Podcasts about absolute reality

Perhaps one of the reasons all the various religions in the world are fighting and killing each other is because they never took the time to clarify to one another what, precisely, they meant by the term "God"? Often when atheists criticize religion, they only conceive of God along Abrahamic lines, and poorly at that. But the Abrahamic notions of God (while also being more diverse than many realize), are but a small part of the discourse. In India, during the course of our 9000 year (or so, by conservation estimates) civilization in which we have focused the main efforts of cultural life on spirituality, many very subtle and refined notions of God were realized! For example:1. Nirguna Nirākara, God who is Impersonal and Formless like what the Buddhist and the Advaita Vedantin proposes2. Saguna Nirākara, God who is Personal but Formless like we find in Abrahamic religion 3. Saguna Sākara, God who is both Personal and with Form (like Kālī, Krishna etc.) 4. The Avatāra, God as an incarnation on earth (Rāma, Krishna, Buddha, Jesus, Chaitanya, Ramakrishna)To name a few! Some traditions on the subcontinent favor one of these over the others. Some take an exclusive view, some prefer a more hierarchical, inclusive approach and yet others, like our tradition, maintain a pluralistic position: all these conceptions (and in fact all conceptions of God) are all equally valid since God, the Absolute Reality, can never be limited! There is no end to what we can discover in Her, no end to what She can reveal to us! Having said that, what is the Tāntrik view on God? Since Tantra is largely a theistic tradition (oriented around the idea of God), in this lecture, we track some of the various concepts of God that have emerged over the years. This is part of an introductory series of lectures on the foundational ideas of Tantra. You can watch the other videos in this series here.Support the showLectures happen live every Monday at 7pm PST and Friday 10am PST and again Friday at 6pm PST.Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrM

When we say this Universe is internal to consciousness, as we do in Non-Dual Philosophy, are we making a solipsistic claim? In this Q&A discussion after our Friday morning discussion on Turning Non-Dual Teachings into Non-Dual Practices | Paramārthasāra, Verse 37 we discuss so many wonderful things!Sri Devi asks beautiful questions about idealism and in response, we show why Advaita, Non-Duality is not solipsism! From this, we come to understand the role of śakti on Non-Dual Tantra as the raw potential that actualizes all possibilities from moment to moment! We then present a yardstick for figuring out whether or not we've really understood Advaita, Non-Duality.Then Gretchen Devi tells us about the Holographic Universe and we present the non-dual claim that you are Shiva, Pure Consciousness and also Shakti, the dynamic dance of the Universe that shines in Consciousness as an expression of radical freedom and joy!Paola Devi makes a case for the dynamic aspect of Awareness, Shakti which is Becoming grounded in the static aspect, Shiva, which is Being. As such, we can say Shiva-Shakti is Being-Becoming! As an aside, I make a rebuttal to Buddhism to establish Time, Kālī as the Absolute Reality!Then, Jaimie Devi makes a defense of the new Matrix movie and opens up a beautiful discussion about the Problem of Evil and coming to terms with both macrocosmic and microcosmic suffering through the worship of Kālī!Finally, Allistairji shares his Mother's reflections on how Kālī worship is the panacea for the dualities of Good vs Evil/Spirit vs Matter which has haunted religion and the human psyche for far too long! Here is a playlist of our Q&A discussions over the years!Support the showLectures happen live every Monday at 7pm PST and Friday 10am PST and again Friday at 6pm PST.Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrM

Today is Good Friday and since the Christ is a solar deity in a sense (the "sun" of God moving through the 12 disciples who are the 12 zodiac signs), I thought it would be nice to discuss the worship of the Sun of the Vedic and Tantrik context. In this class, which is part of our How To Do Tantrik Puja Series, we explore the sandhya vandana, the ancient practice of worshipping the sun with water at dawn/twilight and show how this ritual has been adapted into a Tantrik context. We discuss the significance of the sun as symbol for Brahman, the Unchanging Absolute of the Vedas, Existence-Consciousness-Bliss. We also make a few points about the Tantrik cult of the sun known as the Saurya Marga! It was a fun class! Thank you all for coming. Next, we'll go into more detail about the "arghya-dānam", the offering to the Sun and Mā willing, we'll cover the dhyāna-mantras and offering mantras for the Sun worship section of our ritual manual. oṁ namo vivasvate brahman bhāsvate viṣṇutejase। jagatsavitre śucaye savitre karmadāyine॥ eṣo'rghyaḥ oṁ hrīṁ haṁsaḥ mārtaṇḍabhairavāya prakāśaśaktisahitāya oṁ śrīsūryāya svāhā। "Salutations to Vivasvān, who is Brahman, the Absolute Reality, The Effulgent One (Consciousness) who is God's brilliance, the world-mover, the pure Sun who is the giver of all action we make you this offering, O Bhairava of the Setting Sun, you who are radiance (prakāśa) and self-reflection (vimarśa)! Salutations to Śrī Sūrya, the Sun!"oṁ raktāmbujāsanam aśeṣa-guṇaika-sindhuṁ bhānuṁ samasta-jagatām-adhipaṁ bhajāmi padma-dvayābhaya-varān dadhataṁ karābjaiḥ māṇikya-mauli-maruṇa-aṅga-ruciṁ trinetram OM seated on a red lotus, a single ocean of endless qualities the shining one, lord of all the world, I praise you, O three eyed one, Holding two lotuses and offering the gestures of fearlessness and boon-giving in your lotus like hands, Adorned with a ruby crown, your body glows red! oṁ javākusumasaṅkāśaṁ kāśyapeyaṁ mahādyutim dhvāntāriṁ sarvapāpaghnaṁ praṇato'smi divākaram OM deep red like a hibiscus glower, the descendent of Kāśyapa, supremely radiant, the enemy of darkness and the destroy of all sin, I bow before you, the maker of the day! oṁ namaḥ savitre jagadekacakṣuṣe jagatprasūtisthitināśahetave trayīmayāya triguṇātmakāriṇe viriñcinārāyaṇaśaṅkarātmane Salutations to Savitre, the single eye of the world, the non-dual witness of all things, the source of the world's creation, maintenaince and dissolution, the embodiment of the three states of waking, dreaming and deep sleep, the maker of the three qualities of the Self, the very essence of Brahma, Vishnu and Shiva!You'll find a complete playlist of lectures on Tantra in both theory and practice here.Lectures happen live every Monday at 7pm PST and Friday 10am PST and again Friday at 6pm PST.Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrMJai Mā!Support the show

 In this episode Mary McGovern interviews Lasse Vogelsang on the nature of reality. They take up such questions as how Martinus describes absolute reality and how it compares to our experiences of temporal reality. How can we relate to the absolute reality that Martinus describes and how it can help us experience that life has a meaning? They look at the cycles in Nature and consider how these cycles also exist in our own lives. Lasse Vogelsang has a long-standing interest in Martinus Cosmology, having encountered it at the age of seventeen. His professional background is in IT development, and he currently works as a teacher. This podcast was recorded by Mary McGovern at The Martinus Institute, Frederiksberg, Copenhagen, Denmark on 8th December 2024. Music composed and performed by Lars Palerius. Photo: Marie Rosenkrantz Gjedsted Martinus's literature is available online on the Martinus Institute's website: www.martinus.dk/en. Here you can also find information about the international summer courses at the Martinus Centre in Klint, Denmark.

Comments / Questions welcome : hereThoughts are products of Reality,Thoughts process reality,Thoughts do not create reality, Nor can they be who, how, or what we Are. We cannot Be something we do, nor can we become something we have or do - even when we think we can, even when we think we do.  We're free to think what and how we want right or wrong. Imagining right as wrong or wrong as right is a right that the freedom to think what we want offers. That does not make this approach right. To entertain ideas that are insane does not affect Absolute Reality - it dramatically affects our mentality, behavior, and functional capacity. Neither our discussion nor any directed or non-professional participant comments are a medical or scientific diagnosis, prognosis, academic thesis, advice, or religious service.  We do not encourage stopping any protocol, program, practice, exercise, regimen, ritual, or therapy you are on or that may be suggested.  Nor do we suggest you discontinue taking direction or prescriptions from anyone you are free to rely on including professionals. MOD episodes have no shelf-life or expiration date.  Our focus is principled so each episode reflects the immediate peace and stability of our Ever-Present Knowing Awareness that clarifies conflicted impressions manifest by the instability and hyper-reactivity of obsessive thoughts that are purely “imagined reality” so that sleepwalking may seem normal. Sleepwalking pays little if any attention to what is happening. What could go wrong? Check your experience for clues. Feeling better is getting better at feeling what is actually happening and what is felt is the result of how and what we think. To think that feeling better about what is wrong gets us over what is wrong is a compulsion, like any addiction, used as a distraction to consume our attention. This cover of darkness, like any seeming secret, is the defensive posture of denial, defiance, and delusion since it is a lie. “Fixing” induced insanity by thinking more about “it” obsessively produces more unstable mentality followed by outward corrupt toxic actions.  Scarcity ( scare - city; “self-centered” fear ) is an induced environ-mental, dysfunctional condition. It is a choice dependent solely on the thinker coming to believe there is no other actual reality.  Seeing and hearing things only as imagined is not seeing and hearing things as they are. Illusion thought to be reality is induced insanity - directed by the thinker experiencing the manifest anguish. Inner conflict pronounces how we are thinking. Noticing pays attention and is a wise investment. Consider these things. The Mental Obsession Discussion:We Know We Know. We Are Aware We Are Aware. We Are as We Are. Reality is unlimited. Nothing can be added or subtracted to or from It. The idea that how and what we think creates reality suggests otherwise. Acting on such backward thoughts leads to behaviors that are out of order. Anxious and systemic disorders reflect this impossible attempt to reverse the Laws of the universe that govern nature's order. Disease is the lack of ease created and maintained by such twisted mental gymnastics. Sharing principles affirms and confirms our indivisibility. We can choose desperation while our unchanging essence remains inspired. Moments of clarity are like sparks of enlightenment revealing the Ever Present Shadowless Knowing Light of Inspiration's Intuitive Wisdom aptly called brilliance, bright, and radiant. Intelligence expresses our knowing nature. Ignoring what is happening produces unintelligible ignorance - not reality.contact@mentalobsession.com

Hall-of-Fame Bernard Hopkins chats with Cynthia for BWBSP and we discuss who he thought won between Artur Beterbiev vs Dmitry Bivol in their very controversial decision, wouldn't have minded it to be a draw, wasn't a robbery and needs to have a rematch. Hopkins also knows as Hall-of-Famer and true boxing fan that four-division world champion and two-division undisputed king Terence Crawford needs to stay active and fight the best, a possible Oleksandr Usyk vs Gilberto "Zurdo" Ramirez and a how close can Ryan Garcia vs Teofimo Lopez be made in the near future! Hopkins unloaded his thoughts and advice on many hot topics in boxing that have been talked about and debated on. Check it out! Learn more about your ad choices. Visit podcastchoices.com/adchoices

¿Por qué no creen, los que nos creen? El misterio de la incredulidad llena las páginas de los evangelios, hasta el punto de que lo más asombroso no es qué algunos no creyeran en Jesús, sino que no lo hicieran la mayoría de los que fueron testigos de sus milagros y escucharon sus palabras. El quinto capítulo de la Buena Noticia según Juan nos muestra, sin embargo, que Jesús dio claras evidencias de quién era Él. La sintonía, esta vez, está a cargo del cantante afroamericano Joe Turner, el "gritador de blues" de Kansas City que llego a ser pionero del rock &¨roll, La banda del músico cristiano galés Mike Peters, The Alarm, creía que había una "Realidad absoluta" (Absolute Reality 1985), que es la verdad de Cristo (Juan 5:19-29), una fe que compartían tres de los miembros del grupo que acompañaban en sus giras, U2. Los irlandeses grabaron en 1988 la canción que Woody Guthrie compuso a Jesucristo (They Laid Jesus Christ In His Grave) en 1940, cuando miraba por la ventana de su habitación el duro invierno de aquel año en Nueva York. Hasta conocer la verdad, "Bailamos en la oscuridad" (Dancing In The Shadows). Sobre ello canta el grupo de Andy Piercy, el músico británico que formaba un dúo a principios de los 70 con el cantautor cristiano Ishmael, antes de entrar en After The Fire, una banda de "la nueva ola" que tuvo tanto éxito que un día Bono se le acercó para decirle que quería ser un artista cristiano como él, que trabajaba en el medio normal de la música, no cantando para cristianos. José de Segovia habló con ellos cuando actuaron en el Rock-Ola, el mítico local de la Movida de Madrid en 1982. El clásico director de cine español José Luis Garci hizo una serie en 1992 para Televisión Española llamada "Historias del otro lado", que se puede ver ahora gratuitamente en la plataforma de RTVE y YouTube. Uno de sus relatos trata sobre el dilema de la fe, como el final de este capítulo del Evangelio según Juan. Se llama "Regalo de Navidad" y lo escribió con el ahora fallecido Juan Miguel Lamet. Narra el reencuentro en Asturias de dos hermanos, un científico español que se ha hecho famoso en el extranjero con sus estudios de biología y un reconocido teólogo jesuita, especializado en Patrística. El hombre de ciencia que interpreta el actor argentino Carlos Estrada, se está acercando a la fe, tras quedarse viudo, mientras que su hermano religioso ha perdido la fe. Hablamos de sus diálogos con la música del autor de la banda sonora de muchas películas de Garci, Jesús Gluck. A pesar de las evidencias que da Jesús (vv. 30-47), "Nadie escucha" (Nobody Listen), canta Adrian Snell en su disco "Alfa y Omega" de 1986. Cuando recibes su testimonio "Te entregas a Jesús" (Give Yourself To Jesus) dice Aretha Franklin en el concierto que se grabó en la Iglesia del Nuevo Templo Misionero de Los Ángeles en 1971 con el coro de la Comunidad del Sur de California del pastor Cleveland para el disco "Sublime Gracia" (Amazing Grace), al que asistió el cantante de los Stones, Mick Jagger y rodó para el cine, Sidney Pollack. Con esa fe, "Amas llamar a Jesús por su nombre" (Jesus I Love Calling Your Name), asegura la veterana cantante de góspel Shirley Caesar en 1983.

First, we take a look at the Caṇḍi (Devī Māhātmyam) to see all the different forms of Mā: 1. Mahākālī from chapter I who is described as being blue like a jewel with ten hands holding various weapons, ten legs and ten heads , 2. Kālī who springs forth from Parvatī in Chapter 5, Verse 88 after the aparājita hymn and of course, 3. Kālī who springs forth from Ambika's furrowed brow, a personification of her rage, in Chapter 7, in verses 7-27 to slay two demons named Caṇḍa and Muṇḍa thereby receiving the moniker Cāmuṇḍā, who is Herself one of the Aṣṭa Mātrikās (The 8 Tantrik Mothers) which you can learn more about here.And then we ask this question:In what way are all these forms of Kālī in the Devī Māhātmyam related if at all? How is Kālī different from Durgā/Ambika? And in what way are these Kālīs different from or the same as 4. Dakṣiṇā Kālī? To answer it, we offer the Tantrik theory of sarvākara nirākara: the Absolute Reality is formless and without attributes and therefore She can include ALL forms and attributes. Ultimately, I make the argument that all these aspectsa and forms that we see in Tantra are not themselves different Goddesses but just different sarees that the One Being, Pure Non-Dual Consciousness, wears to play! For more detailed Kali puja instructions, watch this playlist:https://www.patreon.com/collection/233799Lectures happen live every Monday at 7pm PST and Friday 10am PST and again Friday at 6pm PST.Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrMSupport the show

Aired on Proton Radio 15.09.2024 • LIKE, SHARE, REPOST • ↻ 01.@geesmall-1 - First Touch [@stellar-fountain-records Black] 02.@agustinmarseillan & @hosca - Rinkuuddo (@havantepe Remix) [Adlibitum Tum Tunes] 03.@widerberg - Revival (Extended Mix) [@widerworks] 04.@danieltestasmusic - Beyond the Clouds (@fedemonachesi Remix) [@movement-recordings] 05.@liamgarcia, @keef-luv- C D A (@dimimechero Remix) [@strippedmusicmgmt] 06.@phil-jubb-1 - The Other Side (Instrumental Mix) [@strippedmusicmgmt] 07.@missusmusic- Absolute Reality (@dennisdelaat Extended Mix) [@polyptychmusic 08.@ethantait, @boskasie - The Journey (@tamirregev Remix) [@yenrouj] 09.Mishandinho - Burning In My Soul (@unwaRemix) [@horosholabel] 10.@pleasurebeyond, Sivur - Door to the Kingdom (Extended Mix) [@polyptychmusic Noir] New episodes every 3rd Sunday at 15:00 EST | 20:00 GMT on Proton Radio and available for streaming on demand. www.protonradio.com/shows/768/snapshotb

Today is a very sacred day: Nāga Panchami, the Day of the Serpents! Vishnu reposes on a serpent couch named Ananta. Ananta means "un-ending", i.e Infinite. In the Taittīriya Upanishad, Brahman, the Absolute Reality is described as सत्यम् ज्ञानम् अनन्तम् ब्रह्म  "satyam jñānam anantam Brahma": that which is Existence, Consciousness and Infinity. Now you might have heard a different formulation of Brahman: Sat-Cid-Ānanda, Existence-Consciousness-Bliss. Notice how Infinity is synonymous with Bliss? As we learn in the Chandogya Upanishad, यो वै भूमा तत्सुखं नाल्पे सुखमस्ति "yo vai bhūmi tat sukham, nalpe sukham asti!": Joy is vast-nes, joy is Infinity!! There is no joy in limitation!Now, taking all of this from the perspective of Shaiva Tantra: this Infinitely Free Awareness which is Innately Blissful is Śiva! God is Vimarśa-Śakti, Śiva's self-reflexivivity, i.e Awareness Reposing in Itself. This is why Vishnu (i.e, God, I.e Vimarśa) "reposes" in his serpent couch, who is called the Infinite (Consciousness). In a Shaiva sense, he is in a state of svātmaviśrantih: self-respose. This is liberation!Patañjali, the founder of Yoga philosophy is considered by our tradition to be the incarnation of the Ananta, Vishnu's serpent couch and so he is the perfect yogi, reposing in his svabhāva, his essence nature and from that arises his profound teachings on Yoga, Grammar and Medicine. Abhinavaguptapada, is known as the "new" (abhinava) serpent (guptapada) because building upon the foundations of Yoga and Samkhya, he takes the Shaiva tradition to whole new heights with his unique presentation of the Trika doctrine! Lakshmana, Rāma's brother and Rāmanūja, the founder of Viśishtadvaita Vada are also both seen as incarnations of Ananta, this Great Serpent. On a personal note, my kula devi on my Mother's side is Nageshwarī, a form of Mariamman (Kālī) to whom my grandfather was deeply devoted. He was a lifelong practitioner of Shakta Tantra who took mahāsamādhi (i.e kicked the bucket!) in the sanctum sanctorum of our family snake temple. योगेन चित्तस्य पदेन वाचां । मलं शरीरस्य च वैद्यकेन ॥ योऽपाकरोत्तमं प्रवरं मुनीनां । पतञ्जलिं प्राञ्जलिरानतोऽस्मि ॥ आबहु पुरुषाकारं। शङ्खचक्रासि धारिणं॥ सहस्र शीरसं श्वेतं। प्रनमामि पतञ्जलिम्॥ yogena cittasya padena vācāṁ । malaṁ śarīrasya ca vaidyakena ॥ yo'pākarottamaṁ pravaraṁ munīnāṁ । patañjaliṁ prāñjalirānato'smi ॥ ābahu puruṣākāraṁ śaṅkha cakrāsi dhāriṇaṁ sahasra śīrasaṁ śvetaṁ pranamāmi patañjalim Yoga, for the mind Grammar, for the speech, Medicine for the impurities of the body, I bow to that great sage Patañjali who has given all these! Pure spirit incarnate in form, Holding the conch, discuss and sword I bow to Patanjali, that thousand headed white (cobra)!अनंतं वासुकीं शेषं पद्मनाभं च कंबलम् शंखपालं धृतराष्ट्रं च तक्षकं कालियं तथा एतानि नव नामानि नागानाम् च महात्मन: सायंकाले पठेन्नित्यं प्रात:काले विशेषत: तस्य विषभयं नास्ति सर्वत्र विजयी भवेत् anaṃtaṃ vāsukīṃ śeṣaṃ padmanābhaṃ ca kaṃbalam śaṃkhapālaṃ dhṛtarāṣṭraṃ ca takṣakaṃ kāliyaṃ tathā etāni nava nāmāni nāgānām ca mahātmanah: sāyaṃkāle paṭhennityaṃ prātakāle viśeṣatah: tasya viṣabhayaṃ nāsti sarvatra vijayī bhavet Ananta, Vāsukī, Śesha, Padmanābha and Kambala Śankhapāla, Drstarāshtra, Takshaka and Kāliya: These are the 9 great Serpents: I bow to them all! If (this mantra) is recited always, especially at dusk and at dawn, all poisons and fear will be destroyed and one becomes victorious everywhere!Support the Show.

W/C 29th July 2024A tough week this week. Not because of anything going on in my immediate orbit, just the unrelenting clamour of everything that is going on in the wider universe.I am not convinced we are making a particularly good job of it at the moment, but in reality that is just because of what has risen to the surface over the last few days. What was important last week, last month, last year is still the same and so we have to keep on going in the face of the forces that wish to divide and destruct.I do think it is being called out, both loudly and for what it is - but we have a fair way still to go.Stay safe.Absolute Reality - The AlarmTherapy For Me (or TFM as I now refer to it) is a bit of an audio curiosity. It started out as a mechanism for me to clear my head, with the hope that by saying stuff out loud it would act as a little bit of self-help. It's remains loose in style, fluid in terms of content and raw - it's a one take, press record and see what happens, affair.If you want to keep in touch with TFM and the other stuff I do then please follow me on Facebook, Insta, Twitter or Patreon. Thanks for getting this far.

MOD episodes have no shelf-life or expiration date.  Our focus is principled so each episode reflects the immediate peace and stability of our Ever-Present Knowing Awareness that clarifies conflicted impressions manifest by the instability and hyper-reactivity of obsessive thinking.    If the essence of existence exists then it is essential. To think we can be excluded from what is essential is to mis-think. Thoughts of this nature are conflicted. Inner conflict, emotional turmoil, and mental anguish are natural consequences indicating something is wrong. Thoughts change and can complicate things while the basis of the essence of existence is as stable as it is simple since it does not change.  Absolute Reality, Truth, or Life - do not change even while thinking dramatically affects how Life is experienced and as a result how we dysfunctionally choose to think and thus behave.Our instinct to survive naturally has us adjust flexibly to adapt to conditions as they occur.  Interesting that we would do what instinct and nature prescribe for survival while chronically maintaining a premise so shaky as to have no basis in reality - and so diminish our bodily capacity to function and maintain health.  Addiction tries to reverse the natural order of nature.  This has never been accomplished since it is impossible. Getting better at maintaining what is wrong as right does not affirm Life or anything other than a possible fight for the impossibility of a lie becoming true. The sick and sad irony is that a lie is only a lie as long as it is presumed to be true: meaning there would be no fight necessary if it were. And secondly, the fight for a lie vanishes once any lie is seen as a lie.  We are free to think what we want so when what we want is a sense of condemnation it is the reactive desire of sick thought we have chosen to act on.  contact@mentalobsession.com

MOD episodes have no shelf-life or expiration date.  Our focus is principled so each episode reflects the immediate peace and stability of our Ever-Present Knowing Awareness that clarifies conflicted impressions manifest by the instability and hyper-reactivity of obsessive thinking.    If the essence of existence exists then it is essential. To think we can be excluded from what is essential is to mis-think. Thoughts of this nature are conflicted. Inner conflict, emotional turmoil and mental anguish are to be expected. Thoughts change and can complicate things while the basis of essence of existence is as stable and it is simple. Absolute Reality, Truth, or Life - do not change even while thinking dramatically affects how Life is experienced and as a result how we dysfunctionally choose to think and this behave.We are free to misuse thought even while hoping more prayer and faith will relieve us of any abusive effects.  To cause a problem is to earn the effect. To think we should or can be relieved of the effect is evidence we think we have nothing to do with the cause.  Cause and effect, like two sides of the same coin, are intimately and simultaneously connected. We are perfectly free to think and are as perfectly free to suffer the condemning effects for the contempt we have for actual reality. To think we create reality is to think all things should obey the rule of our thinking. Experience witnessed honestly is enough to tell us that things and people do what they do and seldom if ever only what is thought to be what they should do. This is equally valid for the thinking we do about our seeming self. When things don't count they don't add up and any imbalance indicates a lack of accountability. Accountability accounts for the problem not by making an equal and opposite mistake that can seem to balance the problem while maintaining as though under cover.  Accountability accounts honestly for the first wrong to eliminate successive thought's failure. To see this accurately concedes more is never enough since more nonsense never makes more sense.  Our senses navigate on behalf of our human experience not only to help us survive but thrive by expressing our abundant nature.  Baseless thoughts are lies thought to be fighting for truth while actually fighting against Truth, Reality and Life. Substance abuse imagines lies have substance. We are free to think that lies and illusions have power but if there is any Absolute State of Being then seeming power is only imagined. Inducing day-dream-like hallucinations does not create reality. This form of inane thinking is insane and we know it by the discomfort and how wrong we naturally feel by its perpetuation. We can always think again. And we always Know what we Know in the Infinite sense regardless of what we think we know.  Mental blocks, block useful mentality not reality. These thoughts do not disrupt our actual nature but they do wreak havoc on our sick inter-reactions with all our relations. Life's terms are our nature and the terms of our life-forms' ability to respond literately and literally function at full capacity. Mental order is nature's order. As these terms are thought of accurately anxious disorders and the resulting societal disorder will dissipate by turning desperate reactions into inspired actions that will naturally and abundantly benefit all that are and all that is. If you've ever wanted to change the world - you have been changing it all along. Not liking the change does not reduce, limit, or change our responsibility for the effects of our irresponsibllity. Like it or not we each play a part and the part we play starts now with the content of each new thought. Consider that. contact@mentalobsession.com

MOD episodes have no shelf-life or expiration date.  Our focus is principled so each episode reflects the immediate peace and stability of our Ever-Present Knowing Awareness that clarifies conflicted impressions manifest by the instability and hyper-reactivity of obsessive thinking. If the essence of existence exists then it is essential. To think we can be excluded from what is essential is to mis-think. Thoughts of this nature are conflicted. Absolute Reality, Truth, or Life - do not change even while thinking dramatically effects how Life is experienced and as a result how we dysfunctionally choose to behave.Addiction is the vain attempt to reverse nature's natural order.  Life's terms are the law and order of nature. Our nature is natural. Lies are perfect examples of disorder. A lie lasts only as long as something false is imagined to be the only thing it cannot be: true. Lies only seem to exist in thought. They have no other place beyond imagination. When we choose to believe false is true we choose obsessive thinking. Attending to what is not happening takes attention from what is happening. Reactive, impulsive, and compulsive behaviors are symptoms of mental addiction; as mental obsessions are persistent reminders of this. Obsessive thinking is something we choose. That we think is not a choice. Thinking is naturally something humans do. It is how amd what we think that we choose. And it is when choices that dont align with reality once relied on as truth that creates the chain reaction of obsessive thoughts.  If we didn't start it there would be nothing to stop.  To think we have nothing to do with it is to think we can only chronically repeat it. Thinking we have nothing to do with it - of course - comes with the lasting impression there is nothing we can do about it. Lies always generate lies. Contaminated seed; poison fruit.  The mental allergy of mental addiction is a lie. Lies last only as long as faith, hope and belief in them will one day make them true. This is the impossibility of obsessive thinking. When enough is never enough neither will any more ever be enough. What we start, what we choose, we can undo easier than struggle to redo. Understanding the mechanics of this condition has taking it seriously - where there is nothing funny about it - into the laughable joke that it is. You are not an imposter or a loathsome liar to have obsessive thoughts. Though within thought you can imagine both those things define you - while they actually and accurately describe and define only what you choose to think - of a self wholly imagined in thought. Think about it in all its changing shapes, shades and shadows. Nothing can be simpler than an Absolute Source that never changes. There is nothing easier to complicate than simplicity. Stay tuned. Listen in, Listen up,  contact@mentalobsession.com

MOD episodes have no shelf-life or expiration date.  Our focus is principled so each episode reflects the immediate peace and stability of our Ever-Present Knowing Awareness that clarifies conflicted impressions manifest by the instability and hyper-reactivity of obsessive thinking. If the essence of existence exists then it is essential. To think we can be excluded from it is to think the process of thought that always changes is more powerful than that which is indivisible,  indiscriminate and does not change.  Thoughts of this nature conflict with nature and undermine our human experience and functional capacity - while they do not affect Absolute Reality, Truth, or Life - even while they have dramatically traumatic effects on how Life is experienced and as a result how we dysfunctionally choose to behave.Choices last only as long as they are chosen. Reality need not be chosen to be real. Introducing thinking to what we have aligns it with reality and so allows us to realize and fully utilize our human functional capacity.  Choosing to imagine that thinking about thinking itself becomes reality and thus our self corrupts the primary nature of thinking. This "self-serving nature has the basis of reality only what we think. This is not reality but insanity. This breach fractures and corrupts all subsequent thoughts causing enormous instability and conflict that affects us all.  Written human history speaks to the violent effects this "self" indignation produces. Mental addiction is induced insanity - meaning it is a choice. It seems crazy to freely choose this condition - but to see this is to see how crazy it is to do this.  Lies aren't sane since they see only imagined reality.  Undoing this is up to the doer. Not starting is how stopping it is accomplished. Sanity does not trigger reactive, impulsive and compulsive behaviors. Buttons and triggers are pushed or pulled by the one making the point with their finger. Obsessive thinking is an option.  We are aware we are aware and to understand this is to reaffirm our greater knowing awareness and thoughts naturally act on inspiration rather than fight for desperation.  We know better or would not feel worse when we are choosing the worst option. Trying chronically to feel better, overcome, or get through this disturbance is an admission of, and an attempt to manage,  the imposition of this condition. To instigate opinions that refute reality is one way of experiencing life.  Sick choices are choices freely made hoping sickness will cure what it creates. Addiction is based on a lie and so appears to twist fate and all other right into wrong. There is never any requirement to impulsively choose and set the chain reaction of obsessive thinking in motion - no matter what we think. Obsessive thinking becomes obvious when contemplating any Absolute concept; Life, Reality, Truth, Love….all sorts of ideas will re-act up to fight for other ideas that have no basis other than to be thought of as true. Peace as our nature makes any disturbance obvious. Seeing thought-centered thoughts accurately allows them to be processed correctly. Not choosing them becomes as easy as the option to choose them. Sanity is simple so easy to restore - even while nothing is easier to complicate than simplicity. Right is right because it works every time.  Wrong never works no matter how long we rely on it and the stress created trying to prove it may or can work.  Might, like may, maybe, or possibly are mighty words.  Considering what is happening is considerate. There is no fight in our naturally awakened state of contemplative meditation. contact@mentalobsession.com

Someone asked me over the weekend what my main mantra is, and what their mantra should be.  This is my answer. ❤️ Note: the most powerful mantra is the one you chant and keep chanting.  The one that helps you keep recognizing the unbroken mantra of Silent-Love that's always, already here. Feel It, feel It, feel It, or hear It, hear It, hear It... hold on to the path you're on because it is your destiny and is leading you to your destiny. You've made it (!!!!), and you'll make it. I Love you, Nik nikki@curlynikki.com ******God is afoot! I'm writing, and working on something BIG (and very useful) for your practice! I'll share #ListenerFavorite episodes until I return with new ones in Spring! Look out for announcements soon! Support the show: ▶▶https://www.patreon.com/goodmornings __________________________________________ Today's Quotes:    "The first rule to amass inner and outer wealth is: before all else, have awareness of Eufeeling (GoOD feeling)."  -Dr. Frank Kinslow, The Kinslow System "When nothing anyway belongs to you, what is it that you want to give up? Just relax and have faith. That's surrender." -Sri Sri Ravi Shankar "Try to remain in the inner stillness of the soul. That is where your real home is." - Sri Daya Mata "Thank God today for removing you from the situations that you weren't strong enough to remove yourself from... Focus on Jesus, not the storm.  Focus on Jesus, not the anxiety.  Focus on Jesus, not the pain.  Focus on the Jesus, not the struggle.  Focus on Jesus, not the enemy.  Focus on Jesus, not the world." -by KJ via @Living_Christian "Everyone here is Absolute Reality, Pure Awareness. This is your real nature. Right now, not some time in the future. Not when you get enlightened. But right this minute. This is what you are. Why will you not accept it?  When you think about yourself, do you think you're a puny human that has to struggle for existence and fight for survival? As long as you believe this, that's the way it's going to be for you. But as soon as you accept the truth about yourself, that you are a delight, Divine Sat-Chit-Ananda, you will be free. You simply have to accept this. There are no rituals you have to go through. There are no prayers you have to chant. You simply have to awaken to your true nature, Pure Awareness, Nirvana, Bliss, Consciousness. This is what you are right at this moment." -Robert Adams ("Silence of the Heart") "The next chapter of my life is called... I  told y'all ___! Respectfully." -@Bigluvnhollywood via IG 

Today on the Ether we have Brian Roemmele hosting a radio broadcast of Fahrenheit 451 then War of the Worlds. Recorded on February 19th 2024. Make sure to check out the newest tracks from Finn and the RAC FM gang over at ImaginetheSmell.org! The majority of the music at the end of these spaces can be found streaming over on Spotify, and the rest of the streaming platforms. Thank you to everyone in the community who supports TerraSpaces.

Title: Performing Actions with Sattvic Shraddha17th Chapter: verses 26, 27, 28; recapitulation of 17th chapterIt is difficult for normal human beings to perform their spiritual practices with perfection. With the utterance of “Om Tat Sat”, when we perform any act - Yajna, dana and tapah – they become purified. When we offer our activity to the all-pervading reality that is present in everyone and everything, the activity is purified. They become auspicious and spiritually meritorious.26th verse: “Sat indicates the Absolute Reality which is all-pervading, immortal, good for humanity and which sustains us. Sat means sat-bhāve “with the intention of essential goodness and nobility”, sādhu-bhāve “with auspicious intention” and praśhaste karmaṇi “Inspired by the an inner call and the Atman within”.27th verse: “With great steadiness, when we perform Yajna, dana and tapah, it is called Sat. Any activity done for the sake of Tat, which is the all-pervading divine reality, is also Sat.”Yajna refers to any noble, unselfish deed that is done with a sense of sanctity and sacredness and as an offering to God. Dana refers to any act of compassion, kindness and charity meant to help others. Tapah means austerity, activities that we do with the mind and senses focused on a single purpose with a sense of sanctity and sacredness.When we perform anything thinking of the all-pervading divine reality, then it becomes worship in the form of action, and it brings an element of steadiness to the activity. Steadiness comes from the Absolute Reality which is eternal and unchanging.28th verse: “Performing Yajna, dana and tapah with a sattvic attitude and a sense of dedication to the divine is Sat. Its opposite is called Asat. Performing hutam (sacrifice), dattam (charity), tapaḥ (austerity) or kṛitam (any other activity), without sattvic shraddha is Asat.”Shraddha cannot be properly translated in English. Shraddha refers to a sense of sanctity and sacredness that helps us preserve higher values. It can also mean faith in scriptures, God, teacher, and a sense of integrity. The shraddha of human beings is three-fold – Sattvika, Rajasika and Tamasika. Yajna, dana and tapah should be performed with sattvic shraddha.When we perform charity there is a possibility that we may get the opposite of gratitude from the recipient. That can hurt us unless we are guided by a higher spiritual ideal in the act of charity. Sattvic shraddha turns any activity into a spiritual activity.The following is a recapitulation of the 17th chapter:The 17th chapter starts with a question from Arjuna: “Those who have a high degree of shraddha but do not know how to follow shastram, what happens to them?”Shraddha is of three types - Sattvika, Rajasika and Tamasika. Sattvika is the highest and most sublime. It manifests itself as wisdom and serenity. If a person is very active and makes a show of his wealth and power, his attitude is Rajasika. Tamasika attitude manifests itself as laziness and delusion.In a rajarshi (philosopher king) – the philosophical aspect comes from sattva guna and the kingly aspect comes from rajo guna. His rajo guna is dominated and regulated by sattva guna.Shraddha is based on our inherent natural tendencies, which is based on our samskaras. Every action leaves a residual effect (vritti) in our mental system. Many identical vrittis – from similar, repeated actions – solidify a distinct memory block called Samskara.In Patanajali Yoga Sutra, Vyasa says: “The river of the human mind flows in two directions. One is of a positive nature and takes us towards higher spiritual fulfillment. The other is of a negative nature and takes us away from our cherished aspirations.” The mind may not act as our friend when it is not ready. For example, when we want to meditate (positive flow of the river), the mind may procrastinate (negative flow of the river).Vyasa also says that we can turn the mind into a friend with a refining process. The refining process starts with doing some noble, unselfish deeds. Such deeds increase the store house of positive samskaras and negate the negative samskaras. The mind then begins to evolve. When we perform our activities with sattvic shraddha, we improve the proportion of positive flow in the river of mind.The following discussions took place in the question-answer section of the class:The translation of Sanskrit words, such as Samskara, are limited in scope in the dictionary meaning. They can only be explained by giving examples. An example of past samskaras is a child prodigy in music, whose family has no background in music.We should put our ego to good work. When we perform an activity as Swadharma and as an offering to the divine, the ego is sublimated to a sattvic level.Creation moves in cycles – from creation to sustenance to dissolution to re-emergence.

Title: Purifying Spiritual Practices with Om Tat Sat17th Chapter: verses 23, 24, 25, 26, 2723rd verse: “In the Vedic literature, specifically the Upanishads, it is stated that “Om Tat Sat” constitutes the essence of all vedic literature. It represents the triple designation of Brahman. These three words are behind the origin and creation of the Brahmanas, Vedas and Yajnas.”Om represents the vedas. The entire vedic literature can be condensed into Om. All the vedas are an attempt to describe Brahman which can only be experienced. At the empirical level, Brahman is denoted with Om. Om represents the highest spiritual awareness, the highest wisdom, the highest existence, the highest consciousness and the highest blissfulness.Sri Ramakrishna said that the highest level of experience cannot be explained. It is a deeply felt experience whose language is silence. Below silence is Om, which is the first audible, verbal symbol of the divine. When we elaborate Om, we get Gayatri. When we elaborate Gayatri, we get Upanishads. Below the Upanishads, there are many mythological books. All these books are meant to take us beyond books. The highest experience is beyond all these books.Dharmaśāstra says: “All Vedas are founded on Pranava (Om). It takes you away from the transmigratory cycle of Samsara. It is the essence and totality of all verbal presentations. Any mantra without Om becomes meaningless.”Every mantra is preceded by Om. It is because the mantra becomes sacred when associated with Om.Omkara is not a letter symbol. It is a sound symbol comprised of three sounds A-U-M. It is pronounced with an elongated vowel sound. “A” represents the totality of waking state experiences. “U” represents the totality of dream state experiences. “M” represents the totality of deep sleep experiences. Together, they represent all our experiences, as we cannot have any experience outside of these three states.“A” is pronounced with an open mouth. “U” is pronounced with the mouth half open. “M” is pronounced with the mouth closed. We cannot pronounce anything which does not belong to these three categories. And, since everything in the world has a verbal counterpart, A-U-M represents everything in this world.“Tat” stands for the totality of existence. It also indicates Brahman. In the mayavakya “Tat-tvam-asi” -which means “The spiritual truth that you are seeking is non-different from yourself - “Tat” indicates Brahman.“Sat” is explained in the 26th verse. It is used to denote the Absolute Reality. It also represents goodness, auspiciousness and steadiness in dana, tapah and yajna.Why is the utterance of “Om Tat Sat” important? It is difficult for normal human beings to perform their spiritual practices with perfection. With the utterance of “Om Tat Sat”, when we perform any act - Yajna, dana and tapah – they become purified. They become auspicious and spiritually meritorious.For full effect, “Om Tat Sat” should be uttered with a sense of sanctity and sacredness and with full awareness. Mantras gather potency because they have been recited by spiritual seekers and sages for thousands of years. They help us realize the spiritual truth when we recite them with full concentration on the meaning of the mantra.24th verse: “Therefore, one should practice dana, tapah and yajna by uttering Om. When you do so, the activity becomes purified.”Yajna refers to any noble, unselfish deed that is done with a sense of sanctity and sacredness and as an offering to God. Dana refers to any act of compassion, kindness and charity meant to help others. Tapah means austerity, activities that we do with the mind and senses focused on a single purpose.25th verse: “When we perform dana, tapah and yajna with the utterance of Tat, it means we are performing that duty without expecting any fruits in return. We offer the activity and its fruits to the all-pervading divine reality.”“Tat” means Brahman, the all-pervading divine reality. When we perform dana, tapah and yajna with a sattvic attitude, and offer our activity and its fruits to Brahman, the activity is purified.When we offer our activity to the all-pervading reality that is present in everyone and everything, the activity is purified. In fact, this is the essence of the Brahma-Yajna-Mantra in the 24th verse of the 4th chapter. With the imagery of a Vedic ritual (Yajna), this verse says: “the process of offering, what we offer, the one who offers, into what it is offered, the act of performing the ritual, the goal to be reached – everything is Brahman.”There is nothing in this world, but Brahman. The Brahma-Yajna-Mantra brings the spiritual unity of existence to every thought, word and deed, including eating food. There should be no line of demarcation between our secular and spiritual life. Every secular act should be spiritualized.We should live life like the mantra in Rigveda which means: “Let every thought become a meditation, let every word become a mantra, let every action become an act of worship, let every travel become a pilgrimage, let every movement become a circumambulation around the deity, and let the whole life become an offering to God.”26th verse: “Sat indicates the Absolute Reality which is all-pervading, immortal, good for humanity and which sustains us. Sat means sat-bhāve “with the intention of essential goodness and nobility”, sādhu-bhāve “with auspicious intention” and praśhaste karmaṇi “Inspired by the an inner call and the Atman within”.Divinity is present in all of us. However, in some people it does not manifest because of the effect of past samskaras. At some point, people feel an inner call to do something good for humanity. This call is inspired by the Atman within. When we do something inspired by this inner call, we feel inner joy and contentment.We can be a good human being without affirming our faith in God. Swami Vivekananda said: “Live life in a way that even if you do not accept God, God will accept you.”27th verse: “When we think of the Absolute Reality through the utterance of Sat, it brings an element of steadiness to the activity and becomes a blessing to humanity. Steadiness comes from the Absolute Reality which is eternal and unchanging.”Tapah should be done with a sattvic attitude where the mans and the goals are in harmony. Success becomes a liability if tapah is done with improper means.

Title: Meaning of Om Tat Sat17th Chapter: verses 20, 21, 22, 23Yajna, Dana, and Tapah – these spiritual principles have the triple dimensions of Sattvika, Rajasika and Tamasika.Yajna refers to any noble, unselfish deed that is done with a sense of sanctity and sacredness and as an offering to God. Our everyday activities can be spiritualized when we perform them as yajna. Then there is no difference between the shrine and the workplace. Any activity not done as yajna becomes a bondage – it is an invisible chain that binds us to the world.Dana refers to any act of compassion, kindness and charity meant to help others.Tapah means austerity, activities that we do with total dedication and with a sense of going beyond the body-mind complex.20th verse: “Charity done with the attitude “It is my duty to help this person”, done in the right manner without any expectation of return, given to someone who is in need of it, who will use it for constructive purpose, and done at the right place and time – such charity is Sattvik.”21st verse: “When charity is practiced with the expectation of getting something back in return or done with a mind that is not happy as it is struggling with its own greed, ort done with a desire to be known as a charitable person – such charity is Rajasik.”22nd verse: “Charity done at the wrong place, at the wrong time, or to unworthy person or without regard for rules and etiquette – such charity is Tamasik.”Suppose a person is sitting in a dirty, filthy place and we give him restaurant food. It is an example of wrong place. Suppose that person has already had his meal and we give him food. It is an example of wrong time. Suppose we give money to a person who uses it for terrible things. It is an example of charity to an unworthy person.The 23rd and 24th verses are very important and explain how we can purify our spiritual activities such as yajna, dana and tapah.23rd verse: “In the Vedic literature, specifically the Upanishads, it is stated that “Om Tat Sat” constitutes the essence of all vedic literature. These three words are behind the origin and creation of the Brahmanas, Vedas and Yajnas.”There are four vedas. Each veda has four parts – Samhita, Brahmana, Aranyaka and Upanishad. Samhita contains hymns to deities. Brahmana contain description of rituals. Aranyaka contain philosophical discussions and spiritual disciplines. Upanishads contain the highest and most sublime portion of the vedas.It is difficult for normal human beings to perform their spiritual practices with perfection. For example, a prayer is effective when the mind, the act of prayer, the thoughts and emotions are all focused on the prayer. It is difficult for normal human beings to do so – there is an inherent incompleteness and imperfection in their prayer. The same applies to rituals. The spiritual practice – a prayer or an offering or a ritual – can be purified by uttering “Om” or “Om Tat Sat.”The utterance of “Om Tat Sat” can have two levels. The utterance has more effect when we understand its meaning. It has less effect if it is uttered without understanding its meaning.Om is a word symbol that represents the totality of existence and divinity. Whatever we experience in waking state, dream state or deep sleep state – they are all represented by Om.Om is comprised of A-U-M. “A” represents the totality of waking state experiences. “U” represents the totality of dream state experiences. “M” represents the totality of deep sleep experiences. Together, they represent all our experiences, as we cannot have any experience outside of these three states.Om contains the essence of all vedas. All the vedas are an attempt to describe the Absolute Reality which can only be experienced. At the empirical level, the Absolute Reality is denoted with Om.Om comes from two Sanskrit roots which mean “something that is all-pervading that sustains us, protects us from problems of the empirical world, and leads us to the highest spiritual realization.”Sri Ramakrishna used simple language to describe Om. In ascending order, he said: “Puaranas are the lowest. Higher than Puranas are Upanishads. Upanishads are condensed in Gayatri. Gayatri is condensed in Om. Beyond Om is total silence.”The highest level of experience cannot be explained. It is a deeply felt experience whose language is silence. Below silence is Om, which is the first audible, verbal symbol of the divine. When we elaborate Om, we get Gayatri. When we elaborate Gayatri, we get Upanishads. Below the Upanishads, there are many mythological books. All these books are meant to take us beyond books. The highest experience is beyond all these books.Tat means “I am offering it to the all-pervading, divine reality.” It is used to purify all forms of yajna, dana and tapah. These spiritual practices may have inherent imperfections which are rectified by utterance of Tat.When we offer our activity to the all-pervading reality that is present in everyone and everything, the activity is purified. In fact, this is the essence of the Brahma-Yajna-Mantra in the 24th verse of the 4th chapter. With the imagery of a Vedic ritual (Yajna), this verse says: “the process of offering, what we offer, the one who offers, into what it is offered, the act of performing the ritual, the goal to be reached – everything is Brahman.”There is nothing in this world, but Brahman. With this strong conviction, when we utter this mantra before eating food, then whatever we eat becomes purified.Sat means strong, steady faith. Yajna, dana and tapah, when done with a sense of sanctity, sacredness, sincerity, honesty and integrity – they get purified.Sometimes devotees chant “Hari Om Tat Sat”. Hari is the name of Vishnu and means the Lord.

Hans Wilhelm is a mystic, illustrator, author, and YouTube creator of Life Explained videos. In this interview, we dive into real mysteries and truths such as reincarnation, karma, spirit possession, soulmates, grief, and the spiritual laws of the universe. Hans Wilhelm has written and illustrated over 220 books for children and adults—including some together with Byron Katie. Many have been translated into more than thirty languages and have become successful animated television series that are enjoyed by children all over the world. As a noted speaker Hans has been inspiring audiences around the world with his spiritual and life-affirming concepts that he shares in many of his books and videos (LIFEexplained.com). From explaining how karma works to the cycle of reincarnation, Hans Wilhelm has a profound understanding of he spiritual laws of the universe. His videos are non-denominational and have become an important source of inspiration and help for his over 15 million viewers around the world. Over the years he has become increasingly aware of the beauty and perfection of the All-Intelligence of God as well as the ingenious and supreme simplicity of divinity. As a dedicated traveler on the path to LOVE, Hans has now begun to share his understanding of the spiritual laws and concepts in my videos. ___________________ PODCAST CHAPTERS 00:00:00 - Hans Wilhelm 00:02:50 - The Purification of Planet Earth and Incarnating Souls 00:05:34 - The Personal Path of Spiritual Laws 00:10:42 - Earth School & "The Fall" 00:13:23 - The Path of Forgiveness and Self-Recognition 00:18:32 - Reincarnation, Soul Contracts, Soul Mates 00:23:30 - The Importance of Kindness and Self-Love 00:26:08 - The Energy Feeding of Astral Entities 00:28:48 - Spirit Possessions 00:31:24 - The Power of God and Levels of Existence 00:36:47 - Inner Strength, Divine Assistance, Humility 00:42:05 - The Catholic Church's Removal of Reincarnation 00:44:34 - Past Lives 00:47:12 - Absolute Reality 00:49:49 - The Law of Projection 00:52:30 - The Transition from Intellect to Wisdom 00:55:09 - Life After Death and the Separation of the Soul 00:57:39 - Reaching the Young Generations 01:00:07 - The Afterlife and Soul Review 01:05:15 - Time Capsule Question ___________________ Guest: Hans Wilhelm, Life Explained ✦ Personal Website | https://www.hanswilhelm.com/ ✦ YouTube |  @lifeexplainedvideos  ✦ Life Explained Website | https://www.lifeexplained.com/ ✦ Book Recommendations by Gabriele | https://www.lifeexplained.com/book-recommendations ✦ Books | https://www.hanswilhelm.com/books Host: Emilio Ortiz ✦ Instagram | https://www.instagram.com/iamemilioortiz/ ___________________ Special Offerings to Support the Show: ✦ NEW! Conscious Clothing Collaboration with UNLOCKED MOVEMENT. Wear our exclusive collection of 'Just Tap In,' 'All Paths Lead Inward,' and 'As Above So Below' pieces (shipping to US only). Shop Here

Sri Ramakrishna, like the Buddha before him, often held that what the Absolute Reality, Brahman is cannot be described. It is "ucchishta", meaning, undefiled by the tongue. As such, it is beyond the Vedas, the Puranas, the Tantra or any sacred book. Further, because the ultimate Reality is "one without a second", that is, non-dual, It cannot be compared to any other thing, It being all there is. What does ghee taste like? Well, Sri Ramakrishna would say, it "tastes like ghee!". In saying this though, the Master points out that there is a "rasa", a taste or a qualia, a subjective experience that comes with being absorbed in that Absolute Brahman. And he often compares that feeling to the feeling of a fish let loose into the ocean or the feeling of a bird soaring high in the sky. In this video, we take up Sri Ramakrishna's descriptions of what it feels like to be absorbed in Brahman, compare them to Chandogya Upanishad 7.23.1 (yo vai bhūma tat sukam, nalpa sukham asti = there is no joy in the limited, only the vast is joyful) and then come up with a few analogs from our day to day lives to give you a taste of what enlightenment feels like.Lectures happen live on zoom every Monday at 7pm PST and Friday at 6pm PST.  There's Q&A right after the lecture. It is free and open to the public. All are welcome!Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrMSupport the show

15th Chapter: Verses 8, 15, 16, 17, 18, 19, 20The 15th chapter discusses the idea of immanence, transcendence and omnipresence of the Absolute Reality. The Absolute Reality is beyond verbalization and description – it can only be experienced.15th verse: “This divine principle is present as the indweller in every living being in this world. It manifests as memory, knowledge, ignorance, and forgetfulness. It is the one that is described and explored in all scriptures. It is the one to be known.”16th verse: “There are two kinds of beings in this world: First, is ksharah, which is the perishable. Second, is aksharah, which is imperishable. Ksharah is this phenomenal world, which comes and goes. Aksharah is the jivatma, present as the indweller in all beings, and is imperishable.”The anvil is installed on the ground and does not move. On top of it, metal pieces are hammered and shaped. Metal pieces undergo change – the anvil doesn't. The jivatma is like the anvil and does not change – it assumes new bodies from birth to birth.The 8th verse of the 15th chapter discusses transmigration of the soul. It says: “When this body is destroyed, the soul within is not destroyed. It leaves the body behind and acquires a new body taking with it the senses and the mind, just like the wind carries the scent away with it.”We are born with the baggage of past samskaras (tendencies) – we cannot disown them. We collect these tendencies in our Antahkarana through actions involving the senses and the mind. When the body is cremated, the physical senses are gone, but the Antahkarana is retained. It accompanies the jivatma when it takes a new body.We come out of the wheel of samsara – birth, old age, death, rebirth – when we dehypnotize ourselves into knowing that we are not this body, and we realize our true identity as Atman.17th verse: “Purushottama is the supreme divine truth that is immanent, omnipresent and transcendental. It is distinct and different from both the phenomenal world and the jivatma.”The jivatma is the supreme Atman manifesting through this body, in combination with the Antahkarana and past samskaras. When we remove the samskaras and the antahkarana from the jivatma, what remains is Purushottama – the supreme divine truth. To get back into our true identity is to realize that we are Purushottama.In the Ashtavakra Samhita, there is a verse: “In the ocean, there are so many waves. Without any effort, by the characteristics of the ocean, waves come and go. They emerge by their own nature and then they disappear. The ocean is not distinct from the waves. The waves cannot exist without the ocean. But the ocean can exist without the waves.”Similarly, in this Purushottama, the entire phenomenon of creation, dissolution and re-emergence of the world happens. Purushottama is like the ocean, and the phenomenal world is like the waves.Purushottama is all pervading and is immanent in everything. It is present in all three states of consciousness – waking, dream sleep and deep sleep states. At the same time, it is transcendental.The 17th verse emphasizes the spiritual oneness of existence. The whole creation is one spiritual family. We should maintain the harmony of nature and not deviate from the principles of Satyam, Ritm and Dharma.Satyam means truth. A person will not deviate from the path of harmony if he practices truthfulness and feels content.Ritm is the central principle of inherent harmony that exists in nature.Dharma refers to the ethical and moral principles through which one practices Satyam. For example, it is immoral to pollute the earth and therefore against Dharma.18th verse: “I am the Absolute Reality, the Purushottama, which is present everywhere.”19th verse: “A person who is free from delusion, who has understood this supreme divine truth through spiritual practices, he becomes the knower of everything - he knows the essence of all knowledge.”Shankaracharya explains this verse by reminding us of the inverted Ashvattha tree from the first verse. Roots represent the origin or the source. If the branches declare their independence from the root, the tree collapses. Similarly, a person who thinks that he is the body-mind-complex and forgets his connection to the Atman, he is deluded. The one who is not deluded, maintains his connection to the root – he understands that whatever he does, is powered by the Atman. Every action is an act of worship for him. For him, the line of demarcation between secular and spiritual disappears.To him, his entire life is a divine act. He lives his life like the mantra in Rigveda which means: “Let every thought become a meditation, let every word become a mantra, let every action become an act of worship, let every travel become a pilgrimage, let every movement become a circumambulation around the deity, and let the whole life become an offering to God.”20th verse: “I have now talked to you about this secret knowledge, which requires higher intuitive power to grasp.”To summarize, the purpose of the 15th chapter is to understand the true nature of Purushottama, and the impermanence of this material world.

What is reality? It's not what you think. Or maybe it is what you think--and that's the problem. Here's a discussion on the nature of prophecy and how it relates to getting in touch with Absolute Reality. 

This method is a guided meditation on the nature of the non-dual. Non-Duality, or "A-dvaita" in Sanskrit, is the experiential realization of the oneness of the individual soul and the supreme Godhead. Literally meaning "not-two", advaita expresses the simplicity of Absolute Reality as awareness itself. --- Send in a voice message: https://anchor.fm/methods/message Support this podcast: https://anchor.fm/methods/support

Someone asked me over the weekend what my main mantra is, and what their mantra should be.  This is my answer. ❤️Note: the most powerful mantra is the one you chant and keep chanting.  The one that helps you keep recognizing the unbroken mantra of Silent-Love that's always, already here. Feel It, feel It, feel It, or hear It, hear It, hear It... hold on to the path you're on because it is your destiny and is leading you to your destiny. You've made it (!!!!), and you'll make it. I Love you, Niknikki@curlynikki.com

Mental Ninja Series: Absolute Reality Attributes of Nature & Evaluating Mind Finding Flow: The Rhythm of Life as Calm Amidst Chaos Enhancing Awareness & Taking the Steps Book Release Date TBD TheBodyOwl.com

Mental Ninja Series: Absolute Reality Attributes of Nature & Evaluating Mind Finding Flow: The Rhythm of Life as Calm Amidst Chaos Enhancing Awareness & Taking the Steps Book Release Date TBD TheBodyOwl.com

Chitta-vritti-nirodha alludes to quieting the psyche through the reflective methods of Patanjali yoga. By quieting these psychological changes, the yogi opens him/herself to encounter association with the Divine, the Higher Self or the Absolute Reality. www.BeingShiva.Org www.YogiParampara.org

It's not inside you the center are of all what is the solution of everything. Definition of cosmic 1a : of or relating to the cosmos, the extraterrestrial vastness, or the universe in contrast to the earth alone cosmic radiation. b : of, relating to, or concerned with abstract spiritual or metaphysical (see metaphysical sense 2) ideas cosmic wisdom. What is the meaning of cosmic vibes? Cosmic intelligent vibration refers to the sound of Om (or alternate spelling, Aum), as it represents Absolute Reality, or Brahman, in sound vibrations. It is the vibration of the primordial sound associated with the creation of the universe. It is believed that before creation, the humming of energy existed.

It's not inside you the center are of all what is the solution of everything. Definition of cosmic 1a : of or relating to the cosmos, the extraterrestrial vastness, or the universe in contrast to the earth alone cosmic radiation. b : of, relating to, or concerned with abstract spiritual or metaphysical (see metaphysical sense 2) ideas cosmic wisdom. What is the meaning of cosmic vibes? Cosmic intelligent vibration refers to the sound of Om (or alternate spelling, Aum), as it represents Absolute Reality, or Brahman, in sound vibrations. It is the vibration of the primordial sound associated with the creation of the universe. It is believed that before creation, the humming of energy existed.

Timothy Conway had a spiritual awakening at the age of 16, became a spiritual seeker, a buddhist monk, studied with many of the great sages and - 40 years ago - was encouraged by Annamalai Swami (a spiritual son of Ramana Maharshi) and Nisargadatta Maharaj to share nondual or advaita spiritual perspectives, which he has been doing in different ways and forms since then. ❤️✨ Timothy shares with us:

Title: Arjuna's Vision of the Universal Form of the Divine11th chapter: verses 12-18In the 11th chapter, Arjuna experiences the vision of the universal form of the divine. Lord Krishna shows Arjuna his divine form. This cosmic divine form transcends our concept of time and space. Lord Krishna shows that all the different creatures, animals, suns, moons, stars, galaxies, human beings, celestial beings – they all originate, exist, dissolve and re-emerge within that cosmic divine form.When Arjuna gets this vision, he is freed from all doubts. Imagine that we are given a vision of how every minute, beings are born, beings are dying, they make money, they lose money – then our doubts will be dispelled. This is what happened to Arjuna when he saw the divine form. Human life becomes a problem when we relate to a specific experience at a moment. If we can extend this vision backward to the past and forward to the future, then we can see the reality beyond time. We understand the insignificant nature of our present worries.In Vishwa-Rupa-Darshana (vision of the divine form), the Absolute Reality is conceived as one physical all-pervading reality. Every effort to explain this one, infinite, reality is only an approximation. Purusha-Suktam of Rig Veda says: this reality is both immanent in the manifested world and yet transcendent to it. It is infinite and beyond words. It transcends the triple dimensions of time.Lord Krishna granted this vision to Arjuna, not through a special eye, but by removing the impurities from Arjuna's mind. Normally, our mind is clouded with impurities from our past samskaras that prevent us from realizing our true nature. Higher mystical thoughts emerge when we turn the journey inward, in pursuit of the truth.In the next few verses, Arjuna and Sanjaya describe this vision of the Absolute Reality, which is all-pervading, immanent and transcendental.12th and 13th verse: Sanjaya says: “This cosmic effulgence is like the combined effulgence of thousands of suns rising in the east. Arjuna saw in one point the entire cosmic life manifesting in so many ways in the past, present and future.”14th verse: Sanjaya says: “When Arjuna saw this vision, he was overwhelmed and struck with wonder. He folded his hands and prayed to Lord Krishna.”15th verse: Arjuna says: “I see in You all the gods and goddesses. I see Brahma the creator. I see the point of origin, existence and dissolution. I see saints and sages. I see different creations and so many different manifestations in You.”16th verse: Arjuna says: “I see You as the boundless form, as the infinite reality, with manifold arms, stomachs, mouths and eyes. However, I see neither Your end, nor the middle nor the beginning, O Lord of the universal form.”How can a human explain the infinite? He can only use finite tools to explain the infinite. These verses are poetic – they sing about the absolute reality but do not define it.17th verse: Arjuna says: “I see You with diadem, club and discus, a mass of radiance shining everywhere which is like the blazing sun and fire everywhere, and immeasurable.”Lord Krishna presented himself as Vishnu, who has these external symbols, for blessing and protection of creation.18th verse: “You are the totality of existence. You are indestructible. You are the supreme truth to be realized. You are the supreme abode of the universe. You are inexhaustible. You are the protector of dharma. You are eternal and unchanging. You are the purusha – the divine spark that is immanent and all-pervading.”Dharma refers to the ethical and moral principles through which we preserve, sustain, regulate and protect the universe. For example, it is immoral to pollute the earth and therefore against Dharma.

In the 11th chapter, the whole mystery of human existence is expressed in sublime poetry, which describe Arjuna's vision of the universal form of the divine. Lord Krishna shows Arjuna his divine form. This cosmic divine form transcends our concept of time and space. Lord Krishna shows that all the different creatures, animals, suns, moons, stars, galaxies, human beings, celestial beings – they all originate, exist, dissolve and re-emerge within that cosmic divine form.The whole reality is visible to Arjuna is one dimension, transcending time, space and causation. When we have a transcendental spiritual experience, we transcend time and space – the reality is then visible in one dimension.29th verse: “As moths rush towards a blazing fire only to perish, so also all of us are rushing towards Your mouth only to perish.”32nd verse: “I am the mighty, all-consuming time. “Every moment something ceases to exist – all of us are moving towards disappearance. To those who look upon the world as a place for sensual pleasures, the world is like a blazing fire, and they are like moths rushing towards it. But when we pause and reflect on the true meaning of life and understand that we are not this body-mind complex - at that moment, we start our journey away from the blazing fire.In the Kathopanishad, Yama explains the science of going beyond death to Nachiketa. Nachiketa asks Yama for three boons: (1) Let my father not scold me when I return (2) Teach me rituals to get to heaven and (3) Teach me the reality beyond death. Yama then teaches Nachiketa how to transcend death. He teaches him how to transcend our physical identity and realize our true nature as the Atman, which is deathless, and which is present everywhere and in everything.Death is just at the physical level. However, it can be transcended when we realize our deathless dimension, as the Atman. Once we realize our immortal dimension, we are no longer like moths rushing towards the blazing fire.We have two options. Our first option is to identify ourselves as beings that come into existence, exist for a while and then disappear. The second option is to identify ourselves with our true nature as the Atman, which is deathless.Ishavasya Upanishad says that the entire world is enveloped by the divine spark everywhere. We don't have to run away from the world – we have to change our perspective. We need to understand the perishable nature of the perishable and the imperishable nature of our true identity. Then the world is no longer a blazing fire – it becomes a happy and enjoyable place.At the end of the 11th chapter, after showing his cosmic form, Lord Krishna says: “You can understand My true nature only by true devotion.” Then we can live in this world but convert this blazing fire into a heavenly place. We can give all our secular activities a spiritual orientation – we can do them with a sense of sanctity, sacredness and detachment, as an offering to the Lord and for the welfare of others.In the next few verses, Arjuna describes this vision of the Absolute Reality, which is all-pervading, immanent and transcendental. He also describes his reactions.21st verse: “The divine angels, the saints and sages, they enter You. Some extol You in fear with joined palms. They praise you with splendid hymns. Every word that is uttered as an expression of glory or greatness is a tribute to You, directly or indirectly.”In the 41st verse of the 10th chapter, Lord Krishna says: “Wherever you find some greatness, prosperity, power or excellence – know that to be a part of My splendor.” Wherever we find a unique manifestation that is sublime and beautiful, it is an expression of the divine reality.22nd verse: “All the celestial entities – the rudras, adityas and so on – they all exist within You. They are all looking at you quite astounded.”23rd verse: “Seeing your immeasurable form with many mouths, eyes, arms, thighs, feet, bellies, tusks – the worlds are awe-struck and so am I.”How can a human explain the infinite? He can only use finite tools to explain the infinite. These verses are poetic – they sing about the absolute reality but do not define it.24th verse: “I am seeing You touching the sky, shining in many colors, with gaping mouths and large fiery eyes. I am terrified at heart and find no courage or peace O Vishnu.”25th verse: “Having seen your mouths with fearful tusks and blazing like fire, I have no sense of direction nor do I find peace. Please have mercy on me, O Lord of the universe.”

10th chapter: 6, 7, 8, 9, 10, 116th verse: “The seven great rishis, the four great ancestors, and the Manus – they are born from one supreme reality. All creatures in this world emerge from them.”7th verse: “Anyone who in reality knows Me as the supreme spiritual ideal which is present everywhere – that person will naturally understand the truth. There is no doubt about it.”Vibhuti means manifestation of divine qualities. They naturally come to a person when he meditates on God. The glory of the ocean is reflected in every pebble and wave in the ocean. Similarly, in all human beings who meditate on God, some unique characteristics manifest. Sunlight falls on water in a pot and the quality of its reflection depends on the cleanliness of the water. Similarly, the degree of manifestation depends on the purity of the person's mind. Swami Vivekananda said that the difference between an amoeba and a Buddha is only of degrees, not of kind. Buddha is like the clean mirror, in whom the presence of the lord manifests in His full effulgence.Absolute Reality has two dimensions. One is the unmanifested or impersonal dimension, and the other is the manifested or personal dimension. We should not begin our spiritual journey with the unmanifest. We should begin by focusing on a higher ideal and practice spiritual sadhanas. What we meditate upon, that we become. When we always think of a higher ideal, we begin to imbibe the qualities of that higher ideal. That makes us ready to transcend the personal and practice the impersonal – it is a matter of one's evolution, not choice.8th verse: “I am the origin of everything. And everything originates from Me. If a person understands this and recognizes Me with loving consciousness, he will become enlightened.”When Lord Krishna uses “I” or “Me” he refers to the one supreme reality. 164th sukta of the first mandala of Rigveda Samhita says: “Reality is one; sages call it by various names.”. The full mantra is: इन्द्रं॑ मि॒त्रं वरु॑णम॒ग्निमा॑हु॒रथॊ॑ दि॒व्यः स सु॑प॒र्णॊ ग॒रुत्मा॑न् । ऎकं॒ सद्विप्रा॑ बहु॒धा व॑दन्त्य॒ग्निं य॒मं मा॑त॒रिश्वा॑नमाहुः ॥Just as electricity manifests through different gadgets, the same divine energy enables different living beings to function. The one who understands this is enlightened.In the next few verses, Lord Krishna states that wherever we find a unique manifestation that is sublime and beautiful – physical strength, intellectual power, creativity, grandeur of a mountain, beauty of a flower – they are all an expression of the divine reality.9th verse: In this verse, Lord Krishna explains how a spiritually enlightened person functions in the world. “Those who get this enlightenment, their minds are absorbed in this divine reality. They spend their time talking about this higher truth and discussing spiritual teachings. They always speak about God and this gives them eternal contentment and happiness.”Brihadaranyaka Upanishad has a profound dialogue between Yajnavalkya and Maitreyi where Maitreyi questions whether wealth can give eternal happiness and immortality. Finally, both of them become spiritually enlightened and spent their lifetime in contemplation, meditation and scripture reading and studying.10th verse: “Those who are steadfast, who are devoted, who are contemplative – I give them that higher intuition called Buddhi Yoga.”Buddhi Yoga is the higher faculty of the human mind that enables us to get contentment along with knowledge. Along with knowledge we get the ability to make proper use of that knowledge and avoid the temptation to make improper use of that knowledge.Intellectual ability alone is not enough to interpret the meaning of life. When we take to spiritual life, our mind becomes pure, it becomes our friend. And along with that, we develop an intuition that gives us a unique clarity of life and its mysteries. That faculty is called Buddhi Yoga. It naturally comes to us irrespective of the spiritual path we follow, such as Bhakti Yoga or Jnana Yoga.11th verse: “When they become completely devoted to Me, out of mere compassion for them, I enter into their hearts and light the lamp of effulgence, the luminous lamp of knowledge.”Light is an important symbol in Vedanta. It symbolizes enlightenment and knowledge. The mantra: ॐ असतो मा सद्गमय । तमसो मा ज्योतिर्गमय । मृत्योर्मा अमृतं गमय । ॐ शान्तिः शान्तिः means “Lead me from the unreal to the real. Lead me from darkness to light. Lead me from death to immortality. Om Peace Peace Peace.”God, as light or atma-jyoti, is already within us. When we do our spiritual practices such as japa and meditation with sincerity, compassion and looking upon the whole humanity as one – then our mind becomes pure and this divine light within us reveals itself.King Janaka asked Sage Yajnavalkya: “Endowed with what light does a person live in this world”. The first answer was sunlight. As each option provided in previous answers was eliminated, subsequent answers were moonlight, agni, and sound. When all four of these options were eliminated, the final answer was Atma-Jyoti, which is in all of us and that is self-revealing. It is the light of all lights - that enables all other lights, such as sunlight, moonlight, agni to function.When a person identifies with this light, he experiences spiritual freedom, happiness within, and illumined within.

The term Brahmacharya means, ‘going after Brahman' ,The Reality. This has two connotations in practice. One is engaging oneself in the pursuit of Reality. The other is the virtue of practicing celibacy. Let us study the Etymology of the word. The word brahmacharya stems from two Sanskrit roots: Brahma (ब्रह्म, shortened from Brahman), means “the one self-existent Spirit, the Absolute Reality, Universal Self, Personal God, the sacred knowledge”. charya (चर्य), which means “occupation with, engaging, proceeding , behaviour, conduct, to follow, going after”..This is often translated as activity, mode of behaviour, a “virtuous” way of life. So the word Brahmacharya literally means a lifestyle adopted to seek and understand Brahman – the Ultimate Reality. In historic literature of Hinduism, it means “devoting oneself to Brahman”. In modern literature, it is commonly translated to mean celibacy for those unmarried, and fidelity to one's partner when married. In ancient and medieval era Indian texts, the term brahmacharya is a concept with more complex meaning. Brahmacharya embodies in its meaning an overall lifestyle that helps the pursuit of sacred knowledge and spiritual liberation.It is a means, not an end, and usually includes cleanliness, ahimsa, simple living, studies, meditation, voluntary restraints on certain diet, intoxicants and behaviors (including sexual behavior)' So, one interpretation, which is basic, is that Brahmacharya means making efforts to Realize Brahman, The Reality. Brahman can be realized, according to scriptures, with the help of a Preceptor, Guru.. Though the Smritis  /Sruthi declare that Brahmacharya begins with Upanayana, at an early age with the Upanayana, which is recommended at ages between 5 , 7, and 9,people were aware that the quest for Brahman might arise in an individual at a later date, say at the age 25, 30, 40 or even 50. In such cases  by following of the enquiry into the nature of Brahman, one becomes a Brahmachari, a Student. He could be a married man or woman. Being married or unmarried , man or woman is no hindrance in pursuing the Reality Brahaman. We have many Grahasthas, married people as great Rishis, Vasishta,Krupar,Kashyapa, Agastya, Gargi , Maitreyi. Therefore these great souls, though married are students, Brahmacharis, as they pursued Brahama Gnana. Hence a Married man is also a Brahmachari in this sense. Brahmacharya indicates a Stage of life,  that of study. The four Asramas are Brahmacharya, Gruhastha, Vanaprastha and Sanyasa. These relate to the dispositions and the actions being contemplated upon by the individual, while Celibacy is a part of Sadhana marga which expedites spiritual journey. Coming to Celibacy, Celibacy is essential in preserving the Semen from falling to the ground or flowing down as this hinders the spiritual growth, It is called Urthvarethas, Meaning that the semen flows upwards through the Chakras in the body to reach the Sahasrara in the head, This Celibacy is called Naishtika Brahmacharrya.(not allowing the semen to flow down) Bhishma is a Naishtika Brahmachari. He is the only Naishtika Brahmachari, apart from Hanuman. This is  the reason, why Devavrataha, was  called Bhishma, one who does the Impossible. In the case of the Grahasthas, so long as their object of physical interaction is to produce progeny without Lust, they are also rated high in the scheme of things. King Janaka is one such. Therefore a married one can also be called a Brahmachari, provided he/ she is after the enquiry into the Nature of Brahman. You may read this at ramanisblog.in marrried men women are brahmacharis --- Send in a voice message: https://anchor.fm/ramanispodcast/message

The 10th chapter of Bhagavad Gita is Vibhuti Yoga. Vibhuti means power of manifestation. This chapter lists several characteristics that are manifestations of the divine.Absolute Reality has two dimensions. One is the unmanifested or impersonal dimension, and the other is the manifested or personal dimension. In its pristine nature, it is impersonal and goes beyond all personal dimensions. While infinite, the Absolute Reality can have a finite dimension.Everything in this world – good, bad, indifference – all come from the same source, the divine reality. Just as electricity manifests in different ways depending on the gadget it powers, similarly, everything in this world is a different manifestation of the same divine reality.Depending on our samskaras and the state of our mind, the divine manifests itself as good or evil. We can refine our samskaras through good physical actions. They generate spiritual energy and refine our samskaras.We are not really as free as we imagine. Our mind, under the influence of samskaras, prevents us from what we want to do. With constant effort and by doing good actions, the resistance of the mind wears down, and we achieve more freedom.3rd verse: “Those who understand Me as birthless, beginning-less and infinite – they are the greatest, they are the wisest and they understand Me.”The absolute reality cannot be defined or explained. It is infinite and transcends all possibilities of description. It is beyond the six changes: birth, existence, growth, evolution, degeneration and death. The supreme reality in its highest dimension, is guna-atita - it is beyond gunas; it transcends gunas.4th and 5th verses list 20 different characteristics as manifestations of the divine reality. These characteristics are: (1) Intellect (2) Jnanam, which refers to knowledge, and the discerning wisdom to make proper use of what we know (3) Asammohah or freedom from delusion – ability to see into the reality of things (4) Forgiveness (5) Truth (6) Restraint of external senses (7) Control over thoughts and emotions (8) Happiness – feeling joy when good happens to others (9) Misery – what we feel when something unpleasant happens (10) Birth (11) Death (12) Fear (13) Fearlessness (14) Non-violence (15) Even-mindedness (16) Contentment – understanding the limitations of what we aspire for (17) Austerity – restrain our aspirations and desires (18) Charity – wisdom to know that material things do not give contentment (19) Reputation (20) ill-fame.Regarding death (11th quality), Yaksha posed a question to Yudhishthira – “What is the most mysterious fact of life?” In answer, Yudhishthira said – “Every minute and second, we see so many creatures moving towards the abode of death. Still, we believe that we will not have to join this procession. This is the most mysterious fact of life.”Regarding Asammohah (3rd quality), Shankaracharya says that through purity of mind we develop the ability to look deep into things and understand their true nature. An intellectual person is not necessarily the wisest. There are others, who may not be educated, but are wise and can see deep into things. Such wisdom is a manifestation of the divine.To perceive things as they are, we should take an interest in higher ideas, develop a discerning wisdom and have a higher ideal in life, which can help us focus our energies in one direction.Both positive and negative characteristics are mentioned in this list as manifestations of the divine. In Vedanta, evil is not a separate category from good. Vedanta believes in the doctrine of error, not doctrine of evil. Error refers to our ignorance, which prevents us from recognizing the divine within.6th verse: “The seven great rishis, the four great ancestors, and the Manus – they are born from My mind. All creatures in this world emerge from them.”The essence of this verse is that the wisdom of all the great ancestors of humanity comes from the divine reality.

Dr. Nisha Manek is the author of Bridging Science and Spirit: The Genius of William A. Tiller's Physics and the Promise of Information Medicine and is joined by Neurologist and Professor Dr. D.V. Pasupuleti.   In this show we explore consciousness, spirituality, and much more!   Help us fight censorship! Get immediate access to exclusive and censorship free content by donation or free by becoming a member here    

Bentinho Massaro is the world's leading teacher on the nature of reality. Spiritual Conversations with a Skeptic ► https://bit.ly/SpiritualCS No Limits Society ► https://bentinhomassaro.com/nls Bentinho's YouTube ► https://youtube.com/BentinhoMassaro Super Accelerated Living ► https://bit.ly/SuperAL All Quotes ► https://bit.ly/SCSquotes Each Creation is an incarnation of the One. God is the active, executive principle of that one, infinite, absolute Reality. The ultimate goal is complete liberation and realization of the One by itself, through the mirror of its own Creation; through the illusion of an individual soul. Understanding the nature of consciousness and how it may be constituting reality or perception in general, is crucial in being able to get to know the truth, which you could call God or the mystery of life. Through an extremely intense longing or desire for the absolute truth, Infinite Reality can know itself. That's the whole idea of self-realization, purification or enlightenment—the individual merges back into its unified God-Self, and finally, quantum-leaps beyond that, into the Absolute Source. The less distorted the perception, the more the individuated mind begins to see as God sees and be as God is. The more the mind knows its own essence, the closer it gets to experientially apprehending God. How transparent we are to true love depends on how much our individuated mind sees as God sees. Love is nothing but the innate recognition of inseparability. When the One Being recognizes itself in apparent others, that is love. God is a unity of energy that is unimaginably intelligent, conscious and sentient. It's a living field. We are distinct, but not essentially independent from one another, nor from the totality-field of consciousness. All bodies are plugged into a motherboard, a unified field of existence. God is the free will or active intelligence channeled from the potential inherent in Infinite Reality. Before anything can appear, there must be something to which it appears, that is you. The entire Creation, which seemingly contains billions of years of evolution, is nothing but the blink of an eye compared to the infinity of Source's Absolute Reality. Would you want to know how to live well within the matrix, or would you want to be unplugged? When you're outside of the virtual reality, the reality inside the VR goggles appears as non-existent to you because you're not perceiving the illusion. As you put on the goggles, a veil of perception is pulled over your eyes and now, all of a sudden, what was not even felt or sensed as existent, appears in-full, as if it exists. It appears to be real.

Summary:9th chapter: verse 23, 24, 25, 26, 2723rd and 24th verse: “Depending upon our own mental makeup, we evolve our ideas of God. Those who worship other gods with shraddha – not for highest enlightenment but for material prosperity – in reality, they are worshipping Me, although they are using the wrong method and are not aware of it. To whichever god we pray, the prayer goes to Brahman. Fulfillment also comes from Brahman.”25th verse: “The votaries of different deities, they reach those deities. The one whom you worship, you reach him.”There are two ways that we can think about Absolute Reality. In the early stage, we may look upon it as the presiding deity, as the creator god, that decides the destiny of creation. As we evolve and get closer to the divine within, we develop a higher, universal outlook. At the highest level, we see Absolute Reality as the source of everything.In the Bhagavata Purana, there is a dialog between King Nimi and the Nava Yogis. In answer to the King's question: “Who is an ideal devotee of God?”, one of the sages gives the following answer: “The one who sees the presence of God in all beings, and who sees the presence of all beings in God.“ This ideal devotee sees the entire creation as one spiritual family.26th verse: “If you offer with bhakti (devotion) even a leaf or flower or fruit or water – I accept it as the devout gift of the pure-hearted devotee.”Bhakti is defined as the spontaneous, natural flow of love towards God. It is not for God's sake that we love God. Spirituality is the manifestation of higher qualities present in us. When they are developed, our minds naturally turn towards God.Bhakti and purity of heart are what is important – it is what compels the Lord to accept the offering. A big ritual is in no way superior to a leaf offered with a pure heart. What we are offering is not a leaf or flower – we are offering ourselves and our own heart, which is what the Lord cares about.The story of Lord Krishna and Sudama illustrates that the Lord only cares about the bhakti with which the offering is made. Sudama carried ordinary, parched rice as a gift for Lord Krishna – he was hesitant to even offer it to him. But Lord Krishna accepted it with great delight, exclaiming how wonderful the gift was. Lord Krishna's acceptance (of the gift) returned to Sudama as prosperity in an invisible way.In the Gospel of Sri Ramakrishna, there are contrasting illustrations of bhakti. One example is of a person offering the choicest items to God, but with elaborate display and splendor. This is rajasic bhakti – it is not the most sublime. Another example is of a person who lives in a humble hut, offers fruit or water, but spends his time in meditation. This is sattvic bhakti. The third type of bhakti is tamasic bhakti, which expresses itself as laziness, indifference, and ignorance.When we are evolving spiritually, we should have a sense of value for what we offer to God. We should offer something that we consider as precious, not something insignificant. When we reach a stage where the mind naturally flows to God, then we can mentally offer our hearts to God.Shankaracharya, in one of his verses, gives a beautiful description of the spiritual psychology of a devotee of the highest type. He feels “O Lord, you are my Atman. My friends are my own pranas. My body is your holy shrine. Everything I do – all my actions and interactions, in thought, word and deed – are my puja (offerings) to you.”For such a devotee of the highest type, his whole life becomes spiritualized. Every thought becomes a meditation, every word becomes a mantra, every action becomes an act of worship, every travel becomes a pilgrimage, every movement becomes a circumambulation around the deity, and the whole life becomes an offering to God.27th verse: “Whatever you do, whatever you eat, whatever you offer, whatever gift you give to others, whatever austerities you practice – do that as an offering to Me.”This is the highest state of a spiritual person, where every secular activity becomes spiritualized. Every secular activity becomes puja. The difference between work and worship disappears.

Presented by Rev Carolyn Swift JonesOnce upon a time, the collective consciousness held a firm belief that the earth was at the center of the solar system. It wasn't true. Today, the collective consciousness - that shared consciousness that acts as a matrix for shared beliefs and ideas - holds many agreements having to do with health and prosperity that are also not true.  Enjoy this message in which we look at some commonly held beliefs that have no basis in the Absolute Reality of Christ Consciousness. Let's see what happens when we stop following the crowd and follow our Divine Wisdom instead! Do not deceive yourselves. If you think that you are wise in this age, you should become fools so that you may become wise. - 1 Corinthians 3:18Support the show (https://www.unityinthefoothillsct.org/donations)

What is absolute reality? What does the Bible say about absolute reality? How is reality realted to truth?

Continuing the conversation on the harmony of absolute and relative truths, this talks suggests that we zazen is a good place to focus on the inconceivable reality, to discover, as Suzuki Roshi says, "who we are and what things are in their true sense." 10/24/2021, Jiryu Rutschman-Byler, dharma talk at Green Gulch Farm.

"It would be well if you directed your mind to the deathless element." - Venerable Sariputta, senior disciple of the Buddha The post The Subjectivity of Conventional and Absolute Reality: Dharma Talk appeared first on Josh Summers.

The Roman Show welcome Mike Sugars of Vatican about their latest release, the double single Become A New God, which includes “Fractured God" and "Absolute Reality."  You can watch the “Fractured God” music video HERE. The five-piece recently signed with UNFD, which makes them labelmates with Frank Iero, Silverstein, and more.  Host Rodolfo Roman also talked about is the NWO the best faction of all time, the Paul brothers going MMA and more.  Follow us on our socials: Facebook, Twitter, Youtube, and Instagram. 

-8th chapter: verses 20, 21, 22, 23, 24, 25, 26, 27-The lecture was given by Swami Tattwamayananda on May 21, 2021.-20th and 21st verse: “Beyond this Avyakta (unmanifested) and Vyakta (manifested), which belong to the realm of the relative, there is the one Absolute Reality which is different from the unmanifested state of the relative – it is Aksharam (imperishable) and it is Sanatana (eternal). Those who realize their spiritual identity with this Supreme Reality, they get liberation from this cyclic rotation”-22nd verse: “This Supreme Reality is the source of everything. It is our true nature and is attainable through pure devotion.”-One method of developing this devotion is to give a spiritual orientation to our natural human impulses, such as our love for friends and parents. Under Navadha Bhakti, one follows nine disciplines: Sravanam (Hearing about God ), Kirtanam (Chanting His Name and Glory), Vishnu smaranam (Remembering Him), Pada sevanam (Serving His Lotus Feet), Archanam (Worshipping Him), Vandanam (Prostrating before Him), Dasyam (Being His Servant), Sakhyam (Befriending Him), and Atma Nivedanam (Offering Oneself to Him).-Prapatti is the highest state of a devotee of God. Prapatti means complete surrender and is composed of the following characteristics. (1) Always having a positive outlook in life, full of sattvic qualities such as serenity, wisdom, compassion, and broad mindedness. (2) Rejecting all the opposing qualities such as skepticism and self-doubt. (3) Strong faith that God will protect me. (4) Total self-surrender.-23rd verse: “I am going to tell you about the two spiritual paths that Yogis take upon departing from this body, and attain non-return or return.”-24th verse: “Yogis of the highest type follow the bright path of Shuklagati or Devayana. It is the path of fire, flame, daytime, the bright fortnight, and the six months of the northern passage of the sun - departing by this path the knowers of Brahman attain Brahman.-The Yogis who follow the path of Shuklagati are devoted to a higher spiritual ideal. They lead a pure life and are free from selfish desires. To them every action is a spiritual offering. They have dedicated their life to the realization of Brahman, and they practice seeing the same divine principle everywhere. Taking this path, they gradually realize Brahman and do not come back again to Samsara.-The Yogis taking the path of Shuklagati are less evolved compared to the Jivan-muktas, who are liberated while living in this world.-Such a Yogi is able to leave the body with full awareness. His focus is between the eyebrows, from where a light comes and lights up the path that takes him through different stages, which are guarded by different deities and who take care of him. The whole journey is lighted up by the power of his spiritual sadhana until he merges with Brahman.-25th verse: “Yogis whose spiritual practices are driven by a motive, follow the dark path of Krishnagati or Pitrayana. It is the path of smoke, nighttime, dark fortnight, and the six months of the southern passage of the sun – departing by this path, the Yogi reaches a higher abode, but returns to Samsara.”-The message of the 24th and 25th verses is twofold. First, it inspires us to lead a good life. Second, it tells us that we are independent travelers. We came alone and will go back alone.-Chandogya Upanishad describes the scenario of a dying person. First, the function of speech becomes quiet and merges in the mind. Next, other sense faculties merge in the mind. Next, mind merges in mukhya prana. Next, mukhya prana merges in the jeeva. Then, the individual self merges into the five elements. Samskaras that are accumulated in the Antahkarana, constitute the subtle body - they are preserved and transmigrate, as the subtle body takes a long journey. When we are born again, we are born with these accumulated samskaras.-There is a third category of spiritual seekers who do not have a higher spiritual ideal and keep on doing wrong things. They take a descent and come down the ladder of evolution. They may be born in the animal or insect world.-26th verse: “These are two paths - one bright and the other dark. One takes the Yogi beyond the transmigratory cycle. The other keeps him confined to the transmigratory cycle.”-27th verse: “A Yogi who knows the secrets of these two paths, is not deluded. Therefore, we should always be steadfast in Yoga, staying linked to a higher spiritual ideal.”-Even if the Yogi is not in the path of Shuklagati, he does not feel lost. He feels secure. He knows that he will be reborn in a family where he can continue his spiritual journey.-One should not expect to reach the highest spiritual goal immediately. Even if noble deeds are done with desires, they produce results that are deposited as a spiritual bank balance. These results are Adhrishtam (not visible) and Apoorvam (did not exist before the activity). These results are never lost.-Spiritual qualities are not inseparably connected to family. One of the greatest devotees, Prahlada, was born to a demon, Hiranyakashipu.

-8th chapter: verses 17, 18, 19, 20, 21-The lecture was given by Swami Tattwamayananda on May 14, 2021.-17th verse deals with the Hindu concept of Cosmogony, according to which cosmic movement is in rhythmic cycles.-According to Yuga theory, there are four Yugas - Satya, Dvapara, Treta and Kali Yuga. Satya Yuga is 1 million and 28,000 years. Treta Yuga is 1 million and 3,000 years. Dwapara Yuga is 854,000 years. Kali Yuga is 429,000 years. These four Yugas together constitute a Mahayuga, and 1000 Mahayugas constitute a Kalpa. One full day and night of Brahma is equal to 2000 yugas. At Pralaya, these four Yugas get dissolved.-The theme of verses 17-21 is the following. Cyclicism applies to both human life and the cosmos. Just as the tree exists in a seed in an involved (unmanifested) state, similarly, the cosmos comes from a state of non-manifestation to a state of manifestation. After many years, it goes back to its unmanifested state. After trillions of years, manifestation begins again. This goes on in cycles. The manifested (Vyakta) and unmanifested (Avyakta) belong to the realm of the relative. Beyond these, there is the unmanifested reality that is Aksharam (imperishable) and Sanatana (eternal).-There are three schools of thought on cause-effect relationship in Indian philosophy. According to Sanghatavada, things come into existence when different parts come together. For example, a chair comes into existence by combining several parts. According to Arambhavada, every effect is a new creation, and the effect does not pre-exist in the cause (Asatkaryavada). For example, a cloth made of threads has a new existence that is different from the threads. According to Vedanta and Bhagavad Gita, the effect pre-exists in the cause (Satkaryavada). For example, the cloth pre-exists in the thread – it just gets a new name and form.-Our life begins long before we are born, and our life will continue long after we are dead. Life is only a transition. We continue going through these revolving cycles, until we realize the supreme truth, that we are one with the supreme reality that does not belong to the realm of the relative.-17th and 18th verses: “The whole cosmos exists in two states – the undifferentiated (Avyakta) and differentiated (Vyakta) – both these states belong to the relative. The differentiated state will go back to the undifferentiated state. When the day of Brahma begins, creation begins. When the day of Brahma ends, dissolution takes place.”-The day of Brahma represents the cosmic mind. Creation is symbolically compared to the dawn of the cosmic mind. Dissolution of the created universe corresponds to the sunset of the cosmic mind.-The universe has two dimensions – Vyakta and Avyakta. The earth evolved into a state (Vyakta) where living conditions became appropriate for living creatures to evolve and survive. These living conditions may disappear after millions of years - the earth will then merge back to its unmanifested state (Avyakta).-19th verse: “The same variety of different beings that existed in the preceding day of Brahma, they merge when the night comes. And then they manifest again at daybreak – the morning of Brahma’s day.”-20th and 21st verse: “Beyond this Avyakta (unmanifested) and Vyakta (manifested), which belong to the realm of the relative, there is the one Absolute Reality which is different from the unmanifested state of the relative – it is Aksharam (imperishable) and it is Sanatana (eternal). Those who realize their spiritual identity with this Supreme Reality, they get liberation from this cyclic rotation”-Everything moves in cycles – both in human life and in the cosmos. In human life, there is a cause and effect link between our lives. When a person dies, the senses of perception and action disappear, but the samskaras transmigrate in seed form, and manifest in the next life. At the Cosmic level, from the Avyakta state, the Vyakta state comes. The same Vyakta state later goes back to the Avyakta state. The causal dimension is Avyakta. The effect dimension is Vyakta.-When we are in the realm of the relative, we think that time and space are eternal. Only when we get out of the relative, we realize that time and space are relative. With spiritual practices, we can transcend the relative.-Silence is the language of the highest spiritual experience. Sri Ramakrishna said that one has to come down several steps from the highest state of samadhi to Omkara, then several steps down to Gayatri, and then several steps down to Vedas. This means that the highest truth can only be experienced – even Omkara does not explain this highest truth.-When we evolve in spiritual life our questions cease to be questions. They self-destruct.

-7th chapter: verses 25, 26, 27, 28-The lecture was given by Swami Tattwamayananda on March 26, 2021.-25th verse: “The Absolute Reality is unmanifest, eternal, changeless, birthless, deathless and non-dual. For people who have not reached the highest state of spiritual evolution, the true nature of this Absolute Reality remains concealed due to the Avarana and Vikshepa shakti of Yogamaya.”-Maya is non-awareness of the fact that everything in this world is subject to change. This maya veils the light of truth (Prakasha) and projects something false. What we may know intellectually, maya makes us forget at the emotional level.-We experience Maya in our daily life, when we excessively worry, delude ourselves into thinking about the permanence of situations that are inherently impermanent. For example, a person who has lost his job may worry that he will be permanently jobless.-If we are aware of a traffic jam ahead, then the traffic jam doesn’t bother us as much. Similarly, once we become aware of maya, we develop spiritual common sense, and are not bothered by it.-26th verse: “Arjuna – I know the past, present and future of everyone, everything. But no one knows Me.”-We see only one dimension of time. We worry about the past and future. We forget that in the past things were different, and they will be different in the future. Those stuck in time do not know the Lord, as he is beyond time.-In the Bhagavata Purana, Lord Krishna is depicted as always smiling. This is because He could see the triple dimensions of time. He knew that situations would change. The ability to see triple dimensions of time gives one the ability to think, talk and act with wisdom.-Ayurveda defines perfect health as: “sama dosha sama agnischa sama dhatu mala kriyaaha| Prasanna atma indriya manaha swastha iti abhidheeyate”. It means that we are in perfect health when we are physically, mentally, spiritually and emotionally healthy. And we are mentally healthy when we accept the changeable nature of all empirical phenomena.-Per Shankaracharya, when we take to spiritual practices and completely surrender to the transcendental, divine reality, we become instruments in the hands of a higher power that is beyond time. The dividing line between past, present and future is only imaginary. We can transcend the time trap by looking upon the past, present and future with detachment.-Vibhuti pada in Patanjali Yoga Sutra mentions that when one practices meditations, prayers, yamas and niyamas – one can develop the ability to see far into the future.-27th verse: “This mental trap of polar opposites – such as raga and dvesha, pain and pleasure, profit and loss – they create maya. They express themselves in the form of desire. Because of this, people fall into delusion.”-28th verse: “Those who have done virtuous deeds, who undertake spiritual practices such as karma yoga, prayers, meditation – for them this mental trap of pairs of opposites, will end. They will be free from raga and dvesha. They attain chitta shuddhi and they worship Me.”-We are not able to do what we want to do because of a mental trap. This mental trap is created by our samskaras, which are the result of our past actions. They propel us to act in a certain way, and we feel imprisoned.-These samskaras can be neutralized by developing a storehouse of positive samskaras, with spiritual practices. As the past samskaras weaken, we feel less conflict in what we want to do.-Total surrender to God is one way to weaken past samskaras. When we open our heart and place everything at the feet of God, we become spiritually refined and feel a weight lifted from our shoulders. The intensity of surrender determines how fast we progress.-If a glass is half full of water and we pour milk in it, it will only have 50% milk. However, if we empty the glass and then pour milk, it will have 100% milk. Similarly, when we empty our mind, all negative samskaras are emptied. The mind can then be filled with the pure milk of God’s grace.

-7th chapter: verses 21, 22, 23, 24-The lecture was given by Swami Tattwamayananda on March 12, 2021.-21st verse: “In whatsoever form a devotee seeks to worship God with unwavering shraddha, that shraddha is enough for him to reach his goal.”-Shraddha is the highest qualification needed to reach our spiritual goal. Shraddha refers to a sense of sincerity, integrity and purity. It is the language of the heart.-Vedanta doesn’t say that there is only one concept of God. It is the devotee’s heart that matters. Any good human being, such as one who follows the four noble truths and the noble eightfold path prescribed by Buddha – and who is endowed with shraddha, can realize the supreme truth.-In the Parable of the Sower, the seeds fall on fertile ground as well as rocky surfaces and thorny bushes. The results depend on the quality of the soil where the seeds fall. Shraddha is like fertile soil. A person with shraddha surrenders to God and eventually connects with the highest spiritual reality.-22nd verse: “Endowed with that kind of shraddha, he worships his deity and his desires are fulfilled. To whomever he worships, all that worship comes to Me, and all the results are granted by Me. I am the one Absolute Reality behind all gods and goddesses.”-164th sukta of the first mandala of Rigveda Samhita says: “Reality is one; sages call it by various names.”. The full mantra is: इन्द्रं॑ मि॒त्रं वरु॑णम॒ग्निमा॑हु॒रथॊ॑ दि॒व्यः स सु॑प॒र्णॊ ग॒रुत्मा॑न् । ऎकं॒ सद्विप्रा॑ बहु॒धा व॑दन्त्य॒ग्निं य॒मं मा॑त॒रिश्वा॑नमाहुः ॥-The different hymns in Rigveda begin with polytheistic ideas, but end with monotheistic conclusions. In Rigveda, there is an evolution of Hindu godhead from Pantheism (God is equated with the external world) to Panentheism (God is the spirit within the external world) to Polytheism (God is the divine power regulating nature) to monotheism (there is only one God) to monism (non-duality).-As we evolve, our understanding of the Divine Reality becomes clearer. At the highest experience level, we find that the same Absolute Reality is within all of us, it is all pervading - and it is impersonal, transcendental, indescribable and non-definable.-Shraddha is spiritual wealth that involves effort and evolves from lifecycle to lifecycle. In the 41st and 42nd verses of the sixth Chapter of Gita, Lord Krishna explains how spiritual wealth evolves across lifecycles. A spiritual aspirant, who has unfulfilled desires, will be born in a pure and prosperous family, where his parents are spiritually oriented, and where his unfulfilled desires can be fulfilled. A highly evolved seeker will be born in a family that has a tradition of producing great spiritual aspirants.-23rd verse: “Those who worship to fulfill desires are men of little understanding. They worship different deities and reach the goal accordingly. They do not seek the highest knowledge and do not develop an attitude of total surrender to God.”-24th verse: “My true swarupa is Avyaktam – it is universal, impersonal, transcendental, unmanifest, cosmic, birthless and deathless. Not understanding this true state of Mine, one brings it down based on his own spiritual evolution.”-Avyaktam means abstract, subtle, unmanifest – that cannot be empirically understood.-Per Shankaracharya, this Absolute Reality is universal, infinite, cosmic, non-dual. But because people have not reached the highest state of evolution, they do not understand its cosmic dimension – they understand the Absolute only in terms of the relative. The cosmic dimension remains concealed to them due to the Avarana and Vikshepa shakti of Yogamaya.-When we think of a great spiritual teacher, such as Lord Krishna or Sri Ramakrishna, we should think of their universal, transcendental dimension that is not limited by time, space and causation.-When we feel inner contentment and joy during spiritual practices, it is a definite sign that we are on the right path.-For the one, who has reached the highest state, his whole life becomes spiritualized. Every thought becomes a meditation, every word becomes a mantra, every action becomes an act of worship, every travel becomes a pilgrimage, every movement becomes a circumambulation around the deity, and the whole life becomes an offering to God.

-7th chapter: verses 19, 20, 21-The lecture was given by Swami Tattwamayananda on March 5, 2020.-19th verse: “The highest stage in spiritual evolution is to realize that there is one supreme reality that pervades the entire universe and that the same reality is present in all of us. Such exalted spiritual seekers, who see everything as an expression of Vasudeva, are rare.”-This highest stage is the natural culmination of our spiritual evolution. To reach this highest stage, we may have to go through many life cycles of evolution. We have to accumulate enough positive samskaras through spiritual practices. Eventually, we will reach this destination.-Vasudeva is the name of a Hindu deity. In this verse, it means the one who lives in all jivas, and who is all-pervading. At the highest stage, we feel God’s presence in all our interactions - even when we are not in the temple or not reading a holy book.-In the Bhagavata Purana, there is a dialog between King Nimi and the Nava Yogis. In answer to the King’s question: “Who is an ideal devotee of God?”, one of the sages gives the following answer: “The one who sees in all beings the presence of God, and who sees the presence of all beings in God.“-20th verse: “Those who do not have the highest spiritual knowledge, they follow certain rituals, and turn to deities, impelled by their desires and their own innate nature.”-In early stages of evolution, we turn to God compelled by our needs and desires. Because we lack the highest spiritual knowledge, we conceptualize our own ideas of God, without realizing that Vasudeva is the ultimate goal – the desires color our idea of God, and we look upon God as an agency that comes to our rescue.-When our prayers are answered, our conviction that God is a reality becomes deeper. Then we begin our further evolution.-If we turn to transcendental reality with evil desires, the same evil desires get stronger. This is why it is important to practice yamas and niyamas before undertaking intense spiritual practices.-Extreme selfish desires lead to self-destruction. Bhasmasura prayed to God due to his selfish desire to have the power to turn into ashes anyone on whom he placed his hand. He ended up using his power on himself and turned into ashes.-Even when we reach the highest idea of transcendental reality, at practical level, we do not reject the idea of the beautiful, charming, heartening idea of a personal God. This is best illustrated in the writing of Madhusudan Saraswati. After writing Advaita Siddhi, which describes the Absolute Reality as attribute-less, transcendental, all pervading and impersonal, he said: “My highest idea of God is the child Krishna holding his flute, wearing a yellow cloth and with beautiful childish eyes.”-21st verse: “Whatsoever form a devotee seeks to worship God with full shraddha, that shraddha is enough for him to reach his goal.”-Shraddha is the highest qualification needed to reach our spiritual goal. Shraddha refers to a sense of sincerity, integrity and purity. It is the language of the heart, not head.-A humble person, with no knowledge of scriptures, but who has a pure heart, who is compassionate, who follows yamas and niyamas – that person, when he approaches God with his heart, God will open his door to him. He will realize the supreme truth.-In the Parable of the Sower, the seeds fall on fertile ground as well as rocky surfaces and thorny bushes. The results depend on the quality of the soil where the seeds fell. Shraddha is like fertile soil. A person with shraddha surrenders to God and eventually connects with the highest spiritual reality.

-7th chapter: verses 14, 15, 16. 16th chapter: verses 1, 2, 3, 4-The lecture was given by Swami Tattwamayananda on February 19, 2020.-14th verse: “Those who take the help of Vidya-maya, they eventually transcend Maya.”-Brahman is the only Absolute Reality. Vedanta defines something as real if (1) it remains without change in the past, present and future (2) It is beyond time, space and causation and (3) it remains without change in waking, dream and deep sleep states.-The world we live in is a relative reality. It is not absolutely real, but it is not absolutely unreal either.-The relativity of the relative world is understood only when we understand the absoluteness of the absolute reality, when we realize the supreme truth. Then we understand that our experiences in this world are relative.-In a semi-dark room, we may mistake a rope to be a snake. When we bring light, what we formerly misunderstood to be a snake is now recognized as a rope. As a snake, it is unreal. As rope, it is real.-Similarly, a jeevan-mukta, who has transcended the relative, he continues to live in the world. To him, the world as a distinct entity does not exist. He experiences the world as non-distinct from Brahman.-In Vedanta, there are two levels. As philosophy, it is at the level of duality. As experience, it is non-dual. Brahma Satyam Jagat Mithya is only an approach to the highest reality from a philosophical level. At the highest experience level, it is Brahma Satyam Jagat Satyam. To reach this highest experience level, we have to meditate on the absoluteness of Brahman, and the relativity of the world.-Advaita, as an experience, is silent. Advaitic truth can only be experienced – it cannot be explained. Scriptures only help to remove wrong notions from our mind.-In the 15th and 16th verses, Lord Krishna unfolds a unique kind of spiritual psychology illustrating that not everyone in the world is of the same type. He discusses the characteristics of people with negative traits and also of those who are spiritually inclined.-15th verse: “Those who do not devote themselves to Me, they are deluded, they commit sinful deeds and belong to the lowest human category, they have no discerning wisdom, they are caught by Maya, and they follow the path of evil-doers.”-Verse 4 of 16th chapter provides the characteristics of people with negative temperament. Their six characteristics are: ostentation, arrogance, self-conceit, anger, rudeness and ignorance. Later verses of the chapter provide 18 additional characteristics of such people.-16th verse: “People endowed with sattva-guna are of four types. (1) Those who take to spiritual life due to distress (2) those who are aspirants of knowledge (3) Those who want wealth (4) Those who are wise. Among these, the highest type are the wise ones, who understand that God is present in everything, everywhere.-Shankaracharya, in his commentary on the 16th verse, explains that the first three categories of people pursue mechanical spiritual practices. Their bhakti is apara-bhakti. The bhakti of the fourth category is the highest - their bhakti is para-bhakti.-Verses 1, 2 and 3 of the 16th chapter provide 26 characteristics of people endowed with divine wealth. Examples of such characteristics are fearlessness, purity, interest in scriptures and practice of non-violence.-A spiritual seeker should practice friendliness (Maitri) towards fellow spiritual seekers, practice compassion (Karuna) towards those who are less evolved, practice happiness (Mudita) towards those who are more evolved, and practice a filtering attitude (Upeksha) towards those who may shake his faith.-We progress in spiritual life by acquiring more and more sattvic qualities. Once we are saturated with sattva-guna, we cannot but turn to the higher reality for all our needs. Any spiritual practice that we do to develop more sattva-guna is never lost.

Talk 151 Verses 574-581 This final talk further reiterates that bandhan and mukti, bondage and liberation are a figment of Maya and do not exist in Pure Consciousness. The concept of birth and death is also negated, and what exists is the Absolute Reality alone. The Guru assures his disciple that this secret Supreme Knowledge is the essence of Vedanta and he stays immersed in Absolute Bliss. The last few verses expound on the glory of this prakrana granth, Vivekachoodamani. Please support this podcast by pressing the follow button and support Chinmaya Mission Mumbai projects taken up by Swami Swatmananda, through generous donations. Contribution by Indians in INR can be made online using this link: https://www.payumoney.com/events/#/buyTickets/Guru__Dakshina For Foreign contributions please request an Indian National with Indian passport to use the above link and make the contribution. For any queries please send a mail to sswatmananda@gmail.com These podcasts @ChinmayaShivam are also available on Spotify, Apple iTunes, Apple Podcasts, Podomatic, Amazon music and Google Podcast FB page: https://www.facebook.com/ChinmayaShivampage Insta: https://instagram.com/chinmayashivam?igshid=1twbki0v3vomt Twitter: https://twitter.com/chinmayashivam Blog: https://notesnmusings.blogspot.com LinkedIN: www.linkedin.com/in/swatmananda

-7th chapter: verses 14, 15, 16-Absolute Reality is the only sat. Vedanta defines something as sat (real) if (1) it remains without change in the past, present and future (2) It is beyond time, space and causation and (3) it remains without change in waking, dream and deep sleep states.-One can look at the river in two ways. One way is to look at the momentary changes – waves, high tides, and low tides. Another is to look upon the waves and tides as constituted by the same water that constitutes the river – they emerge, exist and dissolve in the river. The river is the only reality.-Similarly, behind all everyday challenges, which come and go, there is one Absolute Reality. Every right-thinking person can experience it. Once we become aware of it, we begin to understand the mystery of life, and can remain calm in the midst of life’s challenges.-Maya is the mystery that we experience in daily life, that defies human logic and has no satisfactory answers. For example, we assign permanence to something that we know is inherently impermanent. Maya deludes us into thinking that we are this body, nothing else.-All of us experience Maya in our everyday life. It is beyond logical comprehension, cannot be explained in words or cognized with the mind, and is a great mystery. We understand the relativity of maya only when we come out of it. Describing maya within it is impossible.-Even those who read many scriptures, who teach these scriptures, who expound the highest philosophy – even such people are sometimes bound by Maya. Transcending Maya is a matter of our own evolution, when our scriptural study also defines our actions.-Even an intellectual understanding of Maya and the unreality of sense pleasures, helps us develop a unique spiritual common sense, maturity of outlook and sense of modesty.-14th verse: “Those who devote themselves to me, they transcend Maya.”-Prapatti is the highest state of a devotee of God. Prapatti means complete surrender and is composed of the following characteristics. (1) Always having a positive outlook in life, full of sattvic qualities such as serenity, wisdom, compassion, and broad mindedness. (2) Rejecting all the opposing qualities such as skepticism and self-doubt. (3) Strong faith that God will protect me. (4) Total self-surrender.-Once we transcend Maya, it cannot come back. A spiritually enlightened person, who has transcended Maya, understands momentariness of empirical situations, and won’t be affected by them.-When a magician performs magic, only the magician is real. The magic is delusion. If one concentrates on the magician, he will not be deluded by the magic. Similarly, God is the magician and real. By concentrating on Him, we won’t be deluded.-When we focus on a higher transcendental ideal, our thoughts get a spiritual orientation. It is called Vidya-maya. It liberates us. Avidya-maya binds us. The purpose of spiritual practices is to turn Avidya-maya into Vidya maya. Swami Vivekananda said: “The world is a gymnasium for us to work out our karmas”.-How our mind responds to situations depends on its constitution based on the three gunas. Sattva guna manifests itself as wisdom and serenity. Rajo guna manifests itself as dynamism and ambition. Tamo guna manifests itself as laziness and jealousy.-Sri Ramakrishna gives the example of three thieves to explain the three gunas. A person is caught by three thieves. The thief representing tamo-guna wants to kill him. The thief representing rajo-guna wants to bind him. The thief representing sattva-guna takes him to the main road and shows him the way to his home. He refrains from joining him though. Reaching home is like reaching the highest state, which is beyond all three gunas – sattva-guna can only help.-15th verse: “Those who do not devote themselves to Me, they are deluded, they commit sinful deeds and belong to the lowest human category, they have no discerning wisdom, they are caught by Maya, and they follow the path of evil-doers.”-16th verse: “People endowed with sattva-guna are of four types. (1) Those who take to spiritual life due to distress (2) those who are aspirants of knowledge (3) Those who want wealth (4) Those who are wise.-In the 15th verse, Lord Krishna explains the negative temperaments of people who have no interest in spiritual values, and which prevent them from transcending Maya. In the 16th verse, Lord Krishna explains the characteristics that prompt people towards spiritual values. These two verses should be read together.

These excerpts from the book - "Know Yourself: An Explanation of the Oneness of Being" (translated by Cecilia Twinch) have been formatted for guided meditation purposes. Please note, the languaging for the description of the Absolute Reality has been rendered gender neutral. 'Abū 'Abdullāh Muḥammad ibn 'Alī ibn Muḥammad ibn `Arabī al-Ḥātimī aṭ-Ṭāʾī was a Sufi mystic, poet, and philosopher born in Murcia, Spain on the 17th of Ramaḍān (26 July 1165 AD). He was one of the great mystics of all time. Through the richness of his personal experience and the constructive power of his intellect, he made a unique contribution to Shi'ite Sufism. He was considered a Saint. After his death, Ibn Arabi's teachings quickly spread throughout the Islamic world. His writings were not limited to the Muslim elites, but made their way into other ranks of society through the widespread reach of the Sufi orders. Arabi's work also popularly spread through works in Persian, Turkish, and Urdu. Music: Kyotaku Meditation- Track can be downloaded for free here: http://www.magicmusic-online.com/Kyot...Meditation - Deep Silence - Music - Awakening

Reality is explained in Relativity.

Talk 69 : Verses 223-228 A man of discriminative intellect alone can realise the Supreme Truth, and having done so, is freed from the cycle of birth and death. Indicators to the Pure Consciousness are described for a deeper understanding to the Jiva dwelling in the world of names and forms. Having realised the Absolute Reality in the seat of meditation, the entire world is negated and the samsarin becomes Brahman. Please support this channel by pressing the subscribe button or the bell and support Chinmaya Mission Mumbai projects taken up by Swami Swatmananda, through generous donations. Contribution by Indians in INR can be made online using this link: https://www.payumoney.com/events/#/buyTickets/Guru_Dakshina For Foreign contributions please request an Indian National with Indian passport to use the above link and make the contribution. For any queries please send a mail to sswatmananda@gmail.com Subscribe/Follow the Audio Podcasts @Chinmaya Shivam Available on Spotify, Apple iTunes, Apple Podcasts, Podomatic, Amazon music and Google Podcast FB page: https://www.facebook.com/ChinmayaShivampage Insta: https://instagram.com/chinmayashivam?igshid=1twbki0v3vomt Twitter: https://twitter.com/chinmayashivam Blog: https://notesnmusings.blogspot.com LinkedIN: www.linkedin.com/in/swatmananda Copyright of all images are with the respective owners. We thank them for their efforts which has helped our cause of sharing knowledge selflessly with maximum people.

The lecture was given by Swami Tattwamayananda on November 6, 2020.-6th chapter: verses 19, 20, 21, 22-19th verse: “A lamp placed in a sheltered place does not flicker. Similarly, the mind of a Yogi who has reached the Niruddha state through concentration, is steady and does not waver.”-Vyasa classifies the human mind into five categories: (1) Kshipta (scattered) (2) Mudha (dull) (3) Vikshipta (partially focused) (4) Ekagra (one-pointed) (5) Niruddha (fully focused). Most beginners are in the third stage, where the mind sways like a pendulum. Yoga helps our mind become steady and evolve towards Ekagra and Niruddha state.-Mind goes after objects that senses are attracted to. When it does not get what it desires, it gets bitter and angry and slowly loses its balance. To prevent the mind from wavering, one should have a higher ideal, that keeps the mind and senses employed and directed towards a healthy channel.-It is possible to steady the mind in the midst of daily duties. Anything that distracts the mind should be clubbed together as of lesser importance. While doing worldly duties, one should know that there is something beyond that is of primary significance.-In Vedanta, for a thing to be real, it should satisfy two criteria (1) It should remain without change in the past, present and future – both time and space. (2) It should remain without change in waking, dream and deep sleep states. One should look upon all distractions as part of the changing phenomenon that constitutes the relative. He should keep his mind focused on the Absolute Reality. Then his mind will not waver.-Kathopanishad compares human life to a journey on a chariot. Atman is the traveler on the chariot, body is the chariot, intellect is the driver, mind is the reins, senses are the horses and the sense objects represent the path. Just as horses should not dictate terms to the rider, so also, sense organs should not dictate the terms to the mind.-20th verse: “When the mind is completely controlled by concentration, it attains tranquility and peace. Then the Yogi is able to see the Atman by the Atman and recognize his own true identity as the Atman. He attains complete contentment and does not look for anything else.”-Such a Yogi transcends the realm of pain and pleasure. He is neither elated in a pleasant situation nor depressed in a painful situation. He realizes that both are harmful, and he keeps his mind steady in both situations.-21st verse: “Such a Yogi experiences Atyantikam sukham – real infinite bliss. This experience of bliss goes beyond senses and normal faculties – it is perceived by the purified mind and intellect of the Yogi, a mind that has ceased to be mind and has merged with the Atman.”-Normal mind is of a fleeting nature and experiences empirical happiness, which is only the temporary absence of unhappiness. Atyantikam sukham is transcendental bliss that goes beyond the cognition of the mind and the intellect, and which never becomes anything other than happiness. It is a feeling of inner fulfillment and enrichment that cannot be explained – it can only be experienced.-Atyantikam sukham is the type of happiness that everyone is seeking. Unfortunately, without being aware of it, they only chase momentary happiness, which is the root of all painful experiences. Vedanta helps us reach this highest state of happiness with an evolved, steady and equanimous mind. Buddha, Christ and Sri Ramakrishna experienced Atyantikam sukham.-This highest happiness is also called Brahmanandam, which is beyond the five sheaths and transcends them all. The five sheaths are: Anamaya Kosha, Pranamaya Kosha, Manomaya Kosha, Vijnanamaya Kosha and Anandamaya Kosha.-22nd verse: “After attaining this spiritual concentration, the Yogi realizes that there is no other acquisition superior to that.”-When we feel that there is nothing greater than what we have already acquired - that is the real foundation of real, lasting contentment. Then we won’t be moved by any kind of sorrowful experience.-Lord Krishna says that any effort we put towards attaining this highest bliss remains ours across lives. A sincere, humble desire to pray or read a holy book creates a positive vritti that stays ours forever. We inherit it as a spiritual bank balance when we are born again, so we can start our journey where we left off.

Den guten Oliver Rößling kenne ich schon eine ganze Weile. Er hat sich 2013 in Hamburg mit ein paar Freunden dieses 12MIN.ME ausgedacht, das es heute nicht nur in Rostock, Schwerin oder Berlin, sondern auch in Istanbul, Kapstadt, Amsterdam oder Portland gibt. Tatsächlich ist es mittlerweile eines der größten Meetup-Netzwerke mit bisher mehr als 2400 Speakern in mehr als 30 Städten in immerhin 8 Ländern weltweit. Ich habe mich mit Olli über den Erfolg der Netzwerkeventreihe unterhalten und mit ihm über seinen Job als Chief Disruption Officer bei Absolute Reality geschnackt. Bei AR kümmert man sich um neue Visualisierungsformen und -Technologien sowie die Themen maschinelles Lernen und all dem was man derzeit als künstliche Intelligenz bezeichnet. Olli ist außerdem Podcaster, Speaker und zweifacher Vater. Grund genug also für ein Gespräch über Technologie und Kultur.

Heute spreche ich mit Oliver Rößling, Geschäftsführer bei Absolute Reality. Oliver hat bereits mehrfach Unternehmen gegründet und unter anderem das in mittlerweile über 40 Städten vertretene Meetup 12min.me ins Leben gerufen. In dieser Episode erfährst du unter anderem, wie man als Student in das richtige Umfeld kommt, wie die Arbeit in einem Startup wirklich ist und warum die digitale Zukunft in Deutschland doch nicht so düster aussieht. Folge Road to CEO auf Instagram: https://www.instagram.com/roadtoceo.podcast/?hl=de

Part VII of Father Bede Griffiths' "Riches from the East"

Part VIII of Father Bede Griffiths' "Riches from the East" 

This class was delivered by Swami Tattwamayananda on February 23, 2020 at Stanford University. The Stanford Hindu Students Association hosted the lecture.-Upanishads are the most profound and philosophical portion of the Vedas. Vedas are divided into four parts: Samhitas, Brahmanas, Aranyakas and Upanishads.-Rigveda Samhita is the most ancient document of human spiritual aspiration. There has been an oral tradition of preserving the Vedas through the Guru-Shishya parampara.-Kathopanishad belongs to Krishna-Yajurveda. It is one of the 10 Upanishads that are popular and that Shankaracharya wrote commentaries on.-Kathopanishad is in the form of a dialog between a teacher (Yama, Lord of Death) and Student (Nachiketa). It has a story background and a deeper philosophical portion.-In Vedic times, there were no temples or image worship. There were two types of religious practices: (1) Ritualistic and (2) Meditative. Under meditative practices, natural phenomena were used as points of focus and prayers were made for peace in all regions. The meditator would contemplate on the divine principle behind the natural phenomenon and the one Absolute Reality behind the entire cosmos.-The story of Kathopanishad is discussed as below.Vajasrabasa is performing a Vedic ritual. Under the ritual, he is supposed to offer all his possessions to needy people. His son Nachiketa observes that his father is only giving away discarded cattle. Possessed of Shraddha, Nachiketa asks his father three times: “To whom are you going to make a gift of me?” Annoyed at his question, his father replies: “I am going to give you to the Lord of death.”To make his father’s words come true, Nachiketa goes to the palace of Yama, the Lord of Death. He has to wait there for three days without any food. Upon return, Yama grants him three boons. The three boons requested by Nachiketa represent three levels of human aspiration and evolution.First Boon: When I go back, please ensure that my father will not scold me.Second boon: After death, I should be able to enjoy a long life in heaven.Third boon: When a man dies, some say he is; other say, he is not. Please teach me the truth.In response, Yama explains to Nachiketa the nature of the Atman. He compares human life to a journey on a chariot. Atman is the owner of the chariot, body is the chariot, intellect is the driver, mind is the reins, senses are the horses and the sense objects represent the path. Just as horses should not dictate terms to the rider, so also, sense organs should not dictate terms to the mind.Those who cannot control the senses do not reach the destination. If one focuses on material pleasures alone, then the smallest setback can be devastating.-When we think of after-life, we become wiser in this life. When we know that all we care about will disappear, we develop spiritual common sense. We do not have to experience the transcendental to benefit from the idea of the transcendental – even an intellectual understanding influences our attitude.-Many education programs are focused on immediate material benefits. There is no room for purification and sublimation of ideas for young minds. Mind also needs proper food. It is important to make mind and intellect fit instruments to guide our life and go beyond utilitarian values. If we can focus on unselfish activities that seemingly have no immediate tangible value, its indirect spiritual benefit can be enormous.-The story of how Yajnavalkya got the Shukla Yajurveda is discussed. Yajnavalkya was asked to unlearn the Krishna Yajurveda, which he had received from his teacher, due to his arrogance. Later, he learned Shukla Yajurveda from Lord Surya. Kathopanishad and Taittiriya Upanishad belong to Krishna Yajurveda. Isha Upanishad and Brihadaranyaka Upanishad belong to Shukla Yajurveda.

Verses: 124, 125, 154, 165, 167- This class was given by Swami Tattwamayananda at Stanford University on October 20, 2019. The lecture was hosted by the Stanford Hindu Students Association. - This class focuses on the nature of Absolute Reality, knowing which one gets liberated from the continuous cycle of birth and death-Everything in the world is composed of two categories of elements. The first category is the permanent, unchanging, Absolute Reality that is beyond name and form. The second category belongs to phenomenal things and is composed of name and form. -The Real “I” is the subject and eternal witness.-Absolute Reality is all-pervading as Asti, Bhāti and Priyam, which are three approximate descriptions of the indescribable. Everything has a basic element of existence (Asti), everything is cognizable through effulgence (Bhāti), and has the essential nature of bliss (Priyam).-Names and forms are innumerable and diverse.-Atman is present in all three states of awareness – waking, dream and deep sleep states. Since it is present in all three states, it is not exclusive to any state, it is distinct from any state and it transcends all three states.-Buddha took the principles of Mandukya Upanishad, and gave a long profound discourse on remaining in a state of permanent awareness and witness-ship. -When we can be identified with awareness, with our own Transcendental Spiritual Reality, we will not feel tired even while working with the body, mind and intellect.-To be a witness to an activity, two criteria have to be satisfied: (1) One has to be present at the activity (2) One cannot be a participant in the activity.-“I” is interpreted differently depending on the context in which it is used. When we say “I am feeling pain, or I am happy” the association of “I” is to the body or mind. When we say “My mind or My head”, the association of “I” is to a higher entity that is distinct from the body and mind.-When we witness a tragic drama, it purifies our emotions. Some of the greatest creative works are tragedies as they penetrate deep into the human mind.-The concept of free will does not apply to witness. When witnessing, we are not under the control of anything. -The psychology of relaxation is based on the principle of dissociation. Story of Gotami is discussed, who felt pain at the loss of her son. Buddha asked her to get mustard seeds from a household where no one had ever died. She came back empty-handed and realized that death was common to all. Realizing that her problem was universally shared, helped her dissociate from the pain of losing her son.-Even while identified with the state of the witness, there is motivation to do karma, because we cannot keep quiet mentally & physically even for a split second. Our own natural tendency will prompt us to do things – if we do good actions, it will generate spiritual energy. For the most evolved spiritual individual, it is his natural tendency to do good to others.-Another way of explaining Atman is that it is different, distinct, beyond the five sheaths and transcends them all. The five sheaths are: Annamaya Kosha, Prāṇamaya Kosha, Manomaya Kosha, Vijñānamaya Kosha and ānandamaya Kosha. Aham is present in all five sheaths.-The Annamaya Kosha is the outermost sheath. It comes from matter and food, is endowed with Prāṇa, and consists of skin, flesh, blood, fat, marrow and bones. This cannot be Atman.-Our spiritual journey starts at the Annamaya Kosha. Ramana Maharshi’s spiritual journey started when he experienced the loss of his father and he understood the perishable nature of the body. Questions around the mystery of death have helped human civilization evolve.-Prāṇamaya Kosha is changing/moving all the time. It itself does not have effulgence and borrows it from another source. It is spread out all over the physical body. This cannot be Atman, which is independent, steady, unchanging and the nature of effulgence.-Manomaya Kosha is composed of the five senses of perception and the mind. The five senses of perception are touch, vision, smell, taste and hearing. This also cannot be Atman.-The ānanda of sat-chit-ānanda, the Absolute Reality is not the same as the ānandamaya Kosha. The ānanda-svarūpa means “its very nature is bliss”; ānandamaya means “there is an abundance of bliss”.-Any kind of spiritual endeavor brings ānanda. People go on pilgrimage to feel this ānanda. The first sign of a devotee of God is that he has inner serenity and joy.-Many mystics experienced obstacles and suffering. However, their inner contentment enabled them to withstand these sufferings. Without facing obstacles and learning to withstand these obstacles, one cannot make spiritual progress.-Absolute Bliss cannot be explained at the empirical level. When we start our spiritual journey, its reflection shows up as inner contentment.-Intellectual understanding of being the witness helps in spiritual progress. However, one should not start the journey by practicing being the witness.

Chapter 3 Verses 1,2,3. The lecture was given by Swami Tattwamayananda on October 11, 2019.-First and second chapters of Gita provide background on this entire spiritual classic. 55th through 72nd verses of 2nd chapter of Gita discuss the characteristics of an enlightened person.-Second chapter concludes with: “In this state of Brahmi-Sthithi, one becomes fully established in Brahman, attains oneness with the all-pervading Absolute Reality, and is fully liberated from the life-cycle of birth and death (Brahmi -Nirvana)”. Buddhism’s ultimate goal of human existence through Ashtanga-Yoga is Nirvana, which is more or less identical to this state of spiritual attainment .-Gita starts with Arjuna’s predicament towards a duty that he is expected to do, but that is unpleasant to him.-To address Arjuna’s predicament, Lord Krishna first instructs Arjuna with the knowledge of Atman, which is within all of us – which is eternal, imperishable, immortal and cannot do harm to anyone. All things at the empirical level are transient. A man of refined wisdom doesn’t worry about what happens to the body, as he knows that within the body is the immortal Atman.-Lord Krishna then instructs Arjuna with the knowledge of Karma Yoga. One should do his Swadharma, which is duty that naturally comes to us by virtue of our qualification and fitness.-Lord Krishna then instructs Arjuna with the characteristics of an enlightened person who remains steady in spiritual wisdom and contented in his true nature.-Lord Krishna finally instructs Arjuna about the highest state – Brahmi-Sthithi.-Arjuna misunderstands the essence of all these instructions. He thinks that is he has a choice of (1) Karma Yoga, where action is involved OR (2) Brahmi-Sthithi, where no work is involved (as he wrongly interprets it) . He thinks he can avoid his predicament by choosing the highest state. He did not realize that people like Buddha/Christ, who realized this highest state, were very active after realizing that state.-Arjuna thinks that he can avoid the problems and work by avoiding it. This is a very serious misunderstanding. That was why Arjuna was in need of a proper understanding of the dynamics of Karma-Yoga.-Arjuna’s conflict tells us that he was a man of some refinement. Conflict doesn’t exist for people in two categories: (1) Who become like Buddha (2) Who are spiritually no different from animals. All great concepts in humanity came from people who experienced some inner conflicts. Among the five Pandavas, Arjuna was the most fit for Lord Krishna’s teachings.-Karma-Yoga has three levels. Lowest level reflects as inaction and lethargy and is due to Tamas. Next level is a state of dynamism and is due to Rajas. The state beyond this combines dynamism with spiritual values such as unselfishness, where one looks beyond tangible rewards. In the highest state, whatever we do, we do as an offering to God or for the good of others, with a sense of sanctity and sacredness – we are then able to combine action and contemplation in our life.-Arjuna had two misunderstandings. (1) He thought that the path of Karma-Yoga and the path of Jnana-Yoga are mutually different AND (2) He thought it is a matter of his own choice, which of these two paths to choose.-Example is provided of a child who wants to choose between studying alphabets of pursuing a PhD at Harvard. It is not a matter of choice, rather one of evolution.-In the first two verses of Chapter 3, Arjuna expresses his preference for the path of contemplation. He seeks clarity why Lord Krishna wants him to pursue the path of Karma-Yoga.-Lord Krishna answers – The path of wisdom is for those who are spiritually evolved. Those who have desires, goals and obligations – such people should follow the path of Karma-Yoga. Once they do their duty without being enslaved by results, they will become free from all forms of desires. Then they can then graduate to the next level and follow the path of wisdom.-When we do things that have no tangible benefit associated with them, we derive inner contentment (Chitta-Prasada). This is also a proof that we are moving in the right direction.-Karma done as Yoga generates Chitta-Prasada. Karma done as karma alone does not generate Chitta-Prasada. Karma-Yoga generates spiritual wealth, frees the mind from conflicts and is a royal highway that takes one to the highest goal.-Beyond Kant's Categorical Imperative.-Sri Ramakrishna and Hazra’s story is discussed. Hazra had left his wife, children and old mother in his home, to pursue a spiritual life. Sri Ramakrishna scolds him for neglecting his duty as an householder and asks him to go back. God won’t listen to the prayers of one who neglects his duty.-Parents should inculcate spiritual values in children and provide them with a higher ideal. This will help children to work towards success but also handle that success effectively.-Arjuna’s conflict should be distinguished from a normal conflict, which disturbs the mind. Arjuna’s conflict is like a divine discontentment, when one begins to look for higher spiritual values. The unpredictability in life has the seed for this higher value – one looks towards the spiritual realm when the answers are not found in the worldly realm. People should stop looking for utilitarian benefits all the time – they can then appreciate spiritual values.-Sattva-Guna enables one to practice Karma-Yoga. It gives one the ability to go beyond tangible rewards. Karma-Yoga also generates Sattva-Guna.-Change of pursuits by itself does not generate Chitta-Prasada. One should practice Karma-Yoga in whatever pursuit they are involved in.-Our attitude to work is what matters.

- Verses: 109-116- This lecture was given by Swami Tattwamayananda at Stanford University on October 6, 2019. The lecture was hosted by the Stanford Hindu Students Association. - Seven questions from the student are discussed: (1) What is this bondage? (2) How does it come about? (3) How does it exist and what sustains it? (4) How do we come out of it? (5) What is anatman? (6) What is the supreme Atman? (7) How do we differentiate between Atman and anatman?The teacher discusses anatman in detail (that which is not eternal and not real and non-Absolute) because once we realize “what we are not”, “what we are” does not need to be explained – it becomes self-evident.-Expecting permanence from things that are inherently impermanent is the cause of unhappiness. -Bondage expresses itself when we interpret ourselves as this changing body. The right notion automatically comes when the wrong notion disappears.-Three levels of reality are discussed. (1) Paramarthika-sat, which is Atman. (2) Vyavaharika-sat, which is the changing world and (3) Pratibhashika-sat, which is conceptual reality. Once we understand the illusory nature of Pratibhashika-sat, we understand vyavaharika-sat. Once we transcend Vyavaharika-sat, we understand Paramarthika-sat.-When we realize the Absolute Reality, we become a Jivan-Mukta. The world does not cease to exist for a Jivan-mukta. He sees the world as Brahman, devoid of name and form.Per Vedanta, the same seer exists in the three states of human awareness (waking, dream and deep sleep states). That seer is Turiya, which is distinct from all the three states and transcends them.-Anatman is made of Sthula Sharira, Sukshma Sharira and Karana Sharira.-Sthula Sharira is composed of skin, flesh, blood, fat, marrow and bones. Sthula Sharira is non-eternal.-Sukshma-Sharira has eight units: (1) Five organs of perception (2) Five organs of action (3) Five pranas (4) Five subtle elements (5) Antahkarana – mana, buddhi, chitta, ahamkara (6) Avidya (7) Kama and (8) Karma. Sukshma-Sharira is transmitted to the next life – when we have inexplicable attraction to great ideas, it is because the chitta retains memory from previous lives.-Karana-Sharira is also known as Maya or Avidya – it is the reason we lack awareness of our true nature. As the cause of the universe, it is known as Maya and as the basic source of mis-understanding it is known as Avidya.-Vedanta’s criteria for “Sat” are discussed: (1) It should remain without change in the past, present and future – both time and space. (2) It should stay the same in waking, dream and deep sleep states. (3) It should be beyond the six changes – existence, birth, growth, change, decay and death.-Maya is not “Sat”. It is not the Absolute Reality. It changes – therefore, it is relative. Maya is not “asat” either, as it is not absolutely unreal. It is not a combination of sat and asat either.-Most of us experience Maya in our everyday life. It is beyond logical comprehension, cannot be explained in words or cognized with the mind, and is a great wonder. Both Brahman and Maya are inexplicable.-Maya is neither different from Brahman, nor non-different nor a combination of difference and non-difference. If Maya were the same as Brahman it could have no end. Then, there would be no liberation from bondage. And if Maya were different from Brahman that would lead to duality. When you realize Brahman, what was hitherto perceived as Maya is now perceived as Brahman because then, the Reality is perceived devoid of names and forms, beyond nama and rupa.-Maya is neither endowed with parts nor devoid of parts, nor a combination of the two. If it were endowed with parts, it cannot be “anadi”. If it were devoid of parts, it cannot be the cause of evolution.-114th verse: Even one who is intellectually advanced, who knows scriptures, who understands the subtle truths and who is convinced of his learning – even such a person, by the power of Tamas, looks upon the unreal as the Real and the Real as the unreal. This is the strength of Maya.-116th verse: Maya expresses itself as (1) Ajnanam, which is ignorance (2, 3, 4) Alasya, jadatva, pramada, that prevent us from doing what is obviously good for us (5) mudhatva, which causes us to misrepresent things (6) Nidra, which hides reality and (7) Samsaya, which cause doubt.-Mind does not co-operate due to past samskaras that are not conducive to spiritual life. This friction can be reduced by increasing the balance of positive samskaras. Duryodhana’s story is discussed to illustrate how one can feel helpless due to inherent samskaras.-A beginner has less freedom at the mental level, and encounters conflicts. However, he has more freedom at the physical level and should start his spiritual life with physical activities. Physical work generates spiritual energy, increases the balance of positive samskaras, reduces conflicts and helps one evolve in spiritual life.-Work can be physical in nature, such as cleaning a temple, or it can be more subtle in nature such as reading a book.-Lord Krishna: Starting with work that has selfish motive is better than doing nothing. One can then evolve towards selfless work.-It is a wrong notion to try to start work with no ego. It is important to develop a friendly, spiritual ego. --Give your ego a spiritual promotion by letting it be God’s servant. If one does continuous good activities with a proud ego, it helps him later to do continuous good activities without ego – the ego becomes sublime, purified and then disappears.-A sincere spiritual seeker should first focus on his own evolution, rather than try to help others. Once he realizes the highest truth, he will feel the presence of the Divine Reality both within himself and others. At that point, it is psychologically impossible for him to hurt others. If a seeker tries to help others early in his evolution, he may wrongly try to thrust his own philosophy upon others.-Who is the highest devotee of God? “One who feels the presence of God in everything, everywhere, in every action and in every word” AND “one who feels the presence of whole humanity and creation in God.”

Chapter 2 Verses 71-72. The lecture was given by Swami Tattwamayananda on September 27, 2019.-55th through 72nd verses of 2nd chapter of Gita discuss the characteristics of an enlightened person, how he deals with this world and how he is different from someone who is not enlightened.-72nd verse: In the midst of being engaged in daily activities, he is able to connect with something higher than the mind (“yoga”), and attain “Shanti” (inner contentment), which is the positive, spontaneous and natural state of the mind.-The mind of an enlightened person is like an ocean, always undisturbed in the midst of daily duties and obligations. -The ocean neither rejects the rivers pouring waters into it nor goes out of the way to welcome them.-If our mind is like a small stream, then even a tiny stream can cause it to overflow.-True nature of the mind is one with Atman. Anxiety is alien to the mind. Mind connects with external objects through the senses – when it cannot attain what it desires, it becomes agitated.-To identify its true nature, the mind should be linked to Atman (“yoga”), which is all-pervading, immanent, nature of bliss and always in a state of equilibrium. Then mind becomes peaceful.-Psychological problems do not have permanent solutions at psychological level. The solution lies beyond the mind, at a spiritual level.-The spiritually enlightened person is detached. He realizes that his true identity is beyond the body and mind and that “his real I” won’t be the enjoyer of empirical comforts. He as the “real I” is present everywhere and in everything.-Hindu metaphysics approach existence from three angles. (1) Absolute reality or Paramarthika-sat, which is Atman (2) Empirical reality or Vyavaharika-sat, which is the changing world and (3) Conceptual reality, which we create in dreams.-One of the causes of anxiety is that we expect permanence from things that are inherently impermanent. What we experience in everyday life is vyavaharika-sat. We need to understand that there is a transcendental reality beyond the empirical and approach pleasant and unpleasant situations in the empirical world without being affected by them. We should have a transcendental link to paramarthika-sat.-Once we become aware of the Absolute Reality, we become established in the state of lasting contentment and peace. When the body comes to an end, we become one with the Absolute Reality and attain absolute liberation.-This lasting peace can also be attained while living in this world. Buddha and Christ are examples of enlightened humans, who were active after enlightenment. They just looked at the world from a different perspective.-Per Shankaracharya, one does not have to wait till the end. The divine truth can be attained by anyone who follows spiritual disciplines such as (1) Discrimination between unreal and the Real (2) Renunciation of what is unreal (3) Self-control: shama, dama, uparati, titiksha, shraddha and samadhana (4) Mumukshutam (5) Shravanam (6) Mananam (7) Nidishyasana.-One should look upon all their duties and actions as “swadharma”. Do your duties with sanctity and sacredness - not for results, but for spiritual evolution. Then every action becomes a tool to achieve inner contentment. One feels: “I have done what I ought to have done” and “I have attained what I have ought to have attained”.-Swadharma goes beyond Kant’s concept of duty and Categorical Imperative. It adds a sense of sanctity, sacredness and provides a path to inner contentment.-Gita prescribes three paths for people with different temperaments. Karma Yoga, Bhakti Yoga and Jnana Yoga.-Karma Yoga: Our active tendencies can be given a spiritual upliftment. “Karma” means action and “Yoga” means a spiritual link. By giving every action a spiritual link, our karma becomes karma-yoga. Detachment in karma-yoga means that mind is linked to a higher ideal and not enslaved by the results.-Bhakti Yoga: Our natural faith and religious practices are given a higher spiritual direction. As we evolve, we go beyond rituals and experience the presence of God both inside and outside the place of worship.-True religion can be practiced every minute, in every action and in every thought. As we evolve, the line of demarcation between secular and spiritual vanishes. We see the whole humanity as one spiritual family.-Who is the highest devotee of God? “One who feels the presence of God in everything, everywhere, in every action and in every word” AND “one who feels the presence of whole humanity and creation in God.”-Jnana Yoga is the third path and is suited for those who may be agnostics and opposed to creationism. They can use this path to realize that there is one divine reality present everywhere and in everything.-God is only an approximation of the highest non-dualistic experience. A sincere seeker will go beyond the conventional God idea and realize that the divine reality is present in all of us. At experience level, there is no difference – only perfect harmony exists.-Reference to Shankaracharya and Madhwa.-Shankaracharya on Jivan-mukti-Evil can be explained by our incomplete spiritual evolution and that we have different tendencies/samskaras. We can neutralize it with our own personal effort and increasing the percentage of positive tendencies in the world.-In Kali-yuga, we have universal access to great ideas. This can be used as a tool for positive change.-Prelude to third chapter of Gita (Karma Yoga) is provided. We cannot keep quiet mentally/physically even for a split second. At the same time, our actions may bring unpleasant results. This helplessness of the mind can be addressed by feeding it positive spiritual food. Lord Krishna then unfolds a unique strategy of how to bring spirituality/contemplation in every action and moment of our life.

This lecture was given by Swami Tattwamayananda at Shreemaya Krishnadham on September 14, 2019. Bird’s eye view of Vedanta literature is provided. Vedas constitute the foundation of Vedanta philosophy and “Sanatana Dharma”.It is believed that initially, there was only one Veda. Vyasa classified into four groups: Rig Veda, Yajur Veda, Sama Veda and Atharva Veda. Story of Yajnavalkya is discussed in the context of Krishna-Yajur-Veda and Shukla-Yajur-Veda.Each Veda has 4 divisions: (1) Samhitas (2) Brahmanas (3) Aranyakas and (4) Upanishads. Samhitas are hymns or 'Mantras' to various deities, such as Agni, Indra, Varuna, etc. Brahmanas are explanatory in nature, commentaries on the hymns of the Samhitas or hymns, often describing the performance of rituals. Aranyakas were evolved by hermits living in forest hermitages, belonging to the 'Vanaprastha Ashrama. Upanishads constitute the highest metaphysical and spiritual philosophy, the essence or the conclusions of Vedic thought.The great Vedic law-giver Manu says that when an householder becomes old, his face is wrinkled, and when his hair becomes grey, - he should retire from all worldly entanglements and live in a hermitage spending his time in contemplation and imparting Vedic wisdom to his pupils.Sri Shankaracharya holds a pre-eminent position among the world's master-minds and spiritual teachers. 'Viveka-chudamani' is one of his introductory treatises (traditionally called 'prakarana-granthas') on Advaita Vedanta and is usually studied and memorized by students who learn Advaita Vedanta according to the old orthodox tradition. Being an original work of Sri Shankara's genius in 581 verses the book combines a lucid and poetic exposition of the basic tenets of Advaita Vedanta in the form of a lively dialogue between the Guru and the Sishya (disciple) culminating in the highest Advaitic experience of the disciple. The work deals with topics like Value of human birth ( verses: 2,3,4,), qualifications of the disciple and of an ideal teacher (34, 35), the important disciplines to be practiced (16-19), the seven fundamental questions dealing with subjects like bondage, liberation, Atman etc (51), the instruction of the Upanishad Mahavakya "TATTWAMASI" (243-253) etc. Considered to be an important preparatory text that should be studied and memorized before one steps into the more difficult works like the bhashyas on the "Prasthanatraya", "Viveka-chudamani" is both lucid, simple and exhaustive in its treatment of the fundamental doctrines of Advaita Vedanta. Shankaracharya’s contributions to Vedanta are discussed. He wrote profound poetry, upacharas and commentary on Bhagavad Gita. Prior to Shankaracharya, Mahavakyas were interpreted as boons from devas. Shankaracharya provided a higher meaning of the Vedas and mahavakyas, that culminates in experience of the Absolute Reality. He traveled all over India, built four monasteries, installed temples and formulated the rituals that are practiced today.Guru Vandana in Vivekachudamani is discussed. Guru shishya parampara is a unique aspect of Indian culture and is also seen in dance, music and sculpture work. Shankaracharya pays tribute to his Guru, Govinda Bhagvatpada, who is a representation of Brahman and entire Vedic wisdom.Shankaracharya emphasized that the teachings were not his – they come from Vedas and ancient traditions. Authenticity of Vedas is not dependent on a particular person’s teachings. Each teacher had his own experience of the Truth as proof. Six types of proofs ('pramanas) are discussed.Human birth, longing for freedom, and the company of great souls are the three rare gifts from God.Prema, maitri, kripa and upeksha are discussed. A spiritual seeker should be friendly with fellow seekers, have respect towards those more evolved, sympathy towards those less evolved and keep a long distance away from those who may distract him from his spiritual path.What a wonderful fortune it is to be born as a human being. Human beings alone can throw the light on their own hearts and analyze what is the purpose of human life. Vedanta says: “Death is a comma or a semi-colon, not a full stop”Even among human beings, not many can ask the higher question: “What is my true nature?”Nachiketa’s story and his three boons from Kathopanishad are discussed as a representation of spiritual evolution. The three boons that Nachiketa asks are: (1) Let my father not scold me when I return (2) Teach me rituals to get to heaven and (3) Teach me the reality beyond death. Yama then describes life as a journey for highest spiritual enlightenment.Highest happiness comes when we go beyond happiness and unhappiness, and when we stop looking for happiness all the time.Seven fundamental disciplines are discussed. (1) Discrimination between unreal and the Real (2) Renunciation of what is unreal (3) Self-control: shama, dama, uparati, titisha, shraddha and samadhana (4) Mumukshutam (5) Shravanam (6) Mananam (7) NidishyasanaMumukshutam helps us develop a higher goal. The senses are then withdrawn from their natural focus and redirected towards a higher focus. That automatically give us the first three of the seven disciplines.Spirituality enables us to have a higher ideal in life and give all our thoughts and actions a healthy direction. When we don’t have any desire for worldly or heavenly enjoyments, then we transcend rituals.Vedas emphasize experience. Listen and read the scriptures (Shruti); use your own analysis and logic (Yukti); have your own experience – swanubhuti.

Verses: 109-111This lecture was given by Swami Tattwamayananda at Stanford University on September 8, 2019. The lecture was hosted by the Stanford Hindu Students Association. Class starts with seven questions from the student, and then bondage is discussed in depth: (1) What is this bondage? (2) How does it come about? (3) How does it exist and what sustains it? (4) How do we come out of it? (5) What is anatman? (6) What is the supreme Atman? (7) How do we differentiate between atman and anatman?Sthula Sharira, Sukshma Sharira and Karana Sharira are briefly discussed. Sukshma-Sharira has eight units: (1) Five organs of perception (2) Five organs of action (3) Five pranas (4) Five subtle elements (5) Antahkarna – mana, buddhi, chitta, ahamkara (6) Avidya (7) Kama and (8) Karma.Vedanta’s criteria for “sat” are discussed: (1) It should remain without change in the past, present and future – both time and space. (2) It should stay the same in waking, dream and deep sleep states.Maya is not “sat”. It is not the Absolute Reality. It changes – therefore, it is relative. Maya is not “asat” either, as it is not Absolutely unreal. It is not a combination of sat and asat either.Maya is “anadi” (without a beginning), but not “anantha” (it is not eternal). Maya is without a beginning - this is realized only when we go beyond Maya.Maya is neither different from Brahman, nor non-different nor a combination of difference and non-difference. If Maya were the same as Brahman it can have no end. Then, there is no liberation from bondage. And if Maya were different from Brahman that would lead to duality. When you realize Brahman, what was hitherto perceived as Maya is now perceived as Brahman because then, the Reality is perceived devoid of names and forms, beyond nama and rupa.A Jeevan-mukta does not see the world of names and forms. He sees the world as Brahman, devoid of name and form.Maya is neither endowed with parts nor devoid of parts, nor a combination of the two. If it were endowed with parts, it cannot be anadi. If it were devoid of parts, it cannot be the cause of evolution.All of us experience Maya in our everyday life. It is beyond logical comprehension, cannot be explained in words or cognized with the mind, and is a great wonder.Maya makes life livable – all higher pursuits in life are because of the unpredictability in life. This unpredictability is an expression of Maya. Maya provides us the opportunity to transcend it, and become spiritually liberated.Swami Vivekananda provides many examples of how Maya defies human logic. Example of mother’s continued affection towards an ungrateful child is provided.Maya is neither subjective, nor objective, nor a combination of the two. We understand the relativity of Maya only when we come out of it. Describing Maya when we are within it is impossible.Gospel of Sri Ramakrishna is a good scripture to understand Maya. It provides many examples of different levels of human existence.Maya functions at the level of three gunas: Sattva, Rajas and Tamas. As in the snake/rope analogy, the wrong understanding disappears when we realize our true nature. Swami Vivekananda’s story is discussed of how Sri Ramakrishna transmitted spiritual powers to him to help him see beyond Baya.Maya operates with two powers: Avarana-shakti, which conceals the reality and Vikshepa-shakti, which projects something false.Maya is a great mystery and efforts to understand it gave us great souls such as Buddha. Buddha made great contributions to human civilization.Verse 111 and vikshepa shakti is briefly introduced. An example is provided of how mind can project an imaginary world, based on triggers from any of the senses. Even this projection leaves a residual effect on the mental system. This happens because of Rajas-guna.Maya is composed of two sounds: “Ma”, which negates and “Ya” which is a pronoun and refers to something real.Regular spiritual practices and reading of authentic scriptures helps the seeker develop spiritual common sense. This common sense helps him restructure his attitude to life as a whole.Sri Ramakrishna taught spirituality in all forms: non-dualism, dualism and bhakti are some examples. Non-dualism accommodates and transcends all religions.

Verses: 108-109Class starts with seven questions from the student, and then bondage is discussed in depth: (1) What is this bondage? (2) How does it come about? (3) How does it exist and what sustains it? (4) How do we come out of it? (5) What is anatman? (6) What is the supreme Atman? (7) How do we differentiate between atman and anatman?Maya is real for someone in ignorance – rope/snake analogy is provided. Snake exists only as long as there is not enough light – when light is brought, the snake idea disappears and only rope remains.Maya operates with two powers: Avarana-shakti, which conceals the reality and Vikshepa-shakti, which projects something false.Mandukya-Karika II - verse 32 is discussed.Seven-Anupapatti’s of Ramanujacharya on Avidya (Maya) are discussed.Creation is discussed as “leela” (sport) of God.Maya is “anadi” (without a beginning), but not “anantha” (it is not eternal). It functions at the level of three gunas: Sattva, Rajas and Tamas. Maya can only be inferred by tracing from effect to cause.Vedanta’s criteria for “sat” are discussed: (1) It should remain without change in the past, present and future – both time and space. (2) It should stay the same in waking, dream and deep sleep states.Maya is not “sat”. It is not the Absolute Reality. It changes – therefore, it is relative. Maya is not “asat” either, as it is not Absolutely unreal.Because, if Maya were the same as Brahman it has no end. Then, there is no liberation from bondage. But if Maya were different from Brahman that would lead to duality. When you realize Brahman, what was hitherto perceived as Maya is now perceived as Brahman because then, the Reality is perceived devoid of names and forms, beyond nama and rupa.The Real experience of Absolute Reality is beyond what is described in Mayavakyas. Mahavakyas are only an approximation of the highest transcendental experience.Maya is neither different, nor non-different nor a combination of difference and non-difference.All of us experience Maya in our everyday life. It is beyond logical comprehension, cannot be explained in words or cognized with the mind and is a great wonder.Vedanta discusses not just the future of a seeker but also the past. Vivekachudamani starts with the rare privilege of human birth and the longing for liberation.Vedanta is the result of inner contemplation. It begins with the inquiry at the effect level. Ancient sages then practiced spiritual disciplines and meditated to realize the Absolute Reality.Creation is one spiritual family. When we hurt others, we hurt ourselves.Swami Vivekananda clarified what Maya is. Maya is relativity, not an illusion. He asserted again and again that Maya is relativity, and not delusion or illusion.

Verses: I.1, I.11. This discourse was given on July 27, 2019 at the Lake Tahoe Retreat run by the Vedanta Society of Northern California by Swami Tattwamayananda.-Triple foundation of Indian philosophy: (1) Upanishads, which form the foundation (2) Gita, which provides the interpretation and (3) Brahmasutras, which provides the logical analysis-Initially, there was one Veda. Vyasa classified into four groups: Rig veda, Yajur veda, Sama veda and Atharva veda. Taittiriya Upanishad belongs to Yajur veda.-Story of Yajnavalkya is discussed in the context of Krishna-yajur-veda and Shukla-yajur-veda.-Each veda has 4 divisions: (1) Samhitas (2) Brahmanas (3) Aranyakas and (4) Upanishads.-Upanishads are the essence of the Vedas and constitute philosophical ideas that are relevant to people from all religions and cultures.-There are 31 anuvakas in Taittiriya Upanishad.-Taittiriya Upanishad starts with a prayer to Vedic deities, such as Mitra, Varuna, Vayu and Indra. All deities are different manifestations of one Absolute Reality. The seeker asks for inner joy and spiritual common sense to pursue the path of truth and dharma.-Lesson 11 is discussed: Instruction from teacher to departing students. Speak the truth and practice dharma. Dharma is the most important value when conducting duties in the world, and is the regulating principle behind artha and kama.-A householder should work hard to earn wealth through proper means for the good of society – that way, he pursues the path of dharma. He should also take necessary actions for self-preservation.-Vivekananda emphasized the harmony of “best of modern technology” and “best of spiritual values”.-Guru-dakshina is discussed. If we get something for free, we fail to appreciate its full value.-An ideal person should respect his parents, teachers and guests with the same reverence as god.-Obligations in ascending order are discussed: (1) to yourself (2) to members of family (3) to society and (4) to ancient sages.-A householder has a duty to teach the next generation. This is his way of paying back the debt to his teachers and ancient sages and preserving the parampara.-Families and societies collapse when there is a lack of sanctity.-Spirituality can be practiced in the midst of secular activities.-Charitable practices, by themselves, are not enough. They need to be complemented by individual sadhana.-A person or country that only receives and never gives back remains a debtor and fails to develop their own resources.-One should refrain from commenting or criticizing Vedic scriptures unless they have learned their essence from a true master.

Verses: 82-96This lecture was given by Swami Tattwamayananda at Stanford University on July 14, 2019. The lecture was hosted by the Stanford Hindu Students Association. -An elaborate analysis of the non-self (anatman). Descriptions of sthula-sharira (gross body) and sukshma-sharira (subtle body) are provided.-Comparisons to Buddhist interpretation of anatman. Concept of Sunyata in Buddhism is not nothingness – rather it refers to the indescribability of the Absolute Reality.-Anatma is made of three parts: (1) Sthula-sharira (2) Sukshma-sharira and (3) Karana-sharira82nd verse: if one wants liberation, one should reject all kinds of desires for material enjoyment, and stay away from them, as one would stay away from poison. Take to contentment, kindness, forgiveness, truth and peace.A householder who does not strive for dharma, artha, kama through proper means is considered “adharmi”. Sri Ramakrishna and Hazra’s story is discussed. Hazra ignored his duty towards his mother, wife and children to pursue a spiritual life – he was scolded by Sri Ramakrishna for ignoring his duty as a householder.Begin by desisting from doing what you are not supposed to do. Eventually, you will be able to do what you are supposed to do.85th verse: Obsessive attachment to sensory pleasures without a spiritual ideal is “moha”. Moha conceals the reality and projects the wrong idea. Moha can lead to spiritual death. Only those who give up moha deserve mukti.-87th verse: Gross body is detestable as it is composed of skin, flesh, blood, fat, marrow and bones. If we touched those things, we would wash our hands. However, the same gross body is a great asset, as it is what we use to achieve liberation. The journey beyond the body needs the body itself.Kalidasa-Kumara-Sambhava story of Shiva and Uma is discussed. Shiva advises Uma to not ignore the gross body as she pursues austerities.96th verse: Sukshma-Sharira has eight units: (1) Five organs of perception (2) Five organs of action (3) Five pranas (4) Five subtle elements (5) Antahkarna – mana, buddhi, chitta, ahamkara (6) Avidya (7) Kama and (8) Karma.Sukshma-sharira defines one’s personality. Gandhi’s example is discussed as stark contrast between sthula and sukshma sharira. Vritti is residual effect in mental system from any thought, deed or speech. Vritti => Samskara => Vasana => Karma form a continuous cycle. Story of Vyadha Gita is discussed to illustrate path to liberation as a householder.-Mahendra nath Gupta’s story is discussed – Sri Ramakrishna advises him to stay as a householder and pursue his spiritual journey. He had great respect for monks.A householder needs to follow the path of dharma in his pursuit of artha and kama. This helps him understand the limitations of artha/kama and have a higher ideal.

This lecture was given by Swami Tattwamayananda at Stanford University on June 30, 2019. The lecture was hosted by the Stanford Hindu Students Association. Verses: 66-76-The first stage of spiritual life is discrimination between the real and unreal (nitya-anitya-vastu-viveka). Nitya means Atman or unchanging Absolute Reality. Anitya means “the changing” or non-eternal.-Avidya is the absence of knowledge of the absolute truth. When we are in the spell of Avidya, we have desires and we direct our efforts towards the fulfillment of those desires.-An elaborate analysis of the Non-Self (anatman). Descriptions of sthula-sharira (gross body) & sukshma-sharira (subtle body) are provided. Strive to go beyond the cycle of birth and death and put your own effort towards experiencing the absolute truth. We have to think of ourselves as beyond the body and mind. Atman is our true identity.-Life of Tulsidas is briefly discussed.-A spiritual seeker should develop dispassion to anitya and not assign permanence to what is impermanent. The Buddhist concept of Trishna – desire for impermanent things – is discussed. -Raga-Dvesha is discussed. Raga is an obsessive desire for something that we know is harmful to us, but we are not able to get out of it. Dvesha is obsessive hatred towards someone or something, that one is not able to get out of. Both are types of enslavements.-Conflicts are natural to the mind; the mind is full of momentary thoughts and one cannot determine what thought will emerge next. To make the mind steady, one should not fight the conflicting thoughts – rather one should direct the mind toward a higher goal.-When sense objects guide our senses, which guide our mind, which guides our life – our life loses its direction. Our mind then is our tormenter, our worst enemy.-Example of dangers of guided from sense objects is provided from the animal kingdom. Deer (sense of hearing), Elephant (sense of touch). Moth (sense of seeing), Fish (sense of taste), Bee (sense of smell). Each of these creatures reaches death as they are guided by one of their senses. What to speak of humans who have five senses active all the time.-When one observes their thoughts, they become a witness and are no longer attached to the thought and not affected by it. To become mindful, one has to go beyond the mind.-A spiritual seeker should practice the six disciplines discussed earlier in Vivekachudamani. These six disciplines take to “Prasada” – inner contentment. Good, noble, unselfish deeds also take one to “Prasada”. Example of helping a blind man crossing the street is provided. Inner contentment is a sign that mind is our friend.

Verses: 20, 26, 27- Everything in this world has five aspects, ie, the permanent, unchanging substratum consisting of Existence- Consciousness - Bliss ( सत्- चित् - आनन्द ), and the impermanent changing aspect, consisting of names and forms, (nama-rupa ) which constitute 'Maya'. - The Absolute Reality, Existence- Consciousness - Bliss (सत्- चित् - आनन्द) is beyond the five conditions of verbalization ( beyond the five categories of definitions, descriptions etc. (sabda-pravritti-nimitta). - Nirvikalpa-samadhi explained: - The mind of a person who has attained 'Nirvikalpa Samadhi' compared to a lamp kept in sheltered, windless place- it never flickers; it is always steady. - The five states of mind according to Yoga psychology explained: Ksipta, Mudha, Viksipta, Ekagra, Niruddha - Different forms of 'Samadhi': (a) with the help of an external object and, (b) with the help of an internal object.

Mit unserem ganz besonderen Ehrengast Rüdiger Höfert von Absolute Software feiern wir unser kleines Jubiläum des #20 Podcast. Wir sprechen mit ihm darüber, wie er den Weg in die immersiven Technologien gefunden hat, aber auch darüber wie es zu der Gründung von Absolute Software gekommen ist und wieso sich die Firma von 3D Modelling, über E-Commerce Anwendungen zu einem immersive Tech-Unternehmen gewandelt hat. Also sperrt die Lauscher auf und hört den Geschichten eines alten Hasen des Hamburger Tech-Geschäfts zu!

Wir präsentieren euch Folge 19 des next.Reality Podcast. Diesmal haben wir uns eine Koryphäe der Hamburger VR-Szene an den Tisch geholt: Rüdiger ‚Rudi‘ Höfert von Absolute Reality. Er ist seit 1860 mit immersiven Technologien am Start, hat mit einer Taucherbrille eine der ersten VR Headsets in Deutschland gebastelt und damit VR quasi erfunden. In unserem Warm-Up spricht er mit uns über diese graue Vorzeit, schafft es aber trotz seines hohen Alters dennoch den Bogen ins Hier und Jetzt zu spannen — freut euch auf den ‚Rudinator‘!

Oliver Roessling beschäftigt sich derzeit hauptsächlich mit Meetup und Konferenzen im Rahmen von 12min.me, VR & AR bei ABSOLUTE Reality, dem Verein nextReality.Hamburg sowie dem Stunde Null Podcast. Über seinen beruflichen Werdegang sagt er folgendes: "Lang und steinig! :D Scherz bei Seite. Viel Startup, ein wenig Konzern und letztlich solider Mittelstand haben meinen Weg geprägt und mich zu dem gemacht, was ich bin." Wir sprechen u.a. mit ihm über das spannende Format 12min.me, das mittlerweile in über 20 Städten aktiv zu einem der größten Meetup-Netzwerke der Welt heranwuchs und schon tausende Sprecher auf die Bühne brachte. Hier findest du den Podcast bei Gerlent im Blog. Seine Tooltips: https://slack.com/intl/de/ https://trello.com https://wetransfer.com/ https://www.whatsapp.com/ Die Shownotes: https://www.oliverroessling.de/ https://12min.me/ https://www.absolutereality.de/ https://nextreality.hamburg/ https://www.std0.de/ Gerlent im Netz: Gerlent - German Talent Gerlent bei Facebook Facebook-Gruppe - Wie werde ich Digitaler Nomade by Gerlent Abonniere den Podcast: RSS-Feed iTunes Oder indem du im Player oben einfach auf "Subscribe to this Show" klickst Kontaktiere den Podcast: podcast@gerlent.com Wir freuen uns immer über neue Gäste im Podcast. Wenn du Freelancer bist, Remote Worker oder dich als Unternehmer für "new work" einsetzt, melde dich gerne bei uns. Vielleicht bist du ja dann schon demnächst bei uns im Podcast als Gast.  

Welche Herausforderungen bietet der B2B Markt im Bereich Virtual Reality in Deutschland und wie wird sich der Markt in Zukunft entwickeln? Im Digital Confession Drive Interview erzählt Oliver Rößling, Chief Digital Officer von ABSOLUTE Reality, über die Entwicklung des VR Markets, wo sich in diesem Chancen bieten und wie ABSOLUTE Reality versucht diese zu nutzen.

Lecture given by Dulal Chandra dasa on August 20th, 2016 at Gaura Radha-Madhava's Ashrama, Saragrahi; Bhagavata Prameya, Part 18, Anu 51 Anuccheda 51: Absolute Reality is Nondual Consciousness

Lecture given by Dulal Chandra dasa on August 20th, 2016 at Gaura Radha-Madhava's Ashrama, Saragrahi; Bhagavata Prameya, Part 18, Anu 51 Anuccheda 51: Absolute Reality is Nondual Consciousness

Swami Satchidananda addresses a question about how we can see or understand or experience what is called the “Essential or Absolute Reality” or Enlightenment. In this episode, he also speaks about the alchemy of sound and light, as well as how to recognize signs of spiritual progress or growth. www.IntegralYoga.org

Week 4 of the Silent Mind Meditation Program created by Anmol Mehta from anmolmehta.com.

Week 3 of the Silent Mind Meditation Program. Created by Anmol Mehta from anmolmehta.com.

Week 2 of the Silent Mind Meditation Program by Anmol Mehta from anmolmehta.com.  

Absolute Tech House And Techno Beats

Is God transcendent or immanent, beyond or within the world? What is the key to spiritual realization—a focus on Absolute Reality or Manifest Divinity? Which is better: active works or silent meditation? Wisdom or devotion? Join Dr. Christopher Key Chapple and Rev. O'Brian to discover how the Bhagavad Gita advances, and holds, teachings that at times seem contradictory but point to a holistic worldview that is liberating by its very nature. Dr. Chapple is professor of Indic and Comparative Theology at Loyola Marymount University and the editor of the comprehensive Winthrop Sargeant translation of the Bhagavad Gita.

Absolute Tech House And Techno Beats

Absolute Tech House And Techno Beats