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Born in Gana India, Rajaram left behind his family’s householder life style at the age of nine to seek spiritual wisdom and enlightenment. After visiting many spiritual masters and living with some for short periods of time, he became a disciple of Swami Krishnananda at age 14. As part of his training he lived in caves nearby his master’s ashram, coming out only to visit with Swami Krishnananda on occasion. At the Kumbh Mela festival in 1906 Rajaram was formally ordained by Swami Krishnananda, and bestowed the title Sri Swami Brahmananda Saraswati Maharaj. After the passing of Swami Krishnananda in 1936, Brahmananda Saraswati spent years in the forest enveloped in silence and bliss. 1,200 years ago renowned spiritual luminary Adi Shankara (788 – 820) established four principle seats (monasteries) of learning in India, to maintain his revived reinterpretation of Hindu scriptures. The North seat, the Shankaracharya of Jyotirmath, is the principal of the four maths (monasteries). Brahmananda Saraswati was approached on several occasions to occupy the empty spiritual seat of Jyotirmath. But shortly thereafter he was installed as the Shankaracharya Swami Brahmananda Saraswati, and remained there seeing visitors and attending to disciples, until his passing in 1953. Among the many disciples that Brahmananda Saraswati had was Mahesh Prasad Varma, later known as Maharishi Mahesh Yogi. When the mind realizes God, it is permanently established there and does not desire other things.
The dawn comes to dispel the darkness of night, allowing us to enjoy the light of the sun (which is self-illuminating).
If you want to catch the shadow, catch the real thing and automatically the shadow will be in your hands. Nobody wants your mind in this world, and the mind is not satisfied with anything of the world.
In our daily affairs we should adopt a strategy of quickly attending to good works and things related to the Divine. After getting a human body, if you don’t reach God, then you have sold a diamond at the price of spinach. For this reason, the human birth is considered superior, because here, by doing as much purushartha as possible, one can eventually become one with God. Having attained this birth, one should not act carelessly, but should conscientiously perform the best purushartha. It is a waste to make much of your activity, so try to live quietly as long as you have to live. In the manner of the tortoise, the Great Spiritual Guru helps, protects and guides his sincere disciple by concentration and observation of the behavior of his disciples. You must realize that money and all the objects of samsara will remain here, while you have to carry out your future journey alone.
Merwan Sheriar Irani was the second of six children, born to a Persian family in Poona, India. Selfishness comes into existence owing to the tendency of desires to find fulfillment in action and experience. These impressions express themselves as desires, and the range of the operation of consciousness is strictly limited by these desires. Greed is a state of restlessness of the heart, and it consists mainly of craving for power and possessions.
Selfishness inevitably leads to dissatisfaction and disappointment because desires are endless. The gulf between the clouded consciousness of average humanity and the fully illumined consciousness of a Perfect Master is created by samskaras that give rise to egoism.
Like the shuttle of the weaver’s loom, the human mind moves within two extremes, developing the warp and the woof of the cloth of life. These banks of the river of life are best looked upon not as two parallel lines but as two converging lines that meet at the point of Liberation. Human actions are based upon the operation of the impressions stored in the mind through previous experiences. When occupied with the physical objects of this world (such as the body, nature, and other things), the mind is, so to say, externalized and creates gross impressions.
The samskaras are of two types, natural and nonnatural, according to the manner in which they come into existence. The samskaras that get attached to the soul during the human stage are cultivated under the moral freedom of consciousness with its accompanying responsibility of choice between good and bad, virtue and vice. This difference in the length of the formative periods and in the conditions of formation is responsible for the difference in the degree of firmness of attachment of the natural and nonnatural samskaras to the soul. The life of the spirit is the expression of Infinity and, as such, knows no artificial limits. However, those who would live the life of the spirit must remain detached in the midst of worldly things without becoming cold or indifferent to them. To see things as they are is to grasp their real significance as parts of the manifestation of the One Life, and to see through the veil of their apparent multiplicity is to be free from the insistent obsession for anything in its imagined isolation and exclusiveness. Spiritual understanding, which is the complementary aspect of the life of the spirit, must be distinguished from worldly wisdom, which is the quintessence of the conventions of the world.
Human love is encircled by a number of obstructive factors, such as infatuation, lust, greed, anger, and jealousy. Practice meditation every day to imbibed the essence of Meher Baba’s life and glorious teaching. Born in 1896 in a small Bangladesh village (Kheora), Nirmala Sundari Devi entered this world enlightened. Her name Anandamayi, which means “bliss permeated mother,” was given to her in the 1920’s by her disciples. Give yourself up to the wave, and you will be absorbed by the current; having dived into the sea, you do not return anymore.
Suffering is sent to remind you to turn your thoughts towards That which is real – to God who will give you solace.
To find the Beloved is to find my Self, to discover that God is my very own, wholly identical with myself, my innermost Self. Just as fire burns away all dross and rubbish, so the three fold suffering purges man’s heart from all impurity and results in a growing single mindedness in his search after Truth.
Ever afterward, though the dance of creation changes around me, in the hall of eternity I shall be the same.
One should think of oneself as a purely spiritual being, as Self luminous, poised in the Bliss of the Self. The same inexpressible Truth is experienced in two ways: as Self-luminous Silence, or as the Eternal Play of the One. When you recognize the existence of God, He will reveal Himself to you as compassionate, or gracious, or merciful, in accordance with your attitude toward Him at the time.
Your body, which is part of and depending on this illusory world, is on the other hand the expression of a hidden inner process.
Human-birth — does it not ordinarily mean experiencing desire, passion, grief, suffering, old age, disease, happiness, pain and so on? What is perceived in this world is in the nature of a dream, similar to what one sees in dreams. He Who has given you what you possess in this world — wealth, distinction, youth —appeal to Him for his own sake.
The true progress in one’s spiritual experience depends on the sincerity and intensity of one’s aspiration. Realization must be all comprehensive, all embracing, and one must recognize one’s Self in everything. Venkataraman Iyer was born on the 30th of December to a Brahmin family in India (Tiruchuzhi). Venkataraman went through a spontaneous enlightenment transformation when he was just seventeen years old. Out of gratitude Ganapati then composed a poem of several stanzas, and shorted the name Venkataraman to Ramana. There at the foot of Arunachala Sri Ramana Maharshi established an Ashram, took on some disciples, and regularly met with traveling guests to share his knowledge and inspire their spiritual journey. One day while sitting quietly in his Uncles house Venkataraman unexpectedly was filled with terror and fright. All this was not dull thought; it flashed through me vividly as living truth which I perceived directly. Maharishi: Just at nightfall the hen clucks and the chicks go and hide themselves under her wings. Maharishi: Do you mean to say that the world is apart from the mind and it can exist in the absence of the mind? Visitor: Can it be complete happiness to remain Self-realized if one does not contribute to the happiness of the world?
Maharishi: Yes, with this difference that the realized being does not see the world as being apart from the Self, he possesses true knowledge and the internal happiness of being perfect, whereas the other person sees the world apart, feels imperfection and is miserable. Visitor: The realized being also knows that there are wars being waged in the world, just like the other man. The idea that I am the body or the mind is so deep that one cannot get over it even if convinced otherwise. Contact with Ramana Maharshi can change our outlook and convince us not only of the reality but also of the immense utility of spiritual values. He enjoins on us that there is only One Self, One Life which is vibrant in every atom, One Light which is vibrant in every creature, One Love that embraces all in Oneness.
The Sage of Arunachala is really a spiritual scientist, who has adopted the scientific method of approach to Truth by investigating the realm of the Unknown with the aid of his intuitive genius, which has assimilated reason.
Guest: Does not death dissolve the individuality of a person, so that there can be no rebirth, just as the rivers discharged into the ocean lose their individualities? When one makes the mind stick to one thought, the mind becomes rock-steady and the energy is conserved. Real attainment is to be fully conscious, to be aware of surroundings and the people around, to move among them all, but not to merge consciousness in the environment. Once the current of awareness of the self is set afoot, it becomes everlasting and continuous by intensification.
There is no difference between the dream and the waking state except that the dream is short and the waking long.
A realized one sends out waves of spiritual influence in his aura, which draw many people towards him. Turn the mind inward and cease thinking of yourself as the body; thereby you will come to know that the self is ever happy. Sri Ramana Maharshi is an inspiration and source of profound knowledge to every seeker on the path toward eternal blissful existence.
Read his words, contemplate the teachings, and meditate to become a living embodiment of the timeless essence of life. Swami Vivekananda was born (Narendra Nath Datta) to an aristocratic Bengali family in Calcutta, India. Narendra was impressed by that answer and the calming authentic kind nature of Sri Ramakrishna. After his masters passing Narendra led Ramakrishna’s students and established a new monastic brotherhood. He started to travel throughout the Indian continent and in 1893 found himself at the “Parliament of the World’s Religions” in Chicago, USA.

In 1897 Swami Vivekananda founded the Ramakrishna Math and Ramakrishna Mission, a philanthropic and spiritual organization.
Before his Mahasamadhi he wrote: “It may be that I shall find it good to get outside my body, to cast it off like a worn out garment. It fills my heart with joy unspeakable to rise in response to the warm and cordial welcome which you have given us.
My thanks, also, to some of the speakers on this platform who, referring to the delegates from the Orient, have told you that these men from far-off nations may well claim the honour of bearing to different lands the idea of toleration.
Sectarianism, bigotry, and its horrible descendant, fanaticism, have long possessed this beautiful earth. According to the Advaita philosophy, there is only one thing real in the universe, which it calls Brahman; everything else is unreal, manifested and manufactured out of Brahman by the power of Maya.
Spiritual teachings destroy ignorance and therefore remove darkness, but they cannot throw light on the inner Self, for the Self is Light.
Leaving the real, if you run after the shadow, the faster you run, the faster it will run away from you. Having been perfected as jewelry, their progress is complete, and they cannot be further improved. Fulfilling one’s own dharma while keeping faith in Paramatma is the greatest purushartha. For carrying on the short-lived activities of the work, employ your short-lived body and wealth. By the blessing of the Guru the life of disciple become purposeful and develops faster on the (path of) Spiritual Progress.
The only Real Existence is that of the one and only God, who is the Self in every finite self. The only Real Love is the love for this Infinity (God), which arouses an intense longing to see, know, and become one with its Truth (God). The only Real Sacrifice is that in which, in pursuance of this love, all things-body, mind, position, welfare, and even life itself are sacrificed.
The only Real Renunciation is that which abandons, even in the midst of worldly duties, all selfish thoughts and desires. The only Real Knowledge is the knowledge that God is the inner dweller in good people and in so-called bad, in saint and in so-called sinner.
The only Real Control is the discipline of the senses to abstain from indulgence in low desires, which alone ensures absolute purity of character.
The only Real Surrender is that in which poise is undisturbed by any adverse circumstance; and the individual, amidst every kind of hardship, is resigned with perfect calm to the will of God. The samskaras, or impressions, form an enclosure around the possible field of consciousness. Lust is very much like greed in many respects; but it differs in the manner of its fulfillment, which is directly related to the gross sphere. These can be removed through perfect character, devotion, and selfless service; but the best results in this direction are attained through the help of a Perfect Master. The development of spiritual life is best represented not as a straight line but as a zigzag course. If there were no banks, the waters of the river would disperse, making it impossible for the river to reach its destination. The amount of oscillation becomes less and less as the individual approaches the goal, and completely subsides when he realizes it. On the one hand there are mental processes that constitute essential ingredients of human experience, and on the other hand there are things and objects to which they refer.
Every thought, emotion, and act is grounded in groups of impressions that, when considered objectively, are seen to be modifications of the mind. When it is busy with its own subjective mental processes, which are the expressions of already existing samskaras, it creates subtle and mental impressions. The nonnatural samskaras are not as difficult to eradicate as the natural, which have an ancient heritage and are therefore more firmly rooted.
The life of the spirit is to be found in comprehensiveness that is free from clinging and in appreciation that is free from entanglement.
Spiritual wisdom does not consist in the unquestioning acceptance of the ways of the world.
In one sense, even these obstructive factors are either forms of lower love or the inevitable side results of these lower forms of love.
Thus the abyss between myself and yourself will be filled in, which is the goal of all religious worship. When he becomes deeply conscious of his weakness and tormented by the thoughts of his undesirable impulses and distressing characteristics, when afflictions like poverty, bereavement or humiliation make him feel his life is futile, then and then only does he develop real faith and religious fervor, and becomes anxious to surrender himself at the feet of the Supreme Being. A thief in the disguise of a businessman joined him, intent on robbing him at the earliest suitable occasion. Yet it is man’s duty to bear in mind that he exists for God alone— for His service and for the realization of Him. If he uses it in his dealings with the world he will indeed be victorious in most direc­tions. By becoming conscious of one’s spiritual wealth one must strive to emerge triumphant from the battle.
To form a bad opinion of a person just because one has heard some gossip about him is wrong. The only difference is that the former takes place in the waking state and the latter during sleep. Just as when, for example, someone has ruined his digestion by indulging in excessive and unrestrained eating; even though he later adopts a frugal and well-regulated diet, the results of these wise measures will not be noticeable straight away.
If you have fallen to the ground, use it is a lever to raise yourself up again, for it is man’s duty to exert himself, no matter what he undertakes.
Search in every home and see how many people can be found who have never known bereave­ment. The measure of a person’s spiritual advance will be reflected in the manifestations that are vouchsafed to him of his Ista (object of worship), who will by no means remain inaccessible or separate from His devotee, but let Himself be contacted in an infinite variety of ways.
You have, on the other hand, to get rid of your ignorance which makes you think that you are other than Bliss. The existence of the world in your waking and dream states is admitted because they are the products of the mind. He does not believe in propaganda of any kind, nor does he lecture to any of his numerous admirers and devotees. According to Sri Ramana, unless you realize purity and goodness in yourself, you cannot do anything really good to ‘others’.
They are fleeting phenomena passing on the screen of being consciousness, which is eternal and stationary. You yourself impose limitations on your true nature of infinite being, and then weep that you are but a finite creature.
I am proud to belong to a religion which has taught the world both tolerance and universal acceptance. They have filled the earth with violence, drenched it often and often with human blood, destroyed civilization and sent whole nations to despair. Because it is immaterial, it cannot be a compound, and because it is not a compound, it does not obey the law of cause and effect, and so it is immortal.
On the other hand, gold which has not yet been crafted by the jeweler, has unlimited potential. Human consciousness is clouded by the accumulation of various types of impressions deposited by the long course of the evolution of consciousness. The circle of samskaras constitutes that limited area in which alone the individual consciousness can be focused. Lust finds its expression through the medium of the physical body and is concerned with the flesh. Man is only partially satisfied in his attempt to have the fulfillment of his desires, and this partial satisfaction fans and increases the flame of craving instead of extinguishing it.
Spiritual advancement consists not in the further development of consciousness (for it is already fully developed in man), but in the emancipation of consciousness from the bondage of samskaras. In the same way, the life-force would dissipate itself in endless and innumerable ways, were it not confined between the two poles of the opposites.
It is like the movement of the doll that has its center of gravity at the base, with the result that it has a gradual tendency to become steady in the sitting posture.
The mental processes are partly dependent upon the immediately given objective situation, and partly dependent upon the functioning of accumulated samskaras, or impressions, of previous experiences.
These impressions are deposits of previous experiences and become the most important factors in determining the course of present and future experience.
The question whether samskaras come first or experience comes first is like the question whether the hen or the egg comes first.
These samskaras come into existence as the soul successively takes up and abandons the various subhuman forms, thus gradually passing from the apparently inanimate states (such as stone or metal) to the human state, where there is full development of consciousness. Though these post human samskaras are directly dependent upon the natural, they are created under fundamentally different conditions of life and are, in their origin, comparatively more recent than the natural samskaras. The obliteration of the natural samskaras is practically impossible unless the neophyte is the recipient of the grace and the intervention of a Sadguru, or Perfect Master. It is not concerned with any “ism.” When people seek spirituality apart from life, as if it had nothing to do with the material world, their search is futile.
They become good or bad according to whether they help or hinder the manifestation of divinity through them. It is a life of positive freedom in which the spirit infuses itself into matter and shines through it without submitting to any curtailment of its own claims. The ways of the world are almost always the collective effect of the actions of materially inclined people.
Even the most rudimentary consciousness is always trying to burst out of its limitations and experience some kind of unity with other forms. Human love leads to innumerable complications and tangles, but divine love leads to integration and freedom. If love were excluded from life, all the souls in the world would assume complete externality to each other; and the only possible relations and contacts in such a loveless world would be superficial and mechanical. Call it a bird, an insect, an animal or a man, call it by any name you please, one serves one’s own Self in every one of them. The greater the difficulties and obstructions, the more intense will be your endeavor to cling to His feet and the more will your prayer increase from within. Every morning, before leaving the inn which they happened to have put up for the night, the merchant would count his money quite openly and then put it into his pocket.
Hostility, condemnation, abusive language, ill-feeling and so forth, even if kept con­cealed within one’s mind, will and must fall back on oneself.
Thus: whatever be the nature of one’s actions at the time, one has also simultaneously to enjoy and suffer the accumulated consequences of one’s previous conduct. In His store-house, where there are riches, relations, the vigour of youth, there are also old age, death, disease and poverty. Not praying for anything that is of this world, strive to abandon yourself without reserve to Him. If the realization of such Self be called selfishness that selfishness must cover the world also.
Most of the time he sits silently transforming the hearts and minds of those who are privileged to be near him. When these thoughts are dispelled, you remain alone — that is, in the state of meditation free from thoughts; and that is your real nature, which you are now trying to gain by keeping away other thoughts.

He will discover that the Self always exists, that the body which is born resolves itself into thought and that the emergence of thought is the root of all mischief. Then you take up this or that spiritual practice to transcend the non­existent limitations.
Had it not been for these horrible demons, human society would be far more advanced than it is now.
That which is immortal can have no beginning because everything with a beginning must have an end. Have firm faith in the Vedas and shastras and keep the company of those wise people who also have faith in them. Being multifaceted and with involvement with vasana makes it very difficult to have the ability [kshamata] to discern.
Without having faith in His support, if you depend on your intellect and cleverness, deceit and craftiness, you will lead a life of turbulence and the future path will also be darkened.
Thus greed always finds an endless field of conquest and leaves the individual endlessly dissatisfied. Although, in essence, consciousness is the same in all the different states of existence, it can never be consummate unless it can reflect the knowledge of Infinity without the least shadow of ignorance, and also cover the whole extent of creation illumining the different spheres of existence. If shaken, it continues to swing from side to side for some time; but each movement covers a shorter span, and in the end the doll becomes stationary. The human mind thus finds itself between a sea of past samskaras on the one side and the whole extensive objective world on the other. The mind is constantly creating and gathering such impressions in the course of its experience. All the samskaras that cluster around the soul before it attains the human form are the product of natural evolution and are referred to as natural samskaras. All creeds and cults have a tendency to emphasize some fragmentary aspect of life, but true spirituality is total in its outlook.
Worldly people consider something to be right and make it right for persons of similar inclination.
Though each form is separate from other forms, in reality they are all forms of the same unity of life. In divine love the personal and the impersonal aspects are equally balanced; in human love the two aspects are in alternating ascendency. It is because of love that the contacts and relations between individual souls become significant. Never does the soft moonlight appear more soothing than after the scorching heat of a summer day. Yours is the give and take of the universe, yours the need, and yet you your­self are the fulfillment that hidden inner process is generated by you. In Him no want of any kind exists, no pain, no agony — in Him is all attainment, the summit of fulfillment, rest, repose, tranquility. From that moment onwards the ‘I’ or Self focused attention on itself by a powerful fascination. It is wrong to imagine that there is the world, that there is a body in it and that you dwell in the body. By the living example of his intensely methodical and practical life he helps and reforms us.
Thoughts rise up spontaneously, as it were, but only to be extinguished in due course, thus strengthening the mind.
But if your spiritual practice itself assumes the existence of the limitations, how can it help you to transcend them?
I am proud to belong to a nation which has sheltered the persecuted and the refugees of all religions and all nations of the earth. But their time is come; and I fervently hope that the bell that tolled this morning in honour of this convention may be the death-knell of all fanaticism, of all persecutions with the sword or with the pen, and of all uncharitable feelings between persons winding their way to the same goal. The minds of the devas wander incessantly because of the abundance of enjoyable things in the heavenly realms, and hence they cannot perform purushartha (Divine action – action in accord with the cosmic evolution and individual destiny). Therefore connect it with a permanent thing, God, being the eternal existence in animate and inanimate things, is the only permanent thing of the highest order. The frenzy of anger nourishes egoism and conceit, and it is the greatest benefactor of the limited ego. If you dive deep in the realm of thoughts and think seriously for just a few minutes, you will realize the emptiness of desires.
When a person realizes that he can have more glorious satisfaction by widening the sphere of his interests and activities, he is heading toward the life of service.
This is the reason why, when you wake up again from deep sleep, you become aware of the same self, humdrum individual; and you begin to act and experience exactly as you acted and experienced before going to sleep. In the case of cosmic evolution, such subsiding of alternation between the opposites means Mahapralaya; and in the spiritual evolution of the individual, it means Liberation.
The problem of understanding the significance of human experience, therefore, turns around the problem of understanding the formation and function of samskaras.
They should be carefully distinguished from the samskaras cultivated by the soul after the attainment of the human form. The essence of spirituality does not consist in a specialized or narrow interest in some imagined part of life but in a certain enlightened attitude to all the various situations that obtain in life. It is a mistake to set up an antithesis between “flesh” and “spirit.” Such contrast almost inevitably ends in an unqualified condemnation of the body.
The latent sense for this hidden inner reality indirectly makes itself felt even in the world of illusion through the attraction that one form has for another form. When the personal note is predominant in human love, it leads to utter blindness to the intrinsic worth of other forms. While he was asleep the thief would frantically search through all the belongings of the merchant without being able to find the money. Generally speaking, man is born into this world in order to reap the pleasant results of his good deeds as well as the outcome of his wrong-doing. In this world there is no room for undisturbed ease; don’t you see that there is distress at every step? Of all the definitions of God, none is indeed so well put as the Biblical statement “I AM THAT I AM” in EXODUS (Chap. If the Truth is known, the universe and what is beyond it will be found to be only in the Self. They are therefore mere changes taking place in the seer, or phenomena appearing in the Self, which is unbroken and remains unaffected by them.
His plain, simple and unsophisticated philosophy vividly reflected in his day-do-day conduct serves as a key to unlock the mystery of life and solves in a practical way some of the complicated social, political and economic problems that confront us today. I am proud to tell you that we have gathered in our bosom the purest remnant of the Israelites, who came to Southern India and took refuge with us in the very year in which their holy temple was shattered to pieces by Roman tyranny.
Of course the evolutionists were not there then to tell us whether the frog lost its eyes or not, but, for our story’s sake, we must take it for granted that it had its eyes, and that it every day cleansed the water of all the worms and bacilli that lived in it with an energy that would do credit to our modern bacteriologists.
I have to thank you of America for the great attempt you are making to break down the barriers of this little world of ours, and hope that, in the future, the Lord will help you to accomplish your purpose. According to this philosophy, each man consists of three parts — the body, the internal organ or the mind, and behind that, what is called the Atman, the Self.
If one engages in spiritual practice and in thinking and speaking about God, the mind will start dwelling on Him and after some time it will withdraw from the world on its own. For this reason, the human birth is considered superior, because here, by doing as much purushartha as possible, one can eventually merge with God. Mind is the seat of anger, and its expressions are mostly through the activities of the mind. If your union with the supreme Reality had been a conscious union, you would have awakened into a completely new and infinitely rich life. The body obstructs spiritual fulfillment only if it is pampered as having claims in its own right. Detachment promotes right understanding and facilitates perception of the true worth of things without making consciousness dependent upon external objects.
The life of the spirit cannot be a life of uncritical imitation; it must have its basis in the true understanding of values.
When, as in a sense of duty, love is predominantly impersonal, it often makes one cold, rigid, and mechanical. But while love gives meaning to the world of duality, it is at the same time a standing challenge to duality. After several nights of frustrating searching, the thief finally in resignation confessed to the merchant his true intention and pleaded with him to tell him how he was able to hide his money so successfully. What about the consequences of any impropriety or injustice he commits at the present time? Just as the waking, dream and sleep states are phenomena, so also birth, growth and death are phenomena in the Self which continues to be unbroken and unaffected. I am proud to belong to the religion which has sheltered and is still fostering the remnant of the grand Zoroastrian nation. The body is the external coating and the mind is the internal coating of the Atman who is the real perceiver, the real enjoyer, the being in the body who is working the body by means of the internal organ or the mind. This Self-knowledge will give you the freedom from wants that leads to the road to abiding happiness.
All the material things of this world can be made subservient to the divine game; and when they are thus subordinated, they become auxiliary to the self-affirmation of the spirit. A sense of duty comes to the individual as an external constraint on behavior, but in divine love there is unrestrained freedom and unbounded spontaneity. As love gathers strength, it generates creative restlessness and becomes the main driving power of that spiritual dynamic which ultimately succeeds in restoring to consciousness the original unity of Being. Lust, greed, and anger respectively have body, heart, and mind as their vehicles of expression. And though even in such good desires there is often an indirect and latent reference to the self, narrow selfishness has no grip over good deeds.
Human love in its personal and impersonal aspects is limited; divine love with its fusion of the personal and the impersonal aspects is infinite in being and expression.
Realization is only the removal of obstacles to the recognition of the eternal, immanent Reality.
This chair has a peculiar form, that is to say a certain quantity of matter is acted upon by a certain amount of force and made to assume a particular shape.
Even good desires may, in a sense, be said to be a form of enlightened and extended selfishness; for, like bad desires, they too move within the domain of duality.
The Self exists before the birth of this body and will remain after the death of this body.
It runs after things, taking them to be good and desirable, but after a short while it leaves them. But as the person entertains good desires his selfishness embraces a larger conception that eventually brings about its own extinction. The combination cannot be eternal; there must come to every combination a time when it will dissolve. Instead of merely trying to be illustrious, arresting, and possessive, he learns to be useful to others.

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Comments Standing meditation techniques 7112b

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  3. Bebeshka
    Has studied from quite a lot.