jaya jaya!

Αμήν λέγω υμίν: Εγώ Ειμί ο Ων, Aham Brahmasmi, Shivoham,
Ahyh Asr Ahyh, I Am That I Am, Ana al haqq, Santam-Shivam-Advaitam, Sat-Chit-Ananda.

Tat Tvam Asi

OM TAT SAT


Κυριακή, 29 Ιουνίου 2014

Μιχαήλ Ψωλλός- Boehme και σχόλιο

No Money, nor goods, nor Art, nor Power, can bring you to the eternal Rest of the eternal soft Meekness of Paradise, but only the noble Knowledge; into that you may wrap up your Soul.
That is the Pearl which no Moth can eat, nor Thief can steal away; therefore seek after it, and then you will find the noble Treasure. -Jacob Boehme

δηλ: ούτε τα λεφτά, ούτε τα αγαθά, ούτε η τέχνη, ούτε η δύναμη, μπορεί να σε φέρει στην αιώνια ανάπαυση της αιώνιας απαλής πραότητας του Παράδεισου, παρά μόνο η ευγενής Γνώση: σαυτή μπορείς να ντύσεις την ψυχή σου. Αυτό είναι το Μαργαριτάρι που σκόρος δεν κατατρώει, που κλέφτης δεν το κλέβει. Λοιπόν ψάξε για αυτό, κι ύστερα θα βρεις τον ευγενή Θησαυρό.


-
Με τη γνώση μόνο φθάνεις στην τελειότητα. Δεν είναι μια γνώση που έρχεται και προστίθεται, όμως.
Δεν είναι τίποτα εξωτερικό. Δεν είναι κάτι που κρατάς, και φοβάσαι μη χάσεις.
Είναι αυτό που έχεις πάντα, αφήνοντας τα πάντα. Αυτό που φαίνεται όταν απομακρυνθούν όλα τα σύννεφα. Απαιτείται όμως και ισχυρή πίστη (bhakti) που τροφοδοτεί την χάρη του θεού (prasada) η οποία με τη σειρά της τροφοδοτεί την πίστη. Είναι όπως ο καρπός που γεννά δένδρο κι ύστερα το δένδρο γεννά καρπό. Αποκήρυξε το νου και ζήσε όπως είσαι.

Γιαυτό μη μοχθείς άλλο. Εδώ και Τώρα είναι η ευκαιρία. Μην την αφήσεις.
Μην βιάζεις τις σκέψεις σου και τα λόγια σου. Ό,τι σκέφτεσαι είναι μια μορφή του θεού, ό,τι λες είναι και ένα όνομα του θεού. Όποια λέξη κι αν γράψεις, το μελάνι είναι ίδιο.
Χάσε το μικρό εγώ σου, για να κερδίσεις  τον Εαυτό. Δεν είσαι σταγονίτσα. Ποιος τάχα σου επιβάλλει όρια; Είσαι ο Ωκεανός.
Γιατί ασχολείσαι με πενταροδεκάρες οταν είσαι Αυτό; Ποιος βασιλιάς παρατά το βασίλειό του και ζητιανεύει;

Om Tat Sat

Σάββατο, 28 Ιουνίου 2014

Σχόλιο στον Gaudapada

The One, which is ever at peace, which is pure Consciousness, without manifestation, motion or material existence, appears to have manifestation, appears to be in motion, appears to be material.  Thus, verily, neither is imagination outwardly manifested, nor are objects outwardly manifested; thus, verily, the wise fall not into these inverted illusions. Just as a fire-brand whirled in the air appears to make a straight or crooked line of light, so Consciousness set in motion gives the appearance of perceiver and perceived, subject and object. Just as the fire-brand does not really take these shapes, but remains apart from this illusion and unchanged by it; so, verily, does Consciousness remain apart from the illusion of manifestation, and unchanged by it. When the fire-brand is whirled about, the appearances it gives rise to, do not come from any external source; nor do they go anywhere else when it ceases to be whirled, nor do they withdraw into the fire-brand. They do not go out of the fire-brand, because they have no substantial existence; just the same is true of Consciousness, for the illusion of appearance is common to both of them.

Το Εν, που πάντα είναι σε ηρεμία, το οποίο είναι καθαρή Συνείδηση, χωρίς εκδήλωση, χωρίς κίνηση ή υλική ύπαρξη, φαίνεται να εκδηλώνεται, φαίνεται να είναι σε κίνηση, φαίνεται να είναι υλικό.
Έτσι, πράγματι, ούτε η φαντασία εκδηλώνεται εξωτερικά, ούτε τα αντικείμενα εκδηλώνονται εξωτερικά. Έτσι, πράγματι, οι σοφοί δεν πέφτουν σαυτές τις ψευδαισθήσεις. Όπως η φωτιά σε ένα κομμάτι ξύλο, που στριφογυρίζει στον αέρα, φαίνεται να κάνει ευθείες ή κοίλες γραμμές ή ό,τι άλλο, έτσι η Συνείδηση σε κίνηση δίνει την εμφάνιση του νοούντος και του νοούμενου, του υποκειμένου και του αντικειμένου. Όπως η φωτιά λοιπόν δεν παίρνει πράγματι αυτές τις μορφές, αλλά παραμένει μακριά από αυτή την ψευδαίσθηση και  ανεπηρέαστη, έτσι κι η Συνείδηση παραμένει μακριά από την ψευδαίσθηση της εκδήλωσης και ανεπηρέαστη από αυτη. Όταν η φωτιά στριφογυρίζει, οι εμφανίσεις που προκύπτουν δεν έρχονται από καμία εξωτερική πηγή, ούτε πάνε κάπου αλλού όταν παύει να στριφογυρίζει, ούτε αποσύρονται μες στη φωτιά. Δεν πάνε έξω από τη φωτιά, επειδή δεν έχουν ουσιαστική ύπαρξη' το ίδιο είναι αλήθεια για τη Συνείδηση, γιατί η ψευδαίσθηση της εμφάνισης είναι κοινή και στα δύο.


Άλλως ειπείν: βλέπεις τα σχέδια, δεν βλέπεις το μελάνι.
Άλλως ειπείν: βλέπεις το ρούχο, δεν βλέπεις το βαμβάκι.
Άλλως ειπείν: βλέπεις το δαχτυλίδι, δε βλέπεις το χρυσάφι.
βλέπεις τις μορφές που παίρνει, αλλά όχι το υλικό.
είναι όλα από συνείδηση. όπως και στο όνειρο όλα είναι ένας νους, που είναι και υποκείμενο και αντικείμενο και καταστάσεις κτλ.
η Συνείδηση χωρίς Αντικείμενο, η Κενότητα, είναι Αυτό που Είναι, το Brahman, ο Εαυτός. 
Δεν μπορείς να το συλλάβεις ως αυτό ή ως εκείνο, γιατί του αποδίδεις κάτι που δεν έχει.
Μόνο με αφαίρεση (neti/neti των ουπανισάδων και "άφελε πάντα" του πλωτίνου).

Όσο μπορεί ο γιος μιας στέρφας να πιει νερό από την ψευδαίσθηση μιας όασης
ή όσο μπορούν τα κέρατα ενός λαγού να τρυπήσουν τον ουρανό,
τόση υπόσταση έχει ο νους, ο κόσμος, ο δυισμός κτλ. :)

τα ονόματα κι οι μορφές κρύβουν την Πραγματικότητα.
Παράτα τα όλα και βρες Αυτό που δεν μπορείς να το παρατήσεις :)

Om Tat Sat

 

Παρασκευή, 27 Ιουνίου 2014

Μιχαήλ Ψωλλός- Διευκρινίσεις

Το να πας πέρα από τον Νου σημαίνει το να βρεις αυτό που δεν νοείται. 
Υπάρχει αυτό. Και μάλιστα μόνον αυτό Υπάρχει. Αφού τα άλλα είναι φευγαλέα και νοητά και χωρίς ρίζα, συμπεριλαμβανομένου του "εγώ" σου. Όλα είναι αντικείμενα για σένα. Εσύ ποιος είσαι; Αν προσπαθείς να πας πέρα από το νου, χρησιμοποιώντας το νου,  κάνεις μεθοδολογικό σφάλμα.
Πέφτεις σε αυτοαναφορά και σε φαύλο κύκλο. Σταμάτα να σκέφτεσαι κι είσαι Αυτο.

Αυτο ειναι Αυτοφωτο. Δεν χρειαζεται το φως του νου. Όπως δεν χρειαζεται ο ήλιος το φως των κεριών για να φανεί. Και ο νους είναι όπως ένα σύννεφο που φαίνεται μέσω του ήλιου, αλλά την ίδια ώρα κρύβει τον ήλιο. Έτσι λοιπόν ο νους ειναι το μόνο πρόβλημα.

Ηρέμησε και απόλαυσε την Ελευθερία (ελευθερία θα πει καμία σκέψη, ούτε καν η ιδέα της απουσίας σκέψεων). Οι λέξεις δεν φτανουν σαυτό, όπως το στόμα δεν μπορεί να δαγκώσει τις ιδέες. Γιατί δεν μπορεί; Κατάλαβες;
Εσύ θες με το στόμα, ας πούμε, να δαγκώσεις μιαν ιδέα. Δε γίνεται. Κατάλαβέ το. 
Το στόμα δαγκώνει αυτά που είναι για δάγκωμα, αλλά δεν μπορούμε καν να διανοηθούμε ότι δαγκώνει κάτι νοητό. Γιατί; Σημαίνει Αυτό ότι νοητά δεν υπάρχουν; Όχι. Μήπως ψάχνεις με λάθος όργανο;
Δεν υπάρχει αντίφαση. Για τους φωτισμένους, ακόμα και η διδασκαλία είναι ανύπαρκτη. Ακόμα και ο μαθητής και ο guru είναι ανύπαρκτα. Και ο Θεός κι η λογική και οι Γραφές και τα επίπεδα συνείδησης και τα αντιθετικά ζευγάρια και όλα. Όλα Είναι το ίδιο. Το Υπαρκτό Υπάρχει Ούτως ή Άλλως.
Λες πολύ σωστά πως όλα είναι νοητικές κατασκευές, σαν να ζωγραφίζει ο νους πάνω σε έναν τοίχο, εσύ όμως βλέπεις τα σχέδια στον τοίχο και δεν βλέπεις τον ίδιο τον τοίχο που είναι άχρονος, έξω από τόπο, έξω από κάθε προσδιορισμό. Ό,τι προσδιορισμό και να βάλεις, θα είναι σχέδιο Πάνω στον τοίχο, κι όχι ο ίδιος ο Τοίχος.


You must go beyond the mind in order to Find Freedom, Happiness, Bliss. In order to find your Self. The only Self. The unthinkable is existent. En realite it is the Only Real Existence. Everything else just comes and goes and has no root, including your "ego". Everything is an object to you. Who are You?
If you are trying to go beyond the mind, using your mind, you fall in a methodological error.
You fall in a vicious circle.   Stop thinking and you are That. 
That has its own light. It does not need the light of the mind. Just as the sun does not need the light of the candles. And the mind is just like a cloud that can be seen because of the sun, but at the same time it hides the sun. So the mind is the only problem.

Relax and enjoy your Freedom (Freedom is to be free from every thought, even from the thought that all thoughts are absent). Words cannot reach it, just as your mouth cannot bite an idea. Why? Do you understand it? You are like someone who desires to bite an idea. It cannot happen. 
The mouth bites those things that can be bitten, but we can not even imagine that it can bite something intelligible. Why? Does this thing actually mean that the intelligible things do not exist? Of course not. What if you are searching holding the wrong tool at hand? There is no contradiction. For the enlightened ones, even the message, even the teachings are non existent. Even the disciple or the guru are non existent. God, Logic, Scriptures, States of Consciousness, Opposite Pairs, Everything is the same. 
The Existent surely exists in any case. 

You say, correctly indeed, that everything consists of notional structures, just as if the mind draws pictures on an unmoved and stable wall. But you see only the drawings upon the wall and you cannot see the wall itself, which is beyond time, beyond space, beyond every definition. Whatever you may say, whatever you may think, is just a drawing upon the wall, and not the Wall Itself. You Are That. 

Om Tat Sat

 

Τρίτη, 24 Ιουνίου 2014

Major Upanishads (excerpts)

That golden person, who is seen within the sun, with golden beard and golden hair, golden altogether to the very tips of his nails, Whose eyes are like blue lotus's, his name is ut, for he has risen (udita) above all evil. He also who knows this, rises above all evil.

~
As all leaves are attached to a stalk, so is all speech attached to the Om. Om is all this, yea, Om is all this.

~
The Brahman which has been thus described is the same as the ether which is around us: And the ether which is around us, is the same as the ether which is within us. And the ether which is within us, that is the ether within the heart. That ether in the heart is omnipresent and unchanging. He who knows this obtains omnipresent and unchangeable happiness.

~
Now that light which shines above this heaven, higher than all, higher than everything, in the highest world, beyond which there are no other worlds, that is the same light which is within man.

~
Now man is a creature of will. According to what his will is in this world, so will he be when he has departed this life.

~
He is my self within the heart, smaller than a corn of rice, smaller than a corn of barley, smaller than a mustard seed, smaller than a canary seed or the kernel of a canary seed. He also is my self within the heart, greater than the earth, greater than the sky, greater than heaven, greater than all these worlds.

~
My dear, as by one clod of clay all that is made of clay is known, the difference being only a name, arising from speech, but the truth being that all is clay, and as, my dear, by one nugget of gold all that is made of gold is known, the difference being only a name, arising from speech, but the truth being that all is gold, and as, my dear, by one pair of nail-scissors all that is made of iron is known, the difference being only a name, arising from speech, but the truth being that all is iron- thus, my dear, is that instruction.

~
That which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.

~
As the bees, my son, make honey by collecting the juices of distant trees and reduce the juice into one form, and as these juices have no discrimination, so that they might say, "I am the juice of this tree or that", in the same manner, my son, all these creatures, when they have become merged in the True, know not that they are merged in the True. (..) Now, that which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.

~
The Infinite is bliss. There is no bliss in anything finite. Infinity only is bliss.

~
"Where one sees nothing else, hears nothing else, understands nothing else, that is the Infinite. Where one sees something else, hears something else, understands something else, that is the finite. The Infinite is immortal, the finite is mortal."
-"Sir, in what does the Infinite rest?"
- "In its own greatness- or not even in greatness. In the world they call cows and horses, elephants and gold, slaves, wives, fields and houses greatness. I do not mean this", thus he spoke; "for in that case one being (the possessor) rests in something else, (but the Infinite cannot rest in something different from itself).

~
Self indeed is below, above, behind, before, right and left -it is indeed all this.

~
There is this city of Brahman, and in it the palace, the small lotus, and in it that small ether. Now what exists within that small ether, that is to be sought for, that is to be understood.

~
As large is this ether (the space), so large is that ether within the heart. Both heaven and earth are contained within it, both fire and air, both sun and moon, both lightning and stars; and whatever there is of him (the Self) here in the world, and whatever is not, all that is contained within it.

(Khandogya Upanishad)

---------------------------------------------------------


He by whom it (Brahman) is not thought, by him it is thought; he by whom it is thought, knows it not. It is not understood by those who understand it, it is understood by those who do not understand it.

(Talavakara Upanishad/ Kena Upanishad)

------------------------------------------------------------


It stirs and it stirs not; it is far and likewise near. It is inside of all this and it is outside of all this.
And he who beholds all beings in the Self, and the Self in all beings, he never turns away from it.
When to a man who understands, the Self has become all things, what sorrow, what trouble can there be to him who once beheld that unity?

~
All who worship what is not real knowledge, enter into blind darkness: those who delight in real knowledge, enter, as it were, into greater darkness.

~
The door of the True is covered with a golden disk. Open that, O Pushan, that we may see the nature of the True. O Pushan, only seer, Yama (judge/death), Surya (sun), son of Pragapati, spread thy rays and gather them! The light which is thy fairest form, I see it. I am what He is.

(Vagasaneyi-Samhita Upanishad/ Isa Upanishad)

-----------------------------------------------------------------

"The wise who, by means of meditation on the Self, recognises the Ancient, who is difficult to be seen, who has entered into the dark, who is hidden in the cave, who dwells in the abyss, as God, he indeed leaves joy and sorrow far behind. A mortal who has heard this and embraced it, who has separated from it all qualities, and has thus reached the subtle Being, rejoices, because he has obtained what is a cause for rejoicing. The house (of Brahman) is open, I believe, O Nakiketas". Nakiketas said: "That which thou seest as neither this nor that (neti/neti), as neither effect nor cause, as neither past nor future, tell me that."

~
The knowing Self is not born, it dies not; it sprang from nothing, nothing sprang from it. The Ancient is unborn, eternal, everlasting; he is not killed, though the body is killed.

~
If the killer things that he kills, if the killed thinks that he is killed, they do not understand; for this one does not kill, nor is that one killed.

~
The Self, smaller than small, greater than great, is hidden in the heart of that creature. A man who is free from desires and free from grief, sees the majesty of the Self by the grace of the Creator.

~
That Self cannot be gained by the Veda, nor by understanding, nor by much learning. He whom the Self chooses, by his the Self can be gained. The Self chooses him as his own.

~
What is here, the same is there; and what is there, the same is here. He who sees any difference here, goes from death to death.

~
The person (purusha), of the size of a thumb, stand in the middle of the Self. (..) That person, of the size of a thumb, is like a light without smoke.

~
As pure water poured into pure water remains the same, thus, O Gautama, is the Self of a thinker who knows.

~
As the one fire, after it has entered the world, though one, becomes different according to whatever it burns, thus the One Self within all things becomes different, according to whatever it enters, and exists also without.
As the one air. etc.. 

~
As the sun, the eye of the whole world, is not contaminated by the external impurities seen by the eyes, thus the one Self within all things is never contaminated by the misery of the world, being himself without.

~
The sun does not shine there, nor the moon and the stars, nor these lightnings, and much less this fire. When he shines, everything shines after him; by his light all this is lighted.

~
His form is not to be seen, no one beholds him with the eye. He is imagined by the heart, by wisdom, by the mind. Those who know this, are immortal.

~
By the words "He is" is he to be apprehended, and by the reality of both (the invisible and the visible, as coming from Brahman). When he has been apprehended by the words "He is", then his reality reveals itself.

~
When all desires that dwell in his heart cease, then the mortal becomes immortal and obtains Brahman.

(Katha Upanishad)

-------------------------------------------------

Having taken the Upanishad as the bow, as the great weapon, let him place on it the arrow, sharpened by devotion! (..) Om is the bow, the Self is the arrow, Brahman is called its aim. It is to be hit by a man who is not thoughtless; and then as the arrow (becomes one with the target), he will become one with Brahman.

~
In him the heaven, the earth, and the sky are woven, the mind also with all the senses. Know him alone as the Self, and leave off other words! He is the bridge of the Immortal.

~
That Immortal Brahman is before, that Brahman is behind, that Brahman is right and left. It has gone forth below and above; Brahman alone is all this, it is the best.

~
Two birds, inseparable friends, cling to the same tree. One of them eats the sweet fruit, the other looks on without eating. On the same tree man sits grieving, immersed, bewildered by his own impotence. But when he sees the other lord contented and knows his glory, then his grief passes away. When the seer sees the brilliant maker and lord as the Person who has his source in Brahman, then he is wise, and shaking off good and evil, he reaches the highest oneness, free from passions.

~
He who forms desires in his mind, is born again through his desires here and there. But to him whose desires are fulfilled and who is conscious of the true Self, all desires vanish, even here on earth.

~
That Self cannot be gained by the Veda, nor by understanding, nor by much learning. He whom the Self chooses, by him the Self can be gained. The Self chooses him as his own.

~
As the flowing rivers disappear in the sea, losing their name and their form, thus a wise man, freed from name and form, goes to the divine Person, who is greater than the great. He who knows that highest Brahman, becomes even Brahman.

(Mundaka Upanishad)

-------------------------------------------------

He who knows the bliss of that Brahman, from whence all speech, with the mind, turns away unable to reach it, he fears nothing. He does not distress himself with the thought "why did I not do what is good? why did I do what is bad?" He who thus knows these two (good and bad), frees himself. He who knows both, frees himself. This is the Upanishad.

~
That from whence these beings are born, that by which, when born, they libe, that into which they enter at their death, try to know that. That is Brahman.

(Taittiriyaka Upanishad)

-------------------------------------------------------

This, which is nearer to us than anything, this Self, is dearer than a son, dearer than wealth, dearer than all else.

~
As people say "my mind was elsewhere, I did not see; my mind was elsewhere, I did not hear", it is clear that a man sees with his mind and hears with his mind. Desire, representation, doubt, faith, want of faith, memory, forgetfulness, shame, reflexion, fear, all this is mind. Therefore even if a man is touched on the back, he knows it through the mind.

~
This Atman is the horses, this is the ten, and the thousands, many and endless. This is the Brahman, without cause and without effect, without anything inside or outside; This Self is Brahman, omnipresent and omniscient. This is the teaching of the Upanishad.

~
The Self is to be described by No! No! He is incomprehensible, for he cannot be comprehended; he is imperishable, for he cannot perish; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail.

~
Then a father is not a father, a mother not a mother, the worlds not worlds, the gods not gods, the Vedas not Vedas. Then a thief is not a thief, a murderer not a murderer, a Kandala not a Kandala etc. He is not followed by good, not followed by evil, for he has then overcome all the sorrows of the heart.

~
Here they say that a person consists of desires. And as is his desire, so is his will; and as is his will, so is his deed; and whatever deed he does, that he will reap.

~
To whatever object a man's own mind is attached, to that he goes strenuously together with his deed.

~
So much for the man who desires. But as to the man who does not desire, who, not desiring, freed from desires, is satisfied in his desires, or desires the Self only, his vital spirits do not depart elsewhere, -being Brahman, he goes to Brahman.

~
This eternal greatness of the Brahmana does not grow larger by work, nor does it grow smaller. Let man try to find its trace, for having found it, he is not sullied by any evil deed.

(Brihadaranyaka Upanishad)

------------------------------------------------------

The Lord (Isa) supports all this together, the perishable and the imperishable, the developed and the undeveloped. The living self, not being a lord, is bound, because he has to enjoy (the fruits of works); but when he has known the god, he is freed from all fetters.

~
That (Self) is indeed Agni (fire), it is Aditya (sun), it is Vayu (wind), it is Kandramas (moon); the same also is the starry firmament, it is Brahman (Hiranyagarbha), it is water, it is Prajapati (Virag). Thou art woman, thou art man, thou art youth, thou art maiden; thou, as an old man, totterest along on thy staff; thou art born with thy face turned everywhere.

~
When the light has risen, there is no day, no night, neither existence nor non-existence; Shiva alone is there. That is the eternal, the adorable light of Savitri.

~
No one has grasped him above, or across, or in the middle. There is no image of him whose name is Great Glory. His form cannot be seen, no one perceives him with the eye. Those who through heart and mind know him thus abiding in the heart, become immortal.

~
He is the One God, hidden in all beings, all pervading, the self within all beings, watching over all works, dwelling in all beings, the witness, the perceiver, the only one, free from qualities.

(Svetasvatara Upanishad)

-----------------------------------------------------

By ascetic penance goodness is obtained, from goodness understanding is reached, from understanding the Self is obtained, and he who has obtained that, does not return.

~
What is without thought, though placed in the centre of thought, what cannot be thought, the hidden, the highest, let a man merge his thought there: then will this living being be without attachment.

~
When after the cessation of mind, he sees his own Self, smaller than small, and shining, as the Highest Self, then having seen his Self as the Self, he becomes selfless, and because he is selfless, he is without limit, without cause, absorbed in thought. This is the highest mystery: final liberation. And thus it is said:
Through the serenity of the thought he kills all actions, good or bad; his Self serene, abiding in the Self, obtains imperishable Bliss.

~
He knows no hope, no fear from others as little as from himself, he knows no desires; and having attained imperishable, infinite happiness, he stands blessed in the true Brahman, who longs for a true man. Freedom from desires is, as it were, the highest prize to be taken from the best treasure (Brahman). For a man full of desires, being possessed of will, imagination and belief, is a slave; but he who is the opposite, is free.

~
For thought alone cause the round of births; let a man strive to purify his thoughts. What a man thinks, that he is: this is the old secret.

~
Water in water, fire in fire, ether in ether, no one can distinguish them; likewise a man whose mind has entered (till it cannot be distinguished from the Self), attains liberty.

~
Mind alone is the cause of bondage and liberty for men; if attached to the world, it becomes bound; if free from the world, that is liberty.

(Maitrayana Brahmaya Upanishad)

Τρίτη, 10 Ιουνίου 2014

Μιχαήλ Ψωλλός- Όλα Ένα και τ'αυτό (Αδυνάτισα ο Καημένος-Κ. Μπέζος)



Είτε Αλλάχ είτε Χριστούλης,
είτε Βούδας ή Krishna,
είτε Shiva είτε Jiva,
Όλοι Ένα και τ'αυτό.

Είτε Απόλλων είτε Βάκχος,
είτε Ζεν ή Αγαθό,
είτε ύλη είτε πνεύμα,
Όλα Ένα και τ'αυτό.

Είτε άρρεν είτε θήλυ,
είτε ον είτε μη-ον,
είτε πάνω είτε κάτω,
Όλα Ένα και τ'αυτό.

OM TAT SAT

Δευτέρα, 2 Ιουνίου 2014

Μιχαήλ Ψωλλός- Για τη λύτρωση όλων των ψυχών.

Om Shanti, Shanti, Shanti.

Δεν μπορείς να αποδεικνύεις κάθε σου ισχυρισμό και κάθε σου απόδειξη.
θα φθάσει στο άπειρο η απόδειξη; άτοπο.
Βγες από το παιχνίδι του νου. Πέρα από το νου θα βρεις τον Εαυτό σου. Όχι ως εξωτερικό αντικείμενο δηλ, αλλά ως Εδώ και Τώρα.
Δεν χρειάζεται να ψάχνεις. Απλώς ησύχασε. Όσο κυνηγάς τη σκιά σου, τόσο εκείνη απομακρύνεται.
Η γνώση του Εαυτού είναι Εδώ και Τώρα, άμεσα προσβάσιμη, πιο κοντά από το σώμα σου, πιο κοντά από κάθε τι άλλο.
Η γνώση του Εαυτού "σου" είναι γνώση του Θεού.
Και γνωρίζοντας το Θεό, γνωρίζεις τον Εαυτό "σου".
Στην πραγματικότητα υπάρχει Μία μόνο Συνείδηση.
Η ίδια η Συνείδηση, χωρίς να λερώνεται από κάποιο αντικείμενο, όπως ένας καθρέφτης χωρίς θαμπή  και βρώμικη επιφάνεια, είναι ικανή να δεχθεί το άνω φως, γενόμενη φως.
Ή καλύτερα: καταλαβαίνοντας με τον πιο φυσικό τρόπο πως ήταν πάντα Αυτό.
Δεν είναι μια σύλληψη του νου, είναι η διάλυση κάθε σύλληψης, πέρα από το νου.

Άμα δεν απομακρύνεις όλους τους θορύβους, πώς θα καταφέρεις να ακούσεις τον Έναν ήχο, τον πιο λεπτό;

Ο Θεός είναι το εξωτικό φρούτο που πρέπει να γευτείς, για να εννοήσεις και για να γίνεις Αυτό που είσαι. Είμαστε Ένα, μία Αγάπη, Ένας Έρως, μία Συνείδηση, μία Ελευθερία, μία Μακαριότητα.
Οι περιγραφές δεν ωφελούν. Όπως δεν ωφελεί η ανάγνωση του μενού, όταν θες να χορτάσεις.

Όταν μιλάς για το θεό χωρίς να έχεις γίνει Αυτό, είσαι σαν την κουτάλα μες στη σούπα.
Η κουτάλα δεν έχει ιδέα σε τι νοστιμιά έχει βουτήξει.

Γιαυτό όταν καθαρίσεις, χάσεις τις ταυτίσεις και τις ονομασίες και τις μορφές, και μείνει καθαρό υλικό, καθαρό χρυσάφι, καθαρή συνείδηση, θα δεις πως είσαι Αυτό.
Νερό σε Νερό, Μέλι σε Μέλι, Φως σε Φως. Θα δεις τον εαυτό σου ομοούσιο με όλα.

Η Αλήθεια δεν είναι αποτέλεσμα πράξης ή γνώσης. Δεν παράγεται. Είναι πάντα εδώ.
Δεν εξαρτάται από τίποτα. Είναι Εδώ Τώρα. Είναι το Υπόστρωμα, πάνω στο οποίο παίζεται το παιχνίδι. Τίποτα δεν είναι διαφορετικό από το Brahman. Όπως ο αφρός, τα κύματα κτλ δεν είναι διαφορετικά από τη θάλασσα. Και ακριβώς γιαυτό δυσκολεύεσαι να ιδείς. Βλέπεις το κουτάλι αλλά δε βλέπεις το χρυσάφι.
Βλέπεις το γραφείο, αλλά δε βλέπεις το ξύλο. Βλέπεις τις νοητικές σου κατασκευές, και χάνεις την πραγματικότητα. Όταν αφήσεις τις μορφές και τα ονόματα, και χάσεις το επίμονο βίτσιο να ονομάζεις το ρευστό σαρκίο σου "εγώ", τότε θα διαλυθείς όπως το αλάτι στη θάλασσα.

Είσαι Όλα Πάντα και Παντού. Σε τι όνειρο έμπλεξες και νομίζεις πως είσαι ζητιάνος, ενώ είσαι βασιλιάς; Ξύπνα Τώρα. Η πίστη και η γνώση είναι τα μέσα με τα οποία θα κάψεις την ψευδαίσθηση και θα κατοικήσεις αιώνια στην Μακαριότητα, στην καρδιά του θεού.
Η φλόγα της πίστης κινητοποιεί, διορθώνει κάθε λάθος κατά τη διαδρομή.
Τίποτε δεν έχει σημασία, άμα φλέγεσαι. Όταν η πίστη είναι μεγάλη, δεν υπάρχουν λάθη, μόνο επιτυχία. Αλλά χρειάζεται και γνώση. Η γνώση που διακρίνει το αληθινό από το ψεύτικο.
Η γνώση με την οποία θα καταφέρεις να αναγνωρίσεις το πολύτιμο διαμάντι που ψάχνεις.
Ειδάλλως δε θα καταλάβεις και θα μοχθείς άσκοπα ψάχνοντας κάτι που δεν ξέρεις καν πώς είναι.

Πες το όπως θες: Brahman, Atman, Shiva, Συνείδηση, Buddha, Shakti, Krsna, Jesus, Πατήρ, Zen, Ψυχή, Αγαθό, Εν, Αγάπη, Τίποτα, Κενότητα, Beloved, Allah, Tao, Σιωπή. Όπως ο ήλιος λέγεται sun στα αγγλικά και soleil στα γαλλικά. Είναι όμως το ίδιο πράγμα. Αυτό δεν έχει όνομα, δεν έχει μορφή, δεν το φτάνει ο νους, κι η γλώσσα αδυνατεί να το πεί.

Σεβάσου κάθε εκδήλωση πίστης και κάθε διδασκαλία.  Ο καθένας φθάνει εκεί που μπορεί. Και όλες μαζι οι σταγονίτσες είναι ομοούσιες και ήδη τέλειες.

Αμήν λέγω υμίν: Υπάρχει Μόνον ο Εαυτός.

Om Tat Sat.

Τετάρτη, 9 Απριλίου 2014

Μιχαήλ Ψωλλός (Michaél Psοllós) -36 Sutras



Μιχαήλ Ψωλλός- 36 Sutras
Ι
1 ο Krsna είναι πρότυπο Jivanmukta: έκανε ό,τι έκανε, χωρίς ταύτιση. Έπαιζε, γελούσε, χόρευε, πείραζε τις gopis, έκλεβε βούτυρο και λιχουδιές απ’ τις γειτόνισσες και τάιζε τις μαϊμούδες, έκλαιγε και θύμωνε όταν η μητέρα του Yasoda τον επέπληττε. Μελέτησε τις Βέδες και τα κείμενα, μαθητεύοντας μαζί με τον αδερφό του σε guru, τήρησε τις παραδόσεις και τις συμβάσεις. Φρόντιζε τις αγελάδες, έπαιζε φλάουτο ικανοποιώντας τους φίλους του-gopas. Τιμώρησε το άδικο, σφάγιασε δαίμονες, κακούς και υπερόπτες. Παντρεύτηκε 16.108/ 16.100/ 16.008 γυναίκες και φερόταν σε όλες ως κανονικός σύζυγος, «διαιρώντας» τον εαυτό του σε αντίστοιχους krsna (και ποιο ον δεν είναι Krsna; όλα είναι Krsna). Έπαιξε το ρόλο του.
2 Ως θεός/jivanmukta  ήξερε τα πάντα, ήταν τα πάντα, δεν είχε καμία ανάγκη. Έκανε ό,τι έκανε χωρίς ταύτιση κι επιθυμία (έτσι κι αλλιώς η φύση πράττει μες στη φύση/ η ύλη στην ύλη/ οι gunas στα gunas- τι σχέση έχουμε μ’ αυτά;). Έτσι και κάθε jivanmukta. Μπορεί να φαίνεται μισότρελος, αφελής σαν παιδί, αλήτης, χαμένος, αγράμματος, παθιασμένος, τακτικός,  ζητιάνος, οικογενειάρχης, συνετός ή ό, τι άλλο, αλλά στην ουσία είναι Αυτό.
3 Όλα είναι αιτίες όλων. Αδήριτος ο νόμος του karma και της ειμαρμένης. Μόνον ο Jivanmukta αίρεται- δηλ. δεν ασχολείται.
4 Άπαξ φωτισμένος, δε γυρίζεις πίσω/ Κανείς ενήλικας δεν ξανα-πιστεύει στον άγιο Βασίλη.
5 Δεν υπάρχει ούτε yoga-ζεύξη, ούτε viyoga-χωρισμός. Αυτά είναι στη φαντασία. Μην πας πουθενά, μην κάνεις τίποτα. Κάτσε εδώ που κάθεσαι. Ωραία δεν είναι;
6 ο Jivanmukta δεν έχει τίποτα να χάσει και τίποτα να κερδίσει. Είναι όλα, αιώνιος, ανώλεθρος, ακλόνητος, ελεύθερος. Τι να προστεθεί και τι να αφαιρεθεί από το Όλον; και από πού;
7 Θεός είναι ο ρόλος, ο ηθοποιός, ο σεναριογράφος, ο σκηνοθέτης, ο σκηνογράφος, ο θεατής, ο ταξιθέτης, το θέατρο όλο.
8Όλοι τώρα είναι σωσμένοι: είτε χαρούμενοι είτε όχι, είτε σοφοί είτε όχι, είτε πλούσιοι είτε όχι, είτε τέλειωσαν είτε μόλις ξεκίνησαν, είτε θέλουν είτε όχι, είτε το ξέρουν είτε όχι.
9 Ό,τι και να λέμε, εγώ Είμαι. ("είμαι, είμαι" ζητωκραυγάζει, χοροπηδώντας, ο Ζάμολξις). Και δεν μπορώ να μην είμαι.
10 Αμήν λέγω υμίν: Ahyh Asr Ahyh, Εγώ Ειμί ο Ων, Aham Brahmasmi, Shivoham,
I Am That I Am, Ana al haqq.
11 Όλα είναι απλώς σκέψεις στο νου: σύννεφα που πάνε κι έρχονται. Όταν εστιάζεις στα σύννεφα και ταυτίζεσαι, χάνεις τον απέραντο ουρανό –την κενότητα.
12 Ό, τι συλλαμβάνεις με το νου, δεν είσαι εσύ. Ό, τι βλέπει το μάτι, είναι μη-μάτι.
13 Η μακαριότητά σου είναι αυθόρμητη. Είναι η φύση σου ο απέραντος άφατος ουρανός.
14 Ποιος να λατρέψει ποιον; ποιος να κάνει θυσίες, προσευχές ή διαλογισμό; Ποιος να τηρήσει κανόνες και Πού το Υποκείμενο και το Αντικείμενο;
15 Είσαι Αυτό Τώρα. Δεν μπορείς να το αποκτήσεις ούτε να το παρατήσεις.
16 Η Βασιλεία των Ουρανών είναι ΉΔΗ ΕΔΩ! Μην ψάχνετε στον ουρανό, ούτε στη γη. Μην ψάχνετε.
17 Όποιος ψάχνει το θεό, κυνηγά την σκιά του. Ποτέ δεν θα την πιάσει, γιατί την έχει ήδη, εφόσον ακινητεί.
18 Όλες οι μέθοδοι είναι σεβαστές. Αλλά κάθε μέθοδος είναι κατ' ουσίαν μάταιη. Αποκήρυξε τις σκέψεις. Αποκήρυξε την αποκήρυξη. 

ΙΙ
1 Ένα κουβάρι σκέψεις είναι όλα. Εξαρτημένες η μία απ’ την άλλη επ’ άπειρον. Θα φθάσει η απόδειξη στο άπειρο; Το αυταπόδεικτο είναι εδώ και τώρα. Μην αργείς.
2 Σ’ αυτή τη ροή, ποια μορφή θα αποσπάσεις για να την ονομάσεις «εγώ»; Και τι θα ονομάσεις «εγώ»; Το χώμα; Και γιατί όχι κάθε χώμα και κάθε ύλη; Και πώς θα ονομάσεις «εγώ» το σώμα ή το νου που είναι αντικείμενα της συνείδησης; Το υποκείμενο είναι διαφορετικό και είναι άφατο.
3 Αν αμφισβητείς το άφατο υποκείμενο, το Atman, επειδή δεν μπορείς να το θεωρήσεις, είναι σα να λες στο μάτι σου: "μάτι μου δεν είσαι υπαρκτό, αφού δε σε βλέπεις", και θα σου απαντούσε το μάτι: "φυσικά δεν με βλέπω, αφού με είμαι. θα με έβλεπα αν ήμουν ένα εξωτερικό αντικείμενο, κι όχι ο εαυτός μου."

4 Το Αθάνατο δεν γεννά το θνητό, όπως η καμήλα δεν γεννά σκύλο. Το Αθάνατο δεν γεννά καθόλου. Το Αγαθό είναι πριν το Ον.
5 Μη χάνεις την ουσία. Αυτό είναι χρυσός, όχι δαχτυλίδι, βραχιόλι, κουτάλι κτλ. Οι μορφές πάνε κι έρχονται. Ο χρυσός μένει. Τι νόημα έχουν οι μορφές και τα ονόματα αν είναι όλα διάφανα ή όλα βαμμένα το ίδιο χρώμα;

6 «Άφελε Πάντα» (neti/neti) ως το «μη υποστάν». Ό, τι μείνει θα είναι ο Εαυτός.
8 Ο Ιησούς έριξε 72 χρώματα στη δεξαμενή και βγήκαν όλα λευκά. Ρίξε κι εσύ όλο τον κόσμο στη δεξαμενή και δες τι χρώμα θα βγει!
9 Just stay silent and enjoy your everlasting bliss.

ΙΙΙ
1 Γίνεσαι ό,τι σκέφτεσαι.
2 Sat -Chit -Ananda- Είσαι Τώρα. (όπως Αγαθόν-Σοφόν-Καλόν) Δεν υπάρχει διαφορά.
Όλα είναι Αυτό. Είσαι Αυτό. Είσαι σπίτι σου. Μέλι σε μέλι. Νερό σε νερό. Δεν υπάρχει διαφορά.
3 «Με το άνθος του νου θα δεις το πέρα από το νου»-
Άλλως ειπείν: με το τίποτα θα τίποτα το τίποτα.
4 Εδώ και Τώρα- Βούδας.
5 Ούτε Ύλη, ούτε πνεύμα. Ούτε Samsara, ούτε Nirvana. Ούτε Υποκείμενο, ούτε Αντικείμενο.
6 Μην ταυτίζεσαι με την ψηφίδα. Είσαι όλο το μωσαϊκό.
7 Όλα είναι άδεια- leela (παιχνίδι)- maya (όνειρο/ψευδαίσθηση)Όλα είναι γεμάτα.
Αφέσου, παίξε το παιχνίδι και μη μοχθείς. 
8 Όλοι οι δρόμοι οδηγούν εκεί.
9 Κανείς δρόμος δεν οδηγεί Εδώ. Είσαι ήδη σπίτι.

OM TAT SAT

Παρασκευή, 4 Απριλίου 2014

Tripura Rahasya (excerpts)

Faith is like a fond mother who can never fail to save her trusting son from dangerous situations.
There is no doubt about it.

~
What is known as the mind is, after all, always like a restless monkey.

~
Just as there are a few who know how to see through the illusory tricks of the juggler and are not mystified by him, so also men can learn to overcome the universal Maya if only the Lord is gracious to them. They can never escape from Maya, without His grace.

~
Yogis who practise control of breath conquer fate. Even fate cannot impose its fruits on yogis.

~
God is the All-Seer who generates, permeates, sustains and destroys the universe. He is Siva, He is Vishnu, He is Brahma, the Sun, the Moon, etc. He is the One whom the different sects call their own; He is not Siva, nor Vishnu, nor Brahma, nor any other exclusively.

~
He is pure intelligence and His consciousness is absolute and transcendental. Such is the consciousness- intelligence in purity, Absolute Being, the One Queen, Parameswari, overwhelming the three states and hence called Tripura. Though She is undivided whole, the universe manifests in all its variety in Her, being reflected as it were, in a self-luminous mirror. The reflection cannot be apart from the mirror and is therefore one with it. Such being the case, there cannot be difference in degrees.

~
As long as you are contaminated with notions of me and mine, the Self will not be found, for it lies beyond cognition and cannot be realised as "my Self".

~
If a product, it cannot be the Self. For, how can the Self be got anew? So then, the Self is never gained. Gain is of something which is not already possessed. Is there any moment when the Self is not the Self? Neither is control of mind used to gain it.

~
Though he be a pandit well grounded in the theory and the discussion of the philosophy of the Self, he cannot realise the Self because it is not realisable but already realised. Realisation is not attained by going far, but only by staying still; not by thought, but by cessation of thought.

~
Effort towards Realisation is like the attempt to stamp with one's foot on the shadow cast by one's head. Effort will always make it recede.

~
There is no world in the absence of knowledge. Knowledge is the direct proof of the existence of objects which are therefore dependant on knowledge. Knowledge is dependant on the knower for its existence. The knower does not require any tests for knowing his own existence. The knower therefore is the only reality behind knowledge and objects. That which is self-evident without the necessity to be proved, is alone real.

~
Realise with a still mind the state between sleep and walefulness, the interval between the recognition of one object after another or the gap between two perceptions.

~
Now let not your mind be outgoing; turn it inward; control it just a little and watch for the Self, always remembering that the investigator is himself the essence of being and the Self of self.

~
Be also free from the though "I see"; remain still like a blind man seeing. What transcends sight and no sight, That you are. Be quick and be That.

~
The fire of realisation will burn away all your sense of duty so that there will be nothing left for you to do.

~
Stop contemplating "I see the Self everywhere and in everything (within and without)". Reach the residual Reality within and abide as the Self, with your own natural state.

~
There is no place beyond consciousness. Or can anyone prove in any manner anything outside consciousness? Consciousness is inescapable.

~
Creation is like a magician's trick, and is a city born of divine imagination. O Parasurama, you are aware of the mental creations of daydreamers which are full of people, life and work, similar to this. There are also doubts, tests, discussions and conclusions- all imaginary arising in the mind and subsiding there. Just as castles in the air are mental figments of men so also is this creation a mental figment of Siva. Siva is absolute Awareness, without any form. Sri Tripura is Sakti (energy) and Witness of the whole. That Being is perfect all round and remains undivided.

~
Just as reflections have no substance in them, outside the mirror, so also the things of the world have no substance in them outside of the cognising factor, viz., Intelligence. The detail and tangibility of things are no arguments against their being nothing but images.

~
I say that the universe is nothing but an image on our consciousness.

~
Truth can never change its nature, whereas untruth is always changing. See how changeful the nature of the world is. (..) like the unchanging light of the mirror and the changing images in it.

~
The world cannot stand investigation because of its changing unreal nature. Just as the owl is dazzled and blinded by bright sunlight, so the world parades in glory before ignorance and disappears before right analysis.

~
The remedy lies in a change of outlook. The world becomes for one whatever one is accustomed to think it. This is borne out by the realisation of yogis and of the objects of their long contemplation.

~
Those whom you called your brother and so on are mere bodies; the bodies are composed of earth; when lost they return to earth; and earth resolves ultimately into energy. Where then is the loss? In fact you are not the body. You own the body and call it your own, just as you do to a garment you happen to possess. Where lies the difference between your body and your garment?

~
Just as the dreamer awakened from his fearful dream or the man attending the magic performance informed of the unreal nature of the magic creations, no longer fears them but ridicules another who does, so also one aware of the Self not only does not grieve but also laughs at another's grief.

~
Obviously you cannot distinguish this from a dream and cannot help concluding that the world is nothing but imagination. My world will disappear instantly if I cease contemplating.

~
Just as the dream creations are pictures moving on the mind screens, so also this world, including yourself, is the obverse of the picture depicted by pure intelligence and it is nothing more than an image in a mirror.

~
Realise that the Self is the self-contained mirror projecting and manifesting this world. The Self is pure unblemished consciousness. Be quick! Realise it quickly and gain transcendental happiness!

~
The whole universe is thus in the illumination which shines self-sufficient, by itself, everywhere, and at all times. Such illumination is Her Transcendental Majesty Tripura, the Supreme. She is called Brahma in the Vedas, Vishnu by the Vaisnavites, Siva by the Saivites, and Sakti by the Saktas. There is indeed nothing but She.

~
O King! Examine again your daydreams and mental imagery. Though they are perfect in detail, yet they are no less mental. Consciousness permeating them obviously remains unblemished before creation or after dissolution of the world; even during the existence of the world, it remains unaffected as the mirror by the images.

~
There cannot be any difference (just as there is no difference in space, bounded by a pot or not bounded by it.)

~
Therefore I say that this world is a mere figment of imagination.

~
Just as the accession of treasure in a dream is useless, so also is second-hand knowledge.

~
A lamp illumines all around but does not illumine itself or another light. It shines of itself without other source of light. Things shine in sunlight without the necessity for any other kind of illumination.
Because lights do not require to be illumined, do we say that they are not known or that they do not exist?

~
It is neither unknowable nor remains unknown at any moment.

~
Intelligence is that by which objects are known; it cannot be what it is if it becomes the object of knowledge. What is intelligible must always be different from Intelligence itself, or else it could not be made known by it.

~
Abstract Intelligence can thus be made manifest by eliminating from it all that can be known. It cannot be known as such and such, for it is the supporter of one and all.

~
You are not the body, nor the senses, nor the mind, because they are all transient. The body is composed of food, so how can you be the body?

~
Self-realisation requires only one condition: elimination of all perceptions.

~
Consciousness is the supporter of all and is immanent in all and always remains perfect like space, pervading the mind also. Diversion of attention from other items is all that is necessary for Self-realisation.

~
It was also said that the sole necessity for Self- Realisation is purity of mind. The only impurity of the mind is thought. To make it thought-free is to keep it pure.

~
The universe exists, but not separately from the primal Reality -God. Wisdom lies in realising everything as Siva and not in treating it as void.

~
Realisation of truth requires no effort on their part. Take my case for instance. On a moonlit summer night, I was lying drunkenly on a downy bed in my pleasure garden in the loving embrace of my beloved. I suddenly heard the sweet nectar-like songs of invisible aerial beings who taught me the oneness of the Self, of which I was unaware till that moment. I instantly thought it over, meditated on it, and realised it in less than an hour. For about an hour and a half I remained in samadhi- the state of supreme bliss.

~
What confusion I am in! Although I am always in the perfection of Bliss, what is it I want to do? What more can I acquire? What do I lack? When and whence can I get anything? Even if there were anything new to be gained, would it endure? How can I who am Infinite Consciousness-Bliss know effort?

~
So what is the use of controlling my mind? Minds, controlled or uncontrolled, appear only to my mental eye.

~
Let the body do what it likes. Thinking thus, I always abide in my own Self as the Perfect fountainhead of Bliss and pure consciousness.

~
Abstract Intelligence is the background on which the phenomena are displayed. (..) It remains unrecognised because it is not distinguished from the phenomena displayed by it.

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If you argue that there is no harm or mistake in identifying the body with the Self, because it is no worse than glorifying a part instead of the whole, I tell you: Do not confine such glorification to one part only, to the exclusion of all others. Extend it right through and glorify the whole universe as the Self.

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All objects are nonexistent when not contemplated by the mind.

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The strongest fetter is the certainty that one is bound. It is as false as the fearful hallucination of a frightened child.

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As for the well-known example of the hallucination of a snake in a coil of rope, the rope is real and the snake is unreal.

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The greatest of all delusions is the conviction that knowledge is not a delusion.

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The study of philosophy in the absence of a longing for salvation, is like dressing up a corpse.

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Sages with subtle and clear intellect have not considered it worthwhile to eradicate their desires, etc., by forcing other thoughts to take their place, because desires do not obstruct realisation. Therefore their desires continue to manifest even after realisation, as before. Neither are they tainted by such vasanas. They are said to be emancipated and diverse-minded. They are also reputed to be the best class of Jnanis.

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Being non-dual and Abstract Intelligence, I spontaneously manifest even as the smallest detail in the universe, and as the universe.

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Emancipation is eternal and, therefore, here and now; it is nothing to be acquired.

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He who realised pleasure, pain and every other phenomenon to be in and of the Self, is a perfect Sage. He who feels himself pervading all- be they ignorant or emancipated- is a perfect Sage. He who, knowing the trammels of bondage, does not seek release from them and remains in peace, is a perfect Sage. Those perfect among the Sages are identical with Me. There is absolutely no difference between us.

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A Jnani who has realised the Self with the least effort may continue in his old ways although his mind is unassailable. He looks like a man of the world for all practical purposes. How then can he be judged by others? Nevertheless, one Jnani will know another at sight, just as an expert can appraise precious stones at a glance.

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The Jnani is not the body nor the actor; he is pure intelligence. Though entirely detached within from action, to the spectator he seems to be active. He performs his part like an actor in a drama, and plays with the world as a parent does with a child.

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Birth is the false identification of the Self with the body.

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Just as an actor is not really affected by the passions which he displays on the stage, so also the Jnani, always aware of his perfection, is not affected by the seeming pleasures and pains which he regards as a mere illusion, like the horns of a hare.

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The scriptures say that all the sensual pleasures do not together amount to a particle of the inherent bliss of the Self.

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The relation of the cosmos to Pure Intelligence, i.e., abstract Self, is like that of a pot to earth, or of an ornament of gold, or of sculpture to the granite rock.

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There is no bondage, no liberation, no aspirant, no process of attainment.
The transcendental Conscious Principle alone subsists in the three states of being.
She remains as the one uniform, absolute being. She is ignorance; She is wisdom; She is bondage; She is liberation and She is the process therefore.

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The declaration in the Parameswara Agama: "No creation; no cycle of births; no preservation; or any krama (regulation). Only solid Intelligence-Bliss is. This is the Self".

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Duality is to believe that the illuminant and the illumined are different from each other. Since duality is nothing but illusion, denial of it puts an end to the illusion and thus to itself. Hence it was said: "As a matter of fact, unity is not different from diversity. One reality alone shines forth as both".

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To know that all is sattamatra (Self alone) is perfect Vijnana.