Pale Blue Dot--Carl Sagan

Carl Sagan titled his 1994 book Pale Blue Dot: A Vision of the Human Future in Space after the photograph. In it, he expresses his thoughts on a deeper meaning of the image:--

From this distant vantage point, the Earth might not seem of any particular interest. But for us, it's different. Consider again that dot. That's here. That's home. That's us. On it everyone you love, everyone you know, everyone you ever heard of, every human being who ever was, lived out their lives. The aggregate of our joy and suffering, thousands of confident religions, ideologies, and economic doctrines, every hunter and forager, every hero and coward, every creator and destroyer of civilization, every king and peasant, every young couple in love, every mother and father, hopeful child, inventor and explorer, every teacher of morals, every corrupt politician, every "superstar," every "supreme leader," every saint and sinner in the history of our species lived there – on a mote of dust suspended in a sunbeam.

The Earth is a very small stage in a vast cosmic arena. Think of the rivers of blood spilled by all those generals and emperors so that in glory and triumph they could become the momentary masters of a fraction of a dot. Think of the endless cruelties visited by the inhabitants of one corner of this pixel on the scarcely distinguishable inhabitants of some other corner. How frequent their misunderstandings, how eager they are to kill one another, how fervent their hatreds. Our posturings, our imagined self-importance, the delusion that we have some privileged position in the universe, are challenged by this point of pale light. Our planet is a lonely speck in the great enveloping cosmic dark. In our obscurity – in all this vastness – there is no hint that help will come from elsewhere to save us from ourselves.

The Earth is the only world known, so far, to harbor life. There is nowhere else, at least in the near future, to which our species could migrate. Visit, yes. Settle, not yet. Like it or not, for the moment, the Earth is where we make our stand. It has been said that astronomy is a humbling and character-building experience. There is perhaps no better demonstration of the folly of human conceits than this distant image of our tiny world. To me, it underscores our responsibility to deal more kindly with one another and to preserve and cherish the pale blue dot, the only home we've ever known.

Nasadiya sukta( Song of creation)

------------ In Hindi --------------
सृष्टि से पहले सत नहीं था

असत भी नहीं

अंतरिक्ष भी नहीं

आकाश भी नहीं था

छिपा था क्या, कहाँ किसने ढका था

उस पल तो अगम अतल जल भी कहां था

नही थी मृत्यु , जी अमरता भी नही,

नही था दिन, रात भी नही,

हवा भी नही, साँस थी स्वयमेव फिर भी,

नही था कोई कुछ भी , परम तत्त्व से अलग , या परे भी

कर्म बनकर बीज पहला जो उगा,

काम बनकर वो जगा।

कवियों, ज्ञानियों ने जाना ,

असत और सत का निकट सम्बन्ध पहचाना

पहले सम्बन्ध में - हिरण्य

परम तत्त्व उसपर

ऊपर या नीचे ....... वह था बंटा हुआ ।

पुरूष और स्त्री बना हुआ ....

ऊपर .......नीचे ......

सृष्टि यह बनी कैसे ,

किससे आई है कहाँ से ।

क्या कोई जानता है ,बता सकता है ।

देवों को नही ज्ञान,

वे आए सृजन में क्यों ??

सृष्टि का कौन है कर्ता? कर्ता है या है विकर्ता?

ऊँचे आकाश में रहता

सदा अध्यक्ष बना रहता

वही सचमुच में जानता 

या नहीं भी जानता

है किसी को नही पता

नही पता

नही है पता

नही है पता

-वह था हिरण्य गर्भ सृष्टि से पहले विद्यमान

वही तो सारे भूत जात का स्वामी महान

जो है अस्तित्वमान धरती आसमान धारण कर

ऐसे किस देवता की उपासना करे हम हवि देकर

जिसके बल पर तेजोमय है अम्बर

पृथ्वी हरी भरी स्थापित स्थिर

स्वर्ग और सूरज भी स्थिर

ऐसे किस देवता की उपासना करे हम हवि देकर 

गर्भ में अपने अग्नि धारण कर पैदा कर

व्यापाथा जल इधर उधर नीचे ऊपर

जगा जो देवों का एकमेव प्राण बनकर

ऐसे किस देवता की उपासना करे हम हवि देकर 

ओअम ! सृष्टि निर्माता स्वर्ग रचयिता पूर्वज रक्षा कर

सत्य धर्म पालक अतुल जल नियामक रक्षा कर

फैली है दिशाएं बाहु जैसी उसकी सब में सब पर

ऐसे ही देवता की उपासना करे हम हवि देकर

ऐसे ही देवता की उपासना करे हम हवि देकर

Neither existence nor nonexistence was there

Neither matter nor space around

What covered it, where it was and who protected?

Why, that plasma, all pervading, deep and profound?

Neither death nor immortality was there

And there was neither day nor night

But for that breathless one breathing on its own.

There was nothing else, surely nothing

It was darkness concealed in darkness

And an uninterrupted continuum of fluid

Out came in material form and shape

That one lying deep inside, on its own intent.

In the cosmic mind, all pervading Desire,

 the primal seed made its first appearance

And the wise men, seeking deep in their heart

Could see the link between ‘that is’ and ‘that is not’.

Reins of the link, a grid of crisscross lines,

Holds all the seeds and mighty forces,

Microcosmic forces within

And macro forces out above.

Who really knows,

who can declare When it started or where from?

And where will the creation end?

Seekers and sought entered later –

And so who knows when all this manifested?

That one, out of which the creation came May hold the reins or not,

Perceiving all from above, That one alone

Knows the beginning – may not know too.

Consciousness

The senses cannot feel It and mind cannot understand it.Consciousness alone is everywhere and rises as 'I" within you.It is the shining of the sun and the motion of the earth.It is beyond space and time which derive their existence from it.The mind cannot go to touch it, or to reach it,and will miss it if it tries to find it.These attempts are movements hiding the Stillness.It is found only by itself when mind does not move.Check all movements of the mind for one moment only,stop all desires and all thought for one second only,and you are beyond the cycle of birth and death forever.This cycle is samsara, your own imagination.It has no beginning and only Self knowledge will end it.The question "Who am I?" will end it.So firmly decide, "I have to do it Now."This human birth is such a blessing, don't waste it!Postponement is samsara, the cycle of suffering.Whenever you are in trouble ask, "Am I dreaming?"This is "Who am I?" and it will wake you upand make you fall in love with your own Self.Then you will know all "others,"and will take this candle wherever you go!~ Papaji

KEEP QUIET..PAPAJI

When I speak about quietness - when I tell you to keep quiet - it is not easy for everyone to follow. Most people here are from different backgrounds, practices, sadhanas; and therefore feel they need to do something, to put something into practice. When I say, "Keep quiet." it is not a practice. There is nothing to be done and nothing to be undone. This cannot be followed. There is nothing to think about, no need to make any kind of effort. This is an indication of the quietness I am speaking about. Truth always exists. Existence alone is. It is called satyam.
We speak about enlightenment, but first we have created bondage. Bondage does not exist. How can you remove that which does not exist? First, teachers impose a concept of bondage and then various practices are prescribed. There may be millions of books in the world, thousands more are published every day. Nowhere does it say, "Be quiet". When you simply say "Keep quiet," what is the rest of the book to be about?
There is no ignorance at all; there is only existence - there is only satyam. If you simply keep quiet you will know that only this exists. Before the sun rises early in the morning it does not first try to remove the darkness of the night. The sun does not say, "Let me brush away the darkness and only then, in the daytime, I will rise." For the sun there is no light, there is no darkness to be removed. The sun does not even know that such a thing as night exists. What practice is needed to remove darkness, where is this darkness? All practices imply the reality of darkness, of ignorance, when in fact they do not exist. The river in the sand is a mirage; it does not exist, it never existed. If you go closer and closer the sand not even is wet; it is only a belief that makes us run after a mirage, nothing else. There is only satyam; there is only Truth. What need is there of practice? It is only practice which is concealing the truth.
You have been given a concept by most of the teachers that there is darkness, and that you have to spend your whole life clearing this darkness. No one speaks about light; everyone is trying to remove darkness and ignorance when it does not really exist.
First of all, look for yourself! Has anyone seen any ignorance? Sometimes when people who come to see me come closer to keeping quiet they say, "I do not understand." What is there to understand? Simply keep quiet - this is what you really are. How can there be any doubt? In keeping quiet you discover what you really are.
Through spiritual practices you overlook the one who is causing this to happen. Who is involving your limbs in the practice, your intellect in the practice? Who is causing your mind to be involved in trying to get understanding? If the one causing activity is not there you cannot conduct any practice. This is why I tell you to simply keep quiet. Then you will know what you truly are and what you have always been, and this is indestructible. All else will be destroyed, only Existence itself remains. The Truth will always remain - it Is - it is eternal. That which is not this truth does not exist at all.
You have two choices: Either you follow most teachers and spend your life trying to remove or clean out the mind. First you will have to find out if the mind exists. No one has seen the mind. Even if you found it, how do you propose to clean it? Everyone is practicing cleaning the mind but there is no one so far who has cleaned it. Where is this mind to be cleaned?
The second choice is to keep quiet and you will know who really you are. This is very simple. It is not going to take you time; in fact time does not appear. There is nothing outside that can help you, you have just to keep quiet - that's all - and you will know then you are eternal. You are Eternal Existence itself.

PAPAJII

Q&A With Jiddu

Question: Man must know what God is, before he can knowGod. How are you going to introduce the idea of God to man without bringing God to man's level?

Krishnamurti: You cannot, Sir. Now, what is the impetus behind the search for God, and is that search real? For most of us, it is an escape from actuality. So, we must be very clear in ourselves whether this search after God is an escape, or whether it is a search for truth in everything - truth in our relationships, truth in the value of things, truth in ideas. If we are seeking God merely because we are tired of this world and its miseries, then it is an escape. Then we create god, and therefore it is not God. The god of the temples, of the books, is not God, obviously - it is a marvellous escape. But if we try to find the truth, not in one exclusive set of actions, but in all our actions, ideas and relationships, if we seek the right evaluation of food, clothing and shelter, then, because our minds are capable of clarity and understanding, when we seek reality we shall find it. It will not then be an escape. But if we are confused with regard to the things of the world - food, clothing, shelter, relationship, and ideas - how can we find reality? We can only invent "reality." So, God, truth, or reality, is not to be known by a mind that is confused, conditioned, limited. How can such a mind think of reality or God? It has first to decondition itself. It has to free itself from its own limitations, and only then can it know what God is, obviously not before. Reality is the unknown, and that which is known is not the real.
So, a mind that wishes to know reality has to free itself from its own conditioning, and that conditioning is imposed either externally or internally; and as long as the mind creates contention, conflict in relationship, it cannot know reality. So, if one is to know reality, the mind must be tranquil; but if the mind is compelled, disciplined to be tranquil, that tranquillity is in itself a limitation, it is merely self-hypnosis. The mind becomes free and tranquil only when it understands the values with which it is surrounded. So, to understand that which is the highest, the supreme, the real, we must begin very low, very near; that is, we have to find the value of things, of relationship, and of ideas, with which we are occupied every day. And without understanding them, how can the mind seek reality? It can invent "reality", it can copy, it can imitate; because it has read so many books, it can repeat the experience of others. But surely, that is not the real. To experience the real, the mind must cease to create; because, whatever it creates is still within the bondage of time. The problem is not whether there is or is not God, but how man may discover God; and if in his search he disentangles himself from everything, he will inevitably find that reality. But he must begin with the near and not with the far. Obviously, to go far one must begin near. But most of us want to speculate, which is a very convenient escape.That is why religions offer such a marvellous drug for most people. So, the task of disentangling the mind from all the values which it has created is an extremely arduous one, and because our minds are weary, or we are lazy, we prefer to read religious books and speculate about God; but that, surely, is not the discovery of reality. Realizing is experiencing, not imitating....

Being aware of an Emotion with out Labelling

Question: How can one be aware of an emotion without naming or labelling it? If I am aware of a feeling, I seem to know what that feeling is almost immediately after it arises. Or do you mean something different when you say, ‘Do not name’?
Jiddu Krishnamurti : Why do we name anything? Why do we give a label to a flower, to a person, to a feeling? Either to communicate one’s feelings, to describe the flower and so on and so on; or to identify oneself with that feeling. Is not that so? I name something, a feeling, to communicate it. ‘I am angry.’ Or I identify myself with that feeling in order to strengthen it or to dissolve it or to do something about it. We give a name to something, to a rose, to communicate it to others or, by giving it a name, we think we have understood it. 

We say, ”That is a rose”, rapidly look at it and go on. By giving it a name, we think we have understood it; we have classified it and think that thereby we have understood the whole content and beauty of that flower. By giving a name to something, we have merely put it into a category and we think we have understood it; we don’t look at it more closely. If we do not give it a name, however, we are forced to look at it. That is we approach the flower or whatever it is with a newness, with a new quality of examination; we look at it as though we had never looked at it before. Naming is a very convenient way of disposing of things and of people - by saying that they are Germans, Japanese, Americans, Hindus, you can give them a label and destroy the label. If you do not give a label to people you are forced to look at them and then it is much more difficult to kill somebody.
You can destroy the label with a bomb and feel righteous, but if you do not give a label and must therefore look at the individual thing - whether it is a man or a flower or an incident or an emotion - then you are forced to consider your relationship with it, and with the action following. So terming or giving a label is a very convenient way of disposing of anything, of denying, condemning or justifying it. That is one side of the question. What is the core from which you name, what is the centre which is always naming, choosing, labelling.

We all feel there is a centre, a core, do we not?, from which we are acting, from which we are judging, from which we are naming. What is that centre, that core? Some would like to think it is a spiritual essence, God, or what you will. So let us find out what is that core, that centre, which is naming, terming, judging. Surely that core is memory, isn’t it? A series of sensations, identified and enclosed - the past, given life through the present. That core, that centre, feeds on the present through naming, labelling, remembering.

We will see presently, as we unfold it, that so long as this centre, this core, exists, there can be no understanding. It is only with the dissipation of this core that there is understanding, because, after all, that core is memory; memory of various experiences which have been given names, labels, identifications. With those named and labelled experiences, from that centre, there is acceptance and rejection, determination to be or not to be, according to the sensations, pleasures and pains of the memory of experience. So that centre is the word. If you do not name that centre, is there a centre? That is if you do not think in terms of words, if you do not use words, can you think?
Thinking comes into being through verbalization; or verbalization begins to respond to thinking. The centre, the core is the memory of innumerable experiences of pleasure and pain, verbalized. Watch it in yourself, please, and you will see that words have become much more important, labels have become much more important, than the substance; and we live on words. For us, words like truth, God, have become very important - or the feeling which those words represent. When we say the word ‘American’, ‘Christian’, ‘Hindu’ or the word ‘anger’ - we are the word representing the feeling.
But we don’t know what that feeling is, because the word has become important. When you call yourself a Buddhist, a Christian, what does the word mean, what is the meaning behind that word, which you have never examined? Our centre, the core is the word, the label. If the label does not matter, if what matters is that which is behind the label, then you are able to inquire but if you are identified with the label and stuck with it, you cannot proceed. And we are identified with the label: the house, the form, the name, the furniture, the bank account, our opinions, our stimulants and so on and so on. We are all those things - those things being represented by a name. The things have become important, the names, the labels; and therefore the centre, the core, is the word.

If there is no word, no label, there is no centre, is there? There is a dissolution, there is an emptiness - not the emptiness of fear, which is quite a different thing. There is a sense of being as nothing; because you have removed all the labels or rather because you have understood why you give labels to feelings and ideas you are completely new, are you not? There is no centre from which you are acting. The centre, which is the word, has been dissolved. The label has been taken away and where are you as the centre? You are there but there has been a transformation. That transformation is a little bit frightening; therefore, you do not proceed with what is still involved in it; you are already beginning to judge it, to decide whether you like it or don’t like it. You don’t proceed with the understanding of what is coming but you are already judging, which means that you have a centre from which you are acting. 

Therefore you stay fixed the moment you judge; the words ‘like’ and ‘dislike’ become important. But what happens when you do not name? You look at an emotion, at a sensation, more directly and therefore have quite a different relationship to it, just as you have to a flower when you do not name it. You are forced to look at it anew. When you do not name a group of people, you are compelled to look at each individual face and not treat them all as the mass. Therefore you are much more alert, much more observing, more understanding; you have a deeper sense of pity, love; but if you treat them all as the mass, it is over.

 If you do not label, you have to regard every feeling as it arises. When you label, is the feeling different from the label? Or does the label awaken the feeling? Please think it over. When we label, most of us intensify the feeling. The feeling and the naming are instantaneous. If there were a gap between naming and feeling, then you could find out if the feeling is different from the naming and then you would be able to deal with the feeling without naming it.

 The problem is this, is it not?, how to be free from a feeling which we name, such as anger? Not how to subjugate it, sublimate it, suppress it, which are all idiotic and immature, but how to be really free from it? To be really free from it, we have to discover whether the word is more important than the feeling. The word ‘anger’ has more significance than the feeling itself. Really to find that out there must be a gap between the feeling and the naming. That is one part.
If I do not name a feeling, that is to say if thought is not functioning merely because of words or if I do not think in terms of words, images or symbols, which most of us do - then what happens? Surely the mind then is not merely the observer. When the mind is not thinking in terms of words, symbols, images, there is no thinker separate from the thought, which is the word. Then the mind is quiet, is it not? - not made quiet, it is quiet. When the mind is really quiet, then the feelings which arise can be dealt with immediately. It is only when we give names to feelings and thereby strengthen them that the feelings have continuity; they are stored up in the centre, from which we give further labels, either to strengthen or to communicate them.

When the mind is no longer the centre, as the thinker made up of words, of past experiences - which are all memories, labels, stored up and put in categories, in pigeonholes - when it is not doing any of those things, then, obviously the mind is quiet. It is no longer bound, it has no longer a centre as the me - my house, my achievement, my work - which are still words, giving impetus to feeling and thereby strengthening memory. When none of these things is happening, the mind is very quiet. That state is not negation. On the contrary, to come to that point, you have to go through all this, which is an enormous undertaking; it is not merely learning a few sets of words and repeating them like a school-boy - ‘not to name’, ‘not to name’.

To follow through all its implications, to experience it, to see how the mind works and thereby come to that point when you are no longer naming, which means that there is no longer a centre apart from thought - surely this whole process is real meditation. When the mind is really tranquil, then it is possible for that which is immeasurable to come into being. Any other process, any other search for reality, is merely self-projected, homemade and therefore unreal. But this process is arduous and it means that the mind has to be constantly aware of everything that is inwardly happening to it. To come to this point, there can be no judgement or justification from the beginning to the end - not that this is an end.

There is no end, because there is something extraordinary still going on. This is no promise. It is for you to experiment, to go into yourself deeper and deeper and deeper, so that all the many layers of the centre are dissolved and you can do it rapidly or lazily. It is extraordinarily interesting to watch the process of the mind, how it depends on words, how the words stimulate memory or resuscitate the dead experience and give life to it. In that process the mind is living either in the future or in the past.
Therefore words have an enormous significance, neurologically as well as psychologically. And please do not learn all this from me or from a book. You cannot learn it from another or find it in a book. What you learn or find in a book will not be the real. But you can experience it, you can watch yourself in action, watch yourself thinking, see how you think, how rapidly you are naming the feeling as it arises - and watching the whole process frees the mind from its centre. Then the mind, being quiet, can receive that which is eternal.
J.Krishnamurthi
 

Qualifications for Brahma-Jnana or Self-Realization as said by siridi sai baba

It is, in short this. For seeing Brahman one has to give five things, i.e. surrender five things viz.
(1) Five Pranas (vital forces),
(2) Five senses (five of action and five of perception),
(3) mind,
(4) intellect and
(5) ego.


This path of Brahma-Jnana of self-realization is 'as hard as to tread on the edge of a razor'.
Sai Baba then gave rather a long discourse on the subject, the purport of which is given below



Qualifications for Brahma-Jnana or Self-Realization

All persons do not see or realize the Brahman in their life-time. Certain qualifications are absolutely necessary.

(1) Mumuksha or intense desire to get free. He, who thinks that he is bound and that he should get free from bondage and works earnestly and resolutely to that end;and who does not care for any other thinks, is qualified for the spiritual life.

(2) Virakti or a feeling of disgust with the things of this world and the next. Unless a man feels disgusted with the things, emoluments and honors, which his action would bring in this world and the next, he has no right to enter into the spiritual realm.

(3) Antarmukhata (introversion). Our senses have been created by God with a tendency to move outward and so, man always looks outside himself and not inside. He who wants self-realization and immortal life, must turn his gaze inwards, and look to his inner Self.

(4) Catharsis from (Purging away of) sins. Unless a man has turned away from wickedness, and stopped from doing wrong, and has entirely composed himself and unless his mind is at rest, he cannot gain self-realization, even by means of knowledge.

(5) Right Conduct. Unless, a man leads a life of truth, penance and insight, a life of celibacy, he cannot get God-realization.

(6) Preferring Shreyas, (the Good) to Preyas (the Pleasant). There are two sorts of things viz., the Good and the Pleasant; the former deals with spiritual affairs, and the latter with mundane matters. Both these approach man for acceptance. He has to think and choose one of them. The wise man prefers the Good to the Pleasant; but the unwise, through greed and attachment, chooses the Pleasant.

(7) Control of the mind and the senses. The body is the chariot and the Self is its master; intellect is the charioteer and the mind is the reins; the senses are the horses and sense-objects their paths. He who has no understanding and whose mind is unrestrained, his senses unmanageable like the vicious horses of a charioteer, does not reach his destination (get realization), but goes through the round of births and deaths; but he who has understanding and whose mind is restrained, his senses being under control, like the good horse of a charioteer, reaches that place, i.e., the state of self-realization, when he is not born again. The man, who has understanding as his charioteer (guide) and is able to rein his mind, reaches the end of the journey, which is the supreme abode of the all-pervading, Vishnu (lord).

(8) Purification of the mind. Unless a man discharges satisfactorily and disinterestedly the duties of his station in life, his mind will not be purified and, unless his mind is purified, he cannot get self-realization. It is only in the purified mind that Viveka (discrimination between the Unreal and the Real), and Vairagya (Non-attachment to the unreal) crop up and lead on the self-realization. Unless egoism is dropped, avarice got rid of, and the mind made desireless (pure), self-realization is not possible. The idea that 'I am the body' is a great delusion, and attachment to this idea is the cause of bondage. Leave off this idea and attachment therefore, if you want to get to the Self-realization.

(9) The necessity of a Guru. The knowledge of the self is so subtle and mystic, that no one could, by his own individual effort ever hope to attain it. So the help of another person-Teacher, who has himself got self-realization is absolutely necessary. What others cannot give with great labour and pains, can be easily gained with the help of such a Teacher; for he has walked on the path himself and can easily take the disciple, step by step on the ladder of spiritual progress.

(10) and lastly the Lord's Grace is the most essential thing. When the Lord is pleased with any body, He gives him Viveka and Vairagya; and takes him safe beyond the ocean of mundane existence, "The Self cannot be gained by the study of Vedas, nor by intellect, nor by much learning. He, whom the Self chooses, by him It is gained. To him the Self reveals Its nature", says the Katha Upanishad.

Why do we believe or disbelieve 'GOD'??

Since my  childhood I observed believing or disbelieving of a supreme being is imposed by the society . No one has ever bothered to know the fact/truth .Since my childhood i have not seen a person neither believe nor disbelieve in god. I have never heard a statement that neither believing nor disbelieving doesn't matters . 

Why is there so fear deep down in our heart regarding to the presence of  GOD?How can we know the actual truth ?Why are we so god feared? Why is always a fear required to do some thing ?i.e if we do or don't do this it is a sin etc.. Why this authority has been preimposed in the society?

Doing the action for its sake not for that something would happen or someone would think of bad about me if not done in the manner they have taught.This has to be the best lesson one can learn from the life and a think a little bit of curiosity takes us to the state of mind .The mind that Rabindranath tagore talked in his geetanjali that goes as below...

Where the mind is without fear and the head is held high;

Where knowledge is free;

Where the world has not been broken up into fragments by narrow domestic walls;

Where words come out from the depth of truth;

Where tireless striving stretches its arms towards perfection;

Where the clear stream of reason has not lost its way into the dreary desert 

sand of dead habit;

Where the mind is led forward by thee into ever-widening thought and action–

Into that heaven of freedom, my Father, let my country awake.

Is the authority important to know what is to be done and what not to be done?

acting without resistance and without will.

What  Does it mean to acting without resistance and without will.

Most of our actions depend on the will and resistance towards some conditions we knowingly or unknowingly. Identified the process but unable to know why we are addicted to act so.

what is the meaning of doing actions with out 'my' will or the resistance in the mind ?

What are such kind of actions we con say that are not done with out will or resistance?

Merely identifying  them may not give a solution of coming out of the situation . why we have developed such kind of situations 

Being & Becoming

Life is only in being but not in becoming. The Understanding should not be  at the intellectual level but at the plane of experiencing life.Understanding the self which is actually you, Not the meaning of self the has been passed down the ages.From the ancestors who passed their experience,Their experience which is knowledge to us may not bring the actual understanding of what the self is.Life is only in being but not in becoming.

Being is what am i actually,MY thoughts,MY accumulated knowledge,MY memory, MY responses, MY reaction on understanding a situation .My relation with the external world which i think other than me, and with me which i think as me.

please you can comment or question or criticize .please feel free on any discussion..... 

qoutes

What does really LOVE Mean?

What is  love Actually?

Selfish motives, even in what people call love, often deceive them and they mistake selfish feelings for love. A person talking of love will say, ‘i love my beloved; i want my beloved to be with me’, and so on. But in all these expressions of love, the ‘i’ and ‘my’ are most predominant. Suppose you find your child running about in tattered clothes and feeling unhappy about it. You will readily feel for it and do all in your power to get good clothes and make the child happy.

On the other hand, if you see a child in the street in similar conditions, in torn and tattered clothes, would you feel the same and act as readily as you did in the case of your own child? If not, it shows how your attitude towards your own child is merely a result of your selfish feeling. Your feelings could be called the outcome of true love if your attitude towards the unknown child of a stranger in the street were the same as towards your own child under the same conditions. Complete absence of selfishness is therefore the true characteristic and real test of pure love.

 How can this pure or divine love be experienced? It is not something that can be forced upon a person or snatched away from another person. It is attained after the aspirant has succeeded in overcoming selfishness and when the ‘i’ for him does not exist. This selfless stage, it might be said is difficult to attain and at the same time it could also be stated that the stage is easy to reach.

Paradoxical as these statements might seem, they are nevertheless true. It is difficult to attain the stage of selflessness so long as the aspirant has not resolved to reach it. In the absence of a firm determination, the external attachments connected with the lower self, prove to be too strong to be overcome, with the result that the aspirant does not find it possible for him to attain to his goal. On the other hand, if the aspirant with a strong will decides once and for all to achieve his aim at any cost, he finds his task easy. Self-renunciation is so necessary for experiencing pure love.

This ‘renunciation’ does not mean that one has to leave all the worldly connections and affairs and go to the jungle. It really means remaining in the world and discharging one’s own duties faithfully, yet keeping aloof from all attachment. The only renunciation is that which abandons even in the midst of worldly duties all selfish thoughts and desires. This is not an unattainable ideal, but a practical goal which can be attained with ease, provided of course the aspirant sincerely and boldly resolves to reach it.

Just as a man, when he is hungry, longs for food, similarly when an aspirant desires to experience pure love he feels the longing for it, and at the proper time he gets the necessary directions and help from a master to attain to the goal of desirelessness and is able to enjoy finally the bliss of divine love. This is a state to be experienced and not to be intellectually described

--Avatar Meherbaba

Source Speaking tree

Right to act

 “You have the right to act alone. You cannot 

claim your rights on the results of your 

actions.”

---KRISHNA

WHO IS THE SOURCE

Who is the Source???

Recently I was riding home on my bike in the city .The traffic was very heavy an am unable think of any thing except drive safely to the home , of course  i am driving my father with me. 

All of a sudden in mid  of the traffic i Saw a Puppy(small dog) which I think not even a month old innocently walking along the road side. All of a sudden I felt very much shocked to see it.Because it was on its own roaming in the city with out any parenting protection  in the mid of the traffic. I was wonder struck and started of thinking .

Who would protect that small being from threat of traffic ?

It may not know the danger  if comes under any vehicle though it may be a cycle.who would safeguard it. How can it be so courageous where we not even one day go out to an unknown place though  we feel it secure.who gave it the courage to be so dare enough to survive in the situation . we are very hypocritic, we talk very nonsense to cover our in abilities in action and not even in words & evev we are not dare enough to accept our weakness. 

It is then a series of questions ran down my mind i may like to present them as follows/

Who provide it food when its hungry?
How can it able to know what food to eat when it is hungry?
Does it even know what food it can able to eat? is it safe or poisonous ?
Who Protect it from other animals?
Who would safeguard it from the external threats?

I am still wonder struck whenever i am thinking about that puppy and start to think of our conditioning of the mind which we built up? and the below poem gets to my mind

"ఎవ్వనిచే జనించు జగమెవ్వని లోపల నుండు లీనమై;

యెవ్వని యందు డిందు; పరమేశ్వరు డెవ్వడు; మూల కారణం


బెవ్వ; డనాది మధ్యలయుడెవ్వడు; సర్వము దానయైన వా


డెవ్వడు వాని నాత్మభవు నీశ్వరు నే శరణంబు వేడెదన్".

Meaning: 
విశ్వము, ఎవ్వని వలన పుట్టునో, ఎవ్వని లోపల వుండునో, కలిసిపోయినది అయ్యి ఎవ్వని లోనికి 

లయము పొందునో, పరమేశ్వరుడు ఎవ్వడో, ప్రధాన కారణభూతుడు ఎవ్వడో, 

ఆదిమధ్యాంతములు లేనివాడు ఎవ్వడో, అన్నియును తనే అయిన వాడు ఎవ్వడో, 

వానిని, నాయెక్క ప్రభువును, ఈశ్వరుని, భగవంతుని నేను శరణంబు కోరెదను.


My Thoughts continue as 

who is the source of every thing ?
How does the entire existence happened?
The water given to the tree how does it reaches the leaves?
How is it that every thing has its own efficient system?
How does a fetus in the womb gets it food from mother food ?
How is there colors on a flower which no one has painted?
How does a butterfly full of colors?
The existence does not discriminate if it is a Human ,Tiger , Ant or a Dinosaur every one gets what it eats according to its nature?
What is the source for the thought is being generated in the mind?
Is the existence it self responsible for the thought by influencing the mind?


I might be thinking who is the source for the everything that is the existence....


Who is the SOURCE.....
Who is the SOURCE.....
Who is the SOURCE.....
Who is the SOURCE.....

When are you Weak?

If you find your weakness today, you are WISE.


If you find it tomorrow again, you are WEAK. 

Never gonna give in - never gonna give it up no

Got to fight another fight - I gotta run another night

Get it out - check it out

I'm on my way and I don't feel right

I gotta get me back - I can't be beat and that's a fact

It's OK - I'll find a way

You ain't gonna take me down no way

Don't judge a thing until you know what's inside it

Dont' push me - I'll fight it

Never gonna give in - never gonna give it up no

If you can't catch a wave then your'e never gonna ride

You can't come uninvited

Never gonna give in - never gonna give up no

You can't take me I'm free

Why did it all go wrong? - I wanna know what's going on

And what's this holding me?

I'm not where I supposed to be

I gotta fight another fight

I gotta fight will all my might

I'm getting out , so check it out

Ya, you're in my way

So you better watch out