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Thread: Inspirations

  1. #161

    Re: Inspirations

    Interesting talk on Celts, Druids, Bards and Ovates

    https://www.youtube.com/watch?v=-XRyU5h9uzQ

  2. #162

  3. #163

    Re: Inspirations

    Dr David Frawely seems to be on a bit a role

    http://www.pragyata.com/mag/art-and-...1ShSj6tyhZX40o

    Another good article, differentiating Prayer as different from Dhyana

    https://www.vedic-management.com/201...QFEqYpfOr4IC00

  4. #164

    Re: Inspirations

    ]Bhagavad Gita 8.9


    kaviḿ purāṇam anuśāsitāram
    aṇor aṇīyāḿsam anusmared yaḥ
    sarvasya dhātāram acintya-rūpam
    āditya-varṇaḿ tamasaḥ parastāt

    kavim — the one who knows everything; purāṇam — the oldest; anuśāsitāram — the controller; aṇoḥ — than the atom; aṇīyāḿsam — smaller; anusmaret — always thinks of; yaḥ — one who; sarvasya — of everything; dhātāram — the maintainer; acintya — inconceivable; rūpam — whose form; āditya-varṇam — luminous like the sun; tamasaḥ — to darkness; parastāt — transcendental.

    https://www.youtube.com/watch?v=r0qmJixxk4s

    https://www.youtube.com/watch?v=DbKS...vsS4-g&index=9


  5. #165

    Re: Inspirations

    An interesting write up on Maya

    “Divine, indeed, is this Māyā of Mine, made of the Gunas, difficult to overcome. Those who take refuge in Me alone cross beyond this Māyā.”

    ~ Bhagavad-Gita, ch. 7, Verse 14
    Maharishi Mahesh Yogi spoke about the different branches of the Vedas, which give a comprehensive map of human experience and knowledge. You could think of different fields of science or different fields of study, but the Vedas’ scope also involves all the different states of consciousness, different ways of experiencing and different ways of seeing.

    For example, in the Vedic literature, there’s something called the “six Darshanas,” which are typically interpreted to be the “six systems of Indian philosophy.” They’re characterized as competing systems in which Sankhya might hold a particular view, and Vedanta would contest that and say, “No, no, no, that view is incorrect. The world is not like that. The world is like this.”

    Maharishi said, “That’s not what’s going on here. The Vedas are deeper than that.”
    Knowledge is different in different states of consciousness, experience is different in different states of consciousness, reality is different in different states of consciousness. Each different state of consciousness sees a different world, inhabits a different world.

    The word “Darshanas” means “ways of seeing.” So these six Darshanas are six different ways of seeing the world.
    And there isn’t one of them wrong and one of them right. They are all valid in their respective states of consciousness because in a major state of consciousness, you see the world of that major state of consciousness. And that’s the only way you’re able to experience reality, until you awaken from that state of consciousness into another major state of consciousness.

    Maharishi also spoke occasionally about two of the six Vedangas, which are subsidiary Vedas. Subsidiary means they are kind of like operating manuals. Like you have a snowblower and then you have the operating manual that explains how the snowblower works.
    Of course the Vedas are in their own language, which is Vedic Sanskrit, and there’s a complex system of sounds and words and structure. And this is true even though the Vedic sounds are said to be “apaurusheya,” which means they’re uncreated.

    They’re actually the voice of the universe speaking spontaneously. Seers in ancient times when the air was very pure and their consciousness was very pure, could actually hear these reverberations. “In the beginning was the Word.”
    In the Vedangas are two bodies of knowledge, one called Vyakaran and one called Nirukta.

    Vyakaran is typically translated as “grammar” and Nirukta is typically translated as “etymology.” Grammar is the rules about how the words go together and make sentences and all of that, and etymology is the knowledge of the sources of words, the study of where words come from.

    But that’s the commonplace, materialistic definition of what those fields of knowledge are about. Maharishi described them in a completely different way.

    He said, it’s like when you walk to school you see the streets and the cars, the trees and the sidewalks and the pedestrians. On the way to school you see them and then you come home from school and on the way home from school, you see the same streets and you see the same sidewalks and you see the same trees and houses and pedestrians. But they look completely different because you see them from the other side.

    So when you see the universe in the outward stroke of evolution, as you are moving away from Source out in the direction of multiplicity, out in the direction of materialization and specification, you see the universe from the perspective of Vyakaran.
    And then on the return, on the inward stroke back toward Source, you see the universe merging into unity. You see the universe, we could say, returning to God. You see the universe rediscovering that it is all made of consciousness and that it is all nothing but God. That is the universe seen from the perspective of Nirukta.

    It’s the exact same universe. The only difference is the difference in what it looks like when we’re walking to school and when we’re coming back from school, walking back home.

    The dilemma about Maya directly relates to that. Looking out from Source, moving away from Source into diversity so a universe can materialize, Maya performs the role of covering, of concealing the oneness of divine reality. Maya compartmentalizes the world into the illusion that there are separate things and by so doing, Maya projects the illusory universe. Through a kind of deception, Maya projects this multiplicity, which ultimately cannot be real.

    But because Maya is the divine play, Maya is not functioning in conflict or opposition to divinity. Maya is divinity flowing through creation. Turning back toward the Source as Maya completes her project of spreading the universe before us, then we see that this entire universe is made of nothing but God.

    So then Maya no longer conceals anything even as Krishna says in consecutive, seemingly paradoxical statements, “My divine Maya,” and “Maya, difficult to overcome.”

    According to Ramana Maharshi, “The world is not real to the gyani [knower of Truth] simply because it appears, but only because the real nature of the appearance is inseparable from the Self.”

    So you get Maya, which creates the appearance actually by illusion because you have all these separate forms that ultimately cannot be separate. There cannot be anything separate; there is only One.

    And you have this divine paradox that there is only the Self. “Brahman alone is.” So if there can be illusion, the illusion can be nothing but the Self. But the Self is not an illusion. So if you try to somehow separate the illusion and say, “Yes, but illusion is unreal, so therefore, because only the Self is real and illusion is unreal, therefore then illusion is something else,” then you have violated the truth that Brahman (the ultimate Self) is One and it includes everything and excludes nothing.
    So Reality must include illusion. And therefore even those appearances, which are illusory, can only be nothing but the Self.

    It’s the most wonderful thing.

    This takes us to the word, “mithya.” You have the great saying of Shankara: “Brahma satyam jagan-mithyä jivo brahmaiva näparah.”

    “Brahma satyam” means “Brahman is real,” or sometimes it’s translated to mean “only Brahman is real.”
    “jagan-mithyä” means “the universe is" or "the world is,” and then almost everyone translates “mithya” to mean “unreal.”
    And the last part of it, “jivo brahmaiva näparah” means “all jivas,” which is just to say all souls, “are Brahman.”
    Now the word “mithya,” even I’ve seen Maharishi Mahesh Yogi translate as “illusion.” It’s just the kind of quick shorthand translation of mithya. But that’s not quite what it means. Mithya means simultaneously existing and not existing. Mithya means simultaneously real and unreal. Both.

    Maya is mithya personified. So when you say “jagan-mithyä,” “the world is mithya,” it does not mean the world is unreal. It means the world simultaneously exists and does not exist. It means the world is simultaneously real and unreal. Both.
    What it ultimately means is that the world is divine magic.

    Maharishi Mahesh Yogi:
    “The whole field of life in the world is the field of Māyā, and because, as Lord Krishna said in the seventh verse, there is nothing other than Him in the whole field of creation, the Lord says this Māyā is Divine.
    The purpose of declaring Māyā to be Divine is twofold – to reveal its nature and to set the minds of the people free from any fear about it. It is divine in nature and not demonic, and because it is Divine it can certainly lead to the pure, eternal, divine nature of the Lord.

    A great hope for safety and security in life in the world is extended in the words ‘Divine indeed is this Māyā of Mine’. The three words ‘Divine’, ‘Mine’, and ‘indeed’ leave no room for doubt about the essential nature of Māyā; and the word ‘this’ presents the concrete expression of Māyā: this obvious creation perceived through the senses, mind, and intellect, this whole field of relative existence is the expression of Māyā, which is Divine. The universe is Divine, the universe is Māyā; both Māyā and Divine go hand in hand for life in the world – eternally ever-changing Mayic existence of the world has the eternally never-changing Divine pervading it.

    Māyā may be said to be the immanent nature of the Lord, whereas the transcendent is pure Divine, untouched by it. Māyā, even though Divine, proves to be a veil of ignorance to hide the transcendent nature of the Lord, without knowing which is not possible to know the Lord in completeness.”

  6. #166

    Re: Inspirations

    Namaste

    https://www.youtube.com/watch?v=FZae...JFFxiiNVrD190o

    Perfection is when one is engaged in service to others, this drops the small i which is always wanting attention, and works for others. This is the bliss of the devotees, when one is engaged unconditional service for others, there has t be action. Brahman realization is not static, there will be no choice, service will be ones own nature. If one is not in the perfect state and is on the ascent and experience troubles in life then service is also the method, its the way and the goal. This is the real cosmology of being, of how Brahman comes into the ordinary existence via his potencies, shakti's. There is no difference between Shakti and Brahman.

  7. #167

  8. #168

    Re: Inspirations

    It really boils down to this: that all life is interrelated. We are all caught in an inescapable network of mutuality, tied together into a single garment of destiny. Whatever affects one directly, affects all indirectly. We are made to live together because of the interrelated structure of reality . . . Before you finish eating breakfast in the morning, you’ve depended on more than half the world. This is the way our universe is structured, this is its interrelated quality. We aren’t going to have peace on Earth until we recognize the basic fact of the interrelated structure of all reality.
    Dr. Martin Luther King, Jr.

  9. #169
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    Re: Inspirations

    From Narada Purana

    There are different types of devotion to Vishnu according to the three basic gunas. Sattvika guna is superior, rajasika guna is medium and tamasika guna is inferior. Different types of devotion to Vishnu owe their nomenclature to these three elements.

    A person who prays to Vishnu for someone else’s destruction is adhama-tamas.
    A devotee who makes a pretense of praying to Vishnu is madhyama-tamasa.
    A person who picks up devotion to Vishnu by observing others praying is uttma-tamasa.

    An adama-rajasa devotee claims wealth from Vishnu as a reward for his devotion.
    A madhyama-rajasa devotee claims the fame of great deeds.
    An uttama-rajasa devotee desires freedom from all illusions.

    A devotee who prays so as to atone for his sins is adhama-sattvika.
    One who prays because such prayers are loved by Vishnu is madhyama-sattvika.
    And a devotee who prays for the sake of devotion alone is uttama-sattvika.

    But there is one further type of devotion to Vishnu, and this is the best form of devotion that one can think of.

    This is known as uttamottama devotion and occurs when the devotee feels no difference between himself and Vishnu. There is complete union and identification.
    Dance with Shiva - live with Shiva - merge with Shiva

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