Tag Archives | Sri Ramana Maharshi

Human Conciousness?

“If the doors of perception were cleansed
everything would appear to man as it is, infinite.”
~ William Blake
“Our separation of each other is an optical illusion of consciousness.”
~ Albert Einstein
‘Time, space and causation are like the glass through which the Absolute is seen…
In the Absolute there is neither time, space, nor causation.’
~ Swami Vivekananda [Jnana Yoga]
“The key to growth is the introduction of higher dimensions of consciousness into our awareness.”
~ Lao Tzu
“Consciousness is the basis of all life
 and the field of all possibilities.
Its nature is to expand and unfold its full potential.
The impulse to evolve is thus inherent in the very nature of life.”
~ Maharishi Mahesh Yogi
“Consciousness is always Self-Consciousness.
If you are conscious of anything, you are 
essentially conscious of yourself.”
~ Ramana Maharshi

Lao Tzu



Q. What is human consciousness?

A. Universal Awareness is the essence and origin of all life.

Human thought divides universal Awareness as a prism divides light.

So, human consciousness is seemingly circumscribed universal Awareness;

it is pure Awareness conditioned by conceptions.

 

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Why Does Everyone Want Happiness?

“Happiness is the meaning and the purpose of life,
the whole aim and end of human existence.”
~ Aristotle
“The purpose of our lives is to be happy.”
~ Dalai Lama
“From the moment of birth every human being wants happiness and does not want suffering. Neither social conditioning nor education nor ideology affects this. From the very core of our being, we simply desire contentment. Therefore, it is important to discover what will bring about the greatest degree of happiness.”
~ Dalai Lama
“The world is so unhappy because it is ignorant of the true Self.
Man’s real nature is happiness. Happiness is inborn in the true Self.
Man’s search for happiness is an unconscious search for his true Self.
The true Self is imperishable; therefore, when a man finds it, he finds a happiness which does not come to an end.”
~ Ramana Maharshi.
“The purpose of religious lectures and sermons is to awaken in you that irresistible soul-longing for Him.”
~ Paramahansa Yogananda
“The desire to be one with God is the greatest of all.”
~ Paramahansa Yogananda
“The soul of man has been separated from its source, wandering in exile in a strange land – “I am stranger on earth” (Psalm 119:19-20) – ever yearning to return to that from which it first sprang, and cleave to the Soul of all souls.”
~ Ba’al Shem Tov, Hasidic master
“O God, you are my God – for you I long! For you my body yearns; for you my soul thirsts, like a land parched, lifeless and without water.”
~ Psalm 63:1
“The longing to go back to the source is present in each being from the very time that it is separated from the source by the veil of ignorance.”
~ Meyer Baba




Q. Why do all people want to be happy?

A. In seeking happiness, everyone is really seeking Self.

Knowingly or unknowingly, consciously or subconsciously, no matter who or where we are, no matter our age, gender or culture, all humans share a universal and irresistible instinct and desire to return to a soul-remembered original state of Divine Love, Peace and Oneness – a transcendent state beyond words or thoughts so marvelous that its subliminal memory magnetically attracts every sentient being to merge and be At-One with It.

No matter how spiritually evolved we may become, all incarnate human life-forms experience limitation and separation from Source. Though rare beings in deep meditation may transcend this state of seeming separation and limitation, it recurs when they are impelled to return to physicality or subtle form.

Thus great devotional beings like Rumi and Hafiz constantly yearned to return to the Beloved; ever longed for eternal transcendence of the inevitable limitations and sufferings of physical existence.

Rumi said:

From my first breath I have longed for Him –
This longing has become my life.
This longing has seen me grow old. . . .


Hafiz expressed his endless longing thusly:

“My soul endures a magnificent longing. … My pen does not have the ability to describe my condition of intense longing due to separation.”

Sri Ramana Maharshi, renowned twentieth century non-dualist sage, even after attaining self realization, reported regularly shedding tears of longing and devotion during visits to the ancient Meenakshi temple in Madurai. In recounting his experience, Maharshi explained that:

“The spirit therefore longed to have a fresh hold and hence the frequent visits to the temple and the overflow of the soul in profuse tears.”

This phenomenon of infinite longing of even “enlightened” beings was explained by Mother Meera in dialogue with spiritual author and teacher Andrew Harvey, and recounted as follows:

“Even avatars have to desire to be in God in every moment. And when avatars die, they desire with all their being to be united with God. ….. Look at Ramakrishna. How much he wept and prayed for the Divine Mother.”
~ Mother Meera to Andrew Harvey, “Hidden Journey”, Page 236

Thus, incarnation is limitation, and knowingly or unknowingly all beings – even sages – long for transcendence of that limitation. For most humans longing for transcendence is subliminal and experienced as wanting worldly contentment. But what we really seek is return to a soul-remembered state of timeless Oneness beyond any state of mind, beyond conception or imagination.

So, in seeking happiness, what we really seek is Source or Self.

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A “Holy Encounter” – Synchronicity Story

In this world of relativity, we are all relatives.
~ Ron Rattner, Sutra Sayings
“We are born and reborn countless number of times, and it is possible that each being has been our parent at one time or another.  Therefore, it is likely that all beings in this universe have familial connections.”
~ H. H. Dalai Lama, from ‘The Path to Tranquility: Daily Wisdom”.
“When you meet anyone, remember it is a holy encounter. As you see him, you will see yourself. As you treat him, you will treat yourself. As you think of him, you will think of yourself. Never forget this, for in him you will find yourself or lose sight of yourself.”
~ A Course in Miracles (ACIM)
“If you could only sense how important you are to the lives of those you meet; how important you can be to the people you may never even dream of. There is something of yourself that you leave at every meeting with another person.”
~ Fred Rogers
“For whoever does the will of my Father in heaven
is my brother and sister and mother.”
~ Matthew 12:50
Ask and it shall be given; Seek and ye shall find.
~ Matthew 7:7




Have you ever met a stranger who seemed familiar, or with whom you felt an effortless instant rapport?     If so, did you wonder why?

Buddhists might explain such meetings as reencounters with people we’ve known in other lifetimes. They say that our mind-stream incarnates so many times that we may have familial connections with all other beings.

In all events, however we may explain such encounters, we can view them as synchronistic evolutionary opportunities. A Course in Miracles (ACIM) teaches that every encounter can be a “Holy Encounter”, enabling us find “salvation” by transcending our illusionary self identification with seeming separation and by discovering our true wholeness and Holiness – our true self identity with Universal Spirit.

In recent years I have had many synchronistic meetings with strangers which have become “holy encounters”. One such meeting happened on a late September afternoon.

While walking by the Bay, I stopped and sat at a picnic table in a beautiful Fort Mason nature place. Soon a stranger named Nick appeared, and we engaged in an extraordinary and extended dialogue about perennial spiritual questions, the kinds of questions that motivated me to launch Silly.Sutras.com. While we talked, Nick’s energy seemed familiar, even though we’d never before met.

The next day Nick sent me an email asking to be added to the SillySutras circulation list. Also, he expressed appreciation for our meeting (in which he had asked many questions), and he asked one more question, which he said he’d forgotten to previously ask, viz:

“Throughout the days, there is a witness who watches all the events of my life; whether in calmness or through the most frantic events he remains unperturbed. Who is this observer?”


I replied to Nick, an observant Christian, as follows:

“The answer to your question is – like the Kingdom of Heaven – within.  Seeking it you shall find it.

Do you equate your word “witness” with “awareness” or “consciousness”?  If so, here is an apt quotation from Ramana Maharshi, a renowned mystic master from the past century:

‘Consciousness is always Self-Consciousness. If you are conscious of anything, you are essentially conscious of yourself.’
~ Ramana Maharshi”


More than six months after our synchronistic encounter and exchange of messages, I was surprised by an email from Nick, telling about his experience when we met.

In reply, I asked Nick’s permission to share his letter on-line. He agreed, and explained:

“I wrote because I felt the need to express my gratitude, to you, of course, but above all to our celestial Father, for this blessing.”


Here is Nick’s letter:

Hi Ron,

My name is Nick; I don’t know if you remember me. We met last fall. I had just lost my beloved mother. I was walking along the shore in dazed despair. At one point, near the Municipal Pier, I thought: “If there were just one person, one soul in this whole city that I could talk to!”

I think it an odd paradox that it’s precisely death, the ultimate “limiting factor”, that should, perhaps more than any event, bring humans face-to-face with the Infinite.  It was precisely this quandary, more than immediate injury and loss, that pained and perplexed me that day.

When I got to the top of Fort Mason, at Black Point, I walked toward the picnic tables. There, at the spot where my mother and I used to gaze out upon the Bay, I saw a small figure, sitting silently at a table; it reminded me of a heron or some other seabird I had spied, in stillness on the shore.

At that point, I felt I had “arrived” and had the urge to speak. But, at a loss on how to engage the conversation, I remember instead awkwardly staring out at the water. You broke the ice with these words:

“It’s good to be here!”

A little startled, I asked whether this was intended as a geographical or metaphysical statement. Your answer, I believe, was that it could be understood as either (I rather agreed with the first; less with the second interpretation; though, of course, the two seem difficult to separate).

I don’t remember too many of the particulars of the wide-ranging conversation that followed across the picnic table (St. Francis, Buddha, the Kaddish, suicide, the apocalypse..) . What I do recall is that it precisely addressed all the points that caused me such perplexity that day, and that in its course my wounds seemed to get bandaged up, my pains assuaged.

Most vividly, I remember you asking me whether I knew the meaning of the term “synchronicity”, which, in answer to my avowed ignorance, you proceeded to define. In truth, I required few explanations: a while earlier, down by the Maritime Museum, when I’d exclaimed “God, if there were just someone in the world to talk to!”, this hadn’t been a prayer in any formal sense, not even a request with any expectation of fulfillment, but a simple cri du coeur.* [*cry from the heart; heartfelt appeal]

Now I understood what synchronicity meant.

I’m afraid I detained you longer than reasonable, as twilight settled over the trees.

You gave me your card, I checked out your website and signed up for your episodic postings.

Whether freezing my ass off in my mother’s drafty old farmhouse in Burgundy in the dead of last winter, hiking some warm canyon in the Southwest, or just sitting in my room here in San Francisco, scratching my head and wondering what’s next,  these have proved a reliable source of comfort and elevation.  Most often, as I read them, I can’t help but repeat “Yes, yes, yes!” ; sometimes I disagree, or don’t understand. They’ve made a difference for the better in my life, and I eagerly look forward to them.  All and all, they have the effect of a gentle voice enjoining me to wake up from an overlong nightmare. Which brings to mind [this verse from Pedro Calderon De La Barca’s play La vida es sueño – Life is a Dream ]:

¿Qué es la vida? Un frenesí.
¿Qué es la vida? Una ilusión,
una sombra, una ficción,
y el mayor bien es pequeño;
que toda la vida es sueño,
y los sueños, sueños son.*

I’m still confused ; still sorely miss my mother, angel of beauty; but I’m very grateful to have made your acquaintance. And when I take a walk at Fort Mason, I always hope I’ll find you sitting at the table. No luck, so far. I reckon you just can’t force synchronicity…

Cheers,

Nick
*
[ English translation:

What is life? A frenzy.
What is life? An illusion,
A shadow, a fiction,
And the greatest profit is small;
For all of life is a dream,
And dreams, are nothing but dreams.]


Moral of this story:

Heartfelt calls to the Divine will  be answered and rewarded.

Every encounter with others; especially each synchronistic encounter, can be a “Holy Encounter”.

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What’s What?

“What is birth?
Is it of the “I-thought” or of the body?
Is “I” separate from the body or identical?
How did this “I-thought” arise”?
Is the “I-thought” your nature?
Or is something else your nature?”
~ Sri Ramana Maharshi


Shri Ramana Maharshi

WHAT’S WHAT?

What lives?   What dies?

What laughs?  What cries?

What sleeps?  What wakes?

What gives?  What takes?

What thinks?  What knows?

What comes?  What goes?

What’s grief?  What’s bliss?

What’s that?!  What’s this?!

The quest is in the question;

The question is the answer!

The question is the answer?



Ron’s audio recitation of What’s What?

Listen to


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Discovering Shri Ramana Maharshi’s Non-dual Devotion ~ Ron’s Memoirs

“Investigation into the Self is nothing other than devotion.”
~ Shri Ramana Maharshi — Vivekachudamani, verse 32
“On scrutiny, supreme devotion and jnana are in nature one and the same. To say that one of these two is a means to the other is due to not knowing the nature of either of them. Know that the path of jnana and the path of devotion are interrelated. Follow these inseparable two paths without dividing one from the other.”
~ Shri Ramana Maharshi
“Pure knowledge and pure love are one and the same thing. Both lead the aspirants to the same goal. The path of love is much easier.”
~ Ramakrishna Paramahamsa
“Love is seeing the unity under the imaginary diversity. …..
“Love says ‘I am everything’. Wisdom says ‘I am nothing’. Between the two, my life flows. Since at any point of time and space I can be both the subject and the object of experience, I express it by saying that I am both, and neither, and beyond both.”
~ Nisargadatta Maharaj
“He who loves me is made pure; his heart melts in joy.
He rises to transcendental consciousness by the rousing of his
higher emotional nature. Tears of joy flow from his eyes; his
hair stands on end; his heart melts in love. The bliss in that
state is so intense that forgetful of himself and his surroundings he sometimes weeps profusely, or laughs or sings, or dances; such a devotee is a purifying influence upon the whole universe.”
~Srimad Bhagavatam 11.8 – supreme devotion (para-bhakti) as described by Sri Krishna to His disciple Uddhave.
“[I]f you weep before the Lord, your tears wipe out the mind’s impurities of many births, and his grace immediately descends upon you. It is good to weep before the Lord.” … “Devotional practices are necessary only so long as tears of ecstasy do not flow at hearing the name of Hari. He needs no devotional practices whose heart is moved to tears at the mere mention of the name of Hari.”
~ Shri Ramakrishna Paramahamsa

Sri Ramana Maharshi

Sri Ramana Maharshi




Discovering Non-dualism

During my early days as a “born-again Hindu”, I discovered wisdom teachings of legendary twentieth century sage Shri Ramana Maharshi about the Vedic path of Advaita, the oldest extant school of Indian Philosophy. Advaita means non-dualism and its teachings are aimed at experiencing non-dual Reality via relentless self-inquiry – incessantly asking “Who am I?”.

Intellectually I soon became convinced of the ultimate Truth of Shri Ramana’s non-dualistic teachings. Non-dualism even seemed quite consistent with my early Jewish acculturation with the fundamental prayer: “Hear O Israel the Lord our God, the Lord is ONE” ~ Deuteronomy 6:4; Mark 12:29

Yet, seemingly paradoxically, I displayed preponderantly devotional propensities of calling and crying to the Divine. And I identified with Shri Ramakrishna, as a bhakta – a devotional practitioner – more than with Ramana Maharshi, who was an exemplar of the wisdom path – a jnani. (* see footnote)

Until retirement, while maintaining my busy law practice I found only limited time to read and reflect on non-duality and other spiritual wisdom teachings, mostly on weekends. So I used to jokingly tell spiritual friends that I prayed and cried as a bhakta on weekdays but on weekends I became a “Seventh Day Advaitist”

On retirement from law practice in January 1992, I journeyed to India, intending to further explore the Advaita path of non-duality. After planned visits to see my Guruji, Shri Dhyanyogi Madhusudandas, in Ahmedabad and my daughter Jessica at Ammachi’s Kerala ashram, the India trip itinerary concluded with a spiritual sojourn in the Tamil Nadu town of Tiruvannamalai, near sacred Mount Arunachala, where Shri Ramana Maharshi had resided for most of his adult life. This would be an opportunity to me to become an every day – not just a seventh day – advaitist.

Pilgrimage to Tiruvannamalai

So, in February 1992, together with my daughter Jessica I traveled by train from Ammachi’s ashram in sultry Kerala to the Ramana ashram at the much more arid Tamil Nadu town of Tiruvannamalai. While I stayed at Ammachi’s ashram, Jessica had been so busy doing her assigned daily tasks (seva) that we had very few opportunities to visit together alone. So, I was hoping to spend ‘quality time’ with her and to have her as my Tiruvannamalai guide, since she had previously visited the Ramana ashram. That didn’t happen.

But I had a wonderful stay in Tiruvannamalai with memorable experiences on and near Mount Arunachala. And at the Ramana ashram I largely resolved my confusion about the imagined conflict between non-dualism and devotion. Here’s what happened:

On our arrival at the Ramana ashram Jessica and I were assigned a pleasant cottage room with private toilet which, though quite basic, was much more comfortable than my small noisy cell at Ammachi’s ashram. Moreover, I immediately had much more vitality at the Ramana ashram than at the Kerala ashram, where I had experienced diminished energy.

But to my surprise, Jessica informed me that instead of being my guide and companion she wished to dedicate her stay in Tiruvannamalai to solitary spiritual practices. She told me that as a spiritual austerity she had decided to daily circumambulate barefooted sacred Mount Arunachala and its adjoining holy sites – an ancient practice known as giri pradakshina encouraged by Ramana Maharshi and practiced for centuries by him and many other saints and pilgrims.

Ambivalently, I was pleased that Jessica was prioritizing such spiritual practices, but disappointed at not having anticipated ‘quality time’ with her. So every morning well before sunrise, while I still slept, Jessica left our cottage and each day I was on my own, except in evenings before we retired in our shared cottage.

Virupaksha cave

Most days while Jessica was walking barefooted around Mount Arunachala I walked in sandals up the mountain – from the ashram to Virupaksha cave, a shrine place where Shri Ramana had lived for sixteen years. Though the cave was a public shrine, I was always there in solitude with no other visitors present. As I meditated there, I gratefully experienced and communed with Shri Ramana’s subtle peaceful presence.

One day I departed the cave in a dream-like ‘altered state of awareness’ and began slowly walking down the mountain with a stilled mind. Dressed in white I was so descending the narrow rocky path to the ashram, when – as if in a dream – I beheld coming up the path toward me three very elderly men, with long gray hair and long beards each wearing a white robe or dhoti. Each appeared as an archetypical ‘holy man’.

When we met on the mountain path, as if in a waking dream, each of the old men silently kneeled and kissed my sandaled feet. No word was uttered. After this silent ritual they continued walking up the Arunachala path and I continued descending to the ashram with a perfectly stilled mind.

Though unforgettable, I don’t know the significance of that experience. But I felt I had received inexpressible blessings from those holy men; that only in such a spiritually elevated environment could such a boon occur. However, presumably, from Shri Ramana’s non-dual perspective, attachment to any such outer illusionary experience impedes ultimate inner experience of Oneness with All.

Shri Ramana’s samadhi shrine

When not on Arunachala, most of my time spent at the ashram was at the large samadhi shrine hall, where Shri Ramana is entombed. There I continued to often experience the subtle peaceful presence of Shri Ramana, though not as powerfully as at Virupaksha cave.

It is a memorable place which, since Ramana’s mahasamadhi in 1950, has continued to magnetically attract devotees from all over the world. Sometimes I meditated sitting there, sometimes I meditatively walked around the hall, and sometimes on the porch I read books about Sri Ramana which I obtained at the ashram office.

Reconciling Ron’s Devotion with Ramana’s Non-duality

Another blessing of my stay at the Ramana ashram was that while there I largely resolved the seeming dichotomy between my deep devotional tendencies and non-dual self-identity. I learned that Ramana had taught that “supreme devotion and jnana are in nature one and the same”. And I realized that perception of paradox depends on an illusory perspective; that from an elevated perspective ultimate devotion (Divine love, bhakti) and ultimate Self awareness (wisdom, jnana) are obverse sides of the same coin.

Though not permanently abiding in a state of elevated awareness, like Ramana or Guruji, I had previously been blessed with unforgettable ‘peek’ experiences of Self-identification as pure Awareness and of seeing everyone and everything as Divine. And at the ashram I read a Ramana biography that sparked the bhakti/jnana insight which helped me reconcile the seeming conflict between my distinct devotional tendencies and my irreversible acceptance of advaita non-duality philosophy.

As I read about Ramana’s “enlightenment” experience I discovered that, contrary to popular belief, which usually associates Ramana only with advaita wisdom, the great Sage also displayed and acknowledged bhakti emotion of devotion.

At the time of his absorption in the Self, Ramana was in his seventeenth year and living in the Indian city of Madurai. Thereafter he experienced dramatic daily life changes. With the emotion of devotion, Ramana began to regularly visit the renowned Meenakshi temple in Madurai. As much later he recalled for his biographer:

“One of the new features related to the temple of
Meenakshi sundaresvrar. Formerly I would go there rarely with
friends, see the images, put on sacred ashes and sacred
vermillion on the forehead and return home without any
perceptible emotion. After the awakening into the new life, I
would go almost every evening to the temple. I would go alone and
stand before Siva or Meenakshi or Nataraja or the sixty-three
saints for long periods. I would feel waves of emotion
overcoming me. The former hold (Alambana) on my body had been
given up by my spirit, since it ceased to cherish the idea
I-am-the-body (Dehatma-buddhi). The spirit therefore longed
to have a fresh hold and hence the frequent visits to the temple
and the overflow of the soul in profuse tears. This was God’s
(Isvara’s) play with the individual spirit. I would stand before
Isvara, the Controller of the universe and the destinies of all,
the omniscient and omnipresent, and occasionally pray for the
descent of His grace upon me so that my devotion might increase
and become perpetual like that of the sixty-three saints. Mostly
I would not pray at all, but let, the deep within flow on and into
the deep without. Tears would mark this overflow of the soul and
not betoken any particular feeing of pleasure or pain . ..”
~ Self Realization, The Life and Teachings of Sri Ramana Maharshi, by B.V. Narasimha Swami pp. 23-24.1

Thus, even after his Realization, Sri Ramana had prayed for devotion. And his prayers were often accompanied by, and answered with, copious tears. Ramana’s experience shows that highest knowledge is the same as the highest devotion; that jnana and Para bhakti are the same.

On reading Ramana’s dramatic experience I was reminded that devotional tears are the ‘language of the heart’; that tears can express our ineffable joy in ephemerally becoming one with THAT, while also they may betoken our ceaseless longing to be merged forever as THAT.

As Mother Meera has observed:

“Even avatars have to desire to be in God in every moment. 
And when avatars die, they desire with all their being to be united with God. …..Look at Ramakrishna. How much he wept and prayed for the Divine Mother.”

~ Mother Meera to Andrew Harvey, “Hidden Journey”, Page 236


Thus, intense feelings of the heart, which are otherwise inexpressible, are communicated by tears; and, as we soulfully pray to the Beloved with love and longing, our tears may say what words can not say; and our Heart of Hearts may answer us with tears more eloquent than any other language.


Yogi Ramsuratkumar

Yogi Ramsuratkumar


Yogi Ramsuratkumar

When I visited Tiruvannamalai I was already aware that – like each snowflake – every human is absolutely unique; that thus each supposedly self-realized spiritual teacher, seer, saint, guru, yogi, or even avatar uniquely manifests and expresses different aspects of our common Cosmic consciousness. While in Tiruvannamalai I was unforgettably reminded of the uniqueness of each supposedly enlightened teacher on meeting a reputed local living saint, Yogi Ramsuratkumar.

People at the ashram urged me to visit him, saying that this Yogi was an avadhuta, a mystic living simply beyond worldly social standards. I was told that he was giving morning darshans at his small house near the great Annamalaiyar temple in the center of town.

So one morning, instead of communing with Shri Ramana, I walked into town, bought fruit to offer as prasad [a divine gift] to Ramsuratkumar, and came to his house where already there was a line of devotees standing outside awaiting admittance, each also holding food or flowers to offer him. Especially noteworthy was a richly attired middle aged Indian woman, who was holding a large round silver tray laden with an elaborate array of beautiful fruits and flowers.

I took my place at the end of the line and waited with curiosity in the hot sun. Ultimately, when there were about twenty or more people standing in line, the door opened and Yogi Ramsuratkumar appeared with an attendant to greet each devotee, one by one. With most people he exchanged a few words, accepted their offering and sent them on. Only occasionally did he invite a devotee to enter his house for darshan.

Amazingly, when the woman with the silver tray proffered her elaborate offering, he not only rejected it but seemed to sternly chastise her in Telegu and peremptorily sent her away. (Whereupon I surmised that Ramsuratkumar had determined from her subtle field that the woman was an unworthy aspirant with defiled motives.)

When I reached the head of the line, the Yogi kindly accepted my modest offering and invited me to enter his house parlor with only a few others – an Indian family of mother and father with two young children and a young western woman. Each of us was invited to sit in the parlor on a plain folding chair facing the swami who was standing in front of us.

To my surprise, the house appeared to be very dusty and dirty, and the Yogi looked as if he hadn’t bathed or washed his clothes for a while. Notwithstanding his unkempt appearance and environment my subtle ‘radar’ detected this yogi’s inner purity and I began softly weeping. Later, I concluded that while an attitude of “cleanliness is next to Godliness” might be appropriate for most people, Ramsuratkumar demonstrated that in spirituality it is inner purity rather than outer appearance that is crucial.

After we were seated in his parlor, and offered tea, the yogi enquired of each guest our origins and reasons for visiting him. Thus, he asked me in English from whence and why I had come to India. With tears still seeping I explained that I had come as a spiritual pilgrim to honor my beloved Guruji in Gujurat; and that I was in Tiruvannamalai to honor Shri Ramana Maharshi.

Thereupon, while standing before me the Yogi raised his right hand in blessing pose and in English said “my Father blesses you”, an utterance he intermittently thereafter repeated. While blessing me with his raised right hand the yogi held between the fingers of his left hand and puffed alternately on three lighted bidis (Indian hand-rolled cigarettes, like those sold and smoked by Nisargadatta Maharaj).

Though it didn’t surprise me to see a smoking saint, never before had I imagined a holy man smoking three cigarettes concurrently. So it was apparent – as I had been informed – that Ramsuratkumar was an avadhuta, who lived simply and unconventionally without concern for social standards. In all events, I was and remain ever grateful for his blessings.

Conclusion

Since my pilgrimage to Tiruvannamalai more than ever before have I been grateful for my “gift of tears” as a supreme devotional blessing ultimately consistent with highest wisdom of non-duality Self-identity. (See e.g. http://sillysutras.com/crying-for-god-and-other-kundalini-kriyas-rons-memoirs/ ) And since darshan with Yogi Ramsuratkumar more than ever before have I gratefully appreciated the infinite potentiality of non-duality Reality.


Footnote

* The seeming dichotomy between my deep devotional tendencies and non-dual self-identity remains today: Often I still spontaneously call and cry to the Divine, yet always remembering “I am THAT” to which I call and cry; that, as Swami Vivekananda eloquently observed –
“…this separation between man and man, between nation and nation, between earth and moon, between moon and sun . . does not exist, it is not real” ; and that “Your own will is all that answers prayer, only it appears under the guise of different religious conceptions to each mind. We may call it Buddha, Jesus, Krishna, but it is only the Self, the ‘I’.”
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Synchronicity Story: An Amazing Experiment With Time ~ Ron’s Memoirs

“People .. who believe in physics, know that the distinction between past, present, and future is only a stubbornly persistent illusion.”
~ Albert Einstein

“Space and time are not conditions in which we live,
they are modes in which we think”
~ Albert Einstein

“The only reason for time is so that everything doesn’t happen at once.”
~ Albert Einstein

“Everything is determined, the beginning as well as the end, by forces over which we have no control.
It is determined for the insect, as well as for the star. Human beings, vegetables, or cosmic dust,
we all dance to a mysterious tune, intoned in the distance by an invisible piper.”
~ Albert Einstein
“Every Cause has its Effect; every Effect has its Cause; everything happens according to Law; Chance is but a name for Law not recognized; there are many planes of causation, but nothing escapes the Law.”
~ The Kybalion




Introduction

In April 1976, during a traumatic divorce, I experienced a transformative mid-life spiritual awakening. Thereupon, I began having many extraordinary psychic or mystical experiences previously unknown to me, including experiences which challenged my prior ideas about linear time and free will versus destiny.

In January and February, 1977, I was having so many unusual premonitions, dreams, synchronicities and precognitive experiences that I started making diary notations about them, though I’d never before kept any such diary. These extraordinary experiences radically challenged my “normal” linear time paradigm, and motivated me to try understanding what they meant and why they were happening.

At the end of February, 1977, I spent a week in New York City, so filled with amazing synchronistic and precognitive experiences, that I became convinced it was possible to mystically transcend serial time perception.

Before telling you what happened to me in New York that week, I must recount prior circumstances and events in San Francisco which were crucially related to those New York experiences.

Extraordinary experiences in San Francisco

One month before my New York trip, on January 22, 1977, I had an unforgettable mystical experience of traveling astrally super-fast to an unknown place. The inner experience happened when I was partially awakened from a sound sleep in the middle of the night. I was out of my body and traveling with a whirring/whistling sound, so swiftly that intuitively it seemed I was moving faster than the speed of light – a supposed physical impossibility.

My first destination was a room which appeared from its furnishings to be a typical hotel room. After observing the room, I suddenly traveled right through many walls in the same building and stopped in another similarly furnished apparent hotel room – again a supposed physical impossibility.

In the second room, I looked out the window and saw far below what I thought was a kidney shaped swimming pool on a platform, surrounded by geometric designs. At that point I briefly awakened in wonderment about this unprecedented experience, and later recorded it in my diary.

At this time, I was seeking explanations for my extraordinary experiences by attending various psychic/spiritual programs, including events sponsored by Arica Institute. Arica was a spiritual mystery school founded by Chilean mystic Oscar Ichaso, who used enneagrams – nine star polygons – to esoterically model and analyze human personalities. On Monday, February 7, 1977, I attended an Arica program in San Francisco where I was encouraged to visit Arica’s new beautiful headquarters facilities in New York City.

Also, during this same time period, I experienced several unusually vivid dreams, wherein I saw an unknown dark haired woman with short bangs, and became very curious about her identity and why she was in my dreams.

After jogging to the Golden Gate bridge each morning, I regularly walked to my office in the financial district. On the way to my office I often passed a store front Christian Science reading room on Polk Street where I read the selected bible passages displayed in the window. On Tuesday, February 8, 1977, the day after the Arica meeting, I had walked a short distance past the Christian Science reading room without stopping, when suddenly I felt impelled to go back and read the bracketed bible passage then on display in the window.

It was from Genesis, Chapter 29, about Jacob and his uncle Laban and Laban’s two daughters, Lea and Rachel who were both betrothed to Jacob. Jacob loved Rachel, Laban’s youngest daughter, but couldn’t marry her until after he had first worked for Laban seven years, married Lea, the eldest, and then spent seven more years laboring for Laban as a condition to his marriage to Rachel.

The commentary noted that because of Jacob’s love and devotion for Rachel, the two seven year periods passed quickly – as if ‘time stood still’. That night I noted this in my diary.

In New York I was to participate in a week of class-action depositions. Since I was unfamiliar with New York city I asked my uncle Richard, a New York resident, to reserve a room for me at a hotel near the Rockefeller Center deposition site. He picked the Wellington. But thereafter I learned from other lawyers attending the depositions that the New York Hilton was closest to the deposition site. So I called the Hilton from San Francisco, but was told they were then booked. So, I planned to stay at the Wellington.


A miraculous trip to New York City



Here is what happened during my 1977 trip to New York which forever changed my views about the ‘reality’ of serial time:

On Monday, February 21, 1977, I boarded an airplane flight from San Francisco to New York City. En route I began reading a book by J. W. Dunne, entitled “An Experiment With Time” about precognition and human experience of time. I had just purchased the Dunne book, after reading “The Roots of Coincidence” by Arthur Koestler which discussed time seriality and synchronicity in light of observations by physicists. I was trying to understand the numerous precognitive and synchronistic experiences that then had been regularly occurring in my life for almost a year since my rebirth experience.

Dunne’s book proposed that past, present and future all happen concurrently, though ‘normal’ human consciousness experiences them linearly, except in dreams. Dunne’s theory was based on his own precognitive dreams and induced precognitive states. Though Dunne’s essay was originally published in 1927, this was my first exposure to these fascinating ideas about linear time. Soon, however, my amazing experiences during the week in New York convinced me of the probable validity of Dunne’s theory.

I arrived at JFK airport Monday evening, checked into the Wellington Hotel, and was assigned an uncomfortably warm room, in which I didn’t want to stay another night. On awakening Tuesday morning, I called the Hilton where I was able to reserve a room. So, I checked out of the Wellington and into the Hilton, where I was given room 2541.

On entering my new Hilton room I gazed out the window and was astonished to see below me an extraordinary mosaic art display of colored tiles arrayed in geometric forms. I immediately recognized it as the apparent “raised platform” with the same geometric design which I had mistakenly perceived as a swimming pool in my January 22 astral time travel experience. But instead of a swimming pool on a raised platform, I was viewing the roof of the Ziegfeld Theater, as covered with this artistic mosaic tile display.

Thereupon, I realized with amazement that my astral travel vision had been precognitive and, moreover, that my perception then that I was traveling faster than the speed of light – and thus traveling into the ‘future’ – was probably correct.

Soon after checking into the Hilton, I attended the first deposition at 1345 Avenue of Americas, in the offices of Arthur Anderson Co. Synchronistically, the extraordinary Ziegfeld Theater rooftop display was also visible from from the deposition conference room.

On Tuesday evening after the first deposition and before dinner, I decided to visit the New York Arica Institute headquarters, as suggested by San Francisco Arica people. Located at 24 West 57th Street, it proved unusual and beautiful as they told me – with even an interesting art gallery. There was only one other visitor when I arrived at Arica that evening – Pat, a dark haired woman with short bangs, wearing jeans and a denim jacket, who was viewing displayed art works.

We soon began chatting and learned that we were both quite interested in similar psychic phenomena. Pat, like me, had attended and valued Werner Ehrhard’s est training and had been having numerous psychic experiences following a recent divorce. She told me that she was self-employed as a free-lance model. (I later learned that she was then one of New York’s top fashion models.)

After talking for some time at Arica, we went to a nearby small restaurant where at dinner we were engrossed in conversation about logic versus experience of psychic phenomena and precognitive dreams – a conversation that seemed only to have begun when we needed to part. So we agreed to and did meet again for dinner the next night, Wednesday, February 23. And again we continued conversing about seemingly illogical but very real psychic phenomena which we had experienced.

On parting, I invited Pat to join me for dinner on Friday night, since I had a dinner engagement with my uncle and aunt on Thursday night. Until then, I had planned to return to San Francisco on Friday evening after the depositions, but decided that I’d like to stay in New York to see Pat again. She told me that she’d like to meet me again, but wouldn’t know if that was possible until Friday. So, we agreed that she would let me know by calling me at the deposition. I gave her a phone number which I’d been told would directly connect to the Arthur Anderson conference room where the depositions were happening.

That Wednesday night, I awakened suddenly from a sound sleep with the “ahaa!” realization that Pat was the dark haired woman with bangs who I’d earlier seen in San Francisco dreams. In a phone conversation the next day, I asked her if she’d always styled her hair with bangs. She replied that she hadn’t worn it that way for a long time, but that she had just had her hair cut with bangs, the week before we met. (So, when I saw her with bangs in my dreams, she wasn’t yet wearing them.)

On Thursday night I had dinner with my uncle Richard and aunt Roseanne. This was our first meeting since my spiritual awakening. So, tactfully, I tried to explain my recent experiences and new intense interest in psychic phenomena and precognition. But it seemed that these subjects were a bit too ‘far out’ for them.

On returning to my Hilton Hotel room before bed-time, I decided to read passages from the Gideon bible which I found in a drawer under the telephone. Randomly, I first opened that bible to the Book of Numbers where synchronistically I read this passage about significance of dreams and visions:

And the Lord said to them, “Now listen to what I say: “If there were prophets among you, I, the Lord, would reveal myself in visions. I would speak to them in dreams. But not with my servant Moses. Of all my house, he is the one I trust. I speak to him face to face, clearly, and not in riddles! (Numbers 12:6-8)


Next, I decided to review again Genesis 29:16 et. seq., the passage about Jacob and Laban’s two daughters, Leah and Rachel, which had so intrigued me two weeks earlier in the Christian Science Reading Room window.

And finally I ruminated deeply about the meaning of this passage, suggesting infinite possibility of ‘miracles’:

“Jesus said unto him, If thou canst believe, all things are possible to him that believes” ~ Mark 9:23.


An amazing day



I arose Friday morning intending to stay in New York that night only if I could spend another evening with Pat, the lovely dark haired ‘woman of my dreams’. Otherwise, I would return to San Francisco on an evening non-stop flight. I received no phone message from Pat during the morning deposition session. Assuming she couldn’t meet me, I checked out of the Hilton at 1 p.m., and left my bags in the hotel lobby baggage room.

Only after checking out, was I informed by the Hilton desk clerk of Pat’s unsuccessful attempt to reach me there, and of her answering service call-back number. But I wasn’t able to contact her until after 5 p.m.

When I finally reached her, she told me she’d been trying to call me at Arthur Anderson all afternoon to arrange our meeting, but that no-one answered the Anderson private line number, so she had given up on seeing me, and had returned home outside Manhattan. By this time, it was too late for me to catch the hotel limousine bus service to JFK for the evening non-stop to San Francisco.

So I stepped up to the Hilton front desk and registered for a room for one night. Synchronistically, I was given room 2506 on the very same floor and very same side of the hotel as room 2541 (where I had been staying until then), except at the opposite end of the corridor. I entered the new room looked out the window, again beheld the extraordinary colored tile mosaic art display on the roof of the Ziegfeld Theater, and began crying. At long last I realized why in my January 22nd astral travels into the future I had moved through many walls from one hotel room to another. I had moved from Hilton room 2541 to room 2506. How AMAZING!!

Unexpectedly alone in New York on a Friday night when I had planned to return to San Francisco, and wondering how I would spend the evening, I went down to the hotel lobby bar for a drink. There I met an English woman named Pam, who told me she was visiting from London to spend time with her friend, actor Rex Harrison, who was then starring on Broadway in “Caesar and Cleopatra”, which had just opened at the Palace Theater.

Pam urged me to join her at the play that night and promised to introduce me to Rex Harrison after the performance. That sounded interesting, so I agreed to see “Caesar and Cleopatra” with her.

Then, I asked Pam what she did in London when not vacationing. She told me she was an actress on leave from the London production of “Fiddler on the Roof”. We talked a bit about Fiddler. I had seen the movie adaptation of the play, but not the play, and as we talked I was reminded of how much I had enjoyed the film.

Set in Tsarist Russia in 1905, the Fiddler story centers on Tevye, a village milk man and father of five daughters, and his thwarted attempts to follow religious traditions and maintain family unity in turbulent times; how he coped with both the strong-willed actions of his three older daughters and with the edicts of the Tsar banishing the Jews from their villages and dwellings.

The story was set at the very time when my beloved Jewish father, Harry, was born in a similar Ukrainian village. Especially because my father and his extended family were obliged to flee for their lives from Tsarist Russia, in the same way as the fictional characters in Fiddler were obliged to flee, I was exceptionally interested in the story and loved the music.

While Pam and I chatted about Fiddler, she mentioned that a Fiddler revival was then running on Broadway with Zero Mostel in the lead role, as Tevye the milkman. I had always wanted to see a Fiddler production but didn’t know until that moment that it was being performed on Broadway. On learning this, I diplomatically explained to Pam that though it would be fun to meet Rex Harrision with her, I would prefer seeing Fiddler on the Roof.

I’d heard that with Zero Mostel, the original star, the play was wonderfully entertaining, and perhaps better than the movie in which Mostel wasn’t cast. So, after explaining this to Pam, I quickly went to the Winter Garden Theater box office where I was able to get a good center balcony single seat.

Thus on Friday, February 25, 1977, I was unexpectedly about to see a Broadway revival of “Fiddler on the Roof”, with Zero Mostel, because I had unexpectedly failed to return that night to San Francisco as planned, and had unexpectedly remained in New York City, where I was unexpectedly staying at the Hilton Hotel, in a 25th floor room at the opposite end of the corridor from the 25th floor room where I had unexpectedly stayed earlier in the week, after unexpectedly checking out of the Wellington Hotel.

As I sat that night in the Winter Garden balcony awaiting the opening curtain, I read the brief playbill story summary. But nothing therein prepared me for my emotional experience during scene six of the first act. Prior to that scene, a young man named Perchik – an itinerant bible scholar passing through Tevye’s village – had met kind hearted Tevye, who gave Perchik room and board in exchange for Perchik’s commitment to teach bible lessons to Tevye’s daughters.

Amazingly, act one, scene six, opened with Perchik giving Tevye’s daughters a lesson about Jacob and Laban’s two daughters, Leah and Rachel, from Genesis 29:16 – the same passage that had engrossed me in San Francisco when I read it in the Christian Science Reading Room window and again when I read it in my hotel room Gideon Bible.

For me this was such a miraculous, mysterious, and meaningful synchronicity, culminating so many similar amazing events during my extraordinary week in New York, that I spontaneously burst into tears. And I kept crying for the remainder of the play.

Conclusion

On returning to San Francisco from that miraculous week in New York, I began wondering:

“What is time?”

“Are there really any coincidences or accidents, or is everything that happens to us predestined by laws of causation or karma?”

“Do we really have free will as most people believe?

And if so, what free will?”


What do you think?

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How can we find lasting happiness?

“Happiness is your nature. It is not wrong to desire it.
What is wrong is seeking it outside when it is inside.”
~ Sri Ramana Maharshi
“True happiness cannot be found in things that change and pass away. Pleasure and pain alternate inexorably. Happiness comes from the Self and can be found in the Self only. Find your real Self and all else will come with it.”
~ Sri Nisargadatta Maharaj
“Seek first the kingdom of heaven,
which is within.”
~ Matthew 6:33; Luke 17:20-21



Q. How can we find lasting happiness?

A. Know your Self, and Be your Self.

Knowingly or unknowingly, everyone wants lasting happiness.

However, most seek it futilely in outside worldly pleasures which are always impermanent.

But, ever abiding Happiness is our true inner nature – our Self.

So to find lasting happiness we must look within, not outside.

There mindfully we can uncover and abolish all illusory unhappiness ideas which obscure awareness of our true Self – which is lasting Happiness.


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Einstein’s Mystical Views & Quotations on Free Will or Determinism

”All things appear and disappear because of the concurrence of causes and conditions. Nothing ever exists entirely alone; everything is in relation to everything else.”
~ Buddha
“The Now is as it is because it cannot be otherwise. What Buddhists have always known, physicists now confirm: there are no isolated things or events. Underneath the surface appearance, all things are interconnected, are part of the totality of the cosmos that has brought about the form that this moment takes.”
~ Eckhart Tolle
Q. “Are only the important events in a man’s life,
such as his main occupation or profession, predetermined,
or are trifling acts also, such as taking a cup of water or
moving from one part of the room to another?”
A.  “Everything is predetermined.”
~  Sri Ramana Maharshi 
“Nothing perceivable is real.
Your attachment is your bondage.
You cannot control the future.
There is no such thing as free will. Will is bondage.
You identify yourself with your desires and become their slave.”
~ Nisargadatta Maharaj 
In the mind there is no absolute or free will; but the mind is determined to wish this or that by a cause, which has also been determined by another cause, and this last by another cause, and so on to infinity.
~ Baruch Spinoza 
“There is no such thing as chance;
and what seems to us merest accident
springs from the deepest source of destiny.”
~ Johann Friedrich Von Schiller
“There are no mistakes, no coincidences,
all events are blessings given to us to learn from.”
~ Elisabeth Kubler-Ross
Nothing in the universe happens by chance or accident.  The universe is a coherent concurrence and interaction of innumerable conditions attendant on the infinite number of energy patterns.  In the state of Awareness, all this is obvious and can be clearly seen and known.  Outside that level of awareness, it could be likened to innumerable, invisible magnetic fields which automatically coalesce or repel one’s position and which interact according to the positions and relative strengths and polarities.  Everything influences everything else and is in perfect balance.
~ David R. Hawkins
“Freedom is not a reaction; freedom is not a choice. .
Freedom is found in the choiceless awareness of our daily existence and activity.”
“…Choice in every form is conflict. Contradiction is inevitable in choice; this contradiction, inner and outer breeds confusion and misery.”
~ J. Krishnamurti
“Everything happens through immutable laws, …everything is necessary… There are,  some persons say, events which are necessary and others which are not. It would be very comic that one part of the world was arranged, and the other were not; that one part of what happens had to happen and that another part of what happens did not have to happen. If one looks closely at it, one sees that the doctrine contrary to that of destiny is absurd; but there are many people destined to reason badly; others not to reason at all others to persecute those who reason.”
~  Voltaire
“The assumption of an absolute determinism is the essential foundation of every scientific enquiry.”
~ Max Planck
“We must believe in free will, we have no choice.”
~ Isaac Bashevis Singer
Albert Einstein (March 14, 1879 – April 18, 1955)

Albert Einstein (March 14, 1879 – April 18, 1955)


Introduction

On Albert Einstein’s March 14th birthday anniversary, we honor him not only for his extraordinary scientific genius and moral integrity, but for his mystical wisdom and intuitive realization of ineffable Reality beyond human comprehension.

In other posts (linked below) we have shown that although Einstein rejected conventional views about God, individual survival of physical death, reincarnation, or of reward or punishment in heaven or hell after physical death, he was not an atheist but a deeply religious mystic. Though Einstein did not believe in formal dogmatic religion, his views on religion were consistent with highest non-dualistic Eastern religious teachings, like Indian Advaita Vedanta philosophy, as well as with his revolutionary non-mechanistic science. So he was an exemplar of the inevitable confluence of Western science with Eastern religion.

Here we highlight Einstein’s unconventional views about free will and determinism and show how they were also largely consistent with highest Eastern non-duality mystical teachings.

Discussion

Until his death in 1955, Albert Einstein rejected the “uncertainty” principle of quantum mechanics advanced by most respected physicists of his time. Einstein stubbornly maintained his view, consistent with ancient mystical insights, that “God does not play dice with the universe”; that the principle of cause and effect (or karma) pervades the phenomenal Universe without exception; that the ideas of chance or “uncertainty” arise from causes and conditions not yet recognized or perceived.

In a 1929 interview, when the argument about quantum mechanics “uncertainty” was at its height, Einstein modestly said: “I claim credit for nothing”, explaining that:

“Everything is determined, the beginning as well as the end, by forces over which we have no control.
It is determined for the insect, as well as for the star. Human beings, vegetables, or cosmic dust,
we all dance to a mysterious tune, intoned in the distance by an invisible piper.”
[Einstein: The Life and Times, Ronald W. Clark, Page 422.]


Though theologians have mostly believed that people choose and are morally responsible for their actions, Einstein agreed with medieval philosopher Baruch Spinoza that one’s actions, and even one’s thoughts, are determined by natural laws of causality.

Spinoza said:

“In the mind there is no absolute or free will;
but the mind is determined to wish this or that by a cause,
which has also been determined by another cause,
and this last by another cause, and so on to infinity.”

 

Thus, in 1932 Einstein told the Spinoza society:

“Human beings in their thinking, feeling and acting are not free
but are as causally bound as the stars in their motions.”


Einstein’s belief in causal determinism seemed to him both scientifically and philosophically incompatible with the concept of human free will. In a 1932 speech entitled ‘My Credo’, Einstein briefly explained his deterministic ideology:

“I do not believe in freedom of the will. Schopenhauer’s words: ‘Man can do what he wants, but he cannot will what he wills’ accompany me in all situations throughout my life and reconcile me with the actions of others even if they are rather painful to me. This awareness of the lack of freedom of will preserves me from taking too seriously myself and my fellow men as acting and deciding individuals and from losing my temper.”


Einstein’s 1931 essay “The World As I See It” contains this similar passage:

“In human freedom in the philosophical sense I am definitely a disbeliever.
Everybody acts not only under external compulsion but also in accordance with
inner necessity. Schopenhauer’s saying, that “a man can do as he will, but not
will as he will,” has been an inspiration to me since my youth, and a continual
consolation and unfailing well-spring of patience in the face of the hardships
of life, my own and others’. This feeling mercifully mitigates the sense of
responsibility which so easily becomes paralyzing, and it prevents us from taking
ourselves and other people too seriously; it conduces to a view of life in
which humor, above all, has its due place.”


Schopenhauer – who had studied Buddhism – postulated that human experience is but a reflection and manifestation of universal law – not human “will”; that humans must adhere to the imperatives of natural laws (like gravity and magnetism) which harmoniously rule everywhere without exception. Thus Schopenhauer said:

“The fate of one individual invariably fits the fate of the other and each is the hero of his own drama while simultaneously figuring in a drama foreign to him—this is something that surpasses our powers of comprehension, and can only be conceived as possible by virtue of the most wonderful pre-established harmony.”


So in rejecting “free will” and other prevalent theistic religious ideas while humbly expressing his awe, reverence and cosmic religious feeling at the immense beauty, harmony and eternal mystery of our Universe, Einstein was influenced by both the philosophies of Spinoza and Schopenhauer and by his intuition and his science.

But despite his deterministic philosophy and science, Einstein realized that people’s belief in free will is pragmatically necessary for a civilized society; that it causes them to take responsibility for their actions, and enables society to regulate such actions.* So he said:

“I am compelled to act as if free will existed, because if I wish to live in a civilized society I must act responsibly. . . I know that philosophically a murderer is not responsible for his crime, but I prefer not to take tea with him.”*


Thus Einstein dedicated his life to going beyond the “merely personal” and acted morally with a self-described “passion for social justice”. In a letter to his sister, Einstein stated that “the foundation of all human values is morality”. And in addressing a student disarmament meeting, he said:   “The destiny of civilized humanity depends more than ever on the moral forces it is capable of generating.”

But, like the non-dualistic mystics, Einstein believed that morality was for humanity not divinity. He said: “Morality is of the highest importance — but for us, not for God.”

Determinism versus morality and social justice questions

Since acting morally implies human freedom of choice, how can we reconcile Einstein’s passion for social justice and morality with his deterministic ideology that “Human beings in their thinking, feeling and acting are not free but are as causally bound as the stars in their motions.” ?

How would Einstein explain the apparent contradiction between his many idealistic efforts as a social justice activist, pacifist, and democratic socialist and his deterministic philosophy and science? Would he attribute his efforts and passion for a peaceful, civilized society to a pre-destined causal compulsion?

We can only speculate. But it is quite possible that Einstein would have agreed with Isaac Bashevis Singer’s statement that “We must believe in free will, we have no choice.”

According to Eastern non-dualism, as long as we self-identify as limited persons within space/time/causality we have apparent free choice but are inescapably subject to the law of karmic causality. Thus our every thought, word or deed inevitably reaps its corresponding reward of either suffering or joy in this or another lifetime. Only when we self-identify with spirit or soul, do we transcend this illusory impermanent world of samsara and its inevitable causal sufferings.

This was explained by Swami Vivekananda as follows:

“[T]he soul is beyond all laws, physical, mental, or moral. Within law is bondage; beyond law is freedom. It is also true that freedom is of the nature of the soul, it is its birthright: that real freedom of the soul shines through veils of matter in the form of the apparent freedom of man.”
“[T]here cannot be any such thing as free will; the very words are a contradiction, because will is what we know and everything that we know is within our universe, and everything within our universe is moulded by the conditions of space, time, and causation. Everything that we know, or can possibly know, must be subject to causation, and that which obeys the law of causation cannot be free.”
“The only way to come out of bondage is to go beyond the limitations of law, to go beyond causation.” [by self-identifying with soul or spirit] . . . . “This is the goal of the Vedantin, to attain freedom while living.”
~ Swami Vivekananda – Karma Yoga


Conclusions

Like ancient non-dualistic mystics, Einstein had realized – through his revolutionary non-mechanistic science – that “Reality is merely an illusion, albeit a very persistent one.”; and that “Space and time are not conditions in which we live, they are modes in which we think.” Consequently, he knew that from an ever mysterious Cosmic perspective, our apparent phenomenal reality is but an illusionary play of consciousness.

But, Einstein’s acceptance of the necessity for recognizing humanity’s freedom to choose a moral rather than evil destiny was also consistent with highest non-dualistic Eastern religious teachings that we ‘reap as we sow’ until we transcend this illusionary world, as well as with prevalent Western religious ideas that we are morally responsible for our actions.

Thus, Einstein’s insistence that the principle of cause and effect (or karma) pervades the phenomenal Universe without exception and that morality is for Humanity not Divinity was consistent with ancient non-dualistic mysticism as was his rejection of a personal “God who rewards and punishes the objects of his creation”.

Though Einstein had not achieved the mystic goal of attaining “freedom” from causality while living, his mystical wisdom and professed behaviors in not “taking too seriously myself and my fellow men as acting and deciding individuals and from losing my temper” were consistent with a very evolved – if not “enlightened” – state of being.

*Einstein’s views on pragmatically living with supposed free will notwithstanding a belief in universal determinism, were similar to those of Leo Tolstoy, whose epic War and Peace novel reflected Tolstoy’s view that all is predestined, but that we cannot live without imagining we have free will. Like Einstein, Tolstoy was greatly influenced by Schopenhauer and, also, he was later enthralled by the teachings of Swami Vivekananda.
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Knowing The Unknowable

“The world is so unhappy because it is ignorant of the true Self.
Man’s real nature is happiness. Happiness is inborn in the true Self.
Man’s search for happiness is an unconscious search for his true Self.
The true Self is imperishable; therefore, when a man finds it,
he finds a happiness which does not come to an end.”
~ Sri Ramana Maharshi

 


Knowing is bliss;
ignorance isn’t bliss
– it’s suffering.

Knowing’s not mental,
– it’s existential.

If we think we Know,
we don’t.

Knowing’s not thought,
and knowing’s not taught.

Knowing’s never then or how;
Knowing’s always here and now.

So, Knowing is this:

It’s Being —
Bliss —

NOW!


Ron’s audio recitation of

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Tuned Out, To Turn On

“The world is so unhappy because it is ignorant of the true Self.
Man’s real nature is happiness. Happiness is inborn in the true Self.
Man’s search for happiness is an unconscious search for his true Self.
The true Self is imperishable; therefore, when a man finds it,
he finds a happiness which does not come to an end.”
~ Sri Ramana Maharshi


Once, I found an artesian well
of bubbling bliss
deep down – within;
way below what I knew
before I found it.

Like a Divine bovine udder
it had several spigots.

Spigots for tears, for laughter,
for songs, and for sutras.

It flowed from different spigots
at different no-times,
but never at no no-time.

I often drank and bathed at that well.

Then Bush* was [s]elected.
What a turn-off!
What a spigot stopper!

I was looking for a turn on –
a spigot restarter.
Any spigot would do.

Then, Eureka! I found it!

I tuned out Bush, and it turned on bliss;
bubbling Bliss
from deep down – within.

Now, I’m a blissful old man

[or am I?] .

 

*This whimsical poem was written soon after the beginning of the 21st century: with Y2K, the unprecedented Supreme Court selection and inauguration of the Bush-Cheney administration, and the terrorism of 9/11/2001, as alleged justification for severe civil liberties deprivations and insane wars that followed 9/11. Now in March 2012, I’ve come to regard the name “Bush” as a metaphor for most American politicians and politics, which I then viewed with dismay and disdain. But now, though still deeply concerned with planetary crises and suffering caused by insane and undemocratic decisions of so-called leaders, I’ve gradually come to see “what is” as a mostly destined play of incarnate Cosmic Consciousness. And while intending to be a compassionate presence that helps our precious planet and its lifeforms with beneficent thoughts, words, and deeds, I long for existence as Oneness Awareness, even beyond bliss.



Ron’s recitation of Tuned Out, To Turn On.

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