Sublime

jīvanmukta: someone who is still embodied and thus functioning with a citta, but a citta that generates vṛttis that are not subject to ignorance, ego, attachment, etc. Recent scholarship (Whicher, 1998, Chapple 2008) has consistently and persuasively argued that it is a misconception to consider Yoga to be a radical withdrawal from the world; rathe

Teitaro Suzuki, unofficial lay master of Zen Buddhism, humorous offbeat scholar, and about the most gentle and enlightened person I have ever known; for he combined the most complex learning with utter simplicity. He was versed in Japanese, English, Chinese, Sanskrit, Tibetan, French, Pali, and German, but while attending a meeting of the Buddhist

There is probably no other way to understand God’s nature except to daily stand under the waterfall of divine mercy and then become conduits of the same flow.

These may seem startling words for a future ayatollah. But to those familiar with the principles of Sufism, Islam’s other major religious branch, they are not at all unfamiliar. For Sufis, Islam is neither law nor theology, neither creed nor ritual. Islam, according to Sufism, is merely the means through which the believer can destroy his ego so as

fully inhabiting the present moment, willing to investigate things as they are and myself as I am. I started looking with curiosity and kindness.

Through the integration of Prāṇa and citta, intelligent movement effortlessly manifests within this maze of conditions that arise, and we are slowly freed from preconditioned patterns that keep us both mentally and physically entangled.

To these mystics, everything is seen as a friend. Every act or situation or object or person is embraced as an opportunity to experience the inherent unity of all beings.