One simple belief could improve your performance dramatically.
People who believe intelligence can be improved perform better on tests, research finds
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I just want to let people know that I live the after life. I'm well aware of my own passing and the change of worlds. I've walked the process of going home and now at my master reset. Getting ready to become one and choose my next life. My karma is clear and my future generations are healed. I think I've contributed all of this information to those around me and hopefully be able 5o overcome the illusion of death. After this, you realize…fear is also an illusion. Who knows where going or what comes after this but I'm working on it. Maybe one day be able to also tell that experience. Mean while, if death exists, were all dead. Let that sink in.
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This is so easy if you understand what the present moment is.
I am not separate from the present moment, anymore than I am separate from Life, you, me, or the world! Therefore, cultivate awareness of I. I am the present moment. So, by cultivating awareness of I who am reading this, I am cultivating Presence.
How do I go about cultivating awareness of I who am reading this?
Very simple!
Keep shifting attention from what I see, think, feel and experience - such as my body and mind - to I. I am not my body and mind, but who or what body and mind appears to. I am subject. Body, mind, thoughts and feelings, are objects that I experience. Therefore they are all not-self (anatta).
Cultivate awareness of I by shifting attention from body and mind, to I who experience body, mind, and everything else. At first this feels strange and requires constant mental reminders, for none of us have been taught to be self-aware in this sense: awareness of I, not awareness of what I experience.
But keep at it as much as you can, and especially whenever you have a negative feeling, and your efforts will in a few months become natural, automatic and unconscious. When this happens, you will notice that you are now always aware of yourself, without having to consciously shift your attention to “I".
Do not make the mistake of making a concept of the present in your mind, therefore now distinguishing it from the mythical past and future, neither of which actually exists. No! Just keep cultivating awareness of I (subject).
In cultivating awareness of I, don't define I. When I slap a definition on I, and I therefore now know who I am, what I have defined is immediately an object of which I am aware. Therefore that too is not-I. Don't mistake I for anything (objects) I (subject) am aware of. This is the way to liberate I from my mistaken identification with all kinds of mental objects, including my concepts of my body and mind.
This simple practice, if persisted in, leads to the realization of no-mind: no thinker or doer is here. There is only Life, which is happiness and unconditional freedom.
Unconditional freedom is like this galaxy. It is infinite. Every circle, every zero, however small or large, is infinite, because it has no beginning or end. This infinite knowing arises from completely not-knowing (knowing nothing, zero, nada: no-thing): awareness of I without conceptualizing I
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B
The Buddha didn't say "life is suffering." He said "the five aggregates subject to clinging are dukkha" (SN 56.11). "Suffering" is just one of several ways the word "dukkha" can be translated. It has also been translated as "dissatisfaction" and "stress."
According the the Buddha's teachings, we feel suffering or dissatisfaction because we cling to the five aggregates of form, sensation, perception, volition, and consciousness. By clinging less, and following the middle—equanimous—way, we mitigate our dukkha.
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I will give the interpretations by 3 schools of Vedantic thought, Advaita, Vishishtadvaita, Dvaita.
स य एषोऽणिमैतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ६.८.७ ॥ ॥ इति अष्टमः खण्डः ॥
Chhandogya Upanishad 6.8.7
Adi Shankaracharya (Advaita)-
He interprets it literally to be
"That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art, O Śvetaketu.’ "
To quote his Bhashya on the same - "Thus liberation and bondage are due to addiction to truth and untruth (respectively) ;-and that which is the root of the universe, wherein all creatures dwell and rest,- and in which all things have their Self,- which is immortal, free from dangers, blessed, without a second,-that is true, that is thine Self-hence, that thou art, O Shvetaketu.- This sentence has been explained more than once."
- Sri Ramanujacarya (Vishishtadvaita)-
He didn't comment on the Upanishads directly but incorporated them in his Vedartha Sangraha -
तथा हि-“तत् त्वम्” इति सामानाधिकरण्ये 'तत्" इत्यनेन जगत्कारणं सर्वकल्याणगुणाकरं निरवचं ब्रह्मोच्यते । “त्वम्" इति च चेतनसमानाधिकरणवृत्तेन जीवान्तर्यामिरूपि, तच्छरीरं तदात्मतया अवस्थितं, तत्प्रकारं ब्रह्मोच्यते...
"In the passage affirming identity ‘That thou art’, the term ‘that’ signifies Brahman, as the cause of the world, as the abode of all perfections. By the term ‘thou’ also, denotative of the individual self, Brahman itself is signified as the inner ruler of the jiva, as possessed of it as its body, as existing within the jiva as its self and as possessing the jiva as its mode."
He says that the Lord is the Self of all beings and that every Jiva is a body for the Lord. Hence the way Krishna says to Arjuna "You are not the body you are the Self", similarly "You are That". It is not identity but "Sharira-atma Bhava", where our innermost Self is the Lord and we are completely controlled by Him. So it is the same Self in and controlling all beings.
- Sri Madhvacharya (Dvaita) -
His is the most interesting explanation. He says that it is not Tat Tvam Asi. He reads it as Sa-Atma-Atat-Tvam-Asi. This means "You are NOT that".
And this is perfectly grammatically correct. The only argument can be over context but grammatically there is no flaw. Such a split isn't unheard of, it is done by other commentators such as Adi Shankaracharya himself at other portions of the Sruti.
It only gets better. There is even scriptural reference for the same! A scripture named Sama Samhitha says,
सारत्वात "स" इति प्रोक्तो ज्ननत्वाद "य" इतीरितः सर्वस्येष्ट "इत्येष", मानानाम अणकोणिमा तत तंत्रत्वाद "ऐतदात्म्यम" स सत्यः साधुरूपतः "तत्" तते पूर्नतश "चात्मा", सादनात "स" इतीरितः अतत्वमसि पुत्रेति य उक्तो गौतमेन तु ॥अतत्वमसि पुत्रेति य उक्तो गौतमेन तु ॥
“…Sri Gautama repeats nine times to his son the phrase Atat Tvam Asi, thou art not that, O Son, giving illustrations showing that the Lord Keshava is separate from Jeeva.”
So the phrase "Atat Tvam Asi" does exist in scripture elsewhere too.
So which of these interpretations is correct? Debatable, but it is always interesting to see how the Acharyas interpret different passages.
References given in comments.
Jai Sita Rama
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The story goes as I heard: Lord Ram was devoted to Lord Shiva, and as a reward for his devotion, Lord Shiva incarnated into Hanuman and thereby assisted Lord Ram.
Don't know if that's the official story, but mythology certainly interests me.
I think it's cool how Ram is an incarnation of Lord Vishnu, and Hanuman is apparently an incarnation of Lord Shiva. So both aspects of the Hindu Trinity interacting. I wonder what is the symbolic meaning of this.
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Sri Sukadeva Goswami's final instruction to Maharaja Parikshit, for fearlessness
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OLD AGE
The final stage of life, in life's 4 ashramas is sannyas, not to be confused with the sannyas of a lifetime, taken at a young age, for life.
It means to withdraw into personal sadhana, in retirement, from fewer responsibiliti
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Shiva - Himself has nothing, but has the capacity to give everything.
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