Sunday, September 29, 2013

An Inner Revolution by Adyashanti


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 'You must want to know the truth more than you want to feel secure in order to fully awaken to the fact that you are nothing but Awakeness itself. ' 
 ~ Adyashanti
An Inner Revolution
  by Adyashanti 

The enlightenment I speak of is not simply a realization, not simply the discovery of one’s true nature. This discovery is just the beginning—the point of entry into an inner revolution. Realization does not guarantee this revolution; it simply makes it possible.

What is this inner revolution? To begin with, revolution is not static; it is alive, ongoing, and continuous. It cannot be grasped or made to fit into any conceptual model. Nor is there any path to this inner revolution, for it is neither predictable nor controllable and has a life all its own. This revolution is a breaking away from the old, repetitive, dead structures of thought and perception that humanity finds itself trapped in. 
Realization of the ultimate reality is a direct and sudden existential awakening to one’s true nature that opens the door to the possibility of an inner revolution. Such a revolution requires an ongoing emptying out of the old structures of consciousness and the birth of a living and fluid intelligence. This intelligence restructures your entire being—body, mind, and perception. This intelligence cuts the mind free of its old structures that are rooted within the totality of human consciousness. If one cannot become free of the old conditioned structures of human consciousness, then one is still in a prison.

Having an awakening to one’s true nature does not necessarily mean that there will be an ongoing revolution in the way one perceives, acts, and responds to life. The moment of awakening shows us what is ultimately true and real as well as revealing a deeper possibility in the way that life can be lived from an undivided and unconditioned state of being. But the moment of awakening does not guarantee this deeper possibility, as many who have experienced spiritual awakening can attest to. 

Awakening opens a door inside to a deep inner revolution, but in no way guarantees that it will take place. Whether it takes place or not depends on many factors, but none more important and vital than an earnest and unambiguous intention for truth above and beyond all else. 

This earnest intention toward truth is what all spiritual growth ultimately depends upon, especially when it transcends all personal preferences, agendas, and goals.

This inner revolution is the awakening of an intelligence not born of the mind but of an inner silence of mind, which alone has the ability to uproot all of the old structures of one’s consciousness. 
Unless these structures are uprooted, there will be no creative thought, action, or response. Unless there is an inner revolution, nothing new and fresh can flower. Only the old, the repetitious, the conditioned will flower in the absence of this revolution. 

But our potential lies beyond the known, beyond the structures of the past, beyond anything that humanity has established. Our potential is something that can flower only when we are no longer caught within the influence and limitations of the known. Beyond the realm of the mind, beyond the limitations of humanity’s conditioned consciousness, lies that which can be called the sacred. And it is from the sacred that a new and fluid consciousness is born that wipes away the old and brings to life the flowering of a living and undivided expression of being. Such an expression is neither personal nor impersonal, neither spiritual nor worldly, but rather the flow and flowering of existence beyond all notions of self.



Reality is neither Christian, Hindu, Jewish, Advaita Vedanta, nor Buddhist. It is neither dualistic nor nondualistic, neither spiritual nor nonspiritual.
So let us understand that reality transcends all of our notions about reality. Reality is neither Christian, Hindu, Jewish, Advaita Vedanta, nor Buddhist. It is neither dualistic nor nondualistic, neither spiritual nor nonspiritual. We should come to know that there is more reality and sacredness in a blade of grass than in all of our thoughts and ideas about reality. When we perceive from an undivided consciousness, we will find the sacred in every expression of life. We will find it in our teacup, in the fall breeze, in the brushing of our teeth, in each and every moment of living and dying. Therefore we must leave the entire collection of conditioned thought behind and let ourselves be led by the inner thread of silence into the unknown, beyond where all paths end, to that place where we go innocently or not at all—not once but continually.

One must be willing to stand alone—in the unknown, with no reference to the known or the past or any of one’s conditioning. One must stand where no one has stood before in complete nakedness, innocence, and humility. One must stand in that dark light, in that groundless embrace, unwavering and true to the reality beyond all self—not just for a moment, but forever without end. For then that which is sacred, undivided, and whole is born within consciousness and begins to express itself.  

© Adyashanti 2008 






 Peace, love, harmony


Wednesday, September 25, 2013

Atma-Vichara or Self-enquiry - Robert Adams

Robert Adams

 Atma-Vichara or Self-enquiry
  

Question: “is it possible for all people to hold on to that path of self-enquiry?”

Answer: Bhagavan: “It is true that it is only possible for mature minds, not for immature ones.  
Ramana maharshi.
For the latter, repetition of a prayer or holy name under one’s breath (japa), worship of images, breath-control (pranayama), visualising a pillar of light (Jyotishtoma) and similar yogic and spiritual and religious practices have been prescribed. By those practices, people become mature and will then realize the Self through the path of Self-enquiry.
~ Extract from “Letters of Bhagavan” Sri Ramana maharshi.

763. Only to such a mind which has gained the inner strength of one-pointedness, Self-enquiry will be successful. But a weak mind will be like wet wood put into the fire of jnana-vichara.  
~ Extract from “Guru vachaka kovai” talks of Sri Ramana maharshi.

 Peace  love  harmony

Saturday, September 21, 2013

Siva-Jnanamrita Upanishad - Swami Sivananda


Siva-Jnanamrita Upanishad
  1. This world of names and forms is a mere appearance. It has no independent existence apart from Brahman. Just as a snake is superimposed on the rope, this world and body are superimposed on Brahman.
  2. Just as knowledge of a rope removes the illusion of a snake in the rope and the consequent fear, so also the knowledge of the Self (Brahman) removes Avidya or ignorance and the fear of birth and death.
  3. Brahman is Sat-Chit-Ananda Svarupa. It is self-luminous (Svayam-Jyoti). It is eternal (Nityam), beginningless (Anadi), endless (Ananta), changeless (Nirvikara), deathless (Amritam), fearless (Abhayam) and spotless (Niranjana).
  4. Brahman is attributeless (Nirguna), formless, (Nirakara), without special characteristics (Nirvisesha), without parts (Akhanda), without any limiting adjunct (Nirupadhika), one without a second (Ekam eva Advitiyam), independent (Svatantra), ever free (Nitya-mukta) and all-full (Paripurna).
  5. Brahman is distinct from the three bodies and five sheaths (Koshas). He is the silent witness of the three states. He transcends the three Gunas and the pairs of opposites. He is an embodiment of Sat-Chit-Ananda. He is the essence or Swarupa. He is the source or womb for the mind, Prana, Indriyas, body and this world.
  6. Om or the Pranava is the symbol (Pratika) of Brahman. It is the word of power. From Om this world is projected; in Om it exists and in Om it is involved during cosmic Pralaya. Om is the essence of the four Vedas.
  7. That aspirant who is endowed with the four means, who has removed impurities and tossing of the mind, who is equipped with Sattvic virtues is only fit for the path of Jnana Yoga.
  8. By careful, diligent, protracted and unceasing practice of meditation gradually ascend the steps (Bhumikas). Do not relax the efforts till you attain the Bhuma (Highest). Do not stop the Sadhana when you get some false contentment from the Savikalpa Samadhi.
  9. Repetition of Om with meaning and Bhava will remove all obstacles in the spiritual path. The Hrasva (short) Pranava destroys all sins. The Dirgha (long) Pranava gives Mukti, the Pluta gives all Siddhis.
  10. Meditation on Lakshyartha (indicative meaning) of Tat Tvam Asi (That Thou Art) Mahavakya (great sentence) is the direct means for attaining Self-realisation.
  11. That aspirant who is endowed with the four means, should hear the Srutis from a Brahma-srotri Brahmanishtha and enquire into the nature of Brahman through the help of Shad Lingas and then reflect and meditate.
  12. The Brahmakara Vritti that arises from the Sattvic mind of the aspirant who is equipped with the four means destroys the veil of ignorance and dies by itself.
  13. Mind also is Jada. It is an effect (Karya) of Sattva Guna. It borrows its light from its source, Brahman. It has a beginning and an end.
  14. The three Bhavanas, sleep, tossing of mind, mind running towards objects, depression, building castles in the air, diseases, etc., are the chief obstacles in the attainment of Self-realisation.
  15. The Jnani who has full Self-realisation sees all beings in the Self and the Self in all beings. There is nothing other than Brahman for him. He moves about fearlessly in the world.
  16. A Jnani gets anything he likes through the power of his Sat-Sankalpa (perfect will). A Jnani wills and everything comes into being. A Jnani has tremendous powers.
  17. When one gets Jnana, all Karmas are destroyed. There is no Prarabdha (fructifying) Karma for a Jnani.
  18. Videha Mukti comes when a Jnani is living. A Jnani gets disembodied salvation (Videha Mukti) when he enters the state of Turiyatita, the Absolute.
  19. The chief marks (Lingas) of a Jivanmukta are knowledge of the past, present and future, absolute fearlessness, absolute desireless, absolute painlessness, equal vision, balanced mind, freedom from exhilaration and depression, etc.
  20. There is neither birth nor death, neither bondage nor freedom, neither Sadhana nor Samadhi, neither meditator nor meditated, neither seeker after liberation nor liberated - this is the ultimate truth
  21. Om Shanti Om!
 
    Peace  love  harmony