bdi: Jivanmukta

Nisargadatta biografie.jpg Ramakrishna biografie.jpg Ramana biografie.jpg Jivanmukta.doc

Motto: „A nu şti este ceva extrem de intim. Acest „Nu ştiu.” al tău este vastitatea propriei tale naturi profunde care dă naştere împrăştierii constelaţiilor cosmice, umbrei copacilor din curte şi propriei tale inimi bătânde.” Kuei Ch`in (maestru Ch`an din secolul IX)

Sf. Nectarie de Eghina:

„In Dumnezeu sfintii devin asemenea lui Hristos, pretutindenea fiind, atotputernici, atoatestiutori. In Dumnezeu omul insusi se arata a fi un dumnezeu, si ia parte la toate facerile lui Dumnezeu. Omul traieste Viata lui Dumnezeu Insusi, devine desavarsit precum Insusi Dumnezeu.”

“Eu [Domnul] am zis: “Dumnezei sunteti si toti fii ai Celui Preaînalt”. Dar voi ca niste oameni muriti…” (Psalmul 81/6)

Sf. Varsanufie (prãznuit pe 29/28 februarie) despre care se spune în „Vieþile Sfinþilor”: „Ajungând sã dobândeascã curãtia inimii si desãvârsita nepãtimire, s-a asezat într-o chilie retrasã, fãrã sã primeascã pe cineva timp de peste cincizeci de ani. Grãia despre el însusi ca si cum ar fi vorbit despre altcineva: "Fiul lui Dumnezeu îmi este martor, Stiu de un om aici în mãnãstire, care poate rãmâne fãrã nici un fel de hranã sau bãuturã, si fãrã hranã pânã la venirea Domnului. Nu-i lipseste nimic din toate acestea, pentru cã hrana lui, bãutura lui, haina lui, vesmântul lui, sunt Duhul Sfânt". Uneori totusi îsi îngãduia mãrturia rãpirilor si extazurilor lui, spunând, de pildã, cã el cunostea un om care suise pânã la al saptelea cer, sau scriind: "Grãiesc înaintea Lui si nu mint, cãci stiu pe un rob al lui Dumnezeu între oamenii de acum, în aceastã vreme si în acest loc binecuvântat, care poate scula morþi întru numele Stãpânului nostru Iisus Hristos, si poate alunga demoni si vindeca boli de nevindecat, care poate opri si rãzboaie, poate închide si deschide cerul ca Ilie. Cãci totdeauna are Domnul slugi adevãrate, pe care nu le mai numeste slugi, ci fii (Gal. 4,7).Si, precum a lucrat prin primii Sãi ucenici, asa poate lucra si prin cei de acum". El descoperi atunci, tainic, cã era unul din acei "trei bãrbaþi desãvârsiti înaintea lui Dumnezeu care au întrecut mãsura omeneascã si au primit puterea sã lege si sã dezlege. Ei stau drepti, neclintiti mijlocitori, ca sã nu nimiceascã dintr-o datã lumea, ci, prin rugãciunile lor, sã o certe cu milostivire.” Nu se cunoaste cum si când Sfântul Varsanufie si-a sfârsit petrecerea sa pãmânteascã.

„…Petru a vãzut venind dupã el pe ucenicul pe care-l iubea Iisus, acela care la Cinã s-a rezemat de pieptul Lui… / Pe acesta deci, vãzându-l, Petru a zis lui Iisus: Doamne, dar cu acesta ce se va întâmpla? / Zis-a Iisus lui: Dacã voiesc ca acesta sã rãmânã pânã voi veni, ce ai tu? Tu urmeazã Mie. / De aceea a iesit cuvântul acesta intre frati, cã ucenicul acela nu va muri….” (Ioan 21:21-23)

Din spusele lor:

„Cunoaşte-te pe tine însuţi!” – Grecia antică.

„Cine sunt eu?” Maieutica spirituală a lui Socrate, Ramana Maharishi, Poonja, Nisargadatta Maharaj, Ranjit Maharaj etc – a tuturor înţelepţilor autentici (jivanmuktas = eliberaţi în viaţă, fiinţe care s-au topit în Dumnezeire, maximul la care poate ajunge un om înainte de Mântuire).

„Acela în Care se află toate fiinţele şi Care Se află în toate fiinţele, Care este dăruitorul graţiei tuturor, Sufletul Suprem al universului, fiinţa fără de limită – Acela sunt eu.” – Amritabindu Upanishad

„Cine sunt eu? Aceasta este metoda de urmat.” - Ramana Maharishi

„Acela Care pătrunde totul, pe Care nimic nu-L transcende şi Care, ca şi spaţiul universal din jurul nostru, umple complet toate lucrurile din interior şi din afară, acel non-dual Brahman Suprem – Acela eşti tu.” – Sankaracharya

„Totul începe din zero. Mergi aşadar dincolo de zero. Maestrul te învaţă cum să faci asta. Tu nu poţi şti. Cum ai putea şti? Tu însuţi eşti zero. Cunoaşterea este zero şi „eu sunt” este de asemenea zero. Toate încep şi se sfârşesc în zero… Tu ai uitat de tine însuţi şi de aceea Maestrul îţi spune toate lucrurile astea. De fapt, tu şi Maestrul sunteţi unul. Când nimic nu există, ce mai rămâne? Doar tu însuţi rămâi. Uită egoul, uită „eul” şi niciodată nu vei mai simţi tristeţe. Totul este realitatea, nimic altceva. Este numită „starea fără stare” sau, „realitatea fără gândire”.” – Ranjit Maharaj

“După disoluţia universului, când nici un alt vestigiu al creaţiei nu va mai fi aparent, ceea ce va rămâne va fi starea mea perfectă. În decursul creării şi disoluţiei eu rămân neatins. Starea mea nu a simţit niciodată crearea şi disoluţia universului. Eu sunt principiul care supravieţuieşte tuturor creaţiilor, tuturor distrugerilor. Aceasta este starea mea, şi a voastră de asemenea, dar voi nu o realizaţi deoarece vă agăţaţi de propria existenţă. Realizarea acestui lucru este posibilă doar atunci când cineva este ajutat de o credinţă de neclintit.

Eu nu sunt o persoană în sensul pe care îl dai tu cuvântului, cu toate că pentru tine pot părea o persoană. Eu sunt acel ocean infinit de conştiinţă în care se întâmplă totul. Eu sunt de asemenea dincolo de întreaga existenţă şi cunoaştere, beatitudinea pură a existenţei. Nu există nimic de care să mă simt separat, prin urmare eu sunt totul. Eu nu sunt nici un lucru, eu nu sunt nimic.

Aceeaşi putere care face focul să ardă şi apa să curgă, care face seminţele să încolţească şi copacii să crească, mă face pe mine să rapund la întrebările tale. În mine nu există nimic personal, cu tote că limbajul şi stilul ar putea să pară personale. O persoană este un tipar prestabilit de dorinţe şi gânduri şi de acţiunile care decurg din ele; în cazul meu nu există un astfel de tipar. Nu există nimic pe care să-l doresc sau de care să mă tem – cum ar putea să existe vreun tipar?

Î: Cu siguranţă, tu vei muri.

M: Viaţa va scăpa, corpul va muri, dar asta nu mă va afecta câtuşi de puţin. Dincolo de spaţiu şi de timp sunt eu, fără cauză, fără a cauza şi cu toate acestea eu sunt chiar matricea existenţei.” – Nisargadatta Maharaj

„Într-un spital, fiecare pacient devine centrul unei activităţi de vis complexe şi variate. Când sunteţi infectaţi de virusul „eu-sunt-corpul”, un întreg univers apare brusc în existenţă. Dar când v-aţi săturat de el, nutriţi cu grijă nişte idei fanteziste despre eliberare şi urmaţi căi de acţiune complet inutile. Vă concentraţi, meditaţi, vă torturaţi mintea şi corpul, faceţi tot felul de lucruri inutile, dar scăpaţi esenţialul care este eliminarea persoanei. Puteţi sări peste toată pregătirea şi să porniţi direct în căutarea ultimă – înăuntru. Dintre toate căile Yogăi, aceasta este cea mai simplă şi cea mai scurtă. Realul este simplu, deschis, clar şi blând, frumos şi voios. El este complet liber de contradicţii. El este mereu nou, mereu proaspăt, perpetuu creator. Fiinţă şi nefiinţă, viaţă şi moarte, toate distincţiile se contopesc în el. Cel care percepe şi ceea ce este perceput sunt conceptuale, faptul perceperii este real. Absolutul este locul de naştere a perceperii. El face percepţia posibilă. Însă prea multă analiză nu te conduce nicăieri. Există în tine nucleul fiinţei care este dincolo de analiză, dincolo de minte. Tu îl poţi cunoaşte numai în acţiune. Exprimă-l în viaţa ta de toate zilele şi lumina lui va deveni mereu mai strălucitoare. Funcţia legitimă a minţii este de a-ţi spune ceea ce nu este ea. Dar dacă vrei o cunoaştere pozitivă, tu trebuie să treci dincolo de minte. Singurul lucru de valoare din tot universul este Puterea Iubirii.” – Nisargadatta Maharaj

Nota: V. si fisierele atasate postarii [imediat sub titlu, deasupra fotografiilor]

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Comentariu publicat de Bdi pe Decembrie 13, 2009 la 5:34pm

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Comentariu publicat de Bdi pe Mai 20, 2010 la 12:07am

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Mucenicii sunt avocaţii creştinilor, cum îi numeşte Fericitul Augustin. După Origen, un martir este un “izvor de har” (de energie divină) pentru toţi credincioşii. Tot Origen aduce un argument fundamental în confirmarea venerării sfinţilor: “Rugăciunea celor de pe pământ şi a celor din ceruri, spune el, este una şi nedespărţită, deoarece sufletele celor decedaţi, ale îngerilor şi ale oamenilor credincioşi, prezenţi în lumea de faţă, iau parte împreună la oficierea actului liturgic. Cei care sunt în cer vin în ajutorul credincioşilor din lume, prin rugăciunea lor, pentru că iconomia mântuirii este îndreptată asupra unui singur trup duhovnicesc, în care circulă o singură viaţă. De aceea noi facem parte din comuniunea sfinţilor (sanctorum socios) şi prin această comuniune cu ei suntem în acelaşi timp în comuniune cu Preasfânta Treime.”
Biserica triumfătoare a sfinţilor o susţine pe cea slujitoare de pe pământ, iar sfinţii, prin dragostea lor faţă de oameni, devin ajutători şi tămăduitori ai neputinţelor noastre.
Slavă Ţie Hristoase Dumnezeule, lauda Apostolilor şi bucuria mucenicilor; laudă şi cinstire vouă cuvioşilor bărbaţi şi cuvioaselor sfinte femei, care bine v-aţi nevoit în această lume şi v-aţi încununat, rugaţi-vă Domnului să se mântuiască sufletele noastre şi să reverse în continuare har şi binecuvântări în viaţa Bisericii şi a poporului Său.

"Puterea de ajutorare a sfinţilor este, de fapt, iubirea lui Dumnezeu care se revarsă prin sfinţi pentru a întări legătura sfântă între oameni şi Dumnezeu, şi între oamenii care iubesc Biserica lui Hristos şi cinstesc pe sfinţii Lui. Prin urmare, comuniunea sfinţilor cu Dumnezeu întăreşte şi comuniunea oamenilor laolaltă în rugăciune, în căutarea sfinţeniei şi a ajutorului lui Dumnezeu. Astfel, sfinţii din fiecare neam adună laolaltă în iubirea lui Hristos credincioşi din neamul lor şi din alte neamuri. De ex: Sfânta Cuvioasă Parascheva adună, prin sfinţenia, bunătatea şi rugăciunile ei făcătoare de minuni, credincioşi din popoare diferite ca: greci, bulgari, sârbi, români ş.a. Sfinţii nu aparţin numai neamului lor, ci ei sunt ai lui Dumnezeu şi ai întregii umanităţi; ei ajută pe toţi oamenii, fiindcă Dumnezeu iubeşte pe toţi oamenii. În acest înţeles, se spune că la o mănăstire creştină ortodoxă din Iugoslavia a venit un musulman ca să se roage. Atunci, un ortodox l-a întrebat: - Cum de-ai venit să te rogi la un sfânt de-al nostru? Musulmanul a răspuns: - Nu este nici al vostru, nici al nostru, ci al lui Dumnezeu."
"Acolo unde teologii se cearta, misticii se intalnesc"
Rumi: "Orbit de vocea dorintei
Nu esti constient ca Preaiubitul
Traieste in adancul inimii tale.
Opreste galagia
Si vei auzi vocea Lui
In tacere."
"Ce e de facut daca nu ma recunosc?
Nu sunt nici crestin, nici evreu, nici musulman;
Nu sunt nici din est, nici din vest, nu sunt nici tarmul, nici marea;
Nu sunt nici o comoara a Naturii, nici stelele din cer;
Nu sunt nici pamantul, nici apa, focul sau aerul;
Nu sunt nici cerul, nici noroiul;
Nu sunt din India, China, Irak sau Kharasa;
Nu sunt al acestei lumi, dar nici al celeilalte;
Nu sunt al Paradisului si nici al Iadului;
Nu sunt nici Adam, nici Eva, Eden sau Rizvan.
Locul meu este unde nu este nici un loc,
Urma mea este fara urma;
Nu sunt nici corpul, nici sufletul, pentru ca eu apartin Preaiubitului meu.
Am renuntat la dualitate si am vazut amandoua lumile ca fiind doar una,
Doar pe Tine Te caut, pe Tine Te stiu, pe Tine Te vad, pe Tine Te chem.
Tu esti cel dintai, ultimul, cel din exterior si cel din interior,
Nu cunosc pe nimeni decat pe Tine, Cel Care Esti
Cupa iubirii mi-a umplut sufletul, iar cele doua lumi mi-au scapat din mana."

Minunat este Dumnezeu intru Sfintii Săi. [Comuniunea Sfintilor]

Iar înainte de venirea credinţei, noi eram păziţi sub Lege, fiind închişi pentru credinţa care avea să se descopere.
Astfel că Legea ne-a fost călăuză spre Hristos, pentru ca să neîndreptăm din credinţă.
Iar dacă a venit credinţa, nu mai suntem sub călăuză.
Căci toţi sunteţi fii ai lui Dumnezeu prin credinţa în Hristos Iisus.
Căci, câţi în Hristos v-aţi botezat, în Hristos v-aţi îmbrăcat.
Nu mai este iudeu, nici elin
nu mai este nici rob, nici liber
nu mai este parte bărbătească şi parte femeiască, pentru că voi toţi una sunteţi în Hristos Iisus. [starea de 1/Unitate (a multiuniversului)]
Iar dacă voi sunteţi ai lui Hristos, sunteţi deci urmaşii lui Avraam, moştenitori după făgăduinţă.

Zic însă: Câtă vreme moştenitorul este copil, nu se deosebeşte cu nimic de rob, deşi este stăpân peste toate.
Ci este sub epitropi şi iconomi, până la vremea rânduită de tatăl său.
Tot aşa şi noi, când eram copii, eram robi înţelesurilor celor slabe ale lumii
Iar când a venit plinirea vremii, Dumnezeu, a trimis pe Fiul Său, născut din femeie, născut sub Lege,
Ca pe cei de sub Lege să-i răscumpere, ca să dobândim înfierea.

In acest sens: fiecare sfant este toti ["ceilalti"] sfinti(i), iar toti sfintii sunt acel sfant. 1/Una [in Hristos].

Comentariu publicat de Bdi pe Mai 25, 2010 la 4:52pm

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V. si:
http://altmarius.ning.com/group/altmariusscience/forum/topics/spati...

Comentariu publicat de Bdi pe Mai 25, 2010 la 4:54pm

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Se zice [in Traditie] ca: doar privind 5 minute zilnic fotografia unui Jivanmukta, sufletul privitorului aspirant este purificat !

Comentariu publicat de Bdi pe August 17, 2010 la 4:09pm

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http://gallica.bnf.fr/VisuSNE?id=oai_numilog.com_9782226205254&...

Comentariu publicat de Bdi pe August 17, 2010 la 5:18pm

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http://www.sacred-texts.com/hin/rls/index.htm

Comentariu publicat de Bdi pe August 17, 2010 la 5:25pm

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http://www.scribd.com/doc/23586335/Gospel-of-Sri-Ramakrishna

Comentariu publicat de Bdi pe August 23, 2010 la 6:17pm

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http://www.archive.org/details/gospelrmakrishn00abhegoog

http://www.archive.org/stream/rmakrishnahisl00mliala#page/98/mode/2up

http://www.archive.org/details/rmakrishnahisl00mliala

http://www.archive.org/details/ramakrishnahisli005303mbp

Comentariu publicat de Bdi pe Octombrie 1, 2010 la 3:32pm

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Dupa moarte:
PariNirvana
si
VidehaMukta.

http://buddhism.about.com/od/buddha/a/parinirvana.htm

http://en.wikipedia.org/wiki/Parinirvana

http://en.wikipedia.org/wiki/Videha_mukti

http://www.hinduism.co.za/jnani-.htm

http://1stholistic.com/prayer/hindu/hol_Hindu-moksha.htm

Comentariu publicat de Bdi pe Noiembrie 6, 2010 la 12:40am

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…………………….

Comentariu publicat de Bdi pe Noiembrie 6, 2010 la 12:53am

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V. si:

http://www.ramakrishna.org/rmk.htm

http://www.ramanamaharshi.info/

http://www.ramana-maharshi.ro/

http://www.sriramanamaharshi.org/

http://www.arunachala-ramana.org/

http://www.nonduality.com/ramana.htm

http://www.realization.org/page/topics/ramana.htm

http://www.prahlad.org/gallery/nisargadatta_maharaj.htm

http://www.realization.org/page/topics/nisargadatta.htm

http://www.anandamayi.org/

http://ompage.net/anandamoyima/ma.htm

http://www.anandamayi.org/1.htm

http://en.wikipedia.org/wiki/Sri_Anandamayi_Ma

Comentariu publicat de Bdi pe Noiembrie 7, 2010 la 4:53pm

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http://www.minte9.com/user.php/kb/show/id/382/Intelepti_desi_mai_mu...

Comentariu publicat de Bdi pe Decembrie 29, 2010 la 11:37am

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Pr. Arsenia Boca: „Să nu credeţi că veţi intra după moarte în Împărăţia în care nu aţi trăit pe pământ.”

Comentariu publicat de Bdi pe Ianuarie 14, 2011 la 4:31pm

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Punand alaturi Gal. III, 28 si Col. III, 11, Sfantul Grigorie afirma ca suntem una in Hristos, "ca putem sa nu mai fim barbat si femeie, barbar, scit, sclav sau liber, ci putem purta in noi forma lui Dumnezeu" (ton Theion characktera: "amprenta Divina"). Trebuie sa ne amintim ca este vorba de o predica funerara, in care Sfantul Grigorie vorbeste despre misterul mortii si despre speranta invierii. In aceasta viata, spune el, suntem legati atat de carne (sarkos), cat si de spirit (pneumatos). Trebuie sa ma ingrop cu Hristos, sa inviez cu Hristos, sa fiu un impreuna mostenitor(co-mostenitor) cu Hristos, sa devin un fiu al lui Dumnezeu, chiar Dumnezeu Insusi (huion genesthai Theon, Theon auton).

Sfantul Apostol Pavel, in Epistola catre Galateni (III, 28), spune: De acum inainte, potrivit cu invatatura Domnului nostru, "nu mai exista nici iudeu, nici elin, nici rob, nici slobod, nu mai exista nici parte barbateasca, nici parte femeiasca, caci in Hristos Iisus voi toti una sunteti".

"Parinte, Ma rog ca toti sa fie una, dupa cum Tu intru Mine si Eu intru Tine, asa si acestia in Noi sa fie una." (Ioan XVII, 21).

Comentariu publicat de Bdi pe Ianuarie 18, 2011 la 10:41am

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Cineva nu poate propune o perspectiva “proprie” valida asupra Realitatii [weltanschauung] atata vreme cat nu a ajuns la miezul de intelepciune din propria sa fiinta, care este miezul de Divin din oricine si orice, Sinele [in sens vedantin]. Despre care vorbeste si profetul Isaia in Biblie: "Voi pune legea Mea in inimile lor, si o voi scrie in mintile lor, asa incat nu va mai fi nevoie sa se invete unul pe altul: 'Cunoaste-L pe Domnul', ci ei-insisi de la ei o vor sti." Pana acolo totul este balbaiala mentala rationala [productie a mintii ignorante]. O data ajunsi toti inteleptii si sfintii vorbesc-impartasesc de Acolo [din Sine] aceeasi Intelepciune, doar forma de prezentare difera in functie de epoca, de ascultator si de parelnica personalitate a inteleptului [care, ca si infatisarea sa, e doar o masca pe acelasi Chip Inefabil]. Abia atunci “cineva”
[care nu mai e cineva, un ego, egoist / Buddha: “Eu nu mai sunt cineva, nu mai sunt fiul tatalui meu si al mamei mele.”]
poate sa fie original si sa-si prezinte “propria sa perspectiva” [in sensul de mai sus]. Acesta a implinit indemnul lui Hui Neng [al 6-lea patriarch al Ch’an-ului / Zen-ului]: “Nu va lasati coplesiti de Sf Scripturi, mai degraba coplesiti-le voi prin Voi Insiva / propria voastra Realizare ! ”

www.bdcu.org.au/BDDR/bddr12no1/hui_neng.jpg
http://altmarius.ning.com/profiles/blogs/jivanmukta-1

Caci niciodata nu se poate afirma cu tarie ca revelatia Divina s-a încheiat odata cu aparitia Sfintelor Scripturi [din trecut, prezent ori viitor / cu toate ca fiecare Sf. Scriptura este completa in Sine Insasi]. Daca am gândi vreodata asta, ar însemna sa limitam în mod copilaresc actiunea lui Dumnezeu. El Se adreseaza în toate timpurile atât celor care Il iubesc cât si prietenilor Sai, prin viziuni si revelatii si le comunica misterele Sale. Iar misterele lui Dumnezeu sunt în veci fara de sfârsit.

Sa ne amintim în aceasta directie ca apostolul Ioan este cel care a scris: "Caci trebuie sa stiti ca mai sunt multe alte lucruri pe care Iisus le-a facut si daca ar fi sa se scrie toate câte a facut cu de-amanuntul, cred ca lumea aceasta aproape ca n-ar putea cuprinde cartile care s-ar putea atunci scrie." (21 ,25).

Comentariu publicat de Bdi pe Ianuarie 18, 2011 la 10:48am

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Fragmente din cartea "Întâlnind beatitudinea" de Melita Maschmann:

„Era spre seară când noi – în jur de 15 oameni se adunaseră împreună cu mine – am fost conduşi spre grădina de pe acoperişul Ashram-ului lui Ma Ananda Moyi. Când Ma a apărut, nu am mai avut timp să decid dacă este împotriva ideilor mele să îngenunchez în faţa unei fiinţe umane. „Ceva“ m-a forţat să îngenunchez. Nu poate fi exprimat în cuvinte ceea ce am simţit în minutele imediat următoare. Pot să exprim acest lucru doar prin imagini. Să spunem ceva de genul acesta: imaginaţi-vă un copac (un fag frumos) care se apropie încet de voi. Ce vi se va întâmpla? „Sunt nebun?“, vă veţi întreba, „sau visez?“. În sfârşit va trebui să recunoaşteţi că aţi intrat într-o dimensiune a realităţii care vă este complet nefamiliară. Ei bine, aceasta a fost exact situaţia mea.

http://www.yogaesoteric.net/Uploads/Images/04_traditie_yoga/mari%20yoghini/6365/6365_2.jpg

Din câte ştim, este natura copacului să fie înrădăcinat într-un anumit loc. După gândirea occidentală, natura umană este determinată de faptul că omul are un ego. Am văzut brusc în faţa mea o persoană căreia nu i-am simţit niciun ego şi doar din această cauză nu era mai puţin, ci mai mult decât oricare altă persoană pe care am cunoscut-o în viaţa mea.
Ma Ananda Moyi era considerată pe atunci ca fiind cel mai important sfânt din India. Numele său înseamnă: „mama care este cuprinsă de beatitudine“. Ma are suprapersonalitatea care ne vorbeşte atunci când stăm lângă un ocean sau la poalele unui munte. Dar ce anume ne spune?

Timp de aproximativ zece minute, Ma a păşit încet în susul şi în josul zonei înguste a grădinii de pe acoperiş. Din când în când, stătea liniştită şi privea cerul. Părea să nu fie conştientă de noi. Norii serii se reflectau în ochii ei. Ceea ce am văzut atunci a fost dincolo de sfera raţionalităţii: norii, pădurile, piscurile Himalayei erau cuprinse în privirea sa, ca şi când erau acasă. Luna, care se reflecta într-un iaz făcut de ploi, devenea micuţă şi palidă. Dar ochii lui Ma reflectau cerul, cum numai oceanul îl reflectă; ca pe o soră, pe acelaşi rang în ordinea creaţiei...

Mai târziu, s-a aşezat pe un pat şi a vorbit cu oamenii. Partea străină, uimitoare a existenţei ei pălea, dar nu dispărea complet, nici măcar o clipă. Putem doar să încercăm să o uităm, dar nu vom reuşi. Atunci, acolo între perne, stătea o femeie într-un sari alb – i-aş fi dat cincizeci de ani – care menţinea o conversaţie vie, în acelaşi timp plăcută şi puternică. Din când în când, era adânc absorbită de gânduri, izbucnea brusc într-un râs care uneori semăna cu o furtună, ochii ei sclipeau cu o încântare prietenoasă în timp ce glumea cu ceilalţi.“

“Ma stă în postură de meditaţie. Îi văd doar faţa dintr-o parte. Atitudinea ei exprimă un calm stăpânit. Nu se mişcă de mult timp. Brusc, îşi întoarce capul spre mine şi ochii noştri se întâlnesc. Privirea ei se focalizează asupra mea ca razele unui reflector. Bărbatul care stătea în spatele meu mi-a spus mai târziu, „M-am uitat la ceas pentru că mi s-a părut o eternitate. Cred că a durat cam cinci minute“.
Ceea ce se întâmplă acolo, pentru mine nu este calculat în funcţie de timp, ci are o calitate pe care am trăit-o mereu, încă din copilărie: este ceva dincolo de timp. Fără a clipi, privirea lui Ma se concentrează asupra mea, penetrantă, strălucind ca marea lumină senină a soarelui seara. Pacea ei mi se transmite şi mie. Simt că s-au deschis anumite uşi. O rază puternică de lumină pură îmi pătrunde în inimă.

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Ma se uită brusc în altă parte şi în acelaşi timp glumeşte despre o fată care, cu o faţă îndârjită, înnoadă un sac. Am observat întotdeauna că tranziţia de la cea mai mare intensitate spirituală la banalitate se realizează la Ma în câteva secunde.
Trebuie să fiu atentă, altfel momentele preţioase se topesc în trivialitate, fără nicio tranziţie. Cred că ştiu de ce această tranziţie este fără pauză. Pentru noi momentul de iluminare, de contact cu sufletul, este rar şi preţios. Ma trăieşte tot timpul în atmosfera sufletului sau a luminii. Pentru ea este ceva natural, cum este şi viaţa de zi cu zi pentru noi. Dar nu trăieşte în două lumi, una a luminii şi cealaltă a materialităţii noastre: cele două sunt unite inseparabil.

Mai este ceva de adăugat: sentimentul de supranatural din privirea lui Ma din acea după-amiază. Ceea ce mi-a transmis nu părea a fi provenit din inima ei umană, ci dintr-un centru de putere dincolo de ea; se foloseşte de această inimă doar pentru a tranzita, ca transformator. Îşi asumă acolo o calitate pentru care receptorii noştri sunt pregătiţi.

Bineînţeles, incidentul a fost extrem de subtil. Această transformare a sufletului într-un „suflet transmisibil“ care are loc în interiorul lui Ma este o creaţie a dragostei, aşa cum este propria sa viaţă. Lumina pe care o primeşte, ne-o transmite nouă, adaptând-o puterii noastre de înţelegere, pentru că ceea ce-şi doreşte nu este altceva decât „iluminarea“ noastră: acesta este scopul vieţii sale.”

„După câteva tururi în jurul verandei, Ma merge şi se aşează din nou pe un scaun, jos în faţa uşii camerei sale. Cei trei bătrâni încă o mai aşteaptă să vorbească cu ei. Vorbeşte dintr-o dată brusc cu entuziasm şi cu mare pasiune. Într-o pauză, reuşesc să întreb pe cineva ce a spus. Şi acesta este răspunsul: Ma s-a întors spre cel mai în vârstă dintre ei şi l-a întrebat: “Cum ţi-ai trăit viaţa, Pitaji? Fiecare răsuflare când nu ne gândim la DUMNEZEU, este irosită. Avem o şansă incredibilă că ne-am născut ca fiinţe umane. Ne putem apropia de DUMNEZEU pentru că suntem fiinţe umane“. Şi celor care stăteau în jurul ei: “Întrebaţi-vă ce faceţi cu timpul vostru. Uităm atât de uşor că nici o zi nu poate fi chemată înapoi. Se sting fără ca noi să observăm. Brusc, suntem bătrâni şi prea obosiţi să mai depunem eforturi. DUMNEZEU nu este munca noastră la bătrâneţe, când nu avem nimic altceva de făcut; El este munca vieţii noastre şi trebuie să ne folosim toată energia pentru aceasta. Cine nu a început, să înceapă astăzi. Acum, imediat“. Se uită încet în jur. Brusc se ridică şi dispare în camera ei.“

Comentariu publicat de Bdi pe Februarie 19, 2011 la 5:32pm

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Despre Avatari v. aici:

http://www.sacred-texts.com/hin/rls/rls25.htm

(stantele 45-61)

45. As a large and powerful steamer moves swiftly over the waters, towing rafts and barges in its wake, so when a Saviour descends, He easily carries thousands across the ocean of Mâyâ (illusion).

46. When the flood comes, it overflows rivers and streams, and makes one watery surface of all adjacent lands. But the rain-water flows away through fixed channels. When the Saviour becomes incarnate, all are saved through His grace. The Siddhas (perfect ones) only save themselves with much pain and penance.

47. When a mighty raft of wood floats down a stream, it can carry a hundred men, and still it does not sink. A reed floating down may sink with the weight of even a crow. So when a Saviour becomes incarnate, innumerable are the men who find salvation by taking refuge under Him. The Siddha only saves himself with much toil and trouble.

48. The locomotive engine reaches the destination itself, and also draws and takes with it a long train of loaded wagons. So likewise act the Saviours. They carry multitudes of men, heavily laden with the cares and sorrows of the world, to the feet of the Almighty.

48. When Bhagavân Srî Râmakandra came to this world, seven sages only could recognise Him to be the God incarnate. So when God descends into this world, few only can recognise His Divine nature.

50. On the tree of Sat-kit-ânanda there are innumerable Râmas, Krishnas, Christs, &c.; one or two of them come down into this world now and then, and produce mighty changes and revolutions.

51. The Avatâra or Saviour is the messenger of God. He is like the Viceroy of a mighty monarch. As when there is some disturbance in a far-off province the king sends his viceroy to quell it; so whenever there is any waning of religion in

Comentariu publicat de Bdi pe Februarie 19, 2011 la 5:32pm

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52. It is one and the same Avatâra that, having plunged into the ocean of life, rises up in one place and is known as Krishna, and diving again rises in another place and is known as Christ.

53. In some seasons water can be obtained from the great depths of the wells only and with great difficulty, but when the country is flooded in the rainy season, water is obtained with ease everywhere. So ordinarily, God is reached with great pains through prayers and penances, but when the flood of Incarnation descends, God is seen anywhere and everywhere.

54. A Siddha-purusha (perfect one) is like an archaeologist who removes the dust and lays open an old well which was covered up during ages of disuse by rank growth. The Avatâra, on the other hand, is like a great engineer who sinks a new well in a place where there was no water before. Great men can give salvation to those only who have the waters of piety and goodness hidden in themselves, but the Saviour saves him too whose heart is devoid of all love, and dry as a desert.

Comentariu publicat de Bdi pe Februarie 19, 2011 la 5:33pm

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55. Think not that Râma, Sitâ, Srî Krishna, Râdhâ, Arguna, &c., were not historical personages, but mere allegories, or that the Scriptures have an inner and esoteric meaning only. Nay, they were human beings of flesh and blood just as you are, but because they were Divinities, their lives can be interpreted both historically and spiritually.

56. None knoweth the immensity of the sacrifice which the Godhead maketh when it becomes incarnate or becomes flesh.

57. The Saviours are to Brahman as the waves are to the ocean.

58. What is the state which a Siddha attains? (A perfect man and well-cooked food are both called siddha. There is a pun here on the word.) As potato or brinjal, &c., when boiled properly (siddha), becomes soft and tender, so when a man reaches perfection (Siddha) he becomes all humility and tenderness.

59. Five are the kinds of Siddhas found in this world:--

(1) The Svapna Siddhas are those who attain perfection by means of dream inspiration.

(2) The Mantra Siddhas are those who attain perfection by means of any sacred mantra.

(3) The Hathat Siddhas are those who attain perfection suddenly. As a poor man may suddenly become rich by finding a hidden treasure, or by marrying into a rich family, so many sinners become pure al

Comentariu publicat de Bdi pe Februarie 19, 2011 la 5:34pm

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(3) The Hathat Siddhas are those who attain perfection suddenly. As a poor man may suddenly become rich by finding a hidden treasure, or by marrying into a rich family, so many sinners become pure all of a sudden, and enter the Kingdom of Heaven.

(4) The Kripâ Siddhas are those who attain perfection through the tangible grace of the Almighty, as a poor man is made wealthy by the kindness of a king.

(s) The Nitya Siddhas are those who are ever-perfect. As a gourd or a pumpkin-creeper brings forth fruit first and then its flower, so the ever-perfect is born a Siddha, and all his seeming exertions after perfection are merely for the sake of setting examples to humanity.

60. There is a fabled species of birds called 'Homâ,' which live so high up in the heavens, and so dearly love those regions, that they never condescend to come down to the earth. Even their eggs, which, when laid in the sky, begin to fall down to the earth attracted by gravity, are said to get hatched in the middle of their downward course and give birth to the young ones. The fledgelings at once find out that they are falling down, and immediately change their course and begin to fly up towards their home, drawn thither by instinct. Men such as Suka Deva, Nârada, Jesus, Samkarâkârya and others, are like those birds, who even in their boyhood give up all attachments to the things of this world and betake themselves to the highest regions of true Knowledge and Divine Light. These men are called Nitya Siddhas.

61. The Divine sages form, as it were, the

……………………

Comentariu publicat de Bdi pe Februarie 19, 2011 la 5:34pm

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61. The Divine sages form, as it were, the inner circle of God's nearest relatives. They are like friends, companions, kinsmen of God. Ordinary beings form the outer circle or are the creatures of God.

Comentariu publicat de Bdi pe Aprilie 26, 2011 la 2:38pm

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Spre o ordine diferită a realităţii /Toward a Different Order of Reality (Eckhart Tolle, preluand din vechile Traditii):

„ Nu sunt de acord cu ideea că un corp are nevoie să moară. Sunt convins că putem ajunge la nemurirea fizică. Motivul pentru care corpul moare este acela că noi credem în moarte.

Corpul moare pentru că dvs. credeţi în moarte. Corpul există, sau pare să existe, deoarece credeţi în moarte. Corpul şi moartea sunt aspecte ale aceleiaşi iluzii, create de modul de conştiinţă dominat de sinele fals, care nu are conştiinţa Sursei vieţii şi se vede pe sine ca separat şi constant ameninţat. Astfel, creează iluzia că sunteţi un corp, un vehicul fizic dens, constant ameninţat.

A te percepe pe tine sub forma unui corp vulnerabil, care s-a născut şi peste puţin timp moare aceasta este iluzia. Corpul şi moartea: o singură iluzie. Nu pot exista una fără alta. Vreţi să păstraţi o parte a iluziei şi să scăpaţi de cealaltă, însă acest lucru este imposibil. Fie o păstraţi pe toată, fie o abandonaţi în întregime.

Totuşi, nu puteţi scăpa de corp şi nici nu trebuie să faceţi acest lucru. Corpul este o percepţie incredibil de greşită a naturii dvs. adevărate. Dar natura dvs. adevărată este ascunsă undeva în

această iluzie, nu în afara ei, şi astfel corpul este singurul punct de acces spre ea.

Dacă credinţa în moarte creează corpul, de ce animalele au corp? Un animal nu are sine fals şi

nici nu crede în moarte.Totuşi moare sau pare să moară.

Nu uitaţi că felul în care percepeţi lumea este o reflectare a stării dvs. de conştiinţă. Nu sunteţi

separat de ea şi nu există nici o lume obiectivă în afara ei. în fiecare moment, conştiinţa dvs.

creează lumea în care trăiţi. Una dintre cele mai importante observaţii intuitive oferite de fizica modernă este aceea a unităţii dintre observator şi observat: persoana care realizează

experimentul — conştiinţa observatoare — nu poate fi separată de fenomenul observat. Un mod diferit de a analiza cauzele fenomenului observat ar fi un comportament diferit. Atunci când credeţi, la un nivel profund, în separare şi lupta pentru supravieţuire, vedeţi această credinţă reflectată peste tot înjur şi percepţiile dvs. sunt guvernate de frică. Locuiţi într-o lume a morţii şi a corpurilor care se luptă, se omoară şi se devorează unele pe altele.

Nimic nu este aşa cum pare a fi. Lumea pe care o creaţi şi o vedeţi prin mintea care creează

sinele fals poate părea un loc extrem de imperfect, chiar o „vale a plângerii". Dar indiferent ce

anume percepeţi, totul este numai un fel de simbol, ca o imagine dintr-un vis. Este felul în care conştiinţa dvs. interpretează şi interacţionează cu dansul energiei moleculare din univers. Această energie este materia brută a aşa-numitei realităţi fizice. O vedeţi în termenii corpurilor, naşterii şi morţii sau ca pe o bătălie pentru supravieţuire. Este posibil un număr infinit de interpretări complet diferite, de lumi complet diferite şi de fapt chiar există — toate depind de conştiinţa care percepe.

Fiecare fiinţă este un punct focal al conştiinţei şi fiecare astfel de punct focal îşi creează propria lume, deşi toate lumile sunt conectate. Există lumea umană, lumea furnicilor, lumea delfinilor ş.a.m.d. Există nenumărate fiinţe a căror frecvenţă de conştiinţă este atât de diferită de a dvs., încât probabil că sunteţi la fel de puţin conştient de existenţa lor pe cât sunt ele de existenţa dvs. Fiinţele cu o conştiinţă înaltă, care sunt conştiente de legătura lor cu Sursa şi cu celelalte fiinţe şi lucruri, ar locui într-o lume care dvs. vi s-ar părea un rai — şi totuşi toate lumile sunt, în final, una singură.

Lumea noastră umană colectivă este creată în mare parte prin nivelul de conştiinţă pe care noi îl numim minte. Chiar şi în interiorul lumii umane colective există diferenţe majore, multe „sublumi", în funcţie de cel care percepe sau creează lumea respectivă. Deoarece toate lumile sunt conectate, când conştiinţa umană colectivă se transformă, natura şi lumea animalelor vor reflecta această transformare.

Lumea este în mare o reflectie a minţii centrata in ego /The world a reflection of the egoic

mind. Lumea aşa cum ne apare ea azi, după cum am mai spus, este în mare o reflectare a minţii conduse de sinele fals. Frica fiind o consecinţă inevitabilă a iluziilor induse de sinele fals, lumea noastră este dominată de frică. Aşa cum imaginile dintr-un vis sunt simboluri ale stărilor şi sentimentelor interioare, la fel realitatea noastră colectivă este în mare parte expresia simbolică a fricii şi a straturilor profunde de negativism acumulate în psihicul uman colectiv.

Nu suntem separaţi de lumea noastră, aşa că atunci când majoritatea oamenilor se vor elibera de iluzia sinelui fals, această schimbare interioară va afecta întreaga creaţie. Veţi locui efectiv într-o lume nouă. Este o schimbare a conştiinţei planetare. Un straniu proverb buddhist spune că fiecare copac şi fiecare fir de iarbă vor deveni în ultimă instanţă puncte de iluminare ale aceluiaşi adevăr.

După spusele Sfântului Pavel, întreaga creaţie aşteaptă ca oamenii să atingă iluminarea. În felul acesta interpretez eu propoziţia: „Pentru că făptura aşteaptă cu nerăbdare descoperirea fiilor lui Dumnezeu" [Romani 8, 19]. Sfântul Pavel continuă spunând că, prin aceasta, întreaga creaţie se va mântui: „Căci ştim că toată făptura împreună suspină şi împreună are dureri până acum" [Romani 8, 22].

Ceea ce se naşte este o conştiinţă nouă şi, ca o inevitabilă reflexie a ei, o lume nouă. Acest lucru este prezis şi în Noul Testament, în Apocalipsă [21, 1]: „Şi am văzut cer nou şi pământ nou. Căci cerul cel dintâi şi pământul cel dintâi au trecut".

Dar nu confundaţi cauza cu efectul. Sarcina dvs. principală nu este căutarea mântuirii prin crearea unei lumi mai bune, ci trezirea din identificarea cu forma. Atunci nu veţi mai fi legat de această lume, de acest nivel al realităţii. Vă veţi putea simţi rădăcinile în Nemanifestatul şi astfel vă veţi putea elibera de ataşamentul faţă de lumea manifestată. Vă veţi putea bucura de plăcerile trecătoare ale acestei lumi fără să mai existe frica de pierdere, aşa că nu veţi mai simţi nevoia să vă agăţaţi de ele. Deşi veţi putea simţi bucuriile plăcerilor senzoriale, dorinţa şi nevoia de a simţi experienţele senzoriale nu vor mai exista, ca de altfel nici căutarea constantă a satisfacţiei prin gratificare psihologică, prin alimentarea sinelui fals. Veţi fi în contact cu ceva infinit mai mare decât orice plăcere, mai mare decât orice lucru manifestatul.

Intr-un fel, nu veţi mai avea nevoie de lume. Nu veţi mai avea nevoie ca ea să fie altfel decât este. Numai în acest moment veţi începe să aveţi o contribuţie reală la construirea unei lumi mai bune, a unei realităţi diferite. Numai în acest moment veţi fi capabil să simţiţi adevărata compasiune şi să îi ajutaţi pe ceilalţi la nivelul cauzei. Numai cei care au cunoscut transcenderea lumii pot crea o lume mai bună.

Poate vă mai amintiţi că am vorbit despre natura duală a adevăratei compasiuni, care este

conştiinţa unei legături între moartea şi nemurirea împărtăşită. La acest nivel profund,

compasiunea devine vindecare în sensul cel mai amplu. în această stare, influenţa dvs.

vindecătoare se bazează în primul rând nu pe realizarea unui anumit lucru, ci pe simpla existenţă. Toţi cei cu care veţi veni în contact vor fi atinşi de prezenţa dvs. şi influenţaţi de pacea pe care o iradiaţi indiferent dacă sunt conştienţi de acest lucru sau nu. Când sunteţi complet prezent şi oamenii din jur manifestă comportamente inconştiente, nu mai simţiţi nevoia de a reacţiona la ele, aşa că nu le mai acordaţi niciun fel de realitate. Pacea dvs. interioară este atât de vastă şi de profundă, încât tot ceea ce nu este pace dispare în ea de parcă nici nu ar fi existat. Acest lucru rupe ciclul karmic de acţiune şi reacţie. Animalele, copacii, florile vor simţi pacea dvs. şi vor răspunde la ea. Veţi învăţa pe alţii numai existând, arătându le pacea lui Dumnezeu. Deveniţi „lumina lumii", o emanaţie a conştiinţei pure, şi astfel eliminaţi suferinţa la nivelul cauzei. Eliminaţi inconştienţa din lume.

Asta nu înseamnă că nu îi puteţi învăţa pe alţii şi prin ceea ce faceţi — de exemplu, arătându le cum să scape de identificarea cu mintea, cum să-şi recunoască tiparele inconştiente ş.a.m.d. Dar cel care sunteţi este întotdeauna o lecţie mult mai importantă şi cu o putere de transformare mult mai mare decât ceea ce spuneţi, chiar mai importantă decât ceea ce faceţi. [Asa este un jivanmukta / jnanin]

[Care vint ? Care steag ? Care minte ? Care elev ? Care maestru ?]

Mai mult, recunoscând primatul Fiinţei şi astfel lucrând la nivelul cauzei, compasiunea dvs. se va putea manifesta simultan la nivelul acţiunii şi al efectului, alinând suferinţa ori de câte ori vă veţi întâlni cu ea. Când un om flămând vă va cere o bucată de pâine şi aveţi una, îi veţi da şi lui. Dar în timp ce îi daţi pâinea, chiar dacă interacţiunea este foarte scurtă, ceea ce contează în realitate este împărtăşirea Fiinţei, pentru care pâinea este doar un simbol. Prin ea are loc o vindecare profundă. In acest moment nu mai există un om care dă şi unul care primeşte, ei sunt una. Toate relele sunt efectul inconştienţei. Puteţi reduce aceste efecte ale inconştienţei, dar nu le puteţi elimina dacă nu eliminaţi cauza lor. Adevărata schimbare are loc în interior, nu în exterior.

Dacă vă simţiţi chemat să alinaţi suferinţa lumii, acesta este un lucru foarte nobil, dar amintiţi-vă să nu vă concentraţi numai asupra exteriorului; altfel, veţi avea parte de frustrare şi disperare [v. Maica Tereza de Calcutta, Albert Schweitzer s.a.]. Fără o profundă schimbare interioară la nivelul conştiinţei umane, suferinţa lumii este un puţ fără fund. Aşa că nu lăsaţi compasiunea să devină unilaterală. Empatia cu durerea sau lipsa unei persoane şi dorinţa de a ajuta trebuie să fie echilibrate de o conştiinţă profundă a naturii eterne a vieţii şi a naturii iluzorii a tuturor durerilor. Lăsaţi pacea dvs. interioară să invadeze tot ceea ce faceţi şi veţi funcţiona simultan la nivelul efectului şi al cauzei.

Odată implicat în transformarea la nivelul efectului, este foarte uşor să vă pierdeţi în el. Rămâneţi treaz şi foarte, foarte prezent. Punctul dvs. central trebuie să rămână nivelul cauzal, scopul dvs. principal să fie explicarea dezvoltării spirituale, iar pacea, cel mai preţios dar făcut lumii.

Acest lucru este valabil şi dacă susţineţi o mişcare ce are drept scop să-i oprească pe oamenii

profund inconştienţi să se distrugă pe sine, să-i distrugă pe alţii, planeta sau să provoace suferinţe cumplite altor fiinţe sensibile. Nu uitaţi: aşa cum nu vă puteţi lupta cu întunericul, tot aşa nu vă puteţi lupta cu inconştienţa. încercând, polurile opuse se vor întări şi se vor înrădăcina şi mai adânc. Vă veţi identifica cu una dintre polarităţi, veţi crea un „duşman" şi astfel veţi fi cufundat din nou în inconştienţă. Creşteţi nivelul conştiinţei împrăştiind informaţii sau cel mult practicând rezistenţa pasivă. Dar asi-guraţi-vă că nu aveţi nici o rezistenţă interioară, niciun pic de ură, nici un pic de negativism. „Iubiţi-vă duşmanii!", a spus Iisus, lucru care, desigur, înseamnă „să nu aveţi duşmani". "

http://en.wikipedia.org/wiki/Eckhart_Tolle

One night in 1977, at the age of 29, after having suffered from long periods of suicidal depression, Tolle says he experienced an "inner transformation". That night he awakened from his sleep, suffering from feelings of depression that were "almost unbearable", but then experienced a life-changing epiphany. Recounting the experience, Tolle says:

“I couldn’t live with myself any longer. And in this a question arose without an answer: who is the ‘I’ that cannot live with the self? What is the self? I felt drawn into a void. I didn’t know at the time that what really happened was the mind-made self, with its heaviness, its problems, that lives between the unsatisfying past and the fearful future, collapsed. It dissolved. The next morning I woke up and everything was so peaceful. The peace was there because there was no self. Just a sense of presence or “beingness”, just observing and watching.”

Tolle recalls going out for a walk in London the next morning, and finding that “everything was miraculous, deeply peaceful. Even the traffic". The feeling continued, and he began to feel a strong underlying sense of peace in any situation. For a period of about two years after this, he spent a much of his time sitting, “in a state of deep bliss", on park benches in Russell Square, Central London, "watching the world go by.” He stayed with friends, in a Buddhist monastery, or otherwise slept rough on Hampstead Heath. His family thought him “irresponsible, even insane". Tolle changed his first name from Ulrich to Eckhart, reportedly in homage to the German philosopher and mystic, Meister Eckhart.

Comentariu publicat de Bdi pe Mai 11, 2011 la 6:35pm

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http://altmarius.ning.com/group/altmariusscience/forum/topics/spati...

Co-generarea universului / realitatii:

Au mers odata niste batrani la avva Antonie si era avva Iosif cu dansii. Si vrand batranul (Antonie) sa-i cerceteze pe ei, a pus inainte un cuvant din Scriptura si a inceput de la cei mai mici a intreba care este cuvantul acesta si fiecare zicea dupa puterea sa. Iar batranul zicea fiecaruia : inca n-ai aflat. Mai pe urma de toti a zis catre avva Iosif : tu cum zici ca este cuvantul acesta ? Raspuns-a : Nu stiu. Deci a zis avva Antonie : cu adevarat a aflat calea, caci a zis nu stiu.

Sau, un alt citat [sic!]. Kuei Ch'in [maestru Ch’an din sec. IX] said, "Not knowing is most intimate." (Your not knowing is the vastness of your own deep nature giving birth to the spattering galaxies, to the dark shapes of the trees in the courtyard, and to your own beating heart).” = “A nu şti este ceva extrem de intim. Acest „Nu ştiu.” al tău este vastitatea propriei tale naturi profunde care dă naştere împrăştierii constelaţiilor cosmice, umbrei copacilor din curte şi propriei tale inimi bătânde.”

Conex sa ne amintim de Norul Necunoasterii Divine si de hishiryo = a gandi din strafundul negandirii din Zen, precum si de dharma megha samadhi.

„Aş vrea să înţelegeţi: dacă chinurile iadului sunt la nivelul chinurilor din ziua morţii, este destul”. Este groaznic. Şi uite, toţi doreau să mai trăiască o zi. Şi zicem noi, care ne scăldăm în ani: „Ce faci într‑o zi?” Nu într‑o zi, într‑o clipă! Poţi să faci mult! Că Dumnezeu n‑are nevoie de cuvintele noastre, are nevoie de inima noastră. Şi putem să I‑o dăm într‑o clipă."

(Pr Arsenie Papacioc)

Acestea sunt valabile atat pt o fiinta obisnuita (inconstienta de potentialitatea sa divina) cat si pt un jivanmukta (care a devenit constient de potentialitatea sa divina si s-a eliberat de orice fel de conditionare a mintii prin egoism-uitare-neatentie-ignoranta ontologica).

Comentariu publicat de Bdi pe Iulie 3, 2011 la 5:32pm

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Ma Ananda Mayi:

http://www.youtube.com/watch?v=bpQ6NKiby-o&feature=related

http://www.youtube.com/watch?v=2obKEruZFOg&feature=related

http://www.youtube.com/watch?v=rU5p1AzLAU4&feature=related

http://www.youtube.com/watch?v=Q5033Xzver8&feature=related

http://www.youtube.com/watch?v=VjI8rDRD6qk&feature=related

http://www.youtube.com/watch?v=7Wdw5e4igDU&feature=related

http://www.youtube.com/watch?v=YKihuRc48aE&feature=related

http://www.youtube.com/watch?v=nj7oKmd8oLQ&feature=related

http://www.youtube.com/watch?v=tG_ET-kUAuI&feature=related

http://www.youtube.com/watch?v=Fmfg1DsYHJY&feature=related

http://www.youtube.com/watch?v=esI8sdfoXQs&feature=related

http://www.youtube.com/watch?v=i26pGuvERHc&feature=related

http://www.youtube.com/watch?v=c75jUxJc-Ec&feature=related

http://www.youtube.com/watch?v=VjI8rDRD6qk&feature=related

http://www.youtube.com/watch?v=bUKPq6wSFyA&feature=related

http://www.youtube.com/watch?v=9t5ZPanHs24&feature=related

http://www.youtube.com/watch?v=6jjY-OJPH4k&feature=related

http://www.youtube.com/watch?v=M95GXK5VRa4&feature=related

http://www.youtube.com/watch?v=2obKEruZFOg&feature=related

http://www.youtube.com/watch?v=1SY3d04PzxA&feature=related

http://www.youtube.com/watch?v=2MquEs-sU1I&feature=related

http://www.youtube.com/watch?v=GFnj_sml99M&feature=related

http://www.youtube.com/watch?v=UWv4ktbb33U&feature=related

http://www.youtube.com/watch?v=7U6lrvds1Wo&feature=related

http://www.youtube.com/watch?v=kNbtJcJSolM&feature=related

http://www.youtube.com/watch?v=JpB8BERNx04&feature=related

http://www.youtube.com/watch?v=_BL18TZBHD4&feature=related

http://www.youtube.com/watch?v=zFhO9pmSJpo&feature=related

http://www.youtube.com/watch?v=2aCTtSrKLlQ&feature=related

http://www.youtube.com/watch?v=I7M9-z3CirU&feature=related

http://www.youtube.com/watch?v=k6HacWqXgwM&feature=related

http://www.youtube.com/watch?v=xJC0a1EdlRI&feature=related

http://www.youtube.com/watch?v=I7M9-z3CirU&feature=related

http://www.youtube.com/watch?v=VoxnPwDj-mE&feature=related

http://www.youtube.com/watch?v=qhjDGqtLN3s&feature=related

Comentariu publicat de Bdi pe Iulie 21, 2011 la 3:02pm

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“I used to be an atheist until I realized that I was God." (J. Krishnamurti)

"The ego is a monkey catapulting through the jungle:

Totally fascinated by the realm of the senses,

it swings from one desire to the next,

one conflict to the next,

one self-centered idea to the next.

…If you threaten it, it actually fears for its life.

Let this monkey go.

Let the senses go. Let desires go.

Let conflicts go.

Let ideas go.

Let the fiction of life and death go.

Just remain in the center, watching.

And then forget that you are there." (Lao Tzu)

"There is no greater mystery than this, that we keep

seeking reality though in fact we are reality. We

think that there is something hiding reality and that

this must be destroyed before reality is gained.

How ridiculous! A day will dawn when you will laugh

at all your past efforts. That which will be the day

you laugh is also here and now." (Ramana Maharshi)

Comentariu publicat de Bdi pe Iulie 21, 2011 la 8:07pm

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http://altmarius.ning.com/profiles/blogs/co-generarea-realitatii

Comentariu publicat de Bdi pe Februarie 5, 2012 la 7:31pm

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Comentariu publicat de Bdi pe Aprilie 12, 2012 la 3:03pm

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Sf Calinic de la Cernica: “…toti cei ce urmam invataturilor divine intreolalta sintem una si cu Dumnezeu asemenea.”

Comentariu publicat de Bdi pe Mai 5, 2012 la 11:03pm

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An Incarnation of God = Avatar. Cf. Sri Ramakrishna, Divinitatea Unica Se incarneaza-intrupeaza periodic in diversele lumi care exista, luand forma locuitorilor acestora, a fiintelor din acele universuri si predicand o invatatura conform cu nivelul lor de intelegere, pe care o pot recunoaste si pricepe, atunci cand nivelul de cunoastere si credinta scad prea mult si lumile sunt in pericol sa se rataceasca, pt a-i ajuta sa revina pe Cale.

O fiinta, prin evolutie, se poate ridica (ca nivel), ajungand la Dumnezeu (dandu-si seama de Dumnezeu), apoi topindu-se in Divinitate si devenind astfel jivanmukta = eliberat in timpul vietii (isi da seama ca era dintotdeauna asa, ca oricine este asa dintotdeauna si pt totdeauna, fara nici o diferenta intre ignorant si intelept).

In ambele cazuri e Acelasi Dumnezeu
(la "final", adica "dupa" "Realizare" pt jivanmukta).
Numai ca unul "coboara" din Dumnezeire in lume, pt a invata lumea (si ramanand Dumnezeu plenar / Purnavatar, cum a fost Krishna sau cvasiplenar, existand si varianta de intrupare a Dumnezeirii 1/4 - cum era Balarama, fratele lui Rama, 1/2, 3/4 - cum era Rama) - Avatarul (si avand Putere mai multa sau infinita),
iar "celalalt" (care, in final, tot Dumnezeu e, sub masca unei fiinte limitate), Jivanmukta, "urca" din lume la Dumnezeire (si are Putere mai putina, desi, si el radiaza din Puterea Infinita, pt toti, spre a-i ajuta).
Cum nu exista lume diferita de D., nu exista de fapt nici urcare, nici coborare, ci doar Dumnezeire - Ceea Ce/Cine Este. Cel Ce Este si nu este.
Hristosul "Cosmic" e mai mult decat un Avatar, dar putem zice ca e ca un fel de Avatar Deplin. (v. imaginea).

Acestea sunt doar vorbe, care doar aproximeaza grosier Minunea.

Comentariu publicat de Bdi pe Ianuarie 8, 2015 la 2:46pm

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v. si "L'enseignement de Ramakrishna"
https://www.scribd.com/doc/252032463/Ramakrishna-Francais-PDF

jivanmukta : pp. 146, 397

jnanin: pp. 39, 70, 86, 191, 340,
577, 824, 1088, 1168, 1180,
1181, 1185 à 1199, 1212,
1214,1312,1350,1375,1379,
1380, 1391,1418,1443,1500,
1540, 1570.

mukta: pp. 45, 47 ; purusha, 776.
mukti: pp. 61,145,160,1263,1590
(Voir aussi liberation in indexul alfabetic).

http://altmarius.ning.com/profiles/blogs/dumnezeirea-si-omul-cea-ma...

………………………….

Comentariu publicat de Bdi pe August 10, 2016 la 2:48pm

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Vivekananda’s experience with Ramakrishna.

Initial meetings

First meeting at Dakshineswar

Following the suggestions of Ram Chandra and Professor Hastie, Narendra went to Dakshineswar to meet Ramakrishna.^[11] Ramakrishna was so anxious for and so enamoured of Narendra that he cried and prayed for six months till Narendra met him.^[21] Later, Ramakrishna recalled the day when Narendra first visited Dakshineswar. He said—^[22]

Narendra entered the room through the western door facing the Ganges. I noticed that he had no concern about his physical appearance. His hair and clothes were not tidy; like others he had no attachments for external objects. His eyes showed that a greater part of his mind was turned inward all the time. When I observed these, I wondered, is it possible that such a great aspirant could live in Calcutta, the home of the worldly-minded?

Ramakrishna warmly welcomed Narendra and asked him to sit on a mat spread on the floor. Then Ramakrishna asked him to sing a song.^[22] Narendra gave his assent and started singing a devotional song—^[11]

Let us go back once more,
O mind, to our proper home!
Here in this foreign land of earth Why should we wander aimlessly in stranger's guise?
These living beings round about,
And the five elements,
Are strangers to you, all of them; none are your own.
Why do you so forget yourself,
In love with strangers, foolish mind?
Why do you so forget your own?

When Narendra finished singing, Ramakrishna suddenly became emotional, grasped Narendra's hands and took him into the northern porch of the Kali temple and with tears in his eyes said to him —^[11]

Ah! you have come so late. How unkind of you to keep me waiting so long! My ears are almost seared listening to the cheap talk of worldly people. Oh, how I have been yearning to unburden my mind to one who will understand my thought! Then with folded hands he said: 'Lord! I know you are the ancient sage Nara — the Incarnation of Narayana — born on earth to remove the miseries of mankind.

Then Ramakrishna and Narendra returned to their room and started talking. Narendra asked Ramakrishna if he had seen or experienced God.^[15] Narendra asked the same question to Debendranath Tagore as well,^[23] who skipped the question and praised Narendra's inquisitiveness. But, this time when Narendra asked Ramakrishna the same question, the latter immediately replied in the positive.^[13] Without any hesitation, he said: ^[24]

Yes, I have seen God. I see Him as I see you here, only more clearly. God can be seen. One can talk to him. But who cares for God? People shed torrents of tears for their wives, children, wealth, and property, but who weeps for the vision of God? If one cries sincerely for God, one can surely see Him.

Vivekananda was so much impressed with this meeting that he started visiting Ramakrishna daily when he felt: “religion could be given. One touch one glance can change a whole life”.^[6]

Narendra felt amazed as this was the first time he was meeting someone who could say that he had met or experienced God. He also understood those were not mere words, but words uttered from deep inner experiences. He left Dakshineswar and came back to Calcutta in a highly puzzled and bewildered state of mind.^[24]

Second meeting at Dakshineswar

The first meeting with Ramakrishna so much puzzled the young mind for Narendra that he was feeling anxious to meet Ramakrishna again. He finally went to meet him for the second time on a weekday.^[13] During the second meeting, he had another strange experience. When he was talking to Ramakrishna, Ramakrishna suddenly placed his right foot on Narendra's chest and Narendra started feeling unconscious, he felt as if everything around him, the rooms, the walls, the temple garden were vanishing away. Narendra got scared and cried out "What are you doing to me? I have my parents, brothers, and sisters at home." Ramakrishna laughed and moved his foot from his body. He restored his consciousness and said "All right, everything will happen in due time."^[24]

Narendra became even more puzzled and felt that Ramakrishna had hypnotized him. He also felt disgusted as he apparently could not resist Ramakrishna from influencing him.^[25]

Third meeting at Dakshineswar

Narendra went to meet Ramakrishna for the third time. This time he was very scared after his last experience. Ramakrishna welcomed Narendra and started talking with him. Narendra was trying to stay alert and not to be hypnotized once again by Ramakrishna. Ramakrishna took him to the adjacent garden and touched him. Narendra failed to resist Ramakrishna's will power and became unconscious. Ramakrishna later said, after making Narendra unconscious, he asked him many questions such as his previous works, his future aims etc. After receiving answers to his questions, Ramakrishna felt assured and later he told other disciples that he was confident that Narendra had attained "perfection" in his previous birth.

https://en.wikipedia.org/wiki/Relationship_between_Ramakrishna_and_...

http://www.swamivivekanandaquotes.org/2014/05/sir-have-you-seen-god...

https://www.linkedin.com/pulse/20140806125135-30425280-a-rare-conve...

http://www.swamivivekanandaquotes.org/2013/04/swami-vivekananda-quo...

…………………..

Comentariu publicat de Bdi pe August 10, 2016 la 3:31pm

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Si unde gasim un Intelept deplin (jnanin, jivanmukta) in lumea de azi ?

Simplu:

In fotografia lor (Ramana, Ramakrishna, Nisargadatta, Ma Ananda Mayi, Padre Pio,...) si in moastele / icoanele Sfintilor / Maestrilor si, mai ales, rugandu-ne lor si prin ei (prin forma lor) lui Dumnezeu (Care a imbracat masca lor, fiind El-Acesta sub forma lor).

Astfel, ei-Unul si Acelasi ne vor invata / initia fara cuvinte, Invatatura Divina, direct de la suflet la suflet, de la Inima la inima (inima lor la inima noastra), de la Fiinta la fiinte...

"Ei-El" (exteriori) ne vor face sa-L simtim pe Gurul Interior = Sad Guru = Divinul, din inima noastra.

Comentariu publicat de Bdi pe Noiembrie 12, 2017 la 9:38pm

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V. si:

http://altmarius.ning.com/profiles/blogs/rumi-amp-shams-tabrizi

Comentariu publicat de Bdi pe Iulie 24, 2018 la 4:07pm

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V. si:

http://altmarius.ning.com/profiles/blogs/saint-vallalar

Comentariu publicat de Bdi pe Noiembrie 17, 2018 la 4:39pm

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Samadhi Tours

Samadhi Tours

http://www.samadhitours.com/

+ (mai ales !):

https://soonyata.home.xs4all.nl/index.html

Mahasamādhi (the great and final samādhi) is the act of consciously and intentionally leaving one's body. A realized yogi (male) or yogini (female) who has attained the state of nirvikalpa samadhi, will, at an appropriate time, consciously exit from their body. This is known as mahasamadhi. This is not the same as the physical death that occurs for an unenlightened person.

Enlightened yogis take their mahasamadhi during their final practice of samadhi: and they expire during this final sadhana practice. Therefore, mahasamadhi occurs only once in a lifetime, when the yogi finally casts off their mortal frame and their karma is extinguished upon death.

An enlightened or realized yogi is one who has attained the nondual state of nirvikalpa samadhi where duality of subject and object are resolved and the yogi becomes permanently established in the unity of full enlightenment (Videha mukti).

Each realized yogi enters and prepares for mahasamadhi in a unique fashion.

What is Maha samadhi?

A jivan mukti who's body dies. A jivan mukti is a fully Self-realized person who is fully liberated while still embodied. Jivan-mukti is also known as sahaja samadhi.

Sahaja samadhi: The effortless ecstasy. This is the state of the Jnani who has finally and irrevocably eliminated his ego. A Jnani in this state is able to function naturally in the world, just as any ordinary person does. Knowing that he is the Self, the Jnani sees no difference between himself and others or the world. For a Jnani, everything is a manifestation of the indivisible Self.

...

Jeeva or Sajeeva / Jiva / Samadhi also known in Tibetten as the state of Tukdam means "becoming one" with the universal consciousness or merging with the Divine.

It has different terms and is used as different words in different religions. Buddhists call it Nirvana and Christians call it ecstasy or 'merging with the spirit'.

It is a very advanced samadhi state closely related to the nirvikalpa samadhi state but then permanent. In Maha samadhi the body will decay over time and the energy will leave the body upon death. In Jeeva samadhi you cannot say the body dies nor can you say it is still alive, however the energy will remain in and around the body as if it were still alive and the body will not decay over time either (or extremely slowly as in some cases). This is a state where Siddhas enters into the samadhi state at their own will after completion of their mission on earth and their mind completely dissolved into the Divine, They stop the functioning of the body and mind.

...

Jeeva Samadhi

What is a Jeeva Samadhi?

Jeeva or Sajeeva / Jiva / Samadhi also known in Tibetten as the state of Tukdam means "becoming one" with the universal consciousness or merging with the Divine. It has different terms and is used as different words in different religions. Buddhists call it Nirvana and Christians call it ecstasy or 'merging with the spirit'. In samadhi one remains immersed in infinite bliss and the time one can remain in samadhi ranges from few minutes to time infinite. After a divine person takes samadhi there are various ways of preserving or disposing the physical body. It may be:
Earth burial, which is called Bhoo Samadhi / Water burial - Jal Samadhi / Fire cremation - Agni Samadhi or Agni Dah. In the ancient times there were 3 more methods used - The body being consumed by birds or wild beasts (followed by Parsis) / Being preserved in the caves / Mummifying (As in the Egyptian pyramids)

Jeeva Samadhi however is entirely different from the other types mentioned above, including Maha samadhi mentioned on another page on this site and can only be achieved by great yogis. It is a very advanced samadhi state closely related to the nirvikalpa samadhi state but then permanent. In Maha samadhi the body will decay over time and the energy will leave the body upon death. In Jeeva samadhi you cannot say the body dies nor can you say it is still alive, however the energy will remain in and around the body as if it were still alive and the body will not decay over time either (or extremely slowly as in some cases). This is a state where Siddhas enters into the samadhi state at their own will after completion of their mission on earth and their mind completely dissolved into the Divine, They stop the functioning of the body and mind.

This state can be done by them either after being enclosed or before enclosure, as they choose and as per the instructions they give totTheir disciples/followers. Stopping the body functions, the Siddha ensures by his spiritual achievement that the life does not go out of the body. This body will never or extremely slowly decay for thousands of years because the magnetic force in the body now acts as the life force (prana) in this body. In this state of suspended animation the breathing and blood circulation completely stops but the pranic forces keep the body cells nourished and alive. Then as invisible forces, They continue guiding mankind towards spiritual upliftment. There is a possibility that the Siddha can dematerialize his body from the tomb and materialize it elsewhere in some different location and carry out the mission for another span of years! For example Sadasiva Brahmendra has 3 Jeeva samadhi's at different locations all quite powerful and some say he is still around. In Jeeva Samadhi, the physical body of the Siddha remains intact and alive for thousands of years. When a spiritual aspirant goes in the vicinity of the Jeeva Samadhi, he receives blessings and guidance from the Siddha emitting his divine energies. This is one of the ways of communicating with Siddhas. Now, the Jeeva Samadhi is nothing but one big kundalini energy field and in the vicinity of the high energy fields, the seeker's kundalini also rises. Actually it is a very old custom in India that when one starts his spiritual journey within, he/she visits all saints and samadhis of saints and also the holy temples. To get the kundalini flowing correctly without problems and without meditating for decates trying to ignite it, this is the best way. There is a saying that if one even gets a glance of saints his sins would get burnt by the kundalini and thus he would be purified.

Every Siddha before taking Jeeva Samadhi gives specific instructions on how the tomb should be made and how their bodies must be placed and other instructions so that they can benefit the maximum to the world. Hambo Lama Itigilov for example left a testament asking to be buried as he was at the time of his death, sitting in lotus posture. According to his wishes, his body was put into a pine box and interred at a bumkhan (a graveyard for the lama burials) in the locality of Khukhe-Zurkhen. In south India you find much more complex Jeeva samadhi structures for channeling the energies and some are complete temples that basically represent the jeeva samadhi himself in the structure. This way the temple is used as a reminder that our inner spiritual journey is through internal yoga to realize the indweller God.

Some Siddhas have different instructions specific for the kind of rituals to be done on the samadhi like using certain mantras there, poojas, offering dhoop (thick smoke), feeding the poor in those locations, worship during certain days and time, etc.

Who gets benefited?
The point is that just going and visiting the Jeeva Samadhi will not be of any help. It is only when one is open and receptive that things happen. One has to approach with pure intentions and love for the Siddhas and to what they have to offer, then only the connection and grace would flow within. This is a beautiful way for Siddhas to lock the energies or avoid misuse.
Everywhere the principle is the same. Like many saints say, if one is not open and accept the grace, there is no way anyone can force it through one. Thus it is best to just trust, have faith and surrender. This works everywhere - even if one had to walk into a temple or any other holy place. Meditating at Jeeva Samadhis in the 'right' way with the 'right' approach brings in the desired results and much beyond. It is better to spend at least a minimum of 20-30 minutes at a Jeeva Samadhi in meditation. Knowing by now how the Siddhas work it would be foolish to say that one has to go to the physical vicinity of Jeeva Samadhis to receive their energies but one can even connect from wherever they are. That is one of the reasons why this webpage came into existance so as to make it much easier to connect to the jeeva samadhis and receive their blessings as just reading about it. However, the main intent of sharing on Jeeva Samadhi is so that even if you ever come across one, you would not want to miss spending some time there and connecting to the Siddha and their loving and powerful energies.

Jeeva Samadhis are energy spots or energy banks supplying infinite amount of kundalini energy at all times. Such is their compassion for all that they are alive only for others who silently work for the well being of the creation. Mahavatar Babaji says that had it not been for these Holy Siddhas who are spread all around the world in the form of Shree Chakra, the world would have moved by now rapidly towards doom. It is only due to their constant and silent efforts in the background that things are kept in balance. They have also averted many such dooms in the past created by human ignorance. Jeeva Samadhi is one such way by them to create energy pockets at different locations. In all my travels i was amazed to see Siddhas and Jeeva Samadhis in the most least expected locations, from remote villages to places of filth, crime and mishaps to the most modern cities. The reason why they choose such locations, only they know.

It is clear that Tamilnadu has one very intelligent way of making use of Jeeva Samadhis. Almost all holy and ancient temples in Tamilnadu HAS to have a Jeeva Samadhi! Interesting? We got so accustomed to this that whenever we saw a very ancient temple we were sure there is a Siddha in there in a Jeeva Samadhi! Now the intelligent way people of Tamilnadu have worked it out is that they built temples around the Jeeva Samadhis. People going to these temples are benefited when they go to pray to the deity there and many report feeling relief, peace, spiritual upliftment and their prayers being answered. The main powerhouse of energy here are the Jeeva Samadhis. Normally, it is thought that Siddhas took Jeeva Samadhi in temples, but in fact it is the other way round - temples were built where Siddhas took Jeeva Samadhi :) Ancient temples you can find in every nook and corner of Tamilnadu including Chennai City. There are close to about 300 Jeeva Samadhis in Tamilnadu itself.

What to expect while visiting a Jeeva Samadhi.
Unfortunately many samadhis have poor maintenance or no maintenance at all.
Some are maintained by followers, some by the Trust or some foundation, some by the ones who own that piece of land and some by none or you may say are 'abandoned'.
Most of the time many do not know what it is. Sometimes they are just worshiped as temples. I have seen Jeeva Samadhis in very bad physical condition. At one place the whole temple was destroyed and the owner of the land died, only the jeeva samadhi survived as it was placed underground. However, even though there was no temple or structure, the energy was very powerful!

In some places the caretakers were not even aware that it is a Jeeva Samadhi such as St Lourdes Xavier near Thirukattupalli.
At some places, the samadhis are kept in very good condition and maintained very well and thus given it's due attention and respect.

In some samadhis, we found were strictly maintained under the supervision of the priest or trustees.

Some samadhis have 'rules' where one is not allowed in at certain timings or unless men take off their shirts. Most of the samadhis/temples do not allow short pants, T-shirts, Caps or anything that does not on Indian tradition. These have to be adhered to so that the sanctity and respects to their sentiments are maintained.

Some samadhis have restricted entry only to the point that you can see them, sometimes beyond locked netted gates and sometimes entry allowed to the point where you can even touch them.

At some samadhis photography and video is strictly prohibited but at some samadhis we were encouraged to take photographs and spread the message.

Some samadhis are very prominent and can be known from a distance but some will deceive the eyes. They can be huge tomb built on it or it might be just one small Shivalinga on the ground and nothing else around. Some may even be just a small stone.

Some jeeva samadhi's are build near to or on top of the saints meditation spot such as a cave or meditation room and these places still have their personal items there such as their bed and clothe as they too emit some of the energy from the saint.

It is a boon for a seeker if he is energy-sensitive and can detect and connect to it easily.
Most of the samadhis/temples remain closed from 12 p.m. to 4 p.m. and some till 6 p.m.. They open at 6 a.m. and close by 8 p.m. No entry is allowed in closed timings. However, if the jeeva samadhi saint wants you to be there even at closure time, miracles will happen and the temples will remain open, I have seen this many times.

One can be easily misguided at samadhi locations by people around due to lack of awareness on their part, incomplete or wrong information they have known or for some vested interests. It is important to only connect with the samadhi. However, at some places we have got the best of information from very genuine people that led to more of further connections with that Siddha and his work around. But it is better not to judge anyone because one will never know who comes in what form :)

....

What is a rainbow body?

A fully enlightened person (a jivan mukti) who also liberates the body into light.

Now there are 3 levels of the Rainbow body:

A) Rainbow body

B) Rainbow body of light

C) Rainbow body of great transference

A) The most common level is the normal Rainbow body that occurs only after body death. Every 5 years or so a Buddhist from Tibet enters into this state. There are no physical signs indicating the start of the process before death and once physical death occurs it takes on average 7 days for the body to shrink and dissolve into light and most of the time a small child size body remains behind and in more advanced yogi's only hair and nails. The process of dissolving into light is actually visible around the Buddhist in this process as can be seen in the image below from Chak Zach Khenpo taken on the 23rd of june 2017:

B) The more advanced level is also called the Rainbow body, but for due purposes lets call it the Rainbow body of light as in this level all the signs are showing up while the yogi is still alive. The process of dissolving into light might go really fast but in most cases it takes month to years to complete, all while remaining fully functional. It is also possible that the yogi who is in the middle of this process slows it down or is unable to continue the process and dies before the completion of the Rainbow body. This has been the case with most of the famous siddhars. If the process is continued the body will start to shrink and shine real light over time until it reaches the size of a baby and then as a flash of bright rainbow light will disappear into emptiness forever.

C) The most advanced and extremely rare level is the attainment of the Rainbow body of great transference. In this level the yogi not only dissolves the body completely into light but remains functional and visible as light.

For clarification, these 3 states have nothing to do with Spontaneous Human Combustion SHC and some have made the mistake of believing some saints to have attained the Rainbow body state while in fact it was a SHC case, such as Sambandar, Appar and Sundarar.

-- -- --

So lets go a little deeper into the history and background of the phenomena called the Rainbow body.

21 grams:

Dr. Duncan "Om" MacDougall (c. 1866 – October 15, 1920) was an early 20th-century physician in Haverhill, Massachusetts who sought to measure the mass lost by a human when the soul departed the body at death. MacDougall attempted to measure the mass change of six patients at the moment of death. His first subject, the results from which MacDougall felt were most accurate, lost "three-fourths of an ounce", which has since been popularized as "21 grams". The rainbow body goes way beyond this value.

Is the body really dead?

Peter Noble from the University of Washington has done some very interesting research in 2016 in the field of post mortum life where he found that certain genes, specifically 500 of them are even more active and alive after body death then before, peaking 4 days after body death. So it seems that the brain and body are still alive even though we consider it the end. Another very interesting find was that certain embryonic genes that develop the brain and eyes were once again activated after body death. It is found that the last cells to die are stem cells, they take up to 17 days after body death to die. This all is very interesting research when you continue reading about the phenomena called the rainbow body.

-- -- --

The ultimate Great accomplishment in meditation is the attainment of the Rainbow body. This is widely recognized as a sign of extreme sanctity in Tibetan Buddhism and among the Bönpo. Reports of this level of transmutation are rare, but still they occur and have been chronicled far into antiquity. The rainbow body however is not limited to Buddhism only as you will see in the pictures below but to understand the process we will turn to the well documented and delineated practice of Dzogchen in Tibet and reflect this practice to the stories of Vallalar from south India who went through the same process.

In the Himalayan regions, the early indigenous religion was that of the Bön. Bön pre-existed the creation of both the sovereign territories, later to become the country of Tibet as well as of Buddhism. When the great Indian tantric sage Padmasambhava (look at drawing above) brought Buddhism from India to Tibet in the 8th Century AD he found the richly tilled ground of the Bönpo. This land and its peoples took easily to the Buddha’s teachings and the Buddhist beliefs melded well with the rituals of the Bön.

When Padmasambhava left at the end of his time in physical form he dissolved his body completely back to their natural elements leaving nothing behind. At that moment a new lineage of Buddhist teachings was created. This was the start of what has become the Nyingma tradition and is the foundation of Tibetan Buddhism as we have come to know it. At the heart of the Nyingma tradition is the practice of Dzogchen otherwise called Ati Yoga or the Great Perfection.

According to Tibetan Buddhism and Bön, Dzogchen is the natural, primordial state or natural condition of a human being and the practice of Dzogchen is a body of teachings and meditations aimed at realizing that condition. According to Dzogchen literature, Dzogchen is the highest and most definitive path to enlightenment.
From the perspective of Dzogchen, the ultimate nature of all sentient beings is said to be pure, all-encompassing, primordial clarity or naturally occurring timeless clarity. This intrinsic clarity has no form of its own and yet is capable of perceiving, experiencing, reflecting, or expressing all form. It does so without being affected by those forms in any ultimate, permanent way. The analogy given by Dzogchen masters is that one's nature is like a mirror which reflects with complete openness but is not affected by the reflections, or like a crystal ball that takes on the color of the material on which it is placed without itself being changed. The knowledge that ensues from recognizing this mirror-like clarity (which cannot be found by searching nor identified) is what Dzogchenpas refer to as rigpa. The most direct way to realizing this state are the practices of Trekchö - an advanced practice in Dzogchen.

Trekchö practice is a releasing or a cutting through of all one’s tensions and rigidities, all obscurations must be purified. This accomplished through mastering the art of contemplation and visualization. It is mastering meditation in the state of Union. It is a prerequisite for practicing the Tögal practice. For a novice understanding it is a practice of witnessing ones karma and forgiving and dissolving it to the point it holds no power of cause. The physical body can be calmed to a death like state of samadhi. One then is able to consciously contemplate while in a deep state of union.

When the state of full Self-realization has been accomplished, the yogi or yogini is ready for the next and last Dzogchen practice, the practice of Tögal. This final practice enables the master yogi or yogini to dissolve his or her physical body into the essence of the elements at the time of death. The master disappears into a body of light becoming the wisdom body, the term is called ‘Ja’-lus or Rainbow body in Tibetan. This level of attainment is also the central aim of Indian Buddhist tantricism known as Vajrayana that the Taoists call the golden body. Another term frequently used is Soruba Samadhi or Gnana Deham as Vallalar used to called it. It is a golden body, a state of God-realization in which Divinity descends and transforms the spiritual, intellectual, mental, vital and physical bodies. It is considered physical immortality or the highest perfection.

The practice Tögal occurs in a deep state of contemplation union and is a practice of becoming the essence of all that is. In essence this practice shifts identity to the Cosmic-Awareness. In duality there is always an observer versus the rest. Even in deep meditation there always seems to be an observer left who can realize or recognise things. However if the Trekchö practice has done its job in cleaning and clearing all the blockages, karma and thoughts, the meditation might enter into a state called nirvikalpa samadhi - but in that state all is emptiness and the body is non functional. In Tögal there is a way around this by going into the non-breathing state but remaining fully functional and by doing this you automatically dive into the source of the observer and root it out completely. What remains is the essence of all that is without an observer. Vallalar called this practice Gathi and that was the starting point of the formation of the Rainbow body.

Basically to reach the highest state possible in meditation, the so called jalus powa chenpo or rainbow body of great transference, all 3 granthi's otherwise known as the 3 dantien or used as the 3 bandhas in yoga have to be cleared of stress completely. How do you know when this is done completely:

1. Brahma Granthi completely stress free - No more sexual orgasms possible.

2. Vishnu Granthi completely stress free - no more breathing needed and as an immediate effect also no food consumption needed anymore.

3. Rudra Granthi completely stress free - no more thoughts or dreams. Absolute ego death.

https://soonyata.home.xs4all.nl/jeevasamadhi.htm

https://soonyata.home.xs4all.nl/mahasamadhi.htm

https://soonyata.home.xs4all.nl/sorubasamadhi.htm

https://soonyata.home.xs4all.nl/18siddhars.htm

https://soonyata.home.xs4all.nl/masters.htm

Comentariu publicat de Bdi pe Martie 19, 2019 la 10:42am

Ştergere comentariu

Each realized yogi enters and prepares for mahasamadhi in a unique fashion.

What is Maha samadhi?

A jivan mukti who's body dies. A jivan mukti is a fully Self-realized person who is fully liberated while still embodied. Jivan-mukti is also known as sahaja samadhi.

...

Jeeva or Sajeeva / Jiva / Samadhi also known in Tibetten as the state of Tukdam means "becoming one" with the universal consciousness or merging with the Divine.

It has different terms and is used as different words in different religions. Buddhists call it Nirvana and Christians call it ecstasy or 'merging with the spirit'.

Mormantul [uneori cenotaf] unui Sfant / Master = Tomb of a Saint = Turbesi = Dargha = Samadhi = Mandir = Vrindavan = Gurudwara. Echivalente aproximative de termeni.

https://en.wikipedia.org/wiki/Dargah

Dargah is derived from a Persian word which literally means "portal" or "threshold."^[8]^{[= portal interdimensional, spre
Inima ta, spre Sine]}

Some Sufi and other Muslims believe that dargahs are portals by which they can invoke the deceased saint's intercession and blessing (as per tawassul, also known as dawat-e-qaboor^[9] or Ilm e dawat).^[10] Still others hold a less important view of dargahs, and simply visit as a means of paying their respects to deceased pious individuals or to pray at the sites for perceived spiritual benefits.

However, dargah is originally a core concept in Islamic Sufism and holds great importance for the followers of Sufi saints. Many Muslims believe their wishes are fulfilled after they offer prayer or service at a dargah of the saint they follow. Devotees tie threads of mannat (hope) at dargahs and contribute for langar and pray at dargahs.

https://soonyata.home.xs4all.nl/index.html

Comentariu publicat de Bdi pe Martie 29, 2019 la 9:48am

Ştergere comentariu

De ce e bine sa mergem in locuri sfinte si la Sfinti / Masters (prin moastele, mormintele lor, icoanele lor facatoare de minuni)…

Apropo de femeia care a intrat in transa mistica (extaz religios) ptca s-a dus la mormantul unui Sfant sufi (v. foto in atas).

Iata intamplarea cu ce a patit fizicianul Carl Friedrich von Weizsäcker

[frate cu fostul presedinte al RFG (1984-1994), Richard von Weizsäcker]

cand a mers la mormantul lui Ramana Maharshi din India, la Tiruvanamalai, langa Madras (Chennai).

One of the many visitors of the Ashram should be mentioned solely by its standing as a scholar and placed him General appreciation.

It is Carl Friedrich von Weizsäcker, who should find these words true, because the grave of Maharshi's an experience is given him, which was to change his life.

At the end of his book the garden of human «reported, as twenty years ago, a visitor asked him he may, the highly necessary connection between Eastern wisdom and Western science will contact with certain Indian ways seek Weizsäcker. At this time Carl Friedrich von Weizsäcker answered that he still feels not the maturity in to meet this requirement, but he was convinced of the truth of the Indian doctrine, and assume that he, if the time was ripe, would meet these ways.

In 1969, Friedrich von Weizsäcker came to India and visited the Ashram of the Maharishi. "When I pulled out the shoes", depicts Weizsäcker", and at the Ashram before the grave of Maharshi came, I knew in the Flash: Yes, that's it. Actually, all questions were answered. The knowledge was there, and everything was done in half an hour. I perceived the environment yet, the hard seat, the buzzing mosquitoes, the light on the stones. But in the flight were the layers that pierced onion skin, to indicate only are through words: You - I - Yes. Tears of happiness. Happiness without tears.

Very gently, the experience left me to the Earth. I knew what love is the meaning of earthly love. I knew all the dangers, all horror, but in this experience, they were not terror. Should I stay here now? I felt like a metal ball, which falls on a bare metal surface and returns to the touch of the moment, where she came from. I had now become a completely different: the one who always... was I With infinite gentleness, the experience left me slowly in the coming days and weeks. Its substance is always with me."

Fie sa avem si noi o experienta spirituala asemanatoare, ajungand acolo sau nu.

"Oricine-ai fi, vino
Chiar daca esti
Un necredincios, un pagan sau unul dintre-aceia care venereaza focul.
Fratia noastra nu e una a disperarii
Chiar daca ti-ai incalcat
Juramintele de pocainta de o suta de ori, vino, esti binevenit." (Rumi)

“Soare-rasare, soare-apune, miazazi ori miazanoapte, nu are nicio insemnatate. Oriincotro te-ai indrepta, ingrijeste-te doar sa prefaci fiecare calatorie intr-una launtrica. Daca vei calatori inlauntrul tau, vei putea colinda intreaga lume, cat e de intinsa si dincolo de ea.” (Shems Tabrizi)

“Când voi muri, să nu mă cautati in mormant [turbesi = mormantul / moastele / relicvele sfintilor], ci în inima voastra !” (Rumi) "Gurul nu e forma ! A Jnani is an expression of the Eternal in a form. He is not the form, but only appears to be so. He is the Eternal." (Nisargadatta Maharaj)

" Tu, cel care Il cauti pe Dumnezeu in afara ta,

Tu insuti esti Ceea ce cauti.

Atunci de ce sa cauti ceva ce nu ai pierdut niciodata?

Nu mai crede asa ceva: nu ai pierdut nimic, nu mai cauta!

Tu esti scrisorile, numele si cartile,

Profetii si ingerii cuvantul tau il propovaduiesc.

Stai linistit, da drumul acestei cautari zadarnice!

Tu esti casa, stapanul si cei ce ti se-mpotrivesc.

Esenta si forma, ceresc si pamantesc,

Intotdeauna etern, in moarte si in nastere, firesc. " (Rumi)

http://altmarius.ning.com/profiles/blogs/efectul-privirii-purificat...

http://altmarius.ning.com/profiles/blogs/jivanmukta-1

Each realized yogi enters and prepares for mahasamadhi in a unique fashion.

What is Maha samadhi?

A jivan mukti who's body dies. A jivan mukti is a fully Self-realized person who is fully liberated while still embodied. Jivan-mukti is also known as sahaja samadhi.

...

Jeeva or Sajeeva / Jiva / Samadhi also known in Tibetten as the state of Tukdam means "becoming one" with the universal consciousness or merging with the Divine.

It has different terms and is used as different words in different religions. Buddhists call it Nirvana and Christians call it ecstasy or 'merging with the spirit'.

Mormantul [uneori cenotaf] unui Sfant / Master = Tomb of a Saint = Turbesi = Dargha = Samadhi = Mandir = Vrindavan = Gurudwara = Maqam = Mazaar. Echivalente aproximative de termeni.

https://en.wikipedia.org/wiki/Dargah

Dargah is derived from a Persian word which literally means "portal" or "threshold."^[8]^{[= portal interdimensional, spre Inima ta, spre Sine]}

The term revelation, clarify Cole and Sambhi, in Sikhism is not limited to the teachings of Nanak, they include all Sikh Gurus, as well as the words of past, present and future men and women, who possess divine knowledge intuitively through meditation. The Sikh revelations include the words of non-Sikh bhagats, some who lived and died before the birth of Nanak, and whose teachings are part of the Sikh scriptures.^[33] The Adi Granth and successive Sikh Gurus repeatedly emphasised, states Mandair, that Sikhism is "not about hearing voices from God, but it is about changing the nature of the human mind, and anyone can achieve direct experience and spiritual perfection at any time".^[28] Guru Nanak emphasised that all human beings can have direct access to God without rituals or priests.^[14]

The concept of man as elaborated by Guru Nanak, states Arvind-pal Singh Mandair, refines and negates the "monotheistic concept of self/God", and "monotheism becomes almost redundant in the movement and crossings of love".^[34] The goal of man, taught the Sikh Gurus, is to end all dualities of "self and other, I and not-I", attain the "attendant balance of separation-fusion, self-other, action-inaction, attachment-detachment, in the course of daily life".^[34]

Guru Nanak emphasised Nam Japna (or Naam Simran), that is repetition of God's name and attributes, as a means to feel God's presence.^[38]

Nanak was raised in a Hindu family and belonged to the Bhakti Sant tradition.^[39]^[40]^[41] Scholars state that in its origins, Guru Nanak and Sikhism were influenced by the nirguni (formless God) tradition of Bhakti movement in medieval India.^[39] However, Sikhism was not simply an extension of the Bhakti movement.^[42]^[43] Sikhism, for instance, disagreed with some views of Bhakti saints Kabir and Ravidas.^[43]^[44]

The roots of the Sikh tradition are, states Louis Fenech, perhaps in the Sant-tradition of India whose ideology grew to become the Bhakti tradition.^[40] Furthermore, adds Fenech, "Indic mythology permeates the Sikh sacred canon, the Guru Granth Sahib and the secondary canon, the Dasam Granth and adds delicate nuance and substance to the sacred symbolic universe of the Sikhs of today and of their past ancestors".^[45]

https://en.wikipedia.org/wiki/Sant_(religion)

https://en.wikipedia.org/wiki/Sant_Mat

Adica: Biserica Biruitoare, Comunitatea (Comuniunea) Sfintilor din Crez, Parampara = Linia de Transmisie Initiatica, Sangha-Dharma... = Sant Mat

Indiferent de sex (barbat sau femeie), religie, casta, varsta (tanar, copil, batran), epoca (trecut, prezent, viitor) etc - cu conditia sa fie iluminat, avansat spiritual (eventual jivanmukta) - cei din Sant Mat.

Ptca:

“One universal Creator God who created the universe with the sound "Oang / OM• Truth and eternal is the name• Doer of All • No Fear • No Hate • Timeless and deathless Form • Not affected by the circle of life and death - unborn • Self Extant • Self-Existent• He can be realized by the grace of the true and eternal Guru who has the power to enlighten us.” = Mul Mantar

You chant as many as times as you wish or as part of meditation.

The Mul Mantar consists of nouns and adjectives but no verbs or pronouns. In addition, the nouns in the Mul Mantar do not have exact counterparts in European languages and the Gurmukhi script does not distinguish between upper and lower case letters. Thus, it poses a challenge to translators.

The first affirmation, for example, Ik Onkar has been rendered multiple ways. It has been translated as "'There is one god', as ‘One reality is’, and ‘This being is one’" and the varying capitalization of "God", "Reality", or "Being" affects the meaning in English.

A number of translations erroneously change the Mul Mantar from a list of qualities to a statement of facts and possessive adjectives. For example, they may change Satnam from "truth by name" to "His name is truth", which adds a masculine quality to God which does not appear in the original Gurmukhi.

Prajnaparamita Hridaya Sutra - comparatie cu Rumi si Sf Pavel:

Prajnaparamita Hridaya Sutra:

https://st3.ning.com/topology/rest/1.0/file/get/54596280?profile=or...

https://st1.ning.com/topology/rest/1.0/file/get/54596276?profile=or...

Rumi:

"Ce e de făcut dacă nu mă recunosc?
Nu sunt nici creştin, nici evreu, nici musulman;
Nu sunt nici din est, nici din vest, nu sunt nici ţărmul, nici marea;
Nu sunt nicio comoară a Naturii, nici stelele din cer;
Nu sunt nici pământul, nici apa, focul sau aerul;
Nu sunt nici cerul, nici noroiul;
Nu sunt din India, China, Irak sau Kharasa;
Nu sunt al acestei lumi, dar nici al celeilalte;
Nu sunt al Paradisului şi nici al Iadului;
Nu sunt nici Adam, nici Eva, Eden sau Rizvan.
Locul meu este unde nu este niciun loc,
Urma mea este fără urmă;
Nu sunt nici corpul, nici sufletul, pentru că eu aparţin Preaiubitului meu.
Am renunţat la dualitate şi am văzut amândouă lumile ca fiind doar una,
Doar pe Tine Te caut, pe Tine Te ştiu, pe Tine Te văd, pe Tine Te chem.
Tu eşti cel dintâi, ultimul, cel din exterior şi cel din interior,
Nu cunosc pe nimeni decât pe Tine, Cel Care Eşti

Cupa iubirii mi-a umplut sufletul, iar cele două lumi mi-au scăpat din mână."

"Cele ce ochiul n-a văzut şi urechea n-a auzit, şi la inima omului nu s-au suit, pe acestea le-a gătit Dumnezeu celor ce-L iubesc pe El".

Epistola întâia către Corinteni a Sfântului Apostol Pavel

http://www.bibliaortodoxa.ro/carte.php?cap=2&id=12

„Un milion de sori strălucesc plini de lumină,
O mare de albastru se revarsă în cer,
Febra vieţii se linişteşte şi toate petele sunt curăţate când stau în mijlocul acelei lumi.
Ia aminte la clopotele nelovite de nimeni,
Umple-te de bucuria iubirii!
Ploile cad fără apă şi râurile sunt şuvoaie de lumină.
Iubirea-Una e cea care pătrunde întreaga lume, puţini sunt cei care-o cunosc deplin.
Sunt orbi cei care nădăjduiesc s-o zărească la lumina raţiunii, acea raţiune care e cauza despărţirii.
E muzica întâlnirii între suflet şi suflet;
E muzica uitării tuturor mâhnirilor,
E muzica care transcende naşterea şi moartea. …
Călătorind fără cărare, am ajuns în Ţara fără durere; oh, ce lesne mi-a venit mila Domnului preamărit.
Ei L-au cântat ca infinit şi de neatins: însă în meditaţiile mele eu L-am văzut fără vedere.
Aceea e într-adevăr ţara fără durere şi nimeni nu ştie cărarea ce duce acolo.
Numai cel care-i pe cărare cu siguranţă-i dincolo de orice durere.
Minunată e ţara aceea de pace, pe care n-o dobândeşte vreun merit.
Înţeleptul e cel care a văzut-o, înţeleptul o cântă.
Acesta e Ultimul Cuvânt: dar cum i-ar putea rosti cineva minunata savoare?
Cine l-a savurat o dată ştie ce fericire poate dărui.
Cunoscându-l, ignorantul devine înţelept, iar înţeleptul devine fără grai şi tace,
Închinătorul e îmbătat cu totul,
Înţelepciunea şi detaşarea lui sunt aduse la desăvârşire…
Dacă-ţi topeşti viaţa în Oceanul Vieţii, îţi vei afla viaţa în Ţara Supremă a Fericirii…
Astfel îndrăgostitul este liberat de frică; astfel toate greşelile vieţii şi morţii l-au părăsit.
Acolo cerul e plin de muzică.
Acolo plouă cu nectar.
Acolo răsună strunele harpei, acolo bat tobele.
Ce tainică splendoare e acolo, în căminul cerului!
Acolo nu se pomeneşte de răsăritul şi asfinţitul soarelui.
În oceanul manifestării, care e lumina iubirii, ziua şi noaptea sunt totuna.
Fericire pururi, nici durere, nici luptă!
Acolo am văzut fericirea plină ochi, desăvârşirea fericirii.
Nu-i loc de greşeală acolo.
Acolo, eu sunt martor la jocul Fericirii-Una!
Am cunoscut în trupul meu jocul universului; am scăpat de eroarea acestei lumi.
Interiorul şi exteriorul au devenit precum un cer,
Infinitul şi finitul sunt unul, mă îmbăt cu priveliştea acestui Tot!
Această Lumină a Ta împlineşte universul; lampa iubirii ce arde cu uleiul cunoaşterii.

Acolo nu se poate strecura eroarea, iar conflictul vieţii cu moartea nu mai e simţit.”

(Kabir)

………………………..

A jivan mukti is a fully Self-realized person who is fully liberated while still embodied [din timpul vietii]. Jivan-mukti is also known as sahaja samadhi.

Exista cam asa dupa “moartea” lui [nu sunt mai mari cei care intra in rainbow-body fata de cei care intra in jiva-samadhi ori fata de cei care intra in mahasamdhi – sunt la fel, topiti total, complet si definitiv in Divin, doar corpul fizic e tratat diferit]:

After a divine person takes (permanent) samadhi there are various ways of preserving or disposing the physical body. It may be:
Earth burial, which is called Bhoo Samadhi / Water burial - Jal Samadhi / Fire cremation - Agni Samadhi or Agni Dah. In the ancient times there were 3 more methods used - The body being consumed by birds or wild beasts (followed by Parsis) / Being preserved in the caves / Mummifying (As in the Egyptian pyramids)

-What is Maha samadhi?
A jivan mukti who's body dies. A jivan mukti is a fully Self-realized person who is fully liberated while still embodied [din timpul vietii]. Jivan-mukti is also known as sahaja samadhi.

Sahaja samadhi: The effortless ecstasy. This is the state of the Jnani who has finally and irrevocably eliminated his ego. A Jnani in this state is able to function naturally in the world, just as any ordinary person does. Knowing that he is the Self, the Jnani sees no difference between himself and others or the world. For a Jnani, everything is a manifestation of the indivisible Self.
Maha Samadhi : maestrul moare in stare de Samadhi, sufletul lui se uneste/era deja unit cu Dzeu, corpul fizic ramane eventual (nu neaparat la toti) ca moaste (incarcat cu energie, nu putrezeste) un timp nedefinit.
Mahasamādhi (the great and final samādhi) is the act of consciously and intentionally leaving one's body. A realized yogi (male) or yogini (female) who has attained the state of nirvikalpa samadhi, will, at an appropriate time, consciously exit from their body. This is known as mahasamadhi. This is not the same as the physical death that occurs for an unenlightened person.
Enlightened yogis take their mahasamadhi during their final practice of samadhi: and they expire during this final sadhana practice. Therefore, mahasamadhi occurs only once in a lifetime, when the yogi finally casts off their mortal frame and their karma is extinguished upon death.
An enlightened or realized yogi is one who has attained the nondual state of nirvikalpa samadhi where duality of subject and object are resolved and the yogi becomes permanently established in the unity of full enlightenment (Videha mukti).
Each realized yogi enters and prepares for mahasamadhi in a unique fashion.
In Maha samadhi the body will decay over time and the energy will leave the body upon death.

-Jeeva or Sajeeva / Jiva / Samadhi also known in Tibetten as the state of Tukdam means "becoming one" with the universal consciousness or merging with the Divine.
It is a very advanced samadhi state closely related to the nirvikalpa samadhi state but then permanent. Intra de vii in Jiva Samadhi. Par tot moaste, dar de fapt nu sunt morti (nici vii ca un om obisnuit), ci vii in altfel. (cum erau masters Zen / budisti care se “auto-mumificau” sau sfintii zavorati)
In Jeeva samadhi you cannot say the body dies nor can you say it is still alive, however the energy will remain in and around the body as if it were still alive and the body will not decay over time either (or extremely slowly as in some cases). This is a state where Siddhas enters into the samadhi state at their own will after completion of their mission on earth and their mind completely dissolved into the Divine, They stop the functioning of the body and mind. [v. Sri Madhavendra Tirtha (jeeva samadhi din Walkeswar Mumbai)]

Stopping the body functions, the Siddha ensures by his spiritual achievement that the life does not go out of the body. This body will never or extremely slowly decay for thousands of years because the magnetic force in the body now acts as the life force (prana) in this body. In this state of suspended animation the breathing and blood circulation completely stops but the pranic forces keep the body cells nourished and alive. Then as invisible forces, They continue guiding mankind towards spiritual upliftment. There is a possibility that the Siddha can dematerialize his body from the tomb and materialize it elsewhere in some different location and carry out the mission for another span of years! For example Sadasiva Brahmendra has 3 Jeeva samadhi's at different locations all quite powerful and some say he is still around. In Jeeva Samadhi, the physical body of the Siddha remains intact and alive for thousands of years. When a spiritual aspirant goes in the vicinity of the Jeeva Samadhi, he receives blessings and guidance from the Siddha emitting his divine energies. This is one of the ways of communicating with Siddhas. Now, the Jeeva Samadhi is nothing but one big kundalini energy field and in the vicinity of the high energy fields, the seeker's kundalini also rises. Actually it is a very old custom in India that when one starts his spiritual journey within, he/she visits all saints and samadhis of saints and also the holy temples.
To get the kundalini flowing correctly without problems and without meditating for decates trying to ignite it, this is the best way. There is a saying that if one even gets a glance of saints his sins would get burnt by the kundalini and thus he would be purified.
In south India you find much more complex Jeeva samadhi structures for channeling the energies and some are complete temples that basically represent the jeeva samadhi himself in the structure. This way the temple is used as a reminder that our inner spiritual journey is through internal yoga to realize the indweller God.
Some Siddhas have different instructions specific for the kind of rituals to be done on the samadhi like using certain mantras there, poojas, offering dhoop (thick smoke), feeding the poor in those locations, worship during certain days and time, etc.

Who gets benefited?
The point is that just going and visiting the Jeeva Samadhi will not be of any help. It is only when one is open and receptive that things happen. One has to approach with pure intentions and love for the Siddhas and to what they have to offer, then only the connection and grace would flow within. This is a beautiful way for Siddhas to lock the energies or avoid misuse.
Everywhere the principle is the same. Like many saints say, if one is not open and accept the grace, there is no way anyone can force it through one. Thus it is best to just trust, have faith and surrender. This works everywhere - even if one had to walk into a temple or any other holy place. Meditating at Jeeva Samadhis in the 'right' way with the 'right' approach brings in the desired results and much beyond. It is better to spend at least a minimum of 20-30 minutes at a Jeeva Samadhi in meditation. Knowing by now how the Siddhas work it would be foolish to say that one has to go to the physical vicinity of Jeeva Samadhis to receive their energies but one can even connect from wherever they are.
That is one of the reasons why this webpage came into existance so as to make it much easier to connect to the jeeva samadhis and receive their blessings as just reading about it. However, the main intent of sharing on Jeeva Samadhi is so that even if you ever come across one, you would not want to miss spending some time there and connecting to the Siddha and their loving and powerful energies.
Jeeva Samadhis are energy spots or energy banks supplying infinite amount of kundalini energy at all times. Such is their compassion for all that they are alive only for others who silently work for the well being of the creation. [la fel e la orice moaste de sfant]

-What is a rainbow body?
A fully enlightened person (a jivan mukti) who also liberates the body into light [dupa moarte sau se poate dizova in Lumina si inca din timpul vietii, ca Vallalar s.a.].
The most common level is the normal Rainbow body that occurs only after body death. Every 5 years or so a Buddhist from Tibet enters into this state. There are no physical signs indicating the start of the process before death and once physical death occurs it takes on average 7 days for the body to shrink and dissolve into light and most of the time a small child size body remains behind and in more advanced yogi's only hair and nails. The process of dissolving into light is actually visible around the master in this process.

The more advanced level is also called the Rainbow body, but for due purposes lets call it the Rainbow body of light as in this level all the signs are showing up while the yogi is still alive. The process of dissolving into light might go really fast but in most cases it takes month to years to complete, all while remaining fully functional. It is also possible that the yogi who is in the middle of this process slows it down or is unable to continue the process and dies before the completion of the Rainbow body. This has been the case with most of the famous siddhars. If the process is continued the body will start to shrink and shine real light over time until it reaches the size of a baby and then as a flash of bright rainbow light will disappear into emptiness forever.

The most advanced and extremely rare level is the attainment of the Rainbow body of great transference. In this level the yogi not only dissolves the body completely into light but remains functional and visible as light.

For clarification, these 3 states have nothing to do with Spontaneous Human Combustion SHC and some have made the mistake of believing some saints to have attained the Rainbow body state while in fact it was a SHC case [due to awakened kundalini fire], such as Sambandar, Appar and Sundarar.

The ultimate Great accomplishment in meditation is the attainment of the Rainbow body. This is widely recognized as a sign of extreme sanctity in Tibetan Buddhism and among the Bönpo. Reports of this level of transmutation are rare, but still they occur and have been chronicled far into antiquity. The rainbow body however is not limited to Buddhism only as you will see in the pictures below but to understand the process we will turn to the well documented and delineated practice of Dzogchen in Tibet and reflect this practice to the stories of Vallalar from south India who went through the same process.
When Padmasambhava [Guru Rinpoche] left at the end of his time in physical form he dissolved his body completely back to their natural elements leaving nothing behind.
At the heart of the Nyingma tradition is the practice of Dzogchen otherwise called Ati Yoga or the Great Perfection.
According to Tibetan Buddhism and Bön, Dzogchen is the natural, primordial state or natural condition of a human being and the practice of Dzogchen is a body of teachings and meditations aimed at realizing that condition. According to Dzogchen literature, Dzogchen is the highest and most definitive path to enlightenment.
From the perspective of Dzogchen, the ultimate nature of all sentient beings is said to be pure, all-encompassing, primordial clarity or naturally occurring timeless clarity. This intrinsic clarity has no form of its own and yet is capable of perceiving, experiencing, reflecting, or expressing all form. It does so without being affected by those forms in any ultimate, permanent way. The analogy given by Dzogchen masters is that one's nature is like a mirror which reflects with complete openness but is not affected by the reflections, or like a crystal ball that takes on the color of the material on which it is placed without itself being changed. The knowledge that ensues from recognizing this mirror-like clarity (which cannot be found by searching nor identified) is what Dzogchenpas refer to as rigpa. The most direct way to realizing this state are the practices of Trekchö - an advanced practice in Dzogchen.

Trekchö practice is a releasing or a cutting through of all one’s tensions and rigidities, all obscurations must be purified. This accomplished through mastering the art of contemplation and visualization. It is mastering meditation in the state of Union. It is a prerequisite for practicing the Tögal practice. For a novice understanding it is a practice of witnessing ones karma and forgiving and dissolving it to the point it holds no power of cause. The physical body can be calmed to a death like state of samadhi. One then is able to consciously contemplate while in a deep state of union.
"Trekchö is the thorough cut of cutting through, cutting the obscurations completely to pieces, like slashing through them with a knife. So the past thought has ceased, the future thought hasn't yet arisen, and the knife is cutting through this stream of present thought. But one doesn't keep hold of this knife either; one lets the knife go, so there is a gap. When you cut through again and again in this way, the string of thought falls to pieces. If you cut a rosary in a few places, at some point it doesn't work any longer."

When the state of full Self-realization has been accomplished, the yogi or yogini is ready for the next and last Dzogchen practice, the practice of Tögal. This final practice enables the master yogi or yogini to dissolve his or her physical body into the essence of the elements at the time of death. The master disappears into a body of light becoming the wisdom body, the term is called ‘Ja’-lus or Rainbow body in Tibetan. This level of attainment is also the central aim of Indian Buddhist tantricism known as Vajrayana that the Taoists call the golden body. Another term frequently used is Soruba Samadhi or Gnana Deham as Vallalar used to called it. It is a golden body, a state of God-realization in which Divinity descends and transforms the spiritual, intellectual, mental, vital and physical bodies. It is considered physical immortality or the highest perfection.

The practice Tögal occurs in a deep state of contemplation union and is a practice of becoming the essence of all that is. In essence this practice shifts identity to the Cosmic-Awareness. In duality there is always an observer versus the rest. Even in deep meditation there always seems to be an observer left who can realize or recognise things. However if the Trekchö practice has done its job in cleaning and clearing all the blockages, karma and thoughts, the meditation might enter into a state called nirvikalpa samadhi - but in that state all is emptiness and the body is non functional. In Tögal there is a way around this by going into the non-breathing state but remaining fully functional and by doing this you automatically dive into the source of the observer and root it out completely. What remains is the essence of all that is without an observer. Vallalar called this practice Gathi and that was the starting point of the formation of the Rainbow body.

Basically to reach the highest state possible in meditation, the so called jalus powa chenpo or rainbow body of great transference, all 3 granthis used as the 3 bandhas in yoga have to be cleared of stress completely. How do you know when this is done completely:

Brahma Granthi completely stress free - Sexual energy and the universe are one and the same. No more blockages found with tantra.
Vishnu Granthi completely stress free - no more breathing needed and as an immediate effect also no food consumption needed anymore.
Rudra Granthi completely stress free - no more thoughts or dreams. Absolute ego death.

Often masters that attain the Rainbow body will return one last time out of compassion for their beloved disciples and give what are known as posthumous teachings, delivered in the form of a last testament. Often the master is in the transfigured state on occasion suspended in the sky. [reprezentati ca o forma-nonforma de Lumina, eventual semanand cu trasaturile maestrului pe cand traia, inconjurata de un curcubeu]

De ex: At age of 84, Lama Achuk entered into paranirvana and achieved the rainbow body, a great inspiration to disciples to persevere in their practice of the Great Perfection teachings. 29 August 2011, the cremation ceremony of Lama Achuk commenced. The body of Lama Achuk shrunk from a height of 1.8 meters shrunk to about 3 cm tall, a sign of achieving the rainbow body. [altii la 20-50 cm]

Rainbow body of light
(otherwise referred to as Soruba samadhi or in more detail Pranava Deham, Suddha Deham and finally Gnana Deham)
According to the description done by Vallalar, in those who have reached the state of Pranava and Suddha Deham, the beginning stages of the rainbow body while still alive, body changes start occurring starting off with a the inner and outer skin becoming extraordinarily smooth; nerves and muscles relax gradually; bones, membranes and cartilages become automatically flexible; blood and semen changes from a liquid to a thickened state; the brain and all its parts became spongy expanded like a flower; through the entire body leaks the Amrit - "Nectar of the Goddess" - the drink flowing from the crown chakra down into the body and tastes sweet like burned sugar when it passes through the throat chakra and grants immortality when it flows nonstop. The face become brilliant, delicate and harmonious, making evident the internal state of supreme happiness.
When this state deepens the senses can perceive all without being limited by any barrier or obstacle; the eyes can have a view of whole Universe, by that reason they aren't interested in observing the things of the world; they are able to see the content of all the worlds and beings (as much external as internally), without this vision may be hindered by dense barriers like walls or high like mountains; their tongue taste all the flavours, their skin experiences all tactile sensations, their nose sniffs all the smells, their ears are filled of melodies being able to listen any sound produced in any place. With their arms and hands they can take one thing independently of the distance, or give it to other there where he may be; they can reach any destiny without need that their legs do some physical movement, moving without step the ground; with their voice can communicate with anybody in any place of the universe and still beyond. They will be free from the need to consume food, from satisfy the sexual impulse and from feel fear; the body exempt from defects and impurities is refreshed, does not excrete, does not perspire and does not project shadow on the ground; their external appearance corresponds approximately to twelve years old; their hair doesn't become grey, their skin doesn't become wrinkle, they do not age and do not be under the control of death. Their breast and heart swell up palpitating of Love; the four aspects of the mind are illuminated and in total harmony; all the visible parts of the body radiate ecstacy; the ego has disappeared. God, in the form of Supreme Love, fills those Pure bodies with Divine Life.

Not being subjected to any limitation, those who have achieved the Pranava and Suddha Deham states are able to create and destroy according to their own will, to resurrect a dead person and return an elder to the youth. Their knowledge is God's Knowledge, their action is God's Action, their experiences come from God himself, being manifested the Divine Grace through them. Even the most insignificant inanimate thing will be called to enter into a conscious life only by the Grace of their Look and by their mere Presence; the Greatness and the Glory of their Divine State necessarily will cover what is said by the six traditional spiritual disciplines (Vedanta, Siddhanta, Kalanta, Bodhanta, Nadanta -Tantra- and Yoganta), but will transcend and surpass all of them, being this Divine State what will carry them to achieve the Total and Perfect Bliss.

In one of his poems Vallalar assures having experienced Pranava Deham transformation and evolved even more. By doing it, the Supreme Grace was manifested as total Bliss. Ramalinga explains how he realized the experience of the highest and ultimate transformation: the transmutation in the Divinity, which he described as the fusion with the Supreme God's Body. This Body of Bliss, or Gnana Deham, is omnipresent but imperceptible for the senses.

The following 8 pictures are from individuals who were approaching the rainbow body of light state (all individuals below reached the state of non breathing - while remaining alive), however not completing the process such as what Vallalar did, but entered Jeeva or Maha samadhi.

Just like the 4 examples above, the 18 siddhars of Tamil nadu and the 84 tantric mahasiddhars of the himalaya underwent a similar process towards the rainbow body but most of them have not completed the process.

So it is written that Sivavakkiyar disappeared into thin air with his body. It is also written that Siddhar Agasthiar, Bhogar and Kalanginathar had their bodies become completely indestructable by means of kayakalpa.
https://soonyata.home.xs4all.nl/sorubasamadhi.htm

The life story of Sukhasiddhi is very wonderful. When she was about sixty years old, or maybe sixty-five, she experienced a great deal of suffering.
Due to that, she engaged in the practice of vajrayana and attained a state where she appeared like a sixteen-year-old girl. Her story is that she and her
family were very poor and they got to the point where they only had one container of rice left. So, her husband and son went out to look for food.
They went all over, searching, begging for food. Though they went through a great deal of difficulties, they were unable to find any food. Thinking that
they had one container of rice left, they went back home to eat it. However, while they were gone, Sukhasiddhi, out of great compassion, had given the
food to a beggar. When her husband and son came back, they were very hungry and expecting to eat the last container of rice, but they found that
there was no rice left, that she had given it away to a beggar. They were very upset and very angry with her, saying that though they were all experiencing
a great deal of suffering, a great deal of problems, she had given their last food away. They were so upset with her that they threw her out of the house.
Then she became very upset and cried about her husband and son throwing her out of her home. Leaving her town, she gave rise to a very strong
renunciation for samsara, and based upon this very strong renunciation and good fortune, she was able to meet with a siddha from whom she received
oral instructions. She meditated upon them and realized mahamudra, the supreme siddhi. Her mind was liberated within this state of luminosity, and
her body became an empty form like a rainbow. She looked like a sixteen- year-old girl. She unified luminosity and the illusory body. It is said that even
at this time she resides in India and can be found in various places there.

Absolute Truth is not an object of analytical discourse or great discriminating wisdom,
It is realized through the blessing grace of the Guru and fortunate Karmic potential.
Like this, mistaken ideas of discriminating wisdom are clarified."
- (Kyabje Bokar Rinpoche, from his summary of "The Ocean of Definitive Meaning")
http://www.chinabuddhismencyclopedia.com/en/index.php/Sukhasiddhi#/...

https://dharmawheel.net/viewtopic.php?t=10358

Rainbow body of great transference / ja lü phowa chenpo:
This state is similar to the rainbow body of light state, however the process of shrinking goes much faster and in most cases almost instantaneous and the light body remains visible for those who are in need for their help. Now keep in mind that the light body that remains is not a person or individual as we know it. It is divine itself in the form of light. It has no [egotistic / individual / personal] will nor desire and only remains for those who are attuned to it.

https://soonyata.home.xs4all.nl/vallalar.htm

Rāmalingam's mental and spiritual growth progressed rapidly. Rāmalingam says thanks to the Divine by:
"Effulgent flame of grace, that lit in me intelligence, to know untaught."[8]
Rāmalingam evolved in his spiritual journey from being a devout devotee of Lord Shiva to worshipping the formless.
He was not interested in money, and it is said that in later life he reduced or ignored eating and sleeping. But he seemed fit in body, which was possibly due to his supposed physical transformation.
He declared that death is not natural that our life's first priority should be to fight death. He declared religion in itself a darkness. He laid a very great emphasis on being vegetarian. He said God is "Arul Perum Jothi" who is personification of Grace or mercy and knowledge. He said the path of compassion and mercy are the only path to God.

Perhaps one of the most notable factors of this sage is the claim that he supposedly attained a divinization of the physical body. He attained a total of 3 transformations (i.e. transformations into Pure Body, Pranava (Sound) Body, and Gnostic Body). His first transformation was the transformation of his normal human body into the Perfect Body. The supposed attributes of this body are total invulnerability to everything thus rendering him effectively immortal and impervious to any kind of damage as well as having the attributes of being omnipotent, omnipresent and omniscient, this body is apparently made of Divine Light.

Beyond this state there was a subsequent transformation by which the Perfect Body transformed further into the Grace Body possessing the following attributes: This body has automatically a young appearance like that of a child, can be seen but can't be touched, and has complete and absolute dominion over all the Siddhis.

Even beyond the State of the Grace Body supposedly there was a third and final transformation in which the Grace Body was transformed into the Bliss Body. This body is the body of the Supreme Godhead and is automatically omnipresent but can't be perceived by anyone.

By achieving this Rāmalingam demonstrated that the ultimate states of spirituality can in fact be attained in this world with the physical body and death is not a necessity to experience the ultimate spiritual experience.

On October 22, 1873, Rāmalingam raised the flag of Brotherhood on his one-room residence Siddhi Valāgam in Mettukuppam.[19] He gave his final and most popular lecture, about spiritual progress and, "nature of the powers that lie beyond us and move us," and recommended meditation using the lighted lamp from his room, which he then kept outside.
On January 30, 1874, Rāmalingam entered the room, locked himself inside and told his followers not to open it. After opening, he said, he will not be found there. (He will be "United with Nature & ruling the actions of 'all of the alls'," as told in his poem called 'Gnana Sariyai'). His seclusion spurred many rumors, and the Government finally forced the doors open in May. The room was empty, with no clues. In 1906, records about his disappearance[20] were published in the South Arcot District's 'The Madras District Gazetteer'.

http://www.vallalar.org/English

It is said that in the last days, the saint never used to take any food either in any solid or liquid form. Even in the absence of these, he was founded to be ever busy as in the early years. A Photographer tried his best to have his photo, but never succeeded in his attempt. The above instances clearly prove that though he was seen in the physical body, yet it had undergone changes, which cannot be perceived by materialists.
The body has been classified into three:

1) Gross,
2) Subtle and
3) Causal.

The last one is the basis for the other two, and in the case of the saint as one Trinity. In the words of the saint, it is termed as "Three Dega Siddhi". By Three Dega Siddhi, the physical body itself can be transmuted in the form of pure wisdom, and from that altar, he can perform the duties of the Lord and administer all the five acts viz., creation, preservation, destruction, veil and bliss. Having attained immortality, and in recognition of the same, in several of his poems, he exclaims as under,

"I am the eldest son of the Lord"

"I have been provided with the sceptre of Grace and thereby rule the universe for ever"

"My Lord, today you have shown yourself to be with me and myself to be within you and thus removed my suffering and done me good"

"O my king, my Lord, my mother, my father, all in one, you removed all the inner veils, thereby bringing me to the perception of things unknown to me so far, and have given me the great experience in the 'great intellectual space of Grace' which has caused me bliss. I take refuge with Thee" etc.

In another stanza, he states that he takes refuge in the Lord who fulfilled all his wishes by granting him the "all performing power" through the experience of His Grace.

So saying, he took out the lamp which was kept in his room, placed it outside and and dirrected his followers to consider it as the God of real worship following the path of love and kindness towards all living beings, and thereby attain the siddhi he got.

He thus locked himself inside the room he used to occupy and expressed his desire that none should venture to open it. He also added that if the Govt. authorities persist to open it, let them be convinced of his desire of not opening it and it it is opened, the room will be found vacant, since from that moment itself, he will enter the soul of everyone and lead them to the right path of Grace. These utterances proved to be final.

The above incident occurred at midnight on the 30th day of Januar, 1874, and the directions of the saint are being carried out in right earnest by his followers till now.

http://www.vallalar.org/English/VORG000000015B

"We all come from the same Light source (Arut Perum Jothi, also called clear light). During the process of creation through the elements the physical body is formed. It is possible for us to reverse the process and make this physical body pure light, here and now, in this plane. We come from the source so we can be the source.
When we express Love, Compassion, and Bliss we are all connected. We are One because those qualities are the qualities of all souls and also the qualities of the Absolute Eternal Grace Light.
There is only one God which is the Absolute Eternal Light, no other form should be worshipped.
There are no castes, no differences of sex...we are all equal.
One should treat all life as he would treat his own life.
One should not believe in scripture but gain his own understanding and knowledge.
All religions, philosophies, and organizations are false, they are only hiding the truth.
One should ask, “Do I accept death and aging?” If you do not accept this, then do something about it and follow my example."

Vallalar is one of the greatest examples in history of what is possible in the field of meditation and kundalini evolution. It is well documented and not ancient knowledge as is the case with Jains and Buddhism where fact and fiction become blurry. However only a few were ready to receive this gift if any at all. In Vallalar's words: "Not even my closest devotees have understood what I am talking about". But history repeats itself as this has been the case with almost all the great spiritual masters in history - for example Jesus and Mahavatar Babaji. If the message and teachings were really understood then there would be many more saints and masters reaching those high states of meditaion.

“Now the story goes that in his last days he locked himself up in a room with the instruction never to open up the door. However after the police did open the door eventually, there was nobody there. One could argue that he simply dematerialized and rematerialised somewhere else in solitude or even more sinister that he simply walked away while the people around him were asleep. Why do I not belief this is the case is because of the incredible energy around the room where he attained the state of Gnana deham. The vibration and power is unlike anything I have ever experienced and keep in mind I have been visiting many jeeva samadhi's and saints over the past years to compare.”

So instead of looking into history for his teachings it would be more beneficial to look at how he did it himself and what methods he used. As you will find out below it was not mere compassion and vegetarianism that did the trick.
https://soonyata.home.xs4all.nl/vallalar.htm

Conex v. si viata Sf Varsanufie din Gaza din 29 februarie.
http://paginiortodoxe.tripod.com/vsfeb/02-29-cv_varsanufie_si_ioan....

Duhul pe care Sfîntul Varsanufie îl comunica ucenicilor este acea lege a libertăţii care se dobîndeşte prin lepădarea de toată grija cea lumească, murind sieşi precum şi oricărei făpturi, pentru a se dărui pe de-a-ntregul sălăşluirii lui Dumnezeu în minte, în bucurie şi încredere.

Odată cu aceasta el îi învăţa pe fraţi să nu se preţuiască sau să se măsoare pe ei înşişi, ci să aducă tot timpul rugăciuni de mulţumire înaintea lui Dumnezeu pentru întărirea şi ridicarea din slăbiciunile noastre. El nu se ruşina să-şi mărturisească ucenicilor luptele pe care a trebuit să le ducă înainte să ajungă la starea de odihnă "faţă de grijile şi necazurile produse de marea alipire de lume, care ne ţine într-o agitaţie chinuitoare", dar rămînea întotdeauna într-o deosebită reţinere în a-şi mărturisi harurile pe care Dumnezeu i le încredinţa. Uneori totuşi îşi îngăduia mărturia răpirilor şi extazelor lui, spunînd, de pildă, că el cunoştea un om care suise pînă la al şaptelea cer, sau scriind: "Grăiesc înaintea Lui şi nu mint, căci ştiu pe un rob al lui Dumnezeu între oamenii de acum, în această vreme şi în acest loc binecuvîntat, care poate scula morţi întru numele Stăpînului nostru Iisus Hristos, şi poate alunga demoni şi vindeca boli de nevindecat, care poate opri şi războaie, poate închide şi deschide cerul ca Ilie. Căci totdeauna are Domnul slugi adevărate, pe care nu le mai numeşte slugi, ci fii (Gal. 4,7). Şi, precum a lucrat prin primii Săi ucenici, aşa poate lucra şi prin cei de acum" (Scrisoarea 90).

Nu se cunoaşte cum şi cînd [si daca] Sfîntul Varsanufie şi-a sfîrşit petrecerea sa pămîntească. Cum 50 de ani mai tîrziu se socotea că este încă în viaţă, Patriarhul Ierusalimului a dispus să se deschidă chilia sa; dar a izbucnit atunci un foc care a învăluit adunarea.

https://soonyata.home.xs4all.nl/mahasamadhi.htm
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https://soonyata.home.xs4all.nl/jeevasamadhi.htm
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https://soonyata.home.xs4all.nl/sorubasamadhi.htm
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https://soonyata.home.xs4all.nl/18siddhars.htm
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https://soonyata.home.xs4all.nl/masters.htm
……………………………………………………………………………….

bdi

joi, 4 iulie 2019

Jivanmukta

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