Then said Almitra, “Speak to us of Love.”
And he raised his head and looked upon the people, and there fell a stillness upon them.
And with a great voice he said:
When love beckons to you follow him,
Though his ways are hard and steep.
And when his wings enfold you yield to him,
Though the sword hidden among his pinions may wound you.
And when he speaks to you believe in him,
Though his voice may shatter your dreams as the north wind lays waste the garden.
For even as love crowns you so shall he crucify you. Even as he is for your growth so is he for your pruning.
Even as he ascends to your height and caresses your tenderest branches that quiver in the sun,
So shall he descend to your roots and shake them in their clinging to the earth.
Like sheaves of corn he gathers you unto himself.
He threshes you to make you naked.
He sifts you to free you from your husks.
He grinds you to whiteness.
He kneads you until you are pliant;
And then he assigns you to his sacred fire, that you may become sacred bread for God’s sacred feast.
All these things shall love do unto you that you may know the secrets of your heart, and in that knowledge become a fragment of Life’s heart.
But if in your fear you would seek only love’s peace and love’s pleasure,
Then it is better for you that you cover your nakedness and pass out of love’s threshing-floor,
Into the seasonless world where you shall laugh, but not all of your laughter, and weep, but not all of your tears.
Love gives naught but itself and takes naught but from itself.
Love possesses not nor would it be possessed;
For love is sufficient unto love.
When you love you should not say, “God is in my heart,” but rather, I am in the heart of God.”
And think not you can direct the course of love, if it finds you worthy, directs your course.
Love has no other desire but to fulfil itself.
But if you love and must needs have desires, let these be your desires:
To melt and be like a running brook that sings its melody to the night.
To know the pain of too much tenderness.
To be wounded by your own understanding of love;
And to bleed willingly and joyfully.
To wake at dawn with a winged heart and give thanks for another day of loving;
To rest at the noon hour and meditate love’s ecstasy;
To return home at eventide with gratitude;
And then to sleep with a prayer for the beloved in your heart and a song of praise upon your lips.
The Shiva Sutras
The Shiva Sutras are the cornerstone of Kashmir Shaivism, and contain the firm and powerful ancient roots of some of today’s “new age” concepts of universal creation, power of the mind, and a great and wonderous vision of a wide array of powerful and enlightening teachings. This text is one of the greatest gems of humanity to have survived the waves of time.
1. Universal Consciousness is one’s own nature.
2. Knowing the individual consciousness as one’s own nature and not knowing the Universal Consciousness as one’s own nature, is bondage.
3. Differentiated perception and the field of individual activities are also bondage.
4. This threefold bondage is attributable to and commanded by the Universal Mother while she
remains unknown. Hence the field of ignorance comes into existence through her and not through any other agency.
5. To get rid of this triple bondage, a sudden flash of transcendental consciousness is identical with Bhairava.
6. With deep contemplation on the wheel of energies, the whole differentiated Universe comes to an end.
Jagratsvapna susuptabhede turyabhogasambhavah
7. Such a Yogi, who has accomplished this stage, experiences Turya (transcendental GodConsciousness) in other three states also viz. Jagrat (wakefulness), Svapna (dream) and Susapti (deep sleep).
8. Common knowledge (arising out of differentiation) constitutes Jagrat (wakefulness).
9. Individual differentiated knowledge in the recess of one’s own mind is Svapna (dream).
10. Loss of discrimination in the field of unawareness is Susapti (deep sleep)
11. The one who has digested (assimilated) all these three states in God Consciousness, (Turya) is the Lord of heroes or master of his senses.
12. The Yogic powers here (in this state of being) comprise indescribable astonishment (wonder).
Iccha saktir uma kamari
13. For such a Yogi, any desire is identical with the Supreme Energy of Lord Shiva and hence his desire cannot be checked by any power.
14. For such a Yogi, even his own body becomes an extraneous object or the totality of extraneous objects is (constitute) his own Universal Body.
Hirdaye cittasanighattad drsyasvapadarsanam
15. By establishing one’s mind in the heart-the Universal Consciousness-the whole world of perception appears as one’s own nature.
Suddhatattvasandhanad va apasusaktih
16. Or by establishing uninterrupted awareness of Pure Supreme Nature, the energy of Shiva is experienced.
17. For such a realized soul, any ordinary thought becomes the means of realizing one’s own self.
18. His being in the ecstatic state of Samadhi bestows bliss and happiness to the whole humanity or the totality of enjoyment in the universe constitutes (or comprises) his ecstatic state of Samadhi.
l9. By putting (concentrating) one’s mind on Universal Energy, body internal or external, is formed by his mere will. (Such power is attainable by him in two other states also viz. dream and
20. Such a Yogi is capable of (i) helping humanity unbounded by space and time (ii) casting off his body for specified timeperiods,
and (iii) manifesting his body at various places simultaneously, by remaining in God consciousness.
21. When such a yogi abstains from such powers, he attains lordship over the wheel of Universal Energies through the rise of Pure knowledge.
22. By contemplating on Supreme Ocean, Self experience of the Universal occurs.
1. Here (i.e. in Saktopaya) by intensive awareness the mind of a yogi becomes Mantra.
2. The cause of attaining this Mantra is one’s own effort.
3. The state of totality of knowledge is the secret of Mantra
Garbhe cittavikaso visistavidyasvapnah
4. When a yogi’s mind remains satisfied in cosmic powers, his Samadhi is as good as ordinary dreaming state.
Vidyasamutthane svabhavike khecari sivavastha
5. At the rise of natural (pure) Supreme Knowledge, the State of Shiva, residing in the Eather of God Consciousness, is attained.
6. For such attainment, the means is the Master, the Guru.
7. When the master is pleased, the disciple attains the knowledge of the wheel of Universal Mother.
8. For such attainment a yogi has to offer all his three bodies of wakefulness, dreaming and dreamlessness as oblations into the fire of Universal GodConsciousness.
9. For him the differentiated knowledge is the food he assimilates into undifferentiated knowledge or the undifferentiated knowledge constitutes his food yielding him fullness and peace in his own nature.
10. By out stepping his own nature of true knowledge, at the time of entering into God Consciousness, i.e. Turya, he ill-fatally enters into dreaming state.
1. Here (in Anavaopaya) mind is the nature of individual being.
2. Differentiated knowledge of pain and pleasure is bondage.
Kaladinam tattvanam avivekomaya
3. Ignorance of the essence of Universal Action and Universal Knowledge is illusion-the Maya.
Sarire samharah kalanam
5. So one has to absorb the individuality of principles (Tattvas) in one’s own body successively, i.e., absorb the five elements into five tanmatras, those in turn into the five organs and finally integrate them in the Supreme God Consciousness.
5. A yogi must develop the power of absorbing prana and apana into Susumna-the middle path of Lordship over five elements, of isolating one’s own self from the five elements and residing in the field beyond the five elements.
6. Such powers appear only when the veil of ignorance falls in the way of entering into Pure God Consciousness.
Mohajayad anantabhogat sahajavidyajayah
7. By obtaining victory over such an illusion of cosmic powers and by enjoying the state of limitless being, the Pure and Supreme Knowledge manifests.
8. For him the state of wakefulness (Jagrat) is secondary (beam) of God-Consciousness.
9. For him, the actor, who plays in the drama of Universe, is his own self.
10. Movement attributed in this totality of Cosmic Dance, is nothing other than the Supreme Being.
11. The spectators in this Cosmic Dance, are one’s own cognitive and active organs.
12. Purity and completion of this dance is accomplished by establishing the Supreme Subtle Awareness of intelligence.
13. For him the state of utter freedom exists spontaneously.
Yatha tatra tatha anyatra
14. This kind of freedom obtains for him within and without.
15. Even after such achievement one has to remain aware in contemplating on the seed of Universal Being.
Asanasthah sukham hrade nimajjati
16. So by being established in such state one sinks into the ocean of God Consciousnessjoyously.
17. Such a yogi can create or destroy anything by his Supreme Will.
18. When the Supreme Knowledge is well established in an uninterrupted way, the pangs of recurring births and deaths are avoided for good.
Kavargadisu mahesvaryadyah pasumatarah
19. When the awareness of God Consciousness slackens a bit, the Universal Energy disintegrates into innumerable individual Energies to carry one away from the Kingdom of Universality.
Trisu caturtham tailavadasecyam
20. So the fourth state of Universal Being, i.e., Turya, must be made to permeate the three other states viz. wakefulness, dreaming and dreamlessness.
Magnah svacittena praviset
21. By developing the awareness of one’s own nature, he enters and is lost into the Universal God Consciousness.
22. After being well established in that state he breathes out that state into the Universal activities. Hence the differentiation between the self and the Universe is not recognized.
23. If one proves a failure in infusing the state of self in the Universe, he illfatally remains satisfied in his own internal nature.
24. When a yogi, after developing awareness of GodConsciousness,
Transcend the state of Turya, he enters into Transcendental God-Consciousness.
25. Such a yogi becomes one with Shiva.
26. For him the austerity is nothing else than the normal routine of physical life.
27. And for such a yogi the daily routine talk becomes the recitation of real Mantra.
28. Such a yogi gives as alms to humanity his own knowledge of the self.
29. The yogi, who commands the entire wheel of cognitive and active organs, is the only means of attaining knowledge of Transcendental God-Conscieness.
30. For him the whole Universe is the totality of his own energies.
31. Living in this world of ignorance or remaining in the Transcendental God-Consciousness is the totality of one’s own energies of Consciousness.
Tatpravrttau api anirasah samvetr-bhavat
32. Such a yogi, though apparently engrossed in the daily routine of life, is in no way separated from God-Consciousness.
33. Because such a yogi perceives the states of pain and pleasure only superficially, they, in no case, affect his state of Supreme-Being Consciousness.
34. Hence he is liberated from the states of pain and pleasure and is uniquely established in his own nature.
Mohapratisamhatas tu karmatma
35. On the contrary, the one who feels the absence of God-Consciousness in the states of pain and pleasure, is an individual soul and a victim of recurring births and deaths.
36. The one who stands, aloof from differentiatedness becomes the creator and destroyer of the entire Universe.
37. The energy of creating and destroying the whole Universe comes within the experience of such a yogi just as an ordinary soul possesses the power to create and destroy during his dreaming state.
38. The state of Turya God-Consciousness, that comes into experience in the beginning and at the end of the other three states (viz. Jagrat, Svapana and Susupti), should be infused and
transmitted into these three states by firmly establishing one’s own awareness during these intervals viz. beginning and end thereof.
39. And by developing such process, a yogi must transmit the God Consciousness not only into the three states of individuality but into the entire Universe.
Abhilasat bahirgatih samvahyasya
40. By the slight appearance of individual desire, one is carried far away from the state of God-Consciousness.
Tadarudhapramites tatksayaj ]iivasam Ksayah
41. By firmly establishing one’s own self in the state of Turya, all desires disappear and individuality lost into Universality.
Bhuta-kancuki tada vimukto bhuyah patisamah parah
42. Such a yogi is Liberated-in-Life and as his body still exists, he is called Bhuta-Kancuki, i.e. having his physical body as a mere covering just like an ordinary blanket. Hence he is supreme and one with the Universal Self.
43. After remaining in this state of Universal Transcendental God Consciousness, the functions of inhalation and exhalation automatically take place with the object, that this whole Universe of
action and cognition is united in God-Consciousness.
Nasika-antarmadhya samyamat kimatra savyapasavya sausumnesu
44. When one contemplates on the center of Universal consciousness, what else remains there to be sought in the practice of prana, apana and susumna ?
Bhuyah Syat pratimilanam
45. When a Saiva-yogi is completely established in God-Consciousness, he experiences this state
spontaneously within and without or both.
Namasthe – Excellent and superb way of saying ” I Love You”-” I care you”.
It is a vedic way of saying “Hello”. But the Sanskrit word and the gesture is laden with meanings and prayers .
Placing our hands in front of heart, just like in the picture stimulates the chakras.
The attitude of submission and love of ” Namasthe” create high positive energy vibrations …
Carl Edward Sagan was an American astronomer, astrophysicist, cosmologist, author, science popularizer, and science communicator in astronomy and natural sciences.
“We are a way for the Cosmos to know itself.”
Carl Sagan’s UChicago Yearbook Picture-Former Resident of Room 141 in Dodd House, Burton Judson.
“Life is but a momentary glimpse into the wonder of this astonishing universe, and it makes me sad to see so many people dreaming it away on spiritual fantasy.” – Carl Sagan
Born: November 9, 1934, Brooklyn
Died: December 20, 1996, Seattle
Spouse: Ann Druyan (m. 1981–1996), Linda Salzman Sagan (m. 1968–1981), Lynn Margulis (m. 1957–1965)
Education: University of Chicago (1960), University of Chicago (1956), More
Movies and TV shows: Cosmos: A Personal Voyage
Key Words : Reverse-engineering
Pale Blue Dot
Courtesy to :http://www.brainpickings.org/index.php/2012/07/11/carl-sagan-reading-list/
Success,” “depends on sufficient knowledge of the special subject, and a variety of extraneous knowledge to produce new and original combinations of ideas.”[[concluded this 1942 anatomy of inspiration]].
Few are the heroes of modern history more “successful” and inspired than the great Carl Sagan, and his 1954 reading list, part of his papers recently acquired by the Library of Congress, speaks to precisely this blend of wide-angle, cross-disciplinary curiosity and focused, in-field expertise — and is balanced with a healthy approach to reading and “non-reading”, with some books read “in whole” and others “in part.” (Sagan, as we know, was an avid advocate of books.)Besides books immediately relevant to Sagan’s work as a scientist and educator in cosmology and astrophysics, he took great care to also touch on history, philosophy, religion, the arts, social science, and psychology. A small but revealing sample,
fodder for your own cognitive bookshelf:
Extraordinary Popular Delusions (public library; public domain) by Charles Mackay
The Uses of the Past: Profiles of Former Societies (public library) by Herbert Joseph Muller
The Immoralist (public library) by André Gide
Education for Freedom (public library) by Robert Maynard Hutchins (Chapter One: “The Autobiography of an Uneducated Man”)
Young Archimedes and Other Stories (public library) by Aldous Huxley
Timaeus (public library; public domain) by Plato
Who Speaks for Man? (public library) by Norman Cousins
The Republic (public library; public domain) by Plato
The History of Western Philosophy (public library) by W. T. Jones
But We Were Born Free (public library) by Elmer Holmes Davis
Vedio Link :
Carl Sagan – Pale Blue Dot
Shastras of Sanathana Dharma/Indology confirms the existence oftraditional practices of various Shakthi Poojas.
There are several myths and legends associated with celebration of this Navratri Festival.
As per one legend Mahishasura the mighty demon worshipped Lord Shiva and obtained the power of eternity. So he started to kill and harass innocent people and set out to win seven lokas. Intimated by his power all the gods from swargaloka appealed to Lord Shiva to tame the demon. Then Brahma, Vishnu and Maheshwar (Shiva) united their supreme powers and created a divine being called Shakti or Durga the Warrior Goddess. Mahishasura who happened to see this divine beauty Durga got mesmerized by her beauty and approached her with the intention of marriage. Goddess Durga agreed to marry him but in one condition that Mahishasura should win over her in duel. Mahishasura who was proudy of his power agreed for the duel. The duel went on for 9 nights and the end of 9th night Goddess Durga beheaded Mahishasura. So the nine nights for which the war was fought is called Navrathri. The tenth day is celebrated as Vijayadashmi.
According to other legend King Daksha of Himalayas had a beautiful and Virtuos daughter Uma who had a wish to marry Lord Shiva. As a result she worshipped Lord Shiva and pleased him. Lord Shiva married Uma. Once Uma visited her parents to participate in a Yagna conducted over there, during that time King Daksha insulted Lord Shiva unable to bear the insults meted on her husband Uma decided to end her life by jumping into the agnikund where she was united with the eternity. Henceforth she was also known as Sati. Sati was reborn again and peace was restored between her and parents. In that birth also she married Lord Shiva and lived happily thereafter. It is believed that Sati comes to stay with her parents for 9 days in every year and that time is celebrated as Navarathri.
One hypothesis states that in ancient times Kshatriyas debarred themselves from participating any warlike activities during monsoon season. Once monsoons got over they found the time to start afresh with their war activities. So before the start of their war journey these Kshatriyas worshipped different aspects of Devi for 9 days which is today celebrated as the Navratri.
According to one legend Lord Rama who wanted to release Sita from the clutches of mighty demon king Ravana prayed Goddess Durga in nine aspects for nine days in order to gather the strength and power to kill Ravana. Those nine nights became to be known as Navrathri and on the tenth day Rama killed Ravana that day is called Vijayadashmi or Dashera.
Nine different manifestations of Durga are worshipped during Navratri
Navarathri Puja is done differently on the all nine days. Here is the way by which Navratri Pooja is performed traditionally (Some customs may vary from region to region)
2.Bhadrakali the auspicious power of time
3.Amba or Jagdamba: mother of the world
4.Annapurna: giver of food and plenty
7.Chandika or Handi: violent, wrathful, furious
9.Bhavani: giver of existence.
– Kalash Sthapana
– Devata Pooja
– Sapta Sati Pooja
– Akhanda Deepa
– Mala Bandhana
– Upavasa (During day time)
– Suvasini Pooja
– Kumari Pooja
Badri Nath Bhairavi