The mantra Om

 The mantra Om is said to represent the undifferentiated (akhanda) Brahman; in consists of three parts A-U-M, and the bindu is said to represent a fourth aspect, turiya, represents ultimate silence, the infinite into which the vibration merges.

Going beyond samsara

 Going beyond samsara is an ancient theme in India. The eternal haven beyond the flux of time is the goal of yogas, and explicit "other shore" imagery is found in the Shatapatha Brahmana text, the Shatarudriya, in which Rudra is said to be both on the other shore and this one, and in Buddhism: "Few amongst men are they who reach the farther shore, the other people here run up and down the bank."16 (Furthermore, recall that Jain tirthan-karas are great saints who make a “crossing over,” going beyond the stream of lives, rising ultimately to a level above the suffering.)

Essays Divine and Human by Sri Aurobindo

  The pessimists have made moksha synonymous with annihila tion or dissolution, but its true meaning is freedom. He who is free from bondage, is free, is mukta. But the last bondage is the passion for liberation itself which must be renounced before the soul can be perfectly free, and the last knowledge is the realisation that there is none bound, none desirous of freedom, but the soul is for ever and perfectly free, that bondage is an illusion and the liberation from bondage is an illusion. Not only are we bound but in play, the mimic knots are of such a nature that we ourselves can at our pleasure undo them.

William J. Jackson

 Elsewhere in the Rig Veda it is said that "Beyond this world there is a transcendent." (X.31.8) And "What will one do with the hymn of the Veda," Rishi Dirghatamas inquires, "who does not know its theme— the Eternal in the supreme region, in which the devas dwell. But those who have come to know that are eternal." (RV I.104.39) Significantly the Rig Veda presents a constantly shifting fluidity of names of the divine, reminding us that the ultimate is one but is seen with dynamic variability. Also in The Rig Veda it is said that two of Vishnu's three steps are visible to men; the third step is beyond the flight of birds and transcends the mortal realm. Vishnu's highest step is like "an eye fixed in heaven" shining down brightly, a realm which men long to reach. As we saw, “Tad Vishnuh paramam padam” refers to the transcendent place of Vishnu.15 Vishnu preserves the universe, bestows bounty, yet also stands for the sacred transcendent. One more symbol of transcendence is the Vedic imagery of two birds in one tree, one bird is enmeshed in time and matter, becomes involved in worldly experience; the other one looks on, a witness, aware but detached, an eternal spirit.

William J. Jackson

 The characteristic and most universally known image of the “mystic East” is Buddha seated in the full lotus position, or the Bhagavad Gita's image of a yogi who withdraws his senses, tortoise-like; yet popular religion in India very often vividly engages the senses. It floods human organs of perception with colorful festivals, with song and dance, food and bright decorations, sexy goddesses and an elephant headed God of auspicious beginnings, noise and crowds. That may not seem very meditative or yogi-like, but where there is seeming contradiction there may also be scope for deeper discoveries and fuller understandings.

cosmic dancers by Thomas Merton

The more we persist in misunderstanding the phenomena of life, the more we involve ourselves in sadness, absurdity, and despair. But it does not matter much, because no despair of ours can alter the reality of things, or stain the joy of the cosmic dance which is always there. 

Indeed, we are in the midst of it, and it is in the midst of us, for it beats in our very blood, whether we want it to or not. Yet the fact remains that we are invited to forget ourselves on purpose, cast our awful solemnity to the winds, and join in the general dance. 

—Thomas Merton

Marcel Proust

 

Love is a striking example of how little reality means to us

Anandamayi Ma

 

From The Katha Upanishad

 1.  A mortal ripens like corn and like corn he springs up again.  (Katha Upanishad, Part I, 1:6)

2.  Everything shines after Him. By His light all this is lighted.  (Katha Upanishad Part II, 2:15)

3.  Having realized the vast, all-pervading Atman, the calm soul does not grieve.  (Katha Upanishad Part II, 1:4)

4.  The wise man beholds all beings in the Self, and the Self in all beings; for that reason he does not hate anyone.  (Isa Upanishad 6)

5.  It is He who pervades all—omniscient, transcendent and uncreated.  (Isa Upanishad 8)

Music LOVE AND SILENCE