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Thread: Inspirations

  1. #51

  2. #52

    Re: Inspirations

    Namaste

    https://www.youtube.com/watch?v=Vrgu...RTUm3c&index=3


    Search earnestly and discover
    In but a moment of search
    says Kabir
    Listen with care
    Where your faith is
    I am there



    Kabir~~~ The Weaver of Subtle Cloth

    Forever Weaving with Ram's Essence~~~
    Last edited by markandeya 108 dasa; 06 February 2016 at 04:44 PM.

  3. #53

  4. #54

    Re: Inspirations

    Pranam

    Tapasya~ Divine Incubation - Sri Aurobindo

  5. #55

    Re: Inspirations

    This Yoga is a spiritual battle, its very attempt raises all sorts of adverse forces and one must be ready to face difficulties, sufferings, reverses of all sorts in a calm and unflinching spirit.

    The difficulties that come are ordeals and tests and if one meets them in the right spirit, one comes out stronger and spiritually purer and greater.

    No misfortunes can come, the adverse forces cannot touch or be victorious unless there is some defect in oneself, some impurity, weakness or, at the very least ignorance. One should then seek out this weakness in oneself and correct it.

    When there is an attack from the human instruments of adverse forces, one should try to overcome it not in a spirit of personal hatred or anger or wounded egoism, but with a calm spirit of strength and equanimity and a call to the Divine force to act. Success and failure lies with the Divine.

    Sri Aurobindo~~~






    Some personal thoughts and reflections

    What I have learned is that there are no short cuts or quick fixes to the more superior and beautified states of divine consciousness. Conditioned nature constantly pulls us back into that realm of duality, which is unsteady, to reach a more stable ground where there is an upward causation towards freedom requires skillful means and from all saints and realized beings all seem to have gone through that transition to reach that divine nature. It reminds me of Siddhartha the Buddha who made his vow to attain enlightenment and not move from his spot until he had attained the highest wisdom, at the same time Mara threw everything at the Buddha to be Siddhartha and tested him to his core before that divine awakening happened. Real results require real transformation and often it can be painful because we are so attached to what we know and trust even if it betrays our expectation of what life should be.

    I would like to add another angle to what would be considered a lower nature or adverse force. To simplify the above context of the adverse force we can say its the conditioning or the past conditioning that makes up the present compounded being that is the individual, which usually has the attribute in one way or another of being selfish or only having self interest, which would then to varying degrees exploit what it is aware of for ones own benefit. Encoded in nature is a reaction and we will either suffer or enjoy the fruits of our labour .

    The other angle is that of limitation. As most understand the true nature of our being is united in a divine union, it is again joined to the Whole, Yoga means linked or connected, yoked and so on, when our most sacred inner being is fully connected to that Supreme Being. The true Divinity of our nature and the Absolute reality of the Whole is fully unlimited, its free, no boundaries. We are at the very root only consciousness itself, the soul, Buddha nature, Atma etc. The conditioned nature is always arising in consciousness and dictates how we act think and identify in the world. The spiritual aspirant is always trying to broaden its own scope, giving up any sort of limitation to reach that Divine state, that existence of pure freedom, but to get to that stage there a type of fight against our conditioning which keeps arising within consciousness, but it is not consciousness itself, its a manifestation of consciousness or rather a manifestation of the external universe passing over or covering true consciousness, its circular, samsara is a wheel which spins on the axis of central consciousness. To overcome samsara is not easy, it requires effort, the universal nature of cause and effect will not let our intrinsic spiritual nature be free so easy, to become free is a battle, by skillful means there is a type of waging war against that universal cosmic force which is of the nature of cause and effect.

    Once a higher level is reached then those same universal cosmic forces then become an aid, as one reaches a stage where all things that enter our awareness are helping us, elevating us to that final release of the limitation and enter into an uncompounded state, free and divine and the symptoms as expressed in Vedanta would then start to take on the qualities of sat- eternity- chit fully consciousness and ananda of the quality of bliss, this is liberation.


    Last edited by markandeya 108 dasa; 08 May 2016 at 11:30 PM.

  6. #56

    Re: Inspirations

    Bhuma Vidya
    The first of the Vidyas considered is the famous bhuma vidya of the chandogya upanishad revealed by Sanatkumara also called Skanda, to Narada.
    This is the knowledge of the infinite Vast or Bhuma. Its existence is unbounded and unaffected by any kind of consideration of finiteness either material, vital or mental. Its spirituality consists in being all in all and being everything. It is a single entity of universal being-consciousness- bliss ( sat chit ananda) comprehending all directional dimensions and transcending too. Stated negatively, it has none of a second to compel or confound it. It is freedom itself. It is such fullness and perfection that whoever experiences this Vast has the consummation of his being, which can otherwise be termed as delight of existence, for the very freedom of its existence is very secret of its being this, that and all that is, and all that would be from the point of manifestation in space and time.
    One who perceives this , or literally experiences, see's no death, no suffering, no pain. He see's only in Infinite, the Eternal Perfect Spirit ever existing. Him who is eligible by austerity, purity and steadiness, Bhagavan Sanatkumara leads to the other side of darkness, death and sorrow, i.e to immortality, the bhuma.

    Introduction to lights on the Upanishads

  7. #57

    Re: Inspirations

    Immediate Awareness ( smriti-lambha)
    Now we shall take up the question of smriti-lambha, the acquiring of smriti. By smriti is meant an immediate awareness of what one is seeking, an initiative reference to the constant presence of the subject meditated upon or the objects sought after. In the context it is the idea of the bhuma atman, the Vast Self that fills or presses upon the mind opening it to the intuition of the presence of the Bhuma; it is this intuition that is acquired by an exalted and purified understanding illumining the whole sattva which, in the language of later scriptures, can very well include svabhava, nature, or, temperament and qualities and the mind stuff aswell. To extend the connotation of smriti to intuition may not be acceptable to modern scholarship. But some considerations warrant us to fix the sense of this word. Firstly, shruti and smriti are Vedic terms, the former denotes the inspirational spiritual audience, the later intuitive discovery of what has been heard by the mystical subtle hearing. That is why smriti or Dharma Shastra is supposed to be a discovery of the sense of the shruti which was lost to the direct hearing. Secondly, any other sense will not fit in with the context.
    A mere remembrance of the traditional doctrine or of the sense of a textual passage does not require such a strong and pure sattva. Nor can sheer memory of that character dispel the many phases of ignorance that the embedded soul is beset with. And the knots, which the Upanishads speak of, are not a product of poetic fancy or a philosophic concept in the sphere of metaphysics. They are entanglements of subtle nerve-force logged in a frame of psycho-physical structure which acts on and reacts to the functionings to the nervous system that links the subtler levels and conditions of being to the grosser material body. The smriti, then, is not a mere memory but an intuition that carries with it a certain dynamism that cuts asunder these knots of ignorance.


    Lights on the Upanishads~~~
    T. V Kapali Sastry


  8. #58

    Re: Inspirations

    Human knowledge suffers from the limitation of incompleteness but the Vedantic view of knowledge is rooted in self-revelation or self-luminosity. The truth of knowledge consists in its non-contradictedness and novelty, and not in mere correspondence or coherence. Metaphysical knowledge essentially implies permanent and changeless certitude. Nididhyasana with the aid of sravana (with a basis of the Mahavakyas) must precede knowledge. Sruti is the starting point of enquiry. Sraddha (Provisional belief), induced by Sabda or Agama (authoritative statements) and supported by Anubhava (experiences or realizations), is required to start an enquiry. Knowledge is truth and truth is the foundation of the Upanishads. Truthfulness in speech leads to truthfulness in spirit because in truth is initiation based. Truth is based on the heart, and reason is the true abode of truth. Satya or truth is a quality of speech and Dharma is the actualization of truth.[8] Control of speech is not forced silence. Meditation is the practice of silence. The state of Samadhi is the boundless ocean of silence.[9] Absorptive concentration is Samadhi. Superconscious trance is nirbija (seedless) because it is objectless and devoid of ignorance which is the seed of bondage. The dispositions of super-conscious trances, brought about by supreme detachment due to faith (which is purity of mind), overpower and counteract the dispositions of conscious trances, when these are destroyed along with the mind to merge in Prakrti, the pure self, liberated, abides in its essential nature and shines forth with its light of transcendental consciousness.

    https://en.m.wikipedia.org/wiki/Mauna_(silence)

  9. #59

  10. #60

    Re: Inspirations

    This way of training and maturing the mind - which involves the chanting, the meditation, the Dhamma talks and all the other parts of the practice - forces you to go against the grain of the defilements. You have to go against the tendencies of the mind, because normally we like to take things easy, to be lazy and avoid anything which causes us friction or involves suffering and difficulty. The mind simply doesn't want to make the effort or get involved. This is why you have to be ready to endure hardship and bring forth effort in the practice. You have to use the dhamma of endurance and really struggle. Previously your bodies were simply vehicles for having fun, and having built up all sorts of unskilful habits it's difficult for you to start practising with them. Before, you didn't restrain your speech, so now it's hard to start restraining it. But as with that wood, it doesn't matter how troublesome or hard it seems: before you can make it into tables and chairs, you have to encounter some difficulty. That's not the important thing; it's just something you have to experience along the way. You have to work through the rough wood to produce the finished pieces of furniture.
    Venerable Ajahn Chah

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