What can I do?

November 22, 2013 Comments Off on What can I do?

And we are responsible. Don’t fool yourself by saying, “What can I do? What  can I, an individual, living a shoddy little life, with all its confusion  and ignorance, what can I do?” Ignorance exists only when you don’t know  yourself. Self-knowing is wisdom. You may be ignorant of all the books in  the world (and I hope you are), of all the latest theories, but that is not  ignorance. Not knowing oneself deeply, profoundly, is ignorance; and you  cannot know yourself if you cannot look at yourself, see yourself actually  as you are, without any distortion, without any wish to change.  –  Krishnamurti, Talks in Europe 1968, p 56

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The message of God is like a spring of water

November 17, 2013 Comments Off on The message of God is like a spring of water

The message of God is like a spring of water: it rises and falls, and makes
its way by itself.

Bowl of Saki, November 16, by Hazrat Inayat Khan

Commentary by Hazrat Inayat Khan:

The key to the secret of the messenger is given in the Bible, but very few
will ponder upon it and reason it out for themselves. The key is in the
words, ‘I am Alpha and Omega’, ‘I am the first and the last.’ Can that
mean, ‘I came only for a time, and then I was called Jesus, and only then
did I give a message: I spoke neither before nor after that time’? Alpha
and Omega means First and Last; always, continually present; never absent
from the beginning of creation to the end. … God is seen in the one who
glorifies Him. But if our hearts are closed, even if we wait for a thousand
years for the messenger to show himself, we shall never find him. …  the
message is like a spring of water: it rises and falls and makes its way by
itself, so that no one can make an imitation of it. If the message is true,
it will always make its way to the end of the world. It is always so with
the message of God.

But those who wait, may wait. It is their destiny to wait, and one cannot
help them. They waited while Jesus Christ came and went, and they still
wait and will wait for ever. And yet he has always come; to the *.txtindividual,
to the multitude, to the nation, to the race. He came, and spoke to the
whole world; but did he come with drums and trumpets? No, he came in the
humblest guise, in the most unassuming manner; as our brother, our servant,
our friend, our equal. Man, because of his devotion, has called him Lord;
but he said, ‘Call me not good. I am like unto you.’ It is not his absence
that keeps man in ignorance; it is man’s own closed eyes. The Master has
always been present, but man knew him not.

http://wahiduddin.net/mv2/IX/IX_29.htm

How can we spread harmony?

October 15, 2013 Comments Off on How can we spread harmony?

When in ourselves there is inharmony, how can we spread harmony?

Bowl of Saki, October 13, by Hazrat Inayat Khan

Commentary by Hazrat Inayat Khan:

It is harmony which makes beauty; beauty in itself has no meaning. An
object which is called beautiful at a certain place and time is not
beautiful at another place or another time. And so it is with thought,
speech and action: that which is called beautiful is only so at a certain
time and under certain conditions which make it beautiful. So if one can
give a true definition of beauty, it is harmony.  …

The teaching of Christ, ‘Resist not evil,’ is a hint not to respond to
inharmony. For instance, a word of kindness, of sympathy, an action of love
and affection finds response, but a word of insult, an action of revolt or
of hatred creates a response too, and that response creates more inharmony
in the world. By giving way to inharmony one allows inharmony to multiply.
At this time one sees in the world the greatest unrest and discomfort
pervading all over. Where does it come from? It seems to come from
ignorance of this fact that inharmony creates inharmony and will multiply
inharmony.

http://wahiduddin.net/mv2/VIII/VIII_1_9.htm

The wise in all ages have dived deep into life in order to attain unity in
themselves, and in order to spread unity. In the life of the world every
man has some complaint to make. He lacks something; he is troubled by
something. But this is only the external reason; the real truth is that he
is not in unity with his own soul, for when there is disharmony in
ourselves how can we spread harmony? When mind and body are at war the soul
wants something else, and soul and mind are pulled by the body, or the body
and mind by the soul; and so there is disharmony. When a man is in harmony
with himself, he is in harmony with all; he produces harmony and gives
harmony to all, he gives it out all the time.

http://wahiduddin.net/mv2/IX/IX_1.htm

What can I do?

September 16, 2013 Comments Off on What can I do?

And we are responsible. Don’t fool yourself by saying, “What can I do? What  can I, an individual, living a shoddy little life, with all its confusion  and ignorance, what can I do?” Ignorance exists only when you don’t know  yourself. Self-knowing is wisdom. You may be ignorant of all the books in  the world (and I hope you are), of all the latest theories, but that is not  ignorance. Not knowing oneself deeply, profoundly, is ignorance; and you  cannot know yourself if you cannot look at yourself, see yourself actually  as you are, without any distortion, without any wish to change.  –  Krishnamurti, Talks in Europe 1968, p 56

THE INNER INSTRUMENT

July 14, 2013 Comments Off on THE INNER INSTRUMENT

 

Antahkarana (the inner instrument) is a broad term which includes mind, intellect, memory and egoism (ahankara). The one antahkarana assumes different names, just as the same man assumes the name of judge when he works as a judge in the law courts, or president when he serves in a society or association, and store-keeper when he is in charge of the stores.

When you walk through a mango garden, the will and doubt are done by the mind – it thinks whether the mango is good or not. The intellect comes to its aid; it determines that the mango is ‘good’. Then the citta (mind-stuff) finds out how to get hold of some of the mangoes from the gardener. Ahankara self-arrogates. It demands the mango at any price. The mind executes this order by passing it to the feet (karma indriya) to take the man to the gardener. Ahankara buys the mango and eats it. The impressions of the mango remain in the mind and the vasana (tendency) is formed in the mind. The thought of enjoyment comes to the mind later on. And this, through memory (in the form of a subtle vasana) produces thought (sankalpa) and troubles the man again and again, to enjoy the mango.

This cycle: desire, thought, action, goes on from eternity to eternity. This brings bondage to man. When the vasana is repeated several times it becomes a strong passion. Then the man is a slave of the passion and indriyas (senses). A strong sense-hankering is called a trsna. The difference between desire and vasana is that the vasana is subtle and hidden in the subconscious mind, whereas the desire is gross. The pleasure derived from the enjoyment of the object brings attachment in this mind. Attachment is moha.

The man who is attached to objects, who is full of sense-vasanas, is tied to those objects. Escape becomes nearly impossible for him. Escape is possible only by destroying these knots, by knowledge of the witness, the director of this mental factory, who has kept up this show inside. If you can clairvoyantly visualise the inner working of this mental factory you will be dumb-founded.

Wake up from this long slumber of ignorance.
Purify, meditate and attain wisdom
And roam about happily:
So says Sivananda.

PRAYER

July 6, 2013 Comments Off on PRAYER

 

As children we pray to our parents, elders and guardians at the time of our need. We seek their help and guidance. When we grow into adolescence we learn to pray to ourselves – to our latent abilities and strength. We try not to be dependent on others. But there is a limitation to this prayer. So when we feel we are in need of something else, something beyond our capacity, we resign ourselves to God and pray for His help and guidance. Evidently we feel His response – an all-potent inner force that listens to our prayers and fulfils our wishes the moment we are a little sincere and faithful.

As for the devotee, he resigns himself to God – surrendering his ego at His feet. He forgets all about the world and thinks of nothing else but God alone who would surely save him and who alone would be able to help and guide him. He communes his will with God’s and acts as per His guidance. There is no sense of individuality or doer-ship in him. He knows that God’s will is his will and that he must act up to it. Does that mean that he is devoid of self-effort? Certainly not. For he negates himself and resigns himself to the Lord. To him flows the divine grace instantly. His nature is divinised and so he naturally exerts himself in the right direction. Indeed the very act of self-surrender is purushartha (self-effort) of the highest order.

For the vedantin however, his prayer is essentially the prayer to the Self within – to himself – to the cosmic consciousness that is immanent in all. In the initial stage he considers his prayer as a sort of desire – either earthly or spiritual – either with motive or without motive. Then when he advances sufficiently in his sadhana (practice) he considers his (so called) desire as divine will, which finally opens his intuitive spiritual sight and becomes one with the cosmic will.

The power of prayer is indescribable. Its glory is ineffable. Only sincere devotees realise its usefulness and splendour. Prayer should be done with reverence, faith and non-expectation of fruits. It should be done with a heart full of devotion. O ignorant man: Do not argue about the efficacy of prayer. You will be deluded. There is no arguing in spiritual matters. Intellect is a finite and frail instrument. Do not trust this.

Remove the darkness of your ignorance now, through the light of prayer. – Swami Sivananda

When love’s fire produces its flame

June 19, 2013 Comments Off on When love’s fire produces its flame

When love’s fire produces its flame, it illuminates like a torch the devotee’s path in life, and all darkness vanishes.

Bowl of Saki, June 18, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

As love is the source of creation and the real sustenance of all beings, so, if man knows how to give it to the world around him as sympathy, as kindness, as service, he supplies to all the food for which every soul hungers. If man knew this secret of life he would win the whole world, without any doubt.

Love can always be discerned in the thought, speech, and action of the lover, for in his every expression there is a charm which shows as a beauty, tenderness, and delicacy. A heart burning in love’s fire has a tendency to melt every heart with which it comes in contact. … Love is like the fire; its glow is devotion, its flame is wisdom, its smoke is attachment, and its ashes detachment. Flame rises from glow, so it is with wisdom, which rises from devotion. When love’s fire produces its flame it illuminates the devotee’s path in life like a torch, and all darkness vanishes.

from http://wahiduddin.net/mv2/V/V_19.htm

All deeds of kindness and beneficence take root in the soil of the loving heart. Generosity, charity, adaptability, an accommodating nature, even renunciation, are the offspring of love alone. The great, rare and chosen beings, who for ages have been looked up to as ideal in the world, are the possessors of hearts kindled with love. All evil and sin come from the lack of love.

People call love blind, but love in reality is the light of the sight. The eye can only see the surface; love can see much deeper. All ignorance is the lack of love. As fire when not kindled gives only smoke, but when kindled, the illumination flame springs forth, so it is with love. It is blind when undeveloped, but, when its fire is kindled, the flame that lights the path of the traveler from mortality to everlasting life springs forth.

from http://wahiduddin.net/mv2/I/I_I_1.htm

 

 

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