Saturday, January 28, 2017

Sat-chit-anand

Sat means truth; chit means consciousness; anand means bliss.  It is the experience of ultimate truth - consciousness and blissfulness.

Meditation brings you to the final peak of consciousness – that is chit, exactly in the middle. On one side is truth; on another side is bliss. As meditation flowers, you find that on one hand truth has revealed to you all its mysteries and on the other blissfulness is showering all its treasures on you.

The Sanskrit word is sachchidanand. All three words are joined. Sat is there, chit is there, anand is there – but they are not separate, and there is no gap: sachchidanand. In Sanskrit, unlike English, words can be joined together. Sanskrit has an approach ... and perhaps the approach has come from the enlightened ones.

It is significant to remember that the experience is one orgasmic, organic, unitary experience. It does not come in parts as sat, as chit, as anand. It comes into existence in a totality, and that totality is sachchidanand. To denote, to emphasize the unity – that neither can sat exist without chit, nor can chit exist without anand – they have used a joined word: sachchidanand.

Deep down it is an experience that they all come together. In fact there is no way to create demarcations that this is truth and this is consciousness and this is bliss. Suddenly they are all within you. In other words, truth is consciousness and bliss; or vice versa, bliss is consciousness and truth. They are not steps to each other. It is not possible to drop one of them and experience the other two. They are an intrinsic unity, an organic unity.

Only no-mind can be aware of truth; only no-mind can be filled with consciousness; only no-mind can be showered with thousands of flowers of bliss. Nothing relates to your ordinary world. In this way it is purer.

Go deeper into meditation. Experience is the thing that matters. Then how you express it is dependent on you. Most probably you will define it as sachchidanand: truth, consciousness, bliss.

Truth, consciousness, bliss – all are inside you. None of these three experiences takes you out.


“Let your will burn in this fire so that it takes you nowhere else. Let your self be burned in this fire of eternity, love and peace. Don’t be afraid of this fire, it is love itself. This desire for freedom is the fire of love!” -Papaji 


Friday, January 27, 2017

You & Self

You don't have to believe in your self.
Doubt and belief go together.
But your Self you cannot believe.
You can only be.
What you are, you cannot doubt.
If you know you are, you cannot doubt that you are.
But you definitely imagine yourself to be
something other than what it is in truth.
What Is is greater than belief.
It is the purest fact.
You can only say there is a doubt because
you have a sense that you are somewhere
apart from That, approaching That.
This is merely a belief,
and where there is belief, there may be doubt.
But when we earnestly
inquire into and explore this very point,
something inside is confronted by it,
and every now and again you are compelled
to reveal and admit that you are the wholeness.
Then the mind quickly says, ‘No, no, no.
I’m still not fully that. How can I be sure?’
But that’s just the psychological mind again,
pretending it is genuinely craving for the Truth.
And you are believing it.
Mind raises a doubt, but who is the one believing the mind?
Well, this belief is itself coming from your self,
who has within itself the capacity and power to believe.
When you believe in something,
you bring it into existence.
Thus, this is another of your great powers: belief.
One of your powers is believing what the mind is saying,
but remember: even belief is something that you can watch.
It is just a force of the mind. It is not completely you.
It is not a definition of you.
You can watch believing happen;
you can watch even doubting.
But you who watches them?
Are you caught in the bubble of belief and doubt,
or are you outside the bubble?
If you are outside, then you can leave bubbles alone.
Beyond belief and doubt, where are you?
What are you? Who are you?
Find out.


Mooji


Thursday, January 26, 2017

A Meditative Woman

A meditative woman does not have to figure everything out.
She intuits the best solution.
A meditative woman does not have to succumb to unconscious self-sabotage.
She supports herself with self-love.
A meditative woman is not caught up in dramas and traumas.
She sees the bigger picture and responds by serving the higher good.
A meditative woman is not dulled by routines and challenges.
Her radiant glow expands by holding her space of love.
A meditative woman is not worn down by doubt and self-criticism.
She is elevated by her ability to trust her soul and her divine connection.
A meditative woman does not give up.
She calls upon and surrenders to a higher power.
A meditative woman does not worry.
She prays, sits in her inner calmness, and allows her radiance to work for her.
A meditative woman prays for and creates her own happiness and success.


The Gift of Womanhood Inner Mastery, Outer Mystery - Guru Rattana, PhD


Wednesday, January 25, 2017

Aparigraha - non-attachment

“You never have to prove your own worth,
for you are already complete within
as the beloved child of the Divine. Be happy.”

All that you are attached to, all that you love,
all that you know, someday will be gone.

Knowing this, and that the world is your mind
which you create, play in, and suffer from,
is known as discrimination.

Discriminate between the Real and the Unreal,
the known is unreal and will come and go.
So stay with the Unknown, the Unchanging, the Truth.

Papaji




Tuesday, January 24, 2017

I am who I am

“Who am I What am I?" The basic question of religion is not God but the being of the Self. The journey of Truth is inward and not outward. Whatever the search in the outside world, it does not lead to Truth. At the most, it reveals knowledge for day-to-day life.

Truth is known only by going within.

God is within you. He is not apart from you. If you find the source of the mind by asking yourself ‘Who am I?’ you will experience Him in your Heart as the Self.

‘God is not an object that can be seen, God is the subject. He is the seer. Don’t concern yourself with objects that can be seen. Find out who the seer is.’ And then he uttered the words that would transform. ‘You alone are God.’

“Don't you know yet? It is your Light that lights the worlds.” - Rumi


I love this song from Guru Singh & Seal.
Just close your eyes and listen, sing and dance. Enjoy :)
I am who I am that is that
I am who I am thank God I am 
I am who you are look at that
You are who I am can you imagine that
There is one God and that's a fact
Joy to the World
Peace on the Earth
God Bless the children how we love them
We love them, with our hearts...

https://www.youtube.com/watch?v=WFrXVFAaWDg






Monday, January 23, 2017

Two enlightened people

Two enlightened people have very rarely met. Only one instance is reported in the whole of history, and that was a meeting between Kabir and Farid. I have come across no other instance and if I have not come across one, then you can be certain nobody can come across one, because I have searched every nook and corner possible.

Kabir was old and had moved to Magahar from Varanasi. Farid was on a pilgrimage, and just on the way was Kabir's ashram.

Farid's disciples asked him, "It would be a great joy for us if you meet, sit together, and talk about something. We would be just overwhelmed listening to you two enlightened people."

Kabir's disciples said, "We have heard that Farid is passing by with his disciples. We should invite him here. This is not good, that he should pass along the road and we don't invite him in. And it would be a great opportunity for us poor people to see you both together -- two flames. And even if you only discuss a little bit, talk a little bit, for us it is going to be an unexpected blessing."

Kabir said, "If you say so, invite him."

Farid said, "If you say so, we will go."

Farid set out towards the ashram but Kabir was coming; on the way they met. They hugged each other and they laughed loudly. The disciples were a little shocked: they were not expecting that they would laugh so loudly. They had neither heard Kabir laugh before, nor had they heard Farid laugh before like this -- almost madly. They looked at each other, the disciples of both: What was going on?

Holding hands, Kabir and Farid went in. They sat together and for two days they remained there. Not a single word was uttered. Yes, once in a while they giggled. And after two days, Kabir came half the way to give Farid a send-off. They again hugged each other, laughed loudly and departed, not saying a single word, not even "good-bye."

For two days the disciples were just boiling, waiting for these two days to be over, because to start quarreling with your own Master, in front of the Master, to ask him, 

"What are you doing?" didn't seem good. So they waited. But as Kabir and Farid departed, the disciples of both took hold of their Masters, and they asked the same question: "What happened? Why didn't you speak a single word?" Farid's disciples said, "When Kabir was not here you went on pouring strange words, strange things, strange ideas, on our heads.
We might have understood, we might not have understood, but you didn't care; you just went on. Most of the time what you say goes above our heads. When there was a man of your quality, caliber, status, why were you silent?"

They both said the same thing to their disciples: "Whosoever spoke would have proved that he is not enlightened yet, because what is there to say? Speech is possible in three conditions.

Two ignorant people can have a really great conversation; such a great conversation cannot happen otherwise. The more ignorant both are, the greater their conversation, the more juicy.

The second possibility is that one is enlightened and the other is unenlightened.

Then there can be a certain conversation, but mostly it is a monologue The enlightened person will speak, and the unenlightened, at the most, can ask a question; but it is not conversation in the true sense. What can the unenlightened contribute? All that he can do is raise a question -- that is his contribution. The answer is going to come from the enlightened one.

The third situation is: two enlightened people. They cannot speak.

They know, but they know that whatever they know cannot be put into words. The disciples asked, "Then why did you laugh?"

Kabir and Farid said, "We laughed at you" Kabir said, "I used to think that only I have all these idiots -- I saw that Farid has also. I laughed; and he laughed because he must have thought that not only are these idiots torturing him, they are torturing me too. So we both laughed."

The answer was even more shocking, that this was the reason that they had loudly exploded in laughter Then the disciples asked, "Why, once in a while, did you giggle?"

Farid said, "I was just looking at your boiling! You were just getting ready to kill me once these two days were finished. That's why I giggled, and I think that's why Kabir giggled, because his disciples were also getting hot."

Those two days looked like two years because those two people were simply sitting silently; and because of them, just out of respect, all the disciples were sitting silently. But they were just keeping silent, they were not really silent. Inside there was a great turmoil: what was the matter? What was going on? Why were their Masters giggling?


Farid and Kabir said, "Whenever we saw that you were getting to a point where you would explode, we giggled. That helped you to cool down." Then the disciples remembered that was true: whenever they were really getting too angry, that was the time when their Masters giggled.




Sunday, January 22, 2017

Be Present

Enter the temple of love, and you always enter it as a sovereign. Enter into the world, the world of things, and you always enter as a beggar. The world reduces everybody to a beggar; love raises everybody to an emperor. Love is an alchemical phenomenon. Even if one heart has flowed towards you, God has reached through that heart. Somebody looked towards you with love; in that moment God looked at you. Watch the eye full of love, the hand full of love, and you will find God throbbing there -- because it is always God who loves. To love is to become God, to allow-love to happen is to become God.

Whenever you fall from the peak of love, then it is something else: you become possessive; you become a husband and a wife. Then you are no more in the grip of God.

But whenever you reach to the peak -- maybe for a single moment sometimes it happens:
when two persons are in absolute harmony, no barrier, no fence even exists between them; they are not throbbing as two centers, they become one center -- in that moment, God happens. When love happens, God happens. When God descends on earth, His name is love.

Each fruit is open to two frontiers and born on a pair of trees.

Listen carefully...

Each fruit is open to two frontiers and born on a pair of trees.

Have you ever seen one fruit born on a pair of trees? One fruit is born on one tree; two trees are not needed for one fruit. Love is that fruit which is born on two trees, never on one tree.

Each fruit is open to two frontiers and born on a pair of trees.

Deep meditation reveals the knowledge beyond any doubt.

When you love somebody and somebody loves you, then there comes a moment when these two trees are not two trees; then it becomes one tree. That tree is the tree of love, and on that tree of love is fulfillment, is fruition, is flowering.
The two who are wholly present can bring forth a fruit to offer the Master; they are conscious and fruitful.

Let me repeat:

The two who are wholly present...

In love, two persons are simply present to each other, doing nothing. Love knows nothing of doing. When two persons are deep in love, they are simply present to each other. They face each other, just present, as if two lamps are burning, illuminating each other, or two mirrors are facing each other, reflecting each other in millionfold ways. Two lovers are just in each other's presence, saturated by the other, penetrated by the other. In that state a moment arises -- the climax, the peak moment -- when the fruit is born: when they are no more two, when all distinction is lost, when the egos don't exist, when they have become pure presences. Then, the fruit is born.

The two who are wholly present can bring forth a fruit to offer the Master; ... and that is the fruit to be offered to the Master, to God.

... they are conscious and fruitful.

In that peak of love, they are totally conscious and fruitful. Remember, love is not something like unconsciousness. Ordinarily, when you are in love, you become more unconscious. Then it is lust. Then it is the very lowest denominator. Then it is the lowest rung of the ladder. Of course it belongs to the ladder, but it is the lowest rung. At the highest rung there is tremendous consciousness -- and if you cannot be conscious in the presence of your lover, where else are you going to be conscious? If the presence of your lover is not worth being conscious, then where else will you find the treasure to be conscious? If you love the person, if you really love, a peak of consciousness arises. You would just like to observe, to see your beloved or your lover; you would like to be with a pure presence. And they help each other to be more and more conscious -- because when the one becomes more conscious, it is immediately reflected in the other. The other becomes more conscious, and it works like a chain reaction. Higher and higher they go, and then there comes a moment when the fruit is born; that fruit is called love. That love you can offer to the Master of the world. No other fruit will do.

They are conscious and fruitful....

And in that peak of consciousness they are fruitful. Otherwise, people live a fruitless life.

People live an unfruitful life, people live without fruition. Nothing is born out of them; they simply live and die. There is no meaning and no significance in their lives. The significance arises only when two trees have become one tree, and when on that one tree the fruit of love is born.

....conscious and fruitful.

The well never sinks into the water.

The Bauls say, "You see? Go and see a well full of water -- but it never sinks into the water.'' This is very mysterious. When you are absolutely drowned in oneness, for the first time you are. You never sink into it. You are merged, all boundaries lost, but then happens a paradox: the paradox of being lost completely and yet being, for the first time, yourself. When you are lost completely, you are, for the first time, your reality. You are full, surrounded by tremendous force, but you are not sunk in it. You are one with it, but for the first time your flame burns. Without any ego, your being is revealed.

Bauls sing, Let ripeness appear in its own time for the full flavor of the fruit.

A green jackfruit can be softened by blows but not made sweet.

And they say, this love you cannot force. There is no way to manipulate it. There is nothing that you can do about it. All that you can do is to allow.

Let ripeness appear in its own time...

It will come in its own time. What do you do when you watch a tree, an apple tree? What do you do? You don't pull the fruits, you don't force, you just watch. You take care, every care that is needed -- you protect the tree, you water the tree, you provide fertilizers and manure. Everything that you can do, you do; but what can you do to force? That is just helping the tree to ripen in its own time. Then the fruit comes; then you watch. One day it is ripe, sweet.


Let ripeness appear in its own time..

Osho


Saturday, January 21, 2017

Go Within

One expansion is external. The eyes look out; the hands feel the touch of external objects; the ears hear the outside sounds. But there is an expansion within also, which the eyes cannot see the ears cannot hear, and bands cannot touch. That is why, perhaps, what is within remains unknown and unfamiliar. Or perhaps it is because it is so close to us that we cannot see it.
What is at a distance can be seen; that which is close lacks perspective. To see, there must be some distance between us and the object. I can see you because there is a distance between us. I cannot see myself because there is no distance whatsoever between me and myself. The eye can behold all except itself. We who know all, are unable to Know ourselves. He who knows himself, what else is left to know in the quest for Truth.
The first experience of Truth is within one's own self for that is the nearest point of access. We can know everyone externally but have no way to penetrate the internal being; and for this there is only one point of approach - one's own intrinsic self. Hence the first door to the temple of truth is the self within. But it is a strange enigma - life passes away and there is no trace of one's self, not even a faint suggestion of it! A whole lifetime is wasted without a hint Or the self!
"Who am I What am I?" The basic question of religion is not God but the being of the Self. The journey of Truth is inward and not outward. Whatever the search in the outside world, it does not lead to Truth. At the most, it reveals knowledge for day-to-day life.
Truth is known only by going within.
Where we stand, where our Existence is, our very Being, is a priceless treasure-house. But we dig into scriptures, catch hold of the feet of gurus, get involved with words and doctrines and never search where I actually is. No one looks within.
TRUTH IS WITHIN ONE'S OWN SELF. It therefore cannot be acquired by asking others. Truth is never dropped into a beggar's bowl, nor obtained on credit. Truth cannot also be learned from others, for all our knowledge is the knowledge of the outside - all our demands are sought outside. Truth is within us. It has neither to be studied, nor learned, nor demanded - it has to be dug out from within us. That ground where we stand has to be excavated and the treasures of Truth will reveal themselves.
All motion of life is from within to without. All things grow from within and spread without - the expansion is always outside. The reverse never happens: nothing goes within from without. And our attention is only drawn towards this - our being, our soul - when we are completely relieved of the outside world. When the eye is freed of the world outside, then only is it free to look within.
It is natural then, that as long as we project our vision on the objects outside, we are unable to see within. A wandering eye cannot delve within. We are habituated to see the outside, for we think that whatever is obtained is from the outside. All our attachments are outward oriented and hence this illusion. We can only start to look within when it becomes clear to us that no one has ever attained anything from outside. Those who have looked without have looked in vain; they have laboured in vain for they have reached nowhere.




Friday, January 20, 2017

The Truth

How many retreats do we need to attend, and
How many healing ceremonies does it take, and
How many awakenings do we have to go through,
To understand their message?
So long as trust in the universe is lacking,
we keep dialing God’s number like fools.
And as the medicine becomes our diet,
We won’t dare to hang up the phone.
But has our head ever disappeared,
As we lost sight of it?
Do we need to keep repeating our names,
To know what we are called?
A spiritual junkie lives from rush to rush,
And neglects many everyday concerns.
Not knowing that that way,
He hurries right past most gems of life.
He wants the high’s without the low’s,
But nothing exists independent of its opposite.
By continuously seeking spiritual bliss,
He walks the path of the eternal sucker.
The Truth is never hidden from anybody.
The sacred time and space is right here now.
Seek no further, get on with life.
In the love, in the light, in the glory and in the darkness.




Thursday, January 19, 2017

Knowing

We are like the blind man who could never know light no matter how hard he tried. All books on the subject of light would only cause confusion and false conceptions and never lead to the comprehension of light.

Ramakrishna used to tell a story: A blind man was once invited to dinner by his friends. There were various dishes prepared in his honour and he enjoyed them all thoroughly. Then he picked up a piece from the dish he liked best and asked to be told what it was. The host said it was a milk preparation. "What is milk?" asked the blind man.

"Have you seen a sea-gull? It is as white as the wings of a sea-gull," he explained.

"What is a sea-gull?" asked the blind man again. "And how do I know what its wings are; and what do you mean by white?"

The host was nonplussed. How could colour be explained to a blind man? But the blind man insisted - he had to know. Then one man came forward; he curved his hand and held it in front of the blind man and said: "Feel my hand. The sea-gull's head is as shapely and graceful.

The blind man felt his hand and his face lit up with delight! "Now I know what milk is like - a curved hand!" His friends were filled with despair, for now it was worse than before. He who knows not from within cannot be made to understand from without. If initially the man knew what colour was like, he could be made to understand from the outside - but then there is no need to make him understand!

This is the problem - the greatest problem in life: those who, know, need no explanation and there is no way of explaining to those who do not know. In trying to explain to the latter, more problems are created. WHAT IS KNOWN, IS ALWAYS KNOWN FROM WITHIN; AND WHAT IS IMPARTED, IS ALWAYS THE SUPERFICIAL KNOWLEDGE. Therefore, Truth cannot be expressed; it can only be known. To know, one should have some grasp, some acquaintance within; to be instructed means to be taught and explained by one who has this grasp.

Buddha was a guest in a village. The people there brought a blind man and requested Buddha to explain to him what light was, for this man refused to believe there was anything like light. He would only concede to its existence if he could touch it with his own hands. A blind man's knowledge of life is through the sense of touch. For him, for anything to exist, it should be felt by touch. And he is not wrong. That is the only way he knows; touch is the only proof of being. What he cannot feel, does not exist. The blind man laughed at their chagrin. "You cannot bring light, why do you then indulge in useless talk? There is no light," he said.

His friends had brought him to Buddha in the hope that he may be able to convince him. His demand was plain: "If your light exists I must be able to feel it, I must be able to taste it, hear it. And if it has any fragrance, I should be able to smell it." But all this is impossible with light - it can only be seen.

Then the blind man asks: "What is this seeing?" If he knew what it was to see, he would not be blind - and so he merely scoffs at others; and blames them for their mean tricks to prove him sightless. "I cannot see light nor can you - for there is no such thing as light," he asserts.

Buddha said: "It is futile to explain to him and I shall not commit that folly. What this man needs is a doctor and not a philosopher. He needs treatment for his eyes and not sermons for his soul. Get his eyes treated that he may see; then he will know. A thousand Buddhas will not be able to convince him."

The man was taken to an eye-specialist and was cured within six months. When Buddha passed that way again, the man went to him. "Light is," he said and fell at Buddha's feet.

"Where is it?" Buddha asked, "I want to touch it."

"It cannot be known by touch or taste."

"Let me smell it," Buddha insisted.

"Please do not laugh at me Sire! The past is over. Now I can see that it is."

"Why did you not believe your friends when they told you?" asked Buddha.

"The fault was not mine," said the man, "for how can a blind man understand light? And if I had taken their word for granted, I should still have been a blind man, and then I should never have known."

TRUTH IS TO BE KNOWN; IT CANNOT BE SUPPOSED. It can neither be inculcated nor communicated. There is no "learning" of Truth. Therefore there are no schools where truth is taught and people can learn. But there is a remedy - the eyes can be treated How? We shall discuss this tomorrow in the third rule.

For the present, in the course of the second rule, it is necessary to know that Truth can be known, but this knowing comes always from within. What we call knowledge always comes from outside, whereas 'knowing' always comes from within. We can obtain the knowledge of light from books but not the "knowing" of light; that has to come from within. Thus there is a difference between knowledge and knowing. Knowledge makes a man learned but not wise. Wisdom comes only by knowing - knowing oneself.

A man may read all the books on swimming. He may become an authority on all the information regarding swimming. He may even qualify to lecture on the subject - but do not ever push him into water, for whatever his qualifications, he cannot swim! To know swimming and to know about it, are two entirely different things. It is quite possible that one who knows swimming may be unable to explain it. He might say: "All I know is that I jump into water and - I swim! You too, will swim if you jump. If you insist on him clarifying his statement, one will say: "How is it possible to speak about it?

I can jump in the water and demonstrate. What discussion can there be in the matter of swimming?"

So also, we can know about truth but that is not knowing truth. There is a great number of such learned pundits who know about truth, but those who "know" truth are few and far between. And invariably these learned pundits become the enemies of the saint and the seer. This is natural, for the superficial knowledge of the pundit, holds no ground before the lofty knowledge of self experience.

One who "knows," knows there is no need to discourse; knowing is enough. Of what worth is the knowledge if one cannot swim?

Osho




Wednesday, January 18, 2017

The Four Aspects of LOVE

According to Buddhism, there are four elements of True Love.
The first is MAITRI, which can be translated as loving-kindness or benevolence. Loving-kindness is not only the desire to make someone happy, to bring joy to a beloved person; it is the ability to bring joy and happiness to the person you love, because even if your intention is to love this person, your love might make him or her suffer.
Training is needed in order to love properly; and to be able to give happiness and joy, you must practice deep looking directed toward the person you love. Because if you do not understand this person, you cannot love properly. Understanding is the essence of love. If you cannot understand, you cannot love. This is the message of the Buddha. If a husband, for example, does not understand his wife's deepest troubles, her deepest aspirations, if he does not understand her suffering, he will not be able to love her in the right way. Without understanding, love is an impossible thing.
What must we do in order to understand a person? We must have time; we must practice looking deeply into this person. We must be there, attentive; we must observe, we must look deeply. And the fruits of this looking deeply is called understanding. Love is a true thing if it is made up of a substance called understanding. 
The second element of true love is called, KARUNA. This is not only the desire to east the pain of another person, but the ability to do so. You must practice deep looking in order to gain a good understanding of the nature of the suffering of this person, in order to be able to help him or her to change. Knowledge and understanding are always at the root of the practice. This practice of understanding is the practice of meditation. To meditate if to look deeply into the heart of things.
The third element of true love is joy, MUDITA. If there is no joy in love, it is not true love. If you are suffering all the time, if you cry all the time, and if you make the person you love cry, this is not really love - it is even the opposite. If there is no joy in your love, you can be sure that it is not true love.
The fourth element is UPEKSHA, equanimity or freedom. In true love, you attain freedom. When you love, you bring freedom to the person you love. If the opposite is true, it is not true love. You must love in such a way that the person you love feels free, not only outside but also inside. "Dear one, do you have enough space in your heart and all around you?" This is an intelligent question for testing out whether your love is something real. 
"Breathing in, I know the flower is there, breathing out, I smile at the flower."

FOUR MANTRAS FOR THE PRACTICE OF TRUE LOVE:
 Love is being there, say to your loved one,
"Dear one, I am here for you." 

Recognize the presence of the person you love, 
"Dear one, I know that you are here, and it makes me very happy."

Be there when your beloved is suffering,
"Dear one, I know that you are suffering, that is why I am here for you."

Overcome pride when your beloved has hurt you, 
"Dear one, I am suffering, please help."

DEEP LISTENING
If we love someone, we should train in being able to listen. By listening with calm and understanding, we can ease the suffering of another person. An hour spent in this way can already relieve a great deal of another person's pain. In Plum Village, our practice place, deep listening is a very important practice. Every week we get to gather once or twice to practice listening deeply to each other. As we listen, we do not say anything; we breathe deeply and we open our hearts in order to really listen to one another. One hour of this kind of listening is very effective, and it is something very precious that can be offered to the person you love. Associated with the practice of deep listening is the practice of loving speech. We must learn to speak with love again. This is a thing that can be done in a practice community where brothers and sisters practice loving speech every day. 

Words by Vietnamese Zen Buddhist monk, Thich Nhat Hanh, from his book True Love: A Practice for Awakening the Heart



Tuesday, January 17, 2017

Self - Acceptance

How hard is it to understand that spirituality is about completely accepting where you are at?
If you want to get rid of desire, you fail to see that the very striving is still a desire.
Trying to abandon all seeking for power, is a power game.
Only the fearful wish to transcend their fears.
As long as you are on the path of spiritual development, you deny your very self.
Any attempt to trying to get ahead of yourself is based on insecurity.
Attainment is a self-protection mechanism.
The way out of striving and suffering is self-acceptance.
What is accepted does not need defending. Only doubts do.
Make conscious your deep-rooted objections about yourself.
And realize that variation is the spice of life.
The cowards try to please their reference group and become rigid.
The liberated celebrate their uniqueness and dance.
We were not created to hide parts of our selves.
We were created to contribute our unique tone in the great song.
We do not need improvement.
Not even our thinking that we need improvement does.
All is well with the way we are and think.
Such is total self-acceptance.
All other thinking leads to mental slavery.
And to unnecessary struggling and striving to become somebody we are not.
I wish you the courage to stand there stripped and naked.
Representing nothing but yourself.
Vulnerable but beautifully human.
Accepting even the fact that you can’t accept.
Always, always acknowledging exactly where you are at.
I will wait for you.


Monday, January 16, 2017

Wisdom

Among many indigenous peoples, the stones are the most revered spirits. In fact, the most ancient memories are attributed to the stones as the stones are among the oldest beings on the planet.

Most indigenous teachings hold that it is in the heart where the living spirit can be seen, and within that spirit is the very essence of the Creator, or the divine force.

The simple act of picking up a stone, and holding that stone being in silence, changes a person in subtle and profound ways. Finding the worlds within stone spirit reveals further worlds within oneself, the Grandmothers teach us.

Having the courage to look within and without was an important attribute in most indigenous cultures. In fact, having such close contact with nature made such an inner journey unavoidable. Visions, dreams, prayer, ceremony and ritual are the means to access the sacred Spirit World through nature, the Grandmothers tell us. Ceremony and ritual allow participation in the myths or archetypes or ancestry of the culture and serve to take one out of any shallow ‘ordinary’ reality. Rituals powered by intention, focus, concentration, enabling access to more rarefied levels of the mind for communication with the spiritual realms for prophecy and guidance and to influence events.

That is how knowledge of the healing powers of plants was first gained, how understanding was developed about the importance of honoring the four directions and the five basic elements: earth, water, air, fire and light.

Anyone who has ever been swept away by the beauty of a sunset or found an answer to a problem while communing with nature has caught a glimpse of the worlds that are open to indigneous peoples who foster this true knowing.

Spirituality’s highest purpose is to touch a mystery beyond words, which is perceived only in silence and solitude, the Grandmothers relate. Listening within the silence puts one in touch with the energy, vibration and spiritual forces that are at the heart of Creation.

The realms are real, not of the imagination, and can only be reached by a quiet mind and by practice. This does not mean there is a lack of critical thinking, only that fighting the experience of connectivity, the now, while approaching that moment, blocks the experience of knowing. The Grandmothers show that we must return to our own inner spirit and the spirit of the all which we have abandoned while looking elsewhere for happiness.

The Grandmothers know there has been an undeniable corruption of humanity’s spirit. The global human family, a macrocosm of the tribal system, is lost in confusion and sickness. We are disconnected from ourselves and the planet that nurtures us, body and soul.

Violence and war have bred hunder, poverty, loss of culture, and a lack of understanding concerning basic human rights. Our waters, the blood of our Mother Earth, have become too polluted to drink, and the air in some places to polluted to breath.

Do we really want it this way, they ask? Do we not want a future generation? We have lost the most fundamental teaching: that all life is sacred. All life is One.

The Grandmothers say we will wake up from our trance now, as the Earth has begun shaking. Prophecies of each of the Grandmothers’ traditions state that we have entered the Purification times. The purification process is a natural cleansing of all the accumulated negativity caused by being materially instead of spiritually oriented.

All of life must be honored and protected again, allowed their natural source of shelter and nourishment. Since all of the living cosmos is connected, the Grandmothers teach that healing, quality of life, and spiritual evolvement are never separate from politics and consciousness. Culture that does not derive or base itself on nature’s harmony has no roots and can’t survive long.

Without a deep connection to nature, people drift into sickness, grow negative, and destroy themselves spiritually and physically. Deeply connected to nature, we witness beauty everywhere, including wholly within ourselves.

Each part of the world spectrum holds wisdom, a key to reigniting humanity’s pure spark. The Thirteen Grandmothers came in council to share their prayers, rituals and ceremonies to create global healing and forge an alliance creating one voice. They speak of ways of bringing about sustainability, sovereignty and a unified alliance among all the Earth’s people in the interest of life and peace.

~The Secret Prophecy of the Grandmothers – The International Council of 13 Indigenous Grandmothers