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General topics / Re: Buddhist Teachings and Practices
« Last post by atmavichar100 on August 11, 2019, 09:19:37 AM »
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General topics / Re: Buddhist Teachings and Practices
« Last post by atmavichar100 on August 10, 2019, 03:46:53 PM »


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General topics / Re: Buddhist Teachings and Practices
« Last post by atmavichar100 on August 10, 2019, 03:45:27 PM »
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The knower and the known are one. Simple people imagine they should see God as if he stood there and they here. God and I are one in Knowledge. The eye with which I see God is the same as that with which he sees me.
Meister Eckhart (The great German Theologian, Philosopher and Mystic)
...




Bhagwan Sri Ramana Maharshi: Grief exists only so long as one considers oneself to be of a definite form. If the form is transcended one will know that the one Self is eternal. There is no death nor birth. That which is born is only the body. The body is the creation of the ego. But the ego is not ordinarily perceived without the body. It is always identified with the body. It is the thought which matters. Let the sensible man consider if he knew his body in deep sleep. Why does he feel it in the waking state? But, although the body was not felt in sleep, did not the Self exist then? How was he in deep sleep? How is he when awake? What is the difference? Ego rises up and that is waking. Simultaneously thoughts arise. Let him find out to whom are the thoughts. Wherefrom do they arise? They must spring up from the conscious Self. Apprehending it even vaguely helps the extinction of the ego. Thereafter the realisation of the one Infinite Existence becomes possible. In that state there are no individuals other than the Eternal Existence. Hence there is no thought of death or wailing.
?If a man considers he is born he cannot avoid the fear of death. Let him find out if he has been born or if the Self has any birth. He will discover that the Self always exists, that the body which is born resolves itself into thought and that the emergence of thought is the root of all mischief. Find wherefrom thoughts emerge. Then you will abide in the ever-present inmost Self and be free from the idea of birth or the fear of death.?

A disciple asked how to do it.

Bhagwan Sri Ramana: The thoughts are only vasanas (predispositions), accumulated in innumerable births before. Their annihilation is the aim. The state free from vasanas (predispositions) is the primal state and eternal state of purity.

Devotee: It is not clear yet.

Bhagwan Sri Ramana: Everyone is aware of the eternal Self. He sees so many dying but still believes himself eternal. Because it is the Truth. Unwillingly the natural Truth asserts itself. The man is deluded by the intermingling of the conscious Self with the insentient body. This delusion must end.

Devotee: How will it end?

Bhagwan Sri Ramana: That which is born must end. The delusion is only concomitant with the ego. It rises up and sinks. But the Reality never rises nor sinks. It remains Eternal. The master who has realised says so; the disciple hears, thinks over the words and realises the Self. There are two ways of putting it. The ever-present Self needs no efforts to be realised, Realisation is already there. Illusion alone is to be removed. Some say the word from the mouth of the Master removes it instantaneously. Others say that meditation, etc., are necessary for realisation. Both are right; only the standpoints differ.
Talk--80
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"You are the Light of the light,"
He assured me with these words, dear friend,
As I gazed at him with purified intent.
Like the solitary moon
I too merged into vast emptiness.
Like a full moon, brimming and intoxicated
I emptied into a radiant, infinite sky.
The five elements receded under his intent Gaze....
Source: Mountain Path (Orig. Transgressing Boundaries, The advaitic Songs of Shenkottai Avudai Akkal Padal Tirattu)
...




Dr. Bernhard Bey, an American Chemist who had interested himself in Vedanta for the last twenty years, now in India, came on a visit to the Master. He asked: "How is abhyasa (spiritual practice) to be made? I am trying to find the Light." (He himself explained abhyasa as concentration = one-pointedness of mind.)

The Master asked, what was his abhyasa (practice) till now.

The visitor said he concentrated on the nasal base, but his mind wandered.

Bhagwan Sri Ramana: Is there a mind?

Another devotee gently put in: The mind is only a collection of thoughts.

Bhagwan Sri Ramana: To whom are the thoughts? If you try to locate the mind, the mind vanishes and the Self alone remains. Being alone, there can be no one-pointedness or otherwise.

Devotee: It is so difficult to understand this. If something concrete is said, it can be readily grasped. Japa (chanting), dhyana (meditation), etc., are more concrete.

Bhagwan Sri Ramana: 'Who am I?' is the best japa (incantation). What could be more concrete than the Self? It is within each one's experience every moment. Why should he try to catch anything outside, leaving out the Self? Let each one try to find out the known Self instead of searching for the unknown something beyond.

Devotee: Where shall I meditate on the Atman? I mean in which part of the body?

Bhagwan Sri Ramana: The Self should manifest itself. That is all that is wanted.

A devotee gently added: On the right of the chest, there is the Heart, the seat of the Atman. Another devotee: The illumination is in that Centre when the Self is realised.

Bhagwan Sri Ramana: Quite so.

Devotee: How to turn the mind away from the world?

Bhagwan Sri Ramana: Is there the world? I mean apart from the Self? Does the world say that it exists? It is you who say that there is a world. Find out the Self who says it.
Talk--81
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Bhagwan Sri Ramana Maharshi: Pure Consciousness wholly unrelated to the physical body and transcending the mind is a matter of direct experience. Sages know their bodiless, eternal Existence just as the layman knows his bodily existence. But the experience of Consciousness can be with bodily awareness as well as without it. In the bodiless experience of Pure Consciousness the Sage is beyond time and space, and no question about the position of the heart can then at all arise. Since, however, the physical body cannot subsist (with life) apart from Consciousness, bodily awareness has to be sustained by Pure Consciousness. The former, by its nature, is limited to and can never be co-extensive with the latter which is infinite and eternal. Body-consciousness is merely a monad-like, miniature reflection of the Pure Consciousness with which the Sage has realised his identity. For him, therefore, body-consciousness is only a reflected ray, as it were, of the Self-effulgent, Infinite Consciousness which is himself. It is in this sense alone that the Sage is aware of his bodily existence. Since, during the bodiless experience of the heart as Pure Consciousness, the Sage is not at all aware of the body, that absolute experience is localized by him within the limits of the physical body by a sort of feeling-recollection made while he is with bodily awareness.

Devotee: For men like me, who have neither the direct experience of the heart nor the consequent recollection, the matter seems to be somewhat difficult to grasp. About the position of the heart itself, perhaps, we must depend on some sort of guesswork.

Bhagwan Sri Ramana: If the determination of the position of the heart is to depend on guesswork even in the case of the layman, the question is surely not worth much consideration. No, it is not on guesswork that you have to depend, it is on an unerring intuition.

Devotee: For whom is the intuition?

Bhagwan Sri Ramana: For one and all.

Devotee: Does Sri Bhagavan credit me with an intuitive knowledge of the heart?

Bhagwan Sri Ramana: No, not of the heart, but of the position of the heart in relation to your identity.

Devotee: Sri Bhagavan says that I intuitively know the position of the heart in the physical body?

Bhagwan Sri Ramana: Why not ?

Devotee: (Pointing to himself) It is to me personally--that Sri Bhagavan is referring?

Bhagwan Sri Ramana: Yes. That is the intuition! How did you refer to yourself by gesture just now? Did you not put your finger on the right side of the chest? That is exactly the place of the heart-centre.

Devotee: So then, in the absence of direct knowledge of the heart-centre, I have to depend on this intuition?

Bhagwan Sri Ramana: What is wrong with it? When a schoolboy says 'It is I that did the sum correctly', or when he asks you, 'Shall I run and get the book for you', would he point out to the head that did the sum correctly, or to the legs that will carry him swiftly to get you the book? No, in both cases, his finger is pointed quite naturally towards the right side of the chest, thus giving innocent expression to the profound truth that the source of 'I'-ness in him is there. It is an unerring intuition that makes him refer to himself, to the heart which is the Self, in that way. The act is quite involuntary and universal, that is to say, it is the same in the case of every individual. What stronger proof than this do you require about the position of the heart-centre in the physical body?

Source: Maharshi's Gospel
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Sri Paul Brunton mused thus: The realization forces itself through my wonderment that all my questions are moves in an endless game, the play of thoughts which possess no limit to their extent; that somewhere within me there is a well of certitude which can provide me with all the waters of truth I require; and that it will be better to cease my questioning and attempt to realize the tremendous potencies of my own spiritual nature. So I remain silent and wait.

For almost half an hour the Maharishee's eyes continue to stare straight in front of him in a fixed, unmoving gaze. He appears to have forgotten me, but I am perfectly aware that the sublime realization which has suddenly fallen upon me is nothing else than a spreading ripple of telepathic radiation from this mysterious and imperturbable man.

Sri Brunton writes: On another visit he finds me in a pessimistic mood. He tells me of the glorious goal which waits for the man who takes to the way he has shown.

Sri Paul Brunton pleaded: "But, Maharishee, this path is full of difficulties and I am so conscious of my own weaknesses.?

Bhagwan Sri Ramana answers unmoved: "That is the surest way to handicap oneself, this burdening of one's mind with the fear of failure and the thought of one's failings."

Sri Brunton persists: "Yet if it is true ? "

Bhagwan Sri Ramana: " It is not true. The greatest error of a man is to think that he is weak by nature, evil by nature. Every man is divine and strong in his real nature. What are weak and evil are his habits, his desires and thoughts, but not himself."

Sri Brunton writes: His words come as an invigorating tonic. They refresh and inspire me. From another man's lips, from some lesser and feebler soul, I would refuse to accept them at such worth and would persist in refuting them. But an inward monitor assures me that the sage speaks out of the depths of a great and authentic spiritual experience, and not as some theorizing philosopher mounted on the thin stilts of speculation.

Another time, when we are discussing the West, I make the retort:

Sri Brunton: " It is easy for you to attain and keep spiritual serenity in this jungle retreat, where there is nothing to disturb or distract you."

Comes the calm rejoinder.

Bhagwan Sri Ramana: "When the goal is reached, when you know the Knower, there is no difference between living in a house in London and living in the solitude of a jungle."

Sri Brunton observed thus: And once I criticized the Indians for their neglect of material development.

Source: The Maharshi And His Message (Org. A Search In Secret India)
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"In the Heart of every living creature the self-shining real Self shines by its own light [of consciousness] as 'I'. Hence, everyone knows himself to be real. Who is there in the world of men who says, "I do not exist!"
V. 166, Sri Ramana Paravidyopanishad ( The Supreme Science as of the Self as Taught by Sri Ramana)


Thus it is made clear that the Self is self-revealed. This means that knowledge of the Self is by direct experience and not by inference. But many philosophers seem to be unaware of this.
...................................................................................................

The philosopher Descartes famously concluded in his "I think therefore I exist (I am)" statement that thought was a proof of being. Bhagwan Sri Ramana ridiculed this assertion in the following statement that was recorded by Sri Lakshmana Sarma

"The existence of their own Self is inferred by some from mental functioning, by the reasoning, 'I think, therefore I am'. These men are like those dull-witted ones who ignore the elephant when it goes past, and become convinced afterwards by looking at the footprints!"
V. 166, Sri Ramana Paravidyopanishad (The Supreme Science as of the Self as Taught by Sri Rama
...


Devotee: Why does not Sri Bhagavan direct us to practise concentration on some particular centre or chakra?

Bhagwan Sri Ramana Maharshi: Yoga sastras (scriptures) say that the sahasrara or the brain is the seat of the Self. Purushasukta declares that the heart is its seat. To enable the sadhaka to steer clear of possible doubt, I tell him to take up the 'thread' or the clue of 'I'-ness or 'I-am'-ness and follow it up its source. Because, firstly it is impossible for anybody to entertain any doubt about his 'I'-notion; secondly whatever be the sadhana (spiritual practice) adopted, the final goal is the realization of the source of 'I-am'-ness which is the primary datum of your experience.
If you, therefore, practise atma vichara (Self-enquiry) you will reach the heart which is the Self.
Source: Maharshi's Gospel
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Bhagwan Sri Ramana Maharshi:

"An examination of the ephemeral nature of external phenomena leads to vairagya (dispassion). Hence enquiry (vichara) is the first and foremost step to be taken. When vichara (Enquiry) continues automatically, it results in a contempt for wealth, fame, ease, pleasure, etc. The 'I' thought becomes clearer for inspection. The source of 'I' is the Heart - the final goal. If, however, the aspirant is not temperamentally suited to Vichara Marga (to the introspective analytical method or the path of Enquiry)), he must develop bhakti (devotion) to an ideal - may be God, Guru, humanity in general, ethical laws, or even the idea of beauty. When one of these takes possession of the individual, other attachments grow weaker, i.e., dispassion (vairagya) develops. Attachment for the ideal simultaneously grows and finally holds the field. Thus ekagrata (concentration) grows simultaneously and imperceptibly - with or without visions and direct aids."

"In the absence of enquiry and devotion, the natural sedative pranayama (breath regulation) may be tried. This is known as Yoga Marga (path of yoga). If life is imperilled the whole interest centres round the one point, the saving of life. If the breath is held the mind cannot afford to (and does not) jump at its pets - external objects. Thus there is rest for the mind so long as the breath is held. All attention being turned on breath or its regulation, other interests are lost. Again, passions are attended with irregular breathing, whereas calm and happiness are attended with slow and regular breathing. Paroxysm of joy is in fact as painful as one of pain, and both are accompanied by ruffled breaths. Real peace is happiness. Pleasures do not form happiness. The mind improves by practice and becomes finer just as the razor's edge is sharpened by stropping. The mind is then better able to tackle internal or external problems. If an aspirant be unsuited temperamentally for the first two methods and circumstantially (on account of age) for the third method, he must try the Karma Marga (path of action, i.e., doing good deeds, for example, social service). His nobler instincts become more evident and he derives impersonal pleasure. His smaller self is less assertive and has a chance of expanding its good side. The man becomes duly equipped for one of the three aforesaid paths. His intuition may also develop directly by this single method."
Talk--27
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General Discussion / Re: Swami Sivananda's Teachings and Quotes
« Last post by atmavichar100 on August 04, 2019, 11:40:59 PM »
Sun 4 August 2019 is a Friendship day and here sharing Swami Sivananda's message on who is a true friend .Recently entire India was shocked to hear the news of a Multi Millionaire Siddharth ( Founder Cafe Coffee Day ) committed suicide unable to repay his debts . He belonged to a wealthy family , his father in law was a famous politician at the Local and National level and he had powerful contacts and friends at all levels but none could come to his help and he ended up his life by jumping into the river .So let us remember this powerful message from Swami Sivananda

GAIN GOD'S FRIENDSHIP

No one is interested in you. Remember this point well. Don?t expect the world to rush to your rescue in every bad situation. It will just not happen. Be up and doing, with faith in God. If God supports you and all the world opposes you, you will still succeed. But if you lose God and gain all the world?s support, you will yet fail. Gain God?s friendship. It is the greatest wealth. Once you have that, peace of mind is yours. You now have everything. Fear has fled. Anxiety has disappeared.

See God in all. Feel unified in spirit with everyone and everything. You are not separate from the rest of creation. God is just another name for that mysterious life principle in you. Call it Life, call it Consciousness, call it Existence. This mysterious principle is all-pervading, eternal, one without cause and effect. Feel happy. Think, talk and walk in a manner befitting the grandeur of thy inner Being, the God within you. Shed all meanness, crookedness, cunningness, selfishness which are the hall-marks of a degraded man. Feel one with all in spirit. Your life will begin to move along right lines. Your spiritual evolution will be rapid. You will have all the peace of mind you want.

SWAMI SIVANANDA
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