#Vedantic

[xatmaa]

A Fruitful Search for God

By Swami Shraddhananda

I hope you have the patience to read this whole thing through. It's blessed me in my healing immeasurably -Xatmaa ------------------------------------- Coming to the United States in 1957, Swami Shraddhananda was head of the Vedanta Society in Sacramento from 1970 until his death in 1996. He was the author of Seeing God Everywhere and Story of an Epoch as well as many articles published in both English and Bengali journals. “A Fruitful Search for God” is found in Seeing God Everywhere. "Those who seek God are often frustrated in various ways; they do not understand whether or not it is possible for their search to be fruitful. Some seekers complain, “I have tried meditation. I have tried concentration and prayer for two years, or three years, or four years, but illumination has not come.” Others complain that they have tried to meditate upon God in different ways and are confused about what God really is.

When we are interested in seeking God, we should first settle upon which God we are seeking, because different pictures of God are given in different religions; and even in the same religion different concepts of God are found. Further, the emotional and intellectual constitution of each mind is different; it is only natural that different people will approach God in different ways. If the seeker cannot decide which particular idea of God to meditate upon among the innumerable concepts of the Divine, he or she should seek the guidance of a competent spiritual teacher. If this question is not settled, one’s spiritual life is bound to be confused.

Some people like to think of God as an impersonal truth—as infinite Reality, infinite Consciousness, and infinite Bliss. They should stick to this idea of an impersonal God. It may happen that a person whose basic aptitude is for the impersonal God may, after reading devotional literature, develop an interest in meditating upon God with form, such as Shiva or Krishna or the Divine Mother. This seeker may continue in this way for some time, but eventually may not find joy and peace. The contemplation may not be fruitful.

On the other hand, consider the case of a person who has an emotional nature and wants to love God tangibly, in a personal way. If by reading different philosophical and metaphysical books the seeker tries to meditate upon God as the Infinite Principle, he or she will not find meditation interesting. There will be frustration. Therefore, an important point to decide upon in the very beginning is which aspect of God appeals to me and what God should I seek.

Then another trouble comes: our impatience. We begin with a certain notion of God and continue for some time, and then we become restless. Not finding “instant illumination,” we then try another concept of God. Then another. We drift from concept to concept. This drifting is a great hindrance to an effective search for God.

After the Ishta, our Chosen Ideal of God, has been decided upon, we should give sufficient time for that contemplation to become effective. Sri Ramakrishna’s parable of digging a well in one place is very instructive. If a person digs just ten feet or twenty feet in one spot and, not finding water, gives up and goes on digging again from place to place but nowhere sufficiently deep, he or she is bound to be frustrated. Had this person dug a little more, say thirty feet, water would have been found. Sri Ramakrishna said that impatience often comes in our religious life, and it is a great obstacle. Ishta-nistha, clinging faithfully to one’s Chosen Ideal, is extremely important.

Sri Ramakrishna began his search by worshipping God as the Divine Mother, with the help of an image of Mother Kali, and in a spirit of absolute self-surrender and burning faith. Sri Ramakrishna was like a child with total faith in his mother, knowing that whatever she did was best for him. With that kind of faith, Sri Ramakrishna pursued his spiritual practice.

But it was not an easy path. We suffer greatly if some worldly desire is not fulfilled, but an earnest spiritual seeker’s frustration in not attaining the vision of God is one hundred times more painful. The aspirant has withdrawn his or her mind from many sense enjoyments and has sacrificed many things for God. If God does not respond, an acute suffering overwhelms the aspirant’s whole being. This happened to Sri Ramakrishna. He suffered for months because Mother Kali remained like a motionless stone. But he did not give up; his faith sustained him. Then one day a miracle happened: Mother responded. Beyond any doubt Sri Ramakrishna felt that Mother was formless, infinite Consciousness. This vision naturally brought him great peace of mind, but his dependence upon the Mother continued. We can imagine his attitude: “O Mother, I shall always remain your child. You have blessed me with this vision, but I cannot say that this is final, so I depend upon you. Kindly hold my hand and take me wherever it is necessary for the perfection of my spiritual life.” As a result of this self-surrender, wonderful things happened. The Mother began to give him many other experiences. To Sri Ramakrishna, all these different visions of God, personal or impersonal, were just the different faces of the Divine Mother. At every step his search became fruitful.

If we have sincerity and patience, our search for God will be fruitful—no matter with what idea of God we begin the search. By God’s grace, more and more of the truth of God and our own real nature will be revealed. Two confusions exist in spiritual life: We do not know who or where God is, and we do not really know who we are. This ignorance regarding God, ourselves, and our world is called maya1. A fruitful search for God enables a person to cross over maya.

When we look at ourselves we seem to be very tiny compared to the vast universe. Wherever we go we are confronted by the duality of the little and the great. We go to a library and see thousands of books on the shelves relating to various subjects. How little our knowledge is compared to the storehouse of knowledge contained in those volumes! A sense of frustration and insignificance overwhelms us. We go on a trip to a high mountain range and find that we can barely climb a few thousand feet, while the vast stretch of peaks all around mocks our littleness. We sit in a restaurant where we are allowed to eat as much as we like for a certain sum. Having paid the sum we begin eating, but soon the stomach refuses to accept any more. Again there is a sense of frustration: “I wish I could eat double this quantity, but I cannot.” This is our experience. And it is equally true in the areas of love, wealth, happiness, friendship, honor, and so on. The vast and the little invariably go side by side. This conflict can be resolved only by spiritual wisdom.

God-consciousness is a discovery on two levels. It is discovering my spiritual nature and discovering God, the Infinite, who is hidden by the glare of empirical existence. He is hidden by nature, He is hidden by life, by my mind, by all the sense experiences. As I grow spiritually, I discover both God and myself. My physical and psychological nature may be limited, but my spiritual nature is not. I am really Spirit. Spirit is much more than nature, much more than mind, much more than life. In the process of this discovery, my fears and doubts about myself slowly begin to disappear. There cannot be any fear, doubt, or confusion in my true Self. Spiritual progress means progress in the comprehension of my spiritual nature as well as comprehension of the infinite, changeless Reality, God.

Why am I searching for God? Many people seek God when they are in a crisis—whether of health, economic condition, or some other worldly difficulty. If God listens to their prayers, they say, “Oh, God is kind.” If their prayers are not answered, they lose faith. On the other hand, if they have true faith, they say, “It is God’s will; let His will be done.” Their faith is not shaken.

We are on a spiritual search because we are seeking God for peace and strength. We are not satisfied with the world as it is; it is continuously changing. We are not satisfied with this body; it is fast approaching its seventieth year, the deadline in the horoscope! We are afraid, so we want to lift this fear. We are seeking something stable, a knowledge that will bring us the joy of Totality. We are not satisfied with a little knowledge, with little tidbits of pleasure. The saints and sages tell us that one who has realized God becomes free from all evil, passions, fear, pettiness, and ignorance. Even though living in the body, the illumined soul feels this freedom. We read in the Bhagavad Gita that the Self cannot be burnt by fire, killed by weapons, scorched by heat or withered by wind.2 That Self is our true nature, the principle of pure Consciousness within this transient body.

In a genuine spiritual search, we seek God in order to discover that we really are parts of the infinite, immortal Being. Our true Self shares the nature of God. If we can find God through our search, we shall simultaneously find the Self. We shall find ourselves eternally related to God; our lives will be grounded in that endless love. The fear of death will vanish forever. When we become conscious of God, we have neither future nor past. We live in an eternal, timeless present. We also rise above the fetters of space. The vast universe can no longer frighten us.

If our purpose is pure, and we seek God for God’s sake—that is to say, if we seek God in order to be aware that we are filled with God—we shall certainly be able to discover that God is our own essential truth. Entering the body, God pervades every pore as Consciousness, the Brihadaranyaka Upanishad says.3

It is very important to know where to seek God. We often seek God outside, in heaven after death. The great seers and teachers tell us that if we are seriously seeking God, we should try to see His presence first within ourselves. It is He who is enabling us to see, hear, smell, and work. There are people who have had this experience: they always feel that it is God who directs their lives; from this realization self-surrender comes.

In a wonderful hymn to Lord Shiva, Swami Vivekananda describes him as the infinite calm at the back of all the noise of this universe.4 In another verse he implies that the wild mind, with all its desires and distractions, is, in fact, the dance of Shiva. If we can look upon our wild minds as the dance of Shiva, the wildness of the mind will disappear in two seconds; that is the miraculous touch of God. If we can touch anything with the Divine, it will be transformed at once. So when we seek God, we should search within. If we are able to feel His presence in the movements of our bodies and minds, we shall become purified.

The practice of inner contemplation gradually enables us to see God’s glory outside. The tenth chapter of the Bhagavad Gita prescribes the contemplation of God in nature. Wherever there is any manifestation of power or excellence, whether in a mountain or in a tree or in a human being, the Gita teaches us to see the presence of God in that object. This can be another search, the search for God in nature. But it is better that this search be done after we have progressed a little in trying to experience God within ourselves.

At no time in spiritual life should we give way to depression. There is nothing in spiritual life to be depressed about.

God is simple, and the search is also simple. The main factors necessary in this search are faith, self-surrender, and sincerity. Sri Ramakrishna said that if you take just one step toward God, God will come ten steps toward you. We should retain our faith. We should neither read too much nor should we allow our minds to be scattered in too many directions. Somehow we have been imprisoned in this little life; if we can develop a desire for freedom, our search is bound to be fruitful.

We should remember that spiritual experience is a process. It is not that all of a sudden we find ourselves illumined. Illumination is happening every day. When we sit in contemplation even for fifteen minutes, we should feel that we are in the presence of God. We are repeating His holy name; that is communion, that is an experience of God. If God is the power and the love in ourselves, then how can we miss Him? If the Vedantic definition of God as the Totality is clear, we can find God every day.

As our contemplation grows deeper, the sense of God’s presence becomes stronger and stronger. Of course the mind goes outward when we are very busy with our secular activities and involvements, but just as soon as we find some time to close our eyes, we are bound to feel the presence of God. We can hear God’s voice saying, “I am with you; I am with you.”

We should have a spirit of self-surrender. Let God drive this life. Surely, He is a responsible driver. He is my eternal friend, my eternal companion. As these experiences become clearer and clearer, we will become fearless, strong, and detached. Then we shall walk in this life with freedom; we shall not be afraid of anything—not even of death. Unnecessary desires will not crowd into our minds any more, because we know that by experiencing God we experience everything. We enjoy everything through God. This is the real fruition of spiritual life. A fruitful search for God is indeed possible.

Spiritual life will to bring us to the state in which the small personality disappears and our divine nature appears.

References

1. Maya is the cosmic illusion that creates ignorance and veils the vision of Brahman, the one Reality. Due to the power of maya, Brahman is perceived as the manifold universe.—Ed 2. 2. 23. 3. 1. 4. 7. 4. “A Hymn to Shiva,” The Complete Works of Swami Vivekananda, 8 vols. (Calcutta: Advaita Ashrama, 1976), 4: 501-04.

[artdivin]

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[dvineyogaa]

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[viaphni]

He had to rotate the mask one last time 😢😢

[vyorei]

So you haven't, you won't, and you will probably high-five the fuckers.

[nando161mando]

"I'm not gonna speak to specific instances and incidents...I will let the IDF speak to that,"

US State Department Deputy Spokesperson Vedant Patel replied when asked by a journalist to comment on Israel’s airstrike that targeted a residential apartment in Gaza today, which killed a Palestinian mother and her newborn twins.

[theivorybilledwoodpecker]

The U.S. State Department is already both-sidesing the Al-Tabin school massacre:

“We have been clear … to our partners in Israel that every possible effort needs to be taken to minimise the impact of civilian casualties,” Patel told reporters at a briefing. However, sites such as schools may lose their protected status under international law when “used by combatants” he said, adding that “there is a clear, provable track record of Hamas using human civilians as human shields, locating itself amongst civilian infrastructure”.

[eyeoftheheart]

“God can be seen directly, but the mind must first be purified. When the mind is purified intuition unfolds, linking itself to every sense within you. When you look into the sky with the naked eye you see nothing but a blue sky; but when you look through a telescope you see the vastness of space. Similarly, if you place before your eyes the telescope of intuitive vision, you will find God before you. Then you can touch God, you can see God, you can talk to God, you can walk with God, and you can become one with God. The Saints and Sages have given testimony to this fact. In all countries, Saints and Sages did not just philosophize about the existence of God; they actually had the awareness of oneness with God. Therefore, “Blessed are the pure in heart”—for they who have acquired that type of purity will have the vision of God.

In Vedantic teachings, seeing God—the ultimate blessing experienced by the pure in heart—is characterized by brahmakara-vritti: the unceasing, unimpeded flow of mind to God. Although an aspirant must exert considerable self-effort to succeed in sadhana, those efforts are all ultimately aimed at stilling the mind so that the effortless, intuitive revelation of the Self can spontaneously occur. In that stillness there blossoms a perpetual awareness of God as the only Reality behind all that exists.” (p. 181-182)

~ Mystic Pathways Through The Bible by Swami Jyotirmayananda

[samiraxiyer]

closed for @vedantxarora location: grip factory

Samira had been watching some of the others at the indoor rock climbing facility while she'd been getting set up in her gear and glanced back at the taller man next to her. "Did we have to do this? Why couldn't we reconnect like normal people Ved?" She grumbled before moving up closer to the wall. She'd definitely done this a lot in the past and had enjoyed it as well but in recent years she was definitely out of practice and she was sure it was going to show. But given how they two of them had done this in the past during their time at Stanford, it felt like a fun way to spend some time together. "If I fall to my death--tell Maya I loved her, okay?" But the smile on her face hopefully let him know that she was only teasing him.

[vedantxarora]

INTRODUCING . . . VED ARORA

full name: vedant gagan arora

nicknames: ved, raja (by his family)

age: thirty-seven

date of birth: june 15, 1986

gender: cis male

occupation: bouncer/bartender at soundwave

neighborhood: midtown

IN A NUTSHELL . . .

parental death tw, cancer tw, hostages tw vedant was the second of two sons, born on a rainy day in delhi. his life was marked by loss within hours of his birth when his mother passed away due to complications in the delivery. his father, while unwilling, was compelled to remarry by his family. they moved to the united states shortly after, and his step-mother showered both him and his older brother, santosh with love and care. while they saw the relationship between his father and mother was nonexistent, the children never felt the strain of her marital relationship impact her maternal love. when his brother was diagnosed with a rare and aggressive form of leukemia, vedant was the presumed donor for a bone marrow transplant. the fact that he was not a match and therefore could not help his brother haunts him to this day. within a few years of her birth they said goodbye to santosh as well. grappling with their grief, ved threw himself into school. after graduation, he attended georgetown and then received an mba from stanford. he began to work with the fbi in hostage negotiations. within a few years he had excelled at work and was handling international negotiations. one such mission took him to syria where he disobeyed instructions in saving mahira zahara garcia. upon returning to the us, he was put on probation and after a few more episodes of poor performance since returning, he was asked to take a break. he returned to wilmington to be with family and work through the demons that caused him to buckle under pressure for the first time.

IN THE WEEDS . . .

Born during the monsoon season in Delhi, Vedant’s very first moments in the world brought tragedy with them. He was only minutes old when his mother passed during child birth, leaving with him little more than her name as his middle name. And thus began Vedant Gagan Arora's series of loss and trauma. His father tried to raise his two sons on his own but family pressure and lack of much needed support led him to marry once more. Where Gagan had been the woman he loved, his new wife was the one who could love his children. And he did not need more than the memories of his late wife and the maternal instinct of his new life partner. Soon after the marriage, they moved to the United States to their first home in Iowa. Vedant grew up knowing only his step-mother as his own. And she absolutely doted on both him and his older brother, Santosh. But it was no secret that she showered her oldest son with the most love given his vivacious personality.

Yet his childhood too was marked by struggle. With a rare and aggressive form of cancer that required a bone marrow transplant, the obvious choice was Vedant. After all, they shared the same blood, who could be a more perfect match? Unfortunately, it was discovered that Vedant was not a match and once again he was faced with the possibility of losing a family member. And it would once again be attributable to him. The thought alone haunted him as he grew even more withdrawn despite the family never voicing such sentiments to him. A part of him felt as though he were a bad omen, bringing destruction and loss wherever he went. They had a few years of absolute happiness when they found a donor. Then once again, Santosh relapsed and this time, there was no treatment that could succeed in prolonging his life. The Dasaris said goodbye to one more family member and plunged into misery immediately. The light and happiness of their house vanishing with their oldest.

It took years to heal, and even then the emptiness could be felt throughout the family. Vedant, having always been introspective and closed off excelled in his academics. It was the only thing he could do to keep himself sane. He ended up attending Georgetown University soon after leaving Wilmington, studying psychology. Thinking it were better for his family if he were away from them, things improved slightly in his absence. Or at least, he was not privy to the ways in which his sister carried the burden of ensuring the family stayed intact and afloat. He continued his education, pursuing an MBA at Stanford University a while later. Vedant was hardly made for business, and it was perhaps for that reason that his career path took a far more dangerous turn. Feeling as though it was hardly fulfilling to work as a consultant or banker like many of his classmates, Vedant instead ended up working at the FBI as a hostage negotiator. Driven by a desire to actually be the source of happiness in the lives of strangers, he quickly rose the ranks as his negotiation skills were unparalleled.

His career soon took him from D.C. to international conflicts. With a few years of training under his belt, he whisked off to negotiate higher stakes situations. His entire career was marked by success. Unlike his childhood, in which he lost two family members, Vedant this time around managed to reunite a number of families with their loved ones. He was all primed to work his way up the ladder. But it all changed when he disobeyed orders in Syria. They were two journalists. A woman and a cameraman, caught in the middle of a hostage situation. Vedant was stationed nearby with orders to wait for further instruction. The tensions were high, as were the demands. Ones that the United States government would have to comply with if they were to rescue their own. The crushing guilt of his childhood came crashing back when after nearly 18 days of hostile negotiations, they were no closer to success. It was then that the thought was floated. Perhaps they had never intended to release the hostage at all. With negotiations at a standstill, it seemed that the government was growing less and less inclined to give into the demands and bring the two journalists back to their family. The thought was unconceivable to Vedant and, for the first time, he went against the orders he was given and sought to save the two himself. He could not watch yet another person lose their life because of his failings.

It was only when he entered the compound that he realized that they had already lost one. He had already failed one family. Throwing his life on the line, he made sure to bring Mahira Zahara Garcia out with him. And while the rescue was a success, it also cost him his promotion. It cost him the work that he was doing and that had gained him such accolade. When he returned, he began to work on smaller cases. They were all local, nothing nearly as high stakes. Added to that was the trauma that returned. The years of wickedness and desperation that he had seen in his life. The worst of human kind and the worst emotions one could feel. They came crashing down and the agency appointed therapist suggested that he take some time off. Reorient himself. He returned to his hometown of Wilmington, wondering if surrounding himself with his family, the people with whom he had first experienced loss, would allow him to heal from within.

[denimatio]

Le temps qui venge toutes choses, passe, et rien ne reste. Il engloutit le saint et le pêcheur, le roi et le paysan, la beauté et la laideur. Il ne laisse rien. Toutes choses se précipitent vers ce but unique, la destruction. Notre savoir, nos arts, nos sciences, tout s'y précipite. Personne ne peut endiguer la marée, personne ne peut l'arrêter, ne fût-ce qu'une minute. Nous pouvons essayer de l'oublier, de même que dans une ville où sévit la peste, les gens cherchent l'oubli dans la boisson, la danse, ou d'autres vaines tentatives, et dans l'hébétude qu'ils y trouvent. De même nous essayons d'oublier, nous essayons de créer l'oubli par toutes sortes de plaisir des sens. Et cela c'est Mâyâ. (...) D'un côté il y a par conséquent cette déclaration audacieuse que tout ceci n'est que sottises, que tout est Mâyâ, mais par ailleurs il y a cette autre déclaration pleine d'espérance, qu'au-delà de Mâyâ existe une issue. Les gens pratiques nous disent par contre : « Ne vous cassez pas la tête avec toutes ces niaiseries de religion et de métaphysique. Vivez ici-même ; c'est un bien mauvais monde en réalité, mais tirez-en ce que vous pourrez ». Ce qui, mis en termes clairs, signifie : « Vivez, dans l'hypocrisie et le mensonge, une vie de fraude continuelle, dans laquelle vous dissimulerez vos plaies aussi bien que vous le pourrez. Continuez à raccommoder et à rapiécer, jusqu'à ce que tout soit perdu et que vous ne soyez plus qu'un assemblage de pièces et de morceaux ». C'est ce qu'on appelle la vie pratique. Ceux qui se contentent de ce rapiéçage ne viendront jamais à la religion. La religion commence par un mécontentement intense de l'état actuel des choses et de notre vie, par une haine, une haine violente de ce rapetassage de la vie, avec un dégoût sans bornes pour ce qui est fraude et mensonge. Celui-là seul peut être religieux qui ose parler comme le puissant Bouddha l'a fait une fois sous l'arbre de la sagesse, alors que cette notion du pratique se présentait à lui, qu'il voyait qu'elle n'était que sottise, et que pourtant il ne trouvait pas de solution. Lorsque la tentation lui vint de renoncer à sa recherche de la vérité de retourner dans le monde et de reprendre la vieille vie de tromperies, où l'on donne aux choses des noms qui ne sont pas les leurs, où l'on ment à soi-même et à tous les autres, lui, le géant, triompha de cette tentation et dit : « Mieux vaut la mort qu'une vie ignorante et végétative ; mieux vaut mourir sur le champ de bataille que vivre une vie de défaite ». C'est là la base de la religion. Lorsqu'un homme adopte cette attitude, il est sur la voie où il trouvera la vérité, il est sur la voie qui mène à Dieu. Cette détermination doit être la première impulsion qui nous pousse à devenir religieux. « Je vais me frayer un chemin. Je connaîtrai la vérité ou j'y laisserai ma vie. Car de ce côté-ci, il n'y a rien, tout s'en va et tout disparaît tous les jours ». L'homme qui est aujourd'hui beau, jeune, plein d'espérance, demain sera vieux. Les espoirs, les joies, les plaisirs périront comme des fleurs sous la gelée de demain. C'est un des aspects ; de l'autre côté, il y a le charme puissant de la conquête, des victoires remportées sur tous les maux de la vie, des victoires sur la vie elle-même, de la conquête de l'univers. De ce côté-là, les hommes peuvent tenir bon. Par conséquent ceux qui osent lutter pour la victoire, pour la vérité, pour la religion, sont sur la bonne voie, et c'est ce que prêchent les Védas. « Ne soyez pas dans le désespoir ; le chemin est très difficile, comme si l'on devait marcher sur le tranchant d'un rasoir. Malgré cela, ne désespérez pas, levez-vous, éveillez-vous, et trouvez l'idéal, le but ». — Swâmi Vivekânanda (Jnâna-Yoga, posth., 1936)

[vedantcardrivingschool]

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[artdivin]

D'vine Yoga is an authentic & traditional Yoga School in Rishikesh sharing the ancient Vedic knowledge, wisdom & traditions of yogis of the Himalayas through their primitively rooted and scientifically programmed yoga teacher training courses 200/300/500 hours along with Kundalini Yoga training courses in Rishikesh.

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[dvineyogaa]

D'vine Yoga is an authentic & traditional Yoga School in Rishikesh sharing the ancient Vedic knowledge, wisdom & traditions of yogis of the Himalayas through their primitively rooted and scientifically programmed yoga teacher training courses 200/300/500 hours along with Kundalini Yoga training courses in Rishikesh.

JOIN OUR YOGA COURSES ✅ AND FOR MORE DETAILS 👇🏻✔️ . . CONTACT: +919997224320 . WEBSITE: www.artdivine.org . GMAIL: artdivineyoga@gmail.com