Sudhakar S.D, 1988

Hindu cosmology is non-dualistic. Everything that is is Brahman. Brahman is the eternal Now, and in eternity there is no before or after, for everything is everywhere, always. To use the words of Pascal 'it is a circle the center of which is everywhere and the circumference nowhere.'

OM Asato ma sadgamaya, tamaso ma jyotirgamaya, mrityor mamritam gamaya

" OM Lead me from falsehood to truth, from darkness to light, from death to immortality."

Though One, Brahman is the cause of the many. Brahman is the unborn (aja) in whom all existing things abide. The One manifests as the many, the formless putting on forms. (Rig Veda)

Behold but One in all things; it is the second that leads you astray. (Kabir)

Fritjof Capra, 1972

They all emphasize that the universe has to be grasped dynamically, as it moves, vibrates and dances. ..The Eastern mystics see the universe as an inseparable web, whose interconnections are dynamic and not static. The cosmic web is alive; it moves and grows and changes continually. In Indian philosophy, the main terms used by Hindus and Buddhists have dynamic connotations. The word Brahman is derived from the Sanskrit root brih - to grow- and thus suggests a reality which is dynamic and alive. The Upanishads refer to Brahman as 'this unformed, immortal, moving', thus associating it with motion even though it transcends all forms.' The Rig Veda uses another term to express the dynamic character of the universe, the term Rita. This word comes from the root ri- to move. In its phenomenal aspect, the cosmic One is thus intrinsically dynamic, and the apprehension of its dynamic nature is basic to all schools of Eastern mysticism.

Brhadaranyaka Upanishad 1.4

1. In the beginning this (world) was only the self, in the shape of a person. Looking around he saw nothing else than the self. He first said, ‘I am.’ Therefore arose the name of I. Therefore, even to this day when one is addressed he says first ‘This is I’ and then speaks whatever other name he may have. Because before all this, he burnt all evils, therefore he is a person. He who knows this, verily, burns up him who wishes to be before him.

2. He was afraid. Therefore one who is alone is afraid. This one then thought to himself, ‘since there is nothing else than myself, of what am I afraid?’ Thereupon his fear, verily, passed away, for, of what should he have been afraid? Assuredly it is from a second that fear arises.

3. He, verily, had no delight. Therefore he who is alone has no delight. He desired a second. He became as large as a woman and a man in close embrace. He caused that self to fall into two parts. From that arose husband and wife. Therefore, as Yajnavalkya used to say, this (body) is one half of oneself, like one of the two halves of a split pea. Therefore this space is filled by a wife. He became united with her. From that human beings were produced

Brhadaranyaka Upanishad 3.7

11. ‘He who dwells in the moon and the stars, yet is within the moon and the stars, whom the moon and the stars do not know, whose body the moon and the stars are, who controls the moon and the stars from within, he is your self, the inner controller, the immortal.’

12. ‘He who dwells in the ether, yet is within the ether, whom the ether does not know, whose body the ether is, who controls the ether from within, he is your self, the inner con­troller, the immortal.’

13. ‘He who dwells in the darkness, yet is within the darkness, whom the darkness does not know, whose body the darkness is, who controls the darkness from within, he is your self, the inner controller, the immortal.’

LAO TZU

 

Sri Annamalai Swam

 

TANTRA THE GOSPEL OF RAMAKRISHNA

According to the Tantra, the Ultimate Reality is Chit, or Consciousness, which is identical with Sat, or Being, and with Ānanda, or Bliss. This Ultimate Reality, Satchidānanda, Existence-Knowledge-Bliss Absolute, is identical with the Reality preached in the Vedas. And man is identical with this Reality; but under the influence of Māyā, or illusion, he has forgotten his true nature. He takes to be real a merely apparent world of subject and object, and this error is the cause of his bondage and suffering. The goal of spiritual discipline is the rediscovery of his true identity with the divine Reality.

THE BIRTH OF HEAVEN ON EARTH by SWAMI KRISHNANANDA

All great men think alike, and all great masters taught the same religion and the same gospel. Whether it is Christ or Krishna or Buddha, it makes no difference because they are only tongues of the same fire of THE birth of Heaven on Earth 11 religion, rays of the same sun of the Eternal. When this concept of religion rises in our hearts, we can be said to be celebrating the true Christmas because if at all there was anything worthwhile in the life of Christ, it was spirituality; it was God-awareness. His life was saturated with God-being; and our adoration of the Christ, or the incarnation of God, is nothing but an attempt of our own soul to participate in that process of the divine incarnation. It is the soul’s interpretation of the birth of the Divine Eternal through the religious consciousness which is true Christianity, different from the religion of the church, but the religion of the Christ; different from the religion of the temple, but the religion of God and Krishna.

Aitareya Upanishad

“The Universe is founded in Consciousness and guided by it. Just as the Soul is the reality underlying the conscious powers of an individual, so is the Supreme Soul (God), the eternal quiet underneath the drive and activity of the Universe.”

The path according to Jainism

 

According to Jain Philosophy Moksha is an ecstatic state of existence of a soul, completely free from the karmic bondage, free from samsara, the cycle of birth and death. A released soul believed to have attained its true and pristine nature of infinite bliss, infinite knowledge and infinite perception. Such a soul is called siddha or paramatman and conceived as supreme soul or God. In Jainism, it is the highest and the noblest objective that a soul should endeavour to achieve. It fact, it is the only objective that a person should have; other objectives are adverse to the true nature of soul. With right faith, knowledge and efforts all souls can achieve this state.