Saturday, August 3, 2013

Mevlana Jelaluddin Rumi - You have fallen in love my dear heart


You have fallen in love my dear heart
Congratulations!

You have freed yourself from all attachments
Congratulations!

You have given up both worlds to be on your own
the whole creation praises your solitude
Congratulations!

Your disbelief has turned into belief
your bitterness, into sweetness
Congratulations!

You have now entered into Love’s fire, my pure heart
Congratulations!

Inside the Sufi’s heart there is always a feast
dear heart, you are celebrating
Congratulations!

My heart, I have seen how your tears turned into a sea
now every wave keeps saying
Congratulations!

O silent lover, seeker of the higher planes,
may the Beloved always be with you
Congratulations!

You have struggled hard, may you grow wings and fly
Congratulations!

Keep silent my dear heart, you have done so well
Congratulations!
 
  

English version by Azima Melita Kolin and Maryam Mafi
English version by Azima Melita Kolin and Maryam Mafi - See more at: http://www.poetry-chaikhana.com/blog/page/9/#sthash.5zCtD1TR.dpuf
English version by Azima Melita Kolin and Maryam Mafi - See more at: http://www.poetry-chaikhana.com/blog/page/9/#sthash.5zCtD1TR.dpuf
English version by Azima Melita Kolin and Maryam Mafi - See more at: http://www.poetry-chaikhana.com/blog/page/9/#sthash.5zCtD1TR.dpuf

Sri Nisargadatta Maharaj - Quotes



Friday, August 2, 2013

rupert spira ~ the mind does not know anything

rupert spira ~ the mind does not know anything

45 key verses from the Ribhu Gita

“The ego or separate soul is a concept. God, the world, the mind desires,
action, sorrow and all other things are all concepts”.
Bhagavan Sri Ramana Maharshi, a famous Sage of modern India, attributed
unique value to this lucid exposition of Supreme Truth. He often referred to
it in his talks with devotees and seekers, and he is reported to have said that
is one repeatedly read Chapter 26 of the Ribhu Gita one could pass
spontaneously into samadhi, or the natural state of Self-realization.
The Ribhu Gita, literally “Ribhu’s Song”, is Part Six of the Shiva Rahasya,
a legendary mystical text of India. The whole of the Ribhu Gita is said to
represent the teaching given to the Sage Ribhu by God himself in the form of
Lord Shiva, the formless aspect of the Divine activity, in whom all beings
and things are always already absorbed. The Sage in turn gave the teaching
to his reluctant disciple Nidagha.

The Heart of the Ribhu Gita

1. I shall now expound to you the method of inhering in the All-inclusive
and undifferentiated Reality. This teaching is secret and difficult to
understand even with the help of the various Scriptures. Even celestial
beings and practitioners of spiritual discipline who hold it dear acquire
it only with great difficulty. Follow what I say and, inhering in Reality,
be happy.
2. My son! Realized sages say that absolute inherence in Reality means
becoming one with the immutable, tranquil, non-dual Absolute Supreme
Being which is Existence-Consciousness-Bliss and the Self of all, and
making the wandering mind one with it like the proverbial milk and
water, absolutely free from all concepts.
3. When one scrutinizes this variety of manifestation one realizes that it
does not really exist and that everything is the undifferentiated Absolute
Supreme Being which is not different from the Self and oneself. Let this
knowledge become firm with you by constant practice. Then,
discarding everything, become one with the Supreme Absolute Reality
and, remaining as that, be happy.
4. Abide as That which does not, when scrutinized, show any duality in the
form of these various objects or the least trace of cause and effect, That
in which, when the mind is absorbed in It, there is not fear of duality at
all – and be always happy, unshakable and free the fear arising from
duality.
5. Abide as That in which there are neither thoughts nor fancies, neither
peace nor self-control, neither the mind nor the intellect, neither
confusion nor certainly, neither being nor non-being, and no perception
of duality – and be always happy, unshakable and absolutely free from
the fear arising from duality.
6. Abide as That in which there is neither any defect nor good quality,
neither pleasure nor pain, neither thought nor silence, neither misery
nor austerities practiced for getting rid of misery, no “I-am-the-body”
idea, no objects of perception whatsoever – and be always happy, free
from all traces of thought.
7. Abide as That in which there is no work, physical, mental, verbal or of
any other kind, neither sin nor virtue, neither attachment nor its
consequences – and be always happy, free from all traces of thought.
8. Abide as That in which there are neither thoughts nor a thinker, neither
the arising nor the preservation nor the dissolution of the world,
nothing whatsoever at any time – and be always happy, free from all
traces of thought.
9. Abide as That in which there is neither the Self-limiting Power of
Illusion nor its effects, neither knowledge nor ignorance, neither
separate soul nor Lord of Creation, neither being nor non-being,
neither world nor God – and be always happy, free from all traces of
thought.
10. Abide as That in which there are no gods and their worship, none of the
three Divine aspects of Creator, Preserver and Destroyer or meditation
on them no Supreme Formless God nor meditation on Him – and be
always happy, without the least trace of thought.
11. Abide as That in which there is neither maturing bondage to the way of
good works nor searching devotion to the Divine nor self-knowing
wisdom, no fruit of action to be enjoyed, no supreme state separate
from it, no means of attainment or object to be attained and be always
happy, free from all traces of though.
12. Abide as That in which there is neither body nor senses nor vital forces,
neither mind nor intellect nor fancy, neither ego nor ignorance, nor
anyone who identifies himself with them, neither the macrocosm nor the
microcosm and be always happy, free from all traces of thought.
13. Abide as That in which there is neither desire nor anger, neither greed
nor delusion, neither ill-will nor pride, no impurities of mind and no
false notions of bondage and liberation – and be always happy, free
from all traces of thought.
14. Abide as That in which there is no beginning or end, no top or bottom
or middle, no holy place or god, no gifts or pious acts, no time or space,
no objects of perception – and be always happy, free from all traces of
thought.
15. Abide as That in which there is no discrimination between the real and
the unreal, no absence of desire, no possession of virtues, o yearning
for liberation, no competent Master or disciple, no steady knowledge,
no realized stage, no liberation while alive or after death, nothing
whatsoever at any time – and be always happy free from all traces of
thought.
16. Abide as That in which there are no Holy Scriptures or sacred books,
no one who thinks, no objection or answer to it, no theory to be
established, no theory to be rejected, nothing other than one Self – and
be always happy, free from the least trace of thought.
17. Abide as That in which there is no debate, no success or failure, no
word or its meaning, no speech, no difference between the soul and the
Supreme Being, none of the manifold causes and consequences – and
be always happy, without the least trace of thought.
18. Abide as That in which there is no need for listening, reflecting and
practicing, no meditation to be practiced, no differences of sameness,
otherness or internal contradictions, no words or their meanings – and
be always happy, free from the least trace of thought.
19. Abide as That in which there are no fears of hell, no joys of heaven, no
worlds of the Creator God or the other Gods, nor any object to be
gained from them, no other world, no universe of any kind – and be
always happy, without the least trace of thought.
20. Abide as That in which there is nothing of the elements nor even an iota
of their derivatives, no sense of “I” or “mind”, no fantasies of the
mind, no blemish of attachment, no concept whatsoever – and be
always happy, without the least trace of the thought.
21. Abide as That in which there are none of the three kinds of bodies
(gross physical, subtle internal, or formless and most subtle), dreaming
and sleeping), none of the three kinds of souls (those who are fully
prepared to advance spiritually, those who are not fully prepared, and
those who are not prepared at all), none of the three kinds afflictions
(those of the body, those caused by the elements, and those caused by
subtle beings and powers), none of the five functional layers of being
(gross physical, vital, emotional-psychic, mental, and that of formless
bliss), no one to identify himself with them – and be always happy,
without the least trace of thought.
22. Abide as That in which there is no sentient object, no power to hide
Reality, no difference of any kind, no power of projecting unreal
objects, no power of any other kind, no false notion about the world –
and be always happy, without the least trace of thought.
23. Abide as That in which there are no sense organs or anyone to use the,
That in which transcendent bliss is experienced, That which is
absolutely immediate, That by realizing and attaining which one
becomes immortal, That by becoming which one does not return to this
cycle of births and deaths – and be always happy, without the least
trace of thought.
24. Abide as That, on realizing and experiencing the bliss of which, all joys
appear to be the joys of That, That which, when clearly known to be
oneself, shows there is nothing apart from oneself, and, knowing which,
all kinds of separate souls become liberated – and be always happy,
without the least trace of thought.
25. Abide as That, on realizing which to be oneself, there is nothing else to
be known, everything becomes already known and every purpose
accomplished – and be always happy, without the least trace of thought.
26. Abide as That which is attained easily when one is convinced that one is
not different from the Supreme Absolute, That which results, when that
conviction becomes firm, in the experience of the Supreme Bliss of the
Real, That which produces a sense of incomparable and complete
satisfaction when the mind is absorbed in It – and be always happy,
without the least trace of thought.
27. Abide as That which leads to the complete cessation of misery when the
mind is absorbed in It, and the extinction of all ideas of “I,” “you” and
“another,” and the disappearance of al differences – and be always
happy, without the least trace of thought.
28. Abide as That in which, when the mind is absorbed in It, one remains
without a second, nothing other than oneself is seen to exist and
incomparable bliss is experienced – and be always happy, without the
least trace of thought.
29. Abide as That which is undifferentiated Existence, undifferentiated
Consciousness, undifferentiated Bliss, absolutely non-dual, the
undifferentiated Absolute Reality – and with the firm conviction that
you are That, be always happy.
30. Abide as That which is “I” as well as “you” as well as everyone else, is
the basis of all, is one without anything else whatsoever, is extremely
pure, the undifferentiated Whole – and with the firm conviction that you
are That, be always happy.
31. Abide as That in which there are no concepts or anything else
whatsoever, the ego ceases to exist, all desires disappear, the mind
becomes extinct and all confusions come to an end – and with the firm
conviction that you are That, be always happy.
32. Abide as That in which there is no awareness of the body, or the
various functions of manifest existence, no perception of objects, That
in which the mind is dead, the soul become one with the Reality,
thoughts dissolved and even one’s convictions no longer hold – and
with the firm conviction that you are That, be always happy.
33. Abide as That in which there is no longer any meditative spiritual
practice or ignorance or knowledge or activities of any kind, that which
is the Supreme Reality – and with the firm conviction that you are That,
be always happy.
34. Abide as That in which, when one is completely merged with It, one
experiences pure bliss, never experiences misery, sees nothing, does not
take birth again, never thinks oneself to be a separate individual,
becomes the Supreme Being and with the conviction that you are That,
be always happy.
35. Abide as That which is truly the Supreme Absolute Reality, the Supreme
Formless God, the absolutely pure Being, the Supreme State, Absolute
Consciousness, the Supreme Truth – and with the conviction that you
are That, be always happy.
36. Abide as That which is the absolutely pure Supreme Being, absolute
Bliss, the supremely subtle Being, the Self-Effulgent, non-dual and
undifferentiated One – and with the conviction that you are That, be
always happy.
37. Abide as That which is absolute Truth, supreme Tranquility, eternal
Being, absolutely attributeless, the Self, the absolutely undifferentiated
Supreme Being – and with the conviction that you are That, be always
happy.
38. Abide as That which is everything from the experiential point of view
and nothing from the absolute point of view, Existence –
Consciousness-Bliss, always tranquil, with nothing separate from It, the
self-existent Being –and with the conviction that you are That be always
happy.
39. I have thus, O Nidagha, clearly explained to you the state of being one
with the Supreme Being. By constantly thinking that you are the
undifferentiated Supreme Being you can attain that state and enjoy
constant bliss. There after, having become the Supreme Absolute
Reality, you will never experience the misery that comes from
identification with birth and death.
40. “Everything is the Supreme Being, which is Existence-Consciousness-
Bliss, and I am That” By constantly cultivating this pure thought, get
rid of impure thoughts. Then, my son, discarding even that thought and
always inhering in the State of Fullness, you will become the non-dual
and undifferentiated Supreme Being and attain liberation.
41. Pure and impure thoughts are a feature of the mind. There are no
wandering thoughts in the Supreme Being. Therefore, abide as That
and, free from the pure and impure thoughts of the mind, remain still
like a stone or a log of wood. You will then be always happy.
42. By constantly thinking of the undifferentiated Supreme Being and
forgetting thereby all thoughts, including the thought of the Supreme
Being, you will become the all-comprehensive Supreme Being. Even a
great sinner who hears and understands this teaching will get rid of all
his sins and become the undifferentiated Supreme Being.
43. The endless textbooks of spiritual instruction have already prescribed
meditation for attaining purity of mind. In order that those who have
become pure in mind may easily attain liberation and, realizing that
they are absolute and boundless Bliss, remain still like a stone in the
undifferentiated and all-comprehensive Supreme Formless God, the
nature of this immaculate state has been expounded by me.
44. Therefore, attaining purity of mind by constantly thinking that
everything that is known is the Supreme Being and that Supreme Being
is oneself, and thereafter abiding in the state of complete identity with
the Absolute Reality, liberation can be attained here and now. I have
spoken the truth. In this manner, Sage Ribhu expounded the true and
full state of being to Nidagha.
45. When one is convinced that one is always That which is Existence-
Consciousness-Bliss and abides as That in a state of complete identity,
one casts off the unreal bondage of identification with birth and death
and attains liberation. This is the significance of the highly blissful
mood and dance of our Supreme and undifferentiated God.


Thursday, August 1, 2013

Carl Jung - madness


“Be silent and listen: have you recognized your madness and do you admit it? Have you noticed that all your foundations are completely mired in madness? Do you not want to recognize your madness and welcome it in a friendly manner? You wanted to accept everything. So accept madness too. Let the light of your madness shine, and it will suddenly dawn on you. Madness is not to be despised and not to be feared, but instead you should give it life…If you want to find paths, you should also not spurn madness, since it makes up such a great part of your nature…Be glad that you can recognize it, for you will thus avoid becoming its victim. Madness is a special form of the spirit and clings to all teachings and philosophies, but even more to daily life, since life itself is full of craziness and at bottom utterly illogical. Man strives toward reason only so that he can make rules for himself. Life itself has no rules. That is its mystery and its unknown law. What you call knowledge is an attempt to impose something comprehensible on life.”


Tuesday, July 30, 2013

Sri Sadhu Om - Atma Vichara Patikam (Eleven Verses on Self-Enquiry)

A Light on the Teaching of
Bhagavan Sri Ramana Maharshi
The Essence of Spiritual Practice
(Sadhanai Saram)
By
Sri Sadhu Om 
  Atma Vichara Patikam (Eleven Verses on Self-Enquiry)



 1. Thinking is a mentation (vritti) ; being is not a
mentation ! If enquired ‘Who thinks ?’, thinking will
come to an end ! Even when thoughts do not exist, do
not you exist? To remain thus in the source of thoughts
is the state of Self- abidance (nishtha) ! Be thus!

2 He who thinks is the individual soul (jiva); he who is,
is the Supreme (brahman) ! If the thinker thinks with
great love of That which is still, this thought, the love
to be, will become the thought free thought which kills
all thinking. When the thinker thus dies with all his
thoughts, to remain surviving him is union with the
Supreme (siva-sayujyam) !

3. He who thinks ‘I (am so-and-so)’ is himself one among
the thoughts. Of all thoughts, the thought ‘I (am so-andso)’
is the very first. The jiva who thinks ‘I (am so-and-
-so)’ is only our reflection. For, we never think ‘I (am
this or that)’ when we shine as That (the Supreme).

4. This thought, ‘I (am the body)’, does not exist in deep
sleep. This thought, ‘I (am the body)’, does not exist in
the true state of jnana either. Since it rises and slips
away in between (two such states), this ‘I’ is unreal;
hence, this ‘I’ is only a thought.

5. The waxing of this thought ‘I’ is indeed the waxing of
misery! This thought ‘I’ alone is what is called the ego.
It is only because of non-enquiry that this ‘I’ has come
into existence and is flourishing ! If, instead of being
favoured, it is enquired into, ‘What is this !?’, it will
disappear, losing its existence.

6. The second and third persons (the objects) live only
because of the root, the first person (the subject or ego).
If the fickle mind turns towards the first person, the first
person will become non-existent and That which really
exists will then shine forth. This indestructible, real Self
is Jnana.

7. To think of second and third persons is sheer
foolishness, for by thinking of second and third persons
the mental activities (mano-vritlis) will wax. (On the
other hand,) attending to the first person is equal to
committing suicide, for only by enquiring into the first
person will the ego itself die.*

8. Attending to second and third persons instead of
turning towards and attending to the first person is an
attention based only upon ignorance (ajnana). If you
ask, “Then is not the attention to the ego also an
attention based upon ignorance? So why should we
attend to this ‘I?’, then listen.

9. The reason why this ‘I’ dies when enquired into, ‘What
am I? is as follows: This thought ‘I’ is a reflected ray of
Jnana (Self), (and it alone is directly connected with
Self, whereas the other thoughts are not); (so) when the
attention goes deeper and deeper within along the ray
‘I’, its length decreases more and more, and when the
ray I’ dies that which shines as ‘I’ is Jnana.

10. Do not perform any action thinking ‘It should be done
by me’. Nothing is done by you, (for) you are simply
nothing ! By knowing this first, if you avoid the rising
of doership, then everything will be done well by Him
and your peace will remain undisturbed !

11. When scrutinizing ‘What is real?’, nothing in the world
is (found to be) real; Self alone is real (satyam).
Therefore, let us renounce everything and ever remain
unshakably as the reality (sat). This alone is the service
enjoined upon us by Sri Ramana, our eternal Lord!


Sadhu Om
 Get the pdf book here

F J Alexander - 'In the Hours of Meditation'(excerpt)


"There are hours when one forgets the
world. There are hours when one
approaches that region of blessedness in
which the soul is Self-contained and in the
presence of the Highest. Then is silenced
all clamouring of desire ; all sound of
sense is stilled. Only God IS.

There is no holier sanctuary than a
purified mind, a mind concentrated upon
God. There is no more sacred place than
the region of peace into which the mind
enters when it becomes fixed in the Lord.
No more sweet-odorous and holy incense
is there than the rising of thought unto God.

Purity, bliss, blessedness, peace !
Purity, bliss, blessedness, peace ! These
make up the atmosphere of the state of
meditation.

The spiritual consciousness dawns in
these silent, sacred hours. The soul Is
close to its source. The streamlet of
personality expands in these hours, becoming 
a mighty, swift-moving river, flowing
in the direction of that true and permanent
individuality which is the Oceanic
Consciousness of God. And this is one
and only.

In the hours of meditation the soul
draws from On High those true qualifications 
which are of its nature fearlessness,
the sense of reality, the sense of deathlessness.

Draw within thy Self, O soul ! Seek
thou the silent hour with truth. Know
thou thy Self to be of the substance of
truth, the substance of divinity ! Verily
within the heart doth God dwell !


Rudyard Kipling -‘If’

image source: here

If you can keep your head when all about you
Are losing theirs and blaming it on you;
If you can trust yourself when all men doubt you,
But make allowance for their doubting too;
If you can wait and not be tired by waiting,
Or, being lied about, don’t deal in lies,
Or, being hated, don’t give way to hating,
And yet don’t look too good, nor talk too wise;

If you can dream – and not make dreams your master;
If you can think – and not make thoughts your aim;
If you can meet with triumph and disaster
And treat those two imposters just the same;
If you can bear to hear the truth you’ve spoken
Twisted by knaves to make a trap for fools,
Or watch the things you gave your life to broken,
And stoop and build ‘em up with wornout tools;

If you can make one heap of all your winnings
And risk it on one turn of pitch-and-toss,
And lose, and start again at your beginnings
And never breath a word about your loss;
If you can force your heart and nerve and sinew
To serve your turn long after they are gone,
And so hold on when there is nothing in you
Except the Will which says to them: “Hold on”;

If you can talk with crowds and keep your virtue,
Or walk with kings – nor lose the common touch;
If neither foes nor loving friends can hurt you;
If all men count with you, but none too much;
If you can fill the unforgiving minute
With sixty seconds’ worth of distance run -
Yours is the Earth and everything that’s in it,
And – which is more – you’ll be a Man my son!

Robert Wolfe - Dzochen: (the) “Great Perfection”


Dzochen has a particular emphasis: perfection. Natural perfection.
That is, that all things are already perfectly okay just as they are.
(Think about it: they have to be, or the universe—and its workings—
would be imperfect; and if there is any such thing as an Intelligence in
operation, it would then be a flawed Intelligence. Dzochen masters
do not allege that they are in touch with a flawed Buddha-mind, rather
a &awless nature.)
Therefore, everything that everyone does—from this point of view—
is inevitably “an expression of a state of complete fulfillment” (as Peter Fenner puts it.)
When one understands, as the Dzochen masters profess to do, that all
is already perfect as it is (“there is nothing but Buddha-mind”), one
must—by extension—apply this to one’s self. (And, by further
extension, to all “other” selves.)
Therefore, one realizes that a person’s every activity is “just as it
should be”.
Recognizing that one’s every activity (physical, mental or otherwise)
is already just as it should be—in reality, must be—why would (an
enlightened) one make any concerted effort to try to change anything
whatsoever? Hence, Fenner’s phrase, “one (consciously reflecting
Buddha-nature) doesn’t intervene in or meddle with one’s [momentto-
moment] experience…”
As a consequence of this surrender of volition (doer-ship), one’s
behavior “is natural, unaffected, unmanipulated and free from
contrivance”. We could suppose that someone who met Buddha
might describe his demeanor with just such a phrase.
When your viewpoint is that everything is perfectly okay just as it is,
and you decline to interfere and meddle in the way things are
developing, would we describe this absence of involvement as a
“discipline”? To someone who is essentially “doing nothing”, it could
hardly be considered a discipline (apart from the root of the word:
disciple; in which case, yes, he’s a disciple of Buddha). To someone
who has no comprehension as to how the Dzochen master has
assumed such equanimity, she would probably suppose that awesome
discipline was involved!
Fenner points out that “the only discipline in Dzochen” is to remain in
your original condition: that is, the state of your mind before you ever
had any conceptual ideas such as “imperfection” as opposed to
“perfection”. He refers to this as the “natural and This is all that any of the Dzochen teachers are asking anyone to do:
drop all the ideas about everything. Witness the perfection of
Buddha-nature in all that occurs—inwardly or outwardly.
Buddha claims this condition is bliss, peace, perfection.


you can download a free pdf of Robert Wolfe's book: "Living nonduality" on his website: Here

Monday, July 29, 2013

Bhagavat Gita - true wisdom


Those who realize true wisdom rapt within this clear awareness see Me as the universe's origin Imperishable. All their words and all their actions issue from the depths of worship, held in my embrace they know Me as a woman knows her lover.

Creatures rise and creatures vanish;  I alone Am Real, Arjuna, looking out, amused, from deep within the eyes of every creature. I Am the object of all knowledge, Father of the world, its Mother, Source of all things, of impure and pure, of holiness and horror.

I am the goal, the root, the witness, home and refuge, dearest friend, creation and annihilation, everlasting seed and treasure.

I am the radiance of the sun, I open or withhold the rainclouds, I am immortality and death, am being and non-being.

I am the Self, Arjuna, seated in the heart of every creature. I am the origin, the middle,  and the end that all must come to.  I am justice: clear, impartial, favoring no one, hating no one, but in those who have cured themselves of selfishness, I shine with brilliance.

Even murderers and rapists, tyrants, the most cruel fanatics, ultimately know redemption through My love, if they surrender to My harsh but healing graces. Passing through excruciating transformations, they find freedom and their hearts find peace within them.

I am always with all beings; I abandon no one. And however great your inner darkness, you are never separate from Me.

Let your thoughts flow past you, calmly; keep Me near, at every moment; trust Me with your life, because I Am you, more than you yourself are.”


download Bhagavat Gita PDF Here

Sunday, July 28, 2013

Sri Ramana Maharshi - Devotion


The experience of not forgetting consciousness alone is the state of devotion which is the relationship of unfading real love, because the real knowledge of Self, which shines as the undivided supreme bliss itself, surges up as the nature of love. Love itself is the actual form of God. That is pure bliss. Call it pure bliss, God, Self, or what you will. That is devotion, that is realization and that is everything.



Jiddu Krishnamurti - The book of life