From the film, "Prague Gnosis" Terence McKenna sits down for some cake and conversation with Ram Dass.Terence Kemp McKenna (November 16, 1946 -- April 3, 2000) was an Irish-American philosopher, psychonaut, researcher, raconteur, speaker and writer on many subjects; such as human consciousness, psychedelic drugs, the evolution of civilizations, the origin and the end of the universe, cybernetics, alchemy, and extraterrestrial beings.Ram Dass (born Richard Alpert on April 6, 1931) is an American contemporary spiritual teacher and the author of the seminal 1971 book Be Here Now. He is known for his personal and professional associations with Timothy Leary at Harvard University in the early 1960s, for his travels to India and his relationship with the Hindu guru Neem Karoli Baba, and for founding the charitable organizations Seva Foundation, Hanuman Foundation and Love Serve Remember.Recommended
Once two friends were going along the street, when they saw some people listening to a reading of the Bhagavata. 'Come, friend', said the one to the other. 'Let us hear the sacred book.' So saying he went in and sat down. The second man peeped in and went away. He entered a house of ill fame. But very soon he felt disgusted with the place. 'Shame on me!' he said to himself. 'My friend has been listening to the sacred word of Hari; and see where I am!' But the friend who had been listening to the Bhagavata also became disgusted. 'What a fool I am!' he said. 'I have been listening to this fellow's blah-blah, and my friend is having a grand time.' In course of time they both died.The messenger of Death came for the soul of the one who had listened to the Bhagavata and dragged it off to hell. The messenger of God came for the soul of the one who had been to the house of prostitution and led it up to heaven."Verily, the Lord looks into a man's heart and does not judge him by what he does or where he lives. 'Krishna accepts a devotee's inner feeling of love.'"~A Parable by Ramakrishna Paramahansa
In a mother’s womb were two babies. One asked the other: “Do you believe in life after delivery?” The other replied, “Why, of course. There has to be something after delivery. Maybe we are here to prepare ourselves for what we will be later.”“Nonsense” said the first. “There is no life after delivery. What kind of life would that be?”The second said, “I don’t know, but there will be more light than here. Maybe we will walk with our legs and eat from our mouths. Maybe we will have other senses that we can’t understand now.”The first replied, “That is absurd. Walking is impossible. And eating with our mouths? Ridiculous! The umbilical cord supplies nutrition and everything we need. But the umbilical cord is so short. Life after delivery is to be logically excluded.”The second insisted, “Well I think there is something and maybe it’s different than it is here. Maybe we won’t need this physical cord anymore.”The first replied, “Nonsense. And moreover if there is life, then why has no one has ever come back from there? Delivery is the end of life, and in the after-delivery there is nothing but darkness and silence and oblivion. It takes us nowhere.”“Well, I don’t know,” said the second, “but certainly we will meet Mother and she will take care of us.”The first replied “Mother? You actually believe in Mother? That’s laughable. If Mother exists then where is She now?”The second said, “She is all around us. We are surrounded by her. We are of Her. It is in Her that we live. Without Her this world would not and could not exist.”Said the first: “Well I don’t see Her, so it is only logical that She doesn’t exist.”To which the second replied, “Sometimes, when you’re in silence and you focus and you really listen, you can perceive Her presence, and you can hear Her loving voice, calling down from above.”~Útmutató a Léleknek
"The search for Reality is the most dangerous of all undertakings, for it destroys the world in which you live."
In this fascinating documentary, several people who had the opportunity to be with Maharaj discuss the impact of his teaching. Included are interviews with Jean Dunn, Jack Kornfield, Robert Powell, Allan W. Anderson, Stephen Wolinsky and others. It's a unique opportunity to peek at Maharaj's loft in Bombay and watch him in the midst of a spirited conversation (1995).Nisargadatta Maharaj (1897-1981) was an Indian spiritual teacher and philosopher of Advaita (Nondualism), and a Guru, belonging to the Inchgiri branch of the Navnath Sampradaya. In 1973, the publication of his most famous and widely translated book, "I Am That", an English translation of his talks in Marathi by Maurice Frydman, brought him worldwide recognition and followers.His teaching style may be summed up in the words of Advaita scholar and examplar, Dr. Robert Powell, "Like the Zen masters of old, Nisargadatta's style is abrupt, provocative, and immensely profound — cutting to the core and wasting little effort on inessentials. His terse but potent sayings are known for their ability to trigger shifts in consciousness, just by hearing, or even reading them."
by Swami VivekanandaWe may represent love as a triangle, each of the angles of which corresponds to one of its inseparable characteristics. There can be no triangle without all its three angles; and there can be no true love without its three following characteristics. The first angle of our triangle of love is that love knows no bargaining. Wherever there is any seeking for something in return, there can, be no real love; it becomes a mere matter of shop-keeping. As long as there is in us any idea of deriving this or that favour from God in return for our respect and allegiance to Him, so long there can be no true love growing in our hearts. Those who worship God because they wish Him to bestow favours on them are sure not to worship Him if those favours are not forthcoming. The Bhakta loves the Lord because He is lovable, there is no other motive originating or directing this divine emotion of the true devotee.We have heard it said that a great king once went into a forest and there met a sage. He talked with the sage a little and was very much pleased with his purity and wisdom. The king then wanted the sage to oblige him by receiving a present from him. The sage refused to do so, saying, "The fruits of the forest are enough food for me; the pure streams of water flowing down from the mountains give enough drink for me; the barks of the trees supply me with enough covering; and the caves of the mountains form my home. Why should I take any present from you or from anybody?" The king said, "Just to benefit me, sir, please take something from my hands and please come with me to the city and to my palace." After much persuasion, the sage at last consented to do as the king desired and went with him to his palace. Before offering the gift to the sage, the king repeated his prayers, saying, "Lord, give me more children; Lord, give me more wealth; Lord, give me more territory; Lord, keep my body in better health", and so on. Before the king finished saying his prayer, the sage had got up and walked away from the room quietly. At this the king became perplexed and began to follow him, crying aloud, "Sir, you are going away, you have not received my gifts." The sage turned round to him and said, "I do not beg of beggars. You are yourself nothing but a beggar, and how can you give me anything? I am no fool to think of taking anything from a beggar like you. Go away, do not follow me."There is well brought out the distinction between mere beggars and the real lovers of God. Begging is not the language of love. To worship God even for the sake of salvation or any other rewards equally degenerate. Love knows no reward. Love is always for love's sake. The Bhakta loves because he cannot help loving. When you see a beautiful scenery and fall in love with it, you do not demand anything in the way of favour from the scenery, nor does the scenery demand anything from you. Yet the vision thereof brings you to a blissful state of the mind; it tones down all the friction in your soul, it makes you calm, almost raises you, for the time being, beyond your mortal nature and places you in a condition of quite divine ecstasy. This nature of real love is the first angle of our triangle. Ask not anything in return for your love; let your position be always that of the giver; give your love unto God, but do not ask anything in return even from Him.The second angle of the triangle of love is that love knows no fear. Those that love God through fear are the lowest of human beings, quite undeveloped as men. They worship God from fear of punishment. He is a great Being to them, with a whip in one hand and the sceptre in the other; if they do not obey Him, they are afraid they will be whipped. It is a degradation to worship God through fear of punishment; such worship is, if worship at all, the crudest form of the worship of love. So long as there is any fear in the heart, how can there be love also? Love conquers naturally all fear. Think of a young mother in the street and a dog barking at her; she is frightened and flies into nearest house. But suppose the next day she is in the street with her child, and a lion springs upon the child. Where will be her position now? Of course, in the very mouth of the lion, protecting her child. Love conquers all fear. Fear comes from the selfish idea of cutting one's self off from the universe. The smaller and the more selfish I make myself, the more is my fear. If a man thinks he is a little nothing, fear will surely come upon him. And the less you think of yourself as an insignificant person, the less fear there will be for you. So long as there is the least spark of fear in you there can be no love there. Love and fear are incompatible; God is never to be feared by those who love Him. The commandment, "Do not take the name of the Lord thy God in vain", the true lover of God laughs at. How can there be any blasphemy in the religion of love? The more you take the name of the Lord, the better for you, in whatever way you may do it. You are only repeating His name because you love Him.The third angle of the love-triangle is that love knows no rival, for in it is always embodied the lover's highest ideal. True love never comes until the object of our love becomes to us our highest ideal. It may be that in many cases human love is misdirected and misplaced, but to the person who loves, the thing he loves is always his own highest idea. One may see his ideal in the vilest of beings, and another in the highest of beings; nevertheless, in every case it is the ideal alone that can be truly and intensely loved. The highest ideal of every man is called God. Ignorant or wise, saint or sinner, man or woman, educated or uneducated, cultivated or uncultivated, to every human being the highest ideal is God. The synthesis of all the highest ideals of beauty, of sublimity, and of power gives us the completest conception of the loving and lovable God.These ideals exist in some shape or other in every mind naturally; they form a part and parcel of all our minds. All the active manifestations of human nature are struggles of those ideals to become realised in practical life. All the various movements that we see around us in society are caused by the various ideals in various souls trying to come out and become concretised; what is inside presses on to come outside. This perennially dominant influence of the ideal is the one force, the one motive power, that may be seen to be constantly working in the midst of mankind. It may be after hundreds of births, after struggling through thousands of years, that man finds that it is vain to try to make the inner ideal mould completely the external conditions and square well with them; after realising this he no more tries to project his own ideal on the outside world, but worships the ideal itself as ideal from the highest standpoint of love. This ideally perfect ideal embraces all lower ideals. Every one admits the truth of the saying that a lover sees Helen's beauty on an Ethiop's brow.The man who is standing aside as a looker-on sees that love is here misplaced, but the lover sees his Helen all the same and does not see the Ethiop at all. Helen or Ethiop, the objects of our love are really the centres round which our ideals become crystallised. What is it that the world commonly worships? Not certainly this all-embracing, ideally perfect ideal of the supreme devotee and lover. That ideal which men and women commonly worship is what is in themselves; every person projects his or her own ideal on the outside world and kneels before it. That is why we find that men who are cruel and blood-thirsty conceive of a bloodthirsty God, because they can only love their own highest ideal. That is why good men have a very high ideal of God, and their ideal is indeed so very different from that of others.
Proper adjustment between the material and the spiritual aspects of life is not secured by giving equal importance to them.Matter to be used as pliable instrument for expression of spiritIt is not secured by taking something from the material and something from the spiritual and then striking a balance between the two. The spirit must and ever will have an inviolable primacy over matter, but the primacy is not expressed by avoiding or rejecting matter, rather by using it as an adequate vehicle for the expressions of the spirit. In intelligent adjustment matter has to play the role of a pliable instrument for the self-manifestation of the spirit, and must not in any way become obtrusive in its own rights. Just as the musical instrument is valuable only if it gives vent to the song of the musician, and becomes a hindrance if it does not yield complete subservience, matter is valuable if it gives free and adequate expression to the creative flow of life and becomes an obstacle if it interferes with it.Owing to the multifarious cravings of the mind, matter has a tendency to assume importance for itself. For the drunkard wine is everything; for the greedy man the hoarding of money is all-important; and for the flirt the chase of sensations is the supreme end of life.Spirituality requires subordination of matter, not rejectionThese are examples of how, through diverse cravings of the mind, matter becomes unduly obtrusive and perverts the expressions of the spirit. The way to restore the dignity of the spirit is not to reject matter but to use it for the claims of the spirit. This is possible only when the spirit is free from all cravings and is fully conscious of its own true status. When this is achieved, man may have material goods but is not caught up in them. When necessary he may use them as means for the life of the spirit but he is not allured by them nor does he become restless for them. He realises that in themselves they do not constitute the real significance of life. He dwells in the material and social environment without any hankering for them and, being unattached, is able to convert them into the field for spiritual life.Freedom of soul is expressed through dominion over matterWhen once true adjustment between spirit and matter is secured there is no phase of life which cannot be utilised for the expression of divinity. No longer is there any need to run away from everyday life and its tangles. The freedom of the spirit, which is sought by avoiding contact with the world and by going to the caves or mountains, is a negative freedom. When such retirement is temporary and is meant to digest worldly experiences and develop detachment it has its own advantages. It gives breathing time in the race of life. But when such retirement is grounded in fear of the world or lack of confidence in the spirit, it is far from helpful towards the attainment of real freedom. Real freedom is essentially positive and must express itself through unhampered dominion of the spirit over matter. This is the true life of the spirit.Spirituality covers the whole of lifeThe life of the spirit is the expression of Infinity and, as such, knows no artificial limits. True spirituality is not to be mistaken for an exclusive enthusiasm for some fad. It is not concerned with any “ism.” When people seek spirituality apart from life, as if it had nothing to do with the material world, their search is futile. All creeds and cults have a tendency to emphasise some fragmentary aspect of life, but true spirituality is totalitarian in its outlook. The essence of spirituality does not consist in a specialised or narrow interest in some imagined part of life, but in a certain enlightened attitude to all the various situations which obtain in life. It covers and includes the whole of life. All the material things of this world can be made subservient to the divine game, and when they are thus subordained they become auxiliary to the self-affirmation of the spirit.~Meher Baba
You will come to see that the mind talks all the time because you give it a job to do. You use it as a protection mechanism, a form of defense. Ultimately, it makes you feel more secure. As long as that is what you want, you will be forced to constantly use your mind to buffer yourself from life, instead of living it. This world is unfolding and really has very little to do with you or your thoughts. It was here long before you came, and it will be here long after you leave. In the name of attempting to hold the world together, you’re really just trying to hold yourself together. True personal growth is about transcending the part of you that is not okay and needs protection. This is done by constantly remembering that you are the one inside that notices the voice talking. That is the way out. The one inside who is aware that you are always talking to yourself about yourself is always silent. It is a doorway to the depths of your being. To be aware that you are watching the voice talk is to stand on the threshold of a fantastic inner journey. If used properly, the same mental voice that has been a source of worry, distraction, and general neurosis can become the launching ground for true spiritual awakening. Come to know the one who watches the voice, and you will come to know one of the great mysteries of creation.~Michael A. Singer
https://www.youtube.com/watch?v=a1B9vZK_BaEHilda Charlton gives a talk at the Interfaith Ministry in New York City in 1983.Hilda Charlton (1906 – January 29, 1988) was a spiritual teacher, author, dancer, and healer who taught classes in meditation and prayer in New York City for 23 years.