Moksha Quotes

It is a bit embarrassing to have been concerned with the human problem all one's life and find at the end that one has no more to offer by way of advice than 'Try to be a little kinder.

For those who choose the worldly way, tantra works wonders... It helps us transform our desires into divine experiences. Imagine sexuality as the gateway to moksha rather than a hindrance

Everything he says is new to me. But something about it sounds so familiar, like a passive knowledge I had always known before. I want this liberation, this boundless love!

It's a very salutary thing to realize that the rather dull universe in which most of us spend most of our time is not the only universe there is. I think it's healthy that people should have this experience.

Tantra! You might want to read about it. There’s a reason why feminine energy exists in this world

Enlightenment through spirituality versus sexuality is a chicken-and-egg situation. But I’m not bothered about what comes first—as long as I have both the chicken and the egg.

The cause of bandha and moksha (bondage and liberation) is our own minds. If we think we are bound, we are bound. If we think we are liberated, we are liberated. . . . It is only when we transcend the mind that we are free from all these troubles. (117)

I slept under the moonlight and set my soul free, caged within jars like fireflies".

Firm was my resolve and fragile was my heart. I saw many ends and many a start.

A man is made of emotions, largely, and intellect – wit, humour, rationale and that's it? No! A man is the rob that hides a soul

A mature person has the integrity to be alone. And when a mature person gives love, he gives without any strings attached to it: he simply gives. And when a mature person gives love, he feels grateful that you have accepted his love, not vice versa. He does not expect you to be thankful for it – no, not at all, he does not even need your thanks. He thanks you for accepting his love. And when two mature persons are in love, one of the greatest paradoxes of life happens, one of the most beautiful phenomena: they are together and yet tremendously alone, they are together so much so that they are almost one. But their oneness does not destroy their individuality; in fact, it enhances it: they become more individual. Two mature persons in love help each other to become more free. There is no politics involved, no diplomacy, no effort to dominate. How can you dominate the person you love? Just think over it. Domination is a sort of hatred, anger, enmity. How can you even think of dominating a person you love? You would love to see the person totally free, independent; you will give him more individuality. That’s why I call it the greatest paradox: they are together so much so that they are almost one, but still in that oneness they are individuals. Their individualities are not effaced; they have become more enhanced. The other has enriched them as far as their freedom is concerned. Immature people falling in love destroy each other’s freedom, create a bondage, make a prison. Mature persons in love help each other to be free; they help each other to destroy all sorts of bondages. And when love flows with freedom there is beauty. When love flows with dependence there is ugliness. Remember, freedom is a higher value than love. That’s why, in India, the ultimate we call moksha. Moksha means freedom. Freedom is a higher value than love. So if love is destroying freedom, it is not of worth. Love can be dropped, freedom has to be saved; freedom is a higher value. And without freedom you can never be happy, that is not possible. Freedom is the intrinsic desire of each man, each woman – utter freedom, absolute freedom. So anything that becomes destructive to freedom, one starts hating it. Don’t you hate the man you love? Don’t you hate the woman you love? You hate; it is a necessary evil, you have to tolerate it. Because you cannot be alone you have to manage to be with somebody, and you have to adjust to the other’s demands. You have to tolerate, you have to bear them. Love, to be really love, has to be being-love, gift-love. Being-love means a state of love. When you have arrived home, when you have known who you are, then a love arises in your being. Then the fragrance spreads and you can give it to others. How can you give something which you don’t have? To give it, the first basic requirement is to have it.

I have always believed reincarnation to be true. This will go on and on until one discovers oneself. But at times, my thinking deviates a bit from eastern philosophy. I don’t think our bad karmas would make us cockroaches, rats, pigs, etc., in our next lives. I am of the view that achieving Moksha isn’t possible unless we experience everything that could be experienced. I have to experience oppression, but I also have to oppress. I have to be a sparrow to experience the joy of flight. I have to be a bee to experience colours beyond the visible spectrum. And I have to be a dog to hear ultrasonic sounds. Do you get it? I have to experience everything to achieve moksha. Becoming a bee in the next life is not the result of my bad Karma. It is instead a stepping stone. The path to ascension has to be a spiral. Not round and round. Every decision of mine has to lead there. Every step has to lead me towards self-actualization.

Dream of the impossible: dream of surpassing yourself, dream of nirvana, dream of moksha, dream of the kingdom of God. Only then will you start working and moving towards it, and only then with that dream, will your feet have the quality of dance.

Freedom—or mukti or moksha—is seen as the natural longing in every human being and our ultimate destination.

As long as we cling (moha), we are trapped. As soon as we let go, we are liberated (moksha). We become independent and content in our own company (atma-rati) yet generous and dependable for the other (brahma-nirvana).

What you know can never be the beyond. Whatever you experience is not the beyond. If there is any beyond, this movement of 'you' is absent. The absence of this movement probably is the beyond, but the beyond can never be experienced by you; it is when the 'you' is not there. Why are you trying to experience a thing that cannot be experienced?

The room was filled with Hundreds of devotees When Chow Ling asked: Why are you worshipping the teapot Instead of drinking the tea?

What should a man strive for? Kama—love, dharma—duty, artha—wealth, and moksha—salvation.

Those that say the kali yuga is an age of evil forget that this wonderful age is the yuga when moksha is nearest. I say to you, Bhakti, this is the most wonderful of all the ages of men!

This constant play of nature – one season comes, then goes, another one comes, then goes – is what life is all about. It’s not about some grand goal. Zen does not believe in that. Zen says, nirvana or moksha is simply a matter of perspective. If you can eat when you are eating, if you can sleep when you are sleeping, you are jivan-mukta, a liberated soul. You are enlightened.

I Am That which has always been, I am That which will always be. I Am That I Am. (p. 162)

Indulgence is a legitimate life goal, but it is only one of four life goals. No life is completely lived unless each of these goals is achieved. They are: Dharma, the goal of fulfilling the duties assigned to us by our positions in society; Artha, the goal of accumulating possessions in the course of fulfilling our duties; Kama, the goal of satisfying legitimate desires with the assistance of one's accumulated possessions; and Moksha, the goal of realizing that there is more to life than duty, possessions and desires.

Don't just sit there trying to make a sense of this world. Be a part of the nonsense.

If one desires clear sight One cannot place one’s trust in reflections. The way in is The only way out.

the sun it neither rises nor does it set he who knows this he attains moksha........

You're assuming,' said Dr. Robert, 'that the brain produces consciousness. I'm assuming that it transmits consciousness. And my explanation is no more farfetched than yours. How on earth can a set of events belonging to one order be experienced as a set of events belonging to an entirely different and incommensurable order? Nobody has the faintest idea. All one can do is to accept the facts and concoct hypotheses. And one hypothesis is just about as good, philosophically speaking, as another. You say that the moksha-medicine does something to the silent areas of the brain which causes them to produce a set of subjective events to which people have given the name 'mystical experience.' I say that the moksha-medicine does something to the silent areas of the brain which opens some kind of neurological sluice and so allows a larger volume of Mind with a large 'M' to flow into your mind with a small 'm.' You can't demonstrate the truth of your hypothesis, and I can't demonstrate the truth of mine. And even if you could prove that I'm wrong, would it make any practical difference?

What happens after Moksha (liberation)? Moksha means free from Time. So, there is no after or before. Mind exists inside Time. It can never be free from Time, It asks such questions to keep you (soul) attached. It’s a toxic love story between you and your manipulative mind.

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

How can I know these trees, how can I know you, how can I know the other if I myself am unknown to me, if I am myself ignorant; when I do not know who I am.

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.

These are what people really want, and they want them infinitely. To state the full truth, then, we must say that what people really would like to have is infinite being, infinite knowledge, and infinite bliss. Moksha is the release from the finitude that restricts us from the limitless being, consciousness, and bliss we desire.

By fulfilling his dharma a man marches along the path of progress until he attains the supreme dharma of all beings, namely, the realization of Truth. (p. 28)

Artha - attainment of wealth, material prosperity, Its realization on righteous and moral basis be; - 5 -

Moksha (ultimate liberation) cannot be attained until purity arises. To attain purity one has to realize ‘Who am I?

Vratas are not concerned with lofty spiritual goals like moksha. They are concerned with ordinary household material aspirations: marriage, children, health and prosperity.

Son or daughter are not yours if you want to go to moksha (ultimate liberation). If you want to remain in the worldly life, then son and daughter are yours.

The absence of misery is the first stage of moksha (liberation). The absence of the body, everything else is the second state of moksha (liberation).

Moksha – the liberation form, the web of maya be, Freedom from the cycles of birth and death clearly; - 33 -

Perhaps moksha lies in not thinking about the afterlife.

The goal of life, according to Hindus, is to reach back to Brahman, the one Reality, by realizing our true nature. That goal is defined as moksha: liberation from repeated cycles of births and deaths. The goal is to realize unity, or oneness, with Brahman. For that reason, the Hindu prays, “Asato ma sat gamaya,” which means “Lead me from the unreal to the real.

Treat the entire external world - thoughts, things and people - as a single unit, a single person. Her name is Maya. You, the soul, are in a unique relationship with her. For any happy relationship, space is important. So, leave her alone once in a while. In other words, meditate!

If you want to travel on the path of moksha (ultimate liberation), ‘You’ (the Self) do not have to ‘do’ anything. And if you want to wander in the worldly life, ‘You’ have to ‘do’ everything.

The entire path of the Vitraag Lords (the enlightened one) is one of humility (vinaya). The practice of humility (vinaya dharma) begins from Hindustan (India). There are endless practices of humility, starting from putting two hands together (in the gesture of Namaste) to prostrating. And ultimately when one attains absolute humility (param vinaya), he attains moksha (ultimate liberation).

You must want to be free. It must become first with you before anything else. Everything that you’ve done all your life, is only a game, a game you’re playing with your self, only it seems to be real. The only reality is the Self and you are That. Why look for anything else? Everything else will take care of itself. You’ve got to abide in the Self, just in the Self. Everything else will take care of itself in a beautiful way. You are boundless space, like the ocean, like the sky, all-pervasive. This is your real nature. But for some reason you believe you are a body, confined to a small space. This is not you. It’s illusion. You are all-pervading absolute reality. This is your true nature. This is who you really are. Just by thinking about these things all the time, something begins to happen to you, something wonderful. Do not think about the weather, or about the day’s work or your problems. For all the thinkers, who thinks? Find out who has the problems? Find out who you really are, who am I? It’s up to you to awaken from this mortal dream. You can keep on going like you are right now, with the good things and the bad things. Yet you live in a universe of dualities, which means for every good there is a bad. For every bad there is a good. It’s a false world in which you live. You need to awaken to this truth. Be aware of yourself, always. The world goes through its own karma. It has absolutely nothing to do with you. You belong to God. Everything you see is God. This is why you should be nonjudgemental. Leave everything alone. By practising these things, you become radiantly happy. Everyone wants something. If your mind stops thinking, what happens? Some of you believe you will not have anything, that you will have more problems. But it’s in reverse. You experience bliss, joy and happiness when you don’t want anything. From what we know, people want something and when they get it, they become more miserable than ever before. Nothing is wrong. Everything is right just the way it is. Do not try to understand this or figure it out. Leave it alone. It will happen by itself, by keeping yourself quiet and still. You quiet the mind because of realization. Let it be calm. In all situations be calm. Let it be still and quiet. The world doesn’t need any help from you. Aren’t you the world, aren’t you the Creator? You created the world the way it is. It came out of you, of your mind. The world that you are in, is a creation of your own mind. When the mind becomes still, the world begins to disappear. And you’re in divine harmony and joy. Therefore, happiness comes to you when you stop thinking, when you stop judging, when you stop being afraid. When you begin to contemplate what is happiness. All the answers are within you. Everything you’re looking for is within you, everything. Nobody can help but your Self. Know who you are. You are the power. All the power of the universe is within you. You have all the power you need. All is well, exceedingly well. It has always been well, it will always be well. When you leave here today act like a god or a goddess. Do not act like a human being any longer. Stop feeling sorry for yourself, saying you’re unhappy. Stand up tall. Know the truth about yourself. Become the witness of all phenomena that you see and be free. Peace.

According to Abhinavagupta, a yogin who is established in the understanding and experience of supreme non-dualism, sees only one reality shining in all mutually opposite entities like pleasure and pain, bondage and liberation, sentience and insentience, and so on, just as an ordinary person sees both a ghata and a kumbha as only one thing (a pot) expressed through different words (Tantraloka, 11.19).

Worshipping ‘Gnani Purush’ [the enlightened one] is equal to worshiping the Pure Soul and it is indeed same as the worship of absolute supreme Self (Parmatma). And it is the main cause for moksha [final liberation].

If you want to go to moksha (attain ultimate liberation), you will have to become simple and straightforward. Being obstinate won’t work there. You will have to remove all the tubers; become totally free from intellect (abudh).

In Banaras, I asked a monk, “To hold onto human character, one must have at least one desire. What is your desire.” He replied, “I have only one desire: Moksha or liberation from mortal bodies.” I said, “You are using the desire to leave the body to hold on to the body. Isn’t that contradiction? Aren’t you stuck in a loop of contradiction?” Recently, I met an old man in Chamundi Hills. He was singing praise of Maa Chamundi. I asked him, “Baba, what is your one desire that you are using to hold onto this body?” He replied, “Desire to sing songs in praise of Maa Chamundi.” I asked, “What about the desire of Moksha? Don’t you want to be free from this bondage?” He replied, “There is just one soul who is free- the Paramatma. I am that.” I said, “But how come you are stuck in this human body?” He said, “Young man! My mortal form is only in your mind. When you let go of your mind, you can meet me as Paramatma - the free soul. Then there is no you and me. There is just Paramatma.

Time and Space is a restaurant where you have to pay with the currency of Karma to eat a dish (experience). You can't exit it unless you spend all your Karma. The catch is that every time you spend Karma, you get a cashback of Karma. So you can never fully spend Karma.

We can have opinions and thoughts only about things which are or were incomplete and imperfect. The Supreme Power is, was and always will be absolute and complete. Human mind doesn't want Him. We want to have opinions and thoughts. We want a game, a reality show in which we can vote.

The Hindu views life as the opportunity to fulfill karmic obligations (dharma), indulge the ego with worldly power (artha), gratify the senses with worldly pleasure (kama), and discover the spirit (moksha). He can either react to samsara or simply witness it. The former fetters, the latter liberates.

Can infinity have parts? What is meant by parts of infinity? If you reason it out, you will find that it is impossible. Infinity cannot be divided, it always remains infinite. If it could be divided, each part would be infinite. And there cannot be two infinites. Suppose there were, one would limit the other, and both would be finite. Infinity can only be one, undivided. Thus the conclusion will be reached that the infinite is one and not many, and that one Infinite Soul is reflecting itself through thousands and thousands of mirrors, appearing as so many different souls. It is the same Infinite Soul, which is the background of the universe, that we call God. The same Infinite Soul also is the background of the human mind which we call the human soul.

Shiva is saying: the body is a product of nature and your will to do. The nature is merely the source, the womb. Your ego functions like a seed in it. Your will to do this or that, to achieve this or that, to become this or that – acts like a seed. And the moment the art of your doing meets the womb of nature, a body is formed. Therefore, buddhas say: ”Give up all desires, only then will you be liberated.: If you desired for heaven, you will become an angel, but that won’t be liberation either. Because as long as desires persist, there can never be any liberation. All desires lead to the formation of bodies.

Good inner intent, higher inner intent, is one’s ‘positive’ effort with which one will go to higher life forms. And wrong inner intent is one’s negative effort, which will take one to the lower life forms. And the real self effort is that which one does after he becomes the Self (Pure Soul) which takes one to moksha.

Jealousy is but a manifestation of artha’s corruptive influence on man which in due course became the insurmountable hurdle for him on the path of moksha. It is in man’s power to curtail it to manage his passage to moksha. One needs only to understand the physics of jealousy to appreciate the chemistry of its affects on human nature.

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.

If there is true ‘Selfishness,’ then there is ‘liberation of the Self’, and that indeed is one’s own form (the Self).

In politics, the near future is likely to be closer to George Orwell’s 1984 than to Brave New World.

Kama purusharth advocates desires fulfilled be, Albeit in awareness, without harming anybody;

Dharma – the foundation of all human goals be, Refers to obligations, conduct, moral duties; - 25 -

Gita mentions supreme goal of humankind is moksha, the realisation with supreme spirit. The Gita Way conceptually blends it to the supreme purpose of life. Hence, to stay on the path of the supreme goal, one has to behold supreme goal in heart and achieve the same by following means: 1. Mediation with a Sharp Intellect 2. Discipline of Knowledge 3. Discipline of Action (Karma Yoga)

To state the full truth, then, we must say that what people would really like to have is infinite being, infinite knowledge, and infinite bliss. They might have to settle for less, but this is what they really want. To gather the wants into a single word, what people really want is liberation (moksha)—release from the finitude that restricts us from the limitless being, consciousness, and bliss our hearts desire.

Feel like Christ and you will be a Christ; feel like Buddha and you will be a Buddha. It is feeling that is the life, the strength, the vitality, without which no amount of intellectual activity can reach God.

God or Enlightenment is the ultimate pleasure, uninterrupted happiness. No such thing exists. Your wanting something that does not exist is the root of your problem. Transformation, moksha, and all that stuff are just variations of the same theme: permanent happiness. The body can't take uninterrupted pleasure for long; it would be destroyed. Wanting a fictitious permanent state of happiness is actually a serious neurological problem.

This “vision” of the Self is described in the Upanishads as Liberation (moksha). It is a freedom, a release, from doubt, from uncertainty, from the fears attending ignorance, forever. All questions are answered; all desires and causes for sorrow are put to rest; for thereafter, a man knows the secret of all existence. All previous notions of limitation and mortality, all darkness of ignorance, is swept away in the all-illuminating light of Truth:

Fearlessness, singleness of soul, the will Always to strive for wisdom; opened hand And governed appetites; and piety, And love of lonely study; humbleness, Uprightness, heed to injure nought which lives, Truthfulness, slowness unto wrath, a mind That lightly letteth go what others prize; And equanimity, and charity Which spieth no man's faults; and tenderness Towards all that suffer; a contented heart, Fluttered by no desires; a bearing mild, Modest, and grave, with manhood nobly mixed, With patience, fortitude, and purity; An unrevengeful spirit, never given To rate itself too high;--such be the signs, O Indian Prince! of him whose feet are set On that fair path which leads to heavenly birth! Deceitfulness, and arrogance, and pride, Quickness to anger, harsh and evil speech, And ignorance, to its own darkness blind,-- These be the signs, My Prince! of him whose birth Is fated for the regions of the vile.

Too much tension is a disease; but so is too little. There are certain occasions when we ought to be tense, when an excess of tranquility (and especially of tranquility imposed from the outside, by a chemical) is entirely inappropriate.

Conservatism is far from what I’m aiming at in proclaiming the establishment of a Sethian left-hand path tradition in the West as one of the first missions of the SLM. In fact, in establishing such a tradition, true to the spirit of sacred transgression and holy subversion that is essential to both Seth and the left-hand path, we are opening a door that enlightens through endangerment, that awakens through risk and peril: this is a radical (from Latin radix, root, implying how deep a change is required) enterprise that is the very opposite of conservatism.” --“From the Eye of the Storm” (Zeena's column as Hemet-Neter Tepi Seth for the SLM), Volume I - Summer Solstice issue (2003): "Building a Sethian Left-Hand Path Tradition in the West.

प्रातः स्मरामि हृदि संस्फुरदात्मतत्त्वं सच्चित्सुखं परमहंसगतिं तुरीयम् । यत्स्वप्नजागरसुषुप्तिमवैति नित्यं तद्ब्रह्म निष्कलमहं न च भूतसङ्घः ॥१॥ prātaḥ smarāmi hṛdi saṃsphuradātmatattvaṃ saccitsukhaṃ paramahaṃsagatiṃ turīyam | yatsvapnajāgarasuṣuptimavaiti nityaṃ tadbrahma niṣkalamahaṃ na ca bhūtasaṅghaḥ ||1|| ~ At dawn, I meditate in my heart on the truth of the radiant inner Self. This true Self is Pure Being, Awareness, and Joy, the transcendent goal of the great sages. The eternal witness of the waking, dream and deep sleep states. I am more than my body, mind and emotions, I am that undivided Spirit. At dawn, I worship the true Self that is beyond the reach of mind and speech, By whose grace, speech is even made possible, This Self is described in the scriptures as “Not this, Not this”. It is called the God of the Gods, It is unborn, undying, one with the All. At dawn, I salute the true Self that is beyond all darkness, brilliant as the sun, The infinite, eternal reality, the highest. On whom this whole universe of infinite forms is superimposed. It is like a snake on a rope. The snake seems so real, but when you pick it up, it’s just a rope. This world is ever-changing, fleeting, but this eternal Light is real and everlasting. Who recites in the early morning these three sacred Slokas, which are the ornaments of the three worlds, obtains the Supreme Abode. ~ Adi Shankara (8th century)

The world is not what it appears to be. Behind this surface life, where we experience the play of life and death, there is a deeper life which knows no death; behind our apparent consciousness, which gives us the knowledge of objects and things…there is…pure…consciousness…Truth…is experienced only by those who turn their gaze inward.

A farmer’s son brought a black powder from city. Gifting it to his father, he said, “This powder is called Hair Dye. It can make you look young like the movie actors.” The farmer could not sleep that night. In the morning, he returned the powder to his son and said, “I can’t use this powder. If I become young, I will stop getting the monthly old age pension.” Your soul can shift to a better version of you or a completely different character. Your question, “But what will happen to this character” is like the apprehensions of that farmer. If your attachment to this character is strong, you will come back in this character. You will not shift permanently to some other character.

To do what I wish to. To not do what I do not wish to. The freedom to be where I want to be – to go wherever the thoughts go. And, the freedom to not be where I do not want to be: Happiness! Every human deserves that freedom. The freedom to be free even while alive – Nirvana, Moksha, Paradise and such are for the dead. The freedom to not kill yourself for your soul to rest in peace. You realise there is no magical figure to earn, until which you put off living your dreams. Just as there is no right age to be true to one’s self, or to living one’s life. You realise that the magic is in the living, not in any particular figure. And that the best age is your current age; and the best time – now.

Propaganda may be defined as opposed to rational argument; argument based upon facts. Argument based on facts aims at producing an intellectual conviction; propaganda aims, above all, at producing reflex action. It is aimed at bypassing the rational choice based upon knowledge of facts and getting directly at the solar plexus, so to speak, and affecting the subconscious.

Scientists tell us that when time began, fourteen billion years ago, something came from nothing. When you awake to the ground of Being, you realize that when something came from nothing, the nothing didn’t disappear. That unmanifest, unborn dimension is the ever-present ground out of which everything is still arising in every moment. It is what the Buddha called “the deathless,” and what others call “eternity consciousness.” When you awaken to this dimension in your own awareness, you will find yourself always already resting in the eternal moment before time began. This is the recognition that liberates: Prior to everything, I already am. The experience of this recognition is not one of becoming liberated. It is of being already liberated. What you realize when you awaken to that ground is that there is a part of each and every one of us that is already free—from everything. That part of yourself, which is the ground of Being, has never been bound, trapped, or limited in any way. That’s the part of yourself that I want you to discover. It’s not the part of yourself that needs to become free. It is already free, right now.

Liberation, the ending of sorrow, ceasing to be what you ignorantly think you are and becoming what you are in fact. For a little while, thanks to the moksha medicine, you will know what it's like to be what in fact you are, what in fact you always have been. What a timeless bliss! But, like everything else, this timelessness is transient. Like everything else, it will pass. And when it has passed, what will you do with this experience,? What will you do with all the similar experiences that the moksha medicine will bring you in the years to come? Will you merely enjoy them as you would enjoy an evening at the puppet show, and then go back to business as usual, back to behaving like silly delinquents you imagine yourself to be? Or, having glimpsed, will you devote your lives to the business, not at all as usual, of being what you are in fact?

During its history, humankind has devoted astonishing energy and ingenuity to altering consciousness. In a survey of 488 societies in all parts of the world, Erika Bourgignon23 found that 437 of the societies had one or more culturally patterned forms of ASC. This means that fully 90 percent of the world’s cultures have one or more institutionalized ASC. In tribal societies and Eastern cultures these are regarded— almost without exception—as sacred or revered conditions. Mystical or sacred states of consciousness are called samadhi in yoga, moksha in Hinduism, satori in Zen, fana in Sufism, and ruach hakodesh in kabbalah. In the West they are known as unio mystica (Christian mysticism), a numinal state (Carl Jung), peak experience (Abraham Maslow), holotropic experience (Stanislav Grof), cosmic consciousness (Richard Bucke), and flow (Mihaly Csikszentmihalyi).

Nouns (...) are like linguistic iceboxes that freeze a flowing, liquid reality. In using nouns to designate and delimit all the aspects of the world, it is all too easy to confuse a symbol for the reality that it represents. This is the second great philosophical mistake, which the Fravashi refer to as the ‘little maya’. When speaking Moksha, it is difficult to make this mistake, for the function of nouns has largely been replaced by process verbs, as well as by the temporary and flexible juxtaposition of adjectives. For instance, the expression for star might be ‘bright–white–continuing’, while one might think of a supernova as ‘radiant–splendid–dying’. There is no rule specifying the choice or number of these adjectives; indeed, one can form incredibly long and precise (and beautiful) concepts by skilful agglutination, sticking adjectives one after another like beads on a string.

If you want nature to treat you well, you must treat nature well. If you start destroying nature, nature will destroy you, and this basic moral precept is fundamental in our present knowledge of ecology and conservation. What we know now about ecology points to the fact that nature exists in the most delicate balance, and that anything which tends to upset the balance will produce consequences of the most unexpected character and often of the most disastrous character.

As for karma itself, it is apparently only that which binds "jiva" (sentience, life, spirit, etc.) with "ajiva" (the lifeless, material aspect of this world) - perhaps not unlike that which science seeks to bind energy with mass (if I understand either concept correctly). But it is only through asceticism that one might shed his predestined karmic allotment. I suppose this is what I still don't quite understand in any of these shramanic philosophies, though - their end-game. Their "moksha", or "mukti", or "samsara". This oneness/emptiness, liberation/ transcendence of karma/ajiva, of rebirth and ego - of "the self", of life, of everything. How exactly would this state differ from any standard, scientific definition of death? Plain old death. Or, at most, if any experience remains, from what might be more commonly imagined/feared to be death - some dark perpetual existence of paralyzed, semi-conscious nothingness. An incessant dreamless sleep from which one never wakes? They all assure you, of course, that this will be no condition of endless torment, but rather one of "eternal bliss". Inexplicable, incommunicable "bliss", mind you, but "bliss" nonetheless. So many in the realm of science, too, seem to propagate a notion of "bliss" - only here, in this world, with the universe being some great amusement park of non-stop "wonder" and "discovery". Any truly scientific, unbiased examination of their "discoveries", though, only ever seems to reveal a world that simply just "is" - where "wonder" is merely a euphemism for ignorance, and learning is its own reward because, frankly, nothing else ever could be. Still, the scientist seeks to conquer this ignorance, even though his very happiness depends on it - offering only some pale vision of eternal dumbfoundedness, and endless hollow surprises. The shramana, on the other hand, offers total knowledge of this hollowness, all at once - renouncing any form of happiness or pleasure, here, to seek some other ultimate, unknowable "bliss", off in the beyond...

Has it ever occurred to you that the last thought before your falling asleep at night becomes the first thought on waking up in the morning? All night long, while you remain asleep, the thought stays within you in a seed form. And so, that which is the last thing at night becomes first in the morning. At the moment of your death all your desires will come together and become a seed. That very seed will consequently be the new life in the womb. You start fresh from where you left off. Whatsoever you are is of your own making. Don’t blame others. As a matter of fact, there is no one whom you can blame. Basically it is the cumulative effect of your own actions. Whatsoever you are – beautiful or ugly, happy or unhappy, man or a woman – it is all a result of your actions. You are the architect of your life. Don’t blame on your stars – you’ll be simply fooling yourself. This way you are dumping the responsibility on to someone else. No need to say God has sent you – don’t dump the responsibility on God. That’s just a strategy to avoid your own responsibility. You alone are the cause for being imprisoned in this body. One who understands perfectly that he himself is responsible for being in this world, a transformation takes place in his life.

So as long as you have not attained to desirelessness, as long as you have not renounced desires completely, you will go on taking births and wandering in different bodies. And howsoever different the forms of the body may be, their basic condition is always the same. The ills of the body are the same, regardless whether it’s a bird’s body or man’s. There is no difference in their miseries, because the fundamental misery is only one: the soul becoming confined in the body, the entering of the soul into the prison of body. A prison after all is a prison; it makes no difference whether its walls are circular or angular no matter what you think.

So there are two ways of seeing this world. One is maya, the grand illusion. You want nothing to do with this. This is what creates problems. This appears to create animosity, sorrow. But then there is the real world. The world of the Self. The world of Bliss. The world of total joy, unalloyed peace and happiness. This is what you really are. This is your real nature, your swarupa. You have always been this and you will always be this. Forget about the past. Do not worry about the future. Have total faith, total joy, in yourself. Only when you can understand yourself as All Pervading Consciousness can you possibly understand that all the universe is an emanation of your mind. Everything that you see comes out of you. You are the Creator. You are the God. You are the Avatar, the Atman. All the Gods that you've heard of, the Buddha, Krishna, Jehovah, Allah, they're all you. You are That. You are nothing else but That. You've always been That. Tat Tvam Asi. This is you.

Le monde d’aujourd’hui est un chaos d’opinions et d’aspirations désordonnées : le soi-disant « monde libre » est un chaos fluide ; la partie totalitaire du monde moderne est un chaos rigide. Par opposition, le monde ancien constituait toujours un ordre, c’est-à-dire une hiérarchie de concepts, chacun au niveau qui lui est propre. Le chaos a été provoqué, nous l’avons vu, par le « télescopage » humaniste de la hiérarchie jusqu’au niveau psychique, et par l’intrusion, dans les considérations terrestres, d’aspirations vers l’autre monde, frustrées et perverties. L’homme, en raison de sa véritable nature, ne peut pas ne pas adorer ; si sa perspective est coupée du plan spirituel, il trouvera un « dieu » à adorer à un niveau inférieur, dotant ainsi quelque chose de relatif ce qui seul appartient à l’Absolu. D’où l’existence aujourd’hui de tant de « mots tout-puissants » comme « liberté », « égalité », « instruction », « science », « civilisation », mots qu’il suffit de prononcer pour qu’une multitude d’âmes se prosterne en une adoration infra-rationnelle. Les superstitions de la liberté et de l’égalité ne sont pas seulement le résultat mais aussi, en partie, la cause du désordre général, car chacune, à sa manière, est une révolte contre la hiérarchie ; et elles sont d’autant plus pernicieuses qu’elles sont des perversions de deux des élans les plus élevés de l’homme. Corruptio optimi pessima, la corruption du meilleur est la pire ; mais il suffit de rétablir l’ordre ancien, et les deux idoles en question s’évanouiront de ce monde (laissant ainsi la place aux aspirations terrestres légitimes vers la liberté et l’égalité) et, transformées, reprendront leur place au sommet même de la hiérarchie. Le désir de liberté est avant tout désir de Dieu, la Liberté Absolue étant un aspect essentiel de la Divinité. Ainsi, dans l’Hindouisme, l’état spirituel suprême qui marque la fin de la voie mystique est désigné par le terme de délivrance (moksha), car c’est un état d’union (yoga) avec l’Absolu, l’Infini et l’Éternel, qui permet l’affranchissement des liens de la relativité. C’est évidemment, avant tout, cet affranchissement auquel le Christ faisait référence lorsqu’il disait : « Recherchez la connaissance, car la connaissance vous rendra libre », étant donné que la connaissance directe, la Gnose, signifie l’union avec l’objet de la connaissance, c’est-à-dire avec Dieu. (pp. 59-60)

Where the attachment and abhorrence does not occur is cosidered to be the path of moksha (ultimate liberation).

There is no means other than Vitaraag Vignan (Science that leads to the absolute state free of attachment-abhorrence) that can give Moksha (ultimate liberation). Other methods will cause bondage and will only help to pass the time. Through Gnani Purush (Enlightened One), one is able to attain the Eternal thing (Soul).

Why are you searching for samadhi (bliss)? Just come within your true nature of Pure Soul. Moksha (ultimate liberation) and samadhi are the intrinsic nature of Soul!

By bowing down to a body, one will achieve sansar (wordly life); and by bowing down to Soul, one will attain moksha (ultimate liberation).

Gnan’ (knowledge) may be there but ‘correctness’ is required along with it. If you have Gnan but lack ‘correctness’; you will attain moksha (liberation), but others will not gain any benefit!

Who doesn’t allow one to attain the ultimate liberation? The pudgal (non-Self complex made up of mind-speech-body). Similarly, what doesn’t let a gourd that is covered with mud to float atop? It is the mud. Bad ‘parmanu’ (subatomic particles of body complex) weigh very heavily. They drag the Soul (the Self) lower.

Without contented chit (internal component of knowledge and vision), liberation cannot be attained.

Those, who want to go to moksha (ultimate liberation), do not need actions. Those who want to go to the abode of celestial beings (heaven), those who desire worldly happiness, they need actions. Those who want Moksha (Ultimate liberation), they need only Knowledge (Gnan) and the Gnani’s Agna (enlightened being’s directives), only these 2 things are required.

What is a ritual? When an enlightened person (Gnani Purush) is not around, when a leader of the path of Moksha (ultimate liberation) is not around, rituals will prevent one from slipping. It is good action. Ritual is not a wrong thing. But in this time era, the root has not been present. All wrong beliefs have set in.

Dharma (religion) one has to practice to get rid of conflicts are prakrut religions (relative or worldly). And ultimate liberation (moksha) is attained through religion of the Self (atma dharma).

The absence of conflict creating intent is itself Moksh (liberation).

Shukladhyan (internal state that renders the constant awareness of ‘I am pure Soul’) is the direct cause for moksha (liberation). Dharmadhyan (absence of adverse internal state of being that hurts the self and others) is the indirect cause for moksha. Artadhyan (adverse internal state that results in hurting the self) is a cause for a birth in animal life form (non-human). Raudradhyan (Adverse internal state of being that hurts others) is a cause for a life in hell.

A person who has egoism without 'my-ness', will attain moksha (ultimate liberation). All this 'entrapment' is because of egoism filled with 'my-ness'!

The complete removal of kashays (anger-pride-deceit-greed) is called Moksha (ultimate liberation). First the kashays get 'liberation' and then comes 'that' (ultimate liberation)!

Only those with 'chit prasannta' (blissful state of chit) are allowed entry in Moksha, ultimate liberation.

Action is bondage in itself. Action is not needed to attain moksha (liberation). Gnan kriya (activity of the Self to See and Know) is required for moksha. Agnan kriya (Activity of the non-Self) is bondage. Activities done with egoism is called Agnan kriya, and activities done without egoism is called Gnan kriya.

There is no moksha [ultimate liberation] without complete dissolution of the ego. Place of Origin of the ego itself is karmic bondage. As long as ego exists, there is worldly entanglement. Ego is non-soul and what is more it’s nature is to actively procreate.