Atman Quotes

The reason why I do not know anything about myself, the reason why Siddhartha has remained alien and unknown to myself is due to one thing, to one single thing--I was afraid of myself, I was fleeing from myself. I was seeking Atman, I was seeking Brahman, I was determined to dismember myself and tear away its layers of husk in order to find in its unknown innermost recess the kernel at the heart of those layers, the Atman, life, the divine principle, the ultimate. But in so doing, I was losing myself.

His followers called him Mahasamatman and said he was a god. He preferred to drop the Maha- and the -atman, however, and called himself Sam. He never claimed to be a god, but then he never claimed not to be a god.

A fish cannot drown in water, A bird does not fall in air. In the fire of creation, God doesn't vanish: The fire brightens. Each creature God made must live in its own true nature; How could I resist my nature, That lives for oneness with God?

There is, so I believe, in the essence of everything, something that we cannot call learning. There is, my friend, only a knowledge-that is everywhere, that is Atman, that is in me and you and in every creature, and I am beginning to believe that this knowledge has no worse enemy than the man of knowledge, than learning.

In an ideal world, as connectivity progresses, each human of our world would function the way a cell functions in a human body. We would see each other in the context of our individuality but realise how our individual actions both directly and indirectly affect the greater Earth. It would be as if our Atmans (our individual spirits) could merge into a Brahmin (a cosmic unity)

Tat tvam asi: “Thou art That.” Atman is Brahman: the Self in each person is not different from the Godhead.

Who but the Atman is capable of removing the bonds of ignorance, passion and self-interested action?

The more you are willing to just let the world be something you’re aware of, the more it will let you be who you are—the awareness, the Self, the Atman, the Soul.

After every happiness comes misery; they may be far apart or near. The more advanced the soul, the more quickly does one follow the other. What we want is neither happiness nor misery. Both make us forget our true nature; both are chains--one iron, one gold; behind both is the Atman, who knows neither happiness nor misery. These are states, and states must ever change; but the nature of the Atman is bliss, peace, unchanging. We have not to get it, we have it; only wash away the dross and see it.

Once we become conscious, even dimly, of the Atman, the Reality within us, the world takes on a very different aspect. It is no longer a court of justice but a kind of gymnasium. Good and evil, pain and pleasure, still exist, but they seem more like the ropes and vaulting-horses and parallel bars which can be used to make our bodies strong. Maya is no longer an endlessly revolving wheel of pain and pleasure but a ladder which can be climbed to consciousness of the Reality.

The truth of life is that Brahman is no different from atman, the spiritual force within us, what you might call the soul.

Never during its pilgrimage is the human spirit completely adrift and alone. From start to finish its nucleus is the Atman, the god-within... underlying its whirlpool of transient feelings, emotions, and delusions is the self-luminous, abiding point of the transpersonal god. As the sun lights the world even when cloud-covered, “the Immutable is never seen but is the Witness; it is never heard but is the Hearer; it is never thought but is the Thinker; it is never known but is the Knower. There is no other witness but This, no other knower but This." from the Upanishad

Two ideas are psychologically deep-rooted in man: self-protection and self-preservation. For self-protection man has created God, on whom he depends for his own protection, safety and security, just as a child depends on its parent. For self-preservation man has conceived the idea of an immortal Soul or Atman, which will live eternally. In his ignorance, weakness, fear, and desire, man needs these two things to console himself. Hence he clings to them deeply and fanatically.

Above all, beware of compromises. I do not mean that you are to get into antagonism with anybody, but you have to hold on to your own principles in weal or woe and never adjust them to others' "fads" through the greed of getting supporters. Your Atman is the support of the universe—whose support do you stand in need of?

Each person is born with an unencumbered spot, free of expectation and regret, free of ambition and embarrassment, free of fear and worry; an umbilical spot of grace where we were each first touched by God. It is this spot of grace that issues peace. Psychologists call this spot the Psyche, Theologians call it the Soul, Jung calls it the Seat of the Unconscious, Hindu masters call it Atman, Buddhists call it Dharma, Rilke calls it Inwardness, Sufis call it Qalb, and Jesus calls it the Center of our Love. To know this spot of Inwardness is to know who we are, not by surface markers of identity, not by where we work or what we wear or how we like to be addressed, but by feeling our place in relation to the Infinite and by inhabiting it. This is a hard lifelong task, for the nature of becoming is a constant filming over of where we begin, while the nature of being is a constant erosion of what is not essential. Each of us lives in the midst of this ongoing tension, growing tarnished or covered over, only to be worn back to that incorruptible spot of grace at our core. When the film is worn through, we have moments of enlightenment, moments of wholeness, moments of Satori as the Zen sages term it, moments of clear living when inner meets outer, moments of full integrity of being, moments of complete Oneness. And whether the film is a veil of culture, of memory, of mental or religious training, of trauma or sophistication, the removal of that film and the restoration of that timeless spot of grace is the goal of all therapy and education. Regardless of subject matter, this is the only thing worth teaching: how to uncover that original center and how to live there once it is restored. We call the filming over a deadening of heart, and the process of return, whether brought about through suffering or love, is how we unlearn our way back to God

Beginning to doubt the gods, there is only Atman...and where is Atman found but in the self? But where is this self?

He already knew to feel Atman in the depths of his being, indestructible, one with the universe.

In profound meditation, they found, when consciousness is so acutely focused that it is utterly withdrawn from the body and mind, it enters a kind of singularity in which the sense of a separate ego disappears. In this state, the supreme climax of meditation, the seers discovered a core of consciousness beyond time and change. They called it simply Atman, the Self.

I had to become a fool, to find Atman in me again. I had to sin, to be able to live again. Where else might my path lead me to? It is foolish, this path, it moves in loops, perhaps it is going around in a circle. Let it go as it likes, I want to to take it.

I am not my mind, because I can observe my thoughts. So the observer is different from the observed – I am not my mind.” he found that there is no atman, no soul, because this atma is nothing but your mental information – just doctrines, words, philosophies.

In the "Brihadaranyaka Upanishad" it is said that it is not the physical person who is attractive, but it is the Atman residing in that person which attracts us. It is that which provides all our delights. Love for someone, the delight experience in that love, both come from the source we call God.

His followers called him Mahasamatman and said he was a god. He preferred to drop the Maha- and the -atman, however, and called himself Sam. He never claimed to be a god. But then, he never claimed not to be a god. Circumstances being what they were, neither admission could be of any benefit. Silence, though, could.

...to whom else should one pay honor, but to Him, Atman, the Only One? And where was Atman to be found, where did He dwell, where did His eternal heart beat, if not within the Self, in the innermost, in the eternal which each person carried within him.

I have described the discovery of Atman and Brahman – God immanent and God transcendent – as separate, but there is no real distinction. In the climax of meditation, the sages discovered unity: the same indivisible reality without and within. It was advaita, “not two.

The witnessing force behind mind, that characteristic self or spirit is called atman; the God in you.

The more you are willing to just let the world be something you’re aware of, the more it will let you be who you are—the awareness, the Self, the Atman, the Soul. You

Many verses of the holy books, above all the Upanishads of Sama-Veda spoke of this innermost thing. It is written: “Your soul is the whole world.” It says that when a man is asleep, he penetrates his innermost and dwells in Atman. There was wonderful wisdom in these verses; all the knowledge of the sages was told here in enchanting language, pure as honey collected by the bees.

In reality there is no such thing as someone being able to “stay permanently” in the Self. No one has ever done it: the Buddha couldn’t do it, neither could Christ do it. Rather, the Self has been recognized as what we are, and it is effortlessly and timelessly perfect, always. In truth, there is no actual “in and out” of the Self, no fluctuation—for these are seen to arise within the immutable awareness.

Those who are established in wisdom (sthita-prajna) live in continuous, unbroken awareness that they are not the perishable body but the Atman. Further, they see the same Self in everyone, for the Atman is universally present in all. Such a one, Krishna says, does not identify with personal desires. These desires are on the surface of personality, and the Self is its very core. The Self-realized man or woman is not motivated by personal desires – in other words, by any desire for kama, personal satisfaction.

The game can be won or lost, but not the player himself. If he has worked hard, he has improved his game and indeed his faculties; this happens in defeat fully as much as in victory. As the contestant is related to his total person, so is the finite self of any particular lifetime related to its underlying Atman.

the Upanishads agree on their central ideas: Brahman, the Godhead; Atman, the divine core of personality; dharma, the law that expresses and maintains the unity of creation; karma, the web of cause and effect; samsara, the cycle of birth and death; moksha, the spiritual liberation that is life’s supreme goal. Even

I have learned that learning is impossible! I believe that in fact there is nothing in anything that we could call 'learning'. There is only a kind of knowledge that is everywhere, my friend, and that is Atman.

In the ancient Indian Upanishads, the answer to the question “Who am I?” is “Tat tvam asi.” This succinct Sanskrit sentence means literally: “Thou art That,” or “You are Godhead.” It suggests that we are not namarupa—name and form (body/ego), but that our deepest identity is with a divine spark in our innermost being (Atman) that is ultimately identical with the supreme universal principle (Brahman). And Hinduism is not the only religion that has made this discovery. The revelation concerning the identity of the individual with the divine is the ultimate secret that lies at the mystical core of all great spiritual traditions. The name for this principle could thus be the Tao, Buddha, Cosmic Christ, Allah, Great Spirit, Sila, and many others.

I had to experience despair, I had to sink to the greatest mental depths, to thoughts of suicide, in order to experience grace, to hear Om again, to sleep deeply again and to awaken refreshed again. I had to become a fool again in order to find Atman in myself. I had to sin in order to live again. Whither will my path yet lead me? This path is stupid, it goes in spirals, perhaps in circles, but whichever way it goes, I will follow it. He was aware of a great happiness mounting within him.

Krishna assures Arjuna that his basic nature is not subject to time and death; yet he reminds him that he cannot realize this truth if he cannot see beyond the dualities of life: pleasure and pain, success and failure, even heat and cold. The Gita does not teach a spirituality aimed at an enjoyable life in the hereafter, nor does it teach a way to enhance power in this life or the next. It teaches a basic detachment from pleasure and pain, as this chapter says more than once. Only in this way can an individual rise above the conditioning of life’s dualities and identify with the Atman, the immortal Self. Also,

Having been pondering while slowly walking along, he now stopped as these thoughts caught hold of him, and right away another thought sprang forth from these, a new thought, which was: "That I know nothing about myself, that Siddhartha has remained thus alien and unknown to me, stems from one cause, a single cause: I was afraid of myself, I was fleeing from myself! I searched Atman, I searched Brahman, I was willing to to dissect my self and peel off all of its layers, to find the core of all peels in its unknown interior, the Atman, life, the divine part, the ultimate part. But I have lost myself in the process.

Self-knowledge, which comes from within, gradually change our beliefs and drops those beliefs which are false and stupid. After being cleared off all the dirt acquired by us in the form of second-hand knowledge in our early age, we can directly see the reality, through our own eyes, through our own heart and mind, as our mind gets unconditioned. It is this mind that is rightly compared to God, as such a consciousness is pure, having been cured of all ignorance and darkness and we come close to our true self—Atman or soul.

Brahman, the Godhead; Atman, the divine core of personality; dharma, the law that expresses and maintains the unity of creation; karma, the web of cause and effect; samsara, the cycle of birth and death; moksha, the spiritual liberation that is life’s supreme goal.

But it was right that it should be so; my eyes and heart acclaim it. I had to experience despair, I had to sink to the greatest mental depths, to thoughts of suicide, in order to experience grace, to hear Om again, to sleep deeply again and to awaken refreshed again. I had to become a fool again in order to find Atman in myself. I had to sin in order to live again. Whither will my path yet lead me?

In the shade of the house, in the sunshine of the riverbank near the boats, in the shade of the Sal-wood forest, in the shade of the fig tree is where Siddhartha grew up, the handsome son of the Brahman, the young falcon, together with his friend Govinda, son of a Brahman. The sun tanned his light shoulders by the banks of the river when bathing, performing the sacred ablutions, the sacred offerings. In the mango grove, shade poured into his black eyes, when playing as a boy, when his mother sang, when the sacred offerings were made, when his father, the scholar, taught him, when the wise men talked. For a long time, Siddhartha had been partaking in the discussions of the wise men, practising debate with Govinda, practising with Govinda the art of reflection, the service of meditation. He already knew how to speak the Om silently, the word of words, to speak it silently into himself while inhaling, to speak it silently out of himself while exhaling, with all the concentration of his soul, the forehead surrounded by the glow of the clear-thinking spirit. He already knew to feel Atman in the depths of his being, indestructible, one with the universe.

Um grande obstáculo em um relacionamento de um casal é a fantasia da perfeição, a exigência de que o outro deve ser perfeito ou de que eu mesmo devo ser perfeito.

We lose consciousness of our true self (Atman/Purusha) when we begin to believe we are the waves (personality) rather than the ocean (Brahman).

Atman is the eternal essence or soul of the entire universe, as well as of every individual and every phenomenon.

The light of a lamp does not flicker in a windless place”: that is the simile which describes a yogi of one-pointed mind, who meditates upon the Atman.

This outlook is based firmly on the belief in an intimate connection between the individual soul, called atman (or Jivatman), and the Supreme Soul, called Paramatman.

I had to become a fool to find Atman in me again.

Life is all about being your true Self (Atman) and realizing it in the Divine Consciousness (God).

In the stillness of a quiet moment, allow your soul to speak, and you will find the Atman, the eternal self, whispering its truths.

conception is reminiscent of some traditional religious visions. Thus Hindus believe that humans can and should merge into the universal soul of the cosmos – the atman.

No longer, I want to begin my thoughts and my life with Atman and with the suffering of the world. I do not want to kill and dissect myself any longer, to find a secret behind the ruins.

The uncontrolled mind Does not guess that the Atman is present: How can it meditate? Without meditation, where is peace? Without peace, where is happiness? (Bhagavad Gita, II. 62, 63, 65)

...It was the self from which I sought freedom and that I wanted to overcome... I could only deceive it, flee from it... Truly, no thing in this world has so occupied my thoughts as my own self, the riddle of the fact that I am alive, I am distinct and separate from all others, I am Siddhartha. And there is no thing in this world I know less about than me, about Siddhartha!

It is ignorance that causes us to identify ourselves with the body, the ego, the senses, or anything that is not the Atman. He is a wise man who overcomes this ignorance by devotion to the Atman.

Yoga is not something a person practices with music or mirrors or any other distraction. It's purpose is less about samyoga than it is about viyoga, which is to say, it is more about disconnecting than it is about connecting which many Westerners find strange, until they hear it explained. The reason a person practices every day is to disconnect from their deep connection to suffering. The author of the ancient Yogatattva Upanishad believed that without the practice of yoga, it was entirely impossible to set the atman free. The atman, of course, is the soul. And just as the rani said, we are so burdened down by our daily worries that many of us have become no different than beasts. We walk around eating and drinking and caring very little about our purpose in this life. Some of us are not even very clever beasts. We are merely trudging through our work, yoked to some terrible master or job. The goal of yoga is to changed all of this; to remind the human who has become like an ox that their yoke and harness can be taken off, even if it's only for a few minutes a day, and that through silencing the mind, we can silence greed, and hunger, and desire as well.

Where was the knowledgeable one who wove his spell to bring his familiarity with the Atman out of the sleep into the state of being awake, into the life, into every step of the way, into word and deed?

THE CONSCIOUSNESS IS THE ATMAN, THE SOUL. The first meaning is: in this world, only consciousness is yours. The word atman means: that which is your own. Regardless of how much the rest may appear to you as your own, it is alien. All of that which you otherwise claim as yours – friends, loved ones, family, wealth, fame, high position, a great empire – it is all a deception. Because one day death will snatch it all away from you. So death is the criterion for determining who is your own and who is the stranger. That which death can separate you from, know that it didn’t belong to you, and that which it can’t, was indeed your own.

Even in small matters, we can say, our intellect is not resolute. It will be resolute only if we fix our minds on one purpose and cling to it with discrimination, only if we work without looking for immediate results. At present, whether in politics or social reform we leap from one branch to another. I began with the illustration of a ball of earth and told you that, even if we concentrate on that, we can realise the atman.

[The goal is] "liberation from the bondage of rebirth. According to the Vedantists the self, which they call the atman and we call the soul, is distinct from the body and its senses, distinct from the mind and its intelligence; it is not part of the Absolute, for the Absolute, being infinite, can have no parts but the Absolute itself. It is uncreated; it has existed form eternity and when at least it has cast off the seven veils of ignorance will return to the infinitude from which it came. It is like a drop of water that has arisen from the sea, and in a shower has fallen into a puddle, then drifts into a brook, finds its way into a stream, after that into a river, passing through mountain gorges and wide plains, winding this way and that, obstructed by rocks and fallen trees, till at least it reaches the boundless seas from which it rose." "But that poor little drop of water, when it has once more become one with the sea, has surely lost its individuality." Larry grinned. "You want to taste sugar, you don't want to become sugar. What is individuality but the expression of our egoism? Until the soul has shed the last trace of that it cannot become one with the Absolute." "You talk very familiarly of the Absolute, Larry, and it's an imposing word. What does it actually signify to you?" "Reality. You can't say what it is ; you can only say what it isn't. It's inexpressible. The Indians call it Brahman. It's not a person, it's not a thing, it's not a cause. It has no qualities. It transcends permanence and change; whole and part, finite and infinite. It is eternal because its completeness and perfection are unrelated to time. It is truth and freedom." "Golly," I said to myself, but to Larry: "But how can a purely intellectual conception be a solace to the suffering human race? Men have always wanted a personal God to whom they can turn in their distress for comfort and encouragement." "It may be that at some far distant day greater insight will show them that they must look for comfort and encouragement in their own souls. I myself think that the need to worship is no more than the survival of an old remembrance of cruel gods that had to be propitiated. I believe that God is within me or nowhere. If that's so, whom or what am I to worship—myself? Men are on different levels of spiritual development, and so the imagination of India has evolved the manifestations of the Absolute that are known as Brahma, Vishnu, Siva and by a hundred other names. The Absolute is in Isvara, the creator and ruler of the world, and it is in the humble fetish before which the peasant in his sun-baked field places the offering of a flower. The multitudinous gods of India are but expedients to lead to the realization that the self is one with the supreme self.

That I know nothing about myself, that Siddhartha has remained thus alien and unknown to me, stems from one cause, a single cause: I was afraid of myself, I was fleeing from myself! I searched Atman, I searched Brahmin, I was willing to dissect myself and peel off all of its layers, to find the core of all peels in its unknown interior, the Atman, life, the divine part, the ultimate part. But I have lost myself in the process.

Whatever thoughts arise as obstacles to one’s sadhana (spiritual discipline), the mind should not be allowed to go in their direction, but should be made to rest in one’s Self which is the Atman; one should remain as witness to whatever happens, adopting the attitude ‘Let whatever strange things happen, happen; let us see!’ This should be one’s practice. In other words, one should not identify oneself with appearances; one should never relinquish one’s Self.

At every moment we have to decide whether a particular action will serve the atman or the body. We cannot, however, break open the cage of the body, and so we must simultaneously follow vidya and avidya, of knowledge and ignorance.

There is, oh my friend, just one knowledge, this is everywhere, this is Atman, this is within me and within you and within every creature. And so I'm starting to believe that this knowledge has no worser enemy than the desire to know it, than learning.

In the mango grove, shade poured into his black eyes, when playing as a boy, when his mother sang, when the sacred offerings were made, when his father, the scholar, taught him, when the wise men talked. For a long time, Siddhartha had been partaking in the discussions of the wise men, practising debate with Govinda, practising with Govinda the art of reflection, the service of meditation. He already knew how to speak the Om silently, the word of words, to speak it silently into himself while inhaling, to speak it silently out of himself while exhaling, with all the concentration of his soul, the forehead surrounded by the glow of the clear-thinking spirit. He already knew to feel Atman in the depths of his being, indestructible, one with the universe.

Ali čovek zaboravlja stvarnost i pamti samo reci. Što je reči više upamtio, to ga pametnijim smatrajunjegovi drugovi. On gleda velike transformacije sveta, ali ih ne vidi onako kako su bile sagledane od prvog čoveka koji se suočio sa stvarnošću. Radije tražite to Bezimeno u sebi, to što nadolazi dok mu se obraćam. Ono ne opaža moje reči, već realnost u meni, čiji je deo. To je atman, koji čuje mene, a ne moje reči. Sve ostalo je nestvarno. Definisati znači izgubiti. Bezimeno je suština svih stvari. Bezimeno je nesaznatljivo, moćnije čak i od samog Brame. Stvari prolaze, ali suština ostaje. Snovi bivstva su san u formama. Forme prolaze, nestaju, ali bivstvo ostaje; i sanja nove snove. Čovek tim snovima daje imena i zamišlja da je uhvatio bivstvo samo, a ne zna da samo priziva privide. PONEKAD, MOŽDA, POJAVI SE SANJAR KOJI JE SVESTAN DA SANJA. ON MOŽDA KONTROLIŠE DELIĆ SUPSTANCE SNA, U STANJU JE DA TOM SUPSTANCOM RASPOLAŽE PO SVOJOJ VOLJI, ILI MOŽDA USPEVA DA SE PONEKAD DELIMIČNO PROBUDI, DOSPEVAJUĆI TAKO DO POVEĆANE SAMOSPOZNAJE. AKO IZABERE PUT SAMOSPOZNAJE, NJEGOVA SLAVA ĆE BITI VELIKA, KROZ SVE VEKOVE ON ĆE SIJATI KAO ZVEZDA. ALI AKO SE, MEĐUTIM, OPREDELI ZA STAZU TANTRI, GDE SE SPAJAJU SAMSARA I NIRVANA, GDE SE SVET SHVATA ALI SE ISTOVREMENO U NJEMU ŽIVI, ON ĆE BITI JEDAN OD MOĆNIH MEĐU SANJARIMA. MOĆ SVOJU ON MOŽE UPOTREBITI ZA ZLO ILI ZA DOBRO. Živeti u Samsari, međutim, znači biti podložan uticaju moćnih sanjara. Ako oni moć koriste za dobro, nastaju zlatna vremena. Ako je koriste za zlo, nastaju mračna vremena. San se može preobraziti u košmar. Čovek mora prvo da odradi opterećenja svoje karme, svog mesa, tela, pre nego što dostigne prosvetljenje. U svetlosti večnih istina, kažu mudraci, patnja je kao ništa; u terminima Samsare, kažu mudraci, ona vodi dobru. Bezimeno, čiji smo deo svi mi, sanja formu. Koji je najviši atribut ijednoj formi dostupan? Lepota. Bezimeno je, dakle, umetnik. Problem, dakle, nije u oblasti dileme dobro - zlo, nego u estetskoj oblasti. Boriti se protiv onih koji su među sanjarima moćni a koji svoju moć koriste za zlo ili za ružnoću, ne znači boriti se za ono čemu su nas mudraci podučili da je besmisleno u terminima Samsare ili Nirvane, već znači boriti se da san bude sanjan, simetrično, ritmično, sa poentom i kontrapunktom, izbalansirano, tako da postane lep kao umetničko delo.

There are some who have actually looked upon the Atman, and understood It, in all Its wonder. Others can only speak of It as wonderful beyond their understanding. Others know of Its wonder by hearsay. And there are others who are told about It and do not understand a word.

Sant Mat (the path and teachings as taught and practiced by saints) delineates the path of union of soul with the Divine. The teachings of the saints explain the re-uniting as follows: The individual soul has descended from the higher worlds [the Realm of the Divine] to this city of illusion, bodily existence. It has descended from the Soundless state to the essence of Sound, from that Sound to Light, and finally from the realm of Light to the realm of Darkness. The qualities (dharmas, natural tendencies) of the sense organs draw us downward and away from our true nature. The nature of the soul (atman) draws us upwards and inwards and establishes us in our own true nature. Returning to our origins involves turning inward: withdrawal of consciousness from the senses and the sense objects in order to go upward from the darkness to the realms of Light and Sound. [We experience this phenomenon of withdrawal as we pass from waking consciousness to deep sleep.] Another way to express this is to go inward from the external sense organs to the depth of the inner self. (Both of these expressions are the metaphors that signify the same movement). The natural tendencies of the soul (atman) are to move from outward to inward. The current of consciousness which is dispersed in the nine gates of the body and the senses, must be collected at the tenth gate. The tenth gate is the gathering point of consciousness. Therein lies the path for our return. The tenth gate is also known as the sixth chakra, the third eye, bindu, the center located between the two eyebrows. This is the gateway through which we leave the gates of the sense organs and enter in the divine realms and finally become established in the soul. We travel back from the Realm of Darkness to the Realm of Light, from the Light to the Divine Sound, and from the Realm of Sound to the Soundless State. This is called turning back to the Source. This is what dharma or religion really intends to teach us. This is the essence of dharma.

Creo que realmente no existe eso que nosotros llamamos «aprender». Sólo existe, amigo mío, un saber que está en todas partes, es decir, el atman. Este se halla en mí y en ti, y en cada ser. Y empiezo a creer que este saber no tiene peor enemigo que el querer saber, que el desear aprender.

I was afraid of myself, I was fleeing from myself! I searched Atman, I searched Brahman, I was willing to dissect my self and peel off all of its layers, to find the core of all peels in its unknown interior, the Atman, life, the divine part, the ultimate part. But I have lost myself in the process.

The thing that we call ‘learning’ is, in truth, nonexistent! It is inherent, oh my friend, in a knowledge that is everywhere, that is Atman; it is in me and in you and in every essence. I am starting to believe that this knowledge has no more aggressive enemy than learning and the desire for knowledge.

Krishna says, “I am also Brahman. I am the formless, timeless, spaceless, beginningless, endless Brahman. In each individual, the spark of that Brahman, the Atman, is me.” So Krishna produced each individual; Krishna is each individual; Krishna is within each individual. We are all Krishna. We are all God.

The mind of a person of uncertain purpose grows weak day by day and becomes so unsettled that he can think of nothing except what is in his mind at the moment. This does not help us to realise the atman; in fact we lose our soul. We lose our dharma, we lose the capacity for good works, lose both this world and the other.

Do you think Gandhi was interested in Art?" I asked. "Gandhi? No, of course not." "I think you're right," I agreed. "Neither in art nor in science. And that is why we killed him." "We?" "Yes, we. The intelligent, the active, the forward-looking, the believers in Order and Perfection. Whereas Gandhi was a reactionary who believed only in people. Squalid little individuals governing themselves, village by village, and worshiping the Brahman who is also Atman. It was intolerable. No wonder we bumped him off." But even as I spoke I was thinking that that wasn't the whole story. The whole story included an inconsistency, almost a betrayal. This man who believed only in people had got himself involved in the sub-human mass-madness of nationalism, in the would-be superhuman, but actually diabolic, institution of the nation-state. He got himself involved in these things, imagining that he could mitigate the madness and convert what was satanic in the state to something like humanity. But nationalism and the politics of power had proved too much for him. It is not at the center, not from within the organization, that the saint can cure our regimented insanity; it is only from without, at the periphery. If he makes himself a part of the machine, in which the collective madness is incarnated, one or the other of two things is bound to happen. Either he remains himself, in which case the machine will use him as long as it can and, when he becomes unusable, reject or destroy him. Or he will be transformed into the likeness of the mechanism with and against which he works, and in this case we shall see Holy Inquisitions and alliances with any tyrant prepared to guarantee ecclesiastical privileges.

These differences are not important, and the Upanishads agree on their central ideas: Brahman, the Godhead; Atman, the divine core of personality; dharma, the law that expresses and maintains the unity of creation; karma, the web of cause and effect; samsara, the cycle of birth and death; moksha, the spiritual liberation that is life’s supreme goal.

But what a path it has been! I have had to experience so much stupidity, so many vices, so much error, so much nausea, disillusionment and sorrow, just in order to become a child again and begin anew. But it was right that it should be so; my eyes and heart acclaim it. I had to experience despair, I had to sink to the greatest mental depths, to thoughts of suicide, in order to experience grace, to hear Om again, to sleep deeply again and to awaken refreshed again. I had to become a fool again in order to find Atman in myself. I had to sin in order to live again. Whither will my path lead me? This path is stupid, it goes in spirals, perhaps in circles, but whichever way it goes, I will follow it.

No need to suffer, no need to cry. If only we Question and Find out 'Why'... We can be Blissful & Fly in the Sky.

Son dovuto passare attraverso tanta sciocchezza, tanta bruttura, tanto errore, tanto disgusto e delusione e dolore, solo per ridiventare bambino e poter ricominciare da capo. Ma è stato giusto, il mio cuore lo approva, gli occhi miei ne ridono. Ho dovuto provare la disperazione, ho dovuto abbassarmi fino al più stolto di tutti i pensieri, al pensiero del suicidio, per poter rivivere la grazia, per riapprendere l'Om, per poter di nuovo dormire tranquillo e risvegliarmi sereno. Ho dovuto essere un pazzo, per sentire di nuovo l'Atman. Ho dovuto peccare per poter rivivere. Dove può ancora condurmi il mio cammino? Stolto è questo cammino, va strisciando obliquamente, forse va in cerchio. Ma vada come vuole, io son contento di seguirlo.

Our insistence on being different from everything around us is one of the greatest mistakes of mankind. We stubbornly maintain an illusory distinction that sets us apart from rock and ice, water and fire, plant and animal. Both religion and rationality try to explain it through an elaborate vocabulary of separation—soul, atman, spirit, ghosts in the machine or simply the idea of selfhood. We have dreamed up gods so that we can reassure ourselves that somewhere, someday, somehow, after this life is over, something awaits us: a presence that recognizes who we are. But if we approach a mountain instead, accepting that we are nothing more or less than an integral part of its existence, our ego merges with the nature of the mountain. In

The Upanishads teach monism, that all is God or the Absolute, Sarvam Khalvidam Brahma, “Everything is Brahman”. But they do not do this in simply an abstract manner. That One Being is present in all of us as our own deeper and immortal soul and Self, the Atman, Aham Brahmasmi, “I am Brahman” or the Absolute. In this regard, the Upanishads probably first clearly set forth in human history a way of Self-Knowledge taking us to the Absolute. Yet theism is also present in many places in the Upanishads, a recognition of One God or Isvara as the creator, preserver and destroyer of the universe and the ability to unite with Him (or Her) through meditation. The Upanishads also say Ishavasyam Idam Sarvam, “All this universe is pervaded by the Lord

Basta, cominciare il pensiero e la mia vita con l’Atman e col dolore del mondo! Basta, uccidermi e smembrarmi, per scoprire un segreto dietro le rovine! Non sarà più lo Yoga-Veda a istruirmi, né l’Atharva-Veda, né gli asceti, né alcuna dottrina. È da me che voglio imparare, di me stesso voglio essere il discepolo, voglio conoscermi, svelare quel mistero che ha nome Siddhartha

God is immanent and all-pervading This is not too surprising when we remember that the Gurus were mystics and that the vision of such people is one that finds the presence of God in every experience and object. They also shared with many Hindus the belief that the atman, or jot (divine spark) or individual soul, is one with the Primal Soul, Brahman, though Sikhs tend not to use this particular term.

He already understood how to speak the “Om” silently, that word of words, how to speak it silently in his inner being as he inhaled, how to pronounce it silently out of himself as he exhaled, how to do so with his whole soul while his forehead was enveloped by the radiance of the clear-thinking mind. He already understood how to recognize Atman within this inner essence of his that was indestructible and one with the universe.

I had to experience despair, I had to sink to the greatest mental depths, to thoughts of suicide, in order to experience grace, to hear Om again, to sleep deeply again and to awaken refreshed again. I had to become a fool again in order to find Atman in myself. I had to sin in order to live again. Whither will my path yet lead me? This path is stupid, it goes in spirals, perhaps in circles, but whichever way it goes, I will follow it.

Che io non sappia nulla di me, che Siddhartha mi sia rimasto così estraneo e sconosciuto, questo dipende da una causa fondamentale, una sola: io avevo paura di me, ero in fuga da me stesso! L'Atman cercavo, il Brahman cercavo, e volevo smembrare e scortecciare il mio Io, per trovare nella sua sconosciuta profondità il nocciolo di tutte le cortecce, l'Atman, la vita, il divino, l'assoluto. Ma proprio io, intanto, andavo perduto a me stesso.

Atman or Soul is visible in the ‘Samadhi’ stage. The Soul is percolated. It means ‘Kundalini’ or Life power is percolated. After percolation from the whole body, it is accumulated in the cerebrum or the seventh plane of the body and is seen. If any cell of the brain is defective, the man will not thrive at this stage. The life power will melt. And if it is flawless, the life power will descend from the cerebrum, and just at this stage, Atman is seen.

Contemplative and philosophical traditions, Eastern and Western, insist on this: that the source and ground of the mind’s unity is the transcendent reality of unity as such, the simplicity of God, the one ground of both consciousness and being. For Plotinus, the oneness of nous, the intellective apex of the self, is a participation in the One, the divine origin of all things and the ground of the openness of mind and world one to another. For Sufi thought, God is the Self of all selves, the One—al-Ahad—who is the sole true 'I' underlying the consciousness of every dependent 'me.' According to the Kena Upanishad, Brahman is not that which the mind knows like an object, or that the eye sees or the ear hears, but is that by which the mind comprehends, by which the eye sees, by which the ear hears; atman—the self in its divine depth—is the eye of the eye, the ear of the ear, the ground of all knowing.

The only reason to approach the supreme power of the universe would be to renounce all desires and embrace the bad along with the good – to embrace even defeat, poverty, sickness and death. Thus some Hindus, known as Sadhus or Sannyasis, devote their lives to uniting with Atman, thereby achieving enlightenment. They strive to see the world from the viewpoint of this fundamental principle, to realise that from its eternal perspective all mundane desires and fears are meaningless and ephemeral phenomena.

The new definition of God - It has the root in Vedanta. The concentrated form of the whole human race is God. Where does it concentrate? In Vedanta it has the explanation. Where is the universe? It is within the body of every human being. It is the realization of Vedanta. It cannot be proved outside. First comes visualization of Atma or soul, then visualization of universe within Atma. Where Atma is visualized? This occurs within this body. Then it comes that the universe is within this body and again it is outside.

It was only possible to define or comprehend something when there was duality. A person can see, taste, or smell something that is separate and apart from him- or herself. But when “the whole [brahman] has become a person’s very self [atman], then who is there for him to see and by what means? Who is there for me to think of and by what means?”14 It was impossible to perceive the perceiver within oneself. So you could only say neti . . . neti (“not this”). The sage affirmed the existence of the atman while at the same time denying that it bore any similarity to anything known by the senses.

And where was Atman to be found, where did He reside, where did his eternal heart beat, where else but in one's own self, in its innermost part, in its indestructible part, which everyone had in himself? But where, where was this self, this innermost part, this ultimate part? It was not flesh and bone, it was neither thought nor consciousness, thus the wisest ones taught. So, where, where was it? To reach this place, the self, myself, the Atman, there was another way, which was worthwhile looking for? Alas, and nobody showed this way, nobody knew it, not the father, and not the teachers and wise men, not the holy sacrificial songs!

You appraise every word of them, each abstruse, unwavering and rousing word. Book II of the Taittiriya Upanishad, the book of joy: Man’s elemental Self comes from food: this his head; this his right arm; this his left arm; this his heart; these legs his foundation. You get up and pace. Food gives rise to the Self? Food gives rise to the Self? The Self—Atman—is in food, and rises from food to vegetation to earth to water to air to Spirit to Brahman. Atman and Brahman are in the eel pressed indecorously between two pieces of stale bread! In the lowest things the glow of universal Spirit—but wait, the elemental Self, the living Self, the thinking Self. Legs are the elemental Self, but is the head, the brain, the mind?

Man is the expression of God, and God is the reality of man. Real man and God are inseparable. "This Atman is not to be realized by the intellect, nor by words, nor by hearing from many sources; but by him by whom this Atman is beloved, by him alone is the Atman realized." The thing necessary for us is to feel intense love in our hearts for this Atman, or God; otherwise He is not attainable. There is no other way that man can reach unto God, except through love — love always unites. This love for God comes unto those blessed beings who are pure in heart, from whom all attachment for unreal things, all selfish desires have vanished. This purity of heart and love for God are the sum and substance of all religious teachings

Meanwhile, the self can stand in the way of the Not-Self, interfering with the free flow of spiritual grace, this maintaining the self in a state of blindness, and also with the flow of animal grace, which leads to the impairment of natural functions and, in the long run, of the slower processes called structure. For each individual human being, the main practical problems are these: How can I prevent my ego from eclipsing the inner light, synteresis, scintilla animae, and so perpetuating the state of unregenerate illusion and blindness? And these practical problems remain unchallenged, even if we abandon the notion of an entelechy or physiological intelligencer, of an atman or pneuma and think, instead, in terms [of] systems...

Because by preference Schiller proceeds rationally and intellectually, he falls a victim to his own conclusion. This is already demonstrated in his choice of the word “aesthetic.” Had he been acquainted with Indian literature, he would have seen that the primordial image which floated before his mind’s eye had a very different character from an “aesthetic” one. His intuition seized on the unconscious model which from time immemorial has lain dormant in our mind. Yet he interpreted it as “aesthetic,” although he himself had previously emphasized its symbolic character. The primordial image I am thinking of is that particular configuration of Eastern ideas which is condensed in the brahman-atman teaching of India and whose philosophical spokesman in China is Lao-tzu.

Bede states that “the essential truth of Hinduism is the doctrine of the Brahman. The Brahman is the Mystery of Being, the ultimate Truth, the one Reality. Yet it also can only be described by negatives.…It is unseen, unrelated, inconceivable, uninferable, unimaginable, indescribable.” Yet it can be experienced “in the depth of the soul as the very ground of its being. It is the Atman, the Self, the real being of man as of the universe. ‘I am Brahman,’ ‘Thou are that,’ ‘All this [world] is Brahman.’ These are the mahavakyas, the ‘great sayings,’ of the Upanishads, in which the Mystery of being is revealed.” How similar these great sayings are to Meister Eckhart — who says we too learn, in the experience of “breakthrough,” that “God and I are one,” that “every creature is a word of God and a book about God,” that “God’s ground and my ground are one ground,” and that the Godhead “has no name and will never be given a name.

These utterances on the nature of the Deity express transformations of the God-image which run parallel with changes in human consciousness, though one would be at a loss to say which is the cause of the other. The God-image is not something invented, it is an experience that comes upon man spontaneously—as anyone can see for himself unless he is blinded to the truth by theories and prejudices. The unconscious God-image can therefore alter the state of consciousness, just as the latter can modify the God-image once it has become conscious. This, obviously, has nothing to do with the “prime truth,” the unknown God—at least, nothing that could be verified. Psychologically, however, the idea of God’s ἀγνωσία, or of the ἀνεννóητος θεóς, is of the utmost importance, because it identifies the Deity with the numinosity of the unconscious. The atman / purusha philosophy of the East and, as we have seen, Meister Eckhart in the West both bear witness to this.

Parallel in some ways with tapas is the concept of yoga, understood not so much as a state of meditation as a conscious technique for attaining the tapas state. Yoga is a method by which the libido is systematically “introverted” and liberated from the bondage of opposites. The aim of tapas and yoga alike is to establish a mediatory condition from which the creative and redemptive element will emerge. For the individual, the psychological result is the attainment of brahman, the “supreme light,” or ananda (bliss). This is the whole purpose of the redemptory exercises. At the same time, the process can also be thought of as a cosmogonic one, since brahman-atman is the universal Ground from which all creation proceeds. The existence of this myth proves, therefore, that creative processes take place in the unconscious of the yogi which can be interpreted as new adaptations to the object. Schiller says: As soon as it is light in man, it is no longer night without. As soon as it is hushed within him, the storm in the universe is stilled, and the contending forces of nature find rest between lasting bounds. No wonder, then, that age-old poetry speaks of this great event in the inner man as though it were a revolution in the world outside him.92

The Indian conception teaches liberation from the opposites, by which are to be understood every sort of affective state and emotional tie to the object. Liberation follows the withdrawal of libido from all contents, resulting in a state of complete introversion. This psychological process is, very characteristically, known as tapas, a term which can best be rendered as “self-brooding.” This expression clearly pictures the state of meditation without content, in which the libido is supplied to one’s own self somewhat in the manner of incubating heat. As a result of the complete detachment of all affective ties to the object, there is necessarily formed in the inner self an equivalent of objective reality, or a complete identity of inside and outside, which is technically described as tat tvam asi (that art thou). The fusion of the self with its relations to the object produces the identity of the self (atman) with the essence of the world (i.e., with the relations of subject to object), so that the identity of the inner with the outer atman is cognized. The concept of brahman differs only slightly from that of atman, for in brahman the idea of the self is not explicitly given; it is, as it were, a general indefinable state of identity between inside and outside.

The teachings of impermanence and lack of independent existence are not difficult to understand intellectually; when you hear these teachings you may think that they are quite true. On a deeper level, however, you probably still identify yourself as “me” and identify others as “them” or “you.” On some level you likely say to yourself, “I will always be me; I have an identity that is important.” I, for example, say to myself, “I am a Buddhist priest; not a Christian or Islamic one. I am a Japanese person, not an American or a Chinese one.” If we did not assume that we have this something within us that does not change, it would be very difficult for us to live responsibly in society. This is why people who are unfamiliar with Buddhism often ask, “If there were no unchanging essential existence, doesn’t that mean I would not be responsible for my past actions, since I would be a different person than in the past?” But of course that is not what the Buddha meant when he said we have no unchanging atman or essential existence. To help us understand this point, we can consider how our life resembles a river. Each moment the water of a river is flowing and different, so it is constantly changing, but there is still a certain continuity of the river as a whole. The Mississippi River, for example, was the river we know a million years ago. And yet, the water flowing in the Mississippi is always different, always new, so there is actually no fixed thing that we can say is the one and only Mississippi River. We can see this clearly when we compare the source of the Mississippi in northern Minnesota, a small stream one can jump over, to the river’s New Orleans estuary, which seems as wide as an ocean. We cannot say which of these is the true Mississippi: it is just a matter of conditions that lets us call one or the other of these the Mississippi. In reality, a river is just a collection of masses of flowing water contained within certain shapes in the land. “Mississippi River” is simply a name given to various conditions and changing elements. Since our lives are also just a collection of conditions, we cannot say that we each have one true identity that does not change, just as we cannot say there is one true Mississippi River. What we call the “self ” is just a set of conditions existing within a collection of different elements. So I cannot say that there is an unchanging self that exists throughout my life as a baby, as a teenager, and as it is today. Things that I thought were important and interesting when I was an elementary or high school student, for example, are not at all interesting to me now; my feelings, emotions, and values are always changing. This is the meaning of the teaching that everything is impermanent and without independent existence. But we still must recognize that there is a certain continuity in our lives, that there is causality, and that we need to be responsible for what we did yesterday. In this way, self-identity is important. Even though in actuality there is no unchanging identity, I still must use expressions like “when I was a baby ..., when I was a boy ..., when I was a teenager. ...” To speak about changes in our lives and communicate in a meaningful way, we must speak as if we assumed that there is an unchanging “I” that has been experiencing the changes; otherwise, the word “change” has no meaning. But according to Buddhist philosophy, self-identity, the “I,” is a creation of the mind; we create self-identity because it’s convenient and useful in certain ways. We must use self-identity to live responsibly in society, but we should realize that it is merely a tool, a symbol, a sign, or a concept. Because it enables us to think and discriminate, self-identity allows us to live and function. Although it is not the only reality of our lives, self-identity is a reality for us, a tool we must use to live with others in society.

Meravigliosa fu in realtà la mia vita, pensava, meravigliose vie ha seguito. Ragazzo, non ho avuto a che fare se non con dei e sacrifici. Giovane, non ho avuto a che fare se non con ascesi, meditazione e contemplazione, sempre in cerca di Brahma, sempre intento a venerare l'eterno nello Atman. Ma quando fui giovanotto mi riunii ai penitenti, vissi nella foresta, soffersi il caldo e il gelo, appresi a sopportare la fame, appresi a far morire il mio corpo. Meravigliosa mi giunse allora la rivelazione attraverso la dottrina del grande Buddha, e sentii la conoscenza dell'unità del mondo circolare in me come il mio stesso sangue. Ma anche da Buddha e dalla grande conoscenza mi dovetti staccare. Me n'andai, e appresi da Kamala la gioia d'amore, appresi da Kamaswami il commercio, accumulai denaro, dissipai denaro, appresi ad amare il mio stomaco, a lusingare i miei sensi. Molti anni dovetti impiegare per perdere lo spirito, disapprendere il pensiero, dimenticare l'unità. Non è forse come se lentamente e per grandi traviamenti io mi fossi rifatto, d'uomo, bambino, di saggio che ero, un uomo puerile? Eppure è stata buona questa via, e l'usignolo non è ancor morto nel mio petto. Ma che via fu questa! Son dovuto passare attraverso tanta sciocchezza, tanta bruttura, tanto errore, tanto disgusto e delusione e dolore, solo per ridiventare bambino e poter ricominciare da capo. Ma è stato giusto, il mio cuore lo approva, gli occhi miei ne ridono. Ho dovuto provare la disperazione, ho dovuto abbassarmi fino al più stolto di tutti i pensieri, al pensiero del suicidio, per poter rivivere la grazia, per riapprendere l'Om, per poter di nuovo dormire tranquillo e risvegliarmi sereno. Ho dovuto essere un pazzo, per sentire di nuovo l'Atman. Ho dovuto peccare per poter rivivere. Dove può ancora condurmi il mio cammino? Stolto è questo cammino, va strisciando obliquamente, forse va in cerchio. Ma vada come vuole, io son contento di seguirlo.

Sempre più lento andava il pensieroso e si chiedeva frattanto: « Ma che è dunque ciò che avevi voluto apprendere dalle dottrine e dai maestri, e che essi, pur avendoti rivelato tante cose, non sono riusciti a insegnarti? ». Ed egli trovò: « L'Io era, ciò di cui volevo apprendere il senso e l'essenza. L'Io era, ciò di cui volevo liberarmi, ciò che volevo superare. Ma non potevo superarlo, potevo soltanto ingannarlo, potevo soltanto fuggire o nascondermi davanti a lui. In verità, nessuna cosa al mondo ha tanto occupato i miei pensieri come questo mio Io, questo enigma ch'io vivo, d'essere uno, distinto e separato da tutti gli altri, d'essere Siddharta! E su nessuna cosa al mondo so tanto poco quanto su di me, Siddharta!». Colpito da questo pensiero s'arrestò improvvisamente nel suo lento cammino meditativo, e tosto da questo pensiero ne balzò fuori un altro, che suonava: « Che io non sappia nulla di me, che Siddharta mi sia rimasto così estraneo e sconosciuto, questo dipende da una causa fondamentale, una sola: io avevo paura di me, prendevo la fuga davanti a me stesso! L'Atman cercavo, Brahma cercavo, e volevo smembrare e scortecciare il mio Io, per trovare nella sua sconosciuta profondità il nocciolo di tutte le cortecce, l'Atman, la vita, il divino, l'assoluto. Ma proprio io, intanto, andavo perduto a me stesso ». Siddharta schiuse gli occhi e si guardò intorno, un sorriso gli illuminò il volto, e un profondo sentimento, come di risveglio da lunghi sogni, lo percorse fino alla punta dei piedi. E appena si rimise in cammino, correva in fretta, come un uomo che sa quel che ha da fare. « Oh! » pensava respirando profondamente « ora Siddharta non me lo voglio più lasciar scappare! Basta! cominciare il pensiero e la mia vita con l'Atman e col dolore del mondo! Basta! uccidermi e smembrarmi, per scoprire un segreto dietro le rovine! Non sarà più lo Yoga-Veda a istruirmi, né l'Atharva-Veda, né gli asceti, né alcuna dottrina. Dal mio stesso Io voglio andare a scuola, voglio conoscermi, voglio svelare quel mistero che ha nome Siddharta ». Si guardò attorno come se vedesse per la prima volta il mondo. Bello era il mondo, variopinto, raro e misterioso era il mondo! Qui era azzurro, là giallo, più oltre verde, il cielo pareva fluire lentamente come i fiumi, immobili stavano il bosco e la montagna, tutto bello, tutto enigmatico e magico, e in mezzo v'era lui, Siddharta, il risvegliato, sulla strada che conduce a se stesso. Tutto ciò, tutto questo giallo e azzurro, fiume e bosco penetrava per la prima volta attraverso la vista in Siddharta, non era più l'incantesimo di Mara, non era più il velo di Maya, non era più insensata e accidentale molteplicità del mondo delle apparenze, spregevole agli occhi del Brahmino, che, tutto dedito ai suoi profondi pensieri, scarta la molteplicità e solo dell'unità va in cerca. L'azzurro era azzurro, il fiume era fiume, e anche se nell'azzurro e nel fiume vivevan nascosti come in Siddharta l'uno e il divino, tale era appunto la natura e il senso del divino, d'esser qui giallo, là azzurro, là cielo, là bosco e qui Siddharta. Il senso e l'essenza delle cose erano non in qualche cosa oltre e dietro loro, ma nelle cose stesse, in tutto. « Come sono stato sordo e ottuso! » pensava, e camminava intanto rapidamente. «Quand'uno legge uno scritto di cui vuoi conoscere il senso, non ne disprezza i segni e le lettere, né li chiama illusione, accidente e corteccia senza valore, bensì li decifra, li studia e li ama, lettera per lettera. Io invece, io che volevo leggere il libro del mondo e il libro del mio proprio Io, ho disprezzato i segni e le lettere, a favore d'un significato congetturato in precedenza, ho chiamato illusione il mondo delle apparenze, ho chiamato il mio occhio e la mia lingua fenomeni accidentali e senza valore. No, tutto questo è finito, ora son desto, mi sono risvegliato nella realtà e oggi nasco per la prima volta.