Mystic Monk

Is it common for meditators or spiritual seekers to reach a point where normal mundane conversation feels hollow or even painful, and all they want to speak about is the spiritual path? Do Eastern traditions like Buddhism or Vedanta say anything about this? The answer is, yes. Eastern spirituality does speak about this—both directly and indirectly. Here are some relevant ideas from different traditions:Sometimes it’s a call to retreat. Other times it’s a test of integration. Navigating this kind of shift—where spiritual depth makes ordinary conversation feel grating or pointless—requires sensitivity, discernment, and compassion. Here are some skillful ways to work with it: 1. Accept the Shift Without Judgment Recognize this as a natural development on the path. You’re not becoming cold or elitist—you’re simply tuning into subtler frequencies. The craving for spiritual conversation and silence over worldly talk is a sign of inner transformation, not dysfunction. Key Practice: Journal or reflect on what exactly feels painful about non-spiritual talk—boredom? disconnection falseness? This can help you clarify and integrate the shift. 2. Find or Cultivate Sangha Being around others who value depth helps enormously. Even one or two close companions with whom you can speak about the Dharma, the Self, or inner experience will nourish you. If no sangha exists nearby: Consider starting a small group (online or local) with a focus on shared readings, silent meditation, or deep spiritual dialogue. 3. Practice Compassionate Presence in the World Instead of avoiding small talk entirely, you can treat it like a compassion practice—engaging not for stimulation, but as a way to be present for others and serve them where they are. Think of it as: “Being in the world but not of it.” Try: Listening deeply during casual conversations, silently anchoring your awareness in the breath or heart, without needing to “escape” the moment. 4. Use Metaphor or Story to Bridge Realms Sometimes, overtly spiritual talk doesn’t land—but metaphor, poetry, or humor can help bridge worlds. You can share insights or truths in language that resonates with others, even if it’s not obviously “spiritual.” Example: Use a story, joke, or movie reference to point to deeper truths without needing to “teach” overtly. 5. Embrace Silence More Deliberately If speech becomes painful, honor your desire for silence. This could mean: ● Taking daily or weekly “vows of silence” ● Short solo retreats (even just for an afternoon) ● Cutting down on unnecessary communication This isn’t antisocial—it’s creating space to deepen your center. 6. Integrate the Non-Spiritual into the Sacred Rather than categorizing some conversations as “spiritual” and others as “not,” try seeing everything as sacred. Washing dishes, talking about someone’s day, or sharing a joke—all of it can be an expression of presence. Try this mindset shift: “This moment is God in disguise.” 7. Remember the Bodhisattva Ideal (If It Resonates With You) From the Mahayana perspective, the awakened being returns to the world not out of need, but out of compassion. You may choose to endure or even embrace difficult conversations not because they feed you, but because you are offering presence and love.

People naturally try to fit everything into simple categories—things either exist or they don’t. Something is either true or false. But what if reality isn’t that simple? Some of the deepest spiritual traditions in the world, especially those from India and Tibet, suggest that ultimate truth is beyond all the categories we try to place it in. There is a concept in ancient philosophy that challenges how we think about reality—one that says truth is not just beyond "yes" and "no," but also beyond "both" and "neither."

In Tibetan Buddhism, the Eight Worldly Dharmas refer to the common attachments and aversions that keep people trapped in samsara. They represent pairs of hopes and fears that arise from attachment to worldly conditions:Pleasure vs. Pain – Seeking sensory or material pleasure and fearing discomfort or suffering.Gain vs. Loss – Desiring material wealth, success, or resources and fearing losing them.Praise vs. Blame – Craving approval, compliments, and recognition while fearing criticism or reprimand.Fame vs. Disgrace – Wanting reputation, status, and renown while dreading obscurity or dishonor.These concerns are considered obstacles on the spiritual path because they reinforce attachment, aversion, and ego-clinging. The antidote is cultivating equanimity and recognizing the impermanence of all worldly conditions.

Many people hear about Buddhism and assume it teaches reincarnation—the idea that we are reborn into new lives, carrying our souls from one body to the next. While this might sound familiar from Hindu or New Age beliefs, Buddhism takes a different approach.The Buddhist concept is more accurately described as rebirth or transmigration, and it doesn’t involve an eternal soul at all. Instead, it’s more like a chain reaction of causes and effects that continues beyond death.So, what actually gets reborn? And if there’s no soul, what moves from one life to another? Let’s break it down.No Soul? No Problem!One of the key teachings in Buddhism is anattā, or no-self. Unlike many religions that assume we have a permanent, unchanging soul (ātman in Hinduism), Buddhism teaches that what we think of as "self" is actually a collection of temporary experiences, thoughts, and feelings. There’s no core essence of "you" that exists independently from moment to moment—let alone across lifetimes.This idea can be unsettling at first. If there’s no soul, what gets reborn? The answer lies in understanding the nature of cause and effect.A Candle Passing Its FlameThink of it this way: imagine lighting a candle from the flame of another candle. The second candle now burns, but is it the exact same flame? No. And yet, the first candle's fire has directly influenced the second.This is how Buddhist rebirth works. It’s not that "you" move from one body to the next, but rather, the energy of your thoughts, actions, and karma continues forward, giving rise to a new existence. This process is called dependent origination, meaning that every effect arises due to specific causes and conditions.Cause And Effect: The Driving ForceKarma is a word that gets thrown around a lot, but in Buddhism, it simply means "action"—specifically, intentional action. Your thoughts, words, and deeds create karmic imprints, shaping not just your current experience but also what happens after death. It’s not a system of reward and punishment but rather a natural process of cause and effect.If someone spends their life cultivating wisdom, kindness, and generosity, their karmic energy carries forward into a favorable rebirth. On the other hand, if someone acts with greed, hatred, or delusion, their karmic imprint leads to suffering in future lives.But If There's No Self, Why Does It Matter?At first, it might seem like a paradox: if there’s no self, why should we care what happens after we die? The answer is that while "you" don’t carry over as a fixed entity, the consequences of your actions do. Just like waves in a pond, your actions ripple outward, influencing what comes next—even beyond this life.Think of it like planting seeds. You might not be the same person in your next life, but the seeds you plant now will determine what kind of experience unfolds in the future.Breaking the CycleThe ultimate goal in Buddhism isn’t just a better rebirth—it’s liberation from the cycle altogether. This cycle of birth, death, and rebirth is called samsara, and it’s fueled by attachment, craving, and ignorance. By understanding reality as it truly is and letting go of attachment, one can reach nirvana—a state beyond suffering and rebirth.Buddhist rebirth is different from the idea of reincarnation found in other traditions. There’s no permanent soul hopping from body to body. Instead, what continues is a stream of causes and effects, shaped by karma. Understanding this concept can change the way we think about life, death, and personal responsibility.So, next time someone asks if Buddhists believe in reincarnation, you can tell them: not quite—but the truth is even more fascinating!

Buddhist psychology isn’t just about meditation and mindfulness—it’s a deep dive into the mechanics of the mind, revealing why we think, feel, and act the way we do. At the heart of this wisdom is the concept of the three root personality types. Are you driven by desire, fueled by anger, or caught in confusion? These three core tendencies—greed-based (lobha), hatred-based (dosa), and delusion-based (moha). But here’s the good news: by understanding these patterns, we gain the power to transform them, unlocking a path to deeper self-awareness, wisdom, and compassion.1. The Greedy/Grasping PersonalityNaturally drawn toward pleasure, beauty, and comfort.Optimistic, cheerful, and often charismatic.Enjoys sensual experiences, whether food, art, relationships, or intellectual stimulation.Has an attachment to material possessions or pleasurable states of mind.Can be overly indulgent, attached, or manipulative in seeking pleasure.2. The Hatred/Aversive PersonalityNaturally critical, analytical, and perceptive.Tends to focus on flaws, imperfections, and injustices.Can be prone to anger, impatience, or irritation, especially when confronted with what they perceive as stupidity or unfairness.Has a strong sense of morality but can become rigid or self-righteous.3. The Delusion-Based PersonalityOften indecisive, confused, or lacking strong opinions.Has difficulty seeing things clearly or making firm commitments.Can be passive, indifferent, or disconnected from emotions and reality.May struggle with procrastination or a lack of clear direction.The Path to FreedomEach personality type has its strengths and weaknesses, but Buddhist practice provides ways to cultivate balance:Greed-based types need to practice renunciation and impermanence.Hatred-based types need to cultivate loving-kindness and patience.Delusion-based types need to develop mindfulness and wisdom.By recognizing our dominant tendencies and actively working on their antidotes, we can transform these root qualities into paths toward awakening. The Buddhist path does not seek to suppress our nature but to refine and purify it, leading us toward greater self-awareness, compassion, and liberation. Complete freedom from all forms of suffering.

As meditation deepens, different types of bliss arise. These are the primary types, how they manifest, and their role on the path to enlightenment.Bodily Bliss and Mental BlissIn Theravāda texts,sukha refers broadly to happiness or pleasure, but in meditation, it is often classified into bodily and mental dimensions:Physical Bliss: A pleasant feeling that permeates the body, often felt as lightness, warmth, or an absence of pain. This is common in the early stages of meditation when the body becomes deeply relaxed.Mental Bliss: A subtler, more refined happiness that arises when the mind becomes stable and free from agitation. This bliss is independent of external conditions and grows stronger as meditation deepens.Rapture/Joyful ExcitementPīti is an ecstatic joy that arises due to deep concentration. It is a key factor in jhāna and is categorized into five intensities:Minor Rapture – Goosebumps, tingling sensations, or shivers of delight.Momentary Rapture – Brief flashes of intense joy that come and go.Flooding Rapture – Waves of joy that sweep through the body like ocean waves.Transporting Rapture – A powerful uplifting sensation, sometimes causing the body to feel weightless.All-Pervading Rapture – A steady, full-body joy that completely fills awareness.Tranquility / SerenityAsbliss fades,serenity arises. This is a profound stillness of both body and mind. It manifests as:A sense of complete ease, where effort feels unnecessary.The disappearance of bodily tension or sensations.A deepening of mindfulness and clarity.First Jhāna: Rapture and HappinessIntense joy and bliss arise as distractions fall away.The mind remains engaged with the meditation object.Pīti fades, leaving behind deep contentment.Mindfulness stabilizes, and the sense of ‘watching’ disappears.Even sukha becomes subdued, replaced by serene balance.The mind remains effortlessly still.Bliss fades entirely, replaced by sublime peace.This state is an excellent foundation for insight meditation (vipassanā).Second Jhāna: Bliss and Inner CalmPīti fades, leaving behind deep contentment.Mindfulness stabilizes, and the sense of ‘watching’ disappears.Third Jhāna: Subtle Happiness and EquanimityEven sukha becomes subdued, replaced by serene balance.The mind remains effortlessly still.Bliss fades entirely, replaced by sublime peace.This state is an excellent foundation for insight meditation (vipassanā).Fourth Jhāna: Pure EquanimityBliss fades entirely, replaced by sublime peace.This state is an excellent foundation for insight meditation (vipassanā).The Bliss of InsightBeyond the jhānas, as insight deepens, another type of bliss arises:The bliss of letting go – As attachment to self and phenomena weakens, a deep inner relief emerges.The bliss of clarity – The direct understanding of impermanence (anicca), suffering (dukkha), and non-self (anattā) leads to profound freedom.Unlike the pleasure of concentration, this bliss is rooted in wisdom and naturally leads toward liberation.Conclusion: Bliss as a Stage, Not a GoalExperiencing bliss in meditation is natural, but clinging to these states prevents deeper progress. The Buddha warned that attachment to pleasure—no matter how refined—is still attachment. Ultimately, all blissful states must be transcended to realize nibbāna, the ultimate liberation beyond all conditioned experiences.

What does it mean to "take refuge" in the Buddha, the Dharma, and the Sangha? What it really means is to stop taking refuge in everything else. Things and experiences which are (1) impermanent, (2) unsatisfying, and (3) not self. Things which don't last, experiences which can't truly satisfy you, and identities which don't actually define you. Taking refuge in the Buddha means shifting our reliance away from everything that is inherently unstable, unsatisfying, and illusory. In Buddhist thought, all phenomena—including our thoughts, emotions, and even our identities—are marked by impermanence (anicca), unsatisfactoriness (dukkha), and non-self (anatta). In other words, nothing in our ordinary experience offers the enduring security or fulfillment we seek. When we say we take refuge in the Buddha, we are acknowledging that nothing external can truly provide lasting happiness or stability. We often cling to material possessions, relationships, or even fixed ideas about who we are, hoping these will anchor our sense of well-being. However, these are like building a house on quicksand; they may appear to provide support for a time, but their transient nature means that they inevitably lead to disappointment or suffering when they change or fade away. This commitment is not about rejecting life’s pleasures or the beauty of the world; rather, it is about reorienting our trust from external, fleeting experiences to more enduring qualities. In practical terms, it means letting go of the habit of seeking security in things that are bound to change and instead cultivating a mind that finds freedom and contentment in the present moment. Ultimately, taking refuge in the Buddha is a transformative practice. It is a conscious decision to stop placing our trust in what is ultimately unreliable. Through this shift, we come to understand that true freedom and happiness do not depend on the external conditions of life, but on our inner capacity to see reality as it truly is.

In the Aggi-Vacchagotta Sutta (MN 72), the wanderer Vacchagotta questions the Buddha on various metaphysical topics, including the nature of the cosmos and the existence of the Tathāgata (the Buddha) after death. The Buddha refrains from engaging in speculative views, describing them as a "thicket of views" that lead to suffering and do not contribute to enlightenment. To elucidate his perspective, the Buddha employs the analogy of an extinguished fire. He explains that just as a fire, dependent on fuel, ceases without direction when the fuel is exhausted, similarly, a Tathāgata, having relinquished all attachments and identifications with the five aggregates (form, feeling, perception, fabrications, and consciousness), becomes "deep, immeasurable, hard to fathom, like the sea." Consequently, concepts like "reappears" or "does not reappear" do not apply to an enlightened being after death. https://suttacentral.net/mn72/en/sujato?lang=en

The Ādittasutta, commonly known as The Fire Sermon, is one of the most renowned teachings of the Buddha, delivered to a group of ascetics shortly after his enlightenment. The Buddha employs the metaphor of fire to describe the burning nature of human experience, emphasizing how the senses and their objects are aflame with passion, hatred, and delusion. This nicely encapsulates the essence of the Buddha's teachings on impermanence and non-attachment. The Ādittasutta is found in the Connected Discourses on the Six Sense Bases; Saṁyutta Nikāya 35:28. "At one time the Buddha was staying near Gayā on Gayā Head together with a thousand mendicants. There the Buddha addressed the monks: All is burning. And what is the all that is burning? The eye is burning. Sights are burning. Eye consciousness is burning. Eye contact is burning. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also burning.  Burning with what? Burning with the fires of greed, hate, and delusion. Burning with rebirth, old age, and death, with sorrow, lamentation, pain, sadness, and distress. The ear … nose … tongue … body … mind ... Thoughts are burning. Mind consciousness is burning. Mind contact is burning. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also burning.  Burning with what? Burning with the fires of greed, hate, and delusion. Burning with rebirth, old age, and death, with sorrow, lamentation, pain, sadness, and distress, I say. Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact. They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ " SOURCE TEXT: https://suttacentral.net/sn35.28/en/

Shankara’s Crest Jewel of Discrimination (Vivekachudamani) is a timeless spiritual text that has guided seekers on the path to self-realization for centuries. Composed by Adi Shankara, an 8th-century Indian philosopher and theologian, this work is a cornerstone of Advaita Vedanta, a non-dualistic philosophy rooted in the ancient teachings of the Upanishads. The title itself reveals its purpose: Vivekachudamani translates to "The Crest Jewel of Discrimination," emphasizing the role of discernment in distinguishing the eternal from the transient, the real from the unreal. Shankara’s poetic verses offer a profound roadmap to enlightenment, teaching aspirants how to navigate the illusions of the material world and uncover the ultimate truth: the realization of one’s oneness with God / infinite consciousness. Here are 20 selected verses: “I prostrate to the Supreme Self, the eternal existence-consciousness-bliss, who is the inner ruler and self of all, and who manifests as the world through the power of maya.” “Human birth, desire for liberation, and association with great souls are rare blessings, acquired only through the grace of God.” “For all living beings, a human birth is rare; even rarer than that, is the desire for liberation.” “The scriptures declare that liberation is not obtained through wealth, rituals, or good deeds but only through self-knowledge.” “A disease is not cured by merely repeating the name of medicine without taking it; likewise, liberation is not achieved by merely uttering the word Brahman.” “A person of discriminating intellect should renounce all attachment to external objects and strive ceaselessly for liberation.” “Direct knowledge of the Self alone removes the bondage of ignorance, not rituals or charity or other actions.” “Who am I? How was this universe born? Who created it? What is its material cause? This inquiry is the direct means to liberation.” “The Self is pure consciousness, eternal, beyond maya, and one without a second. It is the witness of the three states of waking, dream, and deep sleep.” “Only through the destruction of ignorance does the realization of The One Infinite Consciousness arise, just as the perception of a rope becomes clear when the illusion of a snake is removed.” “The Atman is existence, knowledge, and bliss, infinite, eternal, and self-effulgent. It is distinct from the gross, subtle, and causal bodies.” “The mind, when free from distractions and purified by meditation, reflects the light of the Self, just as a clean mirror reflects an image clearly.” “Bondage is caused by the mind’s tendency to identify with the body. Liberation arises when the mind ceases to identify with the body and rests in the Self.” “When the sun of Self-knowledge rises, the darkness of ignorance vanishes, and the bondage of the world is destroyed.” “The world is like a mirage, appearing real but ultimately false. Know this, and seek the Self, which alone is real.” “Just as fire burns a heap of cotton to ashes, so does the fire of knowledge reduce ignorance to nothing.” “By meditation on the truth, the wise attain liberation. They cross the ocean of birth and death and rest in the bliss of Pure Infinite Consciousness.” “Realize that you are the pure, infinite consciousness, and not the body, mind, or senses. This realization destroys all sorrow.” “God is infinite, non-dual, and free from all attributes. To realize this is to attain liberation.” “Rejoice, O wise one! You are pure consciousness, bliss absolute, and eternal. Awaken from the dream of separateness!

Tantra Loka is not only a philosophical masterpiece but also a practical roadmap to the highest states of awareness. Its teachings challenge the seeker to go beyond conventional religious practices and embrace a vision of spirituality that is dynamic, inclusive, and transformative. Through its systematic exposition, Tantra Loka reveals that the ultimate truth is not found in a distant heaven but within the very core of one's being. READ MORE: https://archive.org/details/tantraloka The following verses capture the essence of Tantra Loka, offering insights into its central themes of non-duality, self-recognition, and the essence of tantric spirituality: Self-Recognition as Liberation The Self is Shiva (consciousness), and THAT alone; liberation arises through the recognition of this truth. Unity of Shiva and Shakti The ultimate reality is the inseparability of Shiva (consciousness) and Shakti (creative power). Awareness as the Path Awareness itself is liberation; not the suppression of dualities. The Inner Temple The pure temple is not external but resides within oneself. On Divine Grace (Anugraha) Liberation is the result of divine grace, which flows from God’s will. The Role of Guru The ultimate truth is to be realized through the teachings of the guru. The Power of Mantra Mantra is supreme knowledge, as it embodies the transcendent. Non-Duality of Reality There is no second reality; all is one and is God. The Eternal Witness The eternal witness is ever-present, untouched by actions. The Universal Nature of Consciousness Consciousness pervades all, and everything is of the nature of consciousness. Freedom Beyond Effort Freedom is beyond effort, in the cessation of all action. The Infinite Joy of the SelfThe yogi perpetually perceives the self as the essence of bliss. The Supreme Path The supreme path is freedom itself, worshiping the undivided. The Transcendence of Duality Shiva transcends dualities and is the essence beyond all distinctions. The Cosmic Play The world’s play is Shakti (creative power), eternally rooted in Shiva (consciousness). Meditation as Direct Realization Meditation alone is the supreme means to liberation. Overcoming Limitation (Anava Mala) The dissolution of limitation arises through the power of self-recognition. The Infinite Within the Finite The infinite resides within the finite, and the finite within the infinite. Divine Play as Self-Expression Even the divine play of existence is the self-expression of Consciousness. Supreme Detachment Supreme detachment, rooted in freedom, is the highest bliss.

“In Tantric thought the human body is visualized as a microcosm of the universe. It is believed that the complete drama of the universe is repeated in this very body. The whole body with its biological and psychological processes becomes an instrument through which the cosmic power reveals itself.” - Stanford University From the beginning, the Vedas and the institutions promoting the Vedic cause have held the same place in India as the Bible and the Church hold in Christianity. Six systems of Indian philosophy—Nyaya, Vaisheshika, Sankhya, Yoga, Mimamsa, and Vedanta—accepted the Vedas as the final authority, and thus were called Vedic darshana (Vedic philosophy). Buddhism, Jainism, Charvaka, and Ajivika did not accept the Vedas as conclusive; thus they are called non-Vedic darshana.  For hundreds of years philosophers on both sides have held formal debates and fought with each other. These intellectual wars were documented and form the basis for what is known today as Indian philosophy. Tantra, however, neither opposed nor advocated the Vedas. It neither sided with Buddhism, Jainism, or other philosophical and religious groups, nor did it condemn them.  Tantriks never involved themselves in debates. Instead, they focused their energy on their main goal: to probe the subtle mysteries of life. In so doing they explored the energetic relationship between human beings and all other aspects of creation. Tantrics seek liberation in the world, not from the world. Tantriks are independent thinkers. Their loyalty is to truth alone. They have not worried about whether or not their concept of ethics and morality followed the dictums of any particular religious group. They were radicals in their time, but they welcomed meaningful theories and practices from both Vedic and non-Vedic sources—thus unsettling the partisans of both sides and causing both sides to doubt the tantriks' integrity. That is why their tradition and its practices have remained mostly hidden.

This teaching is from Kanchi Sosan, third patriarch of the Zen Buddhist tradition. Translated into English by Richard B. Clarke The Great Way is not difficult for those who have no preferences. When love and hate are both absent, everything becomes clear and undisguised. Make the smallest distinction, however, and heaven and earth are set infinitely apart. If you wish to see the truth, then hold no opinions for or against anything. To set up what you like against what you dislike is the disease of the mind. When the deep meaning of things is not understood, the mind's essential peace is disturbed to no avail. The Way is perfect like vast space, where nothing is lacking and nothing is in excess. Indeed, it is due to our choosing to accept or reject that we do not see the true nature of things. Live neither in the entanglements of outer things nor in inner feelings of emptiness. Be serene in the oneness of things, and such erroneous views will disappear by themselves. When you try to stop activity to achieve passivity, your very effort fills you with activity. As long as you remain in one extreme or the other, you will never know Oneness. Those who do not live in the single Way fail in both activity and passivity, assertion and denial. To deny the reality of things is to miss their reality; to assert the emptiness of things is to miss their reality. The more you talk and think about it, the further astray you wander from the truth. Stop talking and thinking, and there is nothing you will not be able to know. To return to the root is to find the meaning, but to pursue appearances is to miss the source. At the moment of inner enlightenment, there is a going beyond appearance and emptiness. The changes that appear to occur in the empty world we call real only because of our ignorance. Do not search for the truth; only cease to cherish opinions. Do not remain in the dualistic state; avoid such pursuits carefully. If there is even a trace of this and that, of right and wrong, the Mind-essence will be lost in confusion. Although all dualities come from the One, do not be attached even to this One. When the mind exists undisturbed in the Way, nothing in the world can offend, and when a thing can no longer offend, it ceases to exist in the old way. When no discriminating thoughts arise, the old mind ceases to exist. When thought objects vanish, the thinking-subject vanishes; as when the mind vanishes, objects vanish. Things are objects because of the subject (mind); the mind (subject) is such because of things (object). Understand the relativity of these two and the basic reality: the unity of emptiness. In this Emptiness, the two are indistinguishable, and each contains in itself the whole world. If you do not discriminate between coarse and fine, you will not be tempted to prejudice and opinion. To live in the Great Way is neither easy nor difficult, but those with limited views, fearful and irresolute, hurry and slow themselves down with clinging attachments. Even to be attached to the idea of enlightenment is to go astray. Just let things be in their own way, and there will be neither coming nor going. Obey the nature of things (your own nature), and you will walk freely and undisturbed. When thought is in bondage, the truth is hidden, for everything is murky and unclear, and the burdensome practice of judging brings annoyance and weariness. What benefit can be derived from distinctions and separations? If you wish to move in the One Way, do not dislike even the world of senses and ideas. Indeed, to accept them fully is identical with true Enlightenment.... One thing, all things: move among and intermingle, without distinction. To live in this realization is to be without anxiety about non-perfection. To live in this faith is the road to non-duality, because the non-dual is one with the trusting mind. Words! The Way is beyond language, for in it there is no yesterday, no tomorrow, no today.

Selected quotes from the teachings of Sri Ramakrishna whose life and teachings continue to inspire seekers around the world. His life was a testament to the possibility of attaining divine realization while embracing the richness of human experience. His teachings emphasized the direct experience of God, selfless love, and unwavering faith, resonating deeply with seekers from all walks of life.

Selected verses from The Upanishads, a collection of ancient Indian texts that form the philosophical foundation of Hinduism, offering profound insights into the nature of reality, self, and the ultimate truth (Brahman). Often referred to as the culmination of the Vedas, these texts explore the relationship between the individual soul (Atman) and the universal essence (Brahman), emphasizing self-realization as the path to liberation (moksha). Selected Verses From The Upanishads God is the ONE life shining forth from every creature. Seeing him present in ALL, the wise man is humble and puts not himself forward. Instead of serving himself, He serves the divine in all.  God is not to be known through subtlety of intellect, nor through much learning, but by him who earnestly longs for him.  By means of meditation and superconscious vision, God is to be realized within the lotus of the heart. As rivers flow into the sea, and in so doing, lose their name and form, even so the wise, freed from name and form, attain the infinite. Absorbed in meditation, you will realize that your true, eternal, immortal Self is separate from the body, and will not be affected by old age, disease, or death. There are two selves, the apparent self and the real Self. Of these it is the real Self, and he alone, who must be felt as truly existing. In one's own soul God is realized clearly, as if seen in a mirror. When all the senses are stilled, when the mind is at rest, when the intellect wavers not - that say the wise, is the highest state. This calm of the senses and the mind has been defined as yoga. He who attains it is freed from delusion. He who sees all beings in the Self, and the Self in all beings, hates none. To the illumined soul, Self/God is ALL. For him who sees everywhere oneness, how can there be delusion or grief? The immortal Self is the sun shining in the sky, he is the breeze blowing in space, he is the fire burning on the altar, he is the guest dwelling in the house; he is in all men, he is in the gods, he is in the ether, he is the fish that is born in water, he is the plant that grows in the soil, he is the river that gushes from the mountain… The indwelling God is hard to know, but the wise experience him by following the path of meditation; attaining freedom from pleasure and pain.  For they who learn that the Self is separate from the body, the senses, and the mind - for thee, the gates of true Joy stand open. As one not knowing that a golden treasure lies buried beneath his feet, may walk over it again and again and yet never find it, so all beings live every moment in God, yet never find him.  Absorbed in God, the sage is freed from identity with the body, and lives in the bliss of pure, infinite, consciousness. The finite is mortal. The infinite is immortal. As numerous sparks fly upward from a blazing fire, so do all things arise from the depths of the imperishable. Only the imperishable is real.  Those who die without having realized the Self is God, find no permanent happiness in any world to which they go; while those who have realized the Self is God, find permanent happiness everywhere. He in whom desires are stilled suffers no rebirth. Having attained the highest goal, desiring only God, knowing only God, he goes to no other world.  The truth is that you are always ONE with God. But you must know this. There is Nothing further to know.  All-pervading and omnipresent, God dwells within the hearts of all beings; ultimately giving liberation to all creatures, by turning their faces towards himself.