Who hoo ooo

21/09/2021

15
Deaf dumb and blind
Just the other night I was talking to a friend. He is a very educated man, cultured -- has moved all over the world, has lived in the Soviet Union and the UK and the United States, has been to China, and this and that. Listening to him I felt he is completely dead!

And then he asked me, 'What solution would you suggest? -- because life has so many sufferings and miseries, so many injustices, so many things that hurt you. How to live life so that you don't feel hurt, so that life cannot create so many wounds in your being -- what to do?'
15
Deaf dumb and blind

23/08/2021

13/07/2021

The first step is committing to a regular, daily practice. Taking 10 minutes out each day shouldnt be difficult, but its easy to get caught up in everything thats going on. Try to make it a regular part of your schedule. Create a space to sit at the same time each day. Where you do it doesnt matter, just as long as youre unlikely to be interrupted. Commit to practicing for the full time youve set aside, whether you find the session easy or difficult.

22/02/2021

D: If the entire universe is of the form of mind, then does it not follow that the universe is an
illusion? If that be the case, why is the creation of the universe mentioned in the Veda?
M: There is no doubt whatsoever that the universe is the merest illusion. The principal purport of
the Veda is to make known the true Brahman, after showing the apparent universe to be false. It is
for this purpose that the Vedas admit the creation of the world and not for any other reason. Moreover, for the less qualified persons creation is taught, that is the phased evolution of prakriti
(primal nature), mahat-tattva (the great intellect), tanmatras (the subtle essences), bhutas (the
gross elements), the world, the body, etc., from Brahman: while for the more qualified simultaneous
creation is taught, that is, that this world arose like a dream on account of one’s own thoughts
induced by the defect of not knowing oneself as the Self. Thus, from the fact that the creation of the
world has been described in different ways it is clear that the purport of the Vedas rests only in
teaching the true nature of Brahman after showing somehow or other the illusory nature of the
universe. That the world is illusory, every one can directly know in the state of realization which
is in the form of experience of one’s bliss-nature.

24/12/2020

D: How can it be said that the heart is no other than Brahman?
M: Although the self enjoys its experiences in the states of waking, dream, and deep sleep, residing
respectively in the eyes, throat and heart, in reality, however, it never leaves its principal seat, the
heart. In the heart-lotus which is of the nature of all, in other words in the mind-ether, the light of
that self in the form ‘I’ shines. As it shines thus in everybody, this very self is referred to as the
witness (sakshi) and the transcendent (turiya literally the fourth). The ‘I’-less supreme Brahman
which shines in all bodies as interior to the light in the form ‘I’ is the Self-ether (or knowledge￾ether): that alone is the absolute Reality. This is the super-transcendent (turiyatita). Therefore, it
is stated that what is called the heart s no other than Brahman. Moreover, for the reason that
Brahman shines in the hearts of all souls as the Self, the name ‘Heart’ is given to Brahman.2 The
meaning of the word hridayam, when split thus ‘hrit-ayam’, is in fact Brahman. The adequate
evidence for the fact that Brahman, which shines as the self, resides in the hearts of all is that all
people indicate themselves by pointing to the chest when saying ‘I’.

20/12/2020

D: If these four - mind, intellect, memory and egoity - are one and the same why are separate
locations mentioned for them?
M: It is true that the throat is stated to be the location of the mind, the face or the heart of the
intellect, the navel of the memory, and the heart or sarvanga of the egoity; though differently stated thus yet, for the aggregate of these, that is the mind or internal organ, the location is the heart alone.
This is conclusively declared in the Scriptures.
8
D: Why is it said that only the mind which is the internal organ, shines as the form of all, that is of
soul, God and world?
M: As instruments for knowing the objects the sense organs are outside, and so they are called outer
senses; and the mind is called the inner sense because it is inside. But the distinction between inner
and outer is only with reference to the body; in truth, there is neither inner or outer. The mind’s nature
is to remain pure like ether. What is referred to as the heart or the mind is the collocation of the
elements (of phenomenal existence) that appear as inner and outer. So there is no doubt that all
phenomena consisting of names and forms are of the nature of mind alone. All that appear outside are
in reality inside and not outside; it is in order to teach this that in the Vedas also all have been
described as of the nature of the heart. What is called the heart is no other than Brahman.