Sublime

Sri Ramana's God is not a personal God, he is the formless being which sustains the universe. He is not the creator of the universe, the universe is merely a manifestation of his inherent power; he is inseparable from it, but he is not affected by its appearance or its disappearance.

The bija mantras prescribed to help bring vata back into balance are those that help calm the hyperactive qualities of this dosha. The first is Hrim (pronounced hreem), which is a specific mantra for the heart, emphasizing the physical health of the heart but also creativity and compassion. The second is Klim (pronounced kleem), which promotes bloo

Tradition has isolated four powerful formulaic utterances (mahavakyas) embedded in the early Upanishads. One is sarvam idam brahma, “All is Brahman” (Chandogya III.14.1), which states the foundation of mysticism: that everything is ultimately one.

Brahman, from the root brih, “to expand.”

section.) The Krama school of NŚT teaches that we can observe the divine acts of sṛṣṭi, sthiti, and saṃhāra in the arising and falling away of each and every cognition

Such an impression should be dismissed at once, for it implies a duality, an incompatibility, between Brahman and maya which is against the whole principle of Upanishadic philosophy. For Brahman is not One as opposed to Many, not simple as opposed to complex. Brahman is without duality (advaita), which is to say without any opposite since Brahman i

Dharmabodhi Sarasvatī.

I especially enjoyed the work of Sir John Woodroffe (1865–1936), a.k.a. “Arthur Avalon,” who—while prominently serving as Chief Justice of the Calcutta High Court in British India—spent his private hours explaining, defending and ultimately practicing in the then widely reviled Hindu religious schools of Shaiva and Shakta Tantrism.