| 01-Jan-2010 |
All the great ideological platforms of
either spirituality or politicality have
come down to a level of simple and pure
materialism. |
Vol I - Pg 188-189 |
| 02-Jan-2010 |
Instead of slogans creating a new force
the force that created them has become
ineffective, uninspiring. |
Vol I - Pg 188-189 |
| 03-Jan-2010 |
In our attempts to get back to the
condition of Centre, which created the
Universe itself in its supracosmic form,
nothing can help us except that Centre
itself. |
Vol I - Pg 188-189 |
| 04-Jan-2010 |
The Jeevatma is a thinking, moving
being. It is not a static but a dynamic and
so is the Brahman not a static but a dynamic
entity. |
Vol I - Pg 188-189 |
| 05-Jan-2010 |
We have to go beyond the Jeeva and
beyond the Brahman to a condition, that is
neither thought nor motion. |
Vol I - Pg 188-189 |
| 06-Jan-2010 |
Those who say thought is motion are
speaking nonsense. And those who maintain
that motion has no thought are also speaking
nonsense. They almost came together. They
are like time and space, the two coordinates
of existence. |
Vol I - Pg 188-189 |
| 07-Jan-2010 |
It is simple provided you rise up to the
point of perception by experience or
imperience with the help of the Divine
cosmic. |
Vol I - Pg 188-189 |
| 08-Jan-2010 |
Shri Ram Chandraji affirms that where
philosophy ends spirituality begins. It
begins with wonder or mystic experience. |
Vol I - Pg 4 |
| 09-Jan-2010 |
The mystic seer wishes to probe into
that which is beyond thought and sense and
even the individual ego-sense. |
Vol I - Pg 4 |
| 10-Jan-2010 |
He is determined to realise Reality
through thought if possible if not through
being itself. |
Vol I - Pg 4 |
| 11-Jan-2010 |
In one sense then being becomes the mode
by which Being can be apprehended or grasped
or made real to oneself. This is the meaning
of anu-bhava, which may be properly
translated as imperience rather than
experience. It is an in-tuition rather than
intellection or discursive and dichotamic
dialectic. |
Vol I - Pg 4 |
| 12-Jan-2010 |
Reality is then what is to be known. It
is to be known through the integral
experience or imperience of the heart, which
is the living organ in every human being. |
Vol I - Pg 5 |
| 13-Jan-2010 |
"There is fatality that when thought
tries to expand and influence many, it
simply shrinks into nothingness. Quantity
and quality refuse to go together" - Living
Teachings of Vedanta. |
Vol II - Pg 41 |
| 14-Jan-2010 |
The formations of the descent are
clearly on this principle of inversions. |
Vol I - Biographical note Pg 5 |
| 15-Jan-2010 |
In fact the truth is the Ultimate - the
Primal Being which is verily non-existence
to all the ways of knowing that man has at
his command-perception, inference, analogy
and even the Sabda or scriptural revelation. |
vol I - pg 3 |
| 16-Jan-2010 |
It is something that could be known
perhaps by being instructed by the seer by
means of transmission of a new power of
consciousness far above the conventional
pramanas or ways of knowing. |
vol I - pg 3 |
| 17-Jan-2010 |
This ultimate Reality is characterised
by Peace, Calm, Plenitude and Simplicity and
Infinity. |
vol I - pg 6 |
| 18-Jan-2010 |
Most individuals do sign away their
lives or execute a bond or give an
undertaking not to bring any action against
the doctor if the patient dies on the
operation table, or as a consequence of it,
under any circumstances. The doctor gets
immunity from prosecution if the case goes
wrong, or death ensues. Similarly, the
Individual must be willing to run the risk
of complete dependence and reliance on the
master or Guru in his spiritual efforts. |
vol I - pg 319 |
| 19-Jan-2010 |
As it is said of law, that the letter
killeth the spirit, so too habit killeth
subtleness and freedom |
vol I - pg 318 |
| 20-Jan-2010 |
The dictum that the mind is the cause of
both bondage and freedom would be
meaningless unless, in the former condition
as the cause of bondage, it is different
from the latter when it is the instrument of
freedom and liberation. |
vol I - pg316 |
| 21-Jan-2010 |
Denudement is necessary for enjoying
loneliness with God. |
vol I - pg 327 |
| 22-Jan-2010 |
One does not develop a void within by
running to a void |
vol I - pg 328 |
| 23-Jan-2010 |
Existence, in this sense, means a loss
of being (called essence) and loss of
existence would mean the gain of being
(essence). |
vol I - pg 342 |
| 24-Jan-2010 |
To rise beyond ourselves and gain that
height of Being is our only way towards real
experience and Being. |
vol I - pg 343 |
| 25-Jan-2010 |
Now such an experience is within the
reach of every one of us with the help of
the supreme transmission of the Ultimate
Master. All this, it may appear, will demand
only one thing from you - constancy of
remembrance of your goal. |
vol I - pg 462 |
| 26-Jan-2010 |
Constancy of the guide, or the constancy
of the remembrance of the guide who is with
you. Constancy of the sensitivity of the
transmission that is being poured into you. |
vol I - pg 462 |
| 27-Jan-2010 |
A constancy requires a fidelity of
experimentation and knowledge of the
Ultimate! |
vol I - pg 462 |
| 28-Jan-2010 |
In fact, our own people constantly
recite 'kamoha karshit, manyural karshit'.
They are not ours, they are Nature's, and I
am not responsible for their working. That
is why Master has stated that yours is not
to touch those centres but to go upward, and
these things naturally come under control.
Now this is a very great discovery. |
vol I - pg 464 |
| 29-Jan-2010 |
Therefore if you want to exist, you must
speak the truth |
vol I - pg 483 |
| 30-Jan-2010 |
I remember Swami Vivekananda called
Hinduism kitchen religion; it was rather
unkind of him. |
vol I - pg 84 |
| 31-Jan-2010 |
The subtler and spiritual the food that
one eats, the more perfect becomes his
capacity to respond to the Divine force that
is always flowing into one. |
vol I - pg 85 |
