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Invisiblespinvis
Stranger


Registered: 09/15/20
Posts: 876
Re: Greatest Spiritual Quotes? [Re: Herme5] * 2
    #28769240 - 05/10/24 12:57 PM (1 month, 16 days ago)

Adi Shankara - Dasasloki (Nirvana Dasakam);
"I am not earth, I am not water.
I am not light, I am not wind,
I am not ether, I am not sense organs,
Nor am I a combination of these,
Because they don’t always exist.
I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out. 1

I am not the caste, I am not the caste rules,
I am not stages of life,
I am not rules, l am not the just conduct,
I am not meditation, I am not yogic practice,
For the concept of I and me destroy all these.
I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out. 2

Neither the mother nor the father.
Neither the celestial gods nor the earth,
Neither the Vedas, nor the fire sacrifice,
Nor the holy waters, they say, exist in Sleep.
But there is no void in sleep, either.
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out. 3

Neither the Sankhya principle,
Nor the doctrine of Shaiva,
Not the principle of pancha rathra,
Nor the doctrine of Jainas,
Nor the principle of Meemasa,
Are Unique experiences,
For the soul is the purest known truth.,
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out. 4

Neither above, nor below,
Neither inside nor outside,
Neither the middle, nor the across,
Neither the east nor the west am I,
For like the all pervading ether,
I am spread everywhere,
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out. 5

Neither white nor black,
Neither red nor yellow,
Neither large nor thin,
Neither short, nor tall,
And neither with a form is the soul,
For this soul is the form of the light,
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out. 6

Neither the origin of knowledge,
Nor the books of knowledge,
Neither the disciple nor the teacher,
Neither you, nor me and nor this world am I,
For this is not tolerated by innate realization,
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out. 7

Neither the state of waking,
Nor the state of dream,
Nor the state of deep sleep is for me,
Neither the earthy feelings,
Nor the glorified feelings of dreams,
Nor the feeling of wakefulness in sleep am I,
For these are the souls of avidya,
And I am the fourth, the thureeya, which is beyond these,
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out. 8

Being all pervasive and goal oriented,
Being dependent on its own nature,
Than depending on any out side thing,
This world is trivial as it is different from self,
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out. 9

It is not even one and how can it be two,
Neither is it unique and nor not unique,
Neither is it a vacuum nor something different from it,
For it is the essence of non dual reality,
So how can I tell about what is established by all philosophy? 10"


Jiddu Krishnamurti - Public Talk 7 Saanen, Switzerland - 25 July 1976;
"When you are a light to yourself you are a light to the world, because the world is you, and you are the world."

Edited by spinvis (05/11/24 01:59 AM)

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Invisiblespinvis
Stranger


Registered: 09/15/20
Posts: 876
Re: Greatest Spiritual Quotes? [Re: spinvis] * 2
    #28769241 - 05/10/24 12:58 PM (1 month, 16 days ago)

Bhikkhu Bodhi; Gautama Buddha - Devalokasutta - The Realm of the Gods - Aṅguttara Nikāya - The Book of the Threes - 3.18 Deva - Spiritual practice isn’t for rebirth in heaven;
“Bhikkhus, if wanderers of other sects were to ask you thus: ‘Friends, do you lead the spiritual life under the ascetic Gotama for the sake of rebirth in the deva world?’ wouldn’t you be repelled, humiliated, and disgusted?”

“Yes, Bhante.”

“Thus, bhikkhus, since you are repelled, humiliated, and disgusted with a celestial life span, celestial beauty, celestial happiness, celestial glory, and celestial authority, so much more then should you be repelled, humiliated, and disgusted with bodily misconduct, verbal misconduct, and mental misconduct.”


Psalm 104;
"Unnamable God, you are fathomless;
       I praise you with endless awe.
You are wrapped in light like a cloak;
       you stretch out the sky like a curtain.
You make the clouds your chariot;
       you walk on the wings of the wind.
You use the winds as your messengers,
       thunder and lightning as your servants.
You look at the earth—it trembles;
       you touch the hills and they smoke.
You laid the earth’s foundations
       so that they would never be destroyed.
You covered the land with ocean;
       the waters rose over the mountains.
They fled at the sound of your voice;
       you thundered and they ran away.
They rushed down into the valleys,
       to the place you appointed for them.
You bounded them, so that they would never
       return to inundate the earth.
You send streams into the valleys,
       and they flow out among the hills.
All the animals drink from them;
       the wild asses quench their thirst.
Beside them the birds of the sky dwell,
       singing among the branches.
You water the hills from the sky;
       by your care the whole earth is nourished.
You make grass grow for the cattle
       and grains for the service of mankind,
to bring forth food from the earth
       and bread that strengthens the body,
oil that makes the face shine
       and wine that gladdens the heart.
You plant the trees that grow tall,
       pines, and cedars of Lebanon,
where many birds build their nests,
       and the stork on the topmost branches.
The mountains shelter the wild goats;
       the cliffs are a shelter for the rock squirrels.
You created the moon to count months;
       the sun knows when it must set.
You make darkness, it is night,
       the forest animals emerge.
The young lions roar for their prey,
       seeking their food from God.
The sun rises, they withdraw,
       and lie down together in their dens.
Humans go out to their labor
       and work until it is evening.
How manifold are your creatures, Lord!
       With wisdom you made them all;
       the whole earth is filled with your riches.
Here is the sea in its vastness,
       where innumerable creatures live,
       fish both tiny and huge.
Here sharks swim, and the whale
       that you created to play with.
All these depend on you
       to give them food in due time.
You open your hands—they gather it;
       you give it—they are filled with gladness.
You hide your face—they are stricken;
       you take back their breath—they die
       and return their bodies to the dust.
You send forth your breath—they are born,
       and with them you replenish the earth.
Your grandeur will last forever;
       eternally you rejoice in your works.
I will sing to you every moment;
       I will praise you with every breath.
May all selfishness disappear from me,
       and may you always shine from my heart."

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Invisiblespinvis
Stranger


Registered: 09/15/20
Posts: 876
Re: Greatest Spiritual Quotes? [Re: spinvis] * 2
    #28769244 - 05/10/24 12:58 PM (1 month, 16 days ago)

Swami Abhyayananda; Jnanadev - Jnaneshvar: The Life and Works of the Celebrated Thirteenth Century Indian Mystic-Poet - The Union of Shiva and Shakti (from Amritanubhav);
"I offer obeisance to the God and Goddess,
The limitless primal parents of the universe.

They are not entirely the same,
Nor are they not the same.
We cannot say exactly what they are.

How sweet is their union!
The whole world is too small to contain them,
Yet they live happily in the smallest particle.

These two are the only ones
Who dwell in this home called the universe.
When the Master of the house sleeps,
The Mistress stays awake,
And performs the functions of both.

When He awakes, the whole house disappears,
And nothing at all is left.

Two lutes: one note.
Two flowers: one fragrance.
Two lamps: one light.

Two lips: one word.
Two eyes: one sight.
These two: one universe.

In unity there is little to behold;
So She, the mother of abundance,
Brought forth the world as play.

He takes the role of Witness
Out of love of watching Her.
But when Her appearance is withdrawn,
The role of Witness is abandoned as well.

Through Her,
He assumes the form of the universe;
Without Her,
He is left naked.

If night and day were to approach the Sun,
Both would disappear.
In the same way, their duality would vanish
If their essential Unity were seen.

In fact, the duality of Shiva and Shakti
Cannot exist in that primal unitive state
From which AUM emanates.

They are like a stream of knowledge
From which a knower cannot drink
Unless he gives up himself.

Is the sound of AUM divided into three
Simply because it contains three letters?
Or is the letter 'N' divided into three
because of the three lines by which it is formed?

So long as Unity is undisturbed,
And a graceful pleasure is thereby derived,
Why should not the water find delight
In the floral fragrance of its own rippled surface?

It is in this manner I bow
To the inseparable Shiva and Shakti.

A man returns to himself
When he awakens from sleep;
Likewise, I have perceived the God and Goddess
By waking from my ego.

When salt dissolves,
It becomes one with the ocean;
When my ego dissolved,
I became one with Shiva and Shakti."


Herbert Spencer;
"No one can be perfectly free till all are free; no one can be perfectly moral till all are moral; no one can be perfectly happy till all are happy."

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Invisiblespinvis
Stranger


Registered: 09/15/20
Posts: 876
Re: Greatest Spiritual Quotes? [Re: spinvis] * 2
    #28769245 - 05/10/24 12:59 PM (1 month, 16 days ago)

Bhikkhu Bodhi; Gautama Buddha - Sāriputtasutta - With Sāriputta - Aṅguttara Nikāya - The Book of the Threes - 3.33. Sāriputta - Even the Buddha found it hard to get students to understand;
"Then the Venerable Sāriputta approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:

“Sāriputta, I can teach the Dhamma briefly; I can teach the Dhamma in detail; I can teach the Dhamma both briefly and in detail. It is those who can understand that are rare.”

“It is the time for this, Blessed One. It is the time for this, Fortunate One. The Blessed One should teach the Dhamma briefly; he should teach the Dhamma in detail; he should teach the Dhamma both briefly and in detail. There will be those who can understand the Dhamma.”

“Therefore, Sāriputta, you should train yourselves thus: (1) ‘There will be no I-making, mine-making, and underlying tendency to conceit in regard to this conscious body; (2) there will be no I-making, mine-making, and underlying tendency to conceit in regard to all external objects; and (3) we will enter and dwell in that liberation of mind, liberation by wisdom, through which there is no more I-making, mine-making, and underlying tendency to conceit for one who enters and dwells in it.’ It is in this way, Sāriputta, that you should train yourselves.

“When, Sāriputta, a bhikkhu has no I-making, mine-making, and underlying tendency to conceit in regard to this conscious body; when he has no I-making, mine-making, and underlying tendency to conceit in regard to all external objects; and when he enters and dwells in that liberation of mind, liberation by wisdom, through which there is no more I-making, mine-making, and underlying tendency to conceit for one who enters and dwells in it, he is called a bhikkhu who has cut off craving, stripped off the fetter, and, by completely breaking through conceit, has made an end of suffering. And it was with reference to this that I said in the Pārāyana, in ‘The Questions of Udaya’:

    “The abandoning of both
    sensual perceptions and dejection;
    the dispelling of dullness,
    the warding off of remorse;

    “purified equanimity and mindfulness
    preceded by reflection on the Dhamma:
    this, I say, is emancipation by final knowledge,
    the breaking up of ignorance.”"


Shivasutras II - 9 - 11;
"The Self is the dancer :
The inner Self the stage :
The senses the audience."

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Invisiblespinvis
Stranger


Registered: 09/15/20
Posts: 876
Re: Greatest Spiritual Quotes? [Re: spinvis] * 2
    #28769246 - 05/10/24 01:00 PM (1 month, 16 days ago)

Adi Sankara - Atma Panchakam (The Pentet on Soul);
"I am neither the body, nor the senses nor the mind,
Neither am I pride, soul nor intellect,
But I am Shiva, who is eternal,
Who is completely unattached.
Who is far, far and far away
From wife, son, lands and assets,
And is the witness for everything. 1

Due to ignorance I think that a rope is a snake,
For due to absence of Jnana.
I ascribe life in to lifeless thing.
And when the realized one points it out,
I wake up from this illusion,
And understand that it is a rope and not a snake.
Similarly I am not the soul but Shiva,
Which I only understand by the teaching of the great teacher. 2

Due to the veil of ignorance,
I see this world in the eternal life,
Which has the form of truth and joy,
Similar to the dream which I see due to veil of sleep,
For I am the pure complete, perennial and single Shiva. 3

This world is in no way different from me,
Similar to everything getting reflected in a mirror,
All the world is within me,
So I am that Shiva which is without two. 4

Nor was I born nor grew nor die,
For birth, growth and death are for the body,
The nature of taking up a work is,
The reflections of pride and not,
For my soul which is eternal,
And so I am the unattached Shiva. 5

I was not born, whence birth and death came to me,
I am not the soul, whence came hunger and thirst to me,
I am not the mind, whence came passion and sorrow to me,
I am not the doer, whence came attachment and detachment to me? 6"


Taigen Dan Leighton, Yi Wu; Honghzhi Zhengue - Cultivating the Empty Field: The Silent Illumination of Zen Master Hongzhi - PRACTICE INSTRUCTIONS - The Amazing Living Beings;
"Our house is a single field, clean, vast, and lustrous, clearly self-illuminated. When the spirit is vacant without conditions, when awareness is serene without cogitation, then buddhas and ancestors appear and disappear transforming the world. Amid living beings is the original place of nirvana. How amazing it is that all people have this but cannot polish it into bright clarity. In darkness unawakened, they make foolishness cover their wisdom and overflow. One remembrance of illumination can break through and leap out of the dust of kalpas. Radiant and clear white, [the single field] cannot be diverted or altered in the three times; the four elements cannot modify it. Solitary glory is deeply preserved, enduring throughout ancient and present times, as the merging of sameness and difference becomes the entire creation's mother. This realm manifests the energy of the many thousands of beings, all appearances merely this [field's] shadows. Truly enact this reality."

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Invisiblespinvis
Stranger


Registered: 09/15/20
Posts: 876
Re: Greatest Spiritual Quotes? [Re: spinvis] * 1
    #28769248 - 05/10/24 01:00 PM (1 month, 16 days ago)

Bhikkhu Sujato; Gautama Buddha - Paramaṭṭhakasutta - Anthology of Discourses 4.5 - Eight on the Ultimate - The conceit that comes from clinging to practices or views—even if they’re supreme—is a fetter preventing full freedom.;
"If, maintaining that theirs is the “ultimate” view, a person makes it out to be highest in the world; Reading yad- here and below as yadi. then they declare all others are “lesser”; that’s why they’re not over disputes.

If they see an advantage for themselves in what’s seen, heard, or thought;
or in precepts or vows,
in that case, having adopted that one alone, they see all others as inferior.

Experts say that, too, is a knot, relying on which people see others as lesser. That’s why a mendicant ought not rely on what’s seen, heard, or thought,
or on precepts and vows.

Nor would they form a view about the world through a notion or through precepts and vows. They would never represent themselves as “equal”, nor conceive themselves “worse” or “better”.

What was picked up has been set down
and is not grasped again;
they form no dependency even on notions. They follow no side among the factions, and believe in no view at all.

One here who has no wish for either end—for any form of existence in this life or the next—has adopted no dogma at all after judging among the teachings.

For them not even the tiniest idea is formulated here regarding what is seen, heard, or thought. That brahmin does not grasp any view—how could anyone in this world judge them?

They don’t make things up or promote them, and don’t subscribe to any of the doctrines. The brahmin has no need to be led by precept or vow; gone to the far shore, one such does not return."


Gorakhanath;
"At the core of Shiva there is Shakti; at the core of Shakti there is Shiva. To tell the difference is as hard as separating moonlight from the Moon."

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Invisiblespinvis
Stranger


Registered: 09/15/20
Posts: 876
Re: Greatest Spiritual Quotes? [Re: spinvis] * 1
    #28769251 - 05/10/24 01:02 PM (1 month, 16 days ago)

Adi Sankara - Nirvana Manjari (Bouquet of Renunciation);
"I am neither god nor man nor Asura,
I am neither Gandarwa nor Yaksha nor ghost nor omens,
I am neither man, nor woman nor eunuch,
I am by nature, Shiva the effulgent entity. 1

I am neither a child nor youth nor old man,
I do not belong to a class nor I am bachelor or family man,
I do not sit in the forest nor do I follow the rules of Sanyasa,
For I am that Shiva who causes destruction of the world. 2

I am not measurable and am past the concept of illusion,
Even though seen by all as different, I am that which brings things together,
Even though attached to the trinity, I am that which has no second,
For I am that Shiva which is all pervading and beyond senses. 3

I am neither the thinker nor the one who goes nor the one who speaks,
I am neither the doer, nor the one who consumes nor the one free from abodes,
I am one with different roles according to the thought of the mind,
For I am that Shiva, who is the cause of everything. 4

Neither I am that action which flows between worlds,
Nor I am the wrong selfish thoughts which are attached,
I am that thought of the mind which is at the end of action,
For I am that Shiva, which is thought personified after the end of the body. 5

Those who need to be cleaned of ignorant deeds and ignorance,
Those who are without truth, those who do not shine,
And those who are trapped between end, middle and middle of middle,
Are given lustrous mind by some god, and I am that Shiva. 6

I am not wisdom nor completion of tasks,
I am not organs nor the procreative seed,
I live in the sky of heart and am beyond the pain of senses,
I am that Shiva who is the personification of ever blissful true joy. 7

I am that Shiva, who creates the differences in the world,
Who is the abode of these different forms ‘
Who is perhaps the one who cannot be seen as two,
Who is personification of mind, wisdom, senses and intelligence,
And is the one from whom every thing came. 8

I am that Shiva, who is crystal clear and pervades inside and outside,
Who is for ever the cloud of the joy of eternal bliss,
Who is the creator of the big and minute parts of the universe,
And who is the mother source of all these parts. 9

I am that Shiva, who gives power to those who remember him,
Who is like the waves of lightning and shine of Sun and Moon,
Who playfully creates the difference between self and others,
And who has the whole world at his lotus feet. 10

I am that Shiva, who is the source of existence to the God of death,
Who is the reason for the glory of mind, knowledge and senses,
And who is the reason for the shine of Gods like,
Brahma, Shiva, Indra, Chandra and others. 11

I am that Shiva, who cannot be classified within himself,
Who is infinite like the expanse of the sky,
Who has form which is peaceful,
Who is extremely effulgent,
Who chooses to be nothing,
Who does not have end nor beginning,
And who is called Shankara. 12"


Hisamatsu - Vow of Humankind;
"Keeping calm and composed, let us awaken to our True Self,
become fully compassionate humans, make full use of our gifts
according to our respective missions in life, discern the agony both
individual and social and its source, recognize the right direction
in which history should proceed, and join hands without
distinctions of race, nation, or class. Let us, with compassion,
vow to bring to realization humankind’s deep desire for
Self-emancipation and construct a world in which everyone
can truly and fully live."

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Invisiblespinvis
Stranger


Registered: 09/15/20
Posts: 876
Re: Greatest Spiritual Quotes? [Re: spinvis] * 1
    #28769252 - 05/10/24 01:02 PM (1 month, 16 days ago)

Anthony De Mello - Awareness: The Perils and Opportunities of Reality - ON WANTING HAPPINESS;
"I was saying that we don’t want to be happy. We want other things. Or let’s put it more accurately: We don’t want to be unconditionally happy. I’m ready to be happy provided I have this and that and the other thing. But this is really to say to our friend or to our God or to anyone, “You are my happiness. If I don’t get you, I refuse to be happy.” It’s so important to understand that. We cannot imagine being happy without those conditions. That’s pretty accurate. We cannot conceive of being happy without them. We’ve been taught to place our happiness in them.
So that’s the first thing we need to do if we want to come awake, which is the same thing as saying: if we want to love, if we want freedom, if we want joy and peace and spirituality. In that sense, spirituality is the most practical thing in the whole wide world. I challenge anyone to think of anything more practical than spirituality as I have defined it—not piety, not devotion, not religion, not worship, but spirituality—waking up, waking up! Look at the heartache everywhere, look at the loneliness, look at the fear, the confusion, the conflict in the hearts of people, inner conflict, outer conflict. Suppose somebody gave you a way of getting rid of all of that? Suppose somebody gave you a way to stop that tremendous drainage of energy, of health, of emotion that comes from these conflicts and confusion. Would you want that? Suppose somebody showed us a way whereby we would truly love one another, and be at peace, be at love. Can you think of anything more practical than that? But, instead, you have people thinking that big business is more practical, that politics is more practical, that science is more practical. What’s the earthly use of putting a man on the moon when we cannot live on the earth?"


David Whyte - Essentials - The Opening of Eyes;
"That day I saw beneath dark clouds
the passing light over the water
and I heard the voice of the world speak out,
I knew then, as I had before
life is no passing memory of what has been
nor the remaining pages in a great book
waiting to be read.

It is the opening of eyes long closed.
It is the vision of far off things
seen for the silence they hold.
It is the heart after years
of secret conversing
speaking out loud in the clear air.

It is Moses in the desert
fallen to his knees before the lit bush.
It is the man throwing away his shoes
as if to enter heaven
and finding himself astonished,
opened at last,
fallen in love with solid ground."

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Invisiblespinvis
Stranger


Registered: 09/15/20
Posts: 876
Re: Greatest Spiritual Quotes? [Re: spinvis] * 2
    #28777658 - 05/17/24 03:40 PM (1 month, 9 days ago)

Attributed to Woodrow Wilson;
"As a beauty I am not a star;
There are others more handsome by far,
But my face - I don’t mind it
For I am behind it;
It’s the people in front get the jar."


The Secret of the Golden Flower - Chapter IV. Turning Around the Light and Tuning the Breathing (* including commentary);
"1. Master Lu (Dongbin) said, the doctrine just requires that one practices with a pure heart. One does not seek verification*; that will come by itself.

Quote:

* After one starts the effort of turning around the light, one needs to let go of all attachments, including hopes or expectations of experiencing the miraculous. One just tries to Be and accept what the moment offers. Hopes and expectations are thoughts and emotions that pollute the heart and interrupt the effort of turning around the light




2. Generally, beginners suffer from two problems: oblivion and distraction*. There is a solution to get rid of them, which is simply to connect the heart to the breath.

Quote:

* Oblivion refers to being completey absorbed in one`s daily activities or in the thoughts going round in one`s mind, without any self-awareness. The mind of Tao is absent. This is also refered to as sleep.

'Man lives his life in sleep, and in sleep he dies.'
-- Gurdjieff (20th c. Fourth Way spiritual teacher)

'This is a strange repose, to be asleep with eyes wide open; standing, speaking, moving, And yet so fast asleep.'
-- Shakespeare, The Tempest


Distraction relates to being distracted while making the effort of turning around the light.

'Whenever the fickle and restless mind wanders away, withdraw it from those distractions and return it to the Self.'
-- Bhagavad Gita

'Distractions arise from habitual thought patterns when practice is intermittent.'
-- Patanjali





3. The character for self (自) and the character for heart (心) make up the character for breath (息). When the heart is stirred, there is movement of energy. Energy is basically transformed activity of the heart. Our thoughts are very fast. When a wandering thought takes place in a moment*1, inhalation and exhalation respond to it. Therefore inner and outer breathing*2 follow each other like sound and echo. Daily we draw ten thousands of breaths and have an equal number of wandering thoughts. As the clarity of the spirit leaks away, one becomes like a withered tree or dead ashes.

Quote:

*1 One`s breathing and one`s thoughts (and also one`s emotions) are intimately connected.

'One cycle of respiration takes about three seconds. This is a definite and complete period of time for a man. If he observes closely, he will find that every breath brings a new thought to his mind, or a repetition of an old thought.'
-- Rodney Collin (20th c. Fourth Way spiritual teacher)


*2 Outer breathing refers to the breath that keeps the body alive. Inner breathing refers to that which gives life to the lower self or the Higher Self (the original spirit). What we experience as 'I', as our identity, is the result of the thoughts and emotions we have. Even our memories are thoughts and emotions that occur in the present moment.

'All that we are is the result of our thoughts.'
-- Buddha


When an impulse in the heart called intent (see chapter 2 #7), creates a movement of energy resulting in an emotion (e-motion or energy motion, called qi (气) in Chinese) and a corresponding thought, this causes a feeling of 'I'; this feeling of 'I' is the lower self. When there is a true intent in the heart to turn around the light and as a result of this true intent, the Higher Self awakens, the inner breath now gives life to the Higher Self. Esoteric traditions call this breath the Breath of Life. The breath of life is not a physical breath, but an energy motion that gives life to the Higher Self or Original Spirit.

'Ra is the divine god, who created himself, who made the heavens and the earth, and the breath of life.'
-- Egyptian Legends of Ra and Isis

'The breath of life is the consciousness of life.'
-- Upanishads (Hindu text)

'There are six cosmic breaths; they are matched by the six breaths in man.'
-- Book of Salvation of the World by the Manifestation of Dao from the Supreme Concourse (Taishang huadao dushi xianjing) The World Upside Down by Esabelle Robinet



'Hathor, giving the breath of life (symbolized by the Ankh) to the Pharaoh (Egyptian Museum, Cairo)'




4. So should one have no thoughts? To be without thoughts is impossible. Should one not breathe? It is impossible not to breathe. The best way is to find medicine for this illness, which means to have heart and breath rest on each other.


5. Therefore, turning the light around is connected with tuning the breath. This method only uses the brightness of the ear. There is light of the eye that is the united light of the external sun and moon. There is also light (brightness) of the ear*1, which is the united essence of the internal sun and moon*2. Essence is where the light congeals and settles. Essence and light have the same origin but have a different name. So clarity (of hearing and seeing*3) is just the result of spiritual light.

Quote:

*1 The light of the ear refers to conscious awareness.

'I will speak to those who know to hear not with the ears of the body but with the ears of the mind. For many have sought after the truth and have not been able to find it.'
-- The Testimony of Truth, Nag Hammadi Scriptures



'The name of Bodhisattva Guan Yin(观音)means observing sound and refers to the same idea.'

'Yen Hui: What is fasting of the heart?
Confucius: The goal of fasting is inner unity. This means hearing, but not with the ear; hearing, but not with the understanding; hearing with the spirit, with your whole being... The hearing of the spirit is not limited to any one faculty, to the ear, or to the mind.'
-- Chuang Tzu


*2 'The light that lives in the sun, lighting all the world. The light of the moon, the light that is in fire: Know that light to be mine.'
-- Bhagavad-Gita


The sun represents complete self-awareness, the Golden Flower. The moon represents the firing process which gradually brings this self-awareness into being.

'The firing process spoken of in the alchemical classics and writings of the masters is a metaphor for the order of practical spiritual work.'
-- Liu Yiming (18th c, Taoist master)



'What this crescent moon symbolizes in humans is a point of yang light shining through the middle of extreme quiet. The point of yang light is nothing but the light of the mind of Tao.'
-- Liu Yiming (Commentary on Understanding Reality, by Zhang Boduan)



'On the left, the I-Ching hexagram #24 "Return", showing the first yang, the first step of turning the light around, on the right hexagram #1 "Heaven" with six yangs.'

'At this time you should quickly set about increasing the fire, gathering yang and putting it into the furnace of evolution, gradually gathering, gradually refining, from vagueness to clarity, from one yang to complete purity of six yangs. This is also like the mid-autumn moon, exceptionally bright, shining through the universe.'
-- Liu Yiming (Commentary on Understanding Reality, by Zhang Boduan)

'The moon waxing to fullness is a secret passed on by word of mouth. The medicinal substances are hard to know, and the firing process is not easy to understand. Students should hasten to find a genuine teacher.'
-- Liu Yiming (Commentary on Understanding Reality, by Zhang Boduan)


*3 Congming (聪明) means clarity and is normally used to describe an intelligent, wise or clever person. Here it refers to spiritual clarity. The left part of the left character (聪) is the character for ear (耳) and it means being sensitive to hearing. The right character (明) is made up of the characters for sun (日) and moon (月) which both give light, so this character relates to the eye, and means being sensitive to seeing.




6. When you sit down, lower your eyelids, establish your intention and then let go. However, if after you let go, you are not able to achieve your intention, then be attentive to the sound of your breathing.


7. One should not be able to hear one`s breathing; just listen to its silence. Once it`s audible, the breathing is coarse and superficial. Then be patient and breath lightly; the more you let go, the subtler it becomes. The subtler it is, the more quite it becomes.


8. After a long time, all of a sudden this subtle breath will be interrupted, true breathing manifests and the mind-body can be discerned. If the mind is light, the breathing is subtle. Once the mind is unified, it moves (controls) breath-energy. If breathing is subtle, the heart is light. Once breath-energy (气-qi) is unified, it moves (controls) the mind. Stabilization of the mind must be preceded by cultivating breath-energy, because it is difficult to control the mind. Therefore breath-energy is used as a handle, and this is what is called maintaining pure breath-energy.


9. My fellow students, you may not understand the nature of movement. Movement here refers to making something move by pulling its strings, and is only another name for control. If one can make the mind move merely by pulling, should one not also be able to bring it to rest by pure tranquility?


10. The sages who observed how the heart and breath-energy are connected, set up this method in order to benefit later generations. In the Book of the Elixir it is said: "The hen can hatch her eggs because her heart is always listening". This is an important magic spell*. The way a hen gives life to an egg is through giving it warm energy; warm energy can only warm the shell, but cannot penetrate the inside. Therefore she conducts this energy inward with her heart. This is the act of listening with single-minded attention. When attention penetrates, the energy enters, and the warm energy brings life to the egg.

Quote:

* 'The heart has a wonderful charm.The hidden and wonderful spell gives eternal life.'
-- Journey to the West

'True spells, revealing secrets and all powerful, Are the only sure way of protecting one's life. When you are successful you can become a Buddha or an Immortal.'
-- Journey to the West

'But this celestial mechanism of practicing reversal has a secret which is communicated verbally and instructs the heart; one must seek the guidance of the true teacher, for it cannot be known through arbitrary guesswork.'
-- Inner teachings of Taoism, by Liu Yiming (18th c. Taoist master)




11. Even when a hen at times leaves her eggs, her head is always inclined to listen and the attention of her spirit is never interrupted. With the attention of her spirit never ceasing, the warm energy is uninterrupted day and night, so that the spirit comes alive. The awakening of the spirit is accomplished because the heart has first died. When a man can let his heart die, then the original spirit awakens to life. To kill the heart does not mean to let it dry and wither away, but it means that it has become undivided and gathered into one*. The Buddha said: "When you fix your heart on one point, then nothing is impossible for you". The heart easily runs away, so it is necessary to purify it by means of breath-energy. Breath-energy easily becomes rough, therefore it has to be refined by the heart. If you do this, how can the mind fail to stabilize?

Quote:

* The pyramid and cone are symbols for the heart or mind that has died to the passions and reached the point of being unified. It can then enter into emptiness.



'Spiritual thieves do not readily pounce on the man who has united his heart with prayer.'
-- Philokalia, John of the Ladder

'Conscious awareness is the very spirit of ritual Prayer.'
-- Al-Ghazali



'Purity cones in a Japanese temple.'




12. Generally speaking, the two afflictions of oblivion and distraction just require uninterrupted daily quiet practice until (the heart) spontaneously comes to complete rest. If one is not seated in meditation*1, one will often be distracted without noticing it. When you become aware of it, it is the time to get rid of distraction. Oblivion of which you are aware and oblivion of which you are unaware, are a thousand miles apart. Oblivion of which you are unaware is real oblivion*2; oblivion that you notice is not complete oblivion, because there is still clarity in it. Distraction comes from letting the mind wander about; oblivion comes from a mind that lacks clarity. Distraction is easy to cure but oblivion is hard to cure. Using the metaphor of illness*3, one that involves pain or itch can be treated with medicine, but oblivion is a symptom of paralysis, where there is no feeling. Distraction can be counteracted, confusion can be straightened out, but oblivion is a state of darkness and stupidity. Distraction and confusion at least have some direction, but oblivion means that the lower self is in complete control.

Quote:

*1 Although sitting meditation is mentioned several times in this chapter, it is important not to limit practicing turning around the light to only periods of sitting.

'People meditating on the fundamental, carry out their ordinary tasks and activities in the midst of meditation, and carry out meditation in the midst of ordinary tasks and activities. There is no disparity between meditation and activity. It is for those as yet incapable of this, those weak in focusing their intent on the Way, that special meditation periods were set up.'
-- Muso Soseki (14th c. Japanese poet and garden designer)

'If you want to attain the Way by shutting the door and sitting quietly with a blank mind, that is like shutting the doors and shutters and hoping to see the sun. What "way" does that accomplish? It must be the way of dark rooms, I guess. Only when you mix with the ordinary people, integrating illumination, living in the cities and towns, are you activating great use of great potential. This is the real function of practicing and holding the Great Way.'
-- Liu Yiming, 1734-1821, Taoist master (Awakening the Tao)


If one is serious about awakening the original spirit, one can not afford to be oblivious the rest of the 15 to 16 hours of the day.

The idea of sitting is often used as a symbol, refering to the original spirit not moving, not being pulled away by any thought.

'Sitting means that the mind is unmoved.'
-- The Secret of the Golden Flower, Chapter 13

'Sitting does not mean physically sitting still with the eyes closed. This latter is artificial sitting. True sitting requires that the mind be unstirring as a mountain all the time, whatever you are doing, in all action and repose.'
-- Wang Che (12th c. Taoist master)


In contrast, oblivion and distraction refer to one`s mind moving or jumping around from one thought to the other, and is also called the monkey mind.

'Since ancients time immortal real people have likened the mind to a monkey, because they truly saw that when the mind is wild and foolish this a tremendous obstacle on the way. If learners can control their mind and return it to rectitude, then more than half of the Tao can be comprehended.'
-- Liu Yiming, 1734-1821, Taoist master


*2 Many esoteric traditions refer to oblivion as sleep.

'Man lives his life in sleep, and in sleep he dies.'
-- Gurdjieff (20th c. Fourth Way spiritual teacher)

'The vanishing of remembrance is the essence of sleep.'
-- Ibn Arabi (13th c. Andalusian Sufi mystic and philosopher)

'The phenomena of life are like dreams, illusions, bubbles, or shadows; Like drops of dew, or flashes of lightning, and thus they ought to be contemplated.'
-- The Prajna-Paramita Diamond Sutra (Buddhist text)

'Awake thou that sleepest, and arise from the dead.'
-- The Bible, Ephesians 5:14


*3 Many esoteric traditions use the metaphor of illness.

'When actually receiving the teachings, you should regard yourself as a patient, Dharma as the medicine, and the spiritual master as the physician. Listening to and firmly practicing the Dharma should be regarded as recovering from the sickness.'
-- Gampopa (12th c. Founder of the Kagyu tradition of Tibetan Buddhism)

'The Buddha is like a clever physician because he is able to cure the sickness consisting in defilement.'
-- Wonhyo 7th c. (Korean Buddhist teacher)



'Yakushi Nyorai (skt. Bhaisajyaguru Buddha) The Buddha of Medicine & Healing (Toji temple, Kyoto, Japan)'

'I am sick. The world is my disease. God is the cure.'
-- Lalla (14th c. Indian mystic)

'Your lower self is sick, so you must make it stick to a wholesome diet, until it is restored to good health by its Lord.'
-- Al-Jilani (12th c. Persian Sufi)





13. In distraction there is still some presence left of the higher self, but oblivion is ruled by pure darkness (yin). If you become sleepy when you practice quiet sitting, this is oblivion. Repelling oblivion is simply a matter of tuning the breath. The breath in this case is respiration, not the true breathing*. Nevertheless true breathing can also depend on it. Whenever you sit, you should quiet your mind and purify your energy. How can the mind be made quiet. It is done by using the breath. Let only your heart know the inhalation and exhalation, not your ears. If it is not heard, then the breathing is light; then the mind is clear. If it can be heard, then the breath-energy is rough which means the mind is cloudy. Cloudiness means oblivion, and one becomes sleepy. This is the way nature works.

Quote:

* The ordinary breath makes the body alive; the true breath makes the original spirit alive.

'Just settle the breathing of the spirit and let it be natural.'
-- Understanding Reality, Zhang Bodang (11th c. Taoist master)

'Although this true breath is linked with postnatal (ordinary) breathing, the latter coming in-and-out through the mouth and nostrils, cannot reach the original cavity of spirit to return to the source. The immortal breath that comes from inner fourfold breathing and not through the nose and mouth, can then return to the source. In your quest for immortal breath, you should regulate postnatal (ordinary) breathing in order to find its source. This immortal breath is hidden in the original cavity of the spirit.'
-- Chao Pi Chen, (20th c.Taoist Master)


Most esoteric traditions call the true breath the Breath of Life.

'The breath of life is the consciousness of life.'
-- Upanishads (Hindu text)



'Isis, giving the breath of life (symbolized by the Ankh) to Nefertari (The tomb of Nefertari, Valley of the Queens, Luxor, Egypt)'

'Isis came with her words of magic, and the place of her mouth was filled with the breath of life.'
-- Egyptian Texts, Legend of Ra and Isis



'And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.'
-- The Bible, Genesis 2:7


The dove in the image above represents the Holy Spirit. The word spirit in English versions of the Bible is a translation of the Hebrew word ruach which can also be translated as wind or breath. The dove represents the holy or true breath. The creation of man in the myths and sacred writings of all esoteric traditions refer to the creation or awakening of the original spirit.




14. (This is the way nature works), even so, it`s important to understand how to focus the mind on breathing. It is focusing without focus. One should maintain a subtle looking and listening*. This sentence has a profound meaning. What is looking? It is using the light of the eyes to illuminate the Self; the eyes are only looking inward and not outward. Not looking outward yet being alert is inward looking; it is not that there really is such a thing as looking inward. What is hearing? It is using the brightness of the ears to listen to the Self; the ears listen inwardly only and do not listen to what is outside. Not listening to what is outside yet being alert is inward listening; it has nothing to do with listening to inner talk.

Quote:

* The description subtle looking and listening is not very specific. The Fourth Way uses a term called divided attention, which describes subtle looking and listening in a very clear and almost scientific way.

'If you are conscious at the same time that you observe, the line of your attention will resemble two arrows, one showing attention directed on the thing you observe and another on yourself.'
-- Ouspensky (20th c. Fourth Way teacher)



'Divided attention, attention going in two direction simultaneously.'

In one`s usual state, one`s attention or awareness, is either directed to an object, or scattered. When the original spirit is present, it cannot help but be aware that it`s in a physical body and at the same time it is also aware of what this body is doing. In this state, divided attention spontaneously occurs. When the original spirit is absent, one can bring it back by imitating this state, through the subtle effort of dividing attention.




15. This kind of listening*1 means listening to the sound of silence. This kind of looking means looking at the invisible. When the eyes do not look outside and the ears do not listen outside, they are closed off and have a tendency to race around inside. However, only by inward looking and listening can you prevent being distracted by the outside world and prevent inner racing through which one enters oblivion. This is the united essence and united light of the internal sun and moon*2.

Quote:

*1 'Attend with the ear of your heart.'
-- St. Benedict



'A buddha from Thailand with a heart-shaped ear. (The word 'heart' has 'ear' in it)'

'Confucius: The goal of fasting is inner unity. This means hearing, but not with the ear; hearing, but not with the understanding; hearing with the spirit, with your whole being... The hearing of the spirit is not limited to any one faculty, to the ear, or to the mind.'
-- Chuang Tzu

'The nature of sound is based in movement and stillness.
Hearing, however, does not depend on the existence of sound.
Silence may signify there is nothing to be heard,
But this does not mean that hearing has ceased.

In the silence, the nature of hearing is not extinguished.
Nor, in the presence of sound, does hearing arise.
Entirely beyond production and extinction,
It is, then, truly everlasting.'
-- Shurangama Sutra


*2 Since light is a symbol for consciousness, the sun and moon are used as symbols and are represented by the eyes. The sun is the source of physical light while the moon reflects the sunlight. The sun symbolizes the Original Spirit while the moon represents the part in man that brings back the presence of the Original Spirit: the mind of Tao.

'When we begin to press forward firmly established at first there appears in our mind a lamp which the hand of our mind holds aloft to guide our mental steps; thereafter comes a full moon, circling in the sky of the heart, and, at last, the sun.'
-- Philokalia, Hesychios of Jerusalem


A lamp symbolizes the first step or effort to turn around the light. A full moon refers to a prolonged effort that is also symbolized by a circle. After that comes the sun, a prolonged state of the presence of the original spirit.

The two eyes are used as symbols for the sun and the moon in all esoteric traditions.

'O Krishna, Who is the younger brother of Indra,
Who has sun and moon as two eyes!'
-- Stotra Ratnavali (Hindu text)

'The character for 道 (Dao - Way), is pregnant with hidden meaning. First two dots are written. The left one symbolizes light, the right one symbolizes darkness, as in the symbol of the absolute wherein yin and yang embrace each other. These two dots represent the sun and the moon in the sky, water and fire on earth, and the two eyes in human beings, which reverse light and gaze inwardly in the course of refinement excercises.'
-- Grand Master Zhang Hodao, sixteenth generation transmitter of the dragon gate Sect, Opening the Dragon gate ; the making of Taoist Wizard


The Egyptians often referred to the sun and the moon as the eyes of particular gods.

'The sun and the moon are thine eyes. When thou dost sleep it is dark, and when thou dost open thine eyes it is bright again.'
-- hymn addressed to Ptah Tanen





16. When you sink into oblivion and become sleepy, you should stand up and walk around. When the spirit has become clear one should sit down again. It is best to sit in the early morning when you have free time, for as long as it takes to burn an incense stick. After noontime when there are many things to do, it's easy to fall into oblivion. Also, there's no need to fix the length of time of meditation; it is only essential to set aside all entanglements and sit quietly for a while. In the course of time you will attain absorption and not become oblivious or sleepy.

Edited by spinvis (05/20/24 11:04 AM)

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Invisiblespinvis
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Re: Greatest Spiritual Quotes? [Re: spinvis] * 1
    #28777664 - 05/17/24 03:43 PM (1 month, 9 days ago)

Hui-Chung;
"Suppose a man were all of a sudden to make his appearance here and cut your head off with a sword!"


Ramesh S. Balsekar - A Duet of One: The Ashtavakra Gita Dialogue - excerpts;
“For the wise one with steadiness, who is ever unperturbed and fearless, where is the question of darkness or light? Can there be any question of his losing anything? For him, no thing exists.” (254)

“For him who has no personal nature of his own, and therefore whose nature cannot be described in specific terms, for such a Self-realized being, how can there be a question of patience, or discrimination, or even fearlessness?“ (255)

“In the yogic vision, there is neither heaven nor hell, not even the condition of jeevan-mukti, liberation in life. Indeed, in yogic Consciousness, in nothingness, no thing exists.” (256)

“The mind of the steady one does not hanker for any gain, nor does it grieve at something not attained. His serene mind always remains filled with nectar.” (257)

“The impartial one has neither praise for one who is considered good nor condemnation for one who is considered wicked. Contented and evenly balanced in happiness and misery, there is nothing for him to achieve.” (258)

“The wise one neither abhors samsara nor does he wish for nirvana. Free from the duality of joy and sorrow he is not concerned with birth or death.” (259)

“Glorious is the life of the wise one, free from all expectations, free from any attachment to wife, children or any other. He is free of all craving for sensual pleasure, who is unconcerned whether the body exists or not.” (260)

“Contentment ever dwells in the heart of the steadfast one who is happy with whatever falls to his lot in life, who goes wherever life takes him, unmindful of where he happens to be at the end of the day.” (261)

“Reposing on the foundation of his own true beingness, and therefore transcending birth and death, the great one does not care whether his body drops down dead or continues to exist.” (262)

“Blessed is the wise one who stands aloof, who is attached to nothing, who is without any need for possessions, who has transcended the pairs of opposites, and all of whose doubts have been totally destroyed.” (263)

“Glorious is the one who is devoid of the feeling of me-and-mine, to whom a clod of earth, a precious stone and a bar of gold are all alike, the knots of whose heart have been rent asunder, and who has been purged of rajas and tamas”. (264)

“How can there be any comparison with the liberated one, in whose heart there are absolutely no remnants of desire of any kind, who is quite contented and totally indifferent towards all objects?” (265)

“Can there be anyone else other than the one totally bereft of any personal desire, who knows and yet does not know, who perceives and yet does not perceive, who speaks and yet does not speak?“ (266)

“Be he a beggar or a king, glorious is he who is totally unattached and completely free from the conceptual duality of the interconnected opposites of good and evil.” (267)

“For the yogi who has realized his original nature and is therefore the embodiment of guileless sincerity, where is the question of licentiousness or restraint; where is the question of any determination of what is truth or what is not?” (268)

“The inner experience of one who is totally desireless, who transcends all sorrow and continually abides in the Self—how can it be described, and to whom can it be described?” (269)

“The Self-realized one is not sleeping even when he is asleep; he is not lying down even when he is dreaming; he is not awake even in the waking state. That is the state of the one who is contented in all conditions.” (270)

“The man-of-wisdom is devoid of thought even when he is thinking; he is devoid of sense organs even when he is using them; he is devoid of intellect even though he is endowed with it. He is devoid of the ego, even though he possess it.” (271)

“The man-of-wisdom is neither happy nor miserable, neither attached nor unattached, neither liberated nor an aspirant for liberation. He is neither this nor that.” (272)

“The blessed one is not distracted even in distraction; he is not meditative even in meditation; he is not dull even in a state of dullness; and he is not learned even though possessed of learning.” (273)

“The liberated one who abides in the Self under all conditions, who is free of the concepts of action and duty, who is totally without desires, remains unconcerned with all actions that take place, and does not brood over what has been done and what has not been done.” (274)

“When praised, the wise one does not feel pleased; when blamed, he is not angered. He neither rejoices in life nor does he fear death.” (275)

“The serene one does not particularly seek either the crowds or the wilderness. He is the same anywhere in any conditions.” (276)

“Using the pincers of the apperception of Truth, I have extracted, from the innermost recesses of my heart, the painful thorn of diverse opinions, concepts and judgments.” (277)

“Where is dharma, where is kama, where is artha? Where is conscience and discrimination? Where is duality or even non-duality—for Me who abide in my own glory?” (278)

“Where is the past, where is the future or even the present? Where is space? Where even eternity?—for Me who abide in my own glory?” (279)

“Where is the Self and where the non-Self. where, likewise, are good and evil? Where is anxiety or nonanxiety?—for Me who abide in my own glory?” (280)

“Where is dreaming, where is deep sleep, and the waking state? And where is the fourth state? Where even is fear for Me who abide in my own glory?” (281)

“Where is distance, where is proximity? Where is exterior, where is interior? Where is the gross, and where is the subtle?—for Me who abide in my own glory?” (282)

“Where is life or death, where are the worlds, and where the worldly relations? Where is the laya and where is samadhi for Me who abide in my own glory?” (283)

“To talk about the three goals of life is needless, to talk about yoga is purposeless, and even to talk about wisdom is irrelevant, for Me who abide in the Self.” (284)

“Where are the elements, where is the body, where are the organs, and where is the mind? Where indeed is the void, or despair for Me who am without the slightest taint by nature?” (285)

“Where are the scriptures, and the knowledge of the Self? Where is the mind detached from the sense objects, and where is contentment? Where is desirelessness?—for Me who has transcended the duality of opposites?” (286)

“Where is knowledge and where is ignorance? Where is I, and where ’this is mine’? Where is bondage and where is liberation? How can there be any attribute to my Self-nature?” (287)

“Where is prarabdha-karma? Where is the question of liberation whether in life or at death?—for me, the ever undifferentiated?” (288)

“Where is the doer or the enjoyer, where is cessation of thought or the rising of thought? Where is the question of true perceiving or faulty perceiving for Me who am ever impersonal?” (289)

“Where is the world and where is the seeker, where is the question of yoga as knowledge, who is in bondage or who is liberated,—for Me who am non-dual by his very nature?” (290)

“Where is creation and where is destruction? What is the end, and what is the means? Where is the question of seeking or achieving for Me abiding in my non-dual nature?” (291)

“Where is the ‘knower’ and where the, ‘means-to-knowledge’? Where is ‘object of knowledge’ and where ‘objective knowledge’? What is any thing, and what is no thing—for Me who am ever pure?” (292)

“How can there ever be distraction or concentration, knowledge or delusion, joy or sorrow, for Me who am ever without action?” (293)

“Where is the relative or the absolute, happiness or misery, for Me who am ever beyond any conceptualization?” (294)

“Where is maya, where is samsara, where is attachment or detachment, how can there be any question of jiva or Brahman—for Me who am ever pure?” (295)

“Where is activity or inactivity, where is liberation or bondage for Me who am ever immutable, indivisible and established in the Self?” (296)

“Where are spiritual instructions or scriptural injunctions? Where is the disciple, and where is the guru? Where indeed is the question of any duty for me, the subjective potential plenum, free from all limitations?” (297)

“Where is existence or non-existence? Where is unicity or duality? In short, it is needless to say anything more, other than that nothing indeed emanates from me.” (298)"

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InvisibleFerdinando
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Re: Greatest Spiritual Quotes? [Re: spinvis] * 2
    #28781962 - 05/21/24 03:40 AM (1 month, 5 days ago)

My fav is mental illness is a sane respons to an insane world


--------------------
with our love with our love we could save the world

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Re: Greatest Spiritual Quotes? [Re: Ferdinando] * 1
    #28787538 - 05/25/24 12:53 PM (1 month, 1 day ago)

The Gospel of Sri Ramakrishna - Volume 1 - FESTIVAL AT ADHAR'S HOUSE;
"Sunday, August 3, 1884

SRI RAMAKRISHNA was sitting in his room in the temple garden at Dakshineswar after his midday meal. A party of Bauls from Shibpur, several devotees from Bhawanipur, Balaram, and M. were in the room. Rakhal, Latu, and Harish were then living with the Master. They too were present.

The Master began the conversation by addressing the Baul musicians from Shibpur.


MASTER: "Yoga is not possible if the mind dwells on 'woman and gold'. The mind of a worldly man generally moves among the three lower centres: those at the navel, at the sexual organ, and at the organ of evacuation. After great effort and spiritual practice the Kundalini is awakened. According to the yogis there are three nerves in the spinal column: Ida, Pingala, and Sushumna. Along the Sushumna are six lotuses, or centres, the lowest being known as the Muladhara. Then come successively Svadhisthana, Manipura, Anahata, Visuddha, and Ajna. These are the six centres. The Kundalini, when awakened, passes through the lower centres and comes to the Anahata, which is at the heart. It stays there. At that time the mind of the aspirant is withdrawn from the three lower centres. He feels the awakening of Divine Consciousness and sees Light. In mute wonder he sees that radiance and cries out: 'What is this? What is this?'

"After passing through the six centres, the Kundalini reaches the thousand-petalled lotus known as the Sahasrara, and the aspirant goes into samadhi.

"According to the Vedas these centres are called 'bhumi', 'planes'. There are seven such planes. The centre at the heart corresponds to the fourth plane of the Vedas. According to the Tantra there is in this centre a lotus called Anahata, with twelve petals.

"The centre known as Visuddha is the fifth plane. This centre is at the throat and has a lotus with sixteen petals. When the Kundalini reaches this plane, the devotee longs to talk and hear only about God. Conversation on worldly subjects, on 'woman and gold', causes him great pain. He leaves a place where people talk of these matters.

"Then comes the sixth plane, corresponding to the centre known as Ajna. This centre is located between the eyebrows and it has a lotus with two petals. When the Kundalini reaches it, the aspirant sees the form of God. But still there remains a slight barrier between the devotee and God. It is like a light inside a lantern. You may think you have touched the light, but in reality you cannot because of the barrier of glass.

"And last of all is the seventh plane, which, according to Tantra, is the centre of the thousand-petalled lotus. When the Kundalini arrives there, the aspirant goes into samadhi. In that lotus dwells Satchidananda Siva, the Absolute. There Kundalini, the awakened Power, unites with Siva. This is known as the union of Siva and Sakti.

"When the Kundalini rises to the Sahasrara and the mind goes into samadhi, the aspirant loses all consciousness of the outer world. He can no longer retain his physical body. If milk is poured into his mouth, it runs out again. In that state the life-breath lingers for twenty-one days and then passes out. Entering the 'black waters' of the ocean, the ship never comes back. But the Isvarakotis, such as the Incarnations of God, can come down from this state of samadhi. They can descend from this exalted state because they like to live in the company of devotees and enjoy the love of God. God retains in them the 'ego of Knowledge' or the 'ego of Devotion' so that they may teach men. Their minds move between the sixth and the seventh planes. They run a boat-race back and forth, as it were, between these two planes.

"After attaining samadhi some souls of their own accord keep the 'ego of Knowledge'. But that ego does not create any attachment. It is like a line drawn on the water.

"Hanuman kept the 'servant ego' after realizing God in both His Personal and His Impersonal aspects. He thought of himself as the servant of God. The great sages, such as Narada, Sanaka, Sananda, Sanatana, and Sanatkumara, after attaining the Knowledge of Brahman, kept the 'servant ego' and the 'ego of Devotion'. They are like big steamships, which not only cross the ocean themselves but carry many passengers to the other shore.

"There are two classes of paramahamsas, one affirming the formless Reality and the other affirming God with form. Trailanga Swami believed in the formless Reality. Paramahamsas like him care for their own good alone; they feel satisfied if they themselves attain the goal.

"But those paramahamsas who believe in God with form. keep the love of God even after attaining the Knowledge of Brahman, so that they may teach spiritual truth to others. They are like a pitcher brimful of water. Part of the water may be poured into another pitcher. These perfected souls describe to others the various spiritual disciplines by which they have realized God. They do this only to teach others and to help them in spiritual life. With great effort men dig a well for drinking-water, using spades and baskets for the purpose. After the digging is over, some throw the spades and other implements into the well, not needing them any more. But some put them away near the well, so that others may use them.

"Some eat mangoes secretly and remove all trace of them by wiping their mouths with a towel. But some share the fruit with others. There are sages who, even after attaining Knowledge, work to help others and also to enjoy the Bliss of God in the company of devotees. 'I' want to eat sugar. I don't want to be sugar.'

"The gopis of Vrindavan, too, attained the Knowledge of Brahman; but they were not seeking It. They wanted to enjoy God, looking on themselves as His mother, His friend, His handmaid, or His lover.""



Kisari Mohan Ganguli; Sage Vyasa - The Mahabharata - Book 12: Santi Parva - SECTION CCLXXX;
"The Yogin who is desirous of final Emancipation suppresses by Yoga-knowledge the seven, and continues to dwell in the world of life, freed from attachments; and taking those seven for certain means of grief, he casts them off and attains afterwards to that state which is Indestructible and Infinite. Some say that that is the region of Mahadeva; some, of Vishnu; some, of Brahman; some, of Sesha; some, of Nara; some, of the effulgent Chit; and some, of the All-pervading. When universal destruction comes, those persons who have succeeded in completely consuming by Knowledge their gross and subtle and karana bodies, always enter into Brahma. All their Senses also which have action for their essence and which are not identical with Brahma, merge into the same. When the time of universal destruction comes, those Jivas who have attained to the position of Devas and who have an unexhausted remnant of the fruits of acts to enjoy or endure, revert to those stages of life in the subsequent Kalpa which had been theirs in the previous one. This is due to the similarity of every successive Kalpa to every previous one. Those again whose acts, at the time of universal destruction, have been exhausted by enjoyment or endurance in respect of their fruits, falling down from heaven, take birth among men, in the subsequent Kalpa, for without Knowledge one cannot destroy one's acts in even a hundred Kalpas. All superior Beings again, endued with similar powers and similar forms, revert to their respective destinies at a new creation after a universal destruction, ascending and descending precisely in the same manner as during the creation that is dissolved. As regards, again, the person who is conversant with Brahma, as long as he continues to enjoy and endure the unexhausted remnant of his acts of previous Kalpas, it is said that all creatures and the two stainless sciences live in his body. When his Chitta becomes cleansed by Yoga, and when he practises Samyama, this perceptible universe appears to him as only his own fivefold senses. Enquiring with a cleansed mind, Jiva attains to a high and stainless end. Thence he attains to a spot which knows no deterioration, and thence attains to eternal Brahma that is so difficult of acquisition. Thus, Of thou of great might, I have discoursed to thee of the eminence of Narayana!'

"Vritra said, 'These words of thine, I see, perfectly according with the truth. Indeed, when this is so, I have no (cause of grief). Having listened to thy words, O thou of great powers of mind, I have become freed from sorrow and sin of every kind. O illustrious Rishi, O holy one, I see this wheel of Time, endued with mighty energy, of the most effulgent and Infinite Vishnu, has been set in motion. Eternal is that station, from which all kinds of creation spring. That Vishnu is the Supreme Soul. He is the foremost of Beings. In Him this entire universe rests.'

"Bhishma continued, 'Having said these words, O son of Kunti, Vritra cast off his life-breaths, uniting his soul (in Yoga, with the supreme Soul), and attained to the highest station.'

"Yudhishthira said, 'Tell me, O grandsire, whether this Janardana (Krishna) is that illustrious and puissant Lord of whom Sanatkumara spoke unto Vritra in days of old.'

"Bhishma said, 'The Highest Deity, endued with the six attributes of (puissance, etc.) is at the Root. Staying there, the Supreme Soul, with his own energy, creates all these diverse existent things. Know that this Kesava who knows no deterioration is from His eighth portion. Endued with the highest Intelligence, it is this Kesava who creates the three worlds with an eighth portion (of His energy). Coming immediately after Him who lies at the Root, this Kesava who is eternal (compared with all other existent things), changes at the end of each Kalpa. He, however, who lies at the Root and who is endued with supreme might and puissance, lies in the waters when universal destruction comes (in the form of the potential Seed of all things). Kesava is that Creator of pure Soul who courseth through all the eternal worlds. Infinite and Eternal as He is, He fills all space (with emanations from Himself) and courseth through the universe (in the form of everything that constitutes the universe). Freed as He is from limitations of every kind such as the possession of attributes would imply, he suffers himself to be invested with Avidya and awakened to Consciousness, Kesava of Supreme Soul creates all things. In Him rests this wondrous universe in its entirety.'

"Yudhishthira said, 'O thou that art conversant with the highest object of knowledge, I think that Vritra saw beforehand the excellent end that awaited him. It is for this, O grandsire, that he was happy and did not yield to grief (in view of his coming Death). He who is White of hue, who has taken birth in a pure or stainless race, and who has attained to the rank of a Sadhya, doth not, O sinless one, come back (into the world for re-birth). Such a person, O grandsire, is freed from both hell and the status of all intermediate creatures. He, however, who has attained to either the Yellow or the Red hue, is seen sometimes to be overwhelmed by Tamas and fall among the order of Intermediate creatures. As regards ourselves, we are exceedingly afflicted and attached to objects that are productive of sorrow or indifference or joy. Alas, what will the end be to which we shall attain? Will it be the Blue or the Dark which is the lowest of all hues?'

"Bhishma continued, 'Ye are Pandavas. Ye have been born in a stainless race. Ye are of rigid vows. Having sported in joy in the regions of the gods, ye shall come back to the world of men. Living happily as long as the creation lasts, all of you at the next new creation will be admitted among the gods, and enjoying all kinds of felicities ye will at last be numbered among the Siddhas. Let no fear be yours. Be you cheerful.'""

Edited by spinvis (05/27/24 05:21 AM)

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Re: Greatest Spiritual Quotes? [Re: spinvis] * 1
    #28789549 - 05/27/24 04:54 AM (30 days, 18 hours ago)

Sage Valmiki - Yoga Vasishta Sara - Chapter Four - Dissolution of the Mind (Manonasa);
    "1. Consciousness which is undivided imagines to itself desirable objects and runs after them. It is then known as the mind.
    2. From this omnipresent and omnipotent Supreme Lord arose, like ripples in water, the power of imagining separate objects.
    3. Just as fire born out of wind (fanned into a flame) is extinguished by the same wind, so also that which is born of imagination is destroyed by imagination itself.
    4. The mind has come into existence through this (imagination) on account of forgetfulness. Like the experience of one’s own death in a dream it ceases to exist when scrutinised.
    5. The idea of Self in what is not the Self is due to incorrect understanding. The idea of reality in what is unreal, O Rama, know that to be the mind (chittam).
    6. ‘This is he’, ‘I am this’, ‘That is mine’, such (ideas) constitute the mind; it disappears when one ponders over these false ideas.
    7. It is the nature of the mind to accept certain things and to reject others; this is bondage, nothing else.
    8. The mind is the creator of the world, the mind is the individual (purusha); only that which is done by the mind is regarded as done, not that which is done by the body. The arm with which one embraces the wife is the very arm with which one embraces the daughter.
    9. The mind is the cause of (i.e. produces) the objects of perception. The three worlds depend upon it. When it is dissolved the world is also dissolved. It is to be cured (i.e. purified) with effort.
    10. The mind is bound by the latent impressions (vasanas). When there are no impressions it is free. Therefore, O Rama, bring about quickly, through discrimination, the state in which there are no impressions.
    11. Just as a streak of cloud stains (i.e. appears to stain) the moon or a blotch of ink a lime-plastered wall, so also the evil spirit of desire stains the inner man.
    12. O Rama, he who, with inturned mind, offers all the three worlds, like dried-grass, as an oblation in the fire of knowledge, becomes free from the illusions of the mind.
    13. When one knows the real truth about acceptance and rejection and does not think of anything but abides in himself, abandoning everything, (his) mind does not come into existence.
    14. The mind is terrible (ghoram) in the waking state, gentle (santam) in the dream state, dull (mudham) in deep sleep and dead when not in any of these three states.
    15. Just as the powder of the kataka seed, after precipitating the dirt in water, becomes merged in the water, so also the mind (after removing all impressions) itself becomes merged (in the Self).
    16. The mind is samsara; the mind is also said to be bondage; the body is activated by the mind just as a tree is shaken by the wind.
    17. Conquer your mind first, by pressing the palm with the palm, grinding the teeth with the teeth and twisting the limbs with the limbs.
    18. Does not the fool feel ashamed to move about in the world as he pleases and talk about meditation when he is not able to conquer even the mind?
    19. The only god to be conquered is the mind. Its conquest leads to the attainment of everything. Without its conquest all other efforts are fruitless.
    20. To be unperturbed is the foundation of blessedness (Sri). One attains liberation by it. To human beings even the conquest of the three worlds, without the conquest of the mind, is as insignificant as a blade of grass.
    21. Association with the wise, abandonment of latent impressions, self-enquiry, control of breathing — these are the means of conquering the mind.
    22. To one who is shod with leather the earth is as good as covered with leather. Even so to the mind which is full (i.e. undivided) the world overflows with nectar.
    23. The mind becomes bound by thinking ‘I am not Brahman’; it becomes completely released by thinking ‘I am Brahman’.
    24. When the mind is abandoned (i.e. dissolves), everything that is dual or single is dissolved. What remains after that is the Supreme Brahman, peaceful, eternal and free from misery.
    25. There is nothing to equal the supreme joy felt by a person of pure mind who has attained the state of pure consciousness and overcome death."


Jallaluddin Rumi - The Mathnawí of Jalálu'ddín Rúmí - p.132, verses 2095-2096;
    "When the Shaykh (Halláj) said 'I am God' and carried it through (to the end), he throttled (vanquished) all the blind (sceptics). When a man's 'I' is negated (and eliminated) from existence, then what remains? Consider, O denier."

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Re: Greatest Spiritual Quotes? [Re: spinvis] * 1
    #28789555 - 05/27/24 05:04 AM (30 days, 18 hours ago)

According to the teachings of Sri Ramana Maharshi;
"Liberation is the extinction of the ego.
Liberation is the extinction of the ego that inquires.
Liberation is the extinction of the ego that speculates about what liberation is or is not.
Liberation is the extinction of the ego that wonders if the experience it has had is liberation or not.
Liberation is the extinction of the ego that imagines the Self has parts or qualities or aspects or form.
Liberation is the end of the ego that experiences.
Liberation is the end of experience.
Liberation is the end of the experiencer."


Advaita Bodha Deepika - Lamp of Non-Dual Knowledge - Chapter VIII - Manonasha - The Extinction of the Mind;
"1. In the previous chapter, having taught the realization of the non-dual Brahman, the Master explains how the extinction of the mind is the sole means of realising Brahman.

M.: Wise son, leave off the mind which is a limiting adjunct giving rise to individuality, thus causing that great malady of repeated births and deaths, and realize Brahman.

2. D.: Master, how can the mind be extinguished? Is it not very hard to do so? Is not the mind very powerful, restive and ever vascillating? How can one relinquish the mind?

3-4. M.: To give up the mind is very easy, as easy as crushing a delicate flower, or removing a hair from butter or winking your eyes. Doubt it not. For a self-possessed, resolute seeker not bewitched by the senses, but by strong dispassion grown indifferent to external objects, there cannot be the least difficulty in giving up the mind.

D.: How is it so easy?

M.: The question of difficulty arises only if there is a mind to leave off. Truly speaking, there is no mind. When told, “There is a ghost here,’ an ignorant child is deluded into believing the existence of the non-existent ghost and is subject to fear, misery and troubles. Similarly, in the untainted Brahman, by fancying things that are not, as this and that, a false entity known as the mind arises, seemingly real, functioning as this and that, and proving uncontrollable and mighty to the unwary; whereas to the self-possessed, discerning seeker who knows its nature, it is easy to relinquish. Only a fool ignorant of its nature says it is most difficult.

5-10. D.: What is the nature of mind?

M.: To think this and that. In the absence of thought, there can be no mind. Upon the thoughts being extinguished, the mind will remain only in name like the horn of a hare; it will vanish as a non-entity like a barren woman’s son, or a hare’s horn, or a flower in the sky. This is also mentioned in the Yoga Vasishtha.

D.: How?

M.: Vasishtha says: “Listen, O Râma, there is nothing to speak of as mind. Just as the ether exists without form, so also the mind exists as the blank insentience. It remains only in name; it has no form. It is not outside, nor is it in the heart. Yet like the ether, the mind, though formless, fills all”.

D.: How can this be?

M.: Wherever thought arises as this and that, there is the mind.

D.: If there be mind wherever there is thought, are thought and mind different?

M.: Thought is the index of the mind. When a thought arises mind is inferred. In the absence of thought, there can be no mind. Therefore mind is nothing but thought. Thought is itself mind.

D.: What is thought?

M.: Thought is imagination. The thought-free state is Bliss supreme (Shivasvarûpa). Thoughts are of two kinds: the recalling of things experienced, and unexperienced.

11. D.: To begin with, please tell me what is thought?.

M.: Sages say that it is nothing but to think of an external object as “this” or “that’, ‘is’ or “is not”, “like this” or “like that”, etc.

12-13. D.: How is this to be classified under the heads of things experienced and unexperienced?

M.: Of objects of senses, such as sound, already experienced as “I saw,” “I heard,” “I touched”, etc.,. and to think of them as having been seen, heard, touched is the recollection of things already experienced. To call to mind unexperienced objects of senses is the thought of unexperienced things.

14. D.: That thoughts pertain to things already experienced is understandable. But how to think of those not so experienced unless they are reminiscences of things already experienced? One can never think of things not experienced. How then can we say that to think of things not already experienced is “thought”?

15. M.: Yes, it is quite possible. To think of things not experienced is also thought. Objects unexperienced appear as such only after thinking.

D.: How can the things not already experienced come within the orbit of thought?

M.: By the process of positive and negative induction (anvaya vyatireka), all mental imagery must be said to be thought-forms, whether already experienced or not.

16-17. D.: How do you apply the positive and negative induction here?

M.: Whether existent or non-existent, already experienced, or not so experienced, whatever and however something is thought of, it is apprehended. The mere thought of it amounts to apprehension. This is positive induction.

Real or unreal, experienced or not, however it may be, whatever is not thought of, is not apprehended. This is negative induction. From this process also it follows that thought is apprehension.

18. D.: How can mere thought of anything be its apprehension also? Things are apprehended directly by the senses or by recall of past experiences to the mind. On the other hand, things unheard of or unseen cannot be apprehended by simply thinking of them. Therefore the logical conclusion that mere thought of anything is its apprehension, does not hold.

M.: You are not right. How can you say that things not directly cognized by the senses are not apprehended? The pleasures of heaven, though not already enjoyed, are vividly pictured in our minds. This is owing to our knowledge of the shâstras which depict them. Though not experienced they appear to us as delights not experienced.

19-21 D.: Things experienced can be thought of and cognized. But things unexperienced cannot be cognized even if thought of.

M.: Now listen. Experienced or unexperienced things can be cognized. As things already experienced at a distant place are thought of and cognized, so also things unexperienced can be thought of and cognized, on hearing from others, such as the Mt. Meru of bright gold.

Though eyes and ears are closed, yet visions and sounds can be thought of and cognized. Though in dark, one can still think of an object and cognize it. Even without eyes and ears, the blind and the deaf cognize forms and sounds on thinking of them. Therefore, whether already known or unknown, all that is thought of can be apprehended. This is the affirmative proposition.

22. D.: What is negation?

M.: In the absence of mind, in swoons, deep sleep or trance there is no thinking and consequently nothing is seen. Not only in these states but also in waking: if one does not think, there is no phenomenon.

23-24. D.: Even in waking it cannot be so. Objects of direct cognition, even if not thought of, are apprehended.

M.: No. What you say is not true. Everyday experience teaches us otherwise.

D.: How?

M.: When a man is keenly attentive to something, he does not answer when someone calls. Later he says, “I was intent on something else; I could not hear; I could not see; I was not aware”, etc. It is therefore clear that without attention objects of direct cognition cannot be apprehended.

26-28. D.: Cannot the objects of direct cognition be apprehended, without attention?

M.: Even though in direct contact with the senses, objects cannot be cognized without attention to them. Though the necklace is in contact with the body, because the wearer is not attentive, its presence is not known. Being unaware of it, she even misses the ornament and searches for it. Though in touch with the body of the wearer the necklace is missed for want of attention.

Again, a patient writhing with pain can be made to forget it by drawing his attention to something else; similarly the grief of bereavement is forgotten by attention being directed to other matters of interest.

It is obvious that without attention, even the objects of direct cognition cannot be recognized.

29-31. From this it follows that the cognition of anything, experienced or not, however it may be, can only be of the form of thought. Therefore, the perception of things has been signified by various terms in Vedânta, such as: cognition as this and that, will, thought, mode of mind, intellect, latency, reflected consciousness, the heart-knot, the seen, illusion, the individual, the world, the all, God, etc.

D.: Where has it been said that this knowledge is the all? On the other hand it is said that Mâyâ became the all.

M.: Yes. Mâyâ is the knowledge which is spoken of. Only, this objective knowledge goes under the different names, Mâyâ, avidyâ, bondage, impurity, darkness, ignorance, the mind, the cycles of repeated births and deaths, etc.

D.: Be it so, what has this got to do with the extinction of the mind?

M.: Listen. You must understand that the knowledge signified by all these terms is only the mind.

32-33. D.: Who else says so?

M.: Vasishtha has said to Râma: “Whatever objective knowledge manifests as this and that, or not this and not that, or in any other manner, it is only the mind. The mind is nothing but this manifest knowledge.”

34. D.: Let it be so. How can the mind be extinguished?

M.: To forget everything is the ultimate means. But for thought, the world does not arise. Do not think and it will not arise. When nothing arises in the mind, the mind itself is lost. Therefore do not think of anything, forget all. This is the best way to kill the mind.

D.: Has any one else said so before?

M.: Vasishtha said so to Râma thus: “Efface thoughts of all kinds, of things enjoyed, not enjoyed, or otherwise. Like wood or stone, remain free from thoughts.”

Râma: Should I altogether forget everything?

Vasishtha: Exactly; altogether forget everything and remain like wood or stone.

Râma: The result will be dullness like that of stones or wood.

Vasishtha: Not so. All this is only illusion. Forgetting the illusion, you are freed from it. Though seeming dull, you will be the bliss Itself. Your intellect will be altogether clear and sharp. Without getting entangled in worldly life, but appearing active to others, remain as the very bliss of Brahman and be happy. Unlike the blue colour of the sky, let not the illusion of the world revive in the pure ether of Consciousness-Self. To forget this illusion is the sole means to kill the mind and remain as bliss. Though Shiva, Vishnu, or Brahman Himself should instruct you, realization is not possible without this one means. Without forgetting everything, fixity as the Self is impossible. Therefore altogether forget everything.

38-39. D.: Is it not very difficult to do so?

M.: Though for the ignorant it is difficult, for the discerning few it is very easy. Never think of anything but the unbroken unique Brahman. By a long practice of this, you will easily forget the non-self. It cannot be difficult to remain still without thinking anything. Let not thoughts arise in the mind; always think of Brahman. In this way all worldly thoughts will vanish and thought of Brahman alone will remain. When this becomes steady, forget even this, and without thinking, “I am Brahman”, be the very Brahman. This cannot be difficult to practice.

40. Now my wise son, follow this advice; cease thinking of anything but Brahman. By this practice your mind will be extinct; you will forget all and remain as pure Brahman.

41. He who studies this chapter and follows the instructions contained therein, will soon be Brahman Itself!"

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    #28789561 - 05/27/24 05:17 AM (30 days, 18 hours ago)

Adi Shankara - Vivekachudamani;
"169.   There is no ignorance (Avidya) outside the mind. The mind alone is Avidya, the cause of the bondage of transmigration. When that is destroyed, all else is destroyed, and when it is manifested, everything else is manifested.

277.   The Yogi’s mind dies, being constantly fixed on his own Self.

407.   This apparent universe has its root in the mind, and never persists after the mind is annihilated. Therefore dissolve the mind by concentrating it in the Supreme Self, which is thy inmost Essence."


Galatians 2:19-20;
"It was the Law itself that killed me and freed me from its power, so I could live for God. I have been nailed to the cross with Christ.

I have died, but Christ lives in me. And I now live by faith in the Son of God, who loved me and gave his life for me."

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    #28792042 - 05/29/24 05:51 AM (28 days, 17 hours ago)

Quote:

Wumenguan Case 9

大通智勝 Mahābhijñājñānābhibhū (Great Access Jnana/Knowledge Supreme) (Great Abhijna Jnana Supreme/Victory)



    興陽讓和尚。因僧問。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道時如何。讓曰。其問甚諦當。

A monk asked Xinyang’s Upadhyaya [Qing]rang: “When Mahābhijñājñānābhibhū Buddha1 sat in bodhimanda2 for ten kalpas, the Buddha-dharma manifests not before [us], there is no attainment of the accomplishment/becoming of Buddha’s way, what of it?”

[Qing]rang said: “What’s asked is rather appropriate/fitting/correct.

    僧云。既是坐道場。為甚麼不得成佛道。讓曰。為伊不成佛。

The monk continued: “Since it is a sitting in bodhimanda, why is there no attainment of the accomplishment/becoming of Buddha’s way?”

[Qing]rang said: “Because he does not accomplish-to/become Buddha.”


無門曰。Wumen says:

    只許老胡知。不許老胡會。凡夫若知即是聖人。聖人若會即是凡夫。

Allow only that the old barbarian knows; allow not the old barbarian understands3 .

If mundane folks know, [they] thus are noble sages. If noble sages understand, [they] thus are mundane folks.


頌曰。Ode says:

    了身何似了心休 了得心兮身不愁 若也身心俱了了 神仙何必更封侯

Complete-realisation of body cannot be compared to the rest/cessation of complete-realisation of mind

Attaining complete-realisation of mind, the body needn’t be worried

If also both body and mind are clearly completely-realised

What necessity then is still the bestowal of [worldly] dukeship upon the immortal spirit?




    1. The story of Mahābhijñājñānābhibhū Buddha is told by Sakyamuni Buddha in Chapter 7 (Transformation City) of Lotus Sutra. It is helpful to know the details of that story and that it is from the chapter of Transformation City to better appreciate this koan. It’s interesting to note the motif of two repeating in this koan, like the two-part name of this Buddha – Mahābhijñā Jñānābhibhū (大通 da tong 智勝 zhi sheng): 'Unobstructed knowledge of greatness, Supreme/victorious knowledge'.

    2. Bodhimanda is the seat or place of enlightenment/awakening.

    3. Coincidentally, the one illuminating/bright pearl case posted a few days ago also mentions the issue of understanding (會 hui).






Quote:

Taken from Zutang Ji in the section of zen teacher Huairang


    馬和尚在一處坐,讓和尚將磚去面前石上磨。

Upadhyaya Ma was sitting [in meditation] at one place. Upadhyaya [Huai]rang brought a tile in front of him and [started] grinding it on a rock.

    馬師問:「作什摩?」師曰:「磨磚作鏡。」馬師曰:「磨磚豈得成鏡?」師曰:「磨磚尚不成鏡,坐禪豈得成佛也?」

Teacher Ma asked: “What [are you] doing?”

Teacher [Huairang] said: “Grinding tile to make mirror.”

Teacher Ma said: “How can grinding tile attain to [it] becoming mirror?”

Teacher [Huairang] said: “Since grinding tile cannot become mirror, how can sitting in zen/meditation attain to [one] becoming Buddha1 ?”

    馬師曰:「如何即是?」師曰:「如人駕車,車若不行,打車即是,打牛即是?」師又曰:「汝為學坐禪,為學坐佛?若學坐禪,禪非坐臥。若學坐佛,佛非定相。於法無住,不可取舍,何為之乎?汝若坐佛,卻是殺佛。若執坐相,非解脫理也。」

Teacher Ma said: “What is it thus [to be then]?”

Teacher [Huairang] said: “Like a person driving a cart, if the cart’s not moving, is it thus to be hitting the cart, or is it thus to be hitting the ox?

Teacher [Huairang] continued saying: “You are doing [this] to learn sitting in zen/meditation or to learn sitting as a Buddha? If [it’s] to learn sitting in zen/meditation, zen/meditation isn’t sitting or reclining. If [it’s] to learn sitting as a Buddha, Buddha isn’t fixed in characteristic. With regards to the dharma, [there is to be] no abiding/dwelling. In not grasping and forsaking, what’s there to be? If you sit [to become] Buddha, [this is] instead killing Buddha. If [you] grip to the characteristic of sitting, [this is] not the principle of moksha2 .”

    馬師聞師所說,從座而起,禮拜問曰:「如何用心即合禪定無相三昧?」師曰:「汝學心地法門,猶如下種。我說法要,譬彼天澤。汝緣合故,當見於道。」

Teacher Ma, having heard what Teacher [Huairang] said, [thus] stood up from [his] seat and prostrated, and then asked: “How to use mind to fit with zen meditation’s samadhi of non-characteristic?”

Teacher [Huairang] said: “You, learning the mind-ground dharma-gates3, is like sowing seeds4 . I, saying the essential dharma, is like the water from heaven. [If] therefore your condition fits, then there [will be] seeing of the way.”

    又問:「和尚見道,當見何道?道非色故,云何能觀?」師曰:「心地法眼能見於道,無相三昧亦復然乎?」

Teacher Ma continued asking: “Upadhyaya, in seeing the way, what is the way that is seen? Since the way has no form, [please] say what can be observed/contemplated.”

Teacher [Huairang] said: “The dharma-eye of the mind-ground can see the way. The samadhi of non-characteristic is as such too.”

    馬師曰:「可有成壞不?」師曰:「若契於道,無始無終,不成不懷,不聚不散,不長不短,不靜不亂,不急不緩。若如是解,當名為道。汝受吾教,聽吾偈曰:心地含諸種,遇澤悉皆萌。三昧花無相,何壞復何成?」

Teacher Ma said: “Is there becoming and decaying [of the way] or not?”

Teacher [Huairang] said: “If in accord to the way, there is no beginning and no end, no becoming and no decaying, no composition/gathering and no decomposition/separation, no long and no short, no quiescence and no chaos, no fast and no slow. If interpreted as such, it should be named as the way. You’ve received my teaching, listen to my gatha [too] –

The mind-ground holds myriad seeds5

In meeting water they all sprout

The flower of samadhi is without characteristic

How is there decaying and how is there becoming




    1. Can refer to my previous post on Maha-abhijna-jnana-abhibhu Buddha sitting in bodhimanda for kalpas without becoming Buddha. Might be helpful to consider the various meanings of Buddha in the context of Mahayana Buddhism to appreciate these cases.

    2. Moksha (解脫 jie tuo) is liberation. In Buddhism, moksha can be said to be ‘released’. As such, gripping to characteristics won’t be the principle of moksha/release.

    3. Mind-ground dharma-gates (心地法門 xin di fa men) is based on the premise that the myriad dharmas are constructed and arisen in dependence to mind. This mind can be called the mind-ground. So the realisation of this so-called mind-ground is through the elimination of afflictions/obscurations by making use of the various dharmas (or dharma-gates) taught, while not clinging to the dharmas themselves too. A common Mahayana system of dharma-gates to realise the so-called mind-ground is that of the gradated stages of practice, like that of the mundane ten dwellings, ten conducts, ten transferences, ten meditative samadhis and ten noble grounds/bhumis. There are slight variations of such systems of dharma-gate in different Mahayana sutras. Can refer to the mind-ground dharma-gate system taught in the Brahmajala Sutra, or can refer to the system in Avatamsaka Sutra.

    4. Note that zen teacher Huairang is not against practices like sitting meditation as dharma-gates within the context of mind-ground. He even likens such practices as sowing the seeds, similar to what other zen teachers say about dharma practices as preparatory work. Can refer to Yangshan’s comment about practising calm meditation, or Wansong’s comment on samatha-vipassana for those whose preparation is inadequate, or Baizhang’s comment on the threefold trainings of precept/meditation/wisdom for those ignorant of Buddhist teachings.

    5. Seems similar to the teaching of alaya-vijnana as storehouse consciousness in the Yogacara system.




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InvisibleFerdinando
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Registered: 11/15/09
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Re: Greatest Spiritual Quotes? [Re: spinvis] * 3
    #28793101 - 05/30/24 03:04 AM (27 days, 20 hours ago)

be empty
being empty is good
it makes you a better person for others and better at navigating
i think you get it better from it
maybe All from navigating


--------------------
with our love with our love we could save the world

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Invisiblespinvis
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Re: Greatest Spiritual Quotes? [Re: Ferdinando] * 1
    #28794795 - 05/31/24 08:20 AM (26 days, 15 hours ago)

Maximos the Confessor - Philokalia;
"A lamp cannot be kept burning without oil; nor can the light of spiritual gifts continue to shine unless one inwardly sustains it with actions and thoughts consistent with it."


The Secret of the Golden Flower - 10. The Light of Essence and the Light of Discriminating Awareness -  #7. & 8.;
"When turning the light around, it is the primary unattributable light that needs to be turned around, so that not a single discriminating thought is applied. What causes you to flow and wander is just the six roots (sense organs); but what enables you to attain enlightenment is also just the six roots (sense organs). But the fact that dust (internal and external stimuli) and discriminating awareness are not used at all, means that rather than using the roots (sense organs), one uses the awareness of seeing in the roots (sense organs).

Now if you turn the light around without falling into discriminating awareness, you are using the original essence in the roots (sense organs). Herein lies the hairs-breadth's distinction: using one`s mind is the light of discriminating awareness; let go, and it is then the light of essence. A hairs-breadth's difference in the beginning leads to a thousand miles difference later, so discernment is necessary. If discriminating awareness is not interrupted, the spirit does not come alive; if the mind is not emptied, the elixir does not crystallize. When the mind is clean, that is the elixir; when the mind is empty, that is the medicine. When the mind doesn't stick to anything at all, it is said that the mind is clean; when it doesn't keep anything in it, it is said that the mind is empty. If emptiness is seen as empty, emptiness is still not empty. When one is empty and one pays no attention to emptiness, this is called true emptiness."

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Invisiblespinvis
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Posts: 876
Re: Greatest Spiritual Quotes? [Re: spinvis] * 1
    #28794796 - 05/31/24 08:21 AM (26 days, 15 hours ago)

Alan Watts - On Being God (With Q&A);
"As St. Paul pointed out, commandments are given not in the expectation that they will be obeyed, but in the expectation that they will reveal something to those who hear them. That was St. Paul’s comment on the whole Mosaic law."


Ramana Maharshi - Self-Enquiry - 4-5;
"D: When one enquires into the root of ‘self-conceit’ which is of the form ‘I’, all sorts of different thoughts without number seem to rise; and not any separate ‘I’ thought.

M: Whether the nominative case, which is the first case, appears or not, the sentences in which the other cases appear have as their basis the first case; similarly, all the thoughts that appear in the Heart have as their basis the egoity which is the first mental mode ‘I’, the cognition of the form ‘I am the body’; thus, it is the rise of egoity that is the cause and source of the rise of all other thoughts; therefore, the self-conceit of the form of egoity which is the root of the illusory tree of samsara (bondage consisting of transmigration) is destroyed, all other thoughts will perish completely like an uprooted tree. Whatever thoughts arise as obstacles to one's sadhana (spiritual discipline)—the mind should not be allowed to go in their direction, but should be made to rest in one's self which is the Atman; one should remain as witness to whatever happens, adopting the attitude "Let whatever strange things happen, happen; let us see!" This should be one's practice. In other words, one should not identify oneself with appearances; one should never relinquish one's Self. This is the proper means for destruction of the mind (manonasa) which is of the nature of seeing the body as Self, and which is the cause of all the aforesaid obstacles.

This method which easily destroys egoity deserves to be called devotion (bhakti), meditation (dhyana), concentration (yoga), and knowledge (jnana). Because God remains of the nature of the Self, shining as "I" in the heart, because the scriptures declare that thought itself is bondage, the best discipline is to stay quiescent without ever forgetting Him (God, the Self), after resolving in Him the mind which is of the form of the "I"-thought, no matter by what means. This is the conclusive teaching of the Scriptures.

D: Is enquiry only the means for removal of the false belief of selfhood in the gross body, or is it also the means for removal of the false belief of selfhood in the subtle and causal bodies?

M: It is on the gross body that the other bodies subsist. In the false belief of the form "I am the body" are included all the three bodies consisting of the five sheaths. And destruction of the false belief of selfhood in the gross body is itself the destruction of the false belief of selfhood in the other bodies. So inquiry is the means to removal of the false belief of selfhood in all the three bodies."

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Invisiblespinvis
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Registered: 09/15/20
Posts: 876
Re: Greatest Spiritual Quotes? [Re: spinvis] * 1
    #28794797 - 05/31/24 08:21 AM (26 days, 15 hours ago)

Tibetan Lama;
"What is the Buddha-Nature? It is simply your flawless, present awareness, empty, naked and awake."


Master Huang-Po;
"The self-nature is identical with seeing and seeing is identical with the self-nature. The self-nature cannot be used for further seeing of self-nature. Hearing is identical with the self-nature and the self-nature cannot be used for further hearing the self-nature. If you presume that the self-natured seeing can hear and see its underlying nature you will give rise to the idea of oneness and otherness. Why do you put a second head on top of your head? . . . If you do not stir the mind and do not give rise to thoughts, naturally there will be no falsehood. Hence it is said, "When the mind arises, it creates all things; and when the mind stops arising all things come to an end."

Right now as you are aware of the rise of false thoughts, the awareness of that which is not false is awareness of the Buddha. When your false thoughts come to an end even the idea of Buddha is no more."

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