यादृशं फलमाप्नोति कुप्लवैः संतरन् जलम् |
तादृशं फलमाप्नोति कुपुत्रैः संतरंस्तमः ||

- मनुस्मृति

If you plan to navigate through darkness(miseries) of the world with the help of a bad son, then you will meet with the same fate as if you tried to cross the ocean using a bad boat (with holes).

- Manu Smriti

*The Obstacles to omniscience are the imprints left by such delusions as desire, anger, pride and ignorance.When the delusions like anger is present we loose control,thus creating a new karma to be born in samsara.So it is only through practice that we will be free from cycle of death and rebirth, not by mere prayer.Keep patience, greater respect for others, then gradually our pride and conciet diminish.
*Je Tsonkhapa says” The disease like leprosy cannot be get rid of by taking medicine once or twice.we should take the medicines contineously. In the same way, our minds have been under the constant grip of delusion since beginningless time. How can we expect to free ourself, simply by undertaking practice once or twice? How can we expect to cure illness by simply reading a medical text?”
About Human Body.
Shantideva says,”Having achieved such a precious human form, i would be stupid not to meditate and accumulate virtues. If out of laziness i still postpone practices, then at the time of death, i will be seize by great remorse and concern for suffering. I will undergo in lowest form of existence. If we meditate on the rarity of the circumstances, we can cultivate a similar motivation that great masters like Milarepa had obtained.
The numbers of animals and insects or any types of lowest forms of existence is far more greater than human. Even within the human life, one whose life is endowed with the leisure and opportunity to practices the dharma is really very rare. If you understand the importance of this precious human life, then all the other realization will come naturally.

inspired by “The Importance of Gourd Crafting” by Rumi and Sobonfu Somé’s “The Spirit of Intimacy: Ancient African Teachings in the Way of Relationships”

Take ash in your hand
and draw a chalk circle around us—

sanctify this space

and define our position

within the laws of nature—
for there are contracts

we will break

and new ones
we will create

within this small circumference.



There is no disgrace

in surrendering

to passion
as long as you remember
to plan it:

with a steady conscience,
cast your libations
to quench the thirsty dead

and honor the thousand invisibles:

you must always remember
the thousand demons that sneak
into the unseen midst

between eyes and electric brain,

knotted knuckle-fists

and through the gaps
between 
your thousand wandering kisses
erupting in violets
over skin’s borderless terrain,

blooming from a thousand open pores—

the ripple-wraiths
from a thousand mouths
whispering
innuendos of birth and death,
the scarlet moons of nails
engraving secret hieroglyphs

which tell a thousand tales—

and the audience of a thousand faces

watching from behind the veil,
the hushed rustle of wrapping paper
in the darkened room.

A thousand fingers,
a thousand dancing tongues

a thousand throats
chant 
precambrian songs—

a thousand teeth,

a thousand ghosts

stalk entombed in shadows—

the dogs of doom 

devour raw meat

and howl lullabies

to the clamoring unborn

waiting restlessly at the gate
in thousandfold hordes

where pollen-water trickles,

tracing sacred scars
of love and war
in underground shale,

rivers of blood

in benign water-guise
and the pale ghost of milk
summoned from invisible daughters

awaiting the code:
flip the switch,
turn the handle

shoulder the cross
and begin the process—
another life,

another death;

sticky-sweet fingers

trick the unwary
into messy descent
further into flesh and stone,

saliva and bone—



a thousand nests,

a thousand birds:

the flocks of wings scatter,

disturbed by the call of
a thousand invisible cocks disrupting
the henhouse,

broken egg-mess and shells cut our feet
as we ride through watermarks
of a thousand scattered incarnations,

disheveled barefoot and clutching 

jewels and earthworms
in the crawlspace between our sternums—
humming incantations
of a thousand buzzing insects,
a thousand exploding
chrysanthemums
fill the sky with peacock light
as our clothes lay lifeless like pinecones

on the forest floor
like the thousand bodies we’ll expend
as we choose the holy death

of falling
over the empty space

of flight—
I choose this.

I choose this.
I sing in forked tongues,

sucked into gravity’s orbit—

deliberately weightless;



I am wary enough

to bring a lantern
and a magic egg of onyx

to protect myself
from the thousand enchantments
drilling inside our wanting eyes—
the lifted limb,

the starlit womb

this treacle madness 

moving in fickle permanance,

yuga upon kalpa, a thousand dramas

leaving forever notes scribbled
in the margins of the universe—
enmeshing us within
a thousand pulsing vulvas,
a thousand revolving breaths,

a thousand eyes to see inside
this locked box of flesh,
a thousand cobras

sprouting from each limb

and encircling us like hydras—
dark diamond heads

penetrating 

a thousand unseen orifices,

breaking the seals 
with greedy finesse—

a thousand spiders

consuming us with the orchid-sweet venom

of need—

a thousand spent black holes

of vacuum universes,

extinguished cigarettes,

hopes unmet,

a thousand waves
of destruction and death—
this ultimate sacrifice

this sacrament extracts—
be ready for it.

Meet it with teeth
and a horn-clash.

____________

The body is ruthless:

inside of us
lies a humming nucleus

containing unseen colors—

kaleidoscope landscapes

of murder and betrayal,

cause of all causes,

the howl of winter hunger
and the scent of danger—
this solemn luxury of excess

consumes us
like a virus,

knowing no ending,
sucking us in.
Is this what you call sin,

the thin flickering horizon

between pleasure and terror?
I embrace it.
From here everything begins.



____________

Are we the ornaments
of experience?
I refuse to believe

in the cool logic of denial,
of black and white rooms
where the good and bad congregate,
obedient to their chosen masters.
I refuse to die
a blank slate—

empty as the bald pate
of a monk who’s given his body
to charity, 

offering the wrapped gift of his chastity

as a stopgap between heaven and earth.
I surrendered my wings
at the tollbooth

and pay my monthly dues in blood;

why should I forsake its purpose?
I am the religion of being

and creating, devouring,

unfolding into bliss—
I smash my fist
into a thousand holy books
that call me witch
for choosing the hymn

of hunger. 

I demand this:

before telling me my limits,

dare to look into the eyes

of my child
and tell me I am not mother

of her universe.

____________

Take ash in your hand
and draw a chalk circle around us.

We are criminals
in the court of cosmic justice.
Don’t offer me solace,
only kisses. 

Make us this church 

so we may worship
in peace. 

Protect us from the envy 

of piousness. 



Take my hand

and look straight in my eyes.

Don’t be afraid 
if you see through me
to the other side. I am meant for this.
I invite all the darkness
our opening brings. 

Whatever we do here is safe 

and secret. 

Fuck me in the senseless harmony of stars;

hold on tight like a jockey to the comet-head of my longing

and streak it across the cosmos.

I am the power of a thousand things.

© Sarah Noack 2007

Srigurubhyo namaH

The triad of states is the characteristic of samsara.  The states of waking, dream and sleep occur alternating and the jiva-consciousness ‘goes through’ these states.  The Mandukya Upanishad teaches that gaining the knowledge of the Truth, Turiya, Brahman, is the only way one can transcend the triad of states.  In the sadhana involved to gain this knowledge, the Acharyas, based on the scripture, have taught us the method of utilizing the very states of dream and sleep in the waking to benefit from the states rather than becoming victims of the states.

The Dream state:

In the Panchadashi Swami Vidyaranya teaches:

Ch. 7 –  तृप्तिदीपः
स्वप्नेन्द्रजालसदृशं अचिन्त्यरचनात्मकम् ।

दृष्टनष्टं जगत्पश्यन् कथं तत्रानुरज्जति ॥ 170

170. The illumined man knows that the enjoyment of desires is unreal. He therefore controls his desires and prevents impossible or new ones from arising. Why should such a man be subject to misery?

स्वस्स्वप्नापरोक्षेण दृष्ट्वा पश्यन् स्वजागरम् ।

चिन्तयेदप्रमत्तः सन्नुभावनुदिनम् मुहुः ॥ 171

171. One should, when awake, first picture to himself vividly what he has seen in a dream and then carefully and constantly think over the conditions of dreaming and wakefulness.

चिरं तयोः सर्वसाम्यमनुसन्धाय जागरे ।

सत्यत्वबुद्धिं सन्त्यज्य नानुरज्जति पूर्ववत् ॥ 172
172. An aspirant must observe long and find out the essential similarity of the dream and waking worlds. He should then give up the notion of the reality of worldly objects and cease to be attached to them.

इन्द्रजालमिदं द्वैतं अचिन्त्यरचनात्वतः ।

इत्यविस्मरतो हानिः का वा प्रारब्धभोगतः ॥ 173

173. This world of duality is like a magical creation, with its cause incomprehensible. What matters it to the wise man who does not forget this, if the past actions produce their results in him?

As a daily practice one ought to recall to the mind the dream one has experienced and analyze the dream.  Questioning the reality of the objects experienced there in dream one arrives at their unreal nature.  This questioning involves considering how the dream objects and events appeared ‘so real’ but only vanished, ended, when the waking occurred.  They were ‘as real’ as the waking objects and events; their reality was never questioned, doubted, then.  Yet, upon waking, they all ended.  One has to extend this to the waking objects and events too and conclude, based on the scriptural teaching and one’s own analysis, that the waking objects and events are no different from their dream counterparts.  The purpose of this exercise is dual:

1. To determine the unreal nature of the objective world

2. To recognize the unchanging and the only real nature of the observer consciousness, the subject.

The Brihadaranyaka Upanishad 4.3.10 too speaks of the unreality of the dream objects.

// There are no real chariots in that state, nor animals to be yoked  to them, nor roads there, but he creates the chariots, animals  and roads. There are no pleasures in that state, no joys, no rejoicings, but he creates the pleasures, joys and rejoicings.  There are no pools in that state, no reservoirs, no rivers, but he creates the pools, reservoirs and rivers. He indeed is the agent. //

The Mandukya Upanishad too declares the unreality of the dream and waking worlds by term ‘prapanchopashamam’ and specifically negating those two states by the terms: naantaH prajnam, na bahishprajnam… in the crucial seventh mantra that teaches the nature of the Turiya, Brahman, Atman.

The Brahmasutra: 3.1.3 mAyAmAtram tu… also declares the unreality of the dream objects.

Above all, one has one’s own experience of the unreality of the dream objects/events upon waking.  Thus, the Shruti, Sutra and anubhava prove the unreality of duality, dvaita.

Thus, the contemplation of the nature of the dream state is of great importance to a mumukshu.  Its utility being the conviction that the objects seen in the waking too are unreal, being non-different from the dream.  The Gaudapada Karika-s of the second, third and fourth chapters are the authority that a mumukshu ought to resort to. Since the ‘reality of duality’ is born of ignorance, even to a just born animal, and therefore the cause and characteristic of samsara, bondage, misery, the Upanishads and the Acharyas who have followed the Vedic tradition teach the ‘unreality of dvaita’ and redeem the suffering humanity from the misery caused by dvaita.  Fort the sincere spiritual seeker dvaita and duhkha are synonyms.  So also Advaita and sukha are synonyms.  The Veda, especially the Upanishadic portions, are full of teachings directed at establishing the unreality and miserable nature of duality and upheld the non-dual nature of the Atman, the sole reality.  Repeatedly the Upanishads criticize dvaita-darshana and eulogize the advaitic vision.

-EE_

The Sleep State:

The Upanishad has spoken of the sleep state at length.  This has several purposes –

1. To reiterate that the objective world does not have a permanent reality
2. To demonstrate that the subject alone remains as the non-dual reality in the sleep state and therefore in all the states.
3. To prove that the sleep state, being non-dual, gives the greatest bliss to the subject consciousness.
4. To prove to the subject-enquirer that bliss is obtained not from objects but on the contrary, in the absence of objects.
5. To prove that duality is samsara, misery and non-duality is liberation, bliss.
6. To give to the sAdhaka a  ‘preview’, a foretaste,  of the liberated state.

The Brihadaranyaka Upanishad 4.3.22 alludes to this experience:

अत्र पिताऽपिता भवति, माताऽमाता, लोका अलोका, देवा अदेवा, वेदा अवेदा । अत्र स्तेनोऽस्तेनो भवति, भ्रूणहाऽभ्रूणहा, चाण्डालोऽचाण्डालः, पौल्कसोऽपौल्कसः, श्रमणोऽश्रमणः, तापसोऽतापसः, अनन्वागतं पुण्येन अनन्वागतं पापेन, तीर्णो हि तदा सर्वाञ्छोकान्हृदयस्य भवति ।

[In this state a father is no father, a mother no mother, ……gods no gods, the Vedas no Vedas.  In this state a thief is no thief, the killer of a noble brahmaNa no killer, …a monk no monk, a hermit no hermit..This form of his is untouched by good work and untouched by evil work, for he is then beyond all the woes of his intellect.]

The above shows that the non-dual state experienced in deep sleep is a semblance of the realized state for the Upanishad explicitly states that the jiva in this state is untouched by good work and untouched by evil work.  The transcendence of punya and paapa, good and evil acts and their results, is indeed liberation. The Upanishad calls this state: ‘samprasada’, a blissful one.

How to put the sleep state to practical use?

In the foregoing it was shown how the dream state could be put to practical use as taught in the Panchadashi of Sri Vidyaranya.  In the sequel is shown the method of utilizing the sleep state for sadhana.

In the Vivekachudamani, Shankaracharya says:

एकात्मके परे तत्त्वे भेदवार्ता कथं भवेत् ।

सुषुप्तौ सुखमात्रायां भेदः केनावलोकितः ॥ 404

How can the talk of diversity, dvaita,  apply to the Supreme Reality which is one and homogeneous, Advaita? Who has ever observed diversity, dvaita, in the unmixed bliss of the state of profound sleep?

Commenting on the above verse, citing many a vedic passage, Sri Chandrashkehara Bharati SwaminaH, the 34^th Jagadguru of Sringeri, teaches the method of utilizing the sleep state for sadhana:

यदि कश्चित् जाग्रत्पुरुषः सुषुप्ति-स्थितं चिन्तयन् मनसा अज्ञानं विविञ्च्यात्, तदा अन्तःकरणवृत्तेरेव अज्ञानभञ्जकत्वात्, तदीयं मनः निष्प्रपञ्च-ब्रह्माकारं जातमेवेति तस्या एवावस्थायाः ज्ञानावस्थात्वात्, तदा केवलं अखण्डब्रह्मैव मनसावाप्तमिति सिद्धं समीहितमिति श्रुतेरभिप्रायः। विक्षेपाभावस्य उभयत्र समत्वात्, आवरण-सत्त्व-असत्त्वाभ्यामेव सुषुप्ति-समाध्योर्भेदात् ।  अत एव ह्युक्तं ’निद्रा समाधिस्थिति’ इति । इदं वचनं जाग्रता पुरुषेण सुखमयी सुषुप्तिः चिरं चिन्त्यते चेत् तस्य समाधिः भवति इत्यभिप्रायेणैव ।

The purport of the above is:  If a waking person deeply contemplates on the sleep-state discriminating the ignorance with the mind, then the mental-vRtti itself destroys ignorance and the mind takes on the form of Brahman itself.  This state is itself realization and in that state the all-pervading Brahman Itself is ‘attained’ by the mind. This is the intended meaning of the Shruti.  While the absence of duality, vikshepa, is common in the states of sleep and samaadhi, the presence and absence of the aavarana, deluding power, makes the difference between sleep and samAdhi.  Sri Shankaracharya in His ‘Shiva mAnasa pUja’ stotram says the devotee considers his daily sleep itself to be a practice of samaadhi:  निद्रा समाधिः स्थितिः.  The intent of Shankaracharya is this: a waking person contemplating deeply on the sleep experienced by him will culminate in the samAdhi experience.  And Self-knowledge will ensue in this samAdhi.

Conclusion

The Upanishads and the Acharyas have thus taken up the very features of samsara for a deep examination and shown how even these can turn out to be the means to redeem one from samsara.  It is the very glory of Maya to display a samsara constituted by the triad of states and place within them the secret method of coming out of samsara.  The Vishnusahasranama has a couple of names: भयकृद् भयनाशनः – He creates fear and He destroys fear. The Lord says in the Bhagavadgita 7.14:

दैवी ह्येषा गुणमयी मम माया दुरत्यया ।

मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥

14. Since this divine Maya of Mine which is constituted by the gunas is difficult to cross over, (therefore) those who take refuge in Me alone cross over this Maya.

Sri Shankaracharya comments:

Hi, since; esa, this, aforesaid; daivi, divine; Maya mama, of Mine, of God, of Visnu, which (Maya) is My own; and which is guna-mayi, constituted by the gunas; is duratyaya, difficult to cross over; therefore, this being so, ye, those who; wholeheartedly prapadyante, take refuge; mam eva, in Me alone, in Me who am the Master of Maya and who am their own Self, by giving up all forms of rites and duties; te, they; taranti, cross over; etam, this; mayam, Maya, which deludes all beings. That is to say, they become freed from the bondage of the world.

When the aspirant develops devotion to the Lord by shifting his devotion to the world, the very Maya, the Power of the Lord that creates bondage will open ways and means to redeem one from bondage.  This is called the Grace of the Lord.  The Grace operates through the medium of Maya, His redeeming power.  Thus Maya has two faces: the binding one and the redeeming one.

• Dream experience is used in the waking to establish the unreality of the waking world.
• The reality of the observer is confirmed by considering the passing nature of the dream and the waking states but the abiding nature of the observing consciousness that is able to recall the dream as well as the waking states.  Thus the states keep changing but the observer remains ever unchanding.
• The sleep state is used in the waking to understand the blissful nature of oneself where the total absence of the world which we consider ‘so real’ is experienced first-hand.  The bliss that does not depend on the world is experienced.
• Thus both dream and sleep confirm the unreality of the world of duality, dvaita, and the only reality of the observer Consciousness, the Brahman/Atman, the Advaita.
• Sleep analysis proves that dvaita is misery, duhkha, and advaita is bliss, sukha.
• All human endeavour is to acquire bliss and avoid misery.  The Vedantic method of enquiry into the dream and sleep states shows that one is bliss naturally and the dualistic misery is never there for him.  This discovery is called liberation.

श्रीसद्गुरुचरणारविन्दार्पणमस्तु

A very rich resource for the study of the unreality of the dvaita prapancha and the sole reality of the Advaita Atma is the Mandukya Upanishad with the Kaarikaa-s of Sri Gaudapadacharya and the commentary of Sri Shankaracharya.  The English translation by Swami Gambhirananda is published by the Advaita Ashrama, (Sri Ramakrishna Mission), Kolkata and is available world-wide.

Also see this article:  The World is anitya, but is it mithyaa? :

http://adbhutam.wordpress.com/2009/08/05/the-world-is-anitya-but-is-it-mithya/

“The origin of the 1000 names attributed to the Great Primordial Mother were composed aeons ago. Her 565th. is Mitra-rupini: “Of the form of friend or sun” and Her 570th. is Maitryadi- vasana-labhya: “Can be obtained through good tendencies like Maitri.”
C. Suryanarayana Murthy informs in the Sri Lalita Sahasranama that Maitri-Mudita-Karuna Upeksanam Sukha-Dukha-Punyapunya means “Friendship with those who are happy without being envious, compassion with those who are suffering, gladness to see the righteous, overlooking or not mindful of the sinful. These four tendencies or Vasanas contribute to clarity of mind. It is only such a mind that can have God vision.”

The Shri Lalita Sahasranama, the timeless Book of Enlightenment was composed by Shri Vagdevata (Goddess of speech) at the express command of Shri Lalita. Both these names mitra and Maitryadi were conferred on the Great Primordial Mother ages before Shri Buddha was born. Surely there is wisdom in this ancient Truth.

Shri Mataji Nirmala Devi has said that one of Her forms is as Shri Matraiya. She is also known as Shri Trigunatmika — Shri Mahalakshmi, Mahasaraswati and Mahakali.
She is also Shri Matain, Shri Ekritya and Shri Matraiya. She is also Shri Mitra-rupini. She is also Shri Maitryadi -vasana-labhya. Mai treya is Sanskrit for Three Mothers. The original Mai Treya (Three Mothers) was pronounced into Maitreya (friend) — which itself was derived from mitra (Friend) – as Buddhism sought to assume its own identity.

Is it possible that Mai Treya, over the centuries of oral tradition, was finally written down as Maitreya to erase all traces of its Hindu origin? Buddhist theologians say that Maitreya was derived from mitra. But this was arrived by apparently adulterating the structure — spelling, pronouncement and consonants — of mitra. How does one substitute mitra for Maitreya?

In the first place, Shri Buddha could have just said the future mitra will come,
forestalling centuries of deceit and delusion. So why did Shri Buddha specifically mention Mai Treya? For some reason it did not matter to Buddhists scholars that the very word mitra or friend is just too mundane for the next incarnation of Shri Buddha.

Perhaps mitra was the only sensible word in the Sanskrit dictionary to transform into Maitreya, and erase all traces of the ‘Hindu’ Mai Treya.
The fact that all early teachings of the Buddha were passed by word of mouth, and not written, only made this very subtle change in pronouncement from Mai Treya to Maitreya all that easy.

For ordinary humans there is a considerable difference between friend and
Mother. One may have thousands of friends but only one mother. For seekers of Truth it will now be the difference between final liberation or endless Samsara. It might not have mattered in the past as Mai Treya was yet to come, but now this precise translation and pronouncement of Maitreya should be of utmost importance.

“All Buddhists, after being provided the facts to this error, will have to decide if Shri Buddha said “Maitreya” or “Mai Treya” 2,500 years ago. The subtlest difference between the pronouncement of Maitreya and it contraction, Mai Treya, is today the difference between samsara and nirvana. It would be spiritual genocide if the mispronunciation of a single word prevent millions of Buddhists from attaining final liberation!”

Shri Mataji Nirmala Devi.

Allez je vous emmène avec moi dans mon resto/bar à tapas/lounge préféré de Barcelone. On y mange dans une ambiance cosy et décontractée assis sur des grands poufs devant des tables basses, à la lumière (très tamisée) des bougies et du faux ciel en guise de plafond.

La carte est affichée au mur
Braves de boniato al pesto
Ensalada tomate salmòn, parmesado y olivada (l’espèce de crotte c’est de la tapenade)
Caprichos de ternera con gorgonzola y mascarpone
Croquetas de gambas y de pulpo
Le pain…trop bon!!!

Si vous avez l’occasion de passer à Barcelone, je vous conseille vivement ce resto…par contre quelque soit le jour de la semaine (encore plus le week end) je conseille de réserver.

Samsara C/Terrol  – Metro Fontana L3

Bonne journée!^^

Today Samsara came round for our last chat before the birth. From tomorrow, she is officially on call for us. Partho  helped her work out her new Blackberry so she can out it on silent when she’s at our place for the birth.

We spoke mainly about breastfeeding today. Samsara rightly said that so much attention is placed on labour and birth that women tend to forget that all that is going to pale into insignificance once the baby is here. It really brought it home to me when she said that babies can feed for up to 2-3 hours at  a time, especially around 17h00. Apparently this relates to primitive times when women would leave early to gather. Babies therefore would only be fed upon their return. Hence they feed as though they will not be fed again for a long time. Strange how our cells retain such information from our distant ancestors!

Ugh!

Smooth

Samsara spoke about getting a breastfeeding chair, stressing how important it is to be comfortable. Funky sofas are not the thing if you need to be sitting feeding for that long. But, has anyone actually seen those things? Nursing ‘gliders’ are easily the ugliest bits of furniture I have ever clapped eyes on. So we’re thinking about a ripped off Egg Chair courtesy of Ebay.

After lunch I hemmed some material to serve as curtains for our living room windows should the birth be during the day. We don’t ordinarily have curtains so this should be good for blocking out the light and creating the cocoon atmosphere we need. So nice to have only such things to think about!

in sanskrit the realm of birth and death is called samsara :

the mundane phenomenal world of toil and struggle

of impermanence

of the transformation which all phenomena

including our thoughts and feelings

are ceaselessly undergoing with the law of causation

Quan la melancolia sorgeix
quan els sentiments brollen per la pell… observes el teu voltant,
un núvol d’energia ens envolta.

Som un,
som tot.

Tota la nostra màgia es torna realitat,
creativitat.

Ens transportem.
Els traslladem.

…nit de Jazz al Kafcafé

Shiva is the dance
the dancer
and the audience.

The whole remains whole, even when something is taken out of it; what is taken out of the whole is also whole. And when the whole is taken out of the whole, the whole still remains whole.

PURNAMADA PURNAMIDAM

PURNAT PURNAMUDACYATE

PURNASYA PURNAMADAYA

PURNAMEVA VASHISHYATE

OM SHANTIH SHANTIH SHANTIH

Two roads diverged in a woods,
And I,
I realised it was all an illusion
And the woods disappeared.

What is the skilfulness of focusing Attention? Well, the moment you direct your attention into a state of being, it naturally begins to expand with your breathe – growing more real and tangible. The expansion heightens your awareness. In this way do we make the Universe have meaning, purpose and direction. Every choice nakedly proclaiming truth and truth alone, because whatever you focus on is what you become – you are forming reality.

In Buddhism, the Diamond Sutra says, “Where there is perception, there is deception.” So on the one hand, the real task is to transcend perception – but since you are already perceiving, you must realise: whatever you perceive will become your reality. And no one else can tell you their perception is more real, because in essence, both perceptions are delusions anyway. In the ultimate state of things, they are delusions. But here, if one man says there is gravity, and you say you can fly, is he really more right than you? Even if you try, and die. Just because all the evidence points in his direction, is yours really a wasted life? People are born, they grow, eat, work, procreate, and die. It is so meaningless, that if you try to fly and burst your brain trying, what is lost? Just cause you stepped out of a queue of conformity; because to them, everything is pointing towards gravity?

Life isn’t about evidence. It isn’t even about being remembered – though we cling to that as a last resort, having nothing else. No one needs to know. And as for the man who challenges you to step in front of a car to show you that he is right, his life itself is empty and without adventure. The best thing that could happen to him is if he himself steps in front of a speeding automobile, just so that, for once in his life, he could feel the rush of life. Because at that very moment all the options that are available to you flashes before you for a split second before you are hit, showing you your infinite power – that somehow, irrevocably, remains untapped. You will know in that millionth of a second that you can prevent this, but not using confidence, not even with belief – but with something that needs a secret realisation, and without it, gravity indeed seems more real. Just because you let that car hit you because you simply do not believe, because you do not know how to tap that potential in you, does not mean that car is all there is. It is much more worthwhile to imagine what kind of reality would allow you to fly, because that… now that would bring you so much closer to what is untapped in you. So what if you fail? Sometimes I think the only reason why we endure the imprisoning aspects of life is because we know somehow that we can fly. Knowing that, deep down, is what gives us strength. We know that we wouldn’t be here, playing this game, if we couldn’t fly. As dark as it may get – the truth is still the same.

And the Truth is beautiful, for it is everywhere. Even in ugliness.

To find the truth, look in simplicity. There is a grand radiance about simplicity that is unmatchable, that builds on itself in absolute poetry – and yet – has not moved at all. Oneness IS Nothingness.

As the saying goes; when you can walk on water, take the boat…

But when the whole world believes walking on water is impossible, for their sake, question them.

God is belief. Belief is God. Your very ‘intention’ is that which is God. The very ‘act’ of belief is God. God is none other than belief itself.

Shiva from far
And Shakti as you approach the picture…

Victory is Defeat. Defeat is Victory.

Death is Birth. Birth is Death.

Wisdom is Compassion. Compassion is Wisdom.

Emptiness is Form. Form is Emptiness.

Oneness is Nothingness. Nothingness is Oneness.

“The truth can only ever be told in the contradictions. Or in silence.” – Osho.

Alright peps, heres a little mix from the robot cave, of loops tracks, efx and samples… mangled through the magic of Ableton Live

I’ve got delivery of my launchpad now! watch this space!

” What is more important? To satisfy one thousand desires, or to conquer just one?”

“………. There are things we must unlearn inorder to learn………. There are things we must own to renounce them”

 ತಾಶಿ ಎಂಬ ಶಿಷ್ಯ ವಾದ ಹೂಡುತ್ತಾನೆ. ಹೀಗೆ ತ್ಯಜಿಸಬೇಕಾದ ವಸ್ತುಗಳನ್ನ ಗಳಸಿಕೊಳ್ಳಲೆಂದೇ ‘ಬುದ್ಧ ವಿಹಾರ’ ಬಿಟ್ಟು ಹೊರಡ್ತಾನೆ.

ಕಾಲಕ್ಕೆ ಸದಾ ಓಡುವ ಕಾಲು.

ಎಷ್ಟು ಬೇಗ ಪ್ರಣಯದಾಟ, ಒದೆತ, ಮದುವೆ, ಮಗು, ವ್ಯಾಪಾರ, ವಿದ್ರೋಹ, ಹೊಡೆದಾಟಗಳು ಮುಗಿದುಹೋದವು?

ಇತ್ತ ಬುದ್ಧವಿಹಾರದಲ್ಲೂ ನಡೆದಿದ್ದಾಆನೆ ಕಾಲ. ಮುಖ್ಯಸ್ಥ ಆಪೋ ನಿರ್ವಾಣ ಪಡೆಯುತ್ತಾನೆ. ಸಮಾಧಿಗೇರುವ ಮುನ್ನ ಮತ್ತೊಬ್ಬ ಶಿಷ್ಯನ ಕೈಲಿ ತಾಶಿಗಾಗಿ ಪತ್ರ ಕೊಡುತ್ತಾನೆ. ಈ ಪತ್ರ, ಕಾಮದ ಹಸಿವನ್ನೆ ಉಣ್ಣುತ್ತ, ಸಂಸಾರದ ನಿಭಾವಣೆಯಲ್ಲಿ ಹೈರಾಣಾಗುತ್ತ ಗೊಂದಲಗೊಳ್ಳುತ್ತಿದ್ದ ತಾಶಿಯನ್ನ ಕೇಳುತ್ತೆ-  ” What is more important? To satisfy one thousand desires, or to conquer just one?”

~

ಸನ್ಯಾಸ ವಸ್ತ್ರ ಬಿಚ್ಚಿ, ಬೋಳುತಲೆಯಲ್ಲಿ ಕೂದಲು ಬೆಳೆಸಿ, ಸಂಸಾರಿಗರ ಬಟ್ಟೆ ತೊಟ್ಟು ಹೆಂಡತಿಯನ್ನ ಕಟ್ಟಿಕೊಂಡಿರುತ್ತಾನೆ ಲಾಮಾ ಆಗಿದ್ದ ತಾಶಿ.

ಇದೀಗ ಸಂಸಾರಿಗರ ಬಟ್ಟೆ ಕಳಚುತ್ತಿದಾನೆ, ಅದೇ ಕೊಳದಲ್ಲಿ ಮೀಯುತ್ತಿದಾನೆ. ತಲೆ ಬೋಳಿಸಿಕೊಂಡು ಸನ್ಯಾಸಿಯಾದೆಂದುಕೊಳ್ಳುತಿದಾನೆ. ಅವನು ಮುಖ ನೋಡಿಕೊಳ್ತಿರುವ ಕನ್ನಡಿ ಒಡೆದಿದೆ. ಅದರ ಸಂಕೇತವೇನಿರಬಹುದು? ಹೇಳಿ ವಾಚ್ಯವಾಗಿಸಬಾರದಲ್ಲವ?

~

ನಡು ರಾತ್ರಿಯಲ್ಲಿ ಮಗನ ತಲೆ ನೇವರಿಸಿ, ಮನೆಬಿಟ್ಟು ಸಿದ್ಧಾರ್ಥನಂತೆ ಹೊರಟಿರುತ್ತಾನೆ ತಾಶಿ. ಆದರೆ ಪೇಮಾ ಯಶೋಧರೆಯಂತಲ್ಲ. ಕುದುರೆಯೇರಿ ಅವನೆದುರು ಬಂದೇ ಬರುತ್ತಾಳೆ. ಶತಮಾನಗಳ ಕಾಲದಿಂದ ಎಲ್ಲ ಸ್ತ್ರೀಸಂವೇದನೆಯ ಮನಸುಗಳು ಕೇಳಿದ ‘ಯಶೋಧರೆಯ ಪ್ರಶ್ನೆ’ಗಳನ್ನ ಕೇಳ್ತಾಳೆ.

ಬುದ್ಧನ ಹಾಗಲ್ಲ ತಾಶಿ. (ಬುದ್ಧನಾಗಿ ಅರಗಿಸಿಕೊಳ್ಳುವ ತಾಖತ್ತಿದ್ದರೆ ಮನೆ ಬಿಟ್ಟು ಹೋಗುವ ಎಲ್ಲ ಗಂಡಸರನ್ನೂ ಮಾಫ್ ಮಾಡಿಬಿಡಬಹುದಿತ್ತೇನೋ!?). ಅಂವ ಕಣ್ಣೀರಿಡ್ತಾನೆ. ನಾನೆಲ್ಲಿಗೆ ಸೇರಿದೇನೋ ಅಲ್ಲಿಗೇ ಬರ್ತೇನೆ, ನಿನ್ನ ಜತೆ ಬರ್ತೇನೆ ಅನ್ನುತಾನೆ. ಆದರೆ ಪೇಮಾ?  ‘ಸುಖಪ್ರಯಾಣ’ದ ಗಂಟನ್ನ ಅವನ ಮಡಿಲಿಗೆ ಹಾಕಿ ಹೊರಟುಹೋಗ್ತಾಳೆ.(ನನಗೆ ಸಖತ್ ಖುಷಿಯಾಗಿದ್ದು ಇವಾಗ್ಲೇ! ಅವನ ಬಗ್ಗೆ ಪಾಪ ಅನಿಸ್ತಾದ್ರೂ, ಅದು ಅನುಕಂಪ ಮಾತ್ರ. ಪೇಮಾಳ ಉತ್ತರ ಎಂಥ ದೊಡ್ಡ ಸಂದೇಶ!). ಸರಿ, ಇಂವ ಬಿಕ್ಕಿ ಬಿಕ್ಕಿ ಬಿಕ್ಕಿ…

~

ಸುಮಾರು ವರ್ಷಗಳ ಕೆಳಗೆ… ತಾಶಿ ಮೂರು ವರ್ಷ-ಮೂರು ತಿಂಗಳು-ಮೂರು ವಾರ-ಮೂರು ದಿನ ತಪಸ್ಸು ಮಾಡಿದ ನಂತರ ಬುದ್ಧ ವಿಹಾರಕ್ಕೆ ಒಯ್ಯಲ್ಪಡುತ್ತಿರ್ತಾನಲ್ಲ, ಆಗ ವಿಹಾರದ ಬಳಿಯ ಒಂದು ಬಂಡೆಗಲ್ಲಿನ ಮೇಲೆ ಓದಿರ್ತಾನೆ- “How can one prevent a drop of water from drying up?”

ಈಗ ಉತ್ತರ ಹುಡುಕುವ ಕಾಲ ಸನ್ನಿಹಿತ. ಪ್ರಶ್ನೆಯ ಬೆನ್ನಲ್ಲೆ ಉತ್ತರವಿದೆ. ಅಂದರೆ, ಬಂಡೆಗಲ್ಲಿನ ಹಿಂಭಾಗದಲ್ಲಿ… “By throwing it in to the sea”!

ತಾಶಿಗೆ ಅರ್ಥವಾಯ್ತಾ?

ನಮಗೆ?

ಇಲ್ಲಿ ಎರಡು ಅರ್ಥಗಳಿರಬಹುದು. “ಸಂಸಾರ ಸಾಗರದಲ್ಲಿ ಒಂದಾಗಿಹೋಗುವುದು” ಅಂತಲೂ, “ಪರಮಾರ್ಥದಲ್ಲಿ ಒಂದಾಗುವುದು (ಮೋಕ್ಷ))” ಅಂತಲೂ…

ಕೊನೆಯ ಬಗ್ಗೆ ನಮಗೆ ಸಿಗುವ ಹಿಂಟ್- ಮಾಗಿದ ಎಲೆಗಳ ಮರ (ಇದು ಚಿತ್ರದುದ್ದಕ್ಕೂ ವಿವಿಧ ಋತುಗಳನ್ನು ಸಂಕೇತಿಸುತ್ತ, ಪೂರಕ ಅರ್ಥಗಳನ್ನು ಕೊಡುತ್ತ ನಮಗೆ ಬಹಳ ಕಡೆ ಎದುರಾಗುತ್ತದೆ), ಮತ್ತು ಅವನು ಪ್ರವೇಶಿಸುವ ಮಾಗಿದ ಹಳದಿ ಎಲೆಗಳ ಕಾಡು. ಇದನ್ನು ನಾವು ತಾಶಿಯ ಮಾಗುವಿಕೆಯಾಗೂ ಅರ್ಥೈಸಿಕೊಳ್ಳಬಹುದು ಬೇಕಿದ್ದರೆ.

ಹಾ… ಸಿನೆಮಾದ ಶುರುವಲ್ಲಿ ಹದ್ದೊಂದು ಕುರಿಯ ತಲೆಮೇಲೆ ಕಲ್ಲು ಹೊತ್ತಾಕಿ ಜೀವ ತೆಗೆಯುವ ದೃಶ್ಯವಿದೆ. ತಾಶಿ ಬಂಡೆಗಲ್ಲಿನ ಬರಹವನ್ನೋದಿ ತಲೆ ಎತ್ತಿದಾಗ ಅದೇ ಹದ್ದು ಚಕ್ರಚಕ್ರ ತಿರುಗುತ್ತ ಹಾರಾಡುತ್ತ, ನಮ್ಮಿಂದ ಕಲ್ಲು ಬೀಳುವುದನ್ನೆ ಕಾಯುವ ಹಾಗೆ ಮಾಡುತ್ತದೆ.

but, sorry… ಅಲ್ಲಿಗೆ ಸಿನೆಮಾ ಮುಗಿಯುತ್ತದೆ!

 ಒಂದು ನೀತಿ ಕಥೆಯ ಹಾಗೆ ನೋಡಿ ನಮ್ಮ ಕೆಲಸ ಮುಂದುವರೆಸ್ಕೊಂಡು ಹೋಗಬೇಕಾದಂಥದಲ್ಲವಾ ಇದು? ಅಂದರೆ, ಸೀರಿಯಸ್ಸಾಗಿ ತೊಗೊಳ್ದೆ ನಮ್ಮ ಸಂಸಾರ, ಗೊಂದಲ, ಗೋಜಲು, ಸುಖ- ಸಂತೋಷ….?

~

ಕಣ್ಣಗಲಿಸಿ ಹೀರುವಂಥ ಛಾಯಾಗ್ರಹಣ, ಚೆಂದಚೆಂದದ ಲ್ಯಾಂಡ್‌ಸ್ಕೇಪುಗಳು, ಮುದ್ದು ಮುದ್ದಾದ ತಾಶಿ-ಪೇಮಾ, ಕೂಲ್ ಆಗಿ ನೋಡಿಸಿಕೊಂಡು ಹೋಗುವ ಎರಡು ಗಂಟೆಯ ಸಿನೆಮಾ- ಅದು SAMSARA.

ಈ ಸಿನೆಮಾ ಒಟ್ಟು 30 ಅಂತಾರಾಷ್ಟ್ರೀಯ ಪ್ರಶಸ್ತಿಗಳನ್ನ ಪಡೆದಿದೆ. ಪೂರ್ವ ಪಶ್ಚಿಮವೆನ್ನದೆ ಎಲ್ಲ ಚಿತ್ರಪ್ರೇಮಿಗಳು ಇದನ್ನ ಮೆಚ್ಚಿಕೊಂಡಿದಾರೆ. ಬೇರೆ ಬೇರೆ ದೇಶಗಳ ಮಂದಿ ಒಂದು ತಂಡವಾಗಿ ಈ ಸಿನೆಮಾ ಮಾಡಿದಾರನ್ನೋದು ಇದರ ಖಾಸಿಯತ್ತುಗಳಲ್ಲೊಂದು.

2001ರ ಈ ಸಿನೆಮಾದ ಭಾಷೆ- ಟಿಬೆಟನ್ / ಲಡಾಖಿ

ನಿರ್ದೇಶಕ- ಪಾನ್ ನಲಿನ್

ಮುಖ್ಯ ಪಾತ್ರದಲ್ಲಿ- ಶಾನ್ ಕು (ತಾಶಿ), ಕ್ರಿಸ್ಟೀ ಚಂಗ್ (ಪೇಮಾ), ನೀಲೇಶಾ ಬಾವೋರಾ (ಸುಜಾತಾ)

~

ಈ SAMSARA ನನ್ನ ಯಾವ ಪರಿ ಹೊಕ್ಕುಕುಂತಿದೆ ಅನ್ನೋದು ಈ ಅಸ್ತವ್ಯಸ್ತ ಬರಹ ನೋಡಿದರೆ ಗೊತ್ತಾಗಬಹುದು. ಯಾವುದಕ್ಕೂ ಇದು, ನೀವು ಕೂಡ ಒಮ್ಮೆ ನೋಡಲೇಬೇಕಾದ ಸಿನೆಮಾ ಅನ್ನೋದು ನನ್ನ ಶಿಫಾರಸು.

A strong case for arts funding at the Arts Umbrella rehearsal studios on Granville Island yesterday. This was an afternoon preview of “Samsara”, choreographed by Margo Sappington, music by Tony De Vit, and performed by their Senior Dance Company. All of these dancers are between 16-19.

The video clip was shot on my iPhone.

"TARANGINI" - THE WAVE THEORY OF IMMORTALITY IS MY PERSONAL TRIBUTE TO MY FATHER, SHRI.REBBAPRAGADA.SURYANARAYANA MURTHY.

Ripples are undulating movements on the surface of water.

HOW CAN A MAN SURVIVE AFTER HIS DEATH  ?

This is not a discussion about “Afterlife” or “Hereafter”. This is not a discussion about death, resurrection and “Everlasting Life”. This is not a discussion about man’s historical legacy, his enduring fame after death, or about his perpetual existence in a Heavenly Mansion after his physical death. This is also not a discussion about transmigration or reincarnation of the human soul. The concept of immortality describes deathlessness or the idea of “Lasting forever”. In the material realm, everything that is born must die. The fleeting experience of human existence is often compared to the existence of an air bubble on the surface of a Lotus leaf. The material body cannot enter the immaterial realm. Only a “TARANG” or a Wave that is not attached to any physical or material entity, a Wave that is set free and remains in motion, could make the transition and journey into the immortal realm.

‘TARANG’ – ABOUT RIPPLES, WAVES, AND WAVE MOTION  :

Ripples are little waves or undulating movements on the surface of water when the surface is stirred or ruffled by a breeze. We can also cause ripples by dropping a pebble into standing or still waters. Ripple suggests movement and is the result of a disturbance in the prevailing calm. The word ‘wave’ also describes a ridge or swell moving along the surface of a lquid or body of water as a result of disturbance, as by wind. In Physics, a wave is defined as a periodic motion or disturbance consisting of a series of many oscillations that propagate through a medium or space, as in the propagation of sound or light. Hence waves should be understood not only as the result of a disturbance such as the motion of an object, but also as a change in an electrical current, or an alteration of an electromagnetic field. The disturbance is transported from one point to another by a wave, but the medium through which it travels does not undergo a net displacement. Wave Mechanics is the branch of Physics that describes the motion of particles, as atoms, and elementary or fundamental particles, by wave motion. In Physics, waves are typically described in terms of their frequency or wave length; the distance measured in the direction of progression of a wave, from any given point to the next point characterized by the same phase. In colloquial usage, the term wave length is used to describe a way of thinking, understanding etc., The commonly used phrase of being ‘on the same wave length’ describes a state of mutual understanding or accord.

WHAT ARE ‘THOUGHT WAVES’  OR  ’MENTAL WAVES’  ?

THE GENERATION OF THOUGHTS AND THE PROPAGATION OF THOUGHT

BRAIN AREAS - GENERATION OF THOUGHT - VOCALIZATION OF THOUGHT.

The word ‘idea’ describes something a person thinks, a thought, a mental conception or image. The word ‘concept’ refers to something conceived in the mind. But, ideas and concepts must be vocalized by the brain and otherwise, their existence would remain unknown. Brain has to generate thoughts and also express them or communicate them in a manner that permits others to understand the contents of those thoughts. A brain at rest, calm or tranquil could be visualized like a pond of water which is still with no ripples and waves  seen. ‘Thought’ arrives like a disturbance and stirs up the resting brain. Thoughts arrive in waves and each represents movement of negatively charged ions or electrical activity and movement of electrical signals or nerve impulses between different areas of the brain. Just like in Wave Mechanics described in Physics, ‘thought waves’ have to move by wave motion, a series of electrical discharges before they find their physical expression.

THOUGHT IS A BRAIN’S CHILD  :

A thought that is conceived in the brain of a thinker could have an existence of its own. The thinker has to sever the connection between himself and his thought. A child is born, is set free to lead an independent and free existence when the cord that connects the mother and the child is severed. A ‘thought wave’ which is no longer attached to the thinker exists with an identity of its own.

“TARANGINI” – THE WAVE THEORY OF IMMORTALITY  :

I would like to draw an analogy between the Fluidity that manifests as a Flowing Stream and the Fluidity of a Mind that lets a 'thought wave' to propagate.

SHANKARA - IS HE DEAD OR ALIVE ? "ManO Buddhyahamkaara,Chittaani Na aHam;Na Karnam, Na Jihvaa, Na cha Ghraana, Neytrey;Na cha Vyoma, Bhumir, Na TejO, Na VaayuH;Chidaananda RuupaH; ShivO aHam, ShivO aHam."

SHANKARA  -  IS HE DEAD OR ALIVE  ?

Adi Shankaracharya has expressed his identity as that of SHIVA and that of SHIVA alone. He had excluded mind, intellect, ego, and conscience from his identity. His identity is not related to human knowledge, and the human brain that exists in this physical universe. He had excluded the sensory organs of hearing, taste, smell, and vision from his identity.His identity is not related to the human knowledge that is derived from sensory organs, or sense perceptions. He had excluded Sky( Ether ), Earth, Fire, and Air from his identity. His identity goes beyond the limits of the physical universe and his identity transcends the ‘Immanent’ Realm. However, he has not excluded his ‘thought wave’ from the description of his identity. His ‘thought wave’ is the bearer of his identity. His thought, the mental wave or ‘TARANG’ identifies itself as a State of True Knowledge of Bliss which is personified and identifed as ’SHIVA’. This ‘thought wave’ that is set into motion is still flowing and this “TARANGINI” is still alive and it describes the quality of Immortality. Shankara is alive as long as the mental concept of “SHIVO AHAM” continues to create mental vibrations and causes electrical discharges in the nerve cells of human brains and these invisible oscillations gain physical expression and is vocalized as the thought to describe the identity of the individual as “I AM SHIVA”, and “I AM SHIVA” and this alone is my ‘TRUE IDENTITY’. Next time, when you look at a Running or Flowing Stream or River, let that ‘TARANGINI’ connect you ‘The Wave Theory of Immortality’.

River Ganga meandering through the Shivalik ranges near Rishikesh symbolizes my WAVE THEORY OF IMMORTALITY. Man always exists in constant relationship with his physical environment. Immortality is not about perpetual residence in a Heavenly Mansion. Immortality is associated with the idea of Ultimate Reality which is represented by SAT+CHIT+ANANDA. In this physical world, the Indian Identity is immortalized by the flowing River adoringly described as Mother Ganges.

A ‘thought wave’ which took its birth in a human mind begins an existence of its own and when the thought is expressed or vocalized it begins a journey of its own. The mortal human body just belongs to the physical realm. A ‘thought wave’ or TARANG that contains the True Knowledge of Blissful existence travels beyond the limits of materialistic realm and enters the transcendental realm. Its identity with a person described as Shiva makes it deathless or immortal.

http://tarangini.wordpress.com

Om SathGuru Sri Seshadri Swamigal Thiruvadikkae

Sage Vyasa once said:

“The holy men of Naimisaranya asked Suta, “Please tell us about the greatness of Arunachala. Suta described the glory of Arunachala. Sanaka asked the same question to Brahma. I shall repeat what Brahma narrated to Sanaka.”

The sins of those who listen with faith to this narrative will be destroyed.

“Sitting on the lotus, Brahma meditated on Sambhu (another name of Lord Shiva) and was immersed in bliss. In this state he had a vision of Shiva as HE had formerly revealed HIMSELF as a Column of Light. Brahma emerged from HIS trance and noticed Kumara Sanaka standing in a worshipful attitude.”

You have made me remember the ancient yoga of Shiva. Now I shall describe how Shiva, the Ocean of Grace, manifested as Arunachala, the Light of Consciousness.

“From the supreme Effulgence (which is the Eternal Shiva), Vishnu and I were born in accordance with HIS desire both of us manifested spontaneously. Once out of egoism, we engaged in an argument and started a fight.

Seeing the terrible rage into which we had fallen while quarreling, the Lord reflected:

“Why should there be destructive fight between these two, as to who is greater? If I do not reveal MYSELF immediately to both and stop their fight, the world will cease to exist. Each creature consider itself superior to every other creature. The ignorant that can’t realize and concede equality or superiority of another must necessarily suffer defeat an fall. I shall reveal MYSELF in a definite form somewhere in the world so those even a mean human being can attain ME the moment he thinks of ME (Lord Shiva).”

Having so decided, the Eternal Shiva manifested HIMSELF as a column of fire before us. There arouse a voice in the air: Children, why do you fight? The form of Sambhu has now appeared before you as a Column of Effulgence. He who finds out the beginning or his end of it is the greater of that two.

To discover the limits of Sambhu in the shape of beginning less and endless Column of Fire, one of us decided to trace the beginning and other the end. For this purpose Vishnu in the form of a huge boar began to dig the earth vigorously to find the lower end. I took the shape of a swan and soared swiftly to find its summit. Vishnu bored in the earth and went beyond, but found that the Column of fire went still lower.

Even after seeking for millions of years it was not possible to find out the source of that beginning less Column of fire. Vishnu was weary and tired and HE was forced to return. Vishnu praised Shiva and meditated upon HIM, and by the grace of the Lord, He regained the surface of the earth.

The splendid Effulgence of Shiva in the form of a Linga of Light rose higher and higher.

Siddhas who found ME trying to reach the immeasurable top of the Supreme Effulgence and exclaimed: HE is still putting forth HIS efforts even when the body is about to fall, the ego does not fade away. Even though His wings are broken and weary and HIS eyes dim, HE is bound by the vain delusion that HE can discover the limits of the limitless Effulgence.

Vishnu who became similarly despondent, regained good sense by Shiva’s spontaneous Grace, and retraced HIS steps.

If a finite desire to realize the Effulgence that which is the origin of Brahma and the Devas, he should within himself and meditate on Shiva, the Supreme Self, who will give him knowledge so that his ego will vanish.

On hearing these kind words I became humble and began to reflect thus: My salutations to the Siddhas who have fixed their minds upon Shiva. I shall turn MY minds inwards and realize this Effulgence of Shiva which appears in front of ME.

Even the great Vedic Mantras do not throw light on HIS reality. He who worships the Eternal Shiva, who is the Lord worshipped by the Devas as this Column of Light of Consciousness, realize Shiva, and serves as boat to cross the ocean of samsara.

Shiva HIMSELF stands as the ARUNA HILL in order to grant the devotee the fruits of HIS penance, that the HILL destroys all sins and that one obtain Liberation by merely uttering ‘ARUNACHALA’ once. Knowledge of Shiva can be attained only through Shiva’s Grace, not through the Vedas, nor austerities, nor dips in holy waters.”

]]> http://hagenpahytta.wordpress.com/2009/10/14/i-gang-med-guerlain-ii-alle-arrivert/ Wed, 14 Oct 2009 17:16:31 +0000 Britt Åse http://hagenpahytta.wordpress.com/2009/10/14/i-gang-med-guerlain-ii-alle-arrivert/

I dag kom det to pakker til, og nå er Jicky EdP,  l’Heure Bleue EdP, Samsara EdP, Shalimar EdP og Mitsouko på plass.

De er så søte hos The Perfumed Court; de sender alltid med sukkertøy 

Mer eller mindre velkvalifiserte uttalelser kommer etterhvert.

Addendum

Grey Shoes: Kakaue Hunt Gift 1 – kakaue Kreation Men (resizing works a bit differently than usual, read the manual carefully!! And, get them fast!)

Halloween Zombie Outfit: Muism Group Gift (including 3 Zombie Skins)

Black T-Shirt: Group Gift from ::LikeA:: (T-shirt “Bone and Soul” by Baby Rush)

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Shades & Goggles: Kumaki - K_gs Kasha_Red & K_gs Montana (lucky board prizes among others; lens colour, transparency and wear position changeable via menu)

Style-Mix Necklace: :SEY “in GREED” (Group limited edition, join :sey-LoxKE, box located on small table)

Dog Tags: Group Gift from Fan*Key (use search)

Cross Necklace: +LUXG+ (Group Gift) joiner above vendor

Studded Wristbands Black Set & Red Set: #092 Mix&Mingle Hunt 2009 [Hermony]

Sweater: *Valiant Fashion* Group Gift, black, military style

Brown Leather Pants (Unisex): #012 Mix&Mingle Hunt 2009 [Blackstar]

Red Tee/Black Jeans Combination: Samsara for Men Gift (available till Sunday)

Brown suit/white shirt/bow-tie undone: #071 Mix&Mingle HUnt 2009 [Head2Toe]

Casual Blazer/Pants/T-Shirt Ensemble (upteenth variations): #019 Mix&Mingle Hunt 2009 [xtc Designs] (Don’t forget to click the MM Board in the rear of the store for the skin set [currently @ 15/50])

Sneakers: <<VM>> kowloon basket(ball) shoes (not sure how long these will be free, get them fast!)

Ok, back to my vacation. Have  fun guys!

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