SHIVA RESRCH

 People with more stable emotions have stronger immune systems, research finds

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SHANTA BHAVA

Dispassion is natural on the path!

by Gnyana Sangha | Jan 16, 2022 | Ashtavakra Gita, Dispassion, Dukkha, Raaga/Dvesha, Sakshi Bhav/Witness, Samsara, Seeking, Vedic

Question:

We learnt in Yoga Vasishtha that seeking is the cause of Dukha in this Samsaara. I have been applying this knowledge and walking sincerely on this spiritual path for over 5 years now.

I am feeling stuck in my career and job.  If I am asked what I would like to do, I struggle to think of something.  It is as though I don’t know I want to do.  I keep doing my job as a necessity but I do not enjoy it 100%.  I don’t know why this is.  As a result, I also don’t put in 100%.  I don’t know how to explain it – it feels scary and it troubles me.

I am unable to articulate at work how I would like to progress my career.  It is as though I don’t have an ambition. But deep inside I want to do something, I want to make a difference – I just don’t know what that is.  Everyday I try to figure out what might the root cause of this be but am not able to.

 

Answer:

[Warning – this answer is applicable only to those with an extremely high spiritual quotient not for beginners on the spiritual path]

Dispassion is a natural occurrence on the spiritual path for a sincere YOGI ONLY.

Remember, we learnt in Ashtavakra Gita, how Janaka becomes disinterested in things that he was very passionate about earlier? Remember how Rama becomes dispassionate and disinterested in this material world before Vasishtha steps in to help him understand it. That dispassion is a NATURAL ARISING on the spiritual path ONLY FOR EXTREMELY SINCERE SPIRITUAL STUDENTS. It does NOT happen to those who treat Spirituality as a Weekend follow up activity.

If dispassion is happening to you naturally, let it happen. It’s like you have just got into your teenage and now you are questioning why has your interest in your little toy truck waned away?

You have entered spiritual teenage, just be with what changes are happening, it may seem tough, but it is what it is! Actually, it’s a good sign on the spiritual path, it’s a sign of progress. Sukhi bhava! Shanta bhava!

 

Question:

Everyday I observe myself to understand if what I feel is because of dispassion or Dvesha.  I do not want to seek or not seek – and want to be with what is.  It gets complicated when my boss asks me to chalk out a career development plan and what the next role should be.  How can I answer that without seeking an end result?

 

Answer:

Have you participated in a drama? How do you play your role there? It’s non-personal, right? Even if you have to enact a personal scene, right? You enact it in a totally professional manner, right? What would you say if you were asked that question in a drama? Whatever is there in the script? How would you do it if you were the scriptwriter as well as the actor, how would you do it?

That’s how you live life…. professionally personal . Got it?

 

End Statement: 

Got it!!  That just clicked. I feel so light at the moment! Thank you so so much!!

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DP 

ANTHROPOCENE- Humans can imagine because we have a highly developed brain, the cerebrum, with an especially large frontal lobe. This anatomical difference separates us from the rest of nature. So much so that in Samkhya, the Indian school of metaphysics, humanity or Purusha is seen as being separate from nature or Prakriti. This difference is seen as fundamental in the study of metaphysics. Because humans can imagine, the notion of a reality beyond the senses, a reality beyond nature, has come into being. Without the cerebrum there would be no imagination, and hence no notion of God!

In Sanskrit, the sound ‘Brh’ means to grow, to swell, to expand and enlarge. From this sound come two very critical ideas: brahman and Brahma. The former is a concept found in the Vedas and the latter is a character found in the Puranas. Vedas are the earliest sacred scriptures of Hinduism and are full of abstract hymns containing esoteric concepts. The Puranas were written later and use stories and characters to make

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EB 

Contradictions in Advaita!

by Gnyana Sangha | Oct 28, 2021 | Advaita, Atma Nirvriti, Body, Causation, Death, Direct Path, Dreams, Guilt, Guru, Independent Spirituality, Kabir, Karma, Karmaphalam, Love, Memory, Mind, Ramana Maharshi, Sakshi Bhav/Witness, Sankalpa/Intention, Suffering

Question:
Hello Dear Ekta, in the Ramana Maharishi’s Guru videos you asked us whether we recognize the four stages of creation and manifestation of a personal universe, thru

• • Sankalpa – [Inclination/attraction]
  • Kaama – [Lusting ceaselessly]
  • Karma – [repetition/ memory]
  • Karma-phalam – [Manifestation]

And then you asked us to turn inwards and Do nothing, Just Be! And by simply withdrawing from Vrittis/images created in the mind, we will stop initiation, creation, and projection.

In Saint Kabir’s teaching on Death, you also told us that we are in the ‘dreamer’s dream’ and we have no choice on anything happening! We are just witnessing everything! (If I understood, there is no creation/manifestation here)

These two teachings seem contradictory and confusing to me. Could you please help me understand?

 

Answer:
There are levels in Advaita:

Advaita level I:

The seeker is taught to look within and go beyond the world, body & mind. Seek beyond and find the witness.

P.S. [Level I witness teaching is devoid of the teaching of Karma].

Advaita level II: Please remember that Advaita level II has sub-levels. 

Sub-level I: 

The seeker is taught to recognize that whatever he sees arises and falls with the witness thus the projection of the world is a personal projection. Thus he must stop blaming the world and see that whatever is happening is happening because of his own Karmic projection.

P.S. This has been covered by Ramana Maharshi in the ‘Guru’ session [Level II witness teaching plus Level I Karma teaching].

• • Sankalpa – [Inclination/attraction]
  • Kaama – [Lusting ceaselessly]
  • Karma – [repetition/ memory]
  • Karma-phalam – [Manifestation]

 

Sub-level II: 

After the seeker completes the Guru session, he moves onto ‘Saint Kabir’s teachings on Advaita II’ which include teachings on Death & Love & Vishishtha Advaita.
At this higher sub-level, he is shown that it is actually the dreamer’s dream, he is simply the knower, knowing is his only possibility. Doing and experiencing do not belong to him-the-witness [dreamer]. So he is free from Karma & Karmaphalam.

Once he relaxes from guilt, self-blame, a sense of relief from suffering starts prevailing in intervals between habit patterns of self-blame.
In the moments of relief, he learns to grasp glimpses of Advaita level III knowledge because experiential recognition is enabled by a calm and quieter mind only. Only such quieter minds are invited to the Advaita level III.

Advaita level III:

In ‘I AM THAT’ & ‘Atma Nirvriti’ knowledge sessions, the seeker is encouraged to examine closely and recognize that the body-mind function like an automatic program, and I-the-witness need not interfere. When I-the-witness interfere, there is a false story of Karma & Karmaphalam. When I-the-witness rest, there is no Karma, no Karmaphalam.

Summary: 

Hope the structure of Advaita is clear dear. It attempts to start where the seeker is and pull him up towards the higher knowledge. As the seeker is at the strong belief of Cause-Effect [Karma-Karmaphalam], that is where the Advaitin teacher must start and slowly bring him to no Karma, no Karmaphalam.

Next Steps:

Keep walking, you are naturally moving higher, now discard the theory of cause-effect and see that you the dreamer can only witness the dream, you cannot act, you cannot think, you cannot even experience. When you complete the Saint Kabir’s sessions on Love, Death & Vishishtha Advaita, you are eligible to apply for Advaita level III personal mentoring sessions. Remember, Advaita Vedanta is not faith-based, it is based on direct experiential recognitions that happen naturally through the different levels of spiritual maturity. As we do not know or understand by ourselves how spiritually mature we are, the personal mentoring sessions are advised so that wrong beliefs and conditionings can be shed and higher spiritual intelligence can reveal itself. See you in Advaita III soon dear.

Keep walking! I am right by your side!

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PJS

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KY 

Listening to the internal (astral) sounds

Now then, this flute sound is one thing and the astral sounds is another thing. However, a long concentration upon the flute-like sound is the best action to listen to the internal astral sounds. These sounds come from the activity of the Chakras. A great experience is hearing a distant sound of a long-sustaining bell (the sound of Anahata .) The experience of the "bell" changes into the sound of "many waters." This is the real sound of Om that guides the soul to travel through the spine, contacting the Divine Light in the upper part of the head. Lahiri Mahasaya described it as a sound "produced by a lot of people continually striking the disk of a bell and as continuous as oil flowing out of a container". Surely, when you hear the sound of running waters or of waves breaking over cliffs, you can be sure you are on the right track.

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LOVECRAFT-"Ocean is more ancient than the mountains, and freighted with the memories and the dreams of Time."

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"Defeat is not the worst of failures. Not to have tried is the true failure.”

—George Edward Woodberry

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polar cold water denser

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dp The Hindu idea of God is rather complex. It cannot be explained without referring to Goddess. Most people, using the notion of God in the Bible as template, do not appreciate this and hence get confused. Goddess is nature and God is how nature is perceived by the human imagination. When the perception is incomplete and inaccurate, God is not worshipped, as in the case of Brahma. When the perception is complete and accurate, God is worshipped, as in the case of Shiva and Vishnu. In fact, when perception is complete and accurate, the divide between God and Goddess collapses. There is only one. That one is brahman. Brahma is God yearning for perfection that is the brahman. Hence the Vedic maxim, ‘Aham Brahmasmi’ which means both ‘I am Brahma’ —meaning ‘I am finite’, as well as ‘I am brahman’ — meaning ‘I am infinite’. Every human being is the process of moving from the finite to the infinite, from Brahma to brahman, on the path forged by the imagination.

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babuji

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