness’ is completely different to ‘Buddhism Emptiness’. The Emptiness in the Tao is about restraint, patience, frugality, simplicity, lack of worldly desire etc. These are all good things for Buddhists, but they have nothing whatever to do with Buddhist Emptiness, which is about the inaccuracy of our perceptions of relativity and the fictional objects that are created from that misunderstanding
    http://www.dailyzen.com/homey.asp –

    We loosely talk of Self-realization, for lack of a better term. But how can one real-ize or make real that which alone is real? All we need to do is to give up our habit of regarding as real that which is unreal. All religious practices are meant solely to help us do this. When we stop regarding the unreal as real, then reality alone will remain, and we will be that.

    – Ramana Marharshi (1879-1950)

    http://www.dailyzen.com/meditate.asp

    ramakrishnaprabha – Imagination Makes mountain out of molehills…  don’t let it take hold of you .……….applies   to me  .

    http://www.messagefrommasters.com/Shiva-Shakti/mountains_out_of_molehills.htm

    The real masters have been saying something else. They have been saying, ‘Please look what you are doing, what nonsense you are doing. First you create a problem, then you go in search of a solution. Just watch why you are creating the problem, just exactly in the beginning, when you are creating the problem, is the solution  —  don’t create it!’ But that won’t appeal to you because then you are suddenly thrown flat upon yourself. Nothing to do? No enlightenment? No satori? No samadhi? And you are deeply restless, empty, trying to stuff yourself with anything whatsoever. You don’t have any problems  —  only this much has to be understood. This very moment you can drop all problems

    because they are your creations. Have another look at your problems: the deeper you look, the smaller they will appear. Go on looking at them and by and by they will start disappearing. Go on gazing and suddenly you will find there is emptiness  —  a beautiful emptiness surrounds you. Nothing to do, nothing to be, because you are already that.

    Enlightenment is not something to be achieved, it is just to be lived. When I say that I achieved enlightenment, I simply mean that I decided to live it. Enough is enough! And since then I have lived it. It is a decision that now you are not interested in creating problems  —  that’s all. It is a decision that now you are finished with all this nonsense of creating problems and finding solutions.

    All this nonsense is a game you are playing with yourself: you yourself are hiding and you yourself are seeking, you are both the parties. And you know it! That’s why when I say it you smile, you laugh. I am not talking about anything ridiculous  —  you understand it. You are laughing at yourself. Just watch yourself laughing, just look at your own smile  —  you understand it. It has to be so because it is your own game: you are hiding and waiting for yourself to be able to seek and find yourself.

    And of course nobody wants small tensions, everybody wants big tensions. If your own problems are not enough, you start thinking about humanity and the world and the future… socialism, communism, and all that rubbish. You start thinking about it as if the whole world depends on your advice. Then you think, ‘What is going to happen in Israel? What is going to happen in Africa?’ And you go on advising, and you create problems. People become very excited, they cannot sleep because there is some war going on.

    They become very excited. Their own life is so ordinary that they will have to reach extraordinariness from some other source. The nation is in difficulty so they become identified with the nation. The culture is in difficulty, the society is in difficulty  —  now there are big problems and you become identified. You are a Hindu and the Hindu culture is in difficulty; you are a Christian and the church is in difficulty. The whole world is at stake. Now you become big through your problem.

    The ego needs some problems. If you understand this, in the very understanding the mountains become molehills again, and then the molehills also disappear. Suddenly there is emptiness, pure emptiness all around. This is what enlightenment is all about  —  a deep understanding that there is no problem.

    Then, with no problem to solve, what will you do? Immediately you start living. You will eat, you will sleep, you will love, you will have a chit-chat, you will sing, you will dance  —  what else is there to do? You have become a God, you have started living.

    If there is any God, one thing is certain: he will not have any problems. That much is certain. Then what is he doing with all his time? No problems, no psychiatrist to consult, no gurus to go and surrender to… what is God doing? What will he do? He must be getting crazy, whirling. No, he is living; his life is totally full with life. He is eating, sleeping, dancing, having a love affair  —  but without any problems.