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--- Tantric Gems 001 ===== V6OEjgBVB
Sing the Song of the Soul (medi@free.org) A (b@c.org) Dharma (path@bliss.org) (tantric-gems-subscribe@yahoogroups.com) having used all of the above for more than a year - it looks like our lit= tle con artist has had to resort to trolling the health groups to try to = find more suckers - oh! and just to round out the picture - whoever is behind this nym is a h= omophobe of the first order - believes that a gay parent will force their= child to grow up gay so as to perpetuate 'pedophilia' Subject: Re: Canberra, The gay Capital of Oz >Get real, of course they won't. They have to keep the peds active. is an exact quote from back in february. - thereby showing that they cannot even distinguish between a homosexual = and a pederast... but they want to show us the 'way'...sheeesh for the americans, see: >Social Darwinism is normally called Fascism. A trendy word to disguiseb= fascist ambitions of >America not content with just being a con artist, spammy got p.o.'d at some who d= isagreed with him/her last dec and listed their email addy's (24 people = in all) in two different locations for spambot software to harvest - yes = indeed, our spammy is such a gentle soul... oh! did i mention that there will be an attempt to get suckers to switch= over to a pay/membership site later? yupper - go to yahoo first - get on the list, and then begins the switch= eroo effort to 'ways-ahead.net'... now, just in case spammy comes back (unlikely as that would be!) spammy! you will not find any devotee whose samskaras is so unformed that= it would be possible to be impressed by your nonsense... abuse@comindico.com.au be well paul Tantric Gems wrote: > Tantric Gems - 001 > > Welcome to a new series of discourses on tantra. > > This is a free service and you may receive a copy of a unique article o= n tantra about once every two weeks. These articles are not generally av= ailable anywhere on the internet. They are informative, enlightening and= consciousness raising. Much knowledge can be gained from their reading.= > > Given by a contemporary tantric master in the true spirit of yoga for L= iberation of Self and Service to Humanity, these articles are a must for = your collection and research in this valuable subject area. > > Please feel free to accept if you choose to. > > Thank you. > > ------ > > The key themes of the discourse 'The Science of Action' are: > > direct and indirect will > desire (vasana) > action and reaction > karma and karma'shaya > reactive momenta (samskaras) > pleasure and pain > motor and sensory organs > vital energy > perception > > ----- > > The Science of Action > > What is action? The relative change of position or place of an object i= s what is called action. When an object is transferred from one place to = another or when an object acquires a new position temporarily disregardin= g its former position, we call it an action. When an overweight man by di= nt of some physical exercise becomes reduced in both size and weight, we = call that also an action because now in his reduced state he cannot occup= y the same space as he did in his previous form. > > The original form or primary stage of an action is will. This is the re= ason why will is called the primary action. All other actions are depende= nt on this primary action or will. > > Apparently one may think that the beating of the heart, a sound sleep, = etc do not depend upon the will, but this sort of thinking is not support= ed by reason, that is, even in these actions will plays a dominant role. = The process of respiration, sleep, waking up, etc, depends completely on = will-power. In the mundane sphere there are also some actions which are d= ependent on the will-power of individuals and again there are some other = actions which depend on the Cosmic Will. For instance, humans move accord= ing to their individual will but the wind blows according to the Cosmic W= ill. A major portion of the activities which humans perform supposedly by= their own will are actually performed by the direct will force of the Co= smic Will. > > Conversely, some actions are performed by indirect will, such as the be= ating of the heart, in which the direct will of the human being may not b= e active but indirect will is certainly active. When the indirect will do= es not function, it should be understood that the individual Sam'ska'ras = (reactions in potentiality) of that person are fully exhausted. In that c= ondition, the person concerned will die and that death will be termed "Ma= ha'mrtyu" or "final glorious death." When a person dies by suicide, he or= she may not have a direct will to survive, but their indirect will reman= s partially active, sustained by the desire to be free of the untold sorr= ows, miseries and humiliations of this life. Within, he or she cherishes = all indirect desires to acquire a new, dignified life in another world af= ter death. > > What is this will to survive besides being an indirect will? When a per= son feels insulted due to some reason, their will works indirectly behind= this feeling of humiliation. Their will force did something in the past = as a result of which they must undergo the present humiliation. > > Behind the creation of this universe, the Macrocosmic Will is ever acti= ve. This Supreme Will of the Cosmic Consciousness (Parama Purus'a in Sans= krit) is termed Shambhuliunga in the language of philosophy. > > When a person does some action independently, that is called "Pratyayam= u'laka Karma" (action born of independent will). Suppose you desired to g= o to Calcutta and then you went to Calcutta - this is "Pratyayamu'laka Ka= rma" because to go or not to go to Calcutta depended entirely on your wil= l. But in an action where you have no freedom, when you are under the pre= ssure of circumstances so that you have to work mechanically, that type o= f action is called "Sam'ska'ramu'laka Karma." In the case of Sam'ska'ramu= 'laka Karma, although one's direct will does not work, one's indirect wil= l force is subtly active. > > The consequence or the reaction of what the person did according to one= 's expressed direct will is converted into their indirect will today and = for the experience of reaction, one's indirect will forces a person to do= the work mechanically. That is, your previous action created a particula= r situation in the universe and now in order to restore normalcy you are = compelled to act. In an action of this nature, individuals have no free w= ill. You are then only a slave to the dictates of your indirect will. > > Suppose a person committed a theft. While stealing, the independent wil= l of that person worked and now that will ultimately results in actual th= eft. As long as the reaction is not expressed, their independent will whi= ch was responsible for the original action gives rise to a remains in see= d form, converted into reactive momenta. The moment the indirect will get= s a congenial environment, the person will either be arrested by the poli= ce or they will undergo some punishment or humiliation and thus they will= have to reap the consequences of their actions. > > In the same way, good reactions of good actions are also, experienced b= y individuals. Until one's Sam'ska'ras (reactive momenta or potential rea= ctions due to past actions) are totally exhausted, one will either have a= blessed life due to one's virtuous deeds or one will be called a sinner = due to one's wicked deeds. Once all the good and bad reactions are underg= one, they are beyond the bondage of vice and virtue. > > All actions, whether crude, physical, extroversial or subtle are sure t= o remain with the individual in the potential form of seeds of reaction. = These potential reactions, with the help of indirect will, get expressed = in the external world. Suppose you do harm to a person, then the reaction= of your action will lie in potential form. At a proper time and environm= ent, you will have to experience the reaction. And again, even if you act= ually do not harm anyone but you mentally think of doing harm, accordingl= y the corresponding Sam'ska'ras (reactive momenta) will remain with you. = Whatever may be your feelings towards a person, whether good or bad, ther= e is sure to be reaction and that reaction remains in potential form in y= our subtle mental sphere. > > This is the reason why intelligent people look upon this universe with = an attitude of equanimity and pray for the welfare of all. "Sarves'am' ma= ungalam' ka'unks'e." Otherwise they consider people will have to suffer = endlessly for their mean-mindedness. > > Action is of various types. When the mind, under the domination of Avid= ya'ma'ya' (centrifugal or extroversive force, from subtle to crude), is t= ossed by the waves of earthly desires, that is, when the mind wants to as= sociate itself with crude psychic pabulum, it is called "Abhila's'a." Whe= n that Abhila's'a (association with crude psychic pabulum) gets firmly ro= oted it is called a firm resolve (Sam'kalpa) for attaining that psychic p= abulum. When the mind functions in collaboration with Pra'n'endriya (vita= l energy in its intermediary state between the sensory organs and/or moto= r organs) and the motor organs, then the expression of that "karma" (acti= on) is called 'Krti'. When the mind is associated with Pra'n'endriya (vi= tal energy in its intermediary state between the sensory organs and/or mo= tor organs) and sensory organs, the mental expansion is called Avadha'na.= It should be remembered that Abhila's'a, Krti and Avadha'na are all acti= ons. > > Avadha'na (mind associating with vital energy and sensory organs) is ag= ain divided into three strata. When the sensory organs adopt certain obje= cts but the mind does not accept them, that mental state is called avadha= 'na (inadvertence). For example, a student's eyes are fixed on the pages = of a book. The student is reading but his or her mind does not assimilate= the material. Many students cannot absorb their subject matter due to th= is sort of inadvertence in study. Again when the mind is associated with = the sense organs and it does not have any deep reflection in association = with its object, then that special state of Avadha'na is known as a'locan= a jina'na (sensation). There the word 'a'locana' (sensation) does not mea= n serious reflection. It is just accommodating something within the mind = received by the sensory and/or motor organs (collectively all called the = Indriyas). Thirdly, the idea of an object received through deep-rooted se= nsations assimilated from various sources is called > perception. This perception may also be termed as coordinated sensation= =2E > > For example, a certain person saw four legs of an animal resembling the= trunks of banana trees. A second person saw the trunk of an elephant. A = third person saw two large ears which resembled bamboo trays. These are t= he separate sensations acquired by different people. Now, the totality of= the huge legs, trunk and large ears that is produced in the mind give th= e image of an elephant. This temporary idea of an elephant is what is cal= led perception. When perception becomes meaningful, ie, when a particular= name is given in accordance with the nature of things sensed, it is call= ed conception. For instance the perception of an elephant is possible whe= n the legs of a particular shape, the trunk, the ears, etc, producing the= image of an elephant becomes a reality. Then it appears that it is also = an elephant, that is, an animal that I have seen before. Only then you ca= n say that you have had a conception. > > When a person recapitulates the sense data of his or her perception on = that person's own mental plate with the help of memory and forms an idea,= that idea is called Tattva-Jina'na (past perception recreated in the min= d with the help of memory). This knowledge may be of various types. > > In the process of meditation, the crude mind merges into the subtle min= d and the latter loses its identity in the causal mind. In the return pha= se, when the subtle and crude minds return to their active states, they p= erceive something of the causal; but in that perception, there is no scop= e for organically created earlier perceptions to act. This kind of percep= tion is called experimental knowledge or perfect knowledge. Truly speakin= g although this fundamental knowledge does not fall within the scope of p= erception, surely it is also a kind of action. > > It was explained earlier that Krti implies the association of the mind = with the motor organs and Pra'n'endriya (vital energy), but Avadha'na den= otes the association of the mind with the sensory organs and Pra'n'endriy= a (vital energy). Prior to reaching the stages of Krti and Avadha'na, the= re will have to be a conversion into determination (Sam'kalpa) of the min= d or into desire/volition (Abhila's'a - association with crude psychic pa= bulum) of the mind. Of the two, Sam'kalpa is the more potential stage as = the possibility of success is greater. > > What is Sam'kalpa ? When the mind is firmly associated with its objects= in a relationship of iron-determination this is called Sam'kalpa. This = vast universe has originated from the "Samkalpa" of the Cosmic Mind. Acti= on always depends on desire. According to the nature of desire, the posit= ive or negative result of an action is determined. Feelings of pain and p= leasure occur only in the mental sphere, because the vibrations of the me= ntal feelings are stored there and so there is the possibility of these e= xpressions in the psychic sphere. This is also the reason why the feeling= s of pain or pleasure arise in relation to our reactive momenta (potentia= l reactions to past actions). > > The desires of human beings originate from the sum total of their pain = or pleasure. Put in another way, it can be said that desire (Va'sana') is= nothing but the total reactive momenta in potential form resulting from = positive and negative mental vibrations . A person determines his/her own= course of action according to his/her desires (Va'sana). It is desire wh= ich puts a bridle around his/her head and drives him/her according to its= whims. But the results of such actions do not always conform to one's de= sire. Ultimately the result of such actions is determined by the person's= Pratyayamu'laka Karma (action born of independent will). > > Human beings try to acquire objects according to the nature of their de= sire and keep away from those things which do not conform to their desire= =2E They try to acquire only those articles which they find sweet and del= icious. Because of their psychology, human beings do not want to listen t= o bad news, or see any painful picture. When they are put in a painful si= tuation, they immediately close their eyes. Such behaviour is a good exam= ple of how action depends on desire (Va'sana'). That is why it is not at = all possible to totally separate action from desire. If desire is compare= d to an earthen pot then the water inside the pot is comparable to Pratya= yamu'laka Karma (action born of independent will). The water in the pot = assumes the form of the pot. It means the action representing the water t= akes the same form as the desire representing the contents. > > However, the process of withdrawing water-like karma (action) from the = pot-like desire is termed Sa'dhana' (the process of attaining liberation)= =2E The action which has assumed the shape of such a container (desire) i= s called Karma'shaya. In accordance with the nature of this Karma'shaya = (actions assuming the shape of desire), the course of human life is deter= mined. Karma'shaya gradually wanes due to the reactions caused by the rea= ctive momenta. The acquired Karma'shaya of human beings loses its connect= ion with the sensory organs, motor organs, Pra'n'endriya (vital > energy) and mind, it gets more hindered after a new course of pain and = pleasure. During a prolonged period of unconsciousness or at the time of= death, the Karma'shaya (actions assuming the shape of desire), hinders s= till further. > > This Karma'shaya (actions assuming the shape of desire) can be created = in one life or in many lives. Disease, grief and other deep sorrows are,= in this regard, merely seen as the reactions of self-created Sam'ska'ras= (potential reactions to past actions). After reaping such tremendous rea= ctions as a result of the temporary disconnection of the sensory organs, = motor organs, Pra'n'endriya (vital energy) and the mind, a new Karma'shay= a is created and as a result, tremendous change takes place in the fortun= es of human beings. > > In accordance with the Sam'ska'ras (reactive momenta) that are inborn o= r imposed according to the person's desires, humans have pleasurable or p= ainful experiences or experience both pain and pleasure or do not experie= nce pain and pleasure at all. If the mind or nerve fibres become relaxed= due to congenial vibration resulting from actions, we call that state pl= easure and if as a result of the vibration of reaction of the action, the= nerve-fibres are pressurised or repressed that is known as the feeling o= f pain. > > Human beings, by nature, long for pleasure and not pain. The vibration = of the actions of human beings which gives the mind a pleasurable experie= nce, is called Shukla Karma, (white deeds) and the vibration which create= s a sense of pain in the human mind is termed Krs'n'a Karma (black deeds)= =2E And the vibration which creates both pleasurable and painful experien= ces is called Shuklakrs'n'a karma (black and white deeds). Furthermore th= at which does not create either pleasurable or painful experience is call= ed Ashuklakrs'n'a karma (neither black nor white). > > Worldly actions are either Shukla (white) or Krs'n'a (black) or Shuklak= rs'n'a (black and white). Only an action or reaction related to sama'dhi = (absorption in a spiritual stance), that is spiritual practices (Sa'dhana= '), can be called Ashuklakrs'n'a karma (neither black nor white). This is= because spiritual actions take one beyond the state of pain and pleasure= =2E > > When the vibration of an action remains in 'Va'sana' (desire), then tha= t is known as the seed of reactions. The Sam'ska'ra (reactive momenta) ge= ts destroyed by an actional vibration which is equally powerful and oppos= ite to the original action. > > Every living being having a physical body has a mind. The A'tman or sou= l is the reflecting plate of the mind. Other things also exist as the obj= ects of the A'tman. As long as the vibration of human existence is reflec= ted in the A'tman, human beings are considered alive. Therefore, Videhii = mana (bodiless > mind) cannot function at all. The vibration of existence does not arise= in the bodiless mind (Videhii mana). The existence of the bodiless mind = (Videhii mana) means only Karma'shaya (bundles of Sam'ska'ras or reactive= momenta), and this Karma'shaya (mind with reactive momenta only) rests o= n the spiritual base. This is why the Videhii A'tma (bodiless soul) canno= t function as a witness to the action and existence of a Videhii mana (bo= diless mind). Only Karma'shaya (ie reactions to actions arising from the = shape of desires) then works as a witness in that sense. Thus it is prop= er to say: Pratiipam' vipariitam' aincati vija'na'ti iti pratyak." > > As a rule, Karma'shaya (reactions to actions arising from the shape of = desires)is continually formed until the moment of death. These are exhaus= ted through Sam'ska'ramu'laka (actions caused by reactive momenta in one'= s next life). Generally Karma'shaya does not get ripened during a person'= s life unless there is a disconnection of the sensory organs, motor organ= s, Pra'n'endriya (vital energy) and mind. Thus one will not experience th= e reactions of actions during this life. Generally a reaction starts to e= xpress itself only after the action that caused it has finished. > > When the football loses its power to rise up in the air, at that moment= it starts falling down. In the same way an action gradually starts to re= bound in Va'sana'bha'n'da' (the pot of desires), and from that moment it = takes the form of reaction. Because of this, one can see the fruits of re= actions of actions of one's life in various fields of activities. Ordinar= ily, the accumulated results of the actions of one's life get ripened (as= potential reactions [compared to the actual actions]) at the time of dea= th as a result of the dissociation of the sensory organs, motor organs, P= ra'n'endriya (vital energy) and the mind, and they take the form of react= ions in the next life. While the enjoyment of the reaction in the next li= fe is very natural, human beings forget the original action. Since they c= annot see the original Karma/action, they blame God for their fate. > > Hence we sometimes see that a person who has been doing only virtuous d= eeds in this life for a long time still suffers as a result of previous s= am'ska'ras (reactive momenta or potential reactions to past actions). For= the same reason, some people who are engaged in wicked deeds enjoy abund= ant pleasure. When a person experiences the reactions caused by actions i= n his or her previous life so that they are not able to see the original = action, it is known as "Adras'ta-Vedaniiya Karma", or in short as Adrs't'= a (fate). > > When mind is temporarily detached from the sensory organs, motor organs= and Pra'n'endriya (vital energy) due to suffering from a serious disease= , bereavement, fainting, etc, or conversely due to association with a gre= at person so that the Kula-kun'da'linii (latent spiritual force) in awake= ned, then the Karma'shaya (reactions to actions from desires) ripens and = the reactions of one's past life start to express themselves. This kind o= f karma > (action) is known as Drs't'a Vedaniiya Karma, in which both good and ba= d deeds as well as, their good and bad results also get expressed in this= life. If a liar, a fraud, one who takes bribes, or a corrupt politician = happens to reap the consequences of their bad actions in this life, wheth= er they admit it or not, they will have to realise in their mind that the= y are being punished for their falsehood, fraudulence and political hypoc= risy. All these are Dris't'a Vedaniiya Karma. > > Likewise people can also enjoy the fruits of their actions in this life= =2E Generally we reap the fruits of our actions as per the deeds of the p= ast life. So, to reap the consequences of actions of the present life is = not quite natural, though it is also not unnatural. Generally one does no= t reap the consequences of the actions of this life in this life itself. = If the accumulated Sam'ska'ras (reactive momenta) of this life are almost= similar to the Karma'shaya (reactions stored from desires) of the past l= ife, that is, if the actional vibrations of both the lives are the same, = there the experiencing of the reactions of both lives takes place simulta= neously. > > However, if the vibrations of the actions of this life are opposite or = different, in that case the reaping of the consequences of both lives doe= s not proceed simultaneously. In that case, one will reap the consequence= s of the actions of the previous life. The new actions of this life take = on a new mould, a new Karma'shaya (actions assuming the shape of desire t= o become reactions), and when mixed with the Karma'shaya of the previous = life, create a new Karmasha'ya, yet again. Hence the Karma'shaya varies = from person to person. > > The Karma'shaya of a saint is not similar to the Karma'shaya of an evil= -doer. If a saintly person does something bad, then a lack of adjustment = will occur between the vibration created by the wrong action and his or h= er original Karma'shaya. This will cause a severe disturbance in the ner= ve fibres. For instance, the hand of a person accepting a bribe for the = first time will start to tremble. A man who commits robbery and murder fo= r the first time becomes so mentally agitated that he cannot resist going= to the place where the crime took place and is thus caught by the police= =2E However when an experienced criminal commits such an offence, the adj= ustment between the vibrations of the misdeed and the previous Karma'shay= a will cause no disturbance at all in their mind or body. For this reason= , wicked people may continue doing evil deeds without getting caught by t= he police. If a good person continues to follow a bad path, though, the p= ossibility of experiencing such tremendous internal > clashes gradually wanes. > > There is yet another circumstance in which a person may reap the conseq= uences of their actions of this life. If someone gets an opportunity to c= ontinue the action without interruption, then that person's Karma > (action) becomes Dris'ta Vedaniiya (reactions expressed in this life). > > Due to Avidya' (centrifugal or extroversive force), the mind is connect= ed to the self. However, because of the sentient (Sattvika) factor, the s= oul reflects on the mind. When the mind is influenced by the static facto= r (Tamogun'a), it gets caught up in mundane objects, and because of the i= nfluence of the mutative factor (Rajogun'a), the mind reaps the consequen= ces. > > When a person is goaded by the propensity of mundane enjoyments, he or = she continues enjoying without interruption, so that they become desperat= e for it and allow themselves to drift in the flow of the static force. A= t that time their unrestrained flow is not resisted by any kind of vibrat= ion and it directly hits the Va'sana'bha'n'da (pot of desires). This caus= es a mutative reaction which 'originates' the Va'sana'bha'n'da. Human be= ings undergo reaction as per their original action. > > If a sick person, a helpless person, a saint, a sheltered person or a r= eliable person experience any kind of blow, the person inflicting the blo= w will immediately undergo a reaction of the same intensity. This is beca= use the sick, the helpless and saints never create obstacles in the way o= f Sam'ska'ramu'laka Karma (ie due to the indirect will force) of evil-doe= rs. > > Whether the Pratyayamu'laka Karma (ie due to direction will force) of a= person is good or bad, reactive momenta are bound to be created. Until a= ll these potential reactions are expressed, spiritual liberation or salva= tion is impossible. > > "Yavanna ksiiyata karma shubainca shubhameva sa > Tavanna jayate moska nrnam kalpashataerapi > Tatha lohamayaeh pashaeh pashaeh svarnamayaerapi > Tathabaddho havet jiivo karambhiishca shubaeh shubhaeh" > > As long as one has a physical body, one cannot be free from action, so = a spiritual aspirant (Sa'dhaka) has to be ever vigilant to make sure that= new reactive momenta do not enter his or her Va'sana'bha'n'd'a (pot of d= esires). Through proper cosmic ideation (Brahmacarya), spiritual aspirant= s > (Sa'dhakas) can keep their Va'sana'bha'n'da filled with the ideation of= Cosmic Consciousness. They may have to undergo their past Sam'ska'ras (r= eactive momenta) in relation to that Va'sana'bha'n'da, but their new Karm= a'shaya (shape of mind from desires) will remain filled with the ideation= of Cosmic Consciousness. No further new Karma'shaya can be created by su= ch Sa'dhakas, and, because of this, the old Sam'ska'ras (reactive > momenta) get burned soon. > > We often notice that after initiation to spiritual practices a sincere = Sa'dhaka (spiritual aspirant) suddenly experiences tremendous pain or ple= asure. The initial stage of the life of a spiritual aspirant is troubles= ome. One who suddenly gets happiness drifts in its flow and often forgets= the Ideology, while one who suffers tremendous tortures sometimes leaves= the path of Sa'dhana' (spiritual practices) out of their inability to fa= ce the difficulties. A real Sa'dhaka (spiritual aspirant) should remain u= naffected by both pain and pleasure. > > It should be understood that only through pain and pleasure can one's S= am'ska'ras (reactive momenta) be destroyed and a new Karma'shaya (mental = yearning or ideation) dominated by Consciousness be created. > > The way to fill a person's Va'sana'bha'n'da (shape of desires) with Con= sciousness is to follow Asta'unga Yoga (the eight-limbed yoga). This has = been divided into three parts. First, one should free one's mind from the= influence of the Pra'n'endriya (vital energy) and motor organs and lead = them towards Consciousness. As a result of this, the Karma'shaya gets dip= ped more and more in Consciousness. Secondly, through the practice of A's= anas (yoga postures) and Pra'na'ya'ma (breath control), one has to increa= se the degree of control of mind over Pra'n'a (life force). > > During the first stage of Sa'dhana' (spiritual practices) the human min= d and the body become more and more pure. This is known as Anubha'va. Aft= er attaining this sort of psychic purity and lessening of body-consciousn= ess, an awareness dawns in the mind that "I am not this body." This sort = of awareness is known as Prajina'. Sentient Prajina' is known as Prasam'k= hya'na. The effort to make this Prajina' sentient by nature is the second= stage of Sa'dhana' (spiritual practices). In this stage, when one's Karm= a'shaya is filled with Consciousness, the possibility of a spiritual aspi= rant's rebirth is destroyed for good. Burnt seeds never sprout. Thus the = possibility of a future life is really destroyed. However, even if burnt,= though - the seed remains. Even though the Karma'shaya is filled with Co= nsciousness, the Va'sana'bha'n'da (pot of desires) will continue to exist= =2E > > Hence, in the third stage of Sa'dhana' (spiritual practices), the Va'sa= na'bha'n'da has to be offered at the feet of Cosmic Consciousness (God or= Parama Purus'a in Sanskrit). That is, complete surrender is indispensab= le. The only way to merge the Va'sana'bhan'da in Consciousness is to idea= te only on Cosmic Consciousness (God - Parama Purus'a) and forget everyth= ing else. > > To think of the plurality is to march towards crudity, whereas to ideat= e on the Supreme One is to advance towards Cosmic Consciousness - God. Th= is ideation on the Supreme Entity is called Purusa Khya'ti. Because of th= is, your individual identity, your Va'sana'bha'n'da (all desires) will ge= t merged in Parama Purus'a (Cosmic Consciousness - God). You will not rem= ain the same. You will become Cosmic Consciousness. You must bear in mind= that all your actions and reactions will merge in Parama Purus'a (God). = This Purus'a (Consciousness) is your Supreme Shelter. > > Ta'mahue Parama gatih. > > Shrii Shrii Anandamurti > Bhagalpur, DMC Shravani Purnima, 1959 > Subha's'ita Sam'graha, Part-1 > > =3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D= =3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D= =3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D > > ULeZxJyI5JwbcX9fikI6xUqOZRnHq5qcoXZJHmBewzEnuAjWM4RIWMXUsuLrYZSS9w6TZ Related Discussion: Good News - Get rid of Arthritis through Ayurveda (2 posts) Uric acid / gout / IRON (9 posts) Live a better and sefer life!! (1 posts) www.Drugs-For-Health.com (1 posts) Top Discussions From Our Archives Energy. Resilience. Vitality. Want some? 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