THE WISDOM OF AJAHN CHAH

Ramana Hridayam · 6,984 like this.

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• THE WISDOM OF AJAHN CHAH
  
  Meditation is like a single log of wood. Insight and investigation are one end of the log; calm and concentration are the other end. If you lift up the whole log, both sides come up at once. Which is concentration and which is insight? Just this mind.
  
  You cannot really separate concentration, inner tranquility, and insight. They are just as a mango that is first green and sour, then yellow and sweet, but not two different fruits. One grows into the other without the first, we would never have the second. Such terms are only conventions for teaching; We should not be attached to the language. The only source of true knowledge is to see what is within ourself. Only this kind of study has an end and is the study of real value.
  
  The calmness of the mind at the beginning stage of concentration arises from the simple practice of one pointedness. But when this calm departs, we suffer because we have become attached to it. The attainment of tranquility is not yet the end, according to the Buddha. Becoming and suffering still exist.
  
  Thus, the Buddha took this concentration, this tranquility, and contemplated further. He searched out the truth of the matter until he was no longer attached to tranquility. Tranquility is just another relative reality, one of numerous mental formations, only a stage on the path. If you are attached to it, you will find yourself still stuck in birth and becoming, based on your pleasure in tranquility. When tranquility ceases, agitation will begin and you will be attached even more.
  
  The Buddha went on to examine becoming and birth to see where they arise. As he did not yet know the truth of the matter, he used his mind to contemplate further, to investigate all the mental elements that arose. Whether tranquil or not, he continued to
  penetrate, to examine further, until he finally realized that all that he saw, all the five aggregates of body and mind, were like a red-hot iron ball. When it is red-hot all over, where can you find a cool spot to touch? The same is true of the five aggregates-to grasp any part causes pain. Therefore, you should not get attached even to tranquility or concentration; you should not say that peace or tranquility is you or yours. To do so just creates the painful illusion of self, the world of attachment and delusion, another red-hot iron ball.
  
  In our practice, our tendency is to grasp, to take experiences as me and mine. If you think, '1 am calm, I am agitated, I am good or bad, I am happy or unhappy," this clinging causes more becoming and birth. When happiness ends, suffering appears; when suffering ends, happiness appears. You will see yourself unceasingly vacillating between heaven and hell. The Buddha saw that the condition of his mind was thus, and he knew, because of this birth and becoming, his liberation was not yet complete. So he took up these elements of experience and contemplated their true nature. Because of grasping, birth and death exist. Becoming glad is birth; becoming dejected is death. Having died, we are then born; having been born, we die. This birth and death from one moment to the next is like the endless spinning of a wheel

  

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Krishna and Bhagavad Gita

Krishna and Bhagavad Gita

Pic sent by Priya Singh.

Why cow is a symbol for sacrefice?

The cow is a mother to mankind whom we should love, respect and protect.

(i) Her milk sustains the life of many species, including humans.

(ii)Her dung provides fuel and bricks for millions of rural families across the Asian countries.

(iii)Her urine is medicine for the sick.

(iv)When she dies her skin provides us warmth and protection through clothing.

(v) The cow symbolizes the dharma itself. It is said to have stood steadily upon the earth with its four feet during the Satyayuga (world's first age of truth), upon three feet during the Tretayuga (the second stage of less than perfection), upon two feet during the Dwaparayuga (the third stage of dwindling and disappearing perfection) and only on one leg during Kaliyuga (the fourth and current age of decadence).

 

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BHAGAVAD GITA Chapter Seven: 3

Global Organization of Hindus

BHAGAVAD GITA Chapter Seven: 3
Among thousands of men, one perchance strives for perfection; even among those successful strivers, only one perchance knows me in essence.

Commentary
Humanity can be likened to a pyramid, broad at its base and becoming progressively narrower as we ascend to the top. The world is full of souls who have risen just one step above the animal, still not secure in their foothold even there! Yet, they too, shall reach the goal in God's good time, even though they are full of instinctual behavior and are interested only in their own survival. They are animals in human disguise and are laborers who toil for mere selfish ends. A few more births of experience chisel them into better human shape and they are elevated to the rank of workers, promoting their own welfare with one hand and the welfare of others with the other. Experience soon teaches them the futility of such work and they begin to question: "What is the purpose of all this?" They seek an answer, becoming seekers. This fire of quest burns furiously in their heart, consuming the animal nature, selfishness, and self-seeking. It also sheds a beam of light on their path to God-realization. In that light, in course of time, they see the truth and become sages. The world is full of laborers, few workers, fewer seekers and still fewer and rarer, sages.
The striving seeker will eventually become a sage, perhaps now or a million years hence. Nobody knows what determines this, but this doctrine of grace must be understood correctly. Only he who has completely surrendered himself to the divine becomes eligible for grace. Not one who is satisfied merely with intellectual understanding, but he whose heart is receptive to spiritual truths.

Yet, he who has truly surrendered himself to God does not know it. This total surrender is not for the ego to determine; only God can determine it. Hardly one of the sages, the perfected ones, knows God in essence! Why? Because on attaining perfection they merge in him. In that state of complete integration God reveals himself, but only to a few. It is they who return to the world as God's gift of himself, to guide us as our masters.

~~ SWAMI VENKATESHANANDA

**Why is Shree Ganapati first worshipped before any puja or task? **

Brahmananda Puri Dasa

There Are 9 Different Ways To ACTUALLY SEE Krishna

“In bhakti there are nine different activities: śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam [SB 7.5.23]. Because ALL THESE DEVOTIONAL ACTIVITIES ARE ABSOLUTE, there is no fundamental difference between worshiping the Deity in the temple, seeing Him and chanting His glories. Indeed, all of these are ways of seeing Him, for EVERYTHING DONE IN DEVOTIONAL SERVICE IS A MEANS OF DIRECT CONTACT WITH THE LORD. The vibration of the Lord's voice appeared in the presence of all the devotees, and although the person vibrating the sound was unseen to them, they were meeting or seeing the Lord because they were offering prayers and because the vibration of the Lord was present. Contrary to the laws of the material world, there is no difference between seeing the Lord, offering prayers and hearing the transcendental vibration. Pure devotees, therefore, are fully satisfied by glorifying the Lord. Such glorification is called kīrtana. Performing kīrtana and hearing the vibration of the sound Hare Kṛṣṇa is actually seeing the Supreme Personality of Godhead directly. One must realize this position, and then one will be able to understand THE ABSOLUTE NATURE OF THE LORD'S ACTIVITIES.” SB7.3.26pp

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**Why is Shree Ganapati first worshipped before any puja or task? **
Join us Forum for Hindu Awakening

Shri Ganapati is the presiding deity of all directions. When he is worshipped first, he clears the directions then the deity associated with the task can arrive at the venue.

Sri Ganapati binds the negative energies with his noose. By worshipping him, all the obstacles in the task are removed.
Since Sri Ganapati can convert the language of humans(that is, Sound) into the language of deity(that is, light), our prayers reach the deities faster by worshipping him first.

Have a Blissful Shree Ganpati worshipping everyone !

‪#‎Ganesh‬ ‪#‎Ganpati‬ ‪#‎ShreeGanesh‬ ‪#‎ShreeGanpati‬ ‪#‎Hindu‬ ‪#‎Hindus‬‪#‎Dharma‬ ‪#‎directions‬ ‪#‎removalofobstacles‬

Global Organization of Hindus

Global Organization of Hindus

Lesson 263 from Living with Siva
Take Full Responsibility
If you take responsibility for all that happens to you, then you will have the power to deal with your karma through the grace of Lord Siva. He will give you the intelligence to deal with it as you worship Him in the Siva temple, contact Him within as the Life of your life and find Him in meditation. Only by taking responsibility, by recognizing what we have done as our own doing, can we begin cleaning up the results of our actions. Those who do take responsibility for their own karma have all the help in the world.

Pride, arrogance and an ungiving nature are characteristics of those who don't believe in the law of karma. These are qualities of those who do not take responsibility for their actions. They blame everything on someone or something other than themselves. This includes their mistakes and every unpleasant thing that has ever happened to them, is happening to them or may happen to them in the future. They live in the fears and the resentments born of their own ignorance.

Only through being born in a physical body can you experience certain kinds of karmas which cannot be fulfilled or experienced in your etheric/astral body. Therefore, between births those physical-body karmas live in seed form. Only in a physical body do you have all of the chakras functioning that will allow those karmas to manifest and be dealt with. Each birth is thus a precious window of opportunity. For heaven's sake don't blame your karma on somebody else and seek to escape from what you were born to deal with. That is the height of foolishness. Stop blaming and criticizing others, and take a good look at yourself. Stop excusing yourself and trying to make yourself look good in the eyes of others. Then a sense of strength will come up within you, a sense of independence and peace. Mental arguments will stop. Arrogance will vanish. Pride won't be there anymore. You will be a full person. All of your chakras will function properly. Your nerve system will quiet down, and intuitively you will be able to bear up under your karmas and deal with them positively. If it is your karma to be poor in this life, you will be rich by living within the income that you have. You will be content by having desires that you can afford. We make ourselves discontented, we make ourselves unhappy, we make ourselves useless creatures on this planet by allowing ourselves to live in an ignorant state.

Saikatha

Saikatha

मैं आपका हो गया सम्हालो मुझे
अपने आँचल की छाँव में बिठा लो

Bhagavad Gita Kannada

Bhagavad Gita Kannada

ನಮ್ಮ ಎಲ್ಲ ಸಮಸ್ಯೆಗಳ ಮೂಲ ನಮ್ಮ ಸಂಕಲ್ಪಗಳು. ಸಂಕಲ್ಪಗಳು ಎಂದರೆ ಮನಸ್ಸಿನಲ್ಲಿ ಏನೇನು ಮಾಡಬೇಕು ಎನ್ನುವ ತೀರ್ಮಾನ. ನಾವು ಯಾವುದೇ ಒಂದು ಕೆಲಸ ಮಾಡುವ ಮೊದಲು ಅದನ್ನು ಮಾನಸಿಕವಾಗಿ ಮಾಡುತ್ತೇವೆ. ಇಂದು ಇಲ್ಲಿಗೆ ಹೋಗಬೇಕು, ಇಂತವರನ್ನು ಭೇಟಿಯಾಗಬೇಕು, ಅಲ್ಲಿ ಇಂತಹದ್ದನ್ನು ಪಡೆಯಬೇಕು, ಇತ್ಯಾದಿ ವೇಳಾಪಟ್ಟಿ ನಮ್ಮ ಮನಸ್ಸಿನಲ್ಲಿ ನೆಟ್ಟಿರುತ್ತದೆ. ಈ ರೀತಿ ಸಾವಿರ ಸಂಕಲ್ಪಗಳು, ಅದನ್ನು ಈಡೇರಿಸಿಕೊಳ್ಳುವುದಕ್ಕೆ ಸಾವಿರ ಬಯಕೆಗಳು. ‘ಹೀಗೆ ಮಾಡಬೇಕು ಅದರಿಂದ ಹೀಗೇ ಆಗಬೇಕು ಎನ್ನುವ ಆಸೆಗಳು’. ಬದುಕು ಎಂದರೆ ನಾವು ನಮ್ಮ ಮನಸ್ಸಿನಲ್ಲಿ ಕಲ್ಪಿಸಿಕೊಂಡ ಬದುಕಿನ ರೂಪುರೇಷೆಯನ್ನು ಬಾಹ್ಯ ಪ್ರಪಂಚದಲ್ಲಿ ಸಾಕಾರಗೊಳಿಸುವ ಪ್ರಯತ್ನ. ಹೀಗೆ ಸಾವಿರಾರು ಸಂಕಲ್ಪ ಮತ್ತು ಕಾಮನೆಯನ್ನು ಮನಸ್ಸಿನಲ್ಲಿ ತುಂಬುತ್ತಾ ಹೋದರೆ ಮನಸ್ಸಿಗೆ ಅದರಿಂದಾಚೆಗೆ ಯೋಚಿಸಲು ಅವಕಾಶವೇ ಇಲ್ಲವಾಗುತ್ತದೆ. ಮನಸ್ಸು ಎಂದರೆ ಬರೀ ಸಂಕಲ್ಪ-ವಿಕಲ್ಪ. ಏನೇನೋ ಕನಸು ಕಟ್ಟುವುದು(ಸಂಕಲ್ಪ), ಮಾಡಬೇಕೋ ಬೇಡವೋ, ಮಾಡಿದರೆ ಯಶಸ್ವಿ ಆದೀತೋ ಇಲ್ಲವೋ (ವಿಕಲ್ಪ) ಎಂದು ಯೋಚಿಸುತ್ತ ಅದರಿಂದ ಗೊಂದಲಕ್ಕೊಳಗಾಗುವುದು-ಇದರಿಂದಾಚೆಗೆ ಮನಸ್ಸು ಹೋಗುವುದೇ ಇಲ್ಲ. ಈ ಸಂಕಲ್ಪಗಳು ತಿರುಕನ ಕನಸಿನಂತೆ. ಎಷ್ಟು ಹೆಚ್ಚು ಸಂಕಲ್ಪ ನಮ್ಮ ಮನಸ್ಸಿಗೆ ಬರುತ್ತದೆ ಅಷ್ಟೇ ಹತಾಶೆ ಹೆಚ್ಚಾಗುತ್ತದೆ, ಅದರಿಂದ ವ್ಯಾಕುಲತೆ. ನಂತರ ಏನನ್ನೂ ಯೋಚಿಸಲು ಆಗುವುದಿಲ್ಲ.. ಬಯಸುವುದು ಮನಸ್ಸಿನ ಸಹಜ ಗುಣ, ಬಯಸದೆ ಬದುಕಿಲ್ಲ. ಅದಕ್ಕಾಗಿ ಏನು ಬರುತ್ತದೋ ಅದು ಬರಲಿ ಎಂದು ಬಯಸುವುದನ್ನು ಕಲಿತು ನಮ್ಮ ಇತರ ಸಂಕಲ್ಪ ವಿಕಲ್ಪವನ್ನು ಬಿಟ್ಟುಬಿಡಬೇಕು- ಇದು ಯಶಸಿನ ಸೂತ್ರ. ಬಯಸಿದ್ದು ಸಿಗುವುದಿಲ್ಲ, ಬಯಸಿದಂತೆ ಆಗುವುದಿಲ್ಲ ಎಂದ ಮೇಲೆ ಅನಗತ್ಯ ಕನಸಿನ ಗೋಪುರ ಕಟ್ಟುವುದರಲ್ಲಿ ಯಾವ ಅರ್ಥವೂ ಇಲ್ಲ. ನಮ್ಮ ಸಂಕಲ್ಪ ಕೇವಲ ಒಂದೇ ಒಂದು ‘ಭಗವಂತನ ಸಂಕಲ್ಪ ಹೇಗೋ ಹಾಗೆ’. ದ್ವಾದಶ ಸ್ತೋತ್ರದಲ್ಲಿ ಶ್ರೀ ಮಧ್ವಾಚಾರ್ಯರು ಹೇಳುವಂತೆ:
ಕುರು ಭುಂಕ್ಷ್ವ ಚ ಕರ್ಮ ನಿಜಂ ನಿಯತಂ ಹರಿಪಾದ ವಿನಮ್ರಧಿಯಾ ಸತತಂ |
ಹರಿರೇವ ಪರೋ ಹರಿರೇವ ಗುರುಃ ಹರಿರೇವ ಜಗತ್ ಪಿತೃಮಾತೃಗತಿಃ || ೩-೧ ||
ನಿನ್ನ ಪಾಲಿನ ಕರ್ಮ ಮಾಡು, ಬಂದುದನ್ನುಣ್ಣು. ಹರಿಯ ಚರಣದ ಅರಿವು ತಪ್ಪದಿರಲಿ. ನನ್ನದು ಎನ್ನುವ ಪ್ರತ್ಯೇಕ ಸಂಕಲ್ಪ ಬೇಡ. ವೇದದಲ್ಲಿ ಹೇಳುವಂತೆ ‘ಭಗವಂತನ ಕಾಮನೆಯೇ ನನ್ನ ಕಾಮನೆಯಾಗಲಿ, ಆತನ ಇಚ್ಛೆಯೇ ನನ್ನ ಇಚ್ಛೆಯಾಗಲಿ, ಅದರಿಂದ ನನ್ನ ಕಾಮನೆ ಭಗವಂತನ ಕಾಮನೆಗೆ ಶ್ರುತಿಗೂಡಲಿ’. ಹೀಗೆ ಆದಾಗ ಅಪಸ್ವರ ಹೊರಡುವುದಿಲ್ಲ. ನಮ್ಮ ಬಯಕೆ ಭಗವಂತನ ಇಚ್ಛೆಗೆ ಅನುರಣನವಾದಾಗ (State of Resonance) ಬಾಳಿನ ಸಂಗೀತದಲ್ಲಿ ಮಾಧುರ್ಯ ನಿರ್ಮಾಣವಾಗುತ್ತದೆ. ಭಗವಂತನ ಇಚ್ಚೆಗೆ ವಿರುದ್ಧವಾದ ಒಂದೂ ಸಂಕಲ್ಪ ನಮ್ಮಲ್ಲಿರಬಾರದು. ‘ನೀನು(ಭಗವಂತ) ಏನು ಬಯಸಿದೆಯೋ ಅದೇ ನನ್ನ ಸಂಕಲ್ಪ’-ಇದು ಒಬ್ಬ ಯೋಗಿ ಧ್ಯಾನದಲ್ಲಿ ತೊಡಗಿಸಿಕೊಳ್ಳಬೇಕಾದ ಏಕೈಕ ಸಂಕಲ್ಪ...

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Radhanath Swami [Official]

The art of loving creates the unity which has unlimited spiritual strength, and that is the greatest need in the world today. Each one of us can make such a difference if we become humble, if we develop a service attitude rather than an exploitative attitude, if we develop the broad mind to see the oneness and to learn to love all living beings. What a difference each one of us could make, and what a difference we could make if we are united on that principle.

We don't 'have' a life, we are life itself,

Mooji

We don't 'have' a life, we are life itself, and simultaneously we are the witness to life and all its expressions as it unfolds.

Reflect: if life is what we have then we will lose it one day, for all possessions are impermanent. Such a belief automatically places us in the position of the body which is time-bound and perishable.

But when we come to the understanding that we are life itself then all fears go, as this understanding places us in the position of consciousness, which is formless, timeless and imperishable.

The belief that we are merely our bodies makes us anxious and hurried, for on a subconscious level we are driven to get as much as we can before it all ends. This has been the ongoing trauma of the human being throughout the ages. However, as consciousness itself, we are not time-bound. Our mind and world becomes a wiser and more peaceful existence, for we know inside our hearts that we are the eternal.
~ Mooji

Fractal Enlightenment

“We have not even to risk the adventure alone; for the heroes of all time have gone before us; the labyrinth is fully known; we have only to follow the thread of the hero-path. And where we had thought to find an abomination, we shall find a god; where we had thought to slay another, we shall slay ourselves; where we had thought to travel outward, we shall come to the center of our own existence; where we had thought to be alone, we shall be with all the world.” – Joseph Campbell.

The bridge that spans the gap between finitude and infinity is the human torn between being both an animal and a god. This is the ultimate challenge on the path toward self-actualization: the counterintuitive balance that must be maintained between honesty and hypocrisy, the ruthless acceptance that the perception of reality is inherently a metaphor for reality.

The price of admission is a commitment to the constant realization that we are eminently fallible creatures crammed with delusions, base emotions, biases, and holier-than-thou tendencies, on the one side; while also reveling in the exact uniqueness of our improbable being and magnificently enigmatic propensity toward god-like creativity, on the other side.

There is hypocrisy inherent within the human condition, sure, but there is nothing saying that it cannot be sincere. Sincere hypocrisy is an act of credo qua absurdum, embracing the absurd. Man can, in one breath, admit that existence is inherently meaningless and, in the very next breath, deny that meaninglessness as meaningless and affirm his existence as meaningful. “To acknowledge untruth as a condition of life,” wrote Nietzsche, “this surely means resisting customary value feelings in a dangerous way; and a philosophy that ventures such a thing, just by doing so, places itself beyond good and evil.”

If, as Isaac Newton wrote, “I have seen further than others by standing on the shoulders of giants” then it behooves us to don the masks of the great heroes who have gone before us in order to see further than they did. The art of mask-wearing is akin to standing on the shoulders of giants. I’m using the term “mask” as a symbol that metaphorically represents the act of “standing on the shoulders of giants.” But, and here’s the rub, each mask is meant to be broken.

The most important mask to break is the first one. If the first mask is not broken, then the Shadow remains in an unconscious state. By breaking the first mask we force the Shadow into conscious awareness. One of the more important lessons learned by self-actualized people is the recognition that the primordial self consists of a menagerie of personas and sub-selves, each with the power to wear a plethora of masks.

This includes shadowy persona and ‘dark’ sub-selves. Like Jung wrote, “Everyone carries a Shadow, and the less it is embodied in the individual’s conscious life, the blacker and denser it becomes.” And so the bête noire ‘the black beast,’ the arbitrariness of self, must be discovered rather than ignored, must be embraced rather than suppressed, and must, above all else, be forced to move in a new way, through a new passage. A sacred turning in you turns the universe. And so, a sacred turning of your shadow transforms the shadows.

One should not shun the shadow for fear of being immoral. Nowhere is it written that one cannot be both compassionate and individualistic, both humble and daring, both stable and rebellious, both respectful and insurgent. Balance and moderation in all things is the key, especially with the Shadow. But even balance and moderation must be tested from time to time in order to discover New-chaos, which can eventually be transformed into New-order.

Like Louis Herman wrote, “By accepting the inevitability of our shadow, we recognize that we are also ‘what we are not.’ This humbling recognition restrains us from the madness of trying to eliminate those we hate and fear in the world. Self-mastery, maturity, and wisdom are defined by our ability to hold the tension between opposites.”

Breaking the first mask humbles the shadow. It frees us to move on to the next “mask,” to leap onto the next “giant’s shoulder.” We don’t do this because we want to walk the path of the giants, necessarily, but because we want to learn what they have learned, and then see further than they did. The knowledge gleaned becomes a sacred tool that we can place into our “sacred tool bag” for use on our own unique path.

With the Christ-tool we move this obstacle. With the Buddhist-tool we remove that obstacle. With the Nietzsche-tool we leverage this obstacle against that obstacle, thus removing both obstacles. The more sacred tools we use, the clearer our path becomes. The more shoulders of giants we stand upon, the further we see.

The more masks of ancient heroes we don, the more sacred things appear. The world becomes a giant playground of interconnected, sacred knowledge, and it’s all ours for the seizing. Our individuation unfolds into godhood. Our self-actualization is at hand. And what do we discover? The more we know, the more we realize how much we don’t know. So we better cultivate a good sense of humor.

Image source:

The Journey begins, by Parablev

Native American Gas Mask

The Shadow

Ramana Hridayam ENTER THE HEART

Ramana Hridayam

ENTER THE HEART

A devotee who had suddenly lost his only son came to Bhagavan in a state of acute grief, seeking relief. He asked a few questions in which his grief was evident. Bhagavan, as usual, asked him to enquire into the Self and find out who is grieving. The devotee was not satisfied. Bhagavan then said, “All right. I will tell you a story from Vichara Sagaram. Listen”.

TWO YOUNGSTERS BY name Rama and Krishna, told their respective parents that they would go to foreign countries to prosecute further studies and then earn a lot of money. After some time, one of them died suddenly. The other studied well, earned a lot and was living happily. Some time later the one that was alive requested a merchant who was going to his native place to tell his father that he was wealthy and happy and that the other boy who had come with him had passed away. Instead of passing on the information correctly, the merchant told the father of the person who was alive, that his son was dead, and the father of the person that was dead, that his son had earned a lot of money and was living happily. The parents of the person that was actually dead, were happy in the thought that their son would come back after some time, while the parents of the person whose son was alive, but was reported to be dead, were in great grief. In fact, neither of them saw their son but they were experiencing happiness or grief according to the reports they received. That is all. We too are similarly situated. We believe all sorts of things that the mind tells us and get deluded into thinking that what exists does not exist and that what does not exist exists. If we do not believe the mind but enter the heart and see the son that is inside, there is no need to see the children outside.

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Ramana Hridayam SPIRITUALITY AND SCIENCE

Ramana Hridayam

SPIRITUALITY AND SCIENCE

Nowadays we hear a lot of people say that Buddhism is too difficult to comprehend, so I have taken the special theory of relativity to make Buddhism's fundamental teaching a bit clearer for you, and I hope that it is of some help in your understanding.
Many people say that they really don't know much about Buddhism, and that it seems too lofty, too deep, and too vast for them to comprehend. They think it seems too irrelevant to be compatible with modernity, and that you have about as much chance of understanding it as you do of getting a stroke of lightening to cook you a bean. But it is not all that difficult if you understand its basic foundation of non-producing, non-extinguishing in terms of the examples I have used.
In The Heart Sutra, we have another important phrases:

Form is no different from emptiness,
Emptiness is no different from form.
Form is emptiness, and emptiness is form.

This is another seemingly unsolvable riddle. How can form be emptiness? For example, can emptiness become a rock and can a rock become emptiness? No, of course they can't become each other. Because they already are each other.
Take a rock as an example. lt is composed of molecular configurations, and the molecules are composed of atoms, which in turn are composed of electrons and neutrons, and particles. It is precisely these subatomic particles, however, which prove that form is emptiness and emptiness is form. In both nature and in experiments, when these particles are destroyed through collision, their masses can be transformed into kinetic energy. Matter is energy, and energy is matter, and they are constantly alternating. A rock is solid form to us, but it is composed, ultimately, of these subatomic particles which are constantly shifting bundles of energy. When they appear, we have form, and when they disappear, we have emptiness. So now you understand why, in Buddhism, we don't talk about objects; rather, we talk about constantly changing events.
The deeper we investigate, the greater the proof of the validity of the Teachings.

Toeong Seongcheol (1912~1993)

सनातन धर्म एक ही धर्म with Satyam Shukla and 49 others

जब तक मन सिर्फ शरीर का भाव रखता है, तब तक हर्ष - शोक, राग - द्वेष, शीत - उष्ण, आदिक द्वन्द्वभाव ( विरोध भास ) बना रहता है और जब समाधि अवस्था में चित्त वृत्ति (आत्म सवरूप का अनुभव ) - आत्म परायण होता है, उस समय सब द्वन्दों से निर्भय होते हैं । जब सुरति (वेदिक ज्ञान या सत्य का अनुभव ) मेरे इतनी एकाग्रता हुई कि अनात्म द्वैतभाव (अनंत काल से जो भटकना था उस का मिटजाना ) को भूलकर केवल ब्रह्म में ही अभेद हो गई तो, मुक्तजन जीवत्व के भ्रम को बिसार कर केवल ब्रह्म रूप ही हो जाते हैं।