#Isha Upanishad

[mountain-sage]

The wise man beholds all beings in the Self and the Self in all beings; for that reason he does not hate anyone.

Isha Upanishad, Verse 6

[opalstream]

Affirmation

O Thou Self-manifested cause and substance of creation,

O Thou indwelling Self of all,

Thou source of Illumination,

guide me beyond Thy rays of creation,

transport me beyond Thine objective form

that, by Thy grace,

I may behold Thy glorious Self.

That absolute Self abiding in the transcendental effulgence,

verily I am He.

-Isha Upanishad

God is Revealed to the Devotee

Day by day as you learn to meditate, a new awakening will come; a new, living relationship with God will stir within you. The mist of silence and mystery that hangs over everything will slowly vanish before the dawning light of your mental and devotional search for God. The blue sky will speak, saying: “Look! Here He is, spread all over my bosom.” The flowers will murmur: “Behold His smile in us.” The mute stones will declare: “See! He is sleeping in us.” The trees will rustle softly:“He is dreaming in us.” The birds will trill: “He is awake and singing in us.” Your soul will say: “He is throbbing in me.” Your thoughts, hitherto unmindful and unconscious of Him, will proclaim: “He is awake in thee now, aroused by thine inner whispers. Listen! Responding to thy soul call, He is everywhere whispering songs of His love to thee.” -Paramahansa Yogananda, SRF Magazine Spring 2018 page 7

*Does God seem far away from your day-to-day experience? If so, take time out to quietly invoke Her presence. Use a visualization such as the one above to seek Her as you pass through the journey of the day. Look and listen for Her manifestations in the beauty of nature and the soul depths of the people with whom you interact. Through your soul calls may you find the indwelling, indescribably lovable God of Love & Beauty who is interested in removing all the miseries of mankind. OmLove, Annie

*Learn to Meditate through Home Study - Share this with your friends who might like to learn:

https://yogananda.org/lessons

[alchemicalcodes]

The Isha Upanishad.

[anokha-swad]

[underground-hip-hop-affiliated]

[talonabraxas]

The Cosmic Gods — Surya by Talon Abraxas

Surya is one of the Vedic Gods. Surya is the sun, the solar deity. At the same time, he is the god of illumination and liberation. Surya wears a golden robe and his chariot is drawn either by one steed or by seven mares.

Surya, the Sun-God, is extremely important and significant in our spiritual life, although there are very few hymns to him. Only ten hymns are offered to the Sun-God, in comparison to more than two hundred and fifty hymns offered to Indra.

The sun is far, very far from our planet, the earth. When we observe the sun from here, we see a tiny disc, but we know how vast it really is. Similarly, the inner sun, the sun that we have deep within us, is far, very far from us. But when we approach our inner sun we are illumined, we are transformed, and we enter into the effulgence of transcendental Light.

The physical sun, the sun that we actually see, is the eye of the Gods Agni, Varuna, and Mitra. I shall not speak today on Varuna and Mitra except to say that the physical sun, the great star whom we call the sun is the physical embodiment of the spiritual light of Agni and the two other cosmic gods. Surya is the eye of the gods.

Dawn is the harbinger of Surya, the Sun-God. In Sanskrit the dawn is called Usha or Ahana. Usha is the goddess of dawn. She invokes the presence of the Sun-God and when Surya appears, he seems to be following her. The Sun-God has boundless divine love for the Goddess Usha and he wants to offer all his inner divinity to her. She receives it joyfully from him.

The sun is the creator and from the sun our creation came into existence. Unlike the outer sun, the inner sun moves; that is why the inner light moves and illumines. Again, the inner sun can remain silent. When the inner sun is silent, we are also silent. That is why in the Isha Upanishad, one of the most famous Upanishads, we have a description of something that moves and at the same time moves not:

Tad ejati tan naijati…

That moves and that moves not. That is far and that is near. That is within and that is without.

Each of us, each human being, has an inner sun. The physical sun we observe every day, but the inner sun, the sun of divinity that we have inside us, unfortunately we do not see, in most cases, even once during our lifetime. Again, if I say that each individual is blessed with only one inner sun, then I am mistaken. The spiritual seekers who are advanced in the field of spirituality have more than one spiritual sun. And the spiritual Master, in his highest transcendental Consciousness, is the possessor of the entire universe. He possesses the outer sun and countless inner suns.

I assure you, if you are on the path to spirituality, you are bound to see your inner sun. Some of you have already had a glimpse of it. Some of you have seen it for a fleeting second, but have not been able to realise it as the inner sun. A day will dawn when you will see your inner sun face to face, and as you grow in the spiritual life you are bound to develop more than one inner sun. Every day you will see your inner sun fully in all its transcendental glory. You will be inundated with celestial Light.

The Sun-God also is the God of Flight and he performs his task like a beautiful bird. Time and space are covered by the wings of the Sun-God. In the Rig Veda there is a significant hymn which runs thus: “The stars are acting like thieves. When they see the sun, they act like thieves; they run away, for they are afraid of the infinite effulgence of the sun.” There is another hymn, the invitation of the evening. Evening invites the sun to set, saying, “Brother, you have worked very hard during the whole day. Now you take rest.” In that way night commences, when evening makes a fervent request to the Sun-God to take rest.

The sun is the creator who has created something without beginning or end. A great Master once said, “If the beginning comes from anything, then it cannot be a beginning. Beginning cannot come from anything.” It is true. But in the spiritual life we know two significant words: Purusha and Prakriti. Prakriti and Purusha are always birthless and endless. In the thirteenth chapter of the Bhagavad Gita, Sri Krishna makes it very clear that Prakriti and Purusha are both without beginning. Purusha the transcendental Being, the primordial Being and Prakriti the absolute Energy, created both the eternal and the temporal.

In the Rig Veda we learn that existence came from nonexistence. Now what does nonexistence mean? If we think that non-existence means nothing then we are mistaken. Nonexistence is something which we cannot see with our naked eye, something which is beyond our earthly ken. Non-existence is something which is right now beyond the capacity of our earthly eye. It is not something that never existed. When our third eye is at our constant command, we will see the nonexistence as something which has not yet taken proper form and substance in the outer world. When it takes proper shape and form it becomes possible and practicable for us to see it and use it in our day-to-day life.

We all want to bathe in the sea of sunlight. The outer sunlight will give us purification; the inner sunlight will give us illumination. When we want to bathe in the sea or the river, we need soap, towel and so forth. But when we have a sun bath, we don’t need either soap or water or towel. And when we have an inner sun bath, we need only one thing. The only thing we need to satisfy all our inner needs is our soul’s tearful gratitude. When we offer our soul’s tearful gratitude to the Supreme, or when we enter into our soul’s tearful gratitude, we can in no time bathe in the sea of inner light.

The sun that we see in the sky is always beautiful. The day dawns; we see beauty all around. We look at the sun and we get inspiration. God the Beauty, the Sun-God, comes to us in the form of inspiration. The poet is inspired to write soulful poems, the musician is inspired to compose most beautiful pieces. The men going to work in their different walks of life are getting abundant inspiration to fulfil their daily duties from the sun. Here the Sun-God comes to us as inspiration. We have to perform the tasks of the day. We have to fulfil our outer demands as well as our inner demands. The inner Sun comes to us with his fiery flames, giving us powerful, soulful, dynamic inner will which will hasten our inner evolution and outer manifestation.

The Sun-God comes to us as realisation in the evening. Evening comes, the sun sets, purity reigns supreme all around. Nature is strengthening, mother earth aspiring, all peace and love within and without. When realisation dawns, the roles of inspiration and aspiration end. With evening comes realisation, as the Sun-God offers us the consummation of his wealth.

In the Vedas there are thousands of mantras. Mantra means incantation. It is a Sanskrit word. A mantra can be a syllable, a word, a name or a sentence or two, and when we utter it soulfully we are transported into the seventh heaven of celestial delight. There are thousands of mantras, but there is one mantra that is known as the mother of all mantras and that mantra is the Gayatri mantra. This mantra we find in the three Vedas; the Rig Veda, Sama Veda and Atharva Veda. Also this mantra is in one of our ragas — a most sublime raga called Gayatri. I am offering you this particular mantra right now. Why? There is a special reason. First I would like to chant it, then I will tell you its significance.

Aum bhur bhuvah svah

tat savitur varenyam

bhargo devasya dhimahi

dhiyo yo nah prachodayat

This is the Gayatri mantra. Many composers have set tune to it. Its meaning is: “We contemplate on the most brilliant light of the Creator-Deity, the Sun-God, for inner understanding, to illumine our intelligence, to stimulate our understanding, to transform our earthbound consciousness into the boundless light of the inner Sun, the Sun-God."

In India, in the small hours of the morning, the Brahmins and the seekers of the highest Truth, with folded hands, look up into the sky as the sun comes up over the horizon and offer this prayer to the Sun-God. They chant it most soulfully. They repeat this mantra hundreds of times for inner illumination. You can imagine how it looks when you walk along the Ganges and see the Indian Brahmins who are conversant with the Vedic lore and the seekers of the Infinite with folded hands, praying to the sun for inner illumination. By repeating this mantra, hundreds and hundreds of seekers have attained to spiritual perfection. This mantra is the mother of all mantras. If you can repeat it soulfully thousands of times at a stretch, you are bound to get at least an iota of inner illumination. But it has to be done most soulfully and not like a child learning something by rote.

The sun is the soul of the universe. The soul has neither birth nor death. This is what we know of the soul.

Na jāyate mriyate vā kadācin…

"The soul is never born and it never dies. It has no beginning, it has no end, no past, no present, no future."

This is the soul. Again, you know that I very often sing here:

Vāsāṁsi jīrṇāni yathā vihāya…

"Fire cannot burn it, water cannot drench it, wind cannot dry it, weapons cannot cleave it…"

This is the soul.

The Sun-God gives us knowledge, wisdom. The Sun-God frees us from ignorance, teeming ignorance, impenetrable darkness. Therefore we have to invoke the Sun-God. Avidya means ignorance. Vidya means knowledge. Vidya and avidya go together.

What is ignorance? Let us take ignorance as a thorn. One thorn has entered into our foot. Now let us take another thorn, Knowledge, to remove the previous thorn. Once we have taken out the thorn, when both thorns are out, we do not need the thorn that has entered into our foot and we do not need the thorn that helped us to remove it. When we took out the first thorn with the help of the second thorn we can say that we entered into the realm of death and conquered it. We go beyond both Knowledge and ignorance and enter into the domain of wisdom’s ecstasy.

There are two types of knowledge; outer knowledge and inner knowledge. Outer knowledge can tell us about spiritual life, inner life. But this outer knowledge is not the same as inner knowledge. Outer knowledge tells us that there is God, that if we follow the spiritual life we will realise God and that if we meditate on God we will have peace, bliss, power, delight and so forth. This is outer knowledge. It cannot go further. But from the information that we have gathered together as outer knowledge, if we try to go deep within, when we enter into the inmost recesses of our heart, the inner knowledge dawns. When inner knowledge dawns, automatically, spontaneously we taste the divine nectar, Amrita and this divine nectar is immortality.

The sunlight and the Sun-God cannot be separated. As God the Creator and God the Creation cannot be separated, so the Sun-God and the sunlight cannot be separated. Thus in The Vedas it is said:

Surya jyotir jyotir surya…

"The Sun-God is light, light is the Sun-God…"

Surya here is not the Vedic God Surya; here Surya means the Supreme God. So the Sun-God and sunlight can never be separated. Similarly, our aspiration and our realisation cannot be separated. Today we are aspiring, tomorrow we shall be realised. When we are all realised we shall see that our aspiration and our realisation are absolutely inseparable. -AUM — Vol. 8, No. 3, October 1972

[hoursofreading]

I am steeped in the cultural traditions of physics, a field that is my calling and trade, and in the philosophies of India with which I was raised. As a physicist, I remain committed to a system of thought which posits that: (1) things we observe are definitely real, (2) the details may be unknown, (3) bounded resources may slow progress, but (4) physical inquiry can lead us to the real truth, as long as we have time and proceed with patience. On the other hand, I am also acutely aware of philosophical traditions to the effect that: (1) there may be a reality, but (2) measurements from the world are inherently misleading and partial, so that (3) the real may be formally indescribable, and that (4) we may not have a systematic way to reach the fundamentally real and true. The idea that the real may be unknowable is very old. Consider the creation hymn in the Rig Veda, composed around 1500 to 1000 B.C., called the “Nasadiya Sukta.” This verse addresses fundamental questions of cosmology and the origin of the universe. In a beautiful translation by Juan Mascaró, it asks:  Who knows the truth? Who can tell whence and how arose this universe? The gods are later than its beginning: Who therefore knows whence comes this creation? Only he who sees in the highest heaven: He only knows whence came this universe and whether it was made or un-created. He only knows, or perhaps he knows not. The poet who wrote this verse points out the fundamental problem of epistemology: We don’t know some things and may not even have any way of determining what we don’t know. Some questions may be intrinsically unanswerable. Or the answers may be contradictory. The “Isha Upanishad,” a Sanskrit text from the first millennium B.C., attempts to describe a reality that escapes common sense: “It moves and it moves not, it is far and it is near, it is inside and it is outside.”

Confessions of a Theoretical Physicist - Nautilus

[santoschristos]

Cosmic Surya – The lord of the Skies

Surya is one of the Vedic Gods. Surya is the sun, the solar deity. At the same time, he is the god of illumination and liberation.

The cosmic gods — Surya

Last week I spoke on Agni, the Fire-God. Today I would like to speak on Surya. Surya is one of the Vedic Gods. Surya is the sun, the solar deity. At the same time, he is the god of illumination and liberation. Surya wears a golden robe and his chariot is drawn either by one steed or by seven mares.

Surya, the Sun-God, is extremely important and significant in our spiritual life, although there are very few hymns to him. Only ten hymns are offered to the Sun-God, in comparison to more than two hundred and fifty hymns offered to Indra.

The sun is far, very far from our planet, the earth. When we observe the sun from here, we see a tiny disc, but we know how vast it really is. Similarly, the inner sun, the sun that we have deep within us, is far, very far from us. But when we approach our inner sun we are illumined, we are transformed, and we enter into the effulgence of transcendental Light.

The physical sun, the sun that we actually see, is the eye of the Gods Agni, Varuna, and Mitra. I shall not speak today on Varuna and Mitra except to say that the physical sun, the great star whom we call the sun is the physical embodiment of the spiritual light of Agni and the two other cosmic gods. Surya is the eye of the gods.

Dawn is the harbinger of Surya, the Sun-God. In Sanskrit the dawn is called Usha or Ahana. Usha is the goddess of dawn. She invokes the presence of the Sun-God and when Surya appears, he seems to be following her. The Sun-God has boundless divine love for the Goddess Usha and he wants to offer all his inner divinity to her. She receives it joyfully from him.

The sun is the creator and from the sun our creation came into existence. Unlike the outer sun, the inner sun moves; that is why the inner light moves and illumines. Again, the inner sun can remain silent. When the inner sun is silent, we are also silent. That is why in the Isha Upanishad, one of the most famous Upanishads, we have a description of something that moves and at the same time moves not:

Tad ejati tan naijati…

That moves and that moves not. That is far and that is near. That is within and that is without.

Each of us, each human being, has an inner sun. The physical sun we observe every day, but the inner sun, the sun of divinity that we have inside us, unfortunately we do not see, in most cases, even once during our lifetime. Again, if I say that each individual is blessed with only one inner sun, then I am mistaken. The spiritual seekers who are advanced in the field of spirituality have more than one spiritual sun. And the spiritual Master, in his highest transcendental Consciousness, is the possessor of the entire universe. He possesses the outer sun and countless inner suns.

I assure you, if you are on the path to spirituality, you are bound to see your inner sun. Some of you have already had a glimpse of it. Some of you have seen it for a fleeting second, but have not been able to realise it as the inner sun. A day will dawn when you will see your inner sun face to face, and as you grow in the spiritual life you are bound to develop more than one inner sun. Every day you will see your inner sun fully in all its transcendental glory. You will be inundated with celestial Light.

The Sun-God also is the God of Flight and he performs his task like a beautiful bird. Time and space are covered by the wings of the Sun-God. In the Rig Veda there is a significant hymn which runs thus: “The stars are acting like thieves. When they see the sun, they act like thieves; they run away, for they are afraid of the infinite effulgence of the sun.” There is another hymn, the invitation of the evening. Evening invites the sun to set, saying, “Brother, you have worked very hard during the whole day. Now you take rest.” In that way night commences, when evening makes a fervent request to the Sun-God to take rest.

The sun is the creator who has created something without beginning or end. A great Master once said, “If the beginning comes from anything, then it cannot be a beginning. Beginning cannot come from anything.” It is true. But in the spiritual life we know two significant words: Purusha and Prakriti. Prakriti and Purusha are always birthless and endless. In the thirteenth chapter of the Bhagavad Gita, Sri Krishna makes it very clear that Prakriti and Purusha are both without beginning. Purusha the transcendental Being, the primordial Being and Prakriti the absolute Energy, created both the eternal and the temporal.

In the Rig Veda we learn that existence came from nonexistence. Now what does nonexistence mean? If we think that non-existence means nothing then we are mistaken. Nonexistence is something which we cannot see with our naked eye, something which is beyond our earthly ken. Non-existence is something which is right now beyond the capacity of our earthly eye. It is not something that never existed. When our third eye is at our constant command, we will see the nonexistence as something which has not yet taken proper form and substance in the outer world. When it takes proper shape and form it becomes possible and practicable for us to see it and use it in our day-to-day life.

We all want to bathe in the sea of sunlight. The outer sunlight will give us purification; the inner sunlight will give us illumination. When we want to bathe in the sea or the river, we need soap, towel and so forth. But when we have a sun bath, we don’t need either soap or water or towel. And when we have an inner sun bath, we need only one thing. The only thing we need to satisfy all our inner needs is our soul’s tearful gratitude. When we offer our soul’s tearful gratitude to the Supreme, or when we enter into our soul’s tearful gratitude, we can in no time bathe in the sea of inner light.

The sun that we see in the sky is always beautiful. The day dawns; we see beauty all around. We look at the sun and we get inspiration. God the Beauty, the Sun-God, comes to us in the form of inspiration. The poet is inspired to write soulful poems, the musician is inspired to compose most beautiful pieces. The men going to work in their different walks of life are getting abundant inspiration to fulfil their daily duties from the sun. Here the Sun-God comes to us as inspiration. We have to perform the tasks of the day. We have to fulfil our outer demands as well as our inner demands. The inner Sun comes to us with his fiery flames, giving us powerful, soulful, dynamic inner will which will hasten our inner evolution and outer manifestation.

The Sun-God comes to us as realisation in the evening. Evening comes, the sun sets, purity reigns supreme all around. Nature is strengthening, mother earth aspiring, all peace and love within and without. When realisation dawns, the roles of inspiration and aspiration end. With evening comes realisation, as the Sun-God offers us the consummation of his wealth.

In the Vedas there are thousands of mantras. Mantra means incantation. It is a Sanskrit word. A mantra can be a syllable, a word, a name or a sentence or two, and when we utter it soulfully we are transported into the seventh heaven of celestial delight. There are thousands of mantras, but there is one mantra that is known as the mother of all mantras and that mantra is the Gayatri mantra. This mantra we find in the three Vedas; the Rig Veda, Sama Veda and Atharva Veda. Also this mantra is in one of our ragas — a most sublime raga called Gayatri. I am offering you this particular mantra right now. Why? There is a special reason. First I would like to chant it, then I will tell you its significance.

Aum bhur bhuvah svah

tat savitur varenyam

bhargo devasya dhimahi

dhiyo yo nah prachodayat

This is the Gayatri mantra. Many composers have set tune to it. Its meaning is: “We contemplate on the most brilliant light of the Creator-Deity, the Sun-God, for inner understanding, to illumine our intelligence, to stimulate our understanding, to transform our earthbound consciousness into the boundless light of the inner Sun, the Sun-God."

In India, in the small hours of the morning, the Brahmins and the seekers of the highest Truth, with folded hands, look up into the sky as the sun comes up over the horizon and offer this prayer to the Sun-God. They chant it most soulfully. They repeat this mantra hundreds of times for inner illumination. You can imagine how it looks when you walk along the Ganges and see the Indian Brahmins who are conversant with the Vedic lore and the seekers of the Infinite with folded hands, praying to the sun for inner illumination. By repeating this mantra, hundreds and hundreds of seekers have attained to spiritual perfection. This mantra is the mother of all mantras. If you can repeat it soulfully thousands of times at a stretch, you are bound to get at least an iota of inner illumination. But it has to be done most soulfully and not like a child learning something by rote.

The sun is the soul of the universe. The soul has neither birth nor death. This is what we know of the soul.

Na jāyate mriyate vā kadācin…

"The soul is never born and it never dies. It has no beginning, it has no end, no past, no present, no future."

This is the soul. Again, you know that I very often sing here:

Vāsāṁsi jīrṇāni yathā vihāya…

"Fire cannot burn it, water cannot drench it, wind cannot dry it, weapons cannot cleave it…"

This is the soul.

The Sun-God gives us knowledge, wisdom. The Sun-God frees us from ignorance, teeming ignorance, impenetrable darkness. Therefore we have to invoke the Sun-God. Avidya means ignorance. Vidya means knowledge. Vidya and avidya go together.

What is ignorance? Let us take ignorance as a thorn. One thorn has entered into our foot. Now let us take another thorn, Knowledge, to remove the previous thorn. Once we have taken out the thorn, when both thorns are out, we do not need the thorn that has entered into our foot and we do not need the thorn that helped us to remove it. When we took out the first thorn with the help of the second thorn we can say that we entered into the realm of death and conquered it. We go beyond both Knowledge and ignorance and enter into the domain of wisdom’s ecstasy.

There are two types of knowledge; outer knowledge and inner knowledge. Outer knowledge can tell us about spiritual life, inner life. But this outer knowledge is not the same as inner knowledge. Outer knowledge tells us that there is God, that if we follow the spiritual life we will realise God and that if we meditate on God we will have peace, bliss, power, delight and so forth. This is outer knowledge. It cannot go further. But from the information that we have gathered together as outer knowledge, if we try to go deep within, when we enter into the inmost recesses of our heart, the inner knowledge dawns. When inner knowledge dawns, automatically, spontaneously we taste the divine nectar, Amrita and this divine nectar is immortality.

The sunlight and the Sun-God cannot be separated. As God the Creator and God the Creation cannot be separated, so the Sun-God and the sunlight cannot be separated. Thus in The Vedas it is said:

Surya jyotir jyotir surya…

"The Sun-God is light, light is the Sun-God…"

Surya here is not the Vedic God Surya; here Surya means the Supreme God. So the Sun-God and sunlight can never be separated. Similarly, our aspiration and our realisation cannot be separated. Today we are aspiring, tomorrow we shall be realised. When we are all realised we shall see that our aspiration and our realisation are absolutely inseparable.

Sri Chinmoy, AUM — Vol. 8, No. 3, October 1972,

AUM Centre Press, 1972

art: Cosmic Surya by Mahaboka

[holybookslibrary]

The Complete Works of Sri Aurobindo in one PDF

The Complete Works of Sri Aurobindo The Complete Works of Sri Aurobindo in one PDF. Here on Holybooks.com, you can find all the books of the Indian scholar, yogi, revolutionary and mystic Sri Aurobindo. Some years ago I started uploading the 35 volumes, every single book in a single file. Now I have merged all of them into one single file to make it easier for readers, who just want to download Aurobindo's entire works. So here it is: The complete works of Sri Aurobindo, more than 15.000 pages in one single file. For information about the single books by Sri Aurobindo, please read the individual entries here on the site. For a general introduction to the life and works of Sri Aurobindo, read the Wikipedia entry: https://en.wikipedia.org/wiki/Sri_Aurobindo. We also have the complete works of The Mother, Mirra Alfassa, Sri Aurobindo's companion de vie, 17 volumes here: https://www.holybooks.com/the-mother-collected-works-volume-1-17/  Download the complete works of Sri Aurobindo here as one huge PDF-file (15.000 pages/39.8 MB):

The Complete Works of Sri Aurobindo

  Table of Contents for the books by Sri Aurobindo included in the bundle

1 – Early Cultural Writings 809 – Collected Poems 1578 – Collected Plays and Stories 2596 – Translations 3236 – Bande Mataram 4442 – Karmayogin 4930 – Record of Yoga 6459 – Essays Divine and Human 6990 – Essays in Philosophy and Yoga 7606 – The Secret of the Veda 8222 – Isha Upanishad 8829 – Kena and Other Upanishads 9288 – Essays on the Gita 9895 – The Renaissance in India 10379 – The Synthesis of Yoga 11317 – The Human Cycle, The Ideal of Human Unity, War and Self-Determination 12021 – The Future Poetry 12436 – Letters on Poetry and Art 13217 – Savitri 13980 – Letters on Himself and the Ashram 14852 – Autobiographical Notes and Other Writings of Historical Interest Thanks to Aether for the Index.

Documentary movie about Sri Aurobindo:

  Read the full article

[obsessioncollector]

In dark night live those for whom

The world without alone is real; in night

Darker still, for whom the world within

Alone is real...

Unknown, Isha Upanishad, trans. Eknath Easwaran

[mountain-sage]

The wise man beholds all beings in the Self and the Self in all beings; for that reason he does not hate anyone.

Isha Upanishad, Verse 6

[winterfliee]

When a man who understands

The self has become all things,

What sorrow, what trouble can there be,

To him who beholds that unity.

-Isha Upanishad, Hymn 7

This is a verse from a Hindu scripture known as Isha Upanishad, the exact philosophy that Neville and loassumption teaches- you're one with all, connected with everything in this world. This verse basically says if you know you're one with all you know you can change yourself and the world will change then why would you be sad or worried.

As within so without- another line exactly seen like that in this Hindu scripture.

तद् एजति तन् नैजति तद् दूरे तद् व् अन्तिके ।

तद् अन्तर् अस्य सर्वस्य तद् उ सर्वस्यास्य बाह्यतः ॥ ५ ॥

It moves: and it moves not; it is far and it is near. It is inside all this; it is also outside all this.

There's another line in this i can't find it in the actual Sanskrit devanagri script but it translates to-

I am He, the Purusha within thee.

Purush means man, basically talks about the inner man which we have famously heard neville and Edward art talk about.

The fact that almost EVERYTHING that the world discovers nowadays has already been written, studied and practiced in ancient India is just so crazy. You just can't tell me hinduism isn't the greatest religion of all time. I literally wake up everyday being grateful my ancestors were sooooo fucking ahead of time and soo damn intelligent.

[renegade-hierophant]

Isha Upanishad (verses 1–2, partially 3) pre-14th century, Sanskrit, Devanagari script. The thick text is the Upanishad scripture, the small text in the margins and edges are scholia of an unknown scholar.

[bhagvadgita]

Verse 12.16 - Bhakti Yoga 

अनपेक्ष: शुचिर्दक्ष उदासीनो गतव्यथ: |सर्वारम्भपरित्यागी यो मद्भक्त: स मे प्रिय: || १६ ||

My devotee who is not dependent on the ordinary course of activities, who is pure, expert, without cares, free from all pains, and not striving for some result, is very dear to Me.

The meaning of this verse is that Lord Krishna praises the qualities of a true devotee who is detached from worldly desires and attachments, who is pure in mind and body, who is skillful in performing his duties, who is indifferent to the dualities of life, who is free from anxiety and sorrow, who renounces all selfish endeavors, and who is devoted to the Lord with love and devotion. Such a devotee is very dear to the Lord and attains His Grace.

This verse emphasizes the importance of nishkama karma, or action without desire for fruits, which is the essence of karma yoga, or the path of action. A devotee who performs his actions as an offering to the Lord, without any expectation of reward or fear of punishment, is liberated from the bondage of karma and attains the Supreme Goal of life. Such a devotee is not affected by the modes of nature, nor by the fluctuations of the mind. He is always situated in the transcendental platform of Pure Consciousness, which is the abode of the Lord.

This verse also reveals the nature of bhakti, or devotion, which is the highest form of yoga, or union with the Lord. A devotee who loves the Lord with all his heart, soul, and strength, and who surrenders to Him completely, is the most dear to the Lord and receives His special mercy. Such a devotee is not interested in any material enjoyment or liberation, but only in the service and pleasure of the Lord. He is always absorbed in the thought and glorification of the Lord, and he sees the Lord everywhere and in everything.

Similar verses from other Vedic texts are:

- Isha Upanishad, Verse 7

यस्मिन् सर्वाणि भूतानि आत्मैवाभूद् विजानतः । तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥

He who sees all beings in the Self, and the Self in all beings, he never suffers from delusion or grief, as he realizes the oneness of all. 

- Bhagavad Gita 2.52

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति । तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥

When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard. 

- Yogavashishta 6.1

न विष्णोः प्रियतामायाति कर्मणा वा मनसा गिरा । वा विष्णुः प्रियतामायाति यद्यत्कृतं तस्य तदेव तत् ॥

One does not become dear to Lord Vishnu by performing actions, or by the mind, or by words. But whatever one does, that becomes dear to Lord Vishnu.

[itsyourdistraction]

1. From the Isha Upanishad: “Who sees all beings in his own self, and his own self in all beings, loses all fear.”

2. From the Katha Upanishad: “The wise one is not disturbed by death; there is no fear for the wise.”

3. From the Chandogya Upanishad: “As is the human body, so is the cosmic body. As is the human mind, so is the cosmic mind.”

4. From the Mundaka Upanishad: “Like two golden birds perched on the selfsame tree, intimate friends, the ego and the Self, dwell in the same body. The former eats the sweet and sour fruits of the tree of life, while the latter looks on in detachment.”

5. From the Taittiriya Upanishad: “He who knows the joy of Brahman, which words cannot express and the mind cannot reach, is free from fear.”

6. From the Aitareya Upanishad: “Whoever perceives all beings as the Self, for him how can there be delusion or grief, when he sees this oneness everywhere?”

7. From the Brihadaranyaka Upanishad: “You are what your deep, driving desire is. As your desire is, so is your will. As your will is, so is your deed. As your deed is, so is your destiny.”

8. From the Kena Upanishad: “To the seer, all things have verily become the Self: what delusion, what sorrow, can there be for him who beholds that oneness?”

9. From the Svetasvatara Upanishad: “He who knows both the knowledge and ignorance as one, with ignorance passes over death and with knowledge enjoys immortality.”

10. From the Prashna Upanishad: “The breath of life moves through the cycle of birth, action, and death; knowing this, the wise man does not grieve.”

[alittlebitoftruthcan]

‘Osho, how about telling us a little esoteric bullshit?’

Bullshit is simply bullshit! Even if you make it esoteric it does not change its quality—it still stinks! You can give it a beautiful cover, a beautiful packet, but the content will be the same. You can wrap around it something beautiful, but that will be only a wraparound. When you will dive deep into it, then you would know—you have fallen into a ditch full of bullshit!

A sannyasin and newly-arrived non-sannyasin are sitting together in Vrindavan. ‘Hey, Swami,’ says the non-sannyasin, ‘you have probably been around this place for a while. Can you tell me what Osho is teaching you?’ The sannyasin ponders over this for a while, then says, ‘It’s like this: imagine two guys walking along a road; they both fall into a ditch. One of them gets dirty, the other does not—which one of them is going to have a shower?’ ‘The dirty one, of course!’ says the non-sannyasin. ‘No. The dirty one sees the clean one and he thinks himself to be clean. The clean one sees the dirty one and he thinks HE is dirty, so the clean one is going to wash himself. Now imagine they fall into a ditch again—who is going to shower now?’ ‘Now I know,’ answers the non-sannyasin, ‘the clean one!’ ‘No. The clean one realizes while showering that he was clean, and the dirty one realizes while the clean one is taking a shower, so now the right one showers! Now imagine they both fall into a ditch again—who is going to shower now?’ ‘From now on, of course, always the dirty one!’ ‘No. Have you ever seen two guys fall into a ditch three times, and one always comes out dirty and the other always clean?’

A Catholic priest was walking along a cliff by the sea when he heard the shouts of someone in difficulty. He saw a man who obviously could not swim struggling for his life in the water. ‘Save me, save me, father! I am drowning!’ cried the young man. ‘Are ye Catholic or Protestant, son?’ asked the cleric. ‘Protestant, father!’ gasped the young man as he went under the water. The priest began to walk on. ‘For God’s sake, father, save me!’ screamed the terrified boy surfacing again. ‘What religion are ye, son?’ shouted back the priest. ‘Protestant, father!’ spluttered back the answer. The priest again began to walk on as the unfortunate youngster went under for the second time. ‘For the love of God, save me, father!’ screamed the boy in desperation. ‘What religion are ye, son?’ came the demand again. After a moment’s hesitation the young man shouted, ‘I’m a Catholic, father!’ The priest immediately threw off his clothes, dived into the sea and swam strongly to the boy, catching him by the hair as he went under for the third and last time. ‘What religion are ye, son?’ asked the priest again, as he held the young man’s head above the water. ‘Catholic, father!’ came the response. The cleric smiled, let go the young man’s hair, and as he sank said, ‘Good, die in faith!’

— Osho (I am That: Talks on the Isha Upanishad)