Monthly Archives: January 2011

One should worship as Brahman that inner light

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Now, the light which shines above this heaven, above all the worlds, above everything, in the highest worlds not excelled by any other worlds, that is the same light which is within man. There is this visible of this light: when we thus perceive by touch the warmth in the body. And of it we have this audible proof: when we thus hear, by covering the ears, what is like the rumbling of a carriage, or the bellowing of an ox, or the sound of a blazing fire. One should worship as Brahman that inner light which is seen and heard. He who knows becomes conspicuous and celebrated, yea, he becomes celebrated.

Sama Veda, Chandogya Upanishad III, XIII – Meditation on the Door-Keepers, 7-8

Selfishness may begin with the thought

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Selfishness may begin with the thought, ‘As long as my country is benefited, that benefits me;’ and then it will narrow down to, ‘If my family is benefited, if we become wealthy and have desirable things, that is sufficient for the present!’ And then it narrows down again, ‘For my father, or mother, or wife or children,’ until it ends in, ‘Nothing matters as long as I am happy myself.’ Man has now become cold, ignorant, and blind to the law that life depends on the happiness of those with whom we live. The whole of life is one. In all these different names and manifestations life is one. The true thought is, ‘If my wife is not happy, if my children, my neighbors, my servants are not happy, how can I ever be happy?’

by Pir-o-Murshid Inayat Khan:
from  http://wahiduddin.net/mv2/VII/VII_23.htm

Bhakti (Devanagari: Sanskrit: devotion

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Bhakti (Devanagari: Sanskrit: devotion, or portion)[1] in practice signifies an active involvement by the devotee in divine worship. The term is often translated as “devotion”, though increasingly “participation” is being used as a more accurate rendering, since it conveys a fully engaged relationship with God.[2] One who practices bhakti is called a bhakta, [3] while bhakti as a spiritual path is referred to as bhakti marga, or the bhakti way.[4][5] Bhakti is an important component of many branches of Hinduism, defined differently by various sects and schools.[6]

http://en.wikipedia.org/wiki/Bhakti

As each individual is a unique entity

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As each individual is a unique entity, so too each nation has a unique
individuality. Each person is different from others in certain Sai Babamatters and is endowed with some special characteristics which are his own. So too, each nation has certain special features, not found in others. Each individual has to play a role as part of the system. His own previous Karma or activity has determined a special line or path for him. The history of nations too is the same. Each has to play a role already laid down by its destiny. Each nation has to deliver a special message of its own to the world community.

- Baba
Thought for the day as written at Prasanthi Nilayam today
27th January 2011

It is perfect as it is.

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It is perfect as it is….OSHO

The whole idea of perfectionism creates only neurosis, pathology and a derangement of the mind. I teach you the ordinary. I teach you the simple, I teach you the natural, I teach you that you are where you have been trying to reach, exactly at home. Don’t waste your time running here and there.

But you have been told always to become something, someone — that’s why every religion is against me, all the moralists are against me.

I can understand, because if I am right then all the traditions and all the teachings that have been driving humanity towards some faraway goal are proven absolutely criminal. Because they have taken away people’s chance to live, chance to love, chance to sing, chance to dance.

And in the ultimate sense, the very opportunity to feel the divine in the herenow. Unless you can feel the divine in the mundane, you are not an intelligent person. If you cannot manage in your small things an expression of gratitude, joy, awareness, then you are bound to remain miserable — not only in this life but perhaps for many lives.

I can’t see much opportunity for you to find a man like me again. You will meet all those religious teachers, missionaries… try to find one and you will find a thousand. But I am absolutely respectful to your ordinariness. My reverence for the mundane is absolute; I don’t want to improve on anything. For centuries people have been improving and improving and improving, and nothing is improved.
Just give me a chance. Stop improving.

And you will be surprised to know that the energy that was involved in improving becomes your dance, your celebration.

OSHO

Creative Movement

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Action is this movement which is itself thought and emotion, as I explained. This action is the relationship between the individual and society. It is conduct, work cooperation, which we call fulfillment. That is, when mind is functioning without seeking a culmination, a goal, and therefore thinking creatively, that thinking is action, which is the relationship between the individual and society. Now, if this movement of thought is clear, simple, direct, spontaneous, profound, then there is no conflict in the individual against society, for action then is the very expression of this living, creative movement. – Talks and Answers to Questions by Krishnamurti Ojai Camp 3 1934

Creation is always new.

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Questioner: You are advocating that we liquidate the environment within us.  Why do you advocate that?  What is the use of it?

Krishnamurti: I am not advocating anything.  But you know, the cup is useful only when it is empty.  With most of us, the mind is clouded, cluttered up with so many things – pleasant and unpleasant experiences, knowledge, patterns or formulas of behaviour, and so on.  It is never empty.  And creation can take place only in the mind that is totally empty.  Creation is always new, and therefore the mind is made constantly fresh, young, innocent; it doesn’t repeat, and therefore doesn’t create habits. I don’t know if you have ever noticed what sometimes happens when you have a problem, either mathematical or psychological.  You think about it a great deal, you worry over it like a dog chewing on a bone, but you can’t find an answer.  Then you let it alone, you go away from it, you take a walk; and suddenly, out of that emptiness, comes the answer.  This must have happened to many of us.  Now, how does this take place?  Your mind has been very active within its own limitations about that problem, but you have not found the answer, so you have put the problem aside.  Then your mind becomes somewhat quiet, somewhat still, empty; and in that stillness, that emptiness, the problem is resolved.  Similarly, when one dies each minute to the inward environment, to the inward commitments, to the inward memories, to the inward secrecies and agonies, there is then an emptiness in which alone a new thing can take place.  I am not advocating it, I am not doing propaganda for that emptiness – good God!  I am only saying that unless that emptiness comes into being we shall continue with our sorrow, with our anxiety, with our despair, and our activities will bring more and more confusion.To bring about a different human being, and therefore a different society, a different world, there must be the ending of sorrow; for it is only with the ending of sorrow that there is a new life.
- Saanen 10th Public Talk 1st August 1965; by: JKrishnamurti

The Person in the Eye, 4

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Now, the white radiance of the eye is the Rik and its blue intense darkness is the Saman. This Saman (darkness) rests on that Rik (radiance). Therefore the Saman is sung, resting on the Rik. Sa is the white radiance of the eye, ama is its blue intense darkness; thus they (the radiance and the darkness) are designated as Sama.

Sama Veda, Chandogya Upanishad I, VII – The Person in the Eye, 4

Thus from unity there has come variety.

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In a fountain there is a big stream which flows up and then breaks into many drops. The stream is like the divine will, and the different drops like the wills in us. One drop goes higher, another lower, one falls to the left, another to the right, one goes north, another south. But the source of all this activity is one; it is one thing that turns into so many, scattering in all directions. Thus from unity there has come variety.

by Pir-o-Murshid Inayat Khan:
from  http://wahiduddin.net/mv2/VII/VII_5.htm

He is freed from further births

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A jivanmukta may give up his body in any place, at any time. Just as the falling leaves and fruits of a tree will not affect the tree itself, so also, the shedding of the body will not affect the Self which survives like the tree. His vital airs do not depart elsewhere for transmigration. They are absorbed in Brahman after the exhaustion of his destiny, the results of past actions that have already begun to bear fruit. He is freed from further births. The jivanmukta is freed from the trammels of mind and matter. He is absolutely free, perfect, independent. He is absolutely free from hatred, lust, cares, worries and anxieties. Everybody surely desires this state of beatitude or final emancipation. It is the final goal of life, the end of all human aspirations.- By: Swami Sivananda