Each soul’s attainment

October 3, 2013 Comments Off on Each soul’s attainment

Each soul’s attainment is according to its evolution.

Bowl of Saki, October 1, by Hazrat Inayat Khan

Commentary by Hazrat Inayat Khan:

Opinion is an outcome of mind. It is an outburst of its reasoning and
judging faculty. And so, according to the evolution of a particular mind,
its opinion is. Opinions clash when two people of different stages of
evolution express themselves. Therefore the wise are more reluctant to
express their opinion, whereas for the unwise it is easy. A simpleton is
only too glad to express his opinion uninvited.

http://wahiduddin.net/mv2/XIII/XIII_21.htm

Everyone, consciously or unconsciously, is striving after spiritual
attainment. Sometimes he does not take the same way as we do, sometimes his
point of view and his method differ, and sometimes one person attains to
spiritual realization much sooner than another. It may be reached in a day,
and another person may have striven for it all his life and yet not have
attained to it. What determines it? It is the evolution of a particular
soul.

http://wahiduddin.net/mv2/VI/VI_4.htm

Every step one takes in evolution changes one’s ideal. In your stage, if
you love a jasmine today, it is possible that in your next step in
evolution you may have grown above it and you love a rose. And it is not
necessary that you should keep to the jasmine when your evolution brings
you to the love for the rose — thus one is kept from progressing.

~~~ “Githa I, Sadhana 3” by Hazrat Inayat Khan (unpublished)

To the question, “Are you a Christian?”, “Are you a Muslim?”, “Are you a
Jew?”, the Sufi’s answer would be ‘yes’ rather than ‘no’, for the Sufi
opposes no religion but sympathizes with all. In fact Sufism cannot be
called a religion, for it does not impose either belief or principle upon
anyone, considering that each individual soul has its own principles best
suited for it, and a belief which changes with each grade of evolution. …
A Sufi does not dispute on spiritual subjects with everyone, for this
reason: the spiritual evolution of each one differs from that of the other,
the knowledge of one cannot be the knowledge of the other, nor is the
understanding of one the understanding of the other. … at every step in
spiritual evolution a person’s belief changes until one arrives at a final
belief which words cannot explain.

~~~ “Gathekas for Candidates”, by Hazrat Inayat Khan (unpublished)

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The inward structure of your mind

September 8, 2013 Comments Off on The inward structure of your mind

You may have a separate body, a different face, a different name and family, but the inward structure of your mind is essentially conditioned by society; therefore, you are not an individual. Surely, only the mind that is not bound by the impositions of society, with all the implications involved, can be free to find out that which is true and that which is God. Otherwise, all we do is merely to repeat catastrophe; otherwise, there is no possibility of that revolution which will bring about a totally different kind of world. It seems to me that is the only important thing -not to what society, to what group, to what religion you should or should not belong, which has all become so infantile, immature, but for you to find out for yourself if the mind can be totally free from all the impositions of custom, tradition, and belief, and thereby be free to find out what is true. Then only can we be creative human beings. – Krishnamurti, Amsterdam 1955,Talk 2

MIND AND MATTER

July 3, 2013 Comments Off on MIND AND MATTER

 

Mind is not a gross thing, visible and tangible; its existence is nowhere seen; its magnitude cannot be measured; it does not require space in which to exist. Mind and matter are two aspects, or subject and object of one and the same all-full Brahman – who is itself neither and yet includes both.

Mind precedes matter; this is the vedantic theory. Matter precedes mind; this is the scientific theory. Mind is immaterial only in the sense that it has not the characteristics of ponderable matter. It is not immaterial in the sense that Brahman – pure spirit – is.

Mind is the subtle form of matter. Hence it is the prompter of the body. Mind is made of subtle, pure (satvic), atomic matter. Mind is all electricity. It is formed of the subtlest portion of food.

The soul is the only source of intelligence; it is self-evident; it shines with its own light.

The organs or mind and senses derive their principle of activity and life from the soul. By themselves they are lifeless. Hence the soul is always the subject and never the object. Mind is the object of the soul.

It is a cardinal principle of vedanta that that which is an object for a subject is non-intelligent. Even the principle of self-consciousness is non-intelligence – it does not exist by its own light; it is the object of apperception to the soul.

Mind is composed of coarse or fine matter, according to the needs of the more or less unfolded consciousness connected with it. In the educated it is active and well-defined. In the undeveloped it is cloudy and ill-defined.

Absolute consciousness is common to all. It is one. All the workings of the mind are presented to the one common consciousness which is the witness of the mental vrttis. It is the mind that limits man, who is in reality, identical with Brahman.

This identity is realised when the veil of ignorance is removed. For Brahman, the mind is an object of perception. Atman directly cognises all the phenomena of the mind – desires, imagination, doubt, belief, shame, intellect, fear, etc., – and yet remains quite unattached and unaffected. – Swami Sivananda

Every man’s path is for himself

May 28, 2013 Comments Off on Every man’s path is for himself

Every man’s path is for himself; let him accomplish his own desires that he may thus be able to rise above them to the eternal goal.

Bowl of Saki, May 27, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

The sages have said, ‘Rise above the earthly motives. Accomplish all you wish to accomplish in life, whatever be the motive, and then that itself will lead you to a stage from which you can rise above them, and above the earthly desires of the body’. They have never said, ‘Stop, and go into the jungle, and see life from our point of view’. Everybody’s path is for himself. Let everyone achieve the fulfillment of his own desires so as to be able to rise above them to the eternal goal.

from http://wahiduddin.net/mv2/VII/VII_30.htm
All our experiences are nothing but preparation for something else. Nothing that belongs to this world, however precious, must hinder one’s path of progress. For every step in the direction to that spiritual gain must be the aim of every soul. … Every belief and every experience for a wise person is a step of a staircase. He has taken this step, there is another step for him to take. The steps of the staircase are not made for one to stand there. They are just made for one to pass, to go further. Because life is progress. Where there is no progress there is no life.

from http://wahiduddin.net/mv2/XIII/XIII_6.htm

 

 

The nature of the trap

December 3, 2012 Comments Off on The nature of the trap

Sorrow is the result of a shock, it is the temporary shaking up of a mind that has settled down, that has accepted the routine of life. Something happens – a death, the loss of a job, the questioning of a cherished belief – and the mind is disturbed. But what does a disturbed mind do? It finds a way to be undisturbed again; it takes refuge in another belief, in a more secure job, in a new relationship. Again the wave of life comes along and shatters its safeguards, but the mind soon finds still further defenses; and so it goes on. This is not the way of intelligence, is it?
No form of external or inward compulsion will help, will it? All compulsion, however subtle, is the outcome of ignorance; it is born of the desire for reward or the fear of punishment. To understand the whole nature of the trap is to be free of it; no person, no system, no belief can set you free. The truth of this is the only liberating factor – but you have to see it for yourself, and not merely be persuaded. You have to take the voyage on an uncharted sea.
– JKrishnamurti, from:Book of Life – July 22nd

Meeting sorrow

November 3, 2012 Comments Off on Meeting sorrow

How do you meet sorrow? I’m afraid that most of us meet it very superficially. Our education, our training, our knowledge, the sociological influences to which we are exposed, all make us superficial. A superficial mind is one that escapes to the church, to some conclusion, to some concept, to some belief or idea. Those are all a refuge for the superficial mind that is in sorrow. And if you cannot find a refuge, you build a wall around yourself and become cynical, hard, indifferent, or you escape through some facile, neurotic reaction. All such defenses against suffering prevent further inquiry.

…Please watch your own mind; observe how you explain your sorrows away, lose yourself in work, in ideas, or cling to a belief in God, or in a future life. And if no explanation, no belief has been satisfactory, you escape through drink, through sex, or by becoming cynical, hard, bitter brittle. …Generation after generation it has been passed on by parents to their children, and the superficial mind never takes the bandage off that wound; it does not really know, it is not really acquainted with sorrow. It merely has an idea about sorrow. It has a picture, a symbol of sorrow, but it never meets sorrow – it meets only the word sorrow.  – JKrishnamurti, from:Book of Life – July 24th

All forms of worship or prayer

October 22, 2012 Comments Off on All forms of worship or prayer

All forms of worship or prayer must draw man closer to God.

Bowl of Saki, October 22, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

Man breathes, but he does not breathe rightly. As the rain falls on the ground and matures little plants and makes the soil fertile, so the breath, the essence of all energy, falls as a rain on all parts of the body. This also happens in the case of the mind, but man cannot even perceive that part of the breath that quickens the mind; only that felt in the body is perceptible, and to the average man it is not even perceptible in the body. He knows nothing of it, except what appears in the form of inhalation and exhalation through the nostrils. It is this, alone which is generally meant when man speaks of breath.

When we study the science of breath, the first thing we notice is that breath is audible; it is a word in itself, for what we call a word is only a more pronounced utterance of breath fashioned by the mouth and tongue. In the capacity of the mouth breath becomes voice, and therefore the original condition of a word is breath. Therefore if we said: ‘First was the breath’, it would be the same as saying; ‘In the beginning was the word’.

The first life that existed was the life of God, and from that all manifestation branched out. It is a manifold expression of one life: one flower blooming as so many petals, one breath expressing itself as so many words. The sacred idea attached to the lotus flower, is expressive of this same philosophy. It is symbolizing the many lives in the one God, and expressed in the Bible in the words: ‘In God we live and move and have our being’. When man is separated from God in thought, his belief is of no use to him, his worship is but of little use to him; for all forms of worship or belief should draw man closer to God, and that which makes man separate from God has no value.

from  http://wahiduddin.net/mv2/II/II_23.htm

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