TERMS STARTING WITH
TERMS ANYWHERE
KEYS (10k)
1 Swami Satyananda Saraswati
1 Rodney Collin
1 MASTER: " Discrimination between the Real and the unreal. one should always discriminate to the effect that God alone is real and the world unreal. And one should pray with sincere longing."
1 The Mother
1 Sri Ramakrishna
1 ?
NEW FULL DB (2.4M)
2 Sri Ramakrishna
1:A monk asked Master Haryo, What is the way? Haryo said, An open-eyed man falling into the well.
~ ?,#KEYS
2:What is the way out? I believe, to put oneself completely in the hands of higher powers, to be happy to be silent. ~ Rodney Collin, #KEYS
3:A DEVOTEE: " Sir, what is the way.? ~ MASTER: " Discrimination between the Real and the unreal. one should always discriminate to the effect that God alone is real and the world unreal. And one should pray with sincere longing.", #KEYS
4:What is the way of making the consciousness of human unity grow in man?
Spiritual education, that is to say an education which gives more importance to the growth of the spirit than to any religious or moral teaching or to the material so-called knowledge.
~ The Mother, Words Of The Mother III,#KEYS
5:A MARWARI DEVOTEE: "Sir, what is the way?"
Two ways of God-realization
MASTER: "There are two ways. One is the path of discrimination, the other is that of love. Discrimination means to know the distinction between the Real and the unreal.
God alone is the real and permanent Substance; all else is illusory and impermanent.
The magician alone is real; his magic is illusory. This is discrimination.
"Discrimination and renunciation. Discrimination means to know the distinction between the Real and the unreal. Renunciation means to have dispassion for the things of the world. One cannot acquire them all of a sudden. They must be practised every day.
One should renounce 'woman and gold' mentally at first. Then, by the will of God, one can renounce it both mentally and outwardly. It is impossible to ask the people of Calcutta to renounce all for the sake of God. One has to tell them to renounce mentally. ~ Sri Ramakrishna,#KEYS
6:He continuously reflected on her image and attributes, day and night. His bhakti was such that he could not stop thinking of her. Eventually, he saw her everywhere and in everything. This was his path to illumination.
He was often asked by people: what is the way to the supreme? His answer was sharp and definite: bhakti yoga. He said time and time again that bhakti yoga is the best sadhana for the Kali Yuga (Dark Age) of the present.
His bhakti is illustrated by the following statement he made to a disciple:
To my divine mother I prayed only for pure love.
At her lotus feet I offered a few flowers and I prayed:
Mother! here is virtue and here is vice;
Take them both from me.
Grant me only love, pure love for Thee.
Mother! here is knowledge and here is ignorance;
Take them both from me.
Grant me only love, pure love for Thee.
Mother! here is purity and impurity;
Take them both from me.
Grant me only love, pure love for Thee.
Ramakrishna, like Kabir, was a practical man.
He said: "So long as passions are directed towards the world and its objects, they are enemies. But when they are directed towards a deity, then they become the best of friends to man, for they take him to illumination. The desire for worldly things must be changed into longing for the supreme; the anger which you feel for fellow man must be directed towards the supreme for not manifesting himself to you . . . and so on, with all other emotions. The passions cannot be eradicated, but they can be turned into new directions."
A disciple once asked him: "How can one conquer the weaknesses within us?" He answered: "When the fruit grows out of the flower, the petals drop off themselves. So when divinity in you increases, the weaknesses of human nature will vanish of their own accord." He emphasized that the aspirant should not give up his practices. "If a single dive into the sea does not bring you a pearl, do not conclude that there are no pearls in the sea. There are countless pearls hidden in the sea.
So if you fail to merge with the supreme during devotional practices, do not lose heart. Go on patiently with the practices, and in time you will invoke divine grace." It does not matter what form you care to worship. He said: "Many are the names of the supreme and infinite are the forms through which he may be approached. In whatever name and form you choose to worship him, through that he will be realized by you." He indicated the importance of surrender on the path of bhakti when he said:
~ Swami Satyananda Saraswati, A Systematic Course in the Ancient Tantric Techniques of Yoga and Kriya,#KEYS
*** WISDOM TROVE ***
1:What is the way of the Buddha? It is to study the self. What is the study of the self? It is to forget oneself. To forget oneself is to enlightened by everything in the world. ~ dogen, @wisdomtrove *** NEWFULLDB 2.4M ***
1:A monk asked Master Haryo, What is the way? Haryo said, An open-eyed man falling into the well.
~ ?,#NFDB
2:What is the way out of shame?
It is the way of humility, not humiliation. It is the way of being known, not exposed. ~ Edward T Welch,#NFDB
3:What is the way of the Buddha? It is to study the self. What is the study of the self? It is to forget oneself. To forget oneself is to enlightened by everything in the world. ~ Dogen, #NFDB
4:SADHAKA: "Sir, what is the way?"MASTER: "Faith in the guru's words. One attains God by following the guru's instructions step by step. It is like reaching an object by following the trail of a thread." ~ Sri Ramakrishna, #NFDB
5:What is the way of making the consciousness of human unity grow in man?
Spiritual education, that is to say an education which gives more importance to the growth of the spirit than to any religious or moral teaching or to the material so-called knowledge.
~ The Mother, Words Of The Mother III,#NFDB
6:Masters of the arts cannot be called adepts as long as they have not left behind attachments to their various skills. A mendicant asked an ancient saint, “What is the Way?” The saint said, “The normal mind is the Way.” The principle of this story applies to all arts. This is the stage where sicknesses of the mind are all gone, when you have become normal in mind and have no sicknesses even while in the midst of sicknesses. ~ Shambhala Publications, #NFDB
7:But what is the way forward? I know what it isn't. It's not, as we once believed, plenty to eat and a home with all the modern conveniences. It's not a 2,000-mile-long wall to keep Mexicans out or more accurate weapons to kill them. It's not a better low-fat meal or a faster computer speed. It's not a deodorant, a car, a soft drink, a skin cream. The way forward is found on a path through the wilderness of the head and heart---reason and emotion. Thinking, knowing, understanding. ~ Laurence Gonzales, #NFDB
8:If you say: what is the way to knowing Him? I would say: were a small boy or an impotent person to say to us: what is the way to know the pleasure of sexual intercourse, and to perceive its essential reality? we would say: there are two ways here: one of them is for us to describe it to you, so that you can know it; the other is to wait patiently until you experience the natural instinct of passion in yourself, and then for you to engage in intercourse so that you experience the pleasure of intercourse yourself, and so come to know it. This second way is the authentic way, leading to the reality of knowledge. ~ Abu Hamid al-Ghazali, #NFDB
9:In the lassitude after love Odysseus asks Circe, "What is the way to the land of the dead?"
Circe answers, "You are muffled in folds of heavy fabric. You close your eyes against the rough cloth and though you struggle to free yourself you can barely move. With much thrashing and writhing, you manage to throw off another layer, but find that not only is there another one beyond it, but that the weight bearing you down has scarcely decreased. With dauntless spirit you continue to struggle. By infinitesimal degrees, the load becomes lighter and your confinement less. At last, you push away a piece of coarse, heavy cloth and, relieved, feel that it was the last one. As it falls away, you realize you have been fighting through years. You open your eyes. ~ Zachary Mason,#NFDB
10:And answers are dangerous, they kill your wonder. They are dangerous because they give you the feeling that you know, although you know not. They give you this misconception about yourself that now questions have been solved. “I know what The Bible says, I know what the Koran says, I know what the Gita says. I have arrived.” You will become a parrot; you will repeat things but you will not know anything. This is not the way to know—knowledge is not the way to know. Then what is the way to know? Wonder. Let your heart dance with wonder. Be full of wonder: throb with it, breathe it in, breathe it out. Why be in such a hurry for the answer? Can’t you allow a mystery to remain a mystery? I know there is a great temptation not to allow it to remain a mystery, to reduce it to knowledge. ~ Osho, #NFDB
11:A MARWARI DEVOTEE: "Sir, what is the way?"
Two ways of God-realization
MASTER: "There are two ways. One is the path of discrimination, the other is that of love. Discrimination means to know the distinction between the Real and the unreal.
God alone is the real and permanent Substance; all else is illusory and impermanent.
The magician alone is real; his magic is illusory. This is discrimination.
"Discrimination and renunciation. Discrimination means to know the distinction between the Real and the unreal. Renunciation means to have dispassion for the things of the world. One cannot acquire them all of a sudden. They must be practised every day.
One should renounce 'woman and gold' mentally at first. Then, by the will of God, one can renounce it both mentally and outwardly. It is impossible to ask the people of Calcutta to renounce all for the sake of God. One has to tell them to renounce mentally. ~ Sri Ramakrishna,#NFDB
12:He continuously reflected on her image and attributes, day and night. His bhakti was such that he could not stop thinking of her. Eventually, he saw her everywhere and in everything. This was his path to illumination.
He was often asked by people: what is the way to the supreme? His answer was sharp and definite: bhakti yoga. He said time and time again that bhakti yoga is the best sadhana for the Kali Yuga (Dark Age) of the present.
His bhakti is illustrated by the following statement he made to a disciple:
To my divine mother I prayed only for pure love.
At her lotus feet I offered a few flowers and I prayed:
Mother! here is virtue and here is vice;
Take them both from me.
Grant me only love, pure love for Thee.
Mother! here is knowledge and here is ignorance;
Take them both from me.
Grant me only love, pure love for Thee.
Mother! here is purity and impurity;
Take them both from me.
Grant me only love, pure love for Thee.
Ramakrishna, like Kabir, was a practical man.
He said: "So long as passions are directed towards the world and its objects, they are enemies. But when they are directed towards a deity, then they become the best of friends to man, for they take him to illumination. The desire for worldly things must be changed into longing for the supreme; the anger which you feel for fellow man must be directed towards the supreme for not manifesting himself to you . . . and so on, with all other emotions. The passions cannot be eradicated, but they can be turned into new directions."
A disciple once asked him: "How can one conquer the weaknesses within us?" He answered: "When the fruit grows out of the flower, the petals drop off themselves. So when divinity in you increases, the weaknesses of human nature will vanish of their own accord." He emphasized that the aspirant should not give up his practices. "If a single dive into the sea does not bring you a pearl, do not conclude that there are no pearls in the sea. There are countless pearls hidden in the sea.
So if you fail to merge with the supreme during devotional practices, do not lose heart. Go on patiently with the practices, and in time you will invoke divine grace." It does not matter what form you care to worship. He said: "Many are the names of the supreme and infinite are the forms through which he may be approached. In whatever name and form you choose to worship him, through that he will be realized by you." He indicated the importance of surrender on the path of bhakti when he said:
~ Swami Satyananda Saraswati, A Systematic Course in the Ancient Tantric Techniques of Yoga and Kriya,#NFDB
13:The tavern-keeper Siduri who lives by the seashore,
she lives
the pot-stand was made for her, the golden fermenting vat was made for her.
She is covered with a veil
Gilgamesh was roving about
wearing a skin,
having the flesh of the gods in his body,
but sadness deep within him,
looking like one who has been traveling a long distance.
The tavern-keeper was gazing off into the distance,
puzzling to herself, she said,
wondering to herself:
"That fellow is surely a murderer(!)!
Where is he heading!"
As soon as the tavern-keeper saw him, she bolted her door,
bolted her gate, bolted the lock.
But at her noise Gilgamesh pricked up his ears,
lifted his chin (to look about) and then laid his eyes on her.
Gilgamesh spoke to the tavern-keeper, saying:
"Tavern-keeper, what have you seen that made you bolt
your door,
bolt your gate, bolt the lock!
if you do not let me in I will break your door, and smash
the lock!
the wilderness."
Gilgamesh
The tavern-keeper Siduri who lives by the seashore,
she lives
the pot-stand was made for her, the golden fermenting vat was made
for her.
She is covered with a veil
Gilgamesh was roving about
wearing a skin,
having the flesh of the gods in his body,
but sadness deep within him,
looking like one who has been traveling a long distance.
The tavern-keeper was gazing off into the distance,
puzzling to herself, she said,
wondering to herself:
"That fellow is surely a murderer(!)!
Where is he heading!"
As soon as the tavern-keeper saw him, she bolted her door,
bolted her gate, bolted the lock.
But at her noise Gilgamesh pricked up his ears,
lifted his chin (to look about) and then laid his eyes on her.
Gilgamesh spoke to the tavern-keeper, saying:
"Tavern-keeper, what have you seen that made you bolt
your door,
bolt your gate, bolt the lock!
if you do not let me in I will break your door, and smash
the lock!
the wilderness."
Gilgamesh
gate
Gilgamesh said to the tavern-keeper:
"I am Gilgamesh, I killed the Guardian!
I destroyed Humbaba who lived in the Cedar Forest,
I slew lions in the mountain passes!
I grappled with the Bull that came down from heaven, and
killed him."
The tavern-keeper spoke to Gilgamesh, saying:
"lf you are Gilgamesh, who killed the Guardian,
who destroyed Humbaba who lived in the Cedar Forest,
who slew lions in the mountain passes,
who grappled with the Bull that came down from heaven, and
killed him,
why are your cheeks emaciated, your expression desolate!
Why is your heart so wretched, your features so haggard!
Why is there such sadness deep within you!
Why do you look like one who has been traveling a long
distance
so that ice and heat have seared your face!
you roam the wilderness!"
Gilgamesh spoke to her, to the tavern-keeper he said:
"Tavern-keeper, should not my cheeks be emaciated?
Should my heart not be wretched, my features not haggard?
Should there not be sadness deep within me!
Should I not look like one who has been traveling a long
distance,
and should ice and heat not have seared my face!
, should I not roam the wilderness?
My friend, the wild **** who chased the wild donkey, panther of
the wilderness,
Enkidu, the wild **** who chased the wild donkey, panther of
the wilderness,
we joined together, and went up into the mountain.
We grappled with and killed the Bull of Heaven,
we destroyed Humbaba who lived in the Cedar Forest,
we slew lions in the mountain passes!
My friend, whom I love deeply, who went through every hard-
ship with me,
Enkidu, whom I love deeply, who went through every hardship
with me,
the fate of mankind has overtaken him.
Six days and seven nights I mourned over him
and would not allow him to be buried
until a maggot fell out of his nose.
I was terrified by his appearance(!),
I began to fear death, and so roam the wilderness.
The issue of my friend oppresses me,
so I have been roaming long trails through the wilderness.
The issue of Enkidu, my friend, oppresses me,
so I have been roaming long roads through the wilderness.
How can I stay silent, how can 1 be still!
My friend whom I love has turned to clay.
Am I not like him? Will I lie down, never to get up again?"'
Gilgamesh spoke to the tavern-keeper, saying:
"So now, tavern-keeper, what is the way to Utanapishtim!
What are its markers Give them to me! Give me the markers!
If possible, I will cross the sea;
if not, I will roam through the wilderness."
The tavern-keeper spoke to Gilgamesh, saying:
"There has never been, Gilgamesh, any passage whatever,
there has never been anyone since days of yore who crossed
the sea.
The (only) one who crosses the sea is valiant Shamash, except
for him who can cross!
The crossing is difficult, its ways are treacherous
and in between are the Waters of Death that bar its approaches!
And even if, Gilgamesh, you should cross the sea,
when you reach the Waters of Death what would you do!
Gilgamesh, over there is Urshanabi, the ferryman of Utanapishtim.
'The stone things' L are with him, he is in the woods picking
mint( !).
Go on, let him see your face.
If possible, cross with him;
if not, you should turn back."
When Gilgamesh heard this
he raised the axe in his hand,
drew the dagger from his belt,
and slipped stealthily away after them.
Like an arrow he fell among them ("the stone things").
From the middle of the woods their noise could be heard.
Urshanabi, the sharp-eyed, saw
When he heard the axe, he ran toward it.
He struck his head Gilgamesh.'
He clapped his hands and his chest,
while "the stone things" the boat
Waters of Death
broad sea
in the Waters of Death
to the river
the boat
on the shore.
Gilgamesh spoke to Urshanabi (?), the ferryman,
you."
Urshanabi spoke to Gilgamesh, saying:'
"Why are your cheeks emaciated, your expression desolate!
Why is your heart so wretched, your features so haggard?
Why is there such sadness deep within you!
Why do you look like one who has been traveling a long
distance
so that ice and heat have seared your face!
Why you roam the wilderness!"
Gilgamesh spoke to Urshanabi, saying:
"Urshanabi, should not my cheeks be emaciated, my expression
desolate!
Should my heart not be wretched, my features not haggard
Should there not be sadness deep within me?
Should I not look like one who has been traveling a long
distance,
and should ice and heat not have seared my face!
should I not roam the wilderness?
My friend who chased wild asses in the mountain, the panther
of the wilderness,
Enkidu, my friend, who chased wild asses in the mountain, the
panther of the wilderness,
we joined together, and went up into the mountain.
We grappled with and killed the Bull of Heaven,
we destroyed Humbaba who dwelled in the Cedar Forest,
we slew lions in the mountain passes!
My friend, whom I love deeply, who went through every hard-
ship with me,
Enkidu, my friend, whom I love deeply, who went through
every hardship with me,
the fate of mankind has overtaken him.
Six days and seven nights I mourned over him
and would not allow him to be buried
until a maggot fell out of his nose.
I was terrified by his appearance(!),
I began to fear death, and so roam the wilderness.
The issue of my friend oppresses me,
so I have been roaming long trails through the wilderness.
The issue of Enkidu, my friend, oppresses me,
so 1 have been roaming long roads through the wilderness.
How can I stay silent, how can I be still!
My friend whom I love has turned to clay;
Enkidu, my friend whom I love, has turned to clay!
Am I not like him! Will I lie down, never to get up again!"
Gilgamesh spoke to Urshanabi, saying:
"Now, Urshanabi! What is the way to Utanapishtim?
What are its markers! Give them to me! Give me the markers!
If possible, I will cross the sea;
if not, I will roam through the wilderness!"
Urshanabi spoke to Gilgamesh, saying:
"It is your hands, Gilgamesh, that prevent the crossing!
You have smashed the stone things,' you have pulled out their
retaining ropes (?).
'The stone things' have been smashed, their retaining ropes (!)
pulled out!
Gilgamesh, take the axe in your hand, go down into the woods,
and cut down 300 punting poles each 60 cubits in length.
Strip them, attach caps(?), and bring them to the boat!"
When Gilgamesh heard this
he took up the axe in his hand, drew the dagger from his belt,
and went down into the woods,
and cut 300 punting poles each 60 cubits in length.
He stripped them and attached caps(!), and brought them to
the boat.
Gilgamesh and Urshanabi bearded the boat,
Gilgamesh launched the magillu-boat' and they sailed away.
By the third day they had traveled a stretch of a month and a
half, and
Urshanabi arrived at the Waters of Death.
Urshanabi said to Gilgamesh:
"Hold back, Gilgamesh, take a punting pole,
but your hand must not pass over the Waters of Death !
Take a second, Gilgamesh, a third, and a fourth pole,
take a fifth, Gilgamesh, a sixth, and a seventh pole,
take an eighth, Gilgamesh, a ninth, and a tenth pole,
take an eleventh, Gilgamesh, and a twelfth pole!"
In twice 60 rods Gilgamesh had used up the punting poles.
Then he loosened his waist-cloth(?) for
Gilgamesh stripped off his garment
and held it up on the mast(!) with his arms.
Utanapishtim was gazing off into the distance,
puzzling to himself he said, wondering to himself:
"Why are 'the stone things' of the boat smashed to pieces!
And why is someone not its master sailing on it?
The one who is coming is not a man of mine,
I keep looking but not
I keep looking but not
I keep looking"
lines are missing here.]
Utanapishtim said to Gilgamesh:
"Why are your cheeks emaciated, your expression desolate!
Why is your heart so wretched, your features so haggard!
Why is there such sadness deep within you!
Why do you look like one who has been traveling a long distance
so that ice and heat have seared your face!
you roam the wilderness!"
Gilgamesh spoke to Utanapishtim saying:
"Should not my cheeks be emaciated, my expression desolate!
Should my heart not be wretched, my features not haggard!
Should there not be sadness deep within me!
Should I not look like one who has been traveling a long distance,
and should ice and heat not have seared my face!
should I not roam the wilderness)
My friend who chased wild asses in the mountain, the panther
of the wilderness,
Enkidu, my friend, who chased wild asses in the mountain, the
panther of the wilderness,
we joined together, and went up into the mountain.
We grappled with and killed the Bull of Heaven,
we destroyed Humbaba who dwelled in the Cedar Forest,
we slew lions in the mountain passes!
My friend, whom I love deeply, who went through every hard-
shin with me
Enkidu, my friend, whom I love deeply, who went through
every hardship with me,
the fate of mankind has overtaken him.
Six days and seven nights I mourned over him
and would not allow him to be buried
until a maggot fell out of his nose.
I was terrified by his appearance(!),
I began to fear death, and so roam the wilderness.
The issue of my friend oppresses me,
so I have been roaming long trails through the wilderness.
The issue of Enkidu, my friend, oppresses me,
so I have been roaming long roads through the wilderness.
How can I stay silent, how can I be still!
My friend whom I love has turned to clay;
Enkidu, my friend whom I love, has turned to clay!
Am I not like him! Will I lie down never to get up again!"
Gilgamesh spoke to Utanapishtim, saying:
"That is why (?) I must go on, to see Utanapishtim whom they
call 'The Faraway.'"
I went circling through all the mountains,
I traversed treacherous mountains, and crossed all the seas
that is why (!) sweet sleep has not mellowed my face,
through sleepless striving I am strained,
my muscles are filled with pain.
I had not yet reached the tavern-keeper's area before my
clothing gave out.
I killed bear, hyena, lion, panther, tiger, stag, red-stag, and
beasts of the wilderness;
I ate their meat and wrapped their skins around me.'
The gate of grief must be bolted shut, sealed with pitch and
bitumen !
As for me, dancing
For me unfortunate(!) it(?) will root out"
Utanapishtim spoke to Gilgamesh, saying:
"Why, Gilgamesh, do you sadness?
You who were created (!) from the flesh of gods and mankind
who made like your father and mother?
Have you ever Gilgamesh to the fool
They placed a chair in the Assembly,
But to the fool they gave beer dregs instead of butter,
bran and cheap flour which like
Clothed with a loincloth (!) like
And in place of a sash,
because he does not have
does not have words of counsel
Take care about it, Gilgamesh,
their master
Sin
eclipse of the moon
The gods are sleepless
They are troubled, restless(!)
Long ago it has been established
You trouble yourself
your help
If Gilgamesh the temple of the gods
the temple of the holy gods,
the gods
mankind,
they took for his fate.
You have toiled without cease, and what have you got!
Through toil you wear yourself out,
you fill your body with grief,
your long lifetime you are bringing near (to a premature end)!
Mankind, whose offshoot is snapped off like a reed in a
canebreak,
the fine youth and lovely girl
death.
No one can see death,
no one can see the face of death,
no one can hear the voice of death,
yet there is savage death that snaps off mankind.
For how long do we build a household?
For how long do we seal a document!
For how long do brothers share the inheritance?
For how long is there to be jealousy in the land(!)!
For how long has the river risen and brought the overflowing
waters,
so that dragonflies drift down the river!'
The face that could gaze upon the face of the Sun
has never existed ever.
How alike are the sleeping(!) and the dead.
The image of Death cannot be depicted.
(Yes, you are a) human being, a man (?)!
After Enlil had pronounced the blessing,'"
the Anunnaki, the Great Gods, assembled.
Mammetum, she who forms destiny, determined destiny with them.
They established Death and Life,
but they did not make known 'the days of death'".
~ Anonymous, The Epic of Gilgamesh Tablet X
,#NFDB
15 Yoga
3 Integral Yoga
1 Poetry
14 Sri Ramakrishna
2 Sri Ramana Maharshi
2 A B Purani
14 The Gospel of Sri Ramakrishna
3 Talks
2 Evening Talks With Sri Aurobindo
06.11 - The Steps of the Soul, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
What is the meaning of this self-contradiction, this division in man? To understand that we must know and remember that each person represents a certain quality or capacity, a particular achievement to be embodied. How best can it be done? What is the way by which one can acquire a quality at its purest, and highest and most perfect? It is by setting an opposition to it. That is how a power is increased and streng thenedby fighting against and overcoming all that weakens and contradicts it. The deficiencies in respect of a particular quality show you where you are to mend and reinforce and in what way to improve in order to make it perfectly perfect. It is the hammer that beats the weak and soft iron to transform it into hard steel. The preliminary discord is useful and necessary to be utilised for a higher harmony. This is the secret of self-conflict in man. You are weakest precisely in that element which is destined to be your greatest asset.
Each man has then a mission to fulfil, a role to play in the universe; a part he has been given to learn and take up in the cosmic Purpose which he alone is capable of executing and none other. This he has to learn and acquire through life-experiences, that is to say, not in one life, but in life after life. In fact, that is the meaning of the chain of lives that the individual has to pass through, namely, to acquire experiences and to gather out of them the thread the skein of qualities and attributes, powers and capacities for the pattern of life he has to weave. Now, the inmost being, the true personality, the central consciousness of the evolving individual is his psychic being. It is, as it were, a very tiny speck of light lying far behind the experiences in normal people. In grown up souls this psychic consciousness has an increased lightincreased in intensity, volume and richness. Thus there are souls, old and new. Old and ancient are those that have reached or are about to reach the fullness of perfection; they have passed through a long past of innumerable lives and developed the most complex and yet the most integrated personality. New souls are those that are just emerged or emerging out of the mere physico-vital existence; these are like simple organisms, made of fewer constituents, referring mostly to the bodily life, with just a modicum of the mental. It is the soul, however, that grows with experiences and it is the soul that builds and enriches the personality. Whatever portion of the outer life, whatever element in the mind or vital or body succeeds in corning in contact with the psychic consciousness, that is to say, is able to come under its influence, is taken up and lodged there: it remains in the psychic 'being as its living memory and permanent possession. It is such elements that form the basis, the groundwork upon which the structure of the integral and true personality is raised.
1.02 - IN THE COMPANY OF DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
A DEVOTEE: "Then What is the way, sir?"
Prayer and holy company & Earnest longing
1.03 - Meeting the Master - Meeting with others, #Evening Talks With Sri Aurobindo, #unset, #Zen
Amritlal: What is the way to remove these weaknesses?
Sri Aurobindo: One way is to keep them down by a sort of mental control or by making your will strong. Of course, you can't get rid of them in that way. But you can keep them down so that they may not trouble you.
1.04 - ADVICE TO HOUSEHOLDERS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
MUSICIAN: "Sir, What is the way to realize God?"
MASTER: "Bhakti is the one essential thing. To be sure, God exists in all beings. Who, then, is a devotee? He whose mind dwells on God. But this is not possible as long as one has egotism and vanity. The water of God's grace cannot collect on the high mound of egotism. It runs down. I am a mere machine.
1.070 - The Seven Stages of Perfection, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
This is the meaning in substance of these sutras: tad abhvt sayogbhva hna tadde kaivalyam (II.25); vivekakhyti aviplav hnopya (II.26); tasya saptadh prntabhmi praj (II.27). What is the way to this attainment? Discriminative knowledge is the way, which has to be attained by the practice of the limbs of yoga and there is no other alternative. Nanya panth vidyate ayanya (R.V. X.90.16), says the Rig Veda. We cannot have any other, simpler method here. There is only one method. This is a single-track approach, and everyone has to proceed along the same road which others have trodden from ancient times. This is the viveka khyati that is referred to here. The enlightenment that follows understanding of the true nature of things this is viveka khyati. This understanding should be perpetual; it should be second nature to us.
The understanding in respect of the true nature of things, which we are trying to entertain in ourselves as the faculty of correct perception, is to be the only way of looking at things. That is the only method we can adopt in seeing, and this is the only way we can think. There is no other way of thinking. Our life should be a continuous process, aviplava, of the manifestation of this understanding, so that even in our day-to-day life, in our working hours also, our mind should think only in this manner and there should be no other way of thinking just as even when we are intensely busy we cannot forget our identity of personality, and even the heaviest business cannot obliterate the consciousness of the world that is in front of us or that we are awake to at this time. A thing that is in front of us is visible to us, even if we are intensely busy with any amount of enterprise, because that kind of awareness has become part of our very existence; so should become this aviplava viveka khyati. The moment we open our eyes, the moment we think, the moment we feel, the moment we act or react, this should be the attitude. This is the continuous operation of viveka khyati, which is the only way to salvation. No other way is there.
1.07 - THE MASTER AND VIJAY GOSWAMI, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
A MARWARI DEVOTEE: "Sir, What is the way?"
Two ways of God-realization
1.08 - THE MASTERS BIRTHDAY CELEBRATION AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
A Vaishnava goswami was seated in the room. The Master said to him: "Well, what do you say? What is the way?"
GOSWAMI: "Sir, the chanting of God's name is enough. The scriptures emphasize the sanctity of God's name for the Kaliyuga."
1.10 - THE MASTER WITH THE BRAHMO DEVOTEES (II), #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
A BRAHMO DEVOTEE: "Sir, What is the way?"
MASTER: "Attachment to God, or, in other words, love for Him. And secondly, prayer."
1.11 - WITH THE DEVOTEES AT DAKSHINEWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
TANTRIK: "Then What is the way for us? We shall have to reap the result of our past karma, shall we not?"
MASTER: "That may be so. But it is different with the devotees of God. Listen to a song:
1.15 - LAST VISIT TO KESHAB, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
DEVOTEE: "There are such obstacles, certainly. Besides, the children may be disobedient. There is no end of difficulties. Now, sir, What is the way?"
Solitude and holy company
1.19 - THE MASTER AND HIS INJURED ARM, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
A DEVOTEE: "Sir, What is the way?"
MASTER: "Discrimination between the Real and the unreal. One should always discriminate to the effect that God alone is real and the world unreal. And one should pray with sincere longing."
1.23 - FESTIVAL AT SURENDRAS HOUSE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
A DEVOTEE: "Then What is the way for those who have not seen God? Must they give up all the duties of the world?"
MASTER: "The best path for this age is bhaktiyoga, the path of bhakti prescribed by Nrada: to sing the name and glories of God and pray to Him with a longing heart, 'O
1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
Mr. V. K. Cholkar, of Poona: It is said Know thyself or see who the I in you is. What is the way to do it? Is it by simply repeating the mantra mechanically all along or have you to do it, remembering every moment why you are repeating the mantra?
M.: You are always repeating the mantra automatically. If you are not aware of the ajapa (unspoken chant) which is eternally going on, you should take to japa. Japa is made with an effort. The effort is meant to ward off other thoughts. Then the japa becomes mental and internal. Finally, its ajapa and eternal nature will be realised.
1.27 - AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
SADHAKA: "Sir, What is the way?"
MASTER: "Faith in the guru's words. One attains God by following the guru's instructions step by step. It is like reaching an object by following the trail of a thread."
1.300 - 1.400 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
Mr. V. K. Cholkar, of Poona: It is said "Know thyself" or see who the "I" in you is. What is the way to do it? Is it by simply repeating the mantra mechanically all along or have you to do it, remembering every moment why you are repeating the mantra?
M.: You are always repeating the mantra automatically. If you are not aware of the ajapa (unspoken chant) which is eternally going on, you should take to japa. Japa is made with an effort. The effort is meant to ward off other thoughts. Then the japa becomes mental and internal. Finally, its ajapa and eternal nature will be realised.
1.anon - The Epic of Gilgamesh Tablet X, #Anonymous - Poems, #unset, #Zen
"So now, tavern-keeper, What is the way to Utanapishtim!
What are its markers Give them to me! Give me the markers!
--
"Now, Urshanabi! What is the way to Utanapishtim?
What are its markers! Give them to me! Give me the markers!
2.01 - AT THE STAR THEATRE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
MAHENDRA: "Then What is the way?"
MASTER: "No salvation is possible for a man as long as he has desire, as long as he hankers for worldly things. Therefore fulfil all your desires regarding food, clothes, and sex. (Smiling) What do you say about the last one? Legitimate or illegitimate? (M. and Mahendra laugh.)
2.05 - VISIT TO THE SINTHI BRAMO SAMAJ, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
HOST: "Revered sir, What is the way for us?"
MASTER: "Chanting the name and glories of God, living in the company of holy men, and earnestly praying to God."
2.09 - THE MASTERS BIRTHDAY, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
Thou dost ever enjoy Thine eternal Sports. Tell us, O Mother, What is the way? We have taken refuge in Thee; we have taken shelter at Thy feet."
Finding Girish restless, Sri Ramakrishna remained silent a moment. He asked Tejchandra to sit near him. The boy sat near the Master. He whispered to M. that he would have to leave soon.
2.14 - AT RAMS HOUSE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
A DEVOTEE: "Sir, What is the way for worldly people?"
Advice to the worldly
2.19 - Feb-May 1939, #Evening Talks With Sri Aurobindo, #unset, #Zen
Disciple: What is the way out?
Sri Aurobindo: Intuition is the only way. But even there mental intuition may be right, but not always. Mind deals with the possibilities and some may come true. Again, true intuition has to be distinguished from the mental imitation of the same, or from mere suggestion or a strong impression.
3.7.1.08 - Karma, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
And especially when we come to the pressing needs of our moral and spiritual being, no theory of chance or probability will serve at all. Here Science, physical in her basis, does not help except to point out to a certain degree the effects of my physicality on my moral being or of my moral action on my physicality: for anything else of just illumination or useful purpose, she stumbles and splashes about in the quagmire of her own nescience. Earthquake and eclipse she can interpret and predict, but not my moral and spiritual becoming, but only attempt to explain its phenomena when they have happened by imposing polysyllables and fearful and wonderful laws of pathology, morbid heredity, eugenics and what not of loose fumbling, which touch only the draggled skirts of the lowest psycho-physical being. But here I need guidance more than anywhere else and must have the recognition of a law, the high line of a guiding order. To know the law of my moral and spiritual being is at first and last more imperative for me than to learn the ways of steam and electricity, for without these outward advantages I can grow in my inner manhood, but not without some notion of moral and spiritual law. Action is demanded of me and I need a rule for my action: something I am urged inwardly to become which I am not yet, and I would know What is the way and law,
Karma
Talks 026-050, #Talks, #Sri Ramana Maharshi, #Hinduism
When one of the present attendants came the first time to Bhagavan, he asked: What is the way for liberation? Maharshi replied: The way already taken leads to liberation.
22nd September, 1936
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