Every wave of the sea

December 30, 2013 Comments Off on Every wave of the sea

Every wave of the sea, as it rises, seems to be stretching its hands upwards, as if to say, “Take me up higher and higher.”

Bowl of Saki, December 27, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

However disappointed a person may be at not being in a particular profession or in a particular calling or rank in life, he develops enthusiasm and energy as soon as he sees some scope for progress. His disappointment is only there when he sees no more scope. Even if he were in the depths of the earth, it would not matter as long as he could think that he would some day rise to some height.

Another wonderful thing we see, which supports this philosophy, is the tendency of everything in nature to rise. The tendency of earth is to rise as mountains and hills. When we see the mountains and hills, and how high they are, our hearts also seem uplifted. When we climb them then our heart becomes uplifted. As we look up to them from below, it seems as if the earth itself is desiring to rise and go upward.

Then when we look upon the perfection of water, of the ocean, we see that it also rises as waves. And every wave, as it rises up, seems to be stretching its hands upward as if saying, ‘Take me up, take me up, higher and higher.’ It is the same desire that is behind all nature, making it strive to rise upward and to reach something higher.

from  http://wahiduddin.net/mv2/VII/VII_31.htm

The whole striving of the mystic is to raise his consciousness as high as possible. What this raising of the consciousness means, and how it is raised, can be better understood by the one who has begun to practice it. The best means of raising the consciousness is by the God-ideal. Therefore, however much one has studied metaphysics or philosophy intellectually and found some truth about one’s being, it does not suffice for the purpose of life; for the culmination of life lies in the raising of the consciousness.

We can see this tendency in the rising of the waves, always trying to reach high and higher still. When they cannot go any farther they fall, but again they rise. … A man who climbs a steep mountain is always apt to slip. But if this slipping, which is natural, induces him to go down again he will never climb anymore. If he slips and then tries to go on he will become more sure-footed, and will learn how to avoid slipping. Perhaps he will slip a thousand times, but a thousand times he will go forward again. It is nothing to be surprised at if a person slips. It is natural. The mountain is steep. It is natural that one should slip. The best thing one can do is to go on after every such slip, without losing courage, without allowing one’s consciousness to be impressed by it; to think that it is natural and to continue the ascent.

from  http://wahiduddin.net/mv2/XI/XI_III_4.htm

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In order to learn forgiveness

September 16, 2013 Comments Off on In order to learn forgiveness

In order to learn forgiveness, man must first learn tolerance.

Bowl of Saki, September 11, by Hazrat Inayat Khan

Commentary by Hazrat Inayat Khan:

We need today the religion of tolerance. In daily life we cannot all meet
on the same ground, being so different, having such different capacities,
states of evolution, and tasks. So if we had no tolerance, no desire to
forgive, we could never bring harmony into our soul; for to live in the
world is not easy and every moment of the day demands a victory. If there
is anything to learn, it is tolerance.

http://wahiduddin.net/mv2/X/X_5_1.htm

Tolerance is the first lesson of morals, and the next is forgiveness. A
person who tolerates another through fear, through pride, from a sense of
honor, or by the force of circumstances does not know tolerance. Tolerance
is the control of the impulse of resistance by will. There is no virtue in
tolerance which one practices because one is compelled by circumstances to
tolerate, but tolerance is a consideration by which one overlooks the fault
of another and gives no way in oneself to the impulse of resistance. A
thoughtless person is naturally intolerant, but if a thoughtful person is
intolerant, it shows his weakness. He has thought, but has no self-control.
In the case of the thoughtless, he is not conscious of his fault, so it
does not matter much to him, but a thoughtful person is to be pitied if he
cannot control himself owing to the lack of will.

The activities in the worldly life cause many disturbances, and it is a
constant jarring effect upon a sensitive soul. If one does not develop
tolerance in nature, one is always subject to constant disturbances in
life. To wish to live in the world and to be annoyed with its activities is
like wanting to live in the sea and be constantly resisting its waves. This
life of the world, full of different activities constantly working, has
much in it to be despised, if one has a tendency to despise. But at the
same time there is much to admire if one turns one’s face from left to
right. It is in our own power to choose the view of imperfection or the
vision of perfection, and the difference is only looking down, or looking
upwards. By a slight change of attitude in one’s outlook on life one can
make the world into heaven or hell. The more one tolerates, the stronger
one becomes in this way. It is the tolerant who is thoughtful. And as
thought becomes greater, one becomes more tolerant. The words of Christ,
‘Resist not evil’, teach tolerance.

http://wahiduddin.net/mv2/XIII/XIII_19.htm

Tolerance is the sign of an evolved soul, for a soul shows the proof of its
evolution in the degree of the tolerance it shows. The life in the lower
creation shows the lack of tolerance. … As one evolves spiritually so a
person seems to rise above this natural tendency of intolerance, for the
reason that he begins to see, besides himself and the second person, God;
and he unites himself with the other person in God. … But when a soul has
evolved still more, tolerance becomes the natural thing for him. Because
the highly evolved soul then begins to realize ‘Another person is not
separate from me, but the other person is myself. The separation is on the
surface of life, but in the depth of life I and the other person are one.’

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

Action in inaction and inaction in activity

July 3, 2013 Comments Off on Action in inaction and inaction in activity

Whoever sees inaction in action and activity in inaction, is verily the wise person. He indeed is the most spiritually integrated. He becomes the all-doer, all-performer.
Bhagavaggeeta 4.18
Krishna uses two words – Action and Inaction – in the fourth chapter of Bhagavadgeeta. When organ or instrument for action is employed and there is a resultant movement it is generally called as action. If one dos not employ these instruments and instead remain inactive he is generally regarded as actionless.
To act in the spiritual sense in not merely to move the instruments of action. The activity should bring about a sense of actorhood. Often limbs of a person, who is fast asleep, move. But he does not feel he has moved his limbs. If there is a sensory activity, but no doership results from it, it is as good as absent. The movement will be like the sleeper’s.
Is such a perception possible? Krishna emphasizes that that alone is the right one – the true spiritual perception. In fact, all the spiritual teachings and efforts are to instill such a non-doer perception in the seeker. Unless this is gained and mastered, spiritual saadhana cannot attain its fruition.
True, everyone has a body. But to have a body is not to be that body. It is merely like living in a house, moving within it. Does the resident of a house think any time that he is the house itself?
Let the body move or not. What of it to the Soul? None of the movements will ever involve the Soul. In fact, this is the only safety factor in creation.
To see inaction in the seeming actions, is in fact to perceive the grand Soul permeating everything and everywhere. If you miss this perception, you miss everything in spiritual in life.
If a train has to run on the rails, the rails will have to be stable and still beneath. So action can only be there visibly, in the sensory level. In the inner level of perception of the Knower, non-action is the Truth.
Spiritual vision is intended to help, facilitate and lighten the sensory life and interaction. The load called agitation, tension and confusion the mind usually brings when senses interact with the world is to be eliminated to make the interaction free, natural and facile. The sole object of spiritual exposition is to ensure this. Do not miss this import.
– Swami Bhoomananda Tirtha
An extract from Poojya Swamiji’s book Essential Concepts in Bhagavadgeeta Part 2
(c) Narayanashrama Tapovanam, 2012

Man must first create peace in himself

July 3, 2013 Comments Off on Man must first create peace in himself

Man must first create peace in himself if he desires to see peace in the world; for lacking peace within, no effort of his can bring any result.

Bowl of Saki, July 2, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

Our spirit is the real part of us. The body is but a garment. There is absolute peace in the abode from whence the spirit came, and the true happiness of the soul lies in that peace. As man would not find peace at the tailor’s just because his coat came from there, so the spirit cannot get true happiness from the earth just because the body belongs to the earth. The soul experiences life through the mind and body and enjoys it, but its true happiness lies in peace.

In order to gain this peace we have to begin with ourselves. There are fights going on within us between spirit and matter. Struggles for our daily bread, and want of peace in our surroundings. We must first get this peace within ourselves before we can talk of peace in the world. Then we must be at peace with our surroundings, and never do or say anything that disturbs that peace. All thoughts, words, and actions that disturb the peace are sin, and all thoughts words, and actions that create peace are virtue.

from http://wahiduddin.net/mv2/V/V_40.htm
What keeps happiness out of one’s life is the closing of the doors of the heart, and when the heart is not living, then there is no happiness there. Sometimes the heart is not fully alive but only partly. At the same time it expects life from the other heart. But the real life of the heart is to live independently in its own happiness and that is gained by spiritual attainment, by digging deep into one’s own heart.

The one who has found his peace within himself may be in a cave of the mountain or among the crowd, yet in every place he will experience peace. What generally happens is that in order to get peace we blame the other person who jars upon our nerves. But in reality the true peace can come only by being so firm against all influences around us that nothing can disturb us.

from http://wahiduddin.net/mv2/VI/VI_2.htm
It is natural to experience peace, but life in the world is not natural. Animals and birds all experience peace, but not mankind, for man is the robber of his own peace. He has made his life so artificial that he can never imagine how far he is removed from what may be called a normal, natural life for him to live. It is for this reason that we need the art of discovering peace within us; we shall not experience peace by improving outside conditions. Man has always longed for peace and he has always brought about wars. At the same time every individual says he is seeking for peace. Then where does war come from? It comes because the meaning of peace has not been fully understood. Man lives in a continual turmoil, in a restless condition, and in order to seek for peace he seeks war; if this goes on we shall not have peace till every individual begins to seek peace within himself first. What is peace? Peace is the natural condition of the soul.

from http://wahiduddin.net/mv2/VI/VI_3.htm
O peace-maker, before trying to make peace throughout the world, first make peace within thyself!

from http://wahiduddin.net/mv2/say/gayan_alapas.htm

 

 

Through motion and change

June 27, 2013 Comments Off on Through motion and change

Through motion and change, life becomes intelligible; we live a life of change, but it is constancy we seek. It is this innate desire of the soul that leads man to God.

Bowl of Saki, June 25, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

Man placed in the midst of this ever-changing world yet appreciates and seeks for constancy somewhere. He does not know that he must develop the nature of constancy in himself; it is the nature of the soul to value that which is dependable. But is there anything in the world on which one can depend, which is above change and destruction? All that is born, all that is made, must one day face destruction. All that has a beginning has also an end; but if there is anything one can depend upon it is hidden in the heart of man, it is the divine spark, the true philosopher’s stone, the real gold, which is the innermost being of man.

from http://wahiduddin.net/mv2/VI/VI_1.htm
What is this mortal world? What is this physical existence? What is this life of changes? If it were not for belief, what use is it all? Something which is changing, something which is not reliable, something which is liable to destruction. Therefore it is not only for the sake of truth, but for life itself that one must find belief in oneself, develop it, nurture it, allow it to grow every moment of one’s life, that it may culminate in faith. It is that faith which is the mystery of life, the secret of salvation.

from http://wahiduddin.net/mv2/IV/IV_12.htm
The whole of the external life is nothing but a succession of experiences, one after the other, night and day. That is why it is called a journey. Yet there is a part of life from which this life of changes has sprung; the life which is everlasting, which is eternal, the life to which all things return; and that life is the goal. Therefore, life is not only a journey; it is a goal. The goal is the stable part of life, the source of life; the manifested life called creation is the journey.

In this way we see that there are really two journeys. There is the journey from the goal to the life in the world, and there is the journey from the life in the world to the goal. And both journeys are natural. As it is natural to go forth from the eternal goal, so it is natural to go from the changing life to the life which is unchangeable.

from http://wahiduddin.net/mv2/VII/VII_30.htm

 

 

Osho on Mercy

June 23, 2013 Comments Off on Osho on Mercy

Osho on Mercy – Unless mercy is absolutely egoless it is not authentic

Osho : Mercy can be of two kinds. It can be very egoistic, then it only appears as mercy but is not; unless mercy is absolutely egoless it is not authentic. And the difference is very subtle: from the outside there is no difference at all but one can feel the difference inside.

If mercy arises out of your bliss then it can never be an ego trip. If you share your bliss you feel thankful to the person who receives it, you feel humble. Bliss never makes anybody egoistic; on the contrary, dropping of the ego is the basic requirement of being blissful. Unless one drops the ego one is never blissful. Bliss happens within you like a flame of light and mercy is the radiation of it. When your bliss starts reaching to others it is mercy, compassion.

But the false and the pseudo coin which is cheaper to attain is also there. And thats’s what so many religious people go on doing — the Christian missionaries, et cetera. Their mercy is not out of joy, out of ecstasty; their mercy is a means. They are using mercy as a means of attaining something in this life or in the other life — but it is not an end.

The person who is merciful towards the poor, the starving, the ill, and is using it as a means of attaining heaven, of attaining God’s grace, is exploiting these people. In fact this type of man will never like the world without the poor, without the ill, without the starved, because where will he show his mercy then? And how will he attain to paradise? — his whole ladder to paradise will be lost.

So these people who go on serving the poor and the ill are the people who would like the poor and the ill to remain forever. They would not like the world to be really happy because the happy person does not need your mercy. They would not like the pain to disappear totally, the suffering to be gone forever — then who will need you? Then you will feel absolutely futile. That was the meaning of your life; you were dependent on those people.

In fact one of the so-called Indian saints — his name is Karpatri, he is very famous in the Hindu world — has written a book against socialism. The most fundamental argument that he places against socialism is that if nobody is poor then what will happen to service? If nobody is poor then what will happen to charity? Without charity nobody can enter into paradise, so the poor are absolutely needed. He is, in a way, a sincere man — that he das said so. Mother Teresa of Calcutta won’t say so, she is not so sincere. But the reason is very clear: the religious people would not like the world to be a really happy place.

If the world is happy and people are enjoying themselves and are blissful, who cares about the other world and heaven? — we can make heaven here. Hence all these religious people are against me because my whole effort is to make you blissful here and now. I don’t teach any service to the poor and I don’t teach any service to the ill and the starved. I only teach bliss, and if out of bliss service comes it is beautiful. If out of bliss you start serving people that is spontaneous; there is no goal to it, it is unmotivated. And when it is unmotivated it is beautiful.

Just recently Mother Teresa got the Nobel prize: everybody is praising her — and the whole thing is stupid! How has she contributed to world peace I am unable to understand. By serving the poor of Calcutta, the beggars and the widows and the orphans, how has she served world peace, the cause of peace? By serving them, by helping them to continue to live, the world war is not postponed. And by serving them the poverty is not destroyed either.

In fact these are the people who function as agents of the status quo, of the vested interest. They go on consoling the poor — thats is the only way to avoid the revolution. Console the poor, serve the poor, give them little bits and they remain as they are. Tell them “You are suffering because of your past karmas,” tell them “You are suffering because God is testing you,” tell them “You are suffering because God is purifying you”. These are beautiful strategies to keep the poor poor and to keep the rich rich.

It is not an accident that Krishnamurti has not got the Nobel prize — and he will never get it, yet he is one of the men who has served the cause of world peace most. Gurdjieff never got the Nobel prize, he would have never got it. Ramana Maharshi never got the Novel prize. There is no possibility for such people ever to get Nobel prizes because they don’t serve the vested interest. They really create great vibrations for peace, love, joy; they create great light, great understanding in the world. But the vested interest — the politicians, the rich, the priests — are not interested in these people; they would not like them to exist at all. They are interested in people who console the poor because that is an anti-revolutionary act, consoling the poor. The consoled poor can never rebel. And the mercy that is shown by such people is a strategy for them too: by serving the poor they are trying to reach heaven.

I don’t teach service — I simply teach bliss. Be blissful and out of that much is going to happen. But that will be natural, so there is no need to talk about it at all; it is going to be a by-product. Service, compassion, love — these are by-products of being blissful.

Source : Osho Book “Even Bein’ Gawd Ain’t A Bed of Roses”

Sensitivity and The Third Eye

June 19, 2013 Comments Off on Sensitivity and The Third Eye

When you meditate, you become inwardly strong. You become
extremely sensitive, and sensitivity is strength. But if you are not
psychologically adjusted to the things you may be hearing and seeing and the
depth to which you might see, you might see things that will be disturbing to
you, that will upset your nerve system. Now, it is true that if you are
centered in yourself completely enough to be all spine and just a being of
energy, you can go anyplace in any type of environment, inside or outside, and
the environment would be better for your having been there. You would not
absorb any of the distracting or negative vibrations. But until that day comes,
it is better to be wise and live in a positive vibration and among people who
can help stabilize the force field around you, so that your inner life goes on
without interruptions–of spinning out, having to crawl back, and spinning out
and then having to crawl back. Why go through all those frustrating experiences
which are inconvenient, time consuming and totally unnecessary?

Part of the psychic pitfall is the belief that in order to
be spiritually awakened, one must also be psychically awakened, seeing auras,
visions, hearing celestial music and such. We do not have to awaken the third
eye. To me, that is a translation error made in the old scriptures. This third
eye has never been asleep. It’s always awake. We are not aware, however, of the
visual mechanism of the third eye. The artist doesn’t have to learn to see to
distinguish hundreds of shades of color in a painting. He has only to learn how
to be aware of his ability to see hundreds of different shades within a
painting. The untrained eye cannot see such subtle variation of tones and hues,
but just looks at the painting.

It is the same with the third eye. It doesn’t have to be
awakened. It’s always awake. As we become more and more sensitive, the third
eye becomes more and more apparent to us, because we keenly observe through
that faculty more than we did before.

If you are standing on a crowded bus and another passenger
is just about to crash down on your foot with his foot, you will intuitively
move it out of the way. You have often noticed that you moved your foot or some
other part of your body out of the way of danger just in time. Well, your third
eye wasn’t asleep then, and you didn’t see that foot coming down on you with
your physical eyes. You saw it with your third eye.

We use this third eye all the time. When someone greets you
who is apparently looking fine and you sense otherwise, thinking, “I feel
he’s disturbed. I wonder what’s wrong,” you’re seeing his inner condition
with your third eye. When you walk up to someone’s house and you have the
feeling that nobody is home because you don’t feel vibrations coming from the
house, you’re seeing this with your third eye. We see and respond to things
seen with the third eye every day, whether we are fully conscious of it or not.
The third eye does not have to be awakened. In fact, it is
harmful to consciously make efforts to see things psychically–a big sidetrack
on the eternal path. We become sensitive to the use of it by using it, going
along with our natural meditational practices in a regular way, morning and
night, morning and night, when you awaken in the morning and just before you go
to sleep at night. All sorts of wonderful things come to you. Protect yourself
as you protect a precious jewel. Guard your awareness from coarse influences
and you will enjoy the bliss of the natural state of the mind–pure, clear and
undisturbed
Lesson 301 from Merging with Siva : from Satguru Sivaya
Subramuniyaswami’s trilogy: Dancing with Siva, Living with Siva and Merging
with Siva; 3,000 page trilogy on Hindu philosophy, culture and metaphysics,
available in the full-color volumes of Dancing, Living and Merging with Siva at
our Minimela online store.Kauai’s Hindu Monastery; Himalayan Academy.com

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