Universal Patriotism In A Borderless World

A world without borders is one in which people should be able to live anywhere, work anywhere and contribute anywhere ­ for the world is one. All thinking people have a beautiful dream ­ that of living in a world without borders. But for all these people, this remains a dream, as no one has ever been able to actualise it. For my part, however, i can say that i have made it a reality. I always actually live in a world without borders. According to my experience, the concept of a world without borders is quite an achievable target.

I can say that a world without physical borders may not be achievable, but a world without psychological borders is quite attainable for anyone who so desires it. There is no need for external permission for this purpose: every individual can enter into this state ­ by his own decision.

Recently, on a two-week tour to America, when i reached New York’s airport, i was asked to remove my shoes during the security checking process. I willingly started to remove my shoes. Once i had removed one shoe, the security officer said okay with a smile and told me to not remove the other shoe.

According to media reports, certain well-known personalities of India have had similar experiences during their visits to the US. They were offended at it and registered their complaints in the press. Why this difference? The reason was that i took the removing of my shoes as part of a discipline, while others took it as an instance of being insulted. This example shows that the goal of a world without borders is possible. It can be achieved only within a person’s own mindset rather than in the external world.

If you have developed universal thinking in yourself, that is, you consider entire humankind as your brothers and sisters and take the entire world as your own, then you have already achieved the goal of living in a world without borders. You will take every incident at which people usually get offended as normal and adjust to it, just as all situations, both pleasant and unpleasant, are accepted within a family. A world without borders only requires universalisation of this family culture.

Once when i went to Spain and landed at Madrid airport, i remembered the words of an Arab tourist who, after seeing the developments in Spain, recalled the days when Arabs were ruling over the country. He said with great nostalgia: “Will the previous age ever return to us?“ But when i saw the advances made in Madrid, my feelings were different. In my travelogue, i acknowledged the attainments of the people of Spain and observed that, whereas Muslims in their time had brought traditional development to Spain, the Spanish people had now brought about development according to modern scientific standards.

In the modern age, the maxim, `everything for everyone’ has been accepted as a principle. If a person takes the `passport’ and the `visa’ as parts of a normal routine, he will be able to consider every country as his own. He will happily accept these formalities.

In the modern world, nationhood is linked to the homeland. This leads to the concept of patriotism. But if a person lives by the concept of universal patriotism, he will take the whole world as his own.

A world without borders might currently seem unachievable at the physical level, but, at the psychological level, it is quite achievable for everyone.

- Maulana Wahiduddin Khan

First Published on www.speakingtree.in

The Art Of Fixing That Which Is Broken

Japanese aesthetics values marks of wear and tear that come with the prolonged use of an object. Keeping an object around even after it is broken, highlighting the cracks and repairs, is seen as simply an event in the life of an object, rather than considering that its usefulness ends when it becomes damaged or breaks.

Kintsugi, a Japanese term meaning `golden joinery', or Kintsukuroi, `golden repair', refers to the art of fixing broken pottery with lacquer dusted or mixed with powdered gold. The piece often ends up looking more beautiful than before.

A story is told to perhaps trace the origin of this process. In the 15th century, the favourite tea-bowl of the Shogun Ashikaga Yoshimasa broke, and wanting to drink out of no other cup, he sent it to China for repair. Unfortunately, it came back held together with unsightly metal staples. The Shogun was very disappointed, and challenged his own Japanese craftsmen to come up with a more pleasing means of repair. The potters decided to fill the cracks with lacquered resin and powdered gold. The broken cup became a stunning work of art, valued precisely because of the exquisite way it was repaired.

Often, we try to repair broken things in such a way as to conceal the repair, and make it `as good as new', but the tea masters and potters understood that by repairing a broken bowl with the distinctive beauty of radiant gold, they could instead employ a `better than new' aesthetic.

After mending, the bowl's unique fault lines were transformed into little rivers of gold that made it even more special because the bowl was now unlike any other; completely, uniquely beautiful; a radical physical transformation from broken to newly whole, from useless to priceless.

In Japan there is a kind of reverence for the art of mending, related to the Japanese philosophy of mushin that embraces the concepts of nonattachment, recognition of change and fate as aspects of human life, of living with equanimity amid changing conditions. The philosophy invites us to recognise the history of the object ­ or person ­ and to visibly incorporate the repair instead of disguising it.

Experiencing knocks and breaks and wounds is an unavoidable part of living. It happens to all of us. Relationships break, friendships break, hopes and dreams remain unfulfilled, health and wealth suffer cracks and many times we feel incapable of repairing ourselves.
We handle the breaks in different ways. We may get stuck in the brokenness, indulging in self-pity, or becoming consumed with anger, and never heal. Or else, we pretend the brokenness never happened or we drive it into our `shadow', and as a result deny it and act against it in others without quite knowing why we do this. Sometimes, a bit wiser, we give ourselves the time and attention we need to heal those broken parts, but the resulting scars still feel painful, and remind us of the wounding. And then there are times when we give ourselves the time and attention, but also work to slowly make those places stronger than they were before.

In the throes of an event perceived as negative, it is impossible to see the good in that situation, but looking back we can see that most often, events of brokenness brought in new understanding, or our life took a different course.

It is then that our breaks and scars, as we mend from them, can seem beautiful, in the way they allow us to bring healing, and with it acceptance of the gilded beauty within us.

By Marguerite Theophil - First Published in SpeakingTree.in 

How to Stay Calm in Frustrating Situations

"Holding on to anger is like grasping a hot coal with the intent of throwing it at someone else; you are the one who gets burned." ~Buddha


Uh-oh, you did it again.
You fell into the same trap as last week.
Perhaps someone was driving in front of you going 20 in a 55 mph zone, or maybe you received terrible customer service and couldn't get your refund.
So you snapped and lost your temper.
Whatever the reason for your explosive reaction, you haven't yet found a way to keep control and remain calm.
Becoming impatient and losing your temper is sort of like smoking cigarettes. Sure, one or a few hundred won't kill you.
But compounded over time it'll secretly damage you from within by alienating yourself, negatively influencing your kids, and indirectly pushing your spouse or close ones away.
Despite your situation being a big deal, you may not know where to begin to fix it.
You feel powerless to control it, so you continue sweeping it under the rug.

How I Unknowingly Inherited and Cultivated an Unwanted Trait

For most of my life and practically all stressful encounters, I'd become frustrated and lose my temper. I didn't realize I was subconsciously "practicing" negativity each time I did that.
I was acting out an unwanted behavior repeatedly, over and over to the point of mastering pessimism.
I displayed an objectionable outburst for every resented encounter.
Practice makes perfect, after all. And ultimately, I perfected being negative.
Sigh … an unwanted skill so simple to obtain.
My dad learned it from my grandpa, I learned it from my dad, and I've unintentionally passed it on to my two little daughters.
My impatience infected my family. This endless cycle needed to end.
For years, my family stuck with me no matter what, and my guilt coaxed me into trying to finally put a stop to it all.
I tried many things over the years to conquer my impatience—everything from meditation to conscious laughter—and while these methods might help others, they didn't really work for me.
So I struggled trying new tactics—until I found what worked.
Through a lot of trial and error, I've finally conquered it with the following techniques:

1. Curse if you have to.

We all know cursing is a bad habit to begin with, but we need to start somewhere, especially when reacting to situations that set us off.
The moment you instinctively curse, take that as your audible queue to immediately inhale deeply. Visualize negative energy purging from your body as you exhale.
Repeat a few more times to generate a feeling of calm and control.
It can be hard to quit cursing cold turkey, so allow yourself to curse, notice when you do, and then use breathing exercises to calm yourself down.
You're ultimately aiming to replace your expletives with calming breaths the instant a stressful situation arises.
It's advisable to curse when alone—not at others or around those who might be offended (such as parents with children).

2. Do not walk away to cool off.

Instead of walking away to cool off, do the opposite and face the stress head-on by training your brain to "visualize calm" at the moment the stress occurs.
I found that walking away is like a pause button. It only delays the inevitable but doesn't fix the root of the problem. I wasn't reprogramming my brain to react positively when the stimuli occurred.
So for me, visualizing calm was my baby daughter sleeping; for others, a waterfall may do.
When losing our cool, we snap without thinking.
By forcing yourself to visualize calm the moment the stress takes place, you are essentially diffusing it as a potential trigger.
You're nipping it in the bud before it escalates.

3. Fight stress with more stress.

Creatively think of another stressful situation that's ten times bigger than the one you have now, then juxtapose them to realize that your initial stress isn't such a big deal anymore.
These two stressors should be related to each other for this to work.
So what's worse: being late for a job interview, or getting into a mangled car wreck because you were tailgating?

4. Learn to love your enemy in under sixty seconds.

Instead of becoming irate toward the person you feel has wronged you, visualize a loving family member, a caring friend, or anyone close to you in their place instead.
Imagine for a moment that you're driving to work going the speed limit when all of a sudden someone going half your speed abruptly cuts in front of you prompting you to slam on your brakes.
If that were a stranger, you would lose your mind in a heartbeat.
But you can change the whole dynamic. If it were your mother, you would relax in a second and be thankful you didn't accidentally hurt her.
You'll feel an overwhelming sense of peace and accomplishment when you can throw your ego out the window and care about a total stranger.
And what if the person you're frustrated by is a family member? For me, this one's easy. I think of one caring act they have done for me in the past.

5. Apply the asteroid scenario test.

Simply put, if an asteroid hit Earth and life as we know it was about to end, you'd have a choice:
Would you really spend your final days stressing and worrying about something you have absolutely no control over?
Or would you be happy with your loved ones with whatever time you have left?
Extreme situation, I know, but you need to decide and move forward.
Learn to ascertain what you cannot control, and acknowledge this with unwavering acceptance. Then focus on positive steps you can control instead.

6. Accept criticism gracefully.

By accepting criticism without malice, you are neutralizing any tension and strengthening your poise under pressure. You can think of it as psychological judo by redirecting someone else's verbal attacks away from you.
Yes, you will feel hurt and angry, and you'll feel the sting afterward. That's completely normal.
But instead of retaliating impulsively and getting into a heated argument, remember that you can either leave this unstable mess as it is or you can add more fuel to the fire and make it bigger than it already is.
Choose wisely and pick the lesser of the two evils.
No matter what situation you face, know this fact:
You have the power to make a choice. Never, ever give that power away.
Don't waste your precious energy on things that accomplish absolutely nothing.

I've Finally Arrived

It's quite an achievement: I feel closer to my family than ever.
I gradually see my daughters "unlearning" how to be impatient. They followed suit without being aware of it.
It's a work in progress, but pleasing nonetheless.
It's simply amazing how others absorb your warm energy.
I communicate so much easier with my loving wife too. Of course, we do have minor quibbles here and there, but we don't have any sarcastic sharp-tongue arguments now!
Everything feels healthy and balanced.

Start Small in the Right Direction

Engaging in stress is a daily ritual all of us fall victim to with absolute ease.
Make a conscious effort to catch yourself if you falter.
Wait too long and you risk boiling it over. It's too late if you're already worked up.
And if you're dead-set on knowing you'll fail, you will. It's a self-fulfilling prophecy.
So take a stand.
Make an effort to change for the better each instance you feel something simmering from within you.
Use perseverance as a vehicle to your destination.
Your family, everyone close to you, and your own happy life are waiting for you.

Source: http://tinybuddha.com/blog/how-to-stay-calm-in-frustrating-situations-even-if-you-have-zero-patience/

Satsang As The Means To Freedom

The question-answer format is a great way to teach and learn. Satsang is a diligent involvement on the part of the students in their quest for knowledge and an equally diligent involvement of the teacher who guides the search. So, we see Nachiketas pressing for answers from Yama in Katha Upanishad. We see the untiring Uddalaka repeating to Svetaketu about the nature of the Self. Uddalaka gives nine illustrations to show the equation between jiva and Brahmn which testifies to the kindness of vedantic teachers towards their students. Briefly then, it is this meaningful involvement on the part of the teacher and the taught that is called satsang.

In the Brihadaranyaka Upanishad, Yagnavalkya expounds to Maitreyi the concept of satsang as the means to freedom. He says listening is the first step which effortlessly leads one to reflection, which, through a purified mind, resolves in the experience of oneself as the reality. Sravanam or listening, is given repeated emphasis for the reason that the mind is completely new to the way of self-contemplation and has no aptitude for such processes. It can be made contemplative through constant exposure to the teaching which involves listening.

Know reality through constant questioning and by service to the teacher who `knows' the Self. Here service implies getting involved in finding answers for all questions pertaining to the Self. It also implies remaining exposed to the teacher's benign teaching. To live the life indicated by the rishis is the greatest seva that an imperfect mortal could offer to the man-of-perfection. The word `perfection' used by Krishna implies repeated inquiry through seeking answers to questions.

By addressing one's doubts to the teacher we are opening the box of `knowledge' locked up in the master's bosom. A perfect guru immediately detects from the questions asked the false line of thinking of the students. While removing doubts the guru imperceptibly orders and reorganises the pattern of thinking of the student. It has thus been an age-old tradition among Hindus to encourage open dialogues between teacher and taught and which is rightly called satsang.

Association with the wise leads to detachment from sense-pleasures. That in turn leads to freedom from the delusion that the world is real. When the false sense of reality goes, the mind abides in the Self. This abiding state with one's Self is freedom. Satsang thus paves the path to freedom.

An Upanishad is even named Prasna Upanishad, meaning questions and answers as a means to freedom. Six great students approach the teacher Pippalada, wanting to get some doubts cleared. The teacher frees them from all inhibitions in asking questions by saying, `Ask questions as you like'. Encouraging questions is the only way to involve the students' thinking. The first question deals with the problem of creation of the pluralistic world, the second and third discuss methods of worship and the initial sadhana necessary for perfect integration of the seeker's mind and intellect before he steps on to the path of meditation in vedanta. The fourth and fifth questions are an exhaustive enquiry undertaken to study dream and sleep. In the sixth question the main problem is taken up: How to indicate by finite words the seat of the Self, in all is infinite glory and eternality?

This unique method adopted in our scriptures makes them non-dogmatic. The freedom to approach the teacher in person and freely ask questions is the right atmosphere in which the human mind grows and rises to heights of freedom.

~ Swami Chinmayananda

(362nd Geeta Gyana Vagna. Courtesy: Chinmaya Mission, Delhi.)

Save Mother Earth - Environmental Ethos In Vedic Times

Today, the natural resources of the earth are being mindlessly exploited globally far beyond need, resulting in a poor state of their regeneration and causing irreversible damage to the planet. This year's World Environment Day theme ­`Seven billion dreams. One planet. Consume with care' ­ therefore, is highly relevant.

Starting from space, a Vedic mantra, `prithivy apah tejah vayuh akashat' depicts sequential primal appearance of the five basic gross substances, called `panch mahabhuta' ­ namely, space, air, fire or energy, water and earth ­ from which all universal matter is created.

Water has enjoyed the highest social and religious status in ancient Indic culture. Prayers in all four main Vedas refer to water as nectar, honey, source of life, protector of earth and environment, cleanser of sins, generator of prosperity, and ambrosia. Sages in Yajur Veda pray thus, "O Water, thou art the reservoir of welfare and propriety, sustain us to become strong. We look up to thee to be blessed by thy kind ambrosia on this earth. O water, we approach thee to get rid of our sins." Rivers were considered divine and worshipped as goddesses and people were ordained to use their life-sustaining waters most judiciously and with greatest reverence.

Today, we have lost sight of the fact that the resources are finite. Of all of earth's water, only 0.007% is accessible for human use. Today, globally more than 1.1 billion people have inadequate availability of water.

In Vedic cosmology, Prithvi or earth symbolises material base as mother and the Dyaus, upper sky or heaven, symbolises the unmanifested immortal source as father, which together and between them, provide paryavaran, the environment.

An Atharva Veda hymn says, "Mata bhoomih putroham prithivyaah," reminding us of our responsibility not only towards our motherland but also to Planet Earth. The mantra refers to earth differently as `bhoomi' and `prithvi' implying that while my motherland is my mother, i am also a child of Planet Earth.

The Yajur Veda addresses Prithvi as a guardian, praised for being benevolent to humankind, and is prayed to for continued protection: "O Earth! Fill up your broad heart with the vital healing air, waters and flora. May the benevolent life giving air circulate for a bountiful Earth." Another prayer says, "Pleasant be you to us, O Earth, without a thorn be our habitation. May your development grant us bliss and sustenance."

In hymns of the Rig Veda, seers seek blessings of the sun and wish every part of the earth to be prosperous and mountains, waters, and rivers to be propitious. The importance of vital healing air, fresh unpolluted waters and healthy flora on earth was recognised and wished for in the hymns of the Atharva Veda.

Nature and its seasons are governed by cosmic laws of integration and balance, called `Rit' in the vedas. Keeping an eye on Rit, human activities can be directed to global sustainable development. A hymn of the Yajur Veda says, "O learned people, fully realise your conduct towards different objects of the universe." But, in today's world we are misusing scientific and technological breakthroughs to indiscreetly and greedily exploit natural resources, thereby causing imbalances that make it difficult to maintain natural harmony.

Ancient Indic philosophy always wished for everyone to be happy and free from ailments, "Sarve bhavantu sukhinah, sarve santu niraamayaah" ­ Let everyone be well and happy ­ and pleaded for an all-inclusive holistic development on the planet for harmony, "Saa no bhoomirvardhayad vardhamaanaa" as in the `Bhumi Sukta' of Atharva Veda.

Written by Kamla Nath Sharma - First Published in www.SpeakingTree.in

There Is No Need To Believe In God

Interaction: Osho

How can one believe in a God one cannot see?
Who is telling you to believe in God? I am against all belief. Belief is irreligious, as much as disbelief is. Belief means you don't know yet you have accepted something. It is cowardly ­you have not inquired. You are pretending; you are a hypocrite. Believers don't know and yet they pretend as if they know. And the same is true about disbelief.

In the first place there is no need to believe in God. And if you believe you will never be able to know God. Belief is always a barrier. Belief means you are carrying a prejudice, and you will not be able to see that which is. You will project your own idea.

Don't carry any idea of God, for or against. Don't carry any image of God. In fact God is absolutely irrelevant ­ be meditative! And meditation means: drop all thoughts, ideologies; all knowledge. Drop the mind itself. And then when you are in a state of no mind, something unimaginable, unbelievable, unpredictable, inexpressible is experienced. You can call it godliness, truth, nirvana, or whatever you want to call it. You are free because no word describes it; hence any word is as good as any other. God is not a person, hence God cannot be seen in that sense. God is a presence.

There is no God but godliness. It is a quality, a fragrance. You experience it, you don't see it. It is not something out there as an object; it is something in here, in your heart. It is your subjectivity, your consciousness. So there is no question of belief or seeing either.

But people are brought up in all kinds of beliefs and they go on seeing through their prejudices. So anything that fits with their prejudices enters inside; anything that does not fit with their prejudice is prevented from entering.

In fact, God is not a religious but a philosophic subject. It is for those people who go on endlessly into logic-chopping and hair-splitting.

A religious person is more interested in the very source of his being, who he is: "Who am i?" That is the most fundamental religious question ­ not God, not heaven, not hell. And if you can find the truth of your own being you will have found all the truth that is necessary to know and is worth knowing. But don't make a philosophical inquiry; otherwise you will end up with a conclusion. And all conclusions are dangerous because once you conclude you become fanatical about your conclusion, you start clinging to it. You become afraid of truth ­ because who knows? Truth may disturb your conclusion, and your conclusion is so cosy and so convenient, and it has helped to give you a certain feeling of security. Your conclusion cannot be bigger than you. Your conclusion will be as high, as deep, as you are high and deep; it will only reflect you.

God is not a conclusion arrived at by logical processes ­ by believing, by discussing, by analysing, no. When all mind processes have ceased, something suddenly wells up within you. You will feel tremendously ecstatic, blissful, at home, at ease. For the first time existence will be your home. You will not be an outsider. There will be no conflict between you and existence. You will be able to bloom into thousands of flowers. That is God ­ or better, godliness.

From `Ah, This', copyright Osho International Foundation, http:www.osho.com

We are Part Of A Living, Breathing Cosmos

Human consciousness has become so fragmented that most people have forgotten that what you consider to be your `body' is not just a piece of the planet, but much more.

Interdependence is not just a philosophical theory. It is a reality. Your physical existence is possible only because of your body's seamless ability to respond to the entire universe. Without this, you wouldn't be able to exist for a moment.

I lived on a farm for a few years. There was a man in the locality with a hearing impairment, an object of ridicule for the villagers. I employed him to help me on the farm. He was a nice companion because I wasn't particularly interested in talking, and he couldn't talk because he could not hear. So, no problem!

In those days before tractors, life on the farm was all about bullocks and ploughs. One day, suddenly, at four o'clock in the morning, I saw him preparing the plough and asked him what he was doing. He said, `It will rain today. I am preparing to plough.' I looked up. It was an absolutely clear sky. I said, `What? Where is the rain?' He said, `No, sir, it will rain.' And it did.

I sat up for days and nights after this. Why couldn't I feel what this man could feel? I sat, holding my hand in different positions, trying to feel the moisture, the temperature, trying to read the sky. I read all kinds of books on meteorology, but was up against a wall. But gradually, with careful observation of my own body and environment, I discovered the fundamental mistake that most of us make: the fact that we view the ingredients which constitute our body, like earth, water, air and food, as commodities and not as an organic part of the life process.

If it is to rain today, some change will happen in your body. Most urban-dwellers cannot feel it, but many rural folk all over the world, sense this. This is not astrology or magic, but a surmise based on the minute observation of a completely different level of the human system and its ongoing transaction with the cosmos. Most insects, birds and animals can feel it. A tree for sure knows it.
Modern physics has established that the universe is a great dance of energy, and every subatomic particle in your body is in constant dialogue with the entire cosmos. The aim of the spiritual process is to make this scientific fact an experiential reality for you.

Yoga reminds us that the physical body is just an accumulation of food ­ or what is called annamayakosha. The food that you eat is just the produce of the earth, which, in turn, is a fragment of the universe. You are a small outcrop of this planet, claiming to be an autonomous entity! But with some inner work, a dimensional shift occurs. Suddenly, the human body becomes what it was always intended to be ­an instrument of extraordinary refinement, a barometer, an antenna capable of downloading the entire cosmos. We realise that we inhabit a living cosmos

By Sadhguru Jaggi Vasudev first published in www.SpeakingTree.in

Universe As Divine Play Of Diversity and Duality

Abhinavagupta tells us in his Tantraloka that "Moksha only exists when your being becomes absolutely independent." According to him, a yogi can only be said to be liberated when he possesses this absolute independence; nothing must limit him or overshadow his universal consciousness. This process begins when the yogi is experiencing the state of internal mystical awareness, relishing the fullness of his internal God consciousness. At that moment he is pulled out of the internal world into the world of external experience. His eyes open.

The yogi may experience a chair or a tree, but the experience is filled with universal God consciousness. Everywhere he looks, whatever he sees is filled with universal God consciousness.

Then again, his eyes close and he is drawn inside. And again, after a few moments, his eyes open and he is drawn outside experiencing the world filled with the oneness of God. He cannot stop this process. This is the process known as karma mudra …

This yogi experiences the fusing of his inner and outer worlds; his universal I consciousness, is diluted in consciousness of the external world. Here, the fullness of I-consciousness absorbs "this-ness", external objectivity, and produces the oneness of samadhi or internal mystical trance and vyutthana or external experience. The nature of this yogi and the external world become one, and the yogi experiences them as being completely united, one with the other. There is absolutely no difference between them.

The process of karma mudra results in absolute oneness, the state of absolute independence. The yogi, in this state, experiences that the internal world of mystical trance and the external world are absolutely the same. This independence and absolute oneness gives rise to the state of jagadananda or universal bliss.

To explain the state of jagadananda, Abhinavagupta says, "My master Sambhunatha described jagadananda as the state that is completely unencumbered, where ananda, bliss, is found shining, where it is universally strengthened by the supreme I-consciousness of God, and where the six limbs of yoga-bhavana, dharana, dhyana, pratyahara, yoga, and samadhi-are no longer used or required."

The one whose being has become absolutely independent and who possesses the state of jagadananda, is said to be a jivan mukta, one who is liberated while living. In his Bodhapancadasika, Abhinavagupta tells us that when the aspirant attains real knowledge of reality, which is the existent state of Shiva, that is final liberation. Real knowledge exists when the aspirant comes to understand that this whole objective universe of diversity and duality is just a magic trick, the play of Shiva.
That does not mean, however, that it is a trick that creates an unreal world. For the Shaiva, this objective world, being Shiva's creation, is just as real as Shiva. The trick lies in the fact that, by Shiva's play, he causes the limited individual to experience this world of diversity as the only reality. Real knowledge exists when the aspirant becomes one with universal God consciousness, which is the same as attaining perfect Self-knowledge. He knows that the world of differentiation is not actually different from Shiva, the Supreme Reality.

The cycles of bondage and liberation are both one with Lord Shiva. It is only a trick that we think that some souls are bound in ignorance while others are elevated. It is only Shiva's play that we think that this covering of diversity actually exists as a separate reality. There is not a second being or reality. His trick, therefore, is our trick, because we are Shiva. We have concealed ourselves in order to find ourselves. This is his play; also our play. (Vijnana Bhairava)

By Swami Lakshmanjoo first published on www.SpeakingTree.in