Non-Dual Advaita Vedanta

This is the collected posts from various advaita vedanta FB groups. Enjoy the inspirations below.

The supreme reality is without any attributes.The sagunbrahma is not the ultimate reality.For more details read 4th chapter of Vedanta sutra/brahma sutra. Whether you have to accept it or deny the shruti.

The supreme reality is without any attributes.The sagunbrahma is not the ultimate reality.For more details read 4th chapter of Vedanta sutra/brahma sutra. Whether you have to accept it or deny the shruti. ... See MoreSee Less

Reinhard Jung shared Ramana Hridayam's photo to the group: Advaita.

<3

SCIENTIFIC MATERIALISM IS BALONY

Scientific materialism is when you load the scientific observations of the regularities of nature with an ontological interpretation and you’d say; what you’re observing here is matter outside of mind that has an existence that would still go on even if nobody were looking at it.

That is already an interpretation. It’s not really pure science anymore and the essence of materialism – scientific materialism is that is just what I said; the real world is outside of mind, it’s independent of mind and particular arrangements of elements in that real world namely subatomic particles, generate mind, generate subjective experience.

Now of course the only carrier of reality anyone can know is subjective experience. So, materialism is a kind of projection, an abstraction and then a projection onto the world of something that is fundamentally beyond knowledge.

- Bernado Kastrup

11. Without knowing the Self that knows, to know all objects is not knowledge; it is only ignorance. Self, the ground of knowledge and the non-Self, being known, both knowledge and ignorance fall away.

12. True Knowledge is being devoid of knowledge as well as ignorance of objects. Knowledge of objects is not true knowledge. Since the Self shines self-luminous, with nothing else for It to know, with nothing else to know It, the Self is Knowledge. Nescience It is not.

13. The Self that is Awareness, that alone is true. The knowledge which is various is ignorance. And even ignorance, which is false, cannot exist apart from the Self. False are the many jewels, for apart from gold, which alone is true, they cannot exist.

14. ‘You’ and ‘he’ — these appear only when ‘I’ does. But when the nature of the ‘I’ is sought and the ego is destroyed, ‘you’ and ‘he’ are at an end. What shines then as the One alone is the true Self.

- Sri Ramana Maharshi, Ulladu Narpadu
... See MoreSee Less

SCIENTIFIC MATERIALISM IS BALONY Scientific materialism is when you load the scientific observations of the regularities of nature with an ontological interpretation and you’d say; what you’re observing here is matter outside of mind that has an existence that would still go on even if nobody w...

Vikrant Bhardwaj, Shanker Prasad and 5 others like this

Reinhard JungVery true!

3 days ago
Reinhard Jung

Comment on Facebook

not this not this ... See MoreSee Less

Vikrant Bhardwaj, Anil Bisen and 23 others like this

View previous comments

Naga Rajyes everything is unreal

5 days ago   ·  1
Avatar

Madhurika KankeshwarNeti, neti

5 days ago
Avatar

Jagannath Melanta<3

5 days ago
Jagannath Melanta

Brigita TikExscpecially ignore and avoid the wrong people in your life. They may sick you, because of their own problems that they are afraid to face. Just let them go and live your life and if they don't let you go, there is always justice behind.

3 days ago
Brigita Tik

Comment on Facebook

... See MoreSee Less

Shankar Guru, Gunabalan Kanthan and 13 others like this

Patitpaban PanigrahiIt is deep , but natural and spontaneous ll The presence of the Self is in absence of thoughts ,And -- --The absence of the thought is revealing of the Self ,ll The physical/mental negatation of thought is accentuation of the thought ll Negation of the thought is caused grace of the Self ,occurring in spontaneity , effected by inceassant longing. Ii I can do only longing ll

3 days ago
Patitpaban Panigrahi

Comment on Facebook

Nedret Kilic shared Nisargadatta Maharaj's photo to the group: Advaita. ... See MoreSee Less

Vikrant Bhardwaj, Anil Bisen and 8 others like this

Patitpaban PanigrahiThe Real Guru is the Self ,ll It is His grace ll All Gurus are one In the Self

3 days ago
Patitpaban Panigrahi

Patitpaban PanigrahiHare Krishna , Hare hare ,

3 days ago
Patitpaban Panigrahi

Comment on Facebook

... See MoreSee Less

... See MoreSee Less

Kiran Patel, Vikrant Bhardwaj and 6 others like this

Anil BisenBeautiful and so true

2 days ago
Anil Bisen

Comment on Facebook

Questioner: The Inner Teacher is not easily reached.

Nisargadatta: Since He is in you, and with you - the difficulty cannot be serious.
... Look within and you will find Him.

Q: When I look within, I find sensations and perceptions, thoughts and feelings, desires and fears, memories and expectations. I am immersed in this cloud, and see nothing else.

N: That which sees all this - and the nothing too, is the Inner Teacher.
He alone IS, all else only appears to be.

He is your own Self (Swarupa), your Hope and Assurance of Freedom; find Him and cling to Him, and you will be saved, and safe."

~ Nisargadatta ~
... See MoreSee Less

N.MAHARAJ: " When you look at others, that other person is just food essence, as yourself. What more understanding do you have? What is the quintessence of what you are, the inner core of you?
When you people come here, you feel very satisfied and contented. You feel like that because when you are here, you are under the shade of, or you abide in your own consciousness. That means you are in a state which transcends body-mind and intellect. Since you are in that state, you do not have any form, you do not have any doubts; therefore you are in that satisfied state. In that
state, whatever sentences you hear will be implanted deeply in you and will not be forgotten. There is no way for you to forget those sentences because they lead you to your Self. What you hear, you will not forget when you leave. Abide; in this state of shade, in the Self, in the consciousness that you are, even when you go out. Here there is no room for the intellect to play about. Since you do not identify yourself with any form, the mind has no avenue for any propagations; the mind subsides in the consciousness. This is space-like, a shade-like state."
... See MoreSee Less

Nedret Kilic, Kirit Patel and 7 others like this

Vish ArunachalamWe Do Not Have Any Form & We Do Not Have Any Doubts

2 days ago
Vish Arunachalam

Madhurika KankeshwarThat is why when we are in a temple or in the presence of a spiritual realised master, we feel peace, calm and blissful. Temporarily we have transcended the body conciousness

2 days ago   ·  2
Madhurika Kankeshwar

Comment on Facebook

Gnothi Seauton shared Let Life Be's photo to the group: Advaita. ... See MoreSee Less

Ragavendra Chennakesavan shared Nyingma Masters's photo to the group: Advaita. ... See MoreSee Less

What is the best wisdom? It is not to cling to anything whatsoever to be truly, inherently existent. It is to be without clinging to anything, including outer container-like universe, and the content-like sentient beings, stating that "This is this…" or "That is that…" or "This is enemy" and so ...

N.MAHARAJ: V: If you are in that state of beingness, is it necessary to say one's mantra?
M:" Suppose you are a woman and you have not been accepting yourself as a woman, so you are told you are a woman. This is the mantra, ' I am a woman'. When you are convinced you are a woman, are you going to repeat ' I am a woman, I am a woman'? When you are THAT - there is no question of choice. A choice is at the level of body-mind, whether to say the mantra or not to say it."
... See MoreSee Less

Nedret Kilic shared Krishnan Perumal's post to the group: Advaita. ... See MoreSee Less

Reinhard Jung shared Ramana Hridayam's photo to the group: Advaita.

<3

What Is Is

The only time we suffer is when we believe a thought that argues with what is. When the mind is perfectly clear, what is is what we want. If you want reality to be different than it is, you might as well try to teach a cat to bark. You can try and try, and in the end the cat will look up at you and say, “Meow.” Wanting reality to be different than it is is hopeless.

And yet, if you pay attention, you’ll notice that you think thoughts like this dozens of times a day. “People should be kinder.” “Children should be well-behaved.” “My husband (or wife) should agree with me.” “I should be thinner (or prettier or more successful).” These thoughts are ways of wanting reality to be different than it is. If you think that this sounds depressing, you’re right. All the stress that we feel is caused by arguing with what is.

People new to The Work often say to me, “But it would be disempowering to stop my argument with reality. If I simply accept reality, I’ll become passive. I may even lose the desire to act.” I answer them with a question: “Can you really know that that’s true?” Which is more empowering? — “I wish I hadn’t lost my job” or “I lost my job; what can I do now?”

The Work reveals that what you think shouldn’t have happened should have happened. It should have happened because it did, and no thinking in the world can change it. This doesn’t mean that you condone it or approve of it. It just means that you can see things without resistance and without the confusion of your inner struggle. No one wants their children to get sick, no one wants to be in a car accident; but when these things happen, how can it be helpful to mentally argue with them? We know better than to do that, yet we do it, because we don’t know how to stop.

I am a lover of what is, not because I’m a spiritual person, but because it hurts when I argue with reality. We can know that reality is good just as it is, because when we argue with it, we experience tension and frustration. We don’t feel natural or balanced. When we stop opposing reality, action becomes simple, fluid, kind, and fearless.

- Byron Katie, 'Loving what Is'
... See MoreSee Less

What Is Is The only time we suffer is when we believe a thought that argues with what is. When the mind is perfectly clear, what is is what we want. If you want reality to be different than it is, you might as well try to teach a cat to bark. You can try and try, and in the end the cat will look up...

Manoj Sethi, Tam Myst and 9 others like this

Reinhard Jung"I am a lover of what is, not because I’m a spiritual person, but because it hurts when I argue with reality. ... When we stop opposing reality, action becomes simple, fluid, kind, and fearless. " <3

1 day ago
Reinhard Jung

Comment on Facebook

Nedret Kilic shared Krishnan Perumal's post to the group: Advaita. ... See MoreSee Less

I like him, he is very clear and in accord with the spiritual view.

Reinhard Jung shared Ramana Hridayam's photo to the group: Advaita.

I like him, he is very clear and in accord with the spiritual view. <3
... See MoreSee Less

CONSCIOUSNESS CANNOT BE DEDUCED FROM MATTER What people call consciousness emergent phenomena of the brain appeal to what Dave Chalmers, a philosopher, calls strong emergence and that’s when the phenomena you observe – the emergent phenomena cannot be deduced from the properties of its componen...

Sandeep Sharma and Reinhard Jung like this

Reinhard Jung"Consciousness cannot be deduced from spin, momentum, mass of subatomic particles. You simply cannot deduce the redness of red, the pain that we feel when we lose a loved one." <3

22 hours ago
Reinhard Jung

Comment on Facebook

Thushara Damera shared Ramana Hridayam's photo to the group: Advaita.

<3

SAYINGS OF ANNAMALAI SWAMI

Hold on to the ‘I am’, they are the true Guru’s feet that will never go away as they are eternal.

Meditate ‘I am’, if you do this the idea that you are the body will go.

Sadhana is a battlefield, constantly affirming ‘I am’ will act like an armor and protect you from the arrows of ‘I am the body’ idea.

- LWB
... See MoreSee Less

SAYINGS OF ANNAMALAI SWAMI Hold on to the ‘I am’, they are the true Guru’s feet that will never go away as they are eternal. Meditate ‘I am’, if you do this the idea that you are the body will go. Sadhana is a battlefield, constantly affirming ‘I am’ will act like an armor and pr...

Shanthi Narayan, Reinhard Jung and 4 others like this

Reinhard Jung"Sadhana is a battlefield, constantly affirming ‘I am’ will act like an armor and protect you from the arrows of ‘I am the body’ idea." <3

12 hours ago
Reinhard Jung

Comment on Facebook

Gnothi Seauton shared Let Life Be's photo to the group: Advaita. ... See MoreSee Less

Most teachers experience that state of mind.But a Jnani is beyond.

Nedret Kilic shared Ramana Hridayam's photo to the group: Advaita.

Most teachers experience that state of mind.But a Jnani is beyond.
... See MoreSee Less

IS BRAHMAN BEYOND? D. This seems to contradict the statements that the Self is beyond the mind, that the mind cannot know Brahman, that it is beyond thought and speech. M. That is why they say that mind is two-fold: there is the higher pure mind as well as the lower impure mind. The impure m...

.MAHARAJ: V: When consciousness begins to become aware of itself one would logically think that it would merge with itself. But so often it slips back into identifying itself with the body. Why?
M:" Why should consciousness, which is inadequacy, which is sickness, be there at all? To a jnani, consciousness has not happened at all. If the consciousness tries to understand itself, it gets stabilised in due course in the Absolute. And when the consciousness gets stabilised in the Absolute, it knows it is like a ghost, it is not real. It is palpable."
... See MoreSee Less

... See MoreSee Less

Kiran Patel, Amarsaikhan Lkhamsuren and 10 others like this

Anil BisenWonderfully said

2 days ago
Anil Bisen

Kiran PatelWu Hain....!?

8 hours ago

1 Reply

Kiran Patel

Comment on Facebook

Ragavendra Chennakesavan shared Nyingma Masters's photo to the group: Advaita. ... See MoreSee Less

For a good practitioner, everything is favorable. For a bad practitioner, everything is adverse. ~ Khenpo Sodargye

The Gate 
BY MARIE HOWE

I had no idea that the gate I would step through 
to finally enter this world 

would be the space my brothers body made. He was 
a little taller than me: a young man 

but grown, himself by then, 
done at twenty-eight, having folded every sheet, 

rinsed every glass he would ever rinse under the cold 
and running water. 

This is what you have been waiting for, he used to say to me. 
And Id say, What? 

And hed say, This—holding up my cheese and mustard sandwich. 
And Id say, What? 

And hed say, This, sort of looking around. 

advaita.org

The Gate
BY MARIE HOWE

I had no idea that the gate I would step through
to finally enter this world

would be the space my brother's body made. He was
a little taller than me: a young man

but grown, himself by then,
done at twenty-eight, having folded every sheet,

rinsed every glass he would ever rinse under the cold
and running water.

This is what you have been waiting for, he used to say to me.
And I'd say, What?

And he'd say, This—holding up my cheese and mustard sandwich.
And I'd say, What?

And he'd say, This, sort of looking around.

advaita.org
... See MoreSee Less

Dee Blain, Elka Benacchio and 6 others like this

Michael Islander"Cheese and mustard"!!? ;)

5 months ago
Michael Islander

Comment on Facebook

LIFE CAN GIVE YOU NO HAPPINESS

MAHARSHI:  The truth about happiness and suffering, which has been correctly determined by the wise, is this:  outwardness of the mind is suffering; its inwardness is happiness.

RAMESH:  The knowledge of Truth comes about when dispassion arises in a man after he has learned from personal experience that whatever life provides is truly hollow.  The man of the world becomes the man of wisdom through recognizing that non-attachment is liberation whereas the passion for sensory objects and experience is bondage.

     Pursuit of pleasure and pursuit of happiness are totally different.  It is a physical sense that seeks pleasure. It is the heart that seeks happiness.  Not pursuing pleasure, not wanting continuity of pleasure, is the happiness the human being seeks.

WAYNE:  Desires that arise in the human mind and body are in themselves transient and benign.  It is involvement by the False Sense of Authorship that converts a desire into suffering.  When the False Sense of Authorship is finally dissolved desires can no longer lead to suffering.

from​-​ CALM IS GREATER THAN JOY by Shirish Kumar S. Murthy. p89​, Zen Publications (2010) ​,https://advaita.3dcartstores.com/CALM-IS-GREATER-THAN-JOY-by-Shirish-Kumar-S-Murthy_p_434.html 

advaita.org

LIFE CAN GIVE YOU NO HAPPINESS

MAHARSHI: The truth about happiness and suffering, which has been correctly determined by the wise, is this: outwardness of the mind is suffering; its inwardness is happiness.

RAMESH: The knowledge of Truth comes about when dispassion arises in a man after he has learned from personal experience that whatever life provides is truly hollow. The man of the world becomes the man of wisdom through recognizing that non-attachment is liberation whereas the passion for sensory objects and experience is bondage.

Pursuit of pleasure and pursuit of happiness are totally different. It is a physical sense that seeks pleasure. It is the heart that seeks happiness. Not pursuing pleasure, not wanting continuity of pleasure, is the happiness the human being seeks.

WAYNE: Desires that arise in the human mind and body are in themselves transient and benign. It is involvement by the False Sense of Authorship that converts a desire into suffering. When the False Sense of Authorship is finally dissolved desires can no longer lead to suffering.

from​-​ CALM IS GREATER THAN JOY by Shirish Kumar S. Murthy. p89​, Zen Publications (2010) ​,https://advaita.3dcartstores.com/CALM-IS-GREATER-THAN-JOY-by-Shirish-Kumar-S-Murthy_p_434.html

advaita.org
... See MoreSee Less

Philip Bloem, Nagarajan Gunaseelan and 10 others like this

Zoe JonesOnes desires for a hand job can certainly create suffering and confusion in a disciple.

5 months ago
Zoe Jones

Comment on Facebook

Without this sense of personal involvement [False Sense of Authorship] hate is impossible, guilt is impossible, shame is impossible.”  - Wayne Liquorman, Webcast Transcript (April 29, 2005)

Courage in living, the grace in living, spontaneous living comes naturally from prajna - the intuitive realization of being one with all that exists.    - Ramesh S. Balsekar,  (March 2009) Advaita Fellowship Newsletter

advaita.org

"Without this sense of personal involvement [False Sense of Authorship] hate is impossible, guilt is impossible, shame is impossible.” - Wayne Liquorman, Webcast Transcript (April 29, 2005)

"Courage in living, the grace in living, spontaneous living comes naturally from prajna - the intuitive realization of being one with all that exists." - Ramesh S. Balsekar, (March 2009) Advaita Fellowship Newsletter

advaita.org
... See MoreSee Less

Lena Bokhorova, Nan Rguez and 19 others like this

Michael IslanderSeems like a lot of "personal involvement" happening right now!

5 months ago
Michael Islander

Comment on Facebook

What is born is soft and supple;  what is dead is stiff and hard.  What is soft and yielding is a token of life;  what is stiff and hard is a token of death.  

The stiff and hard will be broken;
the soft and supple will survive.

The meek shall inherit the earth.

     -Ramesh S. Balsekar, MEANINGFUL TRIVIALITIES FROM THE SOURCE, p5 

    The focus of the Living Teaching is to bring about a subconscious realization that we are integrated aspects of the Whole.  With such preconscious awareness, we find ourselves in a state of acceptance of What-Is.  We cease struggling even when we are working hard to change something we dont like. It is truly the most blessed of human conditions.

      - Wayne Liquorman, THE WAY OF POWERLESSNESS - Advaita and the 12 Steps of Recovery, p199

advaita.org

What is born is soft and supple; what is dead is stiff and hard. What is soft and yielding is a token of life; what is stiff and hard is a token of death.

The stiff and hard will be broken;
the soft and supple will survive.

The meek shall inherit the earth.

-Ramesh S. Balsekar, MEANINGFUL TRIVIALITIES FROM THE SOURCE, p5

The focus of the Living Teaching is to bring about a subconscious realization that we are integrated aspects of the Whole. With such preconscious awareness, we find ourselves in a state of acceptance of What-Is. We cease struggling even when we are working hard to change something we don't like. It is truly the most blessed of human conditions.

- Wayne Liquorman, THE WAY OF POWERLESSNESS - Advaita and the 12 Steps of Recovery, p199

advaita.org
... See MoreSee Less

MESSAGE FROM WAYNE
 

Hello my loves,

Im constantly asked about my experience. The assumption is that I have something that others dont...that there is something about me that is unique and special. I insist I am ordinary and I am then asked what makes this ordinariness so special! Paradoxically, what fuels this question is the recognition of an unquantifiable absence in me. This inevitably leads to the question of what this absence Is! And I insist it is Nothing! And around and around and around we go. What a dance!

Rather than fueling the seekers inevitable fascination with the Holy Grail of Enlightenment I prefer to focus on our common experience. That which we all share. That which we all are. The Teaching points to this unity of you and I.

The fundamental obstacle is that the individual is glorified in our society. Yet the individual is a figment. None of us are truly individuals. We are all part of a collective whole. Even our uniqueness is part of the collective shuffle and deal. A common DNA is combined to make each unique one of us. We are all the same energy. We are all bits of the same Stars. Individuality is such a sad alter to pray at. What we truly are is a unique aspect of a singular Consciousness. Our unique qualities, our differences, are easy to see (and so occupy our attention). What is far more rare to glimpse is our underlying Unity, this Nothing which we all are.

May it find you now!

With much love, 
Wayne

From - JANUARY 2017 ADVAITA FELLOWSHIP NEWSLETTER -  Online Now!  http://www.advaita.org/newslettertemplate/news1116.html

MESSAGE FROM WAYNE


Hello my loves,

I'm constantly asked about my experience. The assumption is that I have something that others don't...that there is something about me that is unique and special. I insist I am ordinary and I am then asked what makes this ordinariness so special! Paradoxically, what fuels this question is the recognition of an unquantifiable absence in me. This inevitably leads to the question of what this absence Is! And I insist it is Nothing! And around and around and around we go. What a dance!

Rather than fueling the seekers inevitable fascination with the Holy Grail of Enlightenment I prefer to focus on our common experience. That which we all share. That which we all are. The Teaching points to this unity of you and "I".

The fundamental obstacle is that the individual is glorified in our society. Yet the individual is a figment. None of us are truly individuals. We are all part of a collective whole. Even our uniqueness is part of the collective shuffle and deal. A common DNA is combined to make each unique one of us. We are all the same energy. We are all bits of the same Stars. Individuality is such a sad alter to pray at. What we truly are is a unique aspect of a singular Consciousness. Our unique qualities, our differences, are easy to see (and so occupy our attention). What is far more rare to glimpse is our underlying Unity, this Nothing which we all are.

May it find you now!

With much love,
Wayne

From - JANUARY 2017 ADVAITA FELLOWSHIP NEWSLETTER - Online Now! www.advaita.org/newslettertemplate/news1116.html
... See MoreSee Less

A LIVING GEM FROM RAMESH

The process of disidentification of consciousness from the individual organism and the integration of personal consciousness back into its impersonality and universality is the area of metaphysics. The aim of such disciplines or teachings as Vedanta, or Taoism or Zen Buddhism is to bring home the fact that there cannot be real split between the supreme identity and the individual identity, that the separation is only a notional one as part of the cosmic play of lila, and that therefore, a clear understanding, an apperception of this undeniable fact is all that is necessary for this notional separation to heal, not gradually but at once. Indeed, this true seeing is itself the sudden awakening from the dreaming that this life is.

From the JANUARY 2017 - ADVAITA FELLOWSHIP NEWSLETTERS  -  Online Now!   http://www.advaita.org/newslettertemplate/news1116.html

A LIVING GEM FROM RAMESH

The process of disidentification of consciousness from the individual organism and the integration of personal consciousness back into its impersonality and universality is the area of metaphysics. The aim of such disciplines or teachings as Vedanta, or Taoism or Zen Buddhism is to bring home the fact that there cannot be real split between the supreme identity and the individual identity, that the separation is only a notional one as part of the cosmic play of lila, and that therefore, a clear understanding, an apperception of this undeniable fact is all that is necessary for this notional separation to heal, not gradually but at once. Indeed, this true seeing is itself the sudden awakening from the dreaming that this life is.

From the JANUARY 2017 - ADVAITA FELLOWSHIP NEWSLETTERS - Online Now! www.advaita.org/newslettertemplate/news1116.html
... See MoreSee Less

Dee Blain, Roman Rusavsky and 16 others like this

Lucy SolGracias amado RAMESH Mahatma dedicado a que seamos felices sea mi gratitud y amor por siempre para ti, para este mundo soñado para todos.

5 months ago
Lucy Sol

Comment on Facebook

“The world is as real as you are. Rather than speculating endlessly about the philosophy of Reality, look deeply into the Essence of what you are.”      -  Wayne Liquorman 

It is only when the ego himself comes to the conclusion, from personal investigation into his own personal experience, that his’ every single action has been based on a prior happening over which he has had no control, that he finally is compelled to surrender his sense of personal doership. Simultaneously, he accepts that he is only the operating element in the body-mind organism in which the Source (or Primal Energy or Consciousness or God) is the only true functioning authority. Any other way for the ego to seek freedom from himself would seem to be an utter absurdity.”            - Ramesh S. Balsekar 

advaita.org

“The world is as real as you are. Rather than speculating endlessly about the philosophy of Reality, look deeply into the Essence of what you are.” - Wayne Liquorman

"It is only when the ego himself comes to the conclusion, from personal investigation into his own personal experience, that 'his’ every single action has been based on a prior happening over which he has had no control, that he finally is compelled to surrender his sense of personal doership. Simultaneously, he accepts that he is only the operating element in the body-mind organism in which the Source (or Primal Energy or Consciousness or God) is the only true functioning authority. Any other way for the ego to seek freedom from himself would seem to be an utter absurdity.” - Ramesh S. Balsekar

advaita.org
... See MoreSee Less

Yogesh Sharma, Andrej Kutlák and 7 others like this

Dee Blain

Attachment5 months ago
Dee Blain

Comment on Facebook

Remove the massive load on the mind, of sin and guilt, pride and arrogance, hate and envy - and the human being becomes a sage.

- from SIN & GUILT, Monstrosity of Mind by Ramesh S. Balsekar,
 p38 - https://advaita.3dcartstores.com

*  *  *

“You cannot commit a sin, nor a meritorious deed, of which the Lord takes note.  The light of the basic knowledge is covered by the darkness of the ego’s delusion, and thus the individual thinks in terms of sin and merit.” 

-BHAGAVAD-GITA

advaita.org

"Remove the massive load on the mind, of sin and guilt, pride and arrogance, hate and envy - and the human being becomes a sage."

- from SIN & GUILT, Monstrosity of Mind by Ramesh S. Balsekar,
p38 - advaita.3dcartstores.com

* * *

“You cannot commit a sin, nor a meritorious deed, of which the Lord takes note. The light of the basic knowledge is covered by the darkness of the ego’s delusion, and thus the individual thinks in terms of sin and merit.”

-BHAGAVAD-GITA

advaita.org
... See MoreSee Less

Yogesh Sharma, Dee Blain and 10 others like this

Julius Golshtein...o, Yes, becomes but only if all rest inside are already a pure...

4 months ago
Julius Golshtein

Comment on Facebook

Whatever you look deeply into may lead you to confront the Mystery that lies at the root of everything. - Wayne

Advaita Talks with Wayne Liquorman 
Madrid, Spain 
March 17-19th, 2017

See Calendar for Details http://www.advaita.org/calendarDetail.php?id=1070

"Whatever you look deeply into may lead you to confront the Mystery that lies at the root of everything." - Wayne

Advaita Talks with Wayne Liquorman
Madrid, Spain
March 17-19th, 2017

See Calendar for Details www.advaita.org/calendarDetail.php?id=1070
... See MoreSee Less

... See MoreSee Less

David Lehman, Parvaneh Moheyman and 11 others like this

Pradeep KaulAny way to access videos of Wayne's talk at this event? Also "Hot Seat Capers"? Thanks .... Pradeep Kaul

3 months ago   ·  1

1 Reply

Pradeep Kaul

Comment on Facebook

UNDERSTANDING IS ALL

It is extremely difficult for any ordinary man to grasp the fact that nothing more than a deep understanding, an unshakable conviction, of ones true nature is all that is necessary for the transformation to take place. It has been mans conditioning from the earliest day of his life that it is only personal effort that can bring him anything in life:  even as a baby he had to cry before his hunger was satisfied.  And now he is told that understanding is all that is necessary and, what is more, that any effort by a me could well be counterproductive.  This seems incredible, quite unacceptable...

-Ramesh S. Balsekar, WHO CARES?!, p100
https://advaita.3dcartstores.com/WHO-CARES-by-Ramesh-S-Balsekar_p_66.html

advaita.org

UNDERSTANDING IS ALL

"It is extremely difficult for any ordinary man to grasp the fact that nothing more than a deep understanding, an unshakable conviction, of one's true nature is all that is necessary for the transformation to take place. It has been man's conditioning from the earliest day of his life that it is only personal effort that can bring him anything in life: even as a baby he had to cry before his hunger was satisfied. And now he is told that understanding is all that is necessary and, what is more, that any effort by a "me" could well be counterproductive. This seems incredible, quite unacceptable..."

-Ramesh S. Balsekar, WHO CARES?!, p100
advaita.3dcartstores.com/WHO-CARES-by-Ramesh-S-Balsekar_p_66.html

advaita.org
... See MoreSee Less

David Lehman, Dee Blain and 23 others like this

View previous comments

Isabel TaylorWOW!

3 months ago   ·  2
Avatar

Rion McCauleyMy dude.

3 months ago   ·  1
Rion McCauley

Wolfram SölterRight....and in case of a long behavior so difficult...but only quite a little shift...if understand...

3 months ago
Wolfram Sölter

Comment on Facebook

Advaita Wayne Ramesh posted in Advaita Fellowship — with Wayne Liquorman. ... See MoreSee Less

This Monday Night!  
Advaita Talks / Satsang with Wayne Liquorman
April 17, 2017 at 7:30pm
Hermosa Beach

See Calendar for Details- http://www.advaita.org/calendar.php

“In the most profound sense, when enlightenment happens, the whole notion of enlightenment becomes moot because there isn’t any one to know he’s enlightened.  There isn’t any actual thing as enlightenment, because the ultimate understanding is that every thing Is.  All is an incredible oneness made manifest in this life and living. That’s the understanding.”
- Wayne 

Live webcast available via website

advaita.org

This Monday Night!
Advaita Talks / Satsang with Wayne Liquorman
April 17, 2017 at 7:30pm
Hermosa Beach

See Calendar for Details- www.advaita.org/calendar.php

“In the most profound sense, when enlightenment happens, the whole notion of enlightenment becomes moot because there isn’t any one to know he’s enlightened. There isn’t any actual thing as enlightenment, because the ultimate understanding is that every thing Is. All is an incredible oneness made manifest in this life and living. That’s the understanding.”
- Wayne

Live webcast available via website

advaita.org
... See MoreSee Less

Tonights Advaita Talk with Wayne Liquorman, April 17, has been CANCELLED. 

 Future dates will be posted here and on the Advaita Fellowship website -advaita.org.

Tonights Advaita Talk with Wayne Liquorman, April 17, has been CANCELLED.

Future dates will be posted here and on the Advaita Fellowship website -advaita.org.
... See MoreSee Less

New Date!

Satsang / Advaita Talks with Wayne Liquorman 
Thursday, April 20, 2017 at 7:30pm
Hermosa Beach

see calendar for details - http://www.advaita.org/calendar.php

Live Webcast via advaita.org

“If you have heard something here, fine. If not, fine. If some change is to occur as a consequence, let it take place. If the understanding at any level has any value, any worth, it must naturally work its own way out. No “one” can do it. “   -Ramesh S. Balsekar

New Date!

Satsang / Advaita Talks with Wayne Liquorman
Thursday, April 20, 2017 at 7:30pm
Hermosa Beach

see calendar for details - www.advaita.org/calendar.php

Live Webcast via advaita.org

“If you have heard something here, fine. If not, fine. If some change is to occur as a consequence, let it take place. If the understanding at any level has any value, any worth, it must naturally work its own way out. No “one” can do it. “ -Ramesh S. Balsekar
... See MoreSee Less

New Scheduled Advaita Talk! w / Wayne Liquorman 
Thursday Evening, April 27 at 7:30pm 
Hermosa Beach

See Calendar for Details - http://www.advaita.org/calendar.php

HOPE

The world is not an inherently dangerous place but it IS inherently changeable. Which is to say that security is fleeting. Security is the illusion that the comfort I have now won’t change. I am secure in my job means I won’t be fired. I am secure in my relationship means it is going to last forever. A deep part of us knows that such feelings are built on an insubstantial foundation. Our projections of the future are fantasies. We have been wrong before and we will likely be wrong again. Of course, we have been right a few times too…so there is always hope!”

~Wayne Liquorman 

< Live webcast  -  advaita.org >

Photo:  Wayne at home after a Talk/ Satsang

New Scheduled Advaita Talk! w / Wayne Liquorman
Thursday Evening, April 27 at 7:30pm
Hermosa Beach

See Calendar for Details - www.advaita.org/calendar.php

HOPE

"The world is not an inherently dangerous place but it IS inherently changeable. Which is to say that security is fleeting. Security is the illusion that the comfort I have now won’t change. I am secure in my job means I won’t be fired. I am secure in my relationship means it is going to last forever. A deep part of us knows that such feelings are built on an insubstantial foundation. Our projections of the future are fantasies. We have been wrong before and we will likely be wrong again. Of course, we have been right a few times too…so there is always hope!”

~Wayne Liquorman

< Live webcast - advaita.org >

Photo: Wayne at home after a Talk/ Satsang
... See MoreSee Less

And then of course the following question is, How did you get there?  Ill follow your path.  Well, I was an alcoholic and a drug addict for nineteen years. That was my path.  -Wayne

Wayne is back at home in Los Angeles!  

Advaita Talks with Wayne Liquorman
THURSDAY, April 6 at 7:30pm 
HERMOSA BEACH

ALL ARE WELCOME

See Calendar for Details & April Satsang Schedule   http://www.advaita.org/calendar.php

And then of course the following question is, "How did you get there? I'll follow your path." Well, I was an alcoholic and a drug addict for nineteen years. That was my path. -Wayne

Wayne is back at home in Los Angeles!

Advaita Talks with Wayne Liquorman
THURSDAY, April 6 at 7:30pm
HERMOSA BEACH

ALL ARE WELCOME

See Calendar for Details & April Satsang Schedule www.advaita.org/calendar.php
... See MoreSee Less

David De Meyer, Karam Roberto De Rinaldis and 17 others like this

View previous comments

Bobby DeVitoIt's not a path I recommend, but I share that one with you, Wayne....

3 months ago
Avatar

Mark HuntonThat's stops them dead in their tracks, every time!

2 months ago
Avatar

Mark Hunton

Attachment2 months ago
Mark Hunton

David RiversAn Angel once asked of God Why did you create the universe? God replied I like to move it, move it

1 month ago
David Rivers

Comment on Facebook

... See MoreSee Less

Retreat with Wayne Liquorman 
Ibiza, Spain - Retreat 
June 24-30th, 2017

See Calendar for Event Detail - http://www.advaita.org/calendarDetail.php?id=1073

Retreat with Wayne Liquorman
Ibiza, Spain - Retreat
June 24-30th, 2017

See Calendar for Event Detail - www.advaita.org/calendarDetail.php?id=1073
... See MoreSee Less

MESSAGE FROM WAYNE
 

Hello my loves,

I am the wind that roars through the forest. I am the dream. I am the ten thousand songs. I am the cancer that destroys its host. I am all that is beautiful. I am all that is unspeakable. I am salvation. I am destiny. I am the ache. I am the jewel in Indras net. I am the One. I am the many.

Look into my eyes. Look deeper still. Here is the vast emptiness that you seek. Bribe me. Seduce me. Pull out your best trick...you know the one...its always worked for you before.

Do you recognize me yet? I am hope. I am delusion. I am the liver that fails. I am the smile that draws you in. I am the relentless truth that frightens you away.

Are you beginning to realize that nothing will come of you here? Good, you are finally catching on.

Now go away
And welcome to Love.

Wayne

- from the NEW! February 2017 ADVAITA FELLOWSHIP NEWSLETTER  -  http://www.advaita.org/newslettertemplate/news1116.html

advaita.org

MESSAGE FROM WAYNE


Hello my loves,

I am the wind that roars through the forest. I am the dream. I am the ten thousand songs. I am the cancer that destroys its host. I am all that is beautiful. I am all that is unspeakable. I am salvation. I am destiny. I am the ache. I am the jewel in Indra's net. I am the One. I am the many.

Look into my eyes. Look deeper still. Here is the vast emptiness that you seek. Bribe me. Seduce me. Pull out your best trick...you know the one...it's always worked for you before.

Do you recognize me yet? I am hope. I am delusion. I am the liver that fails. I am the smile that draws you in. I am the relentless truth that frightens you away.

Are you beginning to realize that nothing will come of you here? Good, you are finally catching on.

Now go away
And welcome to Love.

Wayne

- from the NEW! February 2017 ADVAITA FELLOWSHIP NEWSLETTER - www.advaita.org/newslettertemplate/news1116.html

advaita.org
... See MoreSee Less

David Lehman, Liliia Kuznietsova and 12 others like this

Vaishnav RameshYou is l or I is you

4 months ago
Vaishnav Ramesh

Nelly GiribaldiYou made me cry Wayne, as the first time I saw you!

1 month ago
Nelly Giribaldi

Comment on Facebook

RAMESH BALSEKAR - Happy Birthday!  100 years of Ramesh!   May 25, 1917 - September 27, 2009

LETTER TO GOD

This is Ramesh’s letter to God, which was published in the book ‘The Ultimate Understanding’ (Publishers: Yogi Impressions).

 

Dear God,

This is my record of eternal gratitude to You.

You gave me birth in a most respected Hindu family, but not high enough in social status to make me proud.

You gave me a physical form well-admired for its perfection, but it was small enough to keep me humble.

You gave me education high enough to be most useful in life, but not high enough to make me proud.

You gave me success in sports high enough to be satisfied, but not proud.

You gave me a career in which You took me high enough to be admired, but not high enough to make me arrogant.

You gave me a wife and family for which I have always been eternally grateful, but You did not spare me some grief to remind me not to forget what life is all about, and to be always grateful for what I do have.

You did not forget to place an adequate number of temptations in my way so that I may not be too critical of others who have to face their own temptations.

I am now 84, and perhaps the only wish that remains is that the long life You have given me will not carry a burden at the end. But in that case, I know You will also give me the necessary courage to go with it.

You gave me a lot to show me how little is needed to be content and how much could be given away.

And, undoubtedly, the most important of all - as if the bounty You have showered on me were not enough - You crowned Your achievement by using this psychosomatic apparatus to convey to the world the most important message of Advaita. Truly I am blessed. Or, indeed, my Beloved, have You not blessed Yourself?!

Finally, it occurs to me, if You were to design for Yourself a life in phenomenality, could it have been much different from this one?

And, for this thought, no tears are enough to wash Your Noumenal feet.

 advaita.org

RAMESH BALSEKAR - Happy Birthday! 100 years of Ramesh! May 25, 1917 - September 27, 2009

LETTER TO GOD

This is Ramesh’s letter to God, which was published in the book ‘The Ultimate Understanding’ (Publishers: Yogi Impressions).



Dear God,

This is my record of eternal gratitude to You.

You gave me birth in a most respected Hindu family, but not high enough in social status to make me proud.

You gave me a physical form well-admired for its perfection, but it was small enough to keep me humble.

You gave me education high enough to be most useful in life, but not high enough to make me proud.

You gave me success in sports high enough to be satisfied, but not proud.

You gave me a career in which You took me high enough to be admired, but not high enough to make me arrogant.

You gave me a wife and family for which I have always been eternally grateful, but You did not spare me some grief to remind me not to forget what life is all about, and to be always grateful for what I do have.

You did not forget to place an adequate number of temptations in my way so that I may not be too critical of others who have to face their own temptations.

I am now 84, and perhaps the only wish that remains is that the long life You have given me will not carry a burden at the end. But in that case, I know You will also give me the necessary courage to go with it.

You gave me a lot to show me how little is needed to be content and how much could be given away.

And, undoubtedly, the most important of all - as if the bounty You have showered on me were not enough - You crowned Your achievement by using this psychosomatic apparatus to convey to the world the most important message of Advaita. Truly I am blessed. Or, indeed, my Beloved, have You not blessed Yourself?!

Finally, it occurs to me, if You were to design for Yourself a life in phenomenality, could it have been much different from this one?

And, for this thought, no tears are enough to wash Your Noumenal feet.

advaita.org
... See MoreSee Less

Suzanne Stolzberg LAc, Jason Alexander Harris and 23 others like this

View previous comments

Nelly GiribaldiThe first time I read this letter I couldn't stop crying ... and I still get emotional! What a beautiful manifestation of love and humbleness! I can't believe almost eight years went by!

1 month ago   ·  1
Avatar

Jason Alexander HarrisBeautiful

1 month ago
Jason Alexander Harris

Werner Müller-SpäthLetter to God: pure Advaita!

4 weeks ago
Werner Müller-Späth

Comment on Facebook

Retreat with Wayne Liquorman 
Ibiza, Spain 
June 24-30th, 2017
Details - http://www.advaita.org/calendarDetail.php?id=1073

Retreat with Wayne Liquorman
Ibiza, Spain
June 24-30th, 2017
Details - www.advaita.org/calendarDetail.php?id=1073
... See MoreSee Less

Anywhere your attention moves there is something to be discovered.  You need only lift your gaze from the demands of your self to realize the miracle that is life and living.
                                          - Wayne Liquorman 

 *    *     *
Next Weekend in France!

Advaita Talks with Wayne Liquorman 
Lyon, France 
June 16-18th, 2017

Event Detail- http://www.advaita.org/calendarDetail.php?id=1081

"Anywhere your attention moves there is something to be discovered. You need only lift your gaze from the demands of your 'self' to realize the miracle that is life and living."
- Wayne Liquorman

* * *
Next Weekend in France!

Advaita Talks with Wayne Liquorman
Lyon, France
June 16-18th, 2017

Event Detail- www.advaita.org/calendarDetail.php?id=1081
... See MoreSee Less

François Pesson, Terry McDevitt and 14 others like this

Murti VinayagaThank you very much.

2 weeks ago
Murti Vinayaga

Comment on Facebook

“Everything that is collected during a lifetime is given up in the end, and we leave as we entered, unblemished by any thought.”   

 - Ramesh S. Balsekar

“Everything that is collected during a lifetime is given up in the end, and we leave as we entered, unblemished by any thought.”

- Ramesh S. Balsekar
... See MoreSee Less

ATISHA

Give gain and victory to others.
Take loss and defeat upon yourself.

ATISHA

"Give gain and victory to others.
Take loss and defeat upon yourself."
... See MoreSee Less

Desuup Sonam Tobgay, Suresh Prabhu and 13 others like this

View previous comments

Thupten Kunkhen GesheAtisha (981-1054) a Buddhist pandit of bengal who taught in tibet for 13 years.

5 days ago   ·  1
Avatar

Thupten Kunkhen Geshe🙏🙏🙏🌷🌷🌷🙏🙏🙏

5 days ago   ·  1
Thupten Kunkhen Geshe

Renate AhluwaliaAtīśa Dīpaṃkara Śrījñāna (Bengali: অতীশ দীপংকর শ্রীজ্ঞান; Standard Tibetan: ཇོ་བོ་རྗེ་དཔལ་ལྡན་ཨ་ཏི་ཤ།; Chinese: 燃燈吉祥智; pinyin: Rándēng Jíxiángzhì) (982 - 1054 CE) was a Buddhist Bengali religious leader and master.[2] He was one of the major figures in the spread of 11th-century Mahayana and Vajrayana Buddhism in Asia and inspired Buddhist thought from Tibet to Sumatra. He is recognised as one of the greatest figures of classical Buddhism, and Atisa's chief disciple Dromtön was the founder of the Kadam School.[3] Atisa is also considered to be a key figure in the establishment of the Sarma schools of Tibetan Buddhism. image: portrait of Atiśa originated from a Kadam monastery in Tibet. <3

Attachment4 days ago   ·  2
Renate Ahluwalia

Comment on Facebook

SHANKARAS COMMENTARY ON THE BRAHMA SUTRAS
Pandit Jawaharlal Nehru writes in “The Discovery of India” ...

“Adi Shankara strove hard to synthesize the diverse currents that were troubling the mind of India of his day, and to build a unity of outlook out of that diversity. In a brief life of 32 years, he did the work of many long lives and left such an impression of his powerful mind and rich personality on India that it is very evident today. He was a curious mixture of a philosopher and a scholar, an agnostic and a mystic, a poet and a saint, and in addition to all this, a practical reformer and an able organizer”

“He functioned on the intellectual, philosophical and religious plane and tried to bring about a greater unity of thought all over the country. He functioned also on the popular plane in many ways, destroying many a dogma and opening the door of his philosophic sanctuary to everyone who was capable of entering it.”

SHANKARAS COMMENTARY ON THE BRAHMA SUTRAS

Shankara (788-820) was one of the most influential thinkers in Vedanta philosophy. He wrote commentaries on the Upanishads, the Bhagavad Gita, and the Brahma Sutras. He was a founder of Advaita (non-dualistic) Vedanta, explaining the unity of Brahman (the universal Self) and Atman (the individual Self). This viewpoint was later opposed by Dvaita (dualistic) Vedanta, which taught that there is a fundamental difference between Atman and Brahman.

Vedanta is a school of Hindu philosophy which is based on the teachings of the Upanishads. The Upanishads are ancient Hindu scriptures which constitute the final section of the Vedas. Thus, the Upanishads have also been called the Vedanta. Vedanta literally means “end of the Vedas.” Vedanta philosophy interprets and develops the teachings of the Upanishads.

The three main branches of Vedanta philosophy are: 1) Advaita (i.e. non-dualism), which is represented by the teachings of Shankara, 2)Visishtadvaita (i.e. qualified non-dualism), which is represented by the teachings of Ramanuja (c.1056-1137), and 3) Dvaita (i.e. dualism), which is represented by the teachings of Madhva (c.1197-1276).1 Shankara argued that Brahman is undifferentiated being and that Brahman and Atman are a unity. Ramanuja argued that Brahman is a unity, but that it has two forms, the self and matter. Madhva argued that Brahman is differentiated being, and that it is different from both the self and matter.

Basic teachings of Advaita Vedanta include that Brahman (or ultimate reality) is non-dual, that Brahman and Atman are a unity, that the appearance of plurality in the phenomenal world is illusory, and that illusion (maya) is the misinterpretation of appearance as reality.

For Shankara, Brahman is the one and only reality. Brahman is Being, Consciousness, and Bliss. Brahman is infinite, formless, and perfect. Brahman is all-inclusive and all-perceiving. Brahman is the eternal and unchanging Self.

Shankara explains that Brahman may be known through reading of the scriptures, but that it cannot be perceived by the senses. It cannot be expressed or described, because it transcends names, classifications, or characterizations. It cannot be known by reasoning, but its existence may be apprehended intuitively.

Shankara teaches that Brahman is the source of the Vedas, and that reading of the Vedas is a means of right knowledge of Brahman. The absolute unity of Brahman transcends any concepts of duality or plurality. Brahman is a universal reality which is absolutely indivisible. Brahman is all-powerful and all-knowing. Brahman is beginningless and endless. Brahman is the source of all being.

Shankara explains that we can know that Brahman exists, just as we can know that the Self exists (Adhyaya I, Pada 1, Sutra 1). To know Brahman is to know the Self, and to know the Self is to know Brahman. Consciousness of the existence of the Self is also consciousness of the existence of Brahman. Perfect knowledge is a true understanding of the unity of the individual Self (i.e. Atman) and the universal Self (i.e.Brahman).

According to Shankara, Atman is the spirit of the Self, and is the spirit of the individual being. Atman is not the ego or the individual personality. The ego is a form of the individual soul, and the individual soul (or jiva) is an appearance of Atman. However, the appearance of Atman should not to be confused with the reality of Atman. The reality of Atman is that it is actually no different from Brahman.

Shankara teaches that Atman is the Self of all individual beings. Atman is uncreated and eternal. It may dwell within a body, but it does not depend on the existence of a body. Wrong knowledge may be produced by the false perception that the Self actually belongs to a body.

According to Shankara, the embodiedness of the Self is an illusion. The embodied soul is actually an illusory appearance of the Self. The Self is not changed by any physical transformations which may affect the embodied soul. The Self continues to exist even after the body ceases to exist. The Self is not subject to samsara (i.e. the endless cycle of birth, life, and death).

Shankara teaches that the mind or body is not the Self, and that the mind or body is only a changing appearance of the Self. To believe that the mind or body is the Self is to try to superimpose the Non-Self on the Self. This superimposition of the Non-Self (i.e. Anatman) on the Self (i.e. Atman) is caused by wrong knowledge or ignorance of Brahman. Right knowledge may be demonstrated by an ability to distinguish between the Non-Self and the Self, and by an ability to avoid superimposing the Non-Self on the Self or the Self on the Non-Self.

Shankara emphasizes that avidya is not only nescience (i.e. ignorance, or lack of knowledge), but is also wrong or illusory knowledge. Avidya leads to the tendency to superimpose plurality upon the unity of Atman and Brahman. Right knowledge (vidya) leads to a true understanding of the absolute unity of Atman and Brahman

Shankara teaches that the existence of the embodied soul (or jiva) is only apparent, and that the embodied soul is actually the product of nescience. The appearance of the soul is the effect of nescience, but actually the soul is nothing but Brahman (II,3,50).

Shankara also teaches that if the Self is known, then Brahman is known. In Brahman there is no duality between the knower and the known. In Brahman there is no duality between subject and object. Any duality between subject and object in the empirical world is the effect of not having knowledge of the absolute unity of Brahman.

According to Shankara, Brahman cannot become an object of sensory perception. However, anything that is perceived by the senses is dependent on Brahman. Although Brahman itself is not an empirical object, all empirical phenomena depend on it for their reality. Thus, whatever reality belongs to empirical phenomena depends on the degree to which they manifest the absolute unity of Brahman. The appearance of plurality in the empirical world is an effect of maya, and is illusory.

To say that the appearance of plurality in the empirical world is illusory is not to say that the empirical world does not exist. What Shankara is saying is that the empirical world depends for its existence upon Brahman. Therefore, the empirical world does not have an independent reality.2

Shankara explains that the way in which Brahman may appear to be changeable or divisible may be similar to the way in which a rope may appear to be a snake. The plurality of appearances of the empirical world may be mistaken for Brahman, just as a rope may be mistaken for a snake (II,1,14).

Shankara explains that knowledge of the empirical world should not be mistaken for knowledge of ultimate reality. Knowledge of the empirical world has the same relation to knowledge of Brahman as the phantoms of a dream have to the awareness of reality when a sleeping individual wakes up (II,1,14). Ignorance (avidya) of Brahman may consist of not knowing the difference between the empirical world and the world of ultimate reality.

According to Shankara, maya is the mistaken tendency to regard appearance as reality. The unconscious tendency to perceive the world of appearances as the world of ultimate reality provides an illusory form of knowledge. This illusory or wrong knowledge of the phenomenal world may be sublated or corrected by right knowledge of Brahman.

Shankara explains that maya conceals Brahman, and that it creates the plurality of phenomena which characterize the empirical world. Maya enables us to develop diverse concepts of the empirical world, and sustains the world as an appearance of Brahman. However, any empirical knowledge which we may attain of the world may be sublated by direct, intuitive knowledge of Brahman.

Thus, Shankara argues that there are two types of knowledge: 1) lower knowledge, by which the phenomenal world is apprehended, and 2) higher knowledge, by which Brahman is apprehended.

According to Shankara, time, space, and causality belong to the empirical world, but do not belong to Brahman. Brahman transcends time, space, and causality. Brahman is not caused by anything, and the concept of Brahman as a cause of the plurality of its own appearances may be the result of nescience.

Shankara also believes that God is Brahman, insofar as Brahman refers to the world of existence. While Brahman itself is without cause or effect, God (Ishvara) is the material cause, as well as the operative cause, of the world of existence.

For Shankara, God is the creator of the world and is the ruler of the universe. The universe is an appearance of Brahman. Thus, God is also the supreme being who causes and directs the unfolding of the universe.

Shankara asserts that God (Saguna-Brahman) has attributes, but that Brahman (Nirguna-Brahman) is without attributes.

According to Shankara, being and non-being, life and death, existence and non-existence are not limiting conditions of the universal Self. The plurality of conditions of the individual soul are actually nothing but illusory appearances of the eternal and unchanging Self.

Shankara teaches that spiritual release (moksha) is attained by means of knowledge of the individual Self. The individual soul is held in bondage to the body by ignorance of the individual Self, but is released from the body by knowledge of the individual Self. Moksha is release from samsara (i.e. the endless cycle of migratory existence). The released soul dwells in perfect unity with the eternal and unchanging Self.

Shankara also teaches that moksha is not dependent on action, but that it depends on Self-knowledge. Moksha is freedom from avidya (i.e. ignorance of the Self). Moksha is also release from bondage to maya (i.e. the illusory appearances of empirical phenomena), and is freedom from the tendency to superimpose the Non-Self on the Self or the Self on the Non-Self.

For Shankara, knowledge (jnana) is more important than action (karma) as a means of spiritual release or salvation. Love and devotion, right conduct, and good action are important as methods of preparation for spiritual release, but the discipline of knowledge (jnana yoga) is the right way to gain an intuitive understanding of the absolute unity of Atman and Brahman.

FOOTNOTES

1S. Radhakrishnan and Charles A. Moore, A Source Book in Indian Philosophy (Princeton: Princeton University Press, 1967), pp. 506-8.

2 R. Puligandla, Fundamentals of Indian Philosophy (Nashville, Abingdon Press, 1975), p. 218.

BIBLIOGRAPHY

Deutsch, Eliot, and van Buitenen, J.A.B. A Source Book of Advaita Vedanta. Honolulu: The University Press of Hawaii, (1971), 150-222.

Mahadevan, T.M.P. Sankara in Indian Thought: An Introduction, ed. by Donald H. Bishop. New York: John Wiley and Sons, (1975), 283-300.

Puligandla, R. Fundamentals of Indian Philosophy. Nashville: Abingdon Press, (1975), 191-228.

Radhakrishnan, S., and Moore, Charles A., eds. A Source Book in Indian Philosophy. Princeton: Princeton University Press, (1967), 506-542.

Raju, P.T. The Philosophical Traditions of India. London: George Allen & Unwin Ltd., (1971), 175-187.

SHANKARA'S COMMENTARY ON THE BRAHMA SUTRAS
Pandit Jawaharlal Nehru writes in “The Discovery of India” ...

“Adi Shankara strove hard to synthesize the diverse currents that were troubling the mind of India of his day, and to build a unity of outlook out of that diversity. In a brief life of 32 years, he did the work of many long lives and left such an impression of his powerful mind and rich personality on India that it is very evident today. He was a curious mixture of a philosopher and a scholar, an agnostic and a mystic, a poet and a saint, and in addition to all this, a practical reformer and an able organizer”

“He functioned on the intellectual, philosophical and religious plane and tried to bring about a greater unity of thought all over the country. He functioned also on the popular plane in many ways, destroying many a dogma and opening the door of his philosophic sanctuary to everyone who was capable of entering it.”

SHANKARA'S COMMENTARY ON THE BRAHMA SUTRAS

Shankara (788-820) was one of the most influential thinkers in Vedanta philosophy. He wrote commentaries on the Upanishads, the Bhagavad Gita, and the Brahma Sutras. He was a founder of Advaita (non-dualistic) Vedanta, explaining the unity of Brahman (the universal Self) and Atman (the individual Self). This viewpoint was later opposed by Dvaita (dualistic) Vedanta, which taught that there is a fundamental difference between Atman and Brahman.

Vedanta is a school of Hindu philosophy which is based on the teachings of the Upanishads. The Upanishads are ancient Hindu scriptures which constitute the final section of the Vedas. Thus, the Upanishads have also been called the Vedanta. Vedanta literally means “end of the Vedas.” Vedanta philosophy interprets and develops the teachings of the Upanishads.

The three main branches of Vedanta philosophy are: 1) Advaita (i.e. non-dualism), which is represented by the teachings of Shankara, 2)Visishtadvaita (i.e. qualified non-dualism), which is represented by the teachings of Ramanuja (c.1056-1137), and 3) Dvaita (i.e. dualism), which is represented by the teachings of Madhva (c.1197-1276).1 Shankara argued that Brahman is undifferentiated being and that Brahman and Atman are a unity. Ramanuja argued that Brahman is a unity, but that it has two forms, the self and matter. Madhva argued that Brahman is differentiated being, and that it is different from both the self and matter.

Basic teachings of Advaita Vedanta include that Brahman (or ultimate reality) is non-dual, that Brahman and Atman are a unity, that the appearance of plurality in the phenomenal world is illusory, and that illusion (maya) is the misinterpretation of appearance as reality.

For Shankara, Brahman is the one and only reality. Brahman is Being, Consciousness, and Bliss. Brahman is infinite, formless, and perfect. Brahman is all-inclusive and all-perceiving. Brahman is the eternal and unchanging Self.

Shankara explains that Brahman may be known through reading of the scriptures, but that it cannot be perceived by the senses. It cannot be expressed or described, because it transcends names, classifications, or characterizations. It cannot be known by reasoning, but its existence may be apprehended intuitively.

Shankara teaches that Brahman is the source of the Vedas, and that reading of the Vedas is a means of right knowledge of Brahman. The absolute unity of Brahman transcends any concepts of duality or plurality. Brahman is a universal reality which is absolutely indivisible. Brahman is all-powerful and all-knowing. Brahman is beginningless and endless. Brahman is the source of all being.

Shankara explains that we can know that Brahman exists, just as we can know that the Self exists (Adhyaya I, Pada 1, Sutra 1). To know Brahman is to know the Self, and to know the Self is to know Brahman. Consciousness of the existence of the Self is also consciousness of the existence of Brahman. Perfect knowledge is a true understanding of the unity of the individual Self (i.e. Atman) and the universal Self (i.e.Brahman).

According to Shankara, Atman is the spirit of the Self, and is the spirit of the individual being. Atman is not the ego or the individual personality. The ego is a form of the individual soul, and the individual soul (or jiva) is an appearance of Atman. However, the appearance of Atman should not to be confused with the reality of Atman. The reality of Atman is that it is actually no different from Brahman.

Shankara teaches that Atman is the Self of all individual beings. Atman is uncreated and eternal. It may dwell within a body, but it does not depend on the existence of a body. Wrong knowledge may be produced by the false perception that the Self actually belongs to a body.

According to Shankara, the embodiedness of the Self is an illusion. The embodied soul is actually an illusory appearance of the Self. The Self is not changed by any physical transformations which may affect the embodied soul. The Self continues to exist even after the body ceases to exist. The Self is not subject to samsara (i.e. the endless cycle of birth, life, and death).

Shankara teaches that the mind or body is not the Self, and that the mind or body is only a changing appearance of the Self. To believe that the mind or body is the Self is to try to superimpose the Non-Self on the Self. This superimposition of the Non-Self (i.e. Anatman) on the Self (i.e. Atman) is caused by wrong knowledge or ignorance of Brahman. Right knowledge may be demonstrated by an ability to distinguish between the Non-Self and the Self, and by an ability to avoid superimposing the Non-Self on the Self or the Self on the Non-Self.

Shankara emphasizes that avidya is not only nescience (i.e. ignorance, or lack of knowledge), but is also wrong or illusory knowledge. Avidya leads to the tendency to superimpose plurality upon the unity of Atman and Brahman. Right knowledge (vidya) leads to a true understanding of the absolute unity of Atman and Brahman

Shankara teaches that the existence of the embodied soul (or jiva) is only apparent, and that the embodied soul is actually the product of nescience. The appearance of the soul is the effect of nescience, but actually the soul is nothing but Brahman (II,3,50).

Shankara also teaches that if the Self is known, then Brahman is known. In Brahman there is no duality between the knower and the known. In Brahman there is no duality between subject and object. Any duality between subject and object in the empirical world is the effect of not having knowledge of the absolute unity of Brahman.

According to Shankara, Brahman cannot become an object of sensory perception. However, anything that is perceived by the senses is dependent on Brahman. Although Brahman itself is not an empirical object, all empirical phenomena depend on it for their reality. Thus, whatever reality belongs to empirical phenomena depends on the degree to which they manifest the absolute unity of Brahman. The appearance of plurality in the empirical world is an effect of maya, and is illusory.

To say that the appearance of plurality in the empirical world is illusory is not to say that the empirical world does not exist. What Shankara is saying is that the empirical world depends for its existence upon Brahman. Therefore, the empirical world does not have an independent reality.2

Shankara explains that the way in which Brahman may appear to be changeable or divisible may be similar to the way in which a rope may appear to be a snake. The plurality of appearances of the empirical world may be mistaken for Brahman, just as a rope may be mistaken for a snake (II,1,14).

Shankara explains that knowledge of the empirical world should not be mistaken for knowledge of ultimate reality. Knowledge of the empirical world has the same relation to knowledge of Brahman as the phantoms of a dream have to the awareness of reality when a sleeping individual wakes up (II,1,14). Ignorance (avidya) of Brahman may consist of not knowing the difference between the empirical world and the world of ultimate reality.

According to Shankara, maya is the mistaken tendency to regard appearance as reality. The unconscious tendency to perceive the world of appearances as the world of ultimate reality provides an illusory form of knowledge. This illusory or wrong knowledge of the phenomenal world may be 'sublated' or corrected by right knowledge of Brahman.

Shankara explains that maya conceals Brahman, and that it creates the plurality of phenomena which characterize the empirical world. Maya enables us to develop diverse concepts of the empirical world, and sustains the world as an appearance of Brahman. However, any empirical knowledge which we may attain of the world may be sublated by direct, intuitive knowledge of Brahman.

Thus, Shankara argues that there are two types of knowledge: 1) lower knowledge, by which the phenomenal world is apprehended, and 2) higher knowledge, by which Brahman is apprehended.

According to Shankara, time, space, and causality belong to the empirical world, but do not belong to Brahman. Brahman transcends time, space, and causality. Brahman is not caused by anything, and the concept of Brahman as a cause of the plurality of its own appearances may be the result of nescience.

Shankara also believes that God is Brahman, insofar as Brahman refers to the world of existence. While Brahman itself is without cause or effect, God (Ishvara) is the material cause, as well as the operative cause, of the world of existence.

For Shankara, God is the creator of the world and is the ruler of the universe. The universe is an appearance of Brahman. Thus, God is also the supreme being who causes and directs the unfolding of the universe.

Shankara asserts that God (Saguna-Brahman) has attributes, but that Brahman (Nirguna-Brahman) is without attributes.

According to Shankara, being and non-being, life and death, existence and non-existence are not limiting conditions of the universal Self. The plurality of conditions of the individual soul are actually nothing but illusory appearances of the eternal and unchanging Self.

Shankara teaches that spiritual release (moksha) is attained by means of knowledge of the individual Self. The individual soul is held in bondage to the body by ignorance of the individual Self, but is released from the body by knowledge of the individual Self. Moksha is release from samsara (i.e. the endless cycle of migratory existence). The released soul dwells in perfect unity with the eternal and unchanging Self.

Shankara also teaches that moksha is not dependent on action, but that it depends on Self-knowledge. Moksha is freedom from avidya (i.e. ignorance of the Self). Moksha is also release from bondage to maya (i.e. the illusory appearances of empirical phenomena), and is freedom from the tendency to superimpose the Non-Self on the Self or the Self on the Non-Self.

For Shankara, knowledge (jnana) is more important than action (karma) as a means of spiritual release or salvation. Love and devotion, right conduct, and good action are important as methods of preparation for spiritual release, but the discipline of knowledge (jnana yoga) is the right way to gain an intuitive understanding of the absolute unity of Atman and Brahman.

FOOTNOTES

1S. Radhakrishnan and Charles A. Moore, A Source Book in Indian Philosophy (Princeton: Princeton University Press, 1967), pp. 506-8.

2 R. Puligandla, Fundamentals of Indian Philosophy (Nashville, Abingdon Press, 1975), p. 218.

BIBLIOGRAPHY

Deutsch, Eliot, and van Buitenen, J.A.B. A Source Book of Advaita Vedanta. Honolulu: The University Press of Hawaii, (1971), 150-222.

Mahadevan, T.M.P. "Sankara" in Indian Thought: An Introduction, ed. by Donald H. Bishop. New York: John Wiley and Sons, (1975), 283-300.

Puligandla, R. Fundamentals of Indian Philosophy. Nashville: Abingdon Press, (1975), 191-228.

Radhakrishnan, S., and Moore, Charles A., eds. A Source Book in Indian Philosophy. Princeton: Princeton University Press, (1967), 506-542.

Raju, P.T. The Philosophical Traditions of India. London: George Allen & Unwin Ltd., (1971), 175-187.
... See MoreSee Less

A DEFENSE OF INDIAN CULTURE
Quotations from Sri Aurobindos teaching

On Indian Culture: More high-reaching, subtle, many-sided, curious and profound than the Greek, more noble and humane than the Roman, more large and spiritual than the old Egyptian, more vast and original than any other Asiatic civilization, more intellectual than the European prior to the 18th century, possessing all that these had and more, it was the most powerful, self-possessed, stimulating and wide in influence of all past human cultures.

A DEFENSE OF INDIAN CULTURE
Quotations from Sri Aurobindo's teaching

On Indian Culture: "More high-reaching, subtle, many-sided, curious and profound than the Greek, more noble and humane than the Roman, more large and spiritual than the old Egyptian, more vast and original than any other Asiatic civilization, more intellectual than the European prior to the 18th century, possessing all that these had and more, it was the most powerful, self-possessed, stimulating and wide in influence of all past human cultures."
... See MoreSee Less

ADVAITA, the ONENESS of LIFE 
THE ABSOLUTE AND MANIFESTATION
Speech of Swami Vivekananda - Delivered in London, 1896

The one question that is most difficult to grasp in understanding the Advaita philosophy, and the one question that will be asked again and again and that will always remain is: How has the Infinite, the Absolute, become the finite?
I will now take up this question, and, in order to illustrate it, I will use a figure.

Here is the Absolute (a), and this is the universe (b). The Absolute has become the universe. By this is not only meant the material world, but the mental world, the spiritual world — heavens and earths, and in fact, everything that exists.
Mind is the name of a change, and body the name of another change, and so on, and all these changes compose our universe. This Absolute (a) has become the universe (b) by coming through time, space, and causation (c). This is the central idea of Advaita. Time, space, and causation are like the glass through which the Absolute is seen, and when It is seen on the lower side, It appears as the universe. Now we at once gather from this that in the Absolute there is neither time, space, nor causation. The idea of time cannot be there, seeing that there is no mind, no thought. The idea of space cannot be there, seeing that there is no external change. What you call motion and causation cannot exist where there is only ONE. We have to understand this, and impress it on our minds, that what we call causation begins after, if we may be permitted to say so, the degeneration of the Absolute into the phenomenal, and not before; that our will, our desire and all these things always come after that.

I think Schopenhauers philosophy makes a mistake in its interpretation of Vedanta, for it seeks to make the will everything. Schopenhauer makes the will stand in the place of the Absolute. But the absolute cannot be presented as will, for will is something changeable and phenomenal, and over the line, drawn above time, space, and causation, there is no change, no motion; it is only below the line that external motion and internal motion, called thought begin. There can be no will on the other side, and will therefore, cannot be the cause of this universe.

Coming nearer, we see in our own bodies that will is not the cause of everymovement. I move this chair; my will is the cause of this movement, and this will becomes manifested as muscular motion at the other end. But the same power that moves the chair is moving the heart, the lungs, and so on, but not through will. Given that the power is the same, it only becomes will when it rises to the plane of consciousness, and to call it will before it has risen to this plane is a misnomer. This makes a good deal of confusion in Schopenhauers
philosophy.

A stone falls and we ask, why? This question is possible only on the supposition that nothing happens without a cause. I request you to make this very clear in your minds, for whenever we ask why anything happens, we are taking for granted that everything that happens must have a why, that is to say, it must have been preceded by something else which acted as the cause. This precedence and succession are what we call the law of causation. It means that everything in the universe is by turn a cause and an effect. It is the cause of certain things which come after it, and is itself the effect of something else which has preceded it. This is called the law of causation and is a necessary condition of all our thinking. We believe that every particle in the universe, whatever it be, is in relation to every other particle. There has been much discussion as to how this idea arose. In Europe, there have been intuitive philosophers who believed that it was constitutional in humanity, others have believed it came from experience, but the question has never been settled.

We shall see later on what the Vedanta has to say about it. But first we have to understand this that the very asking of the question why presupposes that everything round us has been preceded by certain things and will be succeeded by certain other things. The other belief involved in this question is that nothing in the universe is independent, that everything is acted upon by something outside itself. Interdependence is the law of the whole universe. In asking what caused the Absolute, what an error we are making! To ask this question we have to suppose that the Absolute also is bound by something, that It is dependent on something; and in making this supposition, we drag the Absolute down to the level of the universe. For in the Absolute there is neither time, space, nor causation; It is all one. That which exists by itself alone cannot have any cause. That which is free cannot have any cause; else it would not be free, but bound. That which has relativity cannot be free. Thus we see the very question, why the Infinite became the finite, is an impossible ONE, for it is self contradictory.

Coming from subtleties to the logic of our common plane, to common sense, we can see this from another side, when we seek to know how the Absolute has become the relative. Supposing we knew the answer, would the Absolute remain the Absolute? It would have become relative. What is meant by knowledge in our common-sense idea? It is only something that has become limited by our mind, that we know, and when it is beyond our mind, it is not knowledge. Now if the Absolute becomes limited by the mind, It is no more Absolute; It has become finite. Everything limited by the mind becomes finite.

Therefore to know the Absolute is again a contradiction in terms. That is why this question has never been answered, because if it were answered, there would no more be an Absolute. A God known is no more God; He has become finite like ONE of us. He cannot be known He is always he Unknowable ONE.

ADVAITA, the ONENESS of LIFE
THE ABSOLUTE AND MANIFESTATION
Speech of Swami Vivekananda - Delivered in London, 1896

The one question that is most difficult to grasp in understanding the Advaita philosophy, and the one question that will be asked again and again and that will always remain is: How has the Infinite, the Absolute, become the finite?
I will now take up this question, and, in order to illustrate it, I will use a figure.

Here is the Absolute (a), and this is the universe (b). The Absolute has become the universe. By this is not only meant the material world, but the mental world, the spiritual world — heavens and earths, and in fact, everything that exists.
Mind is the name of a change, and body the name of another change, and so on, and all these changes compose our universe. This Absolute (a) has become the universe (b) by coming through time, space, and causation (c). This is the central idea of Advaita. Time, space, and causation are like the glass through which the Absolute is seen, and when It is seen on the lower side, It appears as the universe. Now we at once gather from this that in the Absolute there is neither time, space, nor causation. The idea of time cannot be there, seeing that there is no mind, no thought. The idea of space cannot be there, seeing that there is no external change. What you call motion and causation cannot exist where there is only ONE. We have to understand this, and impress it on our minds, that what we call causation begins after, if we may be permitted to say so, the degeneration of the Absolute into the phenomenal, and not before; that our will, our desire and all these things always come after that.

I think Schopenhauer's philosophy makes a mistake in its interpretation of Vedanta, for it seeks to make the will everything. Schopenhauer makes the will stand in the place of the Absolute. But the absolute cannot be presented as will, for will is something changeable and phenomenal, and over the line, drawn above time, space, and causation, there is no change, no motion; it is only below the line that external motion and internal motion, called thought begin. There can be no will on the other side, and will therefore, cannot be the cause of this universe.

Coming nearer, we see in our own bodies that will is not the cause of everymovement. I move this chair; my will is the cause of this movement, and this will becomes manifested as muscular motion at the other end. But the same power that moves the chair is moving the heart, the lungs, and so on, but not through will. Given that the power is the same, it only becomes will when it rises to the plane of consciousness, and to call it will before it has risen to this plane is a misnomer. This makes a good deal of confusion in Schopenhauer's
philosophy.

A stone falls and we ask, why? This question is possible only on the supposition that nothing happens without a cause. I request you to make this very clear in your minds, for whenever we ask why anything happens, we are taking for granted that everything that happens must have a why, that is to say, it must have been preceded by something else which acted as the cause. This precedence and succession are what we call the law of causation. It means that everything in the universe is by turn a cause and an effect. It is the cause of certain things which come after it, and is itself the effect of something else which has preceded it. This is called the law of causation and is a necessary condition of all our thinking. We believe that every particle in the universe, whatever it be, is in relation to every other particle. There has been much discussion as to how this idea arose. In Europe, there have been intuitive philosophers who believed that it was constitutional in humanity, others have believed it came from experience, but the question has never been settled.

We shall see later on what the Vedanta has to say about it. But first we have to understand this that the very asking of the question "why" presupposes that everything round us has been preceded by certain things and will be succeeded by certain other things. The other belief involved in this question is that nothing in the universe is independent, that everything is acted upon by something outside itself. Interdependence is the law of the whole universe. In asking what caused the Absolute, what an error we are making! To ask this question we have to suppose that the Absolute also is bound by something, that It is dependent on something; and in making this supposition, we drag the Absolute down to the level of the universe. For in the Absolute there is neither time, space, nor causation; It is all one. That which exists by itself alone cannot have any cause. That which is free cannot have any cause; else it would not be free, but bound. That which has relativity cannot be free. Thus we see the very question, why the Infinite became the finite, is an impossible ONE, for it is self contradictory.

Coming from subtleties to the logic of our common plane, to common sense, we can see this from another side, when we seek to know how the Absolute has become the relative. Supposing we knew the answer, would the Absolute remain the Absolute? It would have become relative. What is meant by knowledge in our common-sense idea? It is only something that has become limited by our mind, that we know, and when it is beyond our mind, it is not knowledge. Now if the Absolute becomes limited by the mind, It is no more Absolute; It has become finite. Everything limited by the mind becomes finite.

Therefore to know the Absolute is again a contradiction in terms. That is why this question has never been answered, because if it were answered, there would no more be an Absolute. A God known is no more God; He has become finite like ONE of us. He cannot be known He is always he Unknowable ONE. <3
-continued
... See MoreSee Less

Pattricia Villada Naranjo, Renate Ahluwalia and 11 others like this

Joel ArcenasThank you Renate Ahluwalia..for this post..I have been studying the writings of Swamiji and his guru Ramakhrisna intensely lately. ..I intend to visit Belur Math in Calcutta next year..Have a great day!

4 days ago   ·  1

3 Replies

Joel Arcenas

Comment on Facebook

VERSES ON THE HEART OF DEPENDENT ORIGINATION  ~ Nagarjuna 
Homage to Mañjuśrī, the Youthful!

VERSES ON THE HEART OF DEPENDENT ORIGINATION ~ Nagarjuna
Homage to Mañjuśrī, the Youthful! <3

These different links, twelve in number,
Which Buddha taught as dependent origination,
Can be summarized in three categories:
Mental afflictions, karma and suffering.

The first, eighth and ninth are afflictions,
The second and tenth are karma,
The remaining seven are suffering.
Thus the twelve links are grouped in three.

From the three the two originate,
And from the two the seven come,
From seven the three come once again—
Thus the wheel of existence turns and turns.

All beings consist of causes and effects,
In which there is no ‘sentient being’ at all.
From phenomena which are exclusively empty,
There arise only empty phenomena.
All things are devoid of any ‘I’ or ‘mine’.

Like a recitation, a candle, a mirror, a seal,
A magnifying glass, a seed, sourness, or a sound,
So also with the continuation of the aggregates—
The wise should know they are not transferred.

Then, as for extremely subtle entities,
Those who regard them with nihilism,
Lacking precise and thorough knowledge,
Will not see the actuality of conditioned arising.

In this, there is not a thing to be removed,
Nor the slightest thing to be added.
It is looking perfectly into reality itself,
And when reality is seen, complete liberation.

– Nagarjuna

source: www.lotsawahouse.org/…/n…/heart-dependent-origination
... See MoreSee Less

AUTHENTIC SPIRITUAL FRIENDS ARE THOSE WHO have received teachings from the same teacher as yourself and, detached form worldly concerns, are devoting themselves to practice in secluded places. In the company of such friends, you will naturally be influenced by their good qualities, just as birds flying around a golden mountain are bathed in its golden radiance.

~ Dilgo Khyentse Rinpoche

Renate Ahluwalia shared Nyingma Masters's photo to the group: Advaita-Vedanta अद्वैत वेदान्त.

AUTHENTIC SPIRITUAL FRIENDS ARE THOSE WHO have received teachings from the same teacher as yourself and, detached form worldly concerns, are devoting themselves to practice in secluded places. In the company of such friends, you will naturally be influenced by their good qualities, just as birds flying around a golden mountain are bathed in its golden radiance.

~ Dilgo Khyentse Rinpoche
... See MoreSee Less

Authentic spiritual friends are those who have received teachings from the same teacher as yourself and, detached form worldly concerns, are devoting themselves to practice in secluded places. In the company of such friends, you will naturally be influenced by their good qualities, just as birds fly...

Shyam Dangol, Suresh Prabhu and 9 others like this

Passang Lhamu🙏🙏

4 days ago   ·  1
Passang Lhamu

Comment on Facebook

NATURAL STRENGHT OF AWARENESS 

If the natural strength of awareness is not brought forth,
A numb and inert state of stillness will never yield any progress whatsoever.
So it is crucial to bring forth the steady clarity of awareness.
There are many meditators, but few who know how to meditate.

PADMASAMBHAVA

- Jewels of Enlightenment - Shambhala PublicationsATURAL STRENGTH OF AWARENESS

Renate Ahluwalia shared Nyingma Teachings's photo to the group: Advaita-Vedanta अद्वैत वेदान्त.

NATURAL STRENGHT OF AWARENESS

If the natural strength of awareness is not brought forth,
A numb and inert state of stillness will never yield any progress whatsoever.
So it is crucial to bring forth the steady clarity of awareness.
There are many meditators, but few who know how to meditate.

PADMASAMBHAVA

- Jewels of Enlightenment - Shambhala PublicationsATURAL STRENGTH OF AWARENESS
... See MoreSee Less

Natural Strength of Awareness If the natural strength of awareness is not brought forth, A numb and inert state of stillness will never yield any progress whatsoever. So it is crucial to bring forth the steady clarity of awareness. There are many meditators, but few who know how to meditate. PAD...

NEW RELEASE: MASTER MA’S ORDINARY ... MIND 

In Master Ma’s Ordinary Mind, you will learn the true nature of enlightenment from one of Zen’s great teachers. Master Mazu’s teachings help us to see how our own “ordinary mind,” just as it is, also functions as the mind of enlightenment—the very expression of buddhanature.

Renate Ahluwalia shared Wisdom Publications's photo to the group: Advaita-Vedanta अद्वैत वेदान्त.

NEW RELEASE: MASTER MA’S ORDINARY ... MIND

In Master Ma’s Ordinary Mind, you will learn the true nature of enlightenment from one of Zen’s great teachers. Master Mazu’s teachings help us to see how our own “ordinary mind,” just as it is, also functions as the mind of enlightenment—the very expression of buddhanature.
... See MoreSee Less

NEW RELEASE: MASTER MA’S ORDINARY MIND wisdompubs.org/book/master-mas-ordinary-mind In Master Ma’s Ordinary Mind, you will learn the true nature of enlightenment from one of Zen’s great teachers. Master Mazu’s teachings help us to see how our own “ordinary mind,” just as it is, also fun...

NAGARJUNA

Emptiness demolishes all dharmas (concepts) so that the only thing that abides is emptiness (sunyata). After emptiness has already demolished all dharmas, emptiness itself should also be set aside. It is because of this that we require the ‘emptiness of emptiness’ (sunyata-sunyata). Whereas emptiness conditions all dharmas, the emptiness of emptiness conditions only emptiness.”

*Treatise on the Maha-Prajna-Paramita Sutra.

Renate Ahluwalia shared Buddhism's photo to the group: Advaita-Vedanta अद्वैत वेदान्त.

NAGARJUNA

"Emptiness demolishes all dharmas (concepts) so that the only thing that abides is emptiness (sunyata). After emptiness has already demolished all dharmas, emptiness itself should also be set aside. It is because of this that we require the ‘emptiness of emptiness’ (sunyata-sunyata). Whereas emptiness conditions all dharmas, the emptiness of emptiness conditions only emptiness.”

*Treatise on the Maha-Prajna-Paramita Sutra.
... See MoreSee Less

NAGARJUNA "Emptiness demolishes all dharmas (concepts) so that the only thing that abides is emptiness (sunyata). After emptiness has already demolished all dharmas, emptiness itself should also be set aside. It is because of this that we require the ‘emptiness of emptiness’ (sunyata-sunyata). ...

Sebastian Jahreis, Megha Instructor and 9 others like this

Passang Lhamu🙏🙏

3 days ago   ·  1
Passang Lhamu

Rupa Swarom mani padme hum

3 days ago   ·  1
Rupa Swar

Comment on Facebook

If you lack the wisdom that realizes the nature of things,
Although you might grow accustomed to renunciation and bodhicitta,
You will be incapable of cutting through conditioned existence at its root,
Exert yourself, therefore, in the methods for realizing interdependence.

- Three Principal Aspects of the Path by Lord Tsongkhapa

Renate Ahluwalia shared Spring of Awakening ཆུ་མིག་བྱང་ཆུབ།'s photo to the group: Advaita-Vedanta अद्वैत वेदान्त.

If you lack the wisdom that realizes the nature of things,
Although you might grow accustomed to renunciation and bodhicitta,
You will be incapable of cutting through conditioned existence at its root,
Exert yourself, therefore, in the methods for realizing interdependence.

- Three Principal Aspects of the Path by Lord Tsongkhapa
... See MoreSee Less

If you lack the wisdom that realizes the nature of things, Although you might grow accustomed to renunciation and bodhicitta, You will be incapable of cutting through conditioned existence at its root, Exert yourself, therefore, in the methods for realizing interdependence. - Three Principal Aspec...

AGANNATH RATHA YATRA—THE FESTIVAL OF CHARIOT OF SHRI JAGANNATH

Jagannath Ratha Yatra—the Festival of Chariot of Shri Jagannath (avatar of Lord Vishnu) commences today (June 25, 2017) and will end nine days later with ‘Bahuda Yatra’ or return journey to their temple, which will take place on July 3.

Renate Ahluwalia shared Sri Aurobindo Society's photo to the group: Advaita-Vedanta अद्वैत वेदान्त.

AGANNATH RATHA YATRA—THE FESTIVAL OF CHARIOT OF SHRI JAGANNATH

Jagannath Ratha Yatra—the Festival of Chariot of Shri Jagannath (avatar of Lord Vishnu) commences today (June 25, 2017) and will end nine days later with ‘Bahuda Yatra’ or return journey to their temple, which will take place on July 3.
... See MoreSee Less

JAGANNATH RATHA YATRA—THE FESTIVAL OF CHARIOT OF SHRI JAGANNATH Jagannath Ratha Yatra—the Festival of Chariot of Shri Jagannath (avatar of Lord Vishnu) commences today (June 25, 2017) and will end nine days later with ‘Bahuda Yatra’ or return journey to their temple, which will take place o...

The 15th Karmapa, Kyakyab Dorje

“You are the single embodiment of all the life examples, qualities and activity
Of all infinite victorious ones combined.
Protector of the Land of Snows, Gyalwang Karmapa,
Blissful Khakhyab Dorje, we supplicate you.”
—from Supplication To The Karmapas

Renate Ahluwalia shared Devotees of the 17th Gyalwang Karmapa Ogyen Trinley Dorje's photo to the group: Advaita-Vedanta अद्वैत वेदान्त.

The 15th Karmapa, Kyakyab Dorje

“You are the single embodiment of all the life examples, qualities and activity
Of all infinite victorious ones combined.
Protector of the Land of Snows, Gyalwang Karmapa,
Blissful Khakhyab Dorje, we supplicate you.”
—from Supplication To The Karmapas
... See MoreSee Less

The 15th Karmapa, Kyakyab Dorje “You are the single embodiment of all the life examples, qualities and activity Of all infinite victorious ones combined. Protector of the Land of Snows, Gyalwang Karmapa, Blissful Khakhyab Dorje, we supplicate you.” —from Supplication To The Karmapas The Fif...

Just as our body needs nutritious food for health, the mind needs the food of wisdom and compassion. But if our body is fed poison it will become sick, so too will the mind if it is fed the poison of ignorance, anger, and desire.

~ Chamtrul Rinpoche

Just as our body needs nutritious food for health, the mind needs the food of wisdom and compassion. But if our body is fed poison it will become sick, so too will the mind if it is fed the poison of ignorance, anger, and desire.

~ Chamtrul Rinpoche
... See MoreSee Less

SHANTIDEVA

Directly, then, or indirectly,
Do nothing that is not for others sake.
And solely for their welfare dedicate
Your every action to the gaining of enlightenment.

Bodhicharyavatara

PageCreddit  Buddhism

SHANTIDEVA

Directly, then, or indirectly,
Do nothing that is not for others' sake.
And solely for their welfare dedicate
Your every action to the gaining of enlightenment.

Bodhicharyavatara

PageCreddit Buddhism
... See MoreSee Less

JAMGON KONGTRUL is often described as one of the greatest scholars in the history of Tibet. A Karma Kagyu lama and model of rimay ecumenical activity, he collaborated closely with the Sakya lama Jamyang Khyentse Wangpo and the Nyingma treasure revealer Chokgyur Lingpa, in the opening of sacred sites and the revelation of treasure. His prodigious literary output, categorized as the Five Treasuries, cover the entire range of Tibetan Buddhist theory and ritual as well as numerous other topics, and preserved scores of Tibetan religious traditions that were at the time in danger of being lost. Based primarily at Pelpung Monastery, in Derge in eastern Tibet, he built the nearby hermitage of Tsadra Rinchen Drak, which became his personal seat. Multiple incarnation lines were recognized after his death, including the main Jamgon Kongtrul line, based at Pelpung, the Dzogchen Kongtrul line and the Dzigar Kongtrul line.

Check out the new bio of Jamgon Kongtrul on the Treasury:

http://www.treasuryoflives.org/biographies/view/Jamgon-Kongtrul-Lodro-Taye/4358

JAMGON KONGTRUL is often described as one of the greatest scholars in the history of Tibet. A Karma Kagyu lama and model of rimay ecumenical activity, he collaborated closely with the Sakya lama Jamyang Khyentse Wangpo and the Nyingma treasure revealer Chokgyur Lingpa, in the opening of sacred sites and the revelation of treasure. His prodigious literary output, categorized as the Five Treasuries, cover the entire range of Tibetan Buddhist theory and ritual as well as numerous other topics, and preserved scores of Tibetan religious traditions that were at the time in danger of being lost. Based primarily at Pelpung Monastery, in Derge in eastern Tibet, he built the nearby hermitage of Tsadra Rinchen Drak, which became his personal seat. Multiple incarnation lines were recognized after his death, including the main Jamgon Kongtrul line, based at Pelpung, the Dzogchen Kongtrul line and the Dzigar Kongtrul line.

Check out the new bio of Jamgon Kongtrul on the Treasury:

www.treasuryoflives.org/biographies/view/Jamgon-Kongtrul-Lodro-Taye/4358
... See MoreSee Less

WHAT IS THE BEST WISDOM?

Renate Ahluwalia shared Nyingma Masters's photo to the group: Advaita-Vedanta अद्वैत वेदान्त.

WHAT IS THE BEST WISDOM?
... See MoreSee Less

What is the best wisdom? It is not to cling to anything whatsoever to be truly, inherently existent. It is to be without clinging to anything, including outer container-like universe, and the content-like sentient beings, stating that "This is this…" or "That is that…" or "This is enemy" and so ...

Renate Ahluwalia shared Buddha- Biggest Collection of Buddha's Beautiful Pics's photo to the group: Advaita-Vedanta अद्वैत वेदान्त. ... See MoreSee Less

<3
Wisdom is purified by morality, and morality is purified by wisdom: where one is, the other is; the moral man has wisdom and the wise man has morality, and the combination of morality and wisdom is called the highest thing in the world.
-Soṇadaṇḍa Sutta, Dīgha Nikāya 4
... See MoreSee Less

Renate Ahluwalia shared Devotees of the 17th Gyalwang Karmapa Ogyen Trinley Dorje's photo to the group: Advaita-Vedanta अद्वैत वेदान्त.

<3
INTENTION ~ 17th Karmapa
Even within buddhism, there are various descriptions of this, but in the mahayana tradition it [is] taught that the main criterion for an action being virtuous or non-virtuous is whether one’s intention is or is not virtuous. If you hold the motivation in your mind to be of benefit to others and that they may come to enjoy temporary and ultimate happiness and well-being, whatever actions of body, speech, and mind you may perform, they will all be on the side of virtue.
... See MoreSee Less

Intention ~ 17th Karmapa Even within buddhism, there are various descriptions of this, but in the mahayana tradition it [is] taught that the main criterion for an action being virtuous or non-virtuous is whether one’s intention is or is not virtuous. If you hold the motivation in your mind to be ...

Suresh Prabhu, Bishonath Yonjan and 6 others like this

Thupten Kunkhen Geshe🙏🏻🙏🏻🙏🏻🌷🌷🌷🙏🏻🙏🏻🙏🏻

1 day ago   ·  1

1 Reply

Thupten Kunkhen Geshe

Comment on Facebook

FINDING TIME TO PRACTICE (!) :) ~ Ajahn Chah

Practicing meditation is just like breathing. While working we breathe, while sleeping we breathe, while sitting down we breathe... Why do we have time to breathe? Because we see the importance of the breath, we can always find time to breathe. In the same way, if we see the importance of meditation practice we will find the time to practice.

– Ajahn Chah

Renate Ahluwalia shared Gems of Wisdom - Theravada Tradition's photo to the group: Advaita-Vedanta अद्वैत वेदान्त.

FINDING TIME TO PRACTICE (!) :) ~ Ajahn Chah

Practicing meditation is just like breathing. While working we breathe, while sleeping we breathe, while sitting down we breathe... Why do we have time to breathe? Because we see the importance of the breath, we can always find time to breathe. In the same way, if we see the importance of meditation practice we will find the time to practice.

– Ajahn Chah
... See MoreSee Less

Finding the time to practice ~ Ajahn Chah justdharma.com/s/p5z39 Practicing meditation is just like breathing. While working we breathe, while sleeping we breathe, while sitting down we breathe... Why do we have time to breathe? Because we see the importance of the breath, we can always find...

Swamiji at glance & straight to the point

Swamiji at glance & straight to the point <3 ...

Let each one of us pray day and night for the downtrodden millions who are held fast by poverty, priestcraft, and tyranny. Pray day and night for them. I care more to preach religion to them than to the high and the rich.
-dayli quote.

Complete Works, 5. 58.
... See MoreSee Less

No 9 :The Wise Carpenter

Once upon a time in the city which was called Snalong lived a King whose name was Gendong. This King died and his son, Genchog, ruled in his stead. Among the people under him were two men, one a painter, who did exceedingly fine work, the other a carpenter, who was also of the best, and these two men were enemies. One day the painter came up to the new King and said, Last night as I was ready to go to sleep, your father sent an angel out of Heaven to...

Renate Ahluwalia shared Tibet in my soul's photo to the group: Advaita-Vedanta अद्वैत वेदान्त.

No 9 :The Wise Carpenter

Once upon a time in the city which was called Snalong lived a King whose name was Gendong. This King died and his son, Genchog, ruled in his stead. Among the people under him were two men, one a painter, who did exceedingly fine work, the other a carpenter, who was also of the best, and these two men were enemies. One day the painter came up to the new King and said, "Last night as I was ready to go to sleep, your father sent an angel out of Heaven to...
... See MoreSee Less

No 9 :The Wise Carpenter Once upon a time in the city which was called Snalong lived a King whose name was Gendong. This King died and his son, Genchog, ruled in his stead. Among the people under him were two men, one a painter, who did exceedingly fine work, the other a carpenter, who was also of ...

THE GREATEST ACHIEVEMENT IS  selflessness...
The greatest worth is self-mastery.
The greatest quality is seeking to serve others.
The greatest precept is continual awareness.
The greatest medicine is the emptiness of everything.
The greatest action is not conforming with the worlds ways.
The greatest magic is transmuting the passions.
The greatest generosity is non-attachment.
The greatest goodness is a peaceful mind.
The greatest patience is humility.
The greatest effort is not concerned with results.
The greatest meditation is a mind that lets go.
The greatest wisdom is seeing through appearances.

Atisha (11th century Tibetan Buddhist master)

THE GREATEST ACHIEVEMENT IS selflessness...
The greatest worth is self-mastery.
The greatest quality is seeking to serve others.
The greatest precept is continual awareness.
The greatest medicine is the emptiness of everything.
The greatest action is not conforming with the worlds ways.
The greatest magic is transmuting the passions.
The greatest generosity is non-attachment.
The greatest goodness is a peaceful mind.
The greatest patience is humility.
The greatest effort is not concerned with results.
The greatest meditation is a mind that lets go.
The greatest wisdom is seeing through appearances.

Atisha (11th century Tibetan Buddhist master)
... See MoreSee Less

Anil Kumar, Sasi Lama and 10 others like this

Comment on Facebook

ABONDING MISCONCEPTION 

Without disbelieving the object of this misconception it is impossible to abandon misconceiving it.

– Dharmakirti

quoted in the book Emptiness Yoga: The Tibetan Middle Way

ABONDING MISCONCEPTION

Without disbelieving the object of this misconception it is impossible to abandon misconceiving it.

– Dharmakirti

quoted in the book "Emptiness Yoga: The Tibetan Middle Way"
... See MoreSee Less

SHANTIDEVA

SHANTIDEVA <3

"The boundless evils of myself and others-
I must bring them all to nothing,
Even though a single of these ills
May take unnumbered ages to exhaust!

And if I find within myself
No sign that faults are even starting to be cleansed
Why does my heart not burst asunder,
Destined as I am for boundless pain?

Good qualities for my and others' sake
Though they be many, I must now accomplish,
Even though for each of them
I must endeavor for unnumbered ages."

*Bodhicharyavatara
pageCredit: Buddhism
... See MoreSee Less

In his biography, we easily find a cluster of paradoxes that enrich the understanding of its true nature. Being on the one hand, the most free demonstration of energy exploring, researching, is, destroying and building-the crazy wisdom of which the author of the text we quoted below, Chögyam Trungpa -, is also at other times That is strictly subject to the rigour of the monastic rules to discover the essential condition that their practices sustain.

Renate Ahluwalia shared Thuk Je Che Tibet's photo to the group: Advaita-Vedanta अद्वैत वेदान्त.

In his biography, we easily find a cluster of paradoxes that enrich the understanding of its true nature. Being on the one hand, the most free demonstration of energy exploring, researching, is, destroying and building-the "crazy wisdom" of which the author of the text we quoted below, Chögyam Trungpa -, is also at other times That is strictly subject to the rigour of the monastic rules to discover the essential condition that their practices sustain.
... See MoreSee Less

En la biografía de Padmasambhava encontramos fácilmente un cúmulo de paradojas que enriquecen la comprensión de su verdadera naturaleza. Siendo por un lado, la manifestación más libre de la energía que explora, investiga, transgrede, destruye y construye -la "loca sabiduría" de la que habla ...

WOMEN, truly honest ...

WOMEN, truly honest ... <3
I always think I am not a dakini. I don’t know who I am. Some lamas say I am Khandro Yeshe Tsogyal, some say I am Vajrayogini, and others say I am Tara. It might be their own pure appearances. I myself think I am nothing special. When I was young some people said I was mad. Some said I was dakini. I don’t know. I have no doubt that I have very strong karmic imprints from the past, because I have been very dear to His Holiness and many other high lamas from Tibet and outside of Tibet. Some lamas from Tibet, whom I never knew, sent me love, respect, good wishes and often offerings and praises. Another reason is that sometimes the words to express the view of emptiness come out of my mouth automatically – something I have never heard and studied before – but I can’t remember later what I said.

- Khandro Lhamo Tseringma
... See MoreSee Less

If realization does not dawn from WITHIN, dry explanations and theoretical understanding will not bring the fruit of awakening. To put it simply, unless we blend our own mind with the Dharma, it is pointless merely to adopt the guise of a practitioner.

~ Longchenpa

Renate Ahluwalia shared Nyingma Masters's photo to the group: Advaita-Vedanta अद्वैत वेदान्त.

If realization does not dawn from WITHIN, dry explanations and theoretical understanding will not bring the fruit of awakening. To put it simply, unless we blend our own mind with the Dharma, it is pointless merely to adopt the guise of a practitioner.

~ Longchenpa
... See MoreSee Less

If realization does not dawn from within, dry explanations and theoretical understanding will not bring the fruit of awakening. To put it simply, unless we blend our own mind with the Dharma, it is pointless merely to adopt the guise of a practitioner. ~ Longchenpa

NONSECTARIANISM WITHIN TIBETAN BUDDHISM
Tibetan Buddhism has four major traditions, Nyingma, Sakya, Kagyu, and Gelug. Each was transmitted from India at a different time, through a different lineage. All of them trace their origin back to the same source, Shakyamuni Buddha. All share the same ultimate aim: they all teach methods for achieving the enlightened state of a Buddha for the benefit of all beings.

As Dilgo Khyentse Rinpoche once said, When one realizes the depth of view of the various schools of Tibetan Buddhism and we see also that they all lead to the same goal without contradicting each other, we see that only ignorance can lead us to adopt a sectarian view.

photo:Taken a few years ago, the picture above shows His Holiness the Dalai Lama with other members of the Sangha, including the then heads of the four traditions, standing under an image of Shakyamuni Buddha.

Chamtrul Rinpoche and his previous incarnations are from the Nyingma tradition of Tibetan Buddhism, the oldest one... (!)

However, he has studied with many Buddhist masters from all four of the major traditions, and values each of them.

From the sky, the rain falls on the mountains, and different rivers form, but all lead to the mighty ocean. So too, the different traditions of Tibetan Buddhism, with all their distinctive features, trace back to the same source, and lead to the same goal.

Therefore, when meeting with another tradition, a learned practitioner will never disparage the others teachings, but instead would understand these as harmonious differences, and would have nothing but deep respect for them.

Chamtrul Rinpoche

NONSECTARIANISM WITHIN TIBETAN BUDDHISM
Tibetan Buddhism has four major traditions, Nyingma, Sakya, Kagyu, and Gelug. Each was transmitted from India at a different time, through a different lineage. All of them trace their origin back to the same source, Shakyamuni Buddha. All share the same ultimate aim: they all teach methods for achieving the enlightened state of a Buddha for the benefit of all beings.

As Dilgo Khyentse Rinpoche once said, "When one realizes the depth of view of the various schools of Tibetan Buddhism and we see also that they all lead to the same goal without contradicting each other, we see that only ignorance can lead us to adopt a sectarian view."

photo:Taken a few years ago, the picture above shows His Holiness the Dalai Lama with other members of the Sangha, including the then heads of the four traditions, standing under an image of Shakyamuni Buddha.

Chamtrul Rinpoche and his previous incarnations are from the Nyingma tradition of Tibetan Buddhism, the oldest one... (!)

However, he has studied with many Buddhist masters from all four of the major traditions, and values each of them.

"From the sky, the rain falls on the mountains, and different rivers form, but all lead to the mighty ocean. So too, the different traditions of Tibetan Buddhism, with all their distinctive features, trace back to the same source, and lead to the same goal.

Therefore, when meeting with another tradition, a learned practitioner will never disparage the other's teachings, but instead would understand these as harmonious differences, and would have nothing but deep respect for them."

Chamtrul Rinpoche
... See MoreSee Less

Sujan Sitaula, Monpa Passang Tsering Shastri and 2 others like this

Thupten Kunkhen Geshe🙏🏻🙏🏻🙏🏻🌷🌷🌷🙏🏻🙏🏻🙏🏻

3 hours ago   ·  1
Thupten Kunkhen Geshe

Comment on Facebook

YOU MAY POSSESS THE POWER OF A WORLD RULER, but unless you gain mastery over your own mind, when the time of death arrives you still haven’t attained the power of freedom. So gain mastery over your mind!
Padmasambhava 
image: Statue of Guru Rinpoche Padmasambhava Royal Bhutanese Monastery Bodhgaya Bihar India chamba bhutan.

YOU MAY POSSESS THE POWER OF A WORLD RULER, but unless you gain mastery over your own mind, when the time of death arrives you still haven’t attained the power of freedom. So gain mastery over your mind!
Padmasambhava
image: Statue of Guru Rinpoche Padmasambhava Royal Bhutanese Monastery Bodhgaya Bihar India chamba bhutan.
... See MoreSee Less

g o v i n d a

Mario Leonelli shared Luigi Gabaldi's post to the group: Advaita.

g o v i n d a
... See MoreSee Less

PLEASE ENJOY, LIKE AND SHARE : www.govindatunes.com IT IS TIME TO INVITE YOUR FRIENDS HERE: www.facebook.com/152309358267092/photos/157933224371372/

www.facebook.com/rallapalli1/videos/1610526708960265/ ... See MoreSee Less

Gurmit Singh shared Heartfulness's Daaji's International Yoga Day invitation to participate to the group: Advaita.

Heartfulness
International Yoga Day Gift
... See MoreSee Less

Dear sisters and brothers, Daaji will be addressing participants around the world on the occasion of International Day of Yoga, June 21st , 2017. This session will start at 7:00 a.m. IST India. Please register here, now for the webcast : iyd.heartfulness.org.

Jose C. Neto shared Satsang with Marcos Gualberto's photo to the group: Advaita. ... See MoreSee Less

Even if it is not His time to open His eyes and recognize Himself, it is God who plays asking stupid questions, asking about His necessity or not, the importance or not of His Presence. It is God who closes His eyes to do not see Himself, and, then, He opens His eyes saying, "Ah! You are there! I wa...

Spirit Talks # 3 - Satsang og Initieringer med Satchitananda

Samadarshana Bliss shared Carlsberg Byens Galleri & Kunstsalon's event to the group: Advaita. ... See MoreSee Less

Spirit Talks # 3 - Satsang og Initieringer med Satchitananda

Jun 22, 6:00pm

Carlsberg Byens Galleri & Kunstsalon

Spirit Talks # 3 – Satsang med Satchitananda Carlsberg Byens Galleri og Kunstsalon er glade for at kunne præsentere endnu en Spirit Talk. Denne gang med den græske spirituelle mester Satchitananda, som kommer til kunstsalonen for at give satsang, og instruktioner i dagligdags spirituel bevids...

Gurmit Singh shared Heartfulness's Daaji's message for International Day of Yoga | Experience Hea... to the group: Advaita.

Heartfulness
Wonderful Gift For You on IYD
... See MoreSee Less

IYD, International Day of Yoga Events | Heartfulness Institute YOGA : Connect. Integrate. Become One. 21 June is International Day of Yoga. Heartfulness Institute is happy to join the international community in the celebration of International Day of Yoga on 21 June 2017. Yoga is a way to connect ...

Falguni MukherjeeThe people of India need food, the Yoga is for Modi and his Baniya (Black money holders) followers only. They do it to digest the food.

6 days ago
Falguni Mukherjee

Comment on Facebook

Ravikumar Stephen J shared Gnanayuthamananda Sagara's post to the group: Advaita. ... See MoreSee Less

TO COMMUNICATE WITH GOD, CONVERT "OM" INTO LIGHT ENERGY: In my earlier posting (m.facebook.com/story.php?story_fbid=1538474662869211&substory_index=0&id=227395170643840), I have briefly mentioned about the power of Words. Mere words alone can’t bring you the desired results. Words those e...

Kuntimaddi Sadananda shared a link to the group: Advaita.

Sharing it again:
-----------------------------------
Acharya Sadananda
June 21, 2016 •
Essence of Bhagavat Geeta is presented taking chapter by chapter
... See MoreSee Less

Bhagavad Gita Chapter 1: Arjuna's Dilemma अर्जुन विशाद यॊग: Summary by Acharya Sadananda

www.facebook.com/photo.php?fbid=256313994848269&set=a.102274990252171.1073741828.100014090100498&... ... See MoreSee Less

Spirit Talks # 3 - Satsang og Initieringer med Satchitananda

Samadarshana Bliss shared Carlsberg Byens Galleri & Kunstsalon's event to the group: Advaita. ... See MoreSee Less

Spirit Talks # 3 - Satsang og Initieringer med Satchitananda

Jun 22, 6:00pm

Carlsberg Byens Galleri & Kunstsalon

Spirit Talks # 3 – Satsang med Satchitananda Carlsberg Byens Galleri og Kunstsalon er glade for at kunne præsentere endnu en Spirit Talk. Denne gang med den græske spirituelle mester Satchitananda, som kommer til kunstsalonen for at give satsang, og instruktioner i dagligdags spirituel bevids...

https://www.facebook.com/SwamiTejomayananda/photos/a.10151344658540865.514376.310959000864/10152436061305865/?type=3

Kuntimaddi Sadananda shared Swami Tejomayananda's photo to the group: Advaita.

www.facebook.com/SwamiTejomayananda/photos/a.10151344658540865.514376.310959000864/10152436061305...
... See MoreSee Less

How can we grow through our grief? Swami Tejomayananda (Part 4) There is a saying, “What cannot be cured, must be endured.” However, this seems to imply an attitude of resignation. A more positive approach would be: what cannot be avoided should be accepted cheerfully. If something cannot be cu...

Sharing it again:
--------------------------------
Acharya Sadananda
June 23, 2016 •
Geeta Navateetam

Bhagavad Gita is applicable for all centuries to come and for the whole humanity, since it deals with eternal reality and man’s struggles to realize the supreme. Thus, it deals with the science of yoga. Its approach is catholic taking one beyond the narrow corridors of fanaticism, which involves exclusiveness that is contrary to the oneness of the totality.

Dramatization of the teaching with superior intellect Krishna in the driver’s seat with rains in his hand teaching Arjuna who is confused in the battle field is a symbolic representation depicted in Kathopanishad.

Bhagavaan Shankara in his introduction to Gita bhaashhya states that Lord Narayana having brought forth the entire universe from unmanifest to manifest provided a two-pronged approach to humans for their evolution; pravRitti, the path of action and nivRitti, the path of contemplation.

loke2smin dvividhaa nishhTaa purA prOktA mayAnagha|
jnAnayOgEna sAnkhyAnAm karmayOgena yOgena yOginAm|| 3-3.

The pravRitti is set forth by the creation of prajaapatis, who were imported with the knowledge of action, and nivRitti is set forth by the creation of Sanat kumaaras who were imported with the knowledge of contemplation. Both aspects are essential for the prosperity and stability of the world. The first is needed to ensure the socio-economic welfare (abhyudaya) and the second is for spiritual freedom of all beings (niHshreyasa). This is both for individual growth as well as for the stability, welfare and prosperity of the world. Thus, Shankara summarizes the teaching of Gita in terms of Karma yoga as essential ingredient to develop the human faculty for Jnaana yoga. Karma yOga involves the five-fold duties (panca mayA yagnas) ordained by the Vedas, which purifies the mind for jnAna yOga. JnAna yOga helps to acquire jnAna which helps to cross the thresholds of samsAra, that is to nirvaNa or liberation. Thus, pravRitti to nivRitti to mOksha is the path emphasized in Gita. Bhakti is the essential ingredient needed for the success in each path.

Bhakti, pure love or devotion, involves complete surrenderance to the Lord or prapatti or sharaNAgati. In the path of pravRitti or KarmayOga, it manifests as unconditional offering of all actions to the Lord or kainkaraya bhaava or Iswaraarpita bhaava, and accepting the results with prasAda buddhi or blessings from the Lord. In the path of nivRitti or path of contemplation, Bhakti manifests as unconditional surrenderance of the ego at the alter of the truth, in the awakening of the knowledge of the unity with the totality.

Goal of a Human Life: Pursuit of happiness seems to be the fundamental goal of all living beings. Hence either it is pravRitti or nivRitti, what one is seeking for is the absolute uninterrupted happiness. Hence, whether he is religions or irreligious, whether he is Hindu or non-Hindu, whether he is young or old, whether he is married (grahastha), bachelor or sannyaasi, what one is seeking for is not the Lord, not the soul, not moksha, but absolute eternal happiness. Happiness is not an object nor does it come with any object. It is a state of mind that is contended, with no more wanting or no more desiring mind, which feels adequate with itself. Such moments of happiness are achieved momentarily whenever a desire is fulfilled. A desire is an expression of feeling of inadequacy. Fulfillment of desire eliminates that inadequacy at lease momentarily until another desire props up in the mind. One cannot reach adequacy and thus happiness, by fulfilling the desires, since fulfillment of desires only broods more desires, like pouring gasoline to putout the fire. Hence, it is said in manusmRiti

sarvam paravasham duHkham sarvam Atmavasham sukham|
yetat vidyAt samAsena lakshaNam sukhaduHkhayOH||

Any dependence on other than oneself is sorrow and any dependence on oneself is happiness. Know that this in brief is the definition for happiness and sorrow.

Liberation or mOksha or nirvANa, in brief, is freedom from dependence. Any freedom or mOksha that makes one to depend on something other than oneself is only another form of bondage. Longing for freedom is an inborn desire. Search for happiness is also an in born pursuit. When one goes after something, be it wealth, power, sensuous pleasure, etc, or one goes away from or avoids or gets rid of things, in both cases one is only after happiness or freedom. Every pursuit of human being is dictated by his likes and dislikes or raga-dweshas, which propel him to go after a thing or to get rid of a thing. His happiness depends on the fulfillment of his desires or likes and dislikes or vAsanas. Hence as long as he depends on his likes and dislikes for him to be happy, he is not free. Any fulfillment of his likes and dislikes only reinforces his likes and dislikes and enslaves him further. It is like getting happiness by drinking alcohol or taking drugs. Hence, any dependence on fulfillment of his likes and dislikes for his happiness is only slavery.

Freedom from dependence on his likes and dislikes then becomes a gate way for his mOksha or liberation. One cannot easily get rid of one’s likes and dislikes nor can one reach fullness by fulfilling his likes and dislikes. Thus, a human being is caught up in a whirlpool of desire – actions – desires giving rise to birth-action-birth (janma to karma to janma), an unending cycle. There cannot be any freedom until and unless one is free from the onslaught of ones likes and dislikes. Krishna teaches yoga of action and yoga of knowledge to free oneself from the pressure of these two, which He calls as two great enemies for a human being.

Freedom is freedom from limitations. Any limitation makes one to be dependent and not independent. It can be at the body level or mind level or intellect level. A sense of limitation causes a feeling of inadequacy, which propels the mind to go after objects. By gaining objects or getting rid of objects one wants to get rid of the sense of limitation. However, a state of limitlessness cannot be reached by adding or subtracting finite things or objects. Yet, a state of limitlessness alone is state of absolute inexhaustible happiness that one wants to be (anantameva aanandaH), while a limited human being cannot gain limitlessness by adding any limited things or beings. In fact, a limited human being can never attain limitlessness or infiniteness, yet the longing for limitlessness or happiness is in born and universal. We are caught up with dichotomy; we cannot stop longing for limitlessness and we cannot gain limitlessness.

Vedanta comes to our rescue to teach us that we are that what we are seeking for. Happiness that we seek comes from our own nature since we are by nature limitless that we want to be. Limited can never become unlimited. If we are already unlimited then what makes us to be longing for limitlessness? If we assume that we are limited not knowing that we are unlimited then there is search for unlimited. Ignorance of our true nature is our fundamental problem and only solution to the problem is to understand the problem in correct perspective and recognize our true nature. MOksha or liberation is therefore not gaining something, since infinite cannot be gained, not going somewhere since infinite cannot be reached, but by recognizing our true identity. Vedanta declares that our true nature is sat-chit-ananda – which is existence-consciousness-limitless. These are not attributes but very essence, since sat is chit and chit is sat which is limitless and limitless is ‘I’.

Hence, freedom is not something to gain but recognition of our fundamental nature. Bondage is only due to misunderstanding or mistaking ourselves to be this unconscious, limited inert object such as body, mind or intellect. Here limitlessness is infiniteness in absolute sense which can only be one without a second, ekam eva advitiiyam, hence Brahman. ayam aatma brahma, that this self that I am is Brahman, one without a second, is the declaration by the shruti.

Hari Om!
Sadananda
... See MoreSee Less

Spirit Talks # 3 - Satsang og Initieringer med Satchitananda

Samadarshana Bliss shared Carlsberg Byens Galleri & Kunstsalon's event to the group: Advaita.

www.facebook.com/events/871884396283505/?ti=cl
... See MoreSee Less

Spirit Talks # 3 - Satsang og Initieringer med Satchitananda

Jun 22, 6:00pm

Carlsberg Byens Galleri & Kunstsalon

Spirit Talks # 3 – Satsang med Satchitananda Carlsberg Byens Galleri og Kunstsalon er glade for at kunne præsentere endnu en Spirit Talk. Denne gang med den græske spirituelle mester Satchitananda, som kommer til kunstsalonen for at give satsang, og instruktioner i dagligdags spirituel bevids...

Intensive mit Sathya binJensen

Sathya BinJensen shared Sathya Satsang's event to the group: Advaita. ... See MoreSee Less

Intensive mit Sathya binJensen

Aug 20, 11:00am

Naruto-Straße 1, 21339 Lüneburg, Deutschland

One day Intensive in Lüneburg bei Christina Logemann. Es finden 3 Sessions a 2 Stunden mit reichlich Pausen statt, Gelegenheit zu einem Spaziergang in der Natur. Wer ist es, der all das erlebt? Wie real ist die Realität? Wie real bin ICH? Gibt es das, wonach ich suche überhaupt? Selbstversorger-V...

Spirit Talks # 3 - Satsang og Initieringer med Satchitananda

Samadarshana Bliss shared Carlsberg Byens Galleri & Kunstsalon's event to the group: Advaita.

www.facebook.com/events/871884396283505/?ti=cl
... See MoreSee Less

Spirit Talks # 3 - Satsang og Initieringer med Satchitananda

Jun 22, 6:00pm

Carlsberg Byens Galleri & Kunstsalon

Spirit Talks # 3 – Satsang med Satchitananda Carlsberg Byens Galleri og Kunstsalon er glade for at kunne præsentere endnu en Spirit Talk. Denne gang med den græske spirituelle mester Satchitananda, som kommer til kunstsalonen for at give satsang, og instruktioner i dagligdags spirituel bevids...

Hari Om! PraNAms to all:

We will be discussing Karma Yoga in these series of posts.
---------------------------------
On Karma Yoga -I

The chapter on karma yoga starts with Arjuna’s question; what yoga is good for him; should he do jnaana yoga or karma yoga?. Krishna glorified, at the end of the second chapter, the Jnaana yoga with the discussions on sthitaprajna lakshaNa. At the same time, Arjuna feels that he is being pushed to perform Karma yoga which in his case involves fighting the terrible war. He wants Krishna to decide what is the most appropriate for Arjuna’s case. The implication of Arjuna’s question is that a seeker has a choice to do Karma Yoga or Jnaana Yoga. Since Jnaana Yoga leads to Jnaana, which is the means for liberation, then why one should do karma yoga? This forms the basis for this chapter.

Krishna essentially answers that there is no choice between karma yoga and jnaana yoga. Everyone has to do karma yoga since that is a prerequisite for jnaana yoga. Karma yoga prepares the mind for jnaana yoga. Jnaana yoga only liberates the person.

na karmaNaamanaarambhaat naiskharmyam purusho2shnute|
na ca sanyaasanaat eva siddhim samadhi gacchati|

Essentially without karma yoga one cannot gain the requisite qualifications for jnaana yoga. By just giving up karma one cannot attain the equanimity of the mind. In addition, no one can ever remain a moment without performing an action – He will be propelled to act because of his vaasana-s.

Na hi kaschit kshaNamapi jaatu tushhTasya karma kRit|
kaaryate hyavashhaH karma sarvaH prakRitijaiH guNaiH||

Later in the 6th Chapter, Krishna tells us when to give up Karma yoga – that is when one becomes yogaarudhaH – that is when one is able to contemplate single-pointedly in the direction specified by the scriptures. yogaaruuDhasya tasyaiva shamaH kaaraNamuchyate| and who is yogaaruuDaH? – sarva sankalpa sanyaasi yogaaruuDha stadocyate|| - the one who has no more interest in the sense pleasures, or in performing any action, and who likes to withdraw from all non-essential activities, he is said to be yogaruuDhaH|

If so, then what constitutes Karma yoga? This is discussed in slokas 8-20 of the Chapter.

One who performs the vidita karma-s; that is obligatory duties - these can be shaastra vidita or Veda vihita and some desha kaala aashrama vidita – Those actions specified by the scriptures. Some obligatory duties depend on time, place as well as on one's vocation or position in the family and society.

The essential ingredient of the obligatory actions or niyata karma is they are all intended for the benefit of the others and not for one own sake.
The purpose of doing these niyata karma-s is they expand the mind or purges the selfishness in the saadhak and purifies him.
According to Vedas there are 5 important vidita karma-s which are considered as yagna-s – and grouped as panca mahaa yagna-s.

1. deva yagna
2. pitRi yagna
3. Rishi yagna
4. manushya yagna
5. bhuuta yagna

Deva yagna – also called deva RiNa – is obligation to the Gods. Gods are the phenomenal forces that give results for the actions. Whatever is given to us is due to blessings of the Deva-s. Deva yagna involves a recognition of the fact that you are getting benefit from Nature and it is your duty to return back (with interest) to nature. Swami Chinmayanandaji puts in a beautiful form: What I have is His gift to me and what I do with what I have is my gift to Him.

To be continued
... See MoreSee Less

Ravikumar Stephen J shared Gnanayuthamananda Sagara's photo to the group: Advaita. ... See MoreSee Less

The Three Forces That Is Present In A Human-being, Who Is Alive: 1.) The first one, everyone is conscious; and is called: 'Ruah' (Prana). It sustains the human body and is indicative that a person is alive. 2.) The second one is called: Neshamah. This is the Energy fields that emanates from the En...

Ravikumar Stephen J shared Gnanayuthamananda Sagara's photo to the group: Advaita. ... See MoreSee Less

The Jewish God - Yahweh - Is An Embodiment Of The Unity Of the Macrocosm & Microcosm - I am the Infinite Reality (अहं ब्रह्मास्मिति): The Jews call their deity: YHWH. Decalogue says: "Thou shalt not take the name of the Lord thy God in vain". It prevents the use of G...

John Midgley shared a memory to the group: I Love Papaji Videos. ... See MoreSee Less

Nothing ever happened or ever will. You have always been perfect Love and Peace. What changes is not real and what is real cannot change. You are that secret, that purity beyond change and description, but if you touch the 'I' you become polluted with pride. The 'I' rising from the effort of ego is ...

John Midgley shared Papaji's photo to the group: I Love Papaji Videos. ... See MoreSee Less

My Master Ramana Maharshi, said to me, "God is not an object to be seen. He is the subject. He cannot be seen, He is the seer, find this Seer." My Heart was opened. "Find the Seer." This is the teaching

Hansa Natola shared Papaji Satsang Bhavan's post to the group: I Love Papaji Videos.

Om Sadguru Dev...
... See MoreSee Less

Om Papaji... Om Ramana... Om Arunachaleswara Namah...

Hansa Natola shared Papaji Satsang Bhavan's post to the group: I Love Papaji Videos.

Jai Papaji!!
... See MoreSee Less

As long as name and form is there there is a dream. And before the dream, there was no name and no form, means sleep state. Wake up! If you wake up from this dream, you will not sleep at all. And not dream at all. How to wake up? Question, "Who am I?" You will wake up to That. You will wake up...

Hansa Natola shared Papaji Satsang Bhavan's post to the group: I Love Papaji Videos.

Papaji Ki Jay Ho!!
... See MoreSee Less

If you want to sit at the feet of Awakened One, means in love and peace, why should you get up at all? It means, when you came to him, you had already tied with some other object with a rope. So you are not there. You are not there at all. You had in mind, "After this, I will go to this person." T...

Concerto Musica e Danza dellIndia !

Rosella Fanelli shared her event to the group: I Love Papaji Videos. ... See MoreSee Less

Concerto Musica e Danza dell'India !

Mar 4, 5:00pm

Palazzo Cordellina Vicenza

Il Dipartimento di Musica Indiana del Conservatorio di Vicenza presenta un Concerto a Palazzo Cordellina Sabato prossimo 4 Marzo ore 17,00 ! I performer saranno gli studenti delle varie discipline artistiche presenti al Conservatorio Arrigo Pedrollo /www. consvi.org) Programma : Canto indiano : Rag...

John Midgley shared Papaji's photo to the group: I Love Papaji Videos. ... See MoreSee Less

This is the Kali Yuga, even rakshashas will incarnate as teachers to mislead you. Those who must be destroyed by these demons will be. You must test your Guru! Look at their Peace, their lineage and their teaching. Without inquiry there is no Teaching. Directly looking at your own face is the only...

Hansa Natola shared Papaji Satsang Bhavan's post to the group: I Love Papaji Videos.

Jai Gurudev...
... See MoreSee Less

Who was the witness before the creation of the universe, before the beginning of the creator itself? Who was the witness? Who is now the witness of what is going on? And who will be the witness after the dissolution? What is this witness? ...everybody speaks about this Absolute, Brahman, Atman, ...

John Midgley shared Sri Ramana Maharshi Teachings. श्री रमण महर्षि के उपदेश's Sri Papaji gives clear guidance on Self-enquiry. to the group: I Love Papaji Videos.

Sri Ramana Maharshi Teachings. श्री रमण महर्षि के उपदेश
... See MoreSee Less

Sri Papaji gives clear guidance on Self-enquiry.

Hansa Natola shared Papaji Satsang Bhavan's photo to the group: I Love Papaji Videos. ... See MoreSee Less

Hansa Natola shared Papaji Satsang Bhavan's post to the group: I Love Papaji Videos.

Hari Om Tat Sat
... See MoreSee Less

The main thing that we are coming here to understand is only to find out who I am. And this we have not done it, you see, before, any time. And this question has to be solved, and we have postponed it. Everybody has postponed it. Millions of years have past in these postponments. And here,we a...

John Midgley shared Sri Ramana Maharshi Teachings. श्री रमण महर्षि के उपदेश's photo to the group: I Love Papaji Videos. ... See MoreSee Less

Just for half of a second do not think Do it now ! When you still all activities, without doing anything, without thinking any thought - when you do not stir any thought from the mind ground, without moving, without moving the mind, without starting a single thought - in an instant of time you are ...

Girija Perla, Pooja Maha Dev and 4 others like this

Chandi DeviHalf of a half second, even, as Papaji said!!!

3 months ago   ·  2

1 Reply

Chandi Devi

Comment on Facebook

John Midgley shared Sri Poonjaji 'Papaji''s photo to the group: I Love Papaji Videos. ... See MoreSee Less

No head is needed to speak of Love, only Heart. In this Heart there is no need for maps to get Home. ~ Sri Poonjaji 'Papaji'

Hansa Natola shared Papaji Satsang Bhavan's post to the group: I Love Papaji Videos.

Jai Gurudev...
... See MoreSee Less

Purpose of all the practices, methods, whatsoever, is silence. Silence is your real nature and without silence you cannot be at peace. Whatever you do, any kind of activity, on the ground, on the base of that activity, if you see, it is silence. Unless you are silent, you cannot activate yourse...

Hansa Natola shared Papaji Satsang Bhavan's post to the group: I Love Papaji Videos.

Om Sadguru Dev...
... See MoreSee Less

Fear of death and how to get rid of it. All men and animals are always, are afraid of death. Everybody is afraid of death, and whosoever is afraid of death cannot avoid his next birth. And if you remove this fear you cannot have the next birth either, that means you become liberated while yet ali...

Hansa Natola shared Papaji Satsang Bhavan's post to the group: I Love Papaji Videos.

Om Shanti Shanti Shanti...
... See MoreSee Less

Behold the Inner Flame, eternally ablaze within the cave of your own heart and in the hearts of all beings. There could be three prescribed methods for it. Number one: absolute dedication for it. Number two: completely abandon all the desires which you have hitherto, opted for, and have not g...

Dharma Abeles, Janie Bishop and 1 other like this

View previous comments

Geetamji Pietro CrivelliGrazie Hansa

2 months ago
Geetamji Pietro Crivelli

Janie BishopThank you . ..especially touching as my name Shamo means Flame

2 months ago
Janie Bishop

Comment on Facebook

John Wassenberg shared his post to the group: I Love Papaji Videos. ... See MoreSee Less

Delegate Program
The Delegate Program is Nassim Haramein's course in Unified Physics. Six modules cover in depth information that is sure to change your World View! We highly recommend it to anyone wanting to go deeper into understanding where we are and how we got here from a new perspective. www.Resonance.isResonanceAcademy250
SocialPlease
SocialLSocialTSocialGSocialF
Recent Comments
OUR FACEBOOK POSTS