Author Topic: Free Will - John Grimes - Mountain Path, Oct. - Dec. 2008.  (Read 38646 times)

Nagaraj

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Re: Free Will - John Grimes - Mountain Path, Oct. - Dec. 2008.
« Reply #105 on: January 26, 2016, 10:14:00 AM »
Dear friends,

I would like to lay excerpts from the leactures of Swami Rama Tirtha as below:

The Vedas say, " Shreya is different and ?Preya' is different,? i.e., duty demands something but your selfish interest pulls you in a different direction. Shreya tells you to give and renounce. But your selfish interest tempts you to take and to accept. as "This is our right. This is due to us. This is reasonable and just for us.This is generally known as ?Preya?

It is common and easy to assert your ?right?. But it is difficult and also distasteful for a man to stick to his ?duty.? If we go deep, we find that ?duty? and ?right? have the same relation which a seed of a tree has with its fruits. It is really very surprising that every body wants to enjoy the fruits, but nobody is prepared to take the trouble of sowing the seed, nourishing it and taking its care, till it grows into a tree. The fact is, when we go on performing our duty, the rights accrue to us automatically. On the other hand, if we only care for our rights, without doing our duty properly, we shall be only disappointed. The Law of Nature is like that.

There are four kinds of duty. The first is duty towards God, the second is the towards humanity, the third is towards your own country and the fourth is towards your own Self, All these duties ultimately merge into one duty. What is it? it is your duty towards your Real Self. If it is properly taken care of, the rest of the three duties are automatically performed.

it is said that there are three types of kindness-kindness of God, kindness of the preceptor or the guide and kindness of one?s Real Self. It means God's grace, attention of the guru or the guide and the determination of one's own Self. God's grace is showered on one in whom the preceptor takes interest and the preceptor gets interested in the man who is determined to help himself.

Take for example, a school boy. If he does not study well, or does not care to help himself, his teacher will not come forward to help him further. The teachers are pleased only with good students, and that they willingly pay special attention towards brilliant students. Ultimately, those who are favoured by the teacher, get the grace of God automatically. The whole thing boils down to the conclusion that self-help is the foremost duty of a man. Without self-help, neither the preceptor nor God will be prepared to help us. There is a well known saying that ?God helps those who help themselves?.
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Free Will - John Grimes - Mountain Path, Oct. - Dec. 2008.
« Reply #106 on: January 26, 2016, 10:55:49 AM »
Now the other side of the topic i lay below excerpts from the lectures of Swami Rama Tirtha.

it can be easily proved that how a man, while doing his duty for himself, can fulfil his duty towards God. There is a story in Muslim mythology. There was a seeker after "Truth". He was wandering in his love for God, from place to place, in search of a learned man who might satisfy his thirst for knowledge of God. During his wanderings, he reached a jungle, and in disappointment, resolved not to eat or drink anything and even to give up his life it his doubts were not clarified.

A poet says 1-?

"if there is any effect in my love, my Beloved must be attracted towards me. i do not mind if, for the present, He is indifferent to me. ?

Another poet says :?

"Why do you unnecessarily run after God ? if He is God, He must come to you of His own free will.?



According to an lndian poet :?

"l am sitting at Thy doors with a resolve not to leave till | meat Thee or i must die."

During those days there was a man named Juned, who was famous for his religious studies. That day, Hazrat Juned was going to the river Dajla to make his horse drink water. But the horse was not advancing towards Dajla, inspite of his efforts. Seeing this, he thought, there must be some good in it and allowed the horse to go his way, saying, ?Go, wherever you like. All around is the country of my God. There is no foreign land for me.? The horse ran of its own accord and reached that particular spot in the jungle, where that seeker after Truth was lying hungry and thirsty in search of Knowledge of God. Hazrat Juned alighted from the horse and enquired of the man the reason for his sitting all alone in the jungle. And, in a short time. the seeker was fully satisfied by the learned discourses with Juned. When Juned was leaving, he said to the man, ?if you ever have any such doubts again, you can come to Baghdad. i live there. My name is Juned. Any man will direct you to my house." The man replied, ?Did i go to call you this time? Now l have discovered the secret. l will not go anywhere now. in future. if i need the help of any one, you or somebody else will perforce come to me to remove my doubts."
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Ravi.N

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Re: Free Will - John Grimes - Mountain Path, Oct. - Dec. 2008.
« Reply #107 on: January 26, 2016, 02:15:41 PM »
Nagaraj,
Thanks for those excerpts from Swami Ramatirtha.Master TGN often used to refer to his teachings,especially his parables in the course of his talks.
Namaskar.

Ravi.N

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Re: Free Will - John Grimes - Mountain Path, Oct. - Dec. 2008.
« Reply #108 on: January 26, 2016, 03:32:41 PM »
Friends,
........continuing from where I left off regarding the mapping of the 'wish list'.
Anyone can have a wish list that describes his needs,desires,ambitions.... and the corresponding  'world' he lives in.

Who then is a spiritual aspirant?What is the spiritual perspective?What is the way of Sreyas as opposed to preyas?

Does it mean that all items except items no.1 & 6 have to be given up?They should not have been  there in the First place?The very list should have:
Quote
1.Things to do with bare physical needs (just food & water)

6.The quest for Truth -something ineffable and lasting;the thirst for completeness.

Barring a select few of ascetic temperament,a vast majority of people/aspirants will have other items as well featured in their list.Are they barred from walking the path of Sreyas?

We shall go into this aspect slowly and deliberately.

Now back to our wish list -it is everyone's everyday experience that coexisting with our needs,desires,etc are 'Price tags'- the Price that one has to pay and the associated matrix of Responsibilities that it entails and the laws that govern the outcome.
Ex:If a man is eager to have a 'wife',he has to be committed to that relationship and all the responsibilities that it entails and the nature of the commitment is  long term.
Ex:If a man wants a job and earn an income,he has to be prepared to discharge the work/responsibilities that it entails.

So along with the wish list,one needs to clearly take into account the 'price' one has to pay-and draw the Scope and Boundary of 'World'.This is the playing field for oneself.

In doing this,we rationalize our desires-thus far and no further.Why is this important?
It is just this-that as long as there are unfulfilled desires,one cannot be peaceful.There will not be fulfillment.
In other words,to take care to discharge the responsibilities that any activity entails and to give it due importance in the act of fulfilling any need or desire -this is what may be called 'Right Living'.
This is the Dharma aspect and the entire edifice of life and its activities ought to be shaped on this  foundation.
Thus Dharma-Artha-Kama -Moksha in that order not as distinct stages but as overlapping stages becomes a sound framework for a purposeful living.

continued.....

Nagaraj

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Re: Free Will - John Grimes - Mountain Path, Oct. - Dec. 2008.
« Reply #109 on: January 26, 2016, 08:02:48 PM »
Dear Sri Ravi, yes, i agree with you very well that one has to make good use of his abilities. Its no accident to get a rare birth of human life who is endoved witg capability to learn so many skills. Infact no other civilisation may have contributed than ours towards arts and literature. In the anciebt gurukulam system students were trained in varioys forms of skills - 64 in numbers. From Brahma Jnaana to Martial Arts. Infact Sama Vedas are the source of music, Dhanur Veda concerns weaponery sciences, Ayurveda concerns medicines. Ancient seers were advanced in terms of medical sciences have performed surgeries. Jyotisha Shastra dealing with Astronomy. Naatya Shastra dance.

In thr similar sense, with the spiritual backing of Dharma one has to be given exposure to the skills prevailing in our times as now and inturn each should contribute to the welfare of ones nation and world in general. Get involved in current day administrations and Governance and infuse the principle of Dharmas. Engage in inter religious collaborations and find a common ground. Work in removing dogmas and reviving anciebt science and knowledge.

We now know pythogoras theoram was first revealed several hundred of years before it was discovered by western scholars.

Our tradition has always aimed at a holistic development.

I agree when you said -

Quote
"there is no substitute for manliness and self effort and one should not paralyse oneself by any dose of doctrine from anyone,be it Sri Ramakrishna or Sri Bhagavan or anyother.( Rest assured that there is no disrespect involved in this )"
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Ravi.N

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Re: Free Will - John Grimes - Mountain Path, Oct. - Dec. 2008.
« Reply #110 on: January 28, 2016, 09:00:50 AM »
Friends,
We shall now cover the way we evaluate and rationalize the desires.Master TGN makes use of a simple and good analogy of a Train journey.In the train,we are allotted a berth and we have a right to make use of it.We make use of all the other facilities that are provided like the fan,lights,etc.We also avail the catering services in the Train to make ourselves comfortable.As the train winds its way through the city,countryside,rivers,Bridges,etc we enjoy the sights as we go along.All these are quite legitimate and recommended.These enjoyments do not come in the way of our journey to our destination.We simply make 'use' of all the facilities in the train and exercise our right to occupy our berth and the use of the facilities.These do not involve 'ownership' for none of the items in the train belong to us.We have a right to use them but not possess them.
If we try to appropriate any of the items,we shall be divested of them forcibly and what more we shall not be allowed to proceed to our destination but put behind bars.There is another thing that can jeopardize the journey- if the passenger gets tempted by the eatables in some way station and gets down to enjoy himself unmindful of the stoppage timings he will be left behind!In both the cases it would mean that the basic purpose of the Train journey to reach the destination is forfeited.

Likewise,the seeker has to do a due diligence on the 'Desire set' that he/she has included in her 'wish list' and strike off what would jeopardize the spiritual journey.No point in having those and with a strong sense of understanding and determination they ought to be removed from the list.The Rest of the desires may be given their place and one may then go about fulfilling those with all due attention and energy and ofcourse giving due priority to the responsibilities that it entails.
This is the way to workout the vasanas and ensure that one gets past them.It is quite likely that effort taken towards fulfilling some of the desires do not meet with success but then one does not have any misgivings of not having put effort in that direction.Also fulfilling the desires with a sense of awareness and not as a 'habitual' impulse blunts the edge and takes the sting of the desire and weakens them.
The key point is that now energy and attention are available towards the main purpose of discovering God.
Just like if the strands of a thread are sticking out,it is not possible to make it enter into the eye of the needle,similiarly as long as there are unfulfilled desires waiting in ambush,it is impossible for the mind to quieten down and enter the Heart cave ,merging in the source.
We can very well exercise this much needed Viveka and vairagya and the more and more we exercise it,the clearer and easier will be the path ahead and the stronger would be our conviction and shraddha that it can be done.
This is the very sense of the saying that both Bondage and Liberation are of the mind.

continued.....
« Last Edit: January 28, 2016, 09:04:32 AM by Ravi.N »

Ravi.N

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Re: Free Will - John Grimes - Mountain Path, Oct. - Dec. 2008.
« Reply #111 on: January 28, 2016, 09:11:53 AM »
Bondage and liberation are of the mind
"It is all a question of the mind. Bondage and liberation are of the mind alone. The mind will take the colour you dye it with. It is like white clothes just returned from the laundry. If you dip them in red dye, they will be red. If you dip them in blue or green, they will be blue or green. They will take only the colour you dip them in, whatever it may be. Haven't you noticed that, if you read a little English, you at once begin to utter English words: Foot fut it mit? Then you put on boots and whistle a tune, and so on. It all goes together. Or, if a scholar studies Sanskrit, he will at once rattle off Sanskrit verses. If you are in bad company, then you will talk and think like your companions. On the other hand, when you are in the company of devotees, you will think and talk only of God.
The mind is everything. A man has his wife on one side and his daughter on the other. He shows his affection to them in different ways. But his mind is one and the same.
"Bondage is of the mind, and freedom is also of the mind. A man is free if he constantly thinks: 'I am a free soul. How can I be bound, whether I live in the world or in the forest? I am a child of God, the King of Kings. Who can bind me?' If bitten by a snake, a man may get rid of its venom by saying emphatically, 'There is no poison in me.' In the same way, by repeating with grit and determination, 'I am not bound, I am free', one really becomes free.

The Gospel of Sri Ramakrishna

Beloved Abstract

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Re: Free Will - John Grimes - Mountain Path, Oct. - Dec. 2008.
« Reply #112 on: January 28, 2016, 10:12:22 PM »
there there now little ones , hush hush now , be still , hush hush , be still now .....

tradition is the past calling to keep you from truth
the spiritual search so precious at the beginning then becomes a trap of the mind to avoid the truth of silence

there there now , hush hush , be still now ..... be still , and know that i am god

 :)
simply stop telling the story of the self and see who you are without it

Nagaraj

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Re: Free Will - John Grimes - Mountain Path, Oct. - Dec. 2008.
« Reply #113 on: February 01, 2016, 03:11:55 PM »
There are a couple of points for our contemplation:

1. Is it a question of Freewill and Fate/Destiny?
2. Is it a question of Freewill and Divine Will?
3. Is it a question of question of whether the True Self being affected by the effects of Freewill or Divine Will or Fate?

These three aspects have to be seen separately.

If it is a matter of question 1:

1. Is it a question of Freewill and Fate?

It would be fatal to submit to the hands of FATE/Destiny. One has to strive and work diligently and learn about the Dharma and act accordingly. It would do only harm if one submits to ones FATE/Destiny. Nothing can be more harmful than this. It is to this lot, it is said that God help's those who help themselves. Therefore one has to exert ones utmost capabilities mentally and physically and be proactive to attain the highest good as is seen or known.

2. Is it a question of Freewill and Divine Will?

Now, there is a whole lot of difference between submiting to FATE and DIVINE WILL. One who submits to Divine Will, is willing to undergo even a "dogs fate" just simply so to say.

Bhagavan says "If you have surrendered, you must be able to abide by the will of God and not make a grievance of what may not please you. Things may turn out differently from what they look apparently. Distress often leads men to faith in God."

Such is the spirit of submitting to Divine Will. There ends the matter there. Ones life will be thrown around as a dry leaf upon a moving river, going through the journey hitting ricks and bitten by fishes and yet remain steadfast in the Divine Will.

This holds good even if we consider the story of Parable of the "elephant God" as told by Sri Ramakrishna:

In a forest there lived a holy man who had many disciples. One day he taught them to see God in all beings and, knowing this, to bow low before them all. A disciple went to the forest to gather wood for the sacrificial fire. Suddenly he heard an outcry: 'Get out of the way! A mad elephant is coming!' All but the disciple of the holy man took to their heels. He reasoned that the elephant was also God in another form. Then why should he run away from it? He stood still, bowed before the animal, and began to sing its praises. The mahut of the elephant was shouting: 'Run away! Run away!' But the disciple didn't move. The animal seized him with its trunk, cast him to one side, and went on its way. Hurt and bruised, the disciple lay unconscious on the ground. Hearing what had happened, his teacher and his brother disciples came to him and carried him to the hermitage. With the help of some medicine he soon regained consciousness. Someone asked him, 'You knew the elephant was coming ? why didn't you leave the place?' 'But', he said, 'our teacher has told us that God Himself has taken all these forms, of animals as well as men. Therefore, thinking it was only the elephant God that was coming, I didn't run away.' At this the teacher said: 'Yes, my child, it is true that the elephant God was coming; but the mahut God forbade you to stay there. Since all are manifestations of God, why didn't you trust the mahut's words? You should have heeded the words of the mahut God.'

There is no limit as to how the Divine Will operates.

One should be clear enough to distinguish between FREEWILL and DIVINE WILL and FATE/Destiny and realise that they are all interlinked to each other and one is NOT without the OTHER!

Just like the above parable, when Bhagavan was questioned by the courts regarding the disputes, Bhagavan did respond accordingly and acted in a manner that was for best of the interest and for universal good (Ones own real good is akin to Universal Good itself). just as the God advised the disciple in the above parable, Bhagavan did not submit to FATE and remain quiet and neither did he not only submit himself to DIVINE WILL nor not ACT, he did exercise his FREEWILL and did craft a destiny by answering in a manner what was for the best of interest.

All the actions prompted upon submission to the DIVINE WILL is True DHARMA, here, there is neither action nor inaction, it is beyond both.

Here one can see that the actions inspired upon the submission to the DIVINE WILL is the WILL and DESIRE of the Supreme Spirit itself. In this manner, from the SELF itself arises an inspiration called the DIVINE WILL, which itself exercises its FREEWILL and decides its own FATE/Destiny.

It has to be noted that in the above parable and even the snake parable, in both cases the disciples felt they had submitted to Divine Will yet had only submitted themselves to Fate. This distinction needs to be seen. However, in both parables, since the disciples were sincere even though the lacked true knowledge, they eventually realused true spirit after going through a divine trail.

Finally as to the third point:

3. Is it a question of question of whether the True Self being affected by the effects of Freewill or Divine Will or Fate?

This point is more or less discerned by the above musings on the 2 points as expressed. The Self remains unaffected, untouched, and is beyond all FATE, FREEWILL and DIVINE WILL. yet the DIVINE WILL of SELF is Expression of DHARMA, Dharma alone prevails. As the Lord has said in the Gita, as quoted by Swami Vivekananda: "Whenever virtue subsides and wickedness prevails, I manifest Myself, to ESTABLISH VIRTUE to destroy evil, to SAVE the GOOD I come from Yuga to Yuga."

Therefore by following your DHARMA you are expressing the WILL of the TRUE SELF, whether or not you have submitted to DIVINE WILL, whether or not you are exercising your FREEWILL. Whether or not you have realised your Self or Not Dharma is followed either voluntarily or involuntarily.

The SELF remains unaffected inspite of the effects of rise and fall of Dharma yet, it is from the Self, a Divine Will emerges that gives rise to inspiration to preserve and resurrect Dharma at every instance.

Even though Bhagawan was least concerned and unaffected and untouched whether there was an asramam or not yet he did act which effects only we are reaping, likewise if we see the parables, though the Self is not affected even though the elephant killed the disciple or the snakes beaten by the kids, the Sage questioned their inaction and lack of proper application of wisdom.

And finally for our friend Beloved Abstract, the SELF remains quiet always 'hush-hush' and STILL, yet NOT at the same time :-)

Therefore one has to fuel Contemplation on these aspects.

I conclude with this.

--
« Last Edit: February 01, 2016, 04:33:33 PM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

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Re: Free Will - John Grimes - Mountain Path, Oct. - Dec. 2008.
« Reply #114 on: February 01, 2016, 09:13:03 PM »
i'll be quiet from now on .... enjoy your stories
simply stop telling the story of the self and see who you are without it

Nagaraj

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Re: Free Will - John Grimes - Mountain Path, Oct. - Dec. 2008.
« Reply #115 on: February 01, 2016, 09:26:10 PM »
Dear Beloved Abstract,

☺i enjoy your short one liners, do continue to keep reminding about stories that for ever unfolds, when and where you feel so!

Shhh shh... now back to work... :-)

--
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

atmavichar100

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Re: Free Will - John Grimes - Mountain Path, Oct. - Dec. 2008.
« Reply #116 on: February 01, 2016, 09:55:49 PM »

A DEVOTEE: "What is that story about 'the will of Rama'?"


MASTER: "
In a certain village there lived a weaver. He was a very pious soul. Everyone trusted him and loved him. He used to sell his goods in the market-place. When a customer asked him the price of a piece of cloth, the weaver would say: 'By the will of Rama the price of the yarn is one rupee and the labour four annas; by the will of Rama the profit is two annas. The price of the cloth, by the will of Rama, is one rupee and six annas.' Such was the people's faith in the weaver that the customer would at once pay the price and take the cloth. The weaver was a real devotee of God. After finishing his supper in the evening, he would spend long hours in the worship hall meditating on God and chanting His name and glories. Now, late one night the weaver couldn't get to sleep. He was sitting in the worship hall, smoking now and then, when a band of robbers happened to pass that way. They wanted a man to carry their goods and said to the weaver, 'Come with us.' So saying, they led him off by the hand. After committing a robbery in a house, they put a load of things on the weaver's head, commanding him to carry them. Suddenly the police arrived and the robbers ran away. But the weaver, with his load, was arrested. He was kept in the lock-up for the night. Next day he was brought before the magistrate for trial. The villagers learnt what had happened and came to court. They said to the magistrate, 'Your Honour, this man could never commit a robbery.' Thereupon the magistrate asked the weaver to make his statement.

"The weaver said: 'Your Honour, by the will of Rama I finished my meal at night. Then by the will of Rama I was sitting in the worship hall. It was quite late at night by the will of Rama. By the will of Rama I had been thinking of God and chanting His name and glories, when by the will of Rama a band of robbers passed that way. By the will of Rama they dragged me with them; by the will of Rama they committed a robbery in a house; and by the will of Rama they put a load on my head. Just then, by the will of Rama the police arrived, and by the will of Rama I was arrested. Then by the will of Rama the police kept me in the lock-up for the night, and this morning by the will of Rama I have been brought before Your Honour.' The magistrate realized that the weaver was a pious man and ordered his release. On his way home the weaver said to his friends, 'By the will of Rama I have been released.'
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Ravi.N

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Re: Free Will - John Grimes - Mountain Path, Oct. - Dec. 2008.
« Reply #117 on: February 02, 2016, 03:27:49 AM »
 எங்கு நிறைகின்ற பொருள்

அவனன்றி யோரணுவும் அசையாதெ னும்பெரிய
      ஆப்தர்மொழி யொன்றுகண்டால்
   அறிவாவ தேதுசில அறியாமை ஏதிவை
      அறிந்தார்கள் அறியார்களார்
மௌனமொ டிருந்ததார் என்போ லுடம்பெலாம்
      வாயாய்ப் பிதற்றுமவரார்
   மனதெனவும் ஒருமாயை எங்கே இருந்துவரும்
      வன்மையொ டிரக்கமெங்கே
புவனம் படைப்பதென் கர்த்தவிய மெவ்விடம்
      பூதபே தங்களெவிடம்
   பொய்மெயிதம் அகிதமேல் வருநன்மை தீமையொடு
      பொறைபொறா மையுமெவ்விடம்
எவர்சிறிய ரெவர்பெரிய ரெவருறவ ரெவர்பகைஞர்
      யாதுமுனை யன்றியுண்டோ
   இகபர மிரண்டினிலும் உயிரினுக் குயிராகி
      எங்குநிறை கின்றபொருளே.1.

Thayumanavar -எங்கு நிறைகின்ற பொருள் verse 1

Ravi.N

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Re: Free Will - John Grimes - Mountain Path, Oct. - Dec. 2008.
« Reply #118 on: February 02, 2016, 03:31:27 AM »
The Pervasive Being (1/11)

"Not an atom moveth without Him" -If this great saying of the wise is realized,
Where then is knowledge?Where then is ignorance?
Who are they that knew this?Who are they that knew this not?
Who are they that in silentness sat?Who are they that are loquacious like me,
My entire body turned into mouth?Where doth the illusion, that is mind, come from?

Where is cruelty from?Where is compassion from?
Why the creation of this universe?Why the lordly functions arising therefrom?
Why these diverse elements?Why truth and falsehood?
Why pleasantness and unpleasantness?Why good and evil?
Why beneficient things to be?Why the disasters to follow?
Why the patience and impatience?
Who are small?Who are great?
Who are friends?Who are enemies?
All, all none but Thee!Oh! Thou the Pervasive Being
That is Life of life Of this world and next!


Thayumanavar-எங்கு நிறைகின்ற பொருள் verse 1

Ravi.N

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Re: Free Will - John Grimes - Mountain Path, Oct. - Dec. 2008.
« Reply #119 on: February 02, 2016, 03:41:10 AM »
MASTER: "Did you have any conversation with Bhaskarananda?"
MANILAL: "Yes, sir. We had a long talk. Among other things we discussed the problem of good and evil. He said to me: 'Don't follow the path of evil. Give up sinful thoughts. That is how God wants us to act. Perform only those duties that are virtuous.' "
The seer of God transcends good and evil
MASTER: "Yes, that is also a path, meant for worldly-minded people. But those whose spiritual consciousness has been awakened, who have realized that God alone is real and all else illusory, cherish a different ideal. They are aware that God alone is the Doer and others are His instruments.
"Those whose spiritual consciousness has been awakened never make a false step. They do not have to reason in order to shun evil. They are so full of love of God that whatever action they undertake is a good action. They are fully conscious that they are not the doers of their actions, but mere servants of God. They always feel: 'I am the machine and He is the Operator. I do as He does through me. I speak as He speaks through me. I move as He moves me.'

 Fully awakened souls are beyond virtue and vice. They realize that it is God who does everything              .
Seeing God in everything
"There was a monastery in a certain place. The monks residing there went out daily to beg their food. One day a monk, while out for his alms, saw a landlord beating a man mercilessly. The compassionate monk stepped in and asked the landlord to stop. But the landlord was filled with anger and turned his wrath against the innocent monk. He beat the monk till he fell unconscious on the ground. Someone reported the matter to the monastery. The monks ran to the spot and found their brother lying there. Four or five of them carried him back and laid him on a bed. He was still unconscious. The other monks sat around him sad at heart; some were fanning him. Finally someone suggested that he should be given a little milk to drink. When it was poured into his mouth he regained consciousness. He opened his eyes and looked around. One of the monks said, 'Let us see whether he is fully conscious and can recognize us.' Shouting into his ear, he said, 'Revered sir, who is giving you milk?' 'Brother,' replied the holy man in a low voice, 'He who beat me is now giving me milk.'
But one does not attain such a state of mind without the realization of God.
"

The Gospel of Sri Ramakrishna