La scelta dei motivi e dei "loops" necessari al film è stata molto lunga e delicata, e il risultato è una colonna sonora fatta su misura, scelta in base alla singola scena e al momento narrato. Sicuramente l'esperienza fatta nella realizzazione dello spot Preda è stata molto importante e ci ha aiutato nella realizzazione del commento sonoro.

Un film del genere richiedeva del resto grande attenzione anche se è servito molto tempo in fase di post-produzione. Perfino il montaggio è stato coinvolto nelle scelte della musica, perché le due componenti erano ovviamente strettamente connesse.

Infine abbiamo avuto la soddisfazione di poter utilizzare, grazie alla gentilezza del suo autore (Fabrizio Puglisi) e del quartetto di improvvisazione jazz Atman, un brano conclusivo di grande qualità come "Puntolinea", unica eccezione alla musica "su misura" da noi realizzata per il film. L'atmosfera del brano ci sembrava infatti perfetta per il finale del film.

Il poter annoverare anche questa importante collaborazione tra i nostri lavori è stata una delle maggiori soddisfazioni nella realizzazione di Presenze, ed invitiamo tutti a visitare il sito ufficiale del Collettivo Bassesfere, editore del brano da noi utilizzato.

“7. Beyond the senses is the mind, beyond the mind is the intellect, higher than the intellect is the Great Atman, higher than the Great Atman is the Unmanifest.

8. Beyond the Unmanifest is the Person, all-pervading and imperceptible. Having realized Him, the embodied self becomes liberated and attains Immortality.

9. His form is not an object of vision; no one beholds Him with the eye. One can know Him when He is revealed by the intellect free from doubt and by constant meditation. Those who know this become immortal.

10. When the five instruments of knowledge stand still, together with the mind and when the intellect does not move, that is called the Supreme State.

11. This, the firm Control of the senses, is what is called yoga. One must then be vigilant; for yoga can be both beneficial and injurious.”

Chapter III-Katha Upanishad-

In all traditions, Spirit means breath or wind:

Our word Spirit is derived from the Latin Spiritus, which means breath. For the Greeks, the Spirit is known as Pneuma, a term which also means breath. The Hebrew word Ruah is synonymous with wind. Yahweh is derived from the root HWY, which also means wind.

The consistency in these different terms in not fortuitous. It results from the intuition of the Unconscious, which makes clear that to know the Spirit is to know the breath of God. This reminds on of the passages in the New Testament which describes the descent of the Holy Spirit at Pentecost:

"Suddenly a sound came form heaven

Like the rush of a mighty wind

And it filled the house where we were sitting"

In India, this breath is known as Brahmachaitanya, the Breath of God. In the tradition of the Vedanta, the Prasana Upanishad(commented by Shankaracharia) declares: "in the heart resides the Atman, the Self. It is the centre of a hundred and one little channels....In these moves...the breath".

Still in India, the Spiritis also associated with prana, a term which, in Sanskrit, means breath. TheMundaka Upanishad explains that this breath has its source in the Atman. The Kausitaki Upanishad tells us several times that the Atman (Brahman) is breath. And one of the oldest Sanskrit scriptures, the Atharva Veda, states that "whosoever be driven by the breath of life, he will be reborn".

Gwenaël Verez, The Search for the Divine Mother 

George Carlin was selling old jazz records and his old 40 year old Fender guitar.  He was talking to this young man about the records, and I was eyeing the guitar.  It smelled like an anarchist book store inside, and there was old junk strewn all over the shop.  He said he was going on a trip and "wouldn't need this useless shit anyways, since the sun is God."

Last night I was walking around in what is now my grammar school.  A small courtyard, first through third grade attached to the main building, the 4th through 8th grade in the building across.  In back was the playground for primary 1-3rd grades.  The buildings are all brick.  Except this time I was living in room number 8.  It was an apartment building of sorts.

I will need to keep this dreamseries documented here of course.  It inevitably leads me to the major changes taking place in my psyche right now.  The depths of self are churning, Atman is screaming for freedom - and I think this time I am listening, and know how to lead him to the light.  I rented Logan's Run on Netflix and am going to watch it now - how very fitting.

If anyone has any thoughts, please contribute them at your pleasure and leisure.

In the 12 atmik bhavnayain Shree Swami Ji Maharaj encourages us to wake up our true self, our atman by chanting and remembering meaning of Ram-Naam with love ...... we should focus on thinking of benevolent qualities and attributes of God.

He continues, "You, my atman! are indestructible and in all three worlds and at all times your true nature is this truth .... you're pure soul - immutable and immortal"

A great deal of valuable spiritual knowledge and information is available through Shreeramsharnam.org and at their centers with the blessings of our Pujya Premji Maharaj and Pujya Dr. Vishwa Mitter Ji Maharaj.

As TED introduces her, "Jill Bolte Taylor got a research opportunity few brain scientists would wish for: She had a massive stroke, and watched as her brain functions -- motion, speech, self-awareness –- shut down one by one. An astonishing story."

Watch the video either in youtube (above) or directly at TED.com here. And I promise, you will not regret the 18 minutes of your time.

La cualidad de la reencarnación viene determinada por el mérito o demérito que hayamos acumulado como resultado del karma.

El karma es la ley de la consecuencia de la acción, es la fuerza que impulsa el ciclo de las reencarnaciones o renacimiento. Toda acción tiene una reacción o consecuencia que dará fruto en esta vida o en otra futura. El karma no es una recompensa o un castigo, sino la ley estricta que produce unas consecuencias.

Cuando el atma individual se reintegra a Brahma (de quien forma parte), mantiene toda su individualidad propia y específica. Un símil adecuado sería comparar a Brahma con una casa, en cuyas habitaciones individuales habitaría cada hombre, siendo así parte de ella; por tanto, una sola unidad pero con individualidades diferentes.

Según el hinduismo, el espíritu no depende del cuerpo que habita más de lo que el cuerpo depende de la ropa que viste o de la casa en que vive. Cuando una prende de vestir o una casa nos queda pequeña, las cambiamos por otras más grandes que permiten que nuestros cuerpos se muevan con mayor libertad. Las almas hacen lo mismo.

El término meditación, como se entiende en la cultura oriental, significa concentración perfecta en un punto perfecto; o concentración en el mantra, ya sea monosílabo, como OM, o bien sea a través de monosílabos juntos que expresan un significado profundo.  O bien en fórmulas divinas o técnicas. Por lo tanto nada tiene que ver con la meditación occidental que sugiere la profundidad de pensamiento o reflexión.

Se pueden sugerir los medios, indicar su naturaleza y señalar los obstáculos del camino. Eso es todo, porque la enseñanza verbal sólo es indicativa y sugerente. Cada uno debe descubrir por sí mismo cómo hacerlo.  A través de la constancia y la práctica.

Es como montar en bicicleta, por muchas indicaciones que nos den, hasta que no descubramos por nosotros mismos el sentido del equilibrio, a través de caernos e intentarlo de nuevo, no aprenderemos nunca. Una vez hemos descubierta la técnica de montar, iremos perfeccionando más y más y disfrutaremos de su uso.

Fases de la meditación: atención, concentración, meditación y contemplación o samadhi. Cuatro fases de un único movimiento.

QUÉ ES EL YOGA:   Patanjali define así el Yoga:   "Yoga es la capacidad de dirigir la mente hacia un objeto exclusivamente y de mantener esa dirección sin ninguna distracción" (S. I-2).

El Yoga no es una religión. Es un conocimiento, una disciplina, una experiencia que se adapta a las circunstancias, idiosincrasia y demanda de cada persona. No debe confundirse con el hinduismo ni con ninguna otra religión. El Dios de Patanjalí no es el Creador del mundo, es el Maestro.

F.G.M.

El fundamento último del yoga y del mensaje espiritual es la unión del alma (Atman) con Dios (Brahmán).

Los cuatro aspectos de Brahmán (AUM) que se manifiestan en cuatro estados, niveles o grados de consciencia, son: (1) A:   Es estado despierto, de vigilia. Representa el mundo denso manifestado externamente, percibido a través de los sentidos. (2) U: El estado de soñar, conciencia de los sueños. Representa las impresiones almacenadas del mundo objetivo, producidas durante el estado de vigilia, concebidas sólo por la mente. (3) M: El estado de sueño profundo, sin sueños; conciencia del sueño profundo. Representa el estado consciente donde todas las actividades de la mente están completamente paradas. (4) En el cuarto estado se está más allá de todos los estados de conciencia. Este estado de conciencia suprema Indestructible.  Denominado (Turiya) en sánscrito, más conocido por Samadhi o Nirvana.

El impronunciable. Diferentes nombres que se le han dado al Innombrable a través de los tiempos y recogidos en Escrituras Sagradas desde tiempo inmemorial: El Santo Nombre de Dios, la Palabra, el Verbo, el Tao, SatNam, Pak Nam, Om, la Palabra Bhrámica, Jehová, etc.

“La meditación en el Nombre o Sonido Primordial, es el camino real hacia la salvación.” (Upanishads)

“El nombre de Dios es Jehová” (Jehová etimológicamente en hebreo, significa impronunciable. YHWH) 

“El Tao que puede expresarse no es el verdadero Tao. El Tao que puede nombrarse no es el Tao eterno” (Tao Te King)

“En el principio era el Verbo, y el Verbo estaba con Dios, y el Verbo era Dios.” (S. Juan, 1:1)

“A los Vedas, los Tantras y los Puranas, y a todas las sagradas Escrituras del mundo, se las ha profanado en cierto modo (igual que queda contaminada la comida que sale de la boca): porque las bocas humanas las han  repetido constantemente y las han exhibido. Pero el Brahmán (o Absoluto) nunca ha quedado profanado,  porque nadie ha sido capaz de expresarlo con el habla humana.” (Ramakrishna – Dichos y Sentencias 276)

“El nombre de Dios no puede ser pronunciado con los labios carnales; sólo con el Santo Aliento puede el hombre pronunciar el nombre” (El Evangelio de Acuario de Jesús el Cristo 96:17)

"Hay miles de nombres para Dios, pero no te liberan. Solamente y raramente hay un Santo quien conoce el NOMBRE PRIMORDIAL que se recuerde internamente." (St. Kabir)

“Entre los más grandes sabios videntes, Yo soy Bhrigu, y entre todas las palabras, Yo soy la Santa Palabra, la Palabra Eterna. Entre todas las oraciones, Yo soy la oración en silencio, y entre las cosas inmóviles, soy los Himalayas. (El Bhagavad Gita  Cap. 10:25)

F.G.M.

Aşadar, după cum bine ştim, in general, orice dogmă are două mari părţi componente: Forma şi Ideea, în deplină concordanţă si complementaritate. Prima dintre ele, Forma este expresia Ideii, manifestarea ei în percepţia senzorială, facilitând astfel pătrunderea si asimilarea ei in sferele superioare ale conştiinţei, dar nu numai. Ea este destinată să trezească valorile considerate pozitive de acel sistem dogmatic, să fie o ambasadoare a Spiritului în senzorialul perceptiv. Într-o primă concluzie, putem spune că Forma se adresează "simţurilor", iar Ideea se adresează Spiritului.

Cel care acceptă o anume paradigma, o face prin intermediul Spiritului, dar pentru a ajunge la acesta trebuie parcursă o „iniţiere” , o trecere prin estetică, prin senzorialul concret, căci nici un set clar de valori nu este tangibil în mod direct si imediat. Se poate afirma astfel cu cea mai mare siguranţă ca nu există Idee fără Formă, la fel cum nu există interior fără un înveliş exterior care să îl protejeze. În cazul Ideii, Forma are rolul de a o proteja de întelegerea greşită şi de interpretările greşite.

În orice domeniu al universului cognitiv se pot găsi cele două noţiuni. În permanenţă ele apar într-o complementaritate deplină, fără a neglija faptul că Forma e necesară, dar inferioară din punct de vedere valoric Ideii. Ideea e nucleul la care se tinde mereu prin exercitarea Formei, e vârful care trebuie atins prin urcarea treptelor esteticii. Practicarea senzorialului este începutul oricărei cunoştiinţe, dar care pentru a deveni Cunoaştere în adevăratul sens al cuvântului, trebuie să se interiorizeze, să ajungă la simbioză cu propriul Spirit, căci Ideea nu este doar ceva acceptat pe cale pur-logică, ci o întreagă sumă epistemica a gândurilor şi simţirilor personale, integrate în străfundurile insondabile ale fiinţei omeneşti.

Ca în orice domeniu, şi în filzozofie cele două concepţii îşi fac simţită prezenţa. Astfel, „sistemul filozofic”, logica constructiei sale, apare ca Formă, prin el ajungându-se la un nivel mai inalt al conştientizării raţionale, la Idee care ia forma unei „integrante spirituale”. „Sistemul” este in realitate o simpla constructie logico-estetica, cu mijloacele accesibile limbajului omenesc, ce are ca scop „starnirea” intuitiva a ceea ce rezida in esenta sa, dincolo de „pilonii” logico-lingvistici ai edificiului filozofic. Aşa se explică faptul că dupa adaptarea unui sistem la propria entitate spirituală el nu mai e necesar, nu mai trebuie meditat la învelişul său evident, ci pur si simplu avem Ideea ca esenţă profund înrădăcinată în propria interioritate, in ipseitatea ultima.

Expunerea directă a esenţei unei dogme este imposibilă si inutilă, întrucât nu are nici un efect asupra conştientului nostru dacă acesta nu a fost pregătit pentru asimilare, nu a trecut prin „iniţierea estetică”, dată de exercitarea Formei. Raportul ce leaga Forma de Idee, poate fi exprimat prin notiunea de „adecvare”; astfel Forma intuieste Ideea, iar Ideea cuprinde Forma. Totusi, la nivel metaformal cele doua se aseamana, fara a fi insa identice ori similare.

Astfel se naşte o nouă întrebare : este posibil ca Ideea să fi fost cuprinsă în stare latentă mereu în nucleul esential al Fiintei? Pare o ipoteza plauzibilă dacă luăm în considerare faptul că atunci când nimerim o Formă ce se potriveşte cu Ideea înrădacinată în mod aprioric în ipseitate, se activează sistemul nostru de receptare, de pătrundere la dubla prezenţă a Ideii : prezenţa primară, latentă (din propria conştiinţă) şi prezenţa secundară, activantă (din dogma intâlnită). Acest fir conceptual se poate considera în descendenţa teoriei platoniciene a Ideilor şi a rememorării lor, expusă – din acest punct de vedere – în "Menon", dar nu numai.

Totuşi, odată integrată Ideea în conştiinţa umană, ce sens mai are oare Forma? Îşi mai găseşte ea locul în vreun sistem valoric al omului „iluminat”, ori poate fi lepădată cu indiferenţă? Aruncarea ei la coşul de gunoi al necesităţilor metafizice nu s-ar prezenta doar ca o dovada de ingratitudine transcendentă, ci şi ca o eroare regretabilă. Căci, din moment ce Forma, ca parte constituantă a unei „Weltanschauung” a folosit senzorialului mundan pentru a percepe esenţa-i intrinsecă si imanentă, precum revelaţia „sacrului din profan” în viziunea lui Eliade, ea se dovedeşte de neînlocuit şi , mai ales, de neînlăturat. De ce? În momentul în care dogmei îi răpim partea ei manifestată în mod nemijlocit, nu facem altceva decât să o văduvim de calea ei de pătrundere în Universul fizic, iar prin aceasta, Ideea devine un simplu promotor steril al unei iluminări inutile, zdrobindu-i complementaritatea cvasi-divină, respectiv perfecţiunea sa.

Deasemenea, la un alt nivel, problematica se deschide multi-direcţional. Abordând-o meta-estetic, putem constata că majoritatea artelor se adresează îndeosebi unui anume simţ, dar tind(eau) să îl supraclaseze, oglindindu-se în Spirit. Cu toate acestea, se dovedeşte că facilitarea Formei este fără nici un dubiu indispensabilă, în cazul lor, pentru transmiterea Ideii.

Ce putem spune, însă, despre contextul artei bazate pe cuvânt? Având în vedere că aici intervine cazul singular, locul privilegiat al cunoaşterii conferite de agentul semantic şi non-semantic, ea eludează de multe ori Forma, adresându-se direct Spiritului, cuvântul devenind Idee pura, Logos, care – într-un proces paradoxal invers – se poate, eventual, ulterior reproiecta ca Formă în conştiinţa subiectului cunoscător. De aceea e uşor de remarcat importanţa deosebită acordată cuvântului scris/vorbit/consemnat în majoritatea religiilor : iudaism – literele de foc, sacre, ale lui YHVH –, "păgânism" nordic – runele, tainele cele mari ale lui Odin –, politeism egiptean – hieroglifele, caractere sacre, dăruite de Thoth – etc. Bineînţeles, aici notiunea de „cuvânt” nu preia conotaţia comună de unealtă umană a limbajului, de convenţie particularizantă a unei comunităti, convenţie ce facilitează transferul de informaţii de la om la om (aceasta fiind, în fapt, doar o Formă), ci înţelesul antic, de „Logos” divin, de comunicare universală între Microcosm si Macrocosm, între Atman si Brahman, de la divin la Sinele cuprins în om şi viceversa, aici cuvântul devine o spirala ascendentă ce leagă Absolutul de umanitate.

La nivel religios, chestiunea se poate pune în termenii dogmei exoterice (asimilabilă Formei) şi a dogmei esoterice (asimilabilă Ideii). Cea dintâi devine un vehicul, un purtător şi facilitator al pătrunderii în sfera esoterismului, a Sophiei Perennis, Ideea originară şi primordială ce permează fiecare sistem şi construct religios. Deşi la nivel exoteric, între diversele iterări şi oglindiri ale Principiului Unic în fenomenal par a exista diferenţe ori chiar contradicţii, la nivelul esoterismului, religiile încetează a fi religii, în favoarea Religiei. Ca în orice domeniu al cunoaşterii, în cel religios, legătura dintre Forma şi Idee, respectiv între exoterism şi esoterism, este una strânsă, de complementaritate, însă Legea externă nu se va confunda niciodata cu Principiul interior, unic şi imuabil, ce transcende atât particularizarea formală, cât şi rigiditatea aparentă a constructului religios regulativ.

Aşadar, în concluzie se pune o ultimă întrebare : este Forma necesară? Răspunsul nu poate fi decât unul pozitiv. Ideea este nucleul la care trebuie ajuns, singura care merită asimilată , dar fară facilitarea estetică a Formei ea devine intangibilă, de neînţeles şi lipsită de orice substrat care ar putea-o transforma într-o valoare propriu-zisă, totală si absolută.

Come on plair. You're the Godfather of HipHop. I don't care what rumors people have said about you homie...I still had mad respect for your past, present, and was looking forward to the future endeavors of Hustle Russell - until yesterday, that is.

Once a week or something like that yer boy, the dude Gatzby, and the homie Akshay record our online radio show called The Corner. The Corner is a show that features the best of the Urban Desi (aka South Asian) scene. There's tons of good music, a 20 minute mix by me, and we usually have interviews by some very global figures. So far we've featured Pras, One Republic, and on the most recent show, Uncle Russ.

So Akshay had met Russell a week or two before for another endeavor, but he convinced (it was a tough sell actually) the man to discuss his new clothing line Atman. So without further ado, click here to listen to episode 6 of the Corner with Gatzby, Akshay, and ME!

The sad reality of me writing about this, Desi Hits writing about this, etc...is that dude is gonna actually get tons of free promo.

Ah well. Russell Simmons no longer is an inspiration to me. Sssssssssso deal with it.

Atman

In the Upanisads, the Atman is eternal, all-knowing and cannot be killed. The lower-case atman, translated from the Sankrit, usually refers to the personal soul. The upper-case Atman is the universal soul, said to be identical with the Brahman.

The aim of mystical Hinduism is the joining of the personal atman to the universal Atman-Brahman. Just what this implies depends on the particular Hindu thinker one subscribes to.

It's arguably a gross simplification to lump the diverse strands of Hindu philosophy and experience into a homogeneous package, as so many overzealous Christian apologists seem to do.

By the same token, it's perhaps equally simplistic to equate, prima facie, potentially diverse Christian mystical experiences with their Hindu counterparts as if all of these were identical. This seems an unjustifiable tendency among some New Age enthusiasts who use the term "Christ Consciousness" to denote an ultimate awareness said to be qualitatively identical to all other forms of revelatory and mystical encounters. » Ramanuja, Sankara

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Brahman, of consciousness, appears as the mind, senses, Gunnas and other principles. Gunnas do not define Brahman but they are reflected in Him. The Gunnas are under the control of the supreme reality and carry out their respective functions in the form of senses. Brahman or the supreme principle is the light of all lights. That light was in the form of Lord Krishna. Lord Krishna does not represent conversion of Godhead into flesh but he represents turning of manhood into God. The divine forms (Pursha) and matter (Prakriti) belong to one spiritual eternity. Man is inclined to turn towards objects of the world instead of directing his mind to the Creator. So, our senses turn to outward objects, which get us, enslaved, alienated with the result we become full of sufferings.

Gita says that the real is the absolute Brahman. Its aim is not so much to teach the theory as to enforce practice of Dharma. Dharma is what promotes worldly prosperities and spiritual freedom. Instead of rejecting the duties and relationship of life, Gita accepts them as opportunities for the total realization of life itself.

Dharmakhetra Karukshetra suggests that life is a battle, the warfare against the spirit of evil. Acharya Abhinav Gupt preaches in his Gita Sangraha that Karukshetra are one's senses. Dharmakhetra is one's body. It is the body where attachment, renunciation, anger, forgiveness etc. are the elements of warfare. So, these elements get together and arrayed against each other. Mamka (said by King Dhatrashtra) is my people. This mine is the result of ego, which is the source of evil Sankalpas and Pandavas are the virtuous Sankalpas.
In Bhagwat Gita, the Lord does not advise Arjuna to discard bad desires and keep on good desires. He preaches Arjuna to discard all desires. When having renounced all Sankalpas one does not get attached to sense objects and actions, then alone he is said to have attained Yoga (6/4). One should abandon without reserve all desires born of sankalpas and curb through all senses from all sides through mind control (6/24). In shaluka 2/73 Lord Krishna advises Arjuna that he who abandons all desires and frees himself from longings without any sense of "Mine" or egotism he attains real peace. Acharya Abhinava Gupt in its Sangrah Shaluka on chapter II has beautifully described that the trends and modes of one's mind are astonishing, while abandoning all desires one enjoys them mentally and while enjoying the pleasures and desires he abandons them mentally.

Acharya Abhinav Gupt in its Sangreh Shakula Chapter III says - A person who regards his wealth, wife, even own body different from his soul such a person will never be affected by the currents of anger, despair and desires. In brief this is known as Yoga of Action.
Our nature is such that we want some engagement. A child may commit mischief, but he cannot refrain from mischief unless he is given some engagement. When he is given some toys, his attention is diverted and his mischievous activities stops. We are like mischievous children, and therefore we must have spiritual engagement. Simply understanding that we are spirit or Atman will not help. Understanding that we are Atman we have to sustain the spirit by indulging in spiritual engagements.

We should understand that when Lord Krishna is speaking to Arjuna in Bhagwat Gita, He is speaking not simply to Arjuna alone but to the whole of mankind.It is therefore absolutely necessary that we seek knowledge and the perfection of knowledge is to understand Bhagwat Gita. We have to understand that whatever exists in the world was produced by any human being but everything was created by God.Dr. Radhakrishnan, has summed up that, "The teaching of Gita is Yoga and the teacher is Yogeshawara. When the human soul becomes enlightened and united with the Divine fortune and victory, welfare and morality are assured ……… The double purpose of human life, personal perfection and social efficiently is indicated here. Human perfection was a sort of marriage between high thought and just action. This according to the Gita must be for ever, the aim of man.

By Vish Nath Jotshi (Bhat)

Subject: Guruji's talk on the 12th Jan 2008

Question: Guruji, can you please explain the meaning of Gyatri mantra?
Guruji: Oh! Gyatri mantra encompases the whole universe. There are 24 letters that make gyatri mantara. There are 24 vertebra in our spinal cord. One is omkar, two becomes So hujm, then like wise 16 and then 24 becomes Gyatri Mantara. Gyatri Mnatra is the expansion of that one omkar. If one is instructed you can certainly chant the mantra. The meaning of the Gyatri mantra is let the divinity sink through my intellect. Let our life be purified. But again if you just say Ohm, that also means the same.

Question: Guruji, this mandap is like a Srichakra. Can you explain the essence of Srichakra?
Guruji: It is nice no?!?! Then just sit and meditate. Why do you want to know the meaning and the essence etc!?? I myself don't know the meaning!!
(laughter!!)

Question: Guruji, the imbalances in the body, (bata, pitta, kapha) causes a lot of other problems. How does one handle the vata Imbalance?
Guruji: Consult a Ayurvedic doctor, and triphala, it will balance the imbalance. Also drink a lot of water. Eat food on time…. Do asanas… do pranayama, do Sudarshan Kriya. All this will help.

Question: Swami Ramakrishna had said that Vivekananda will have to go once he comes to know who he was. How did he know this?
Guruji: No… no that is not correct. It is not like that.

Question: Guruji why does congeneital disorder happen?
Guruji: I don't know.

Question continues….: Why did God do this to the children?
Guruji: Will put up a complain against God. Sometimes because of improper food this may happen.

Question: Guruji, when interest starts developing towards devotion, what should one do?
Guruji: Good. Very good. But simultaneously you must take care of the responsibilities as well. One should not run away.

Question: Guruji, we are asking you questions everyday. Can you please let us know what have we missed out on asking you!?!
Guruji: You should only have one question. "Who am I?" And that question you should ask yourself. That question itself is good enough to get that. Dive in you to go inward.

Question: Guruji, is it ok to donate some body parts after we die?
Guruji: Yes.. yes. It is definitely ok.

Question: (Question asked by a physically challenged person) Guruji, what is moksha?
Guruji: Good .. good very good!! The desire to know what is moksha is a good thing. Are you doing better now? Yes! Wow!! How much better do you feel now? 75% Wow!! Very good!!

Question: Guruji, how do you become more discipline?
Guruji: Be less feverish. If you are attached to the benefits then you become feverish. But when you have a commitment, then you automatically become more discipline.

Question: Guruji what is prarubdha?
Guruji: I have spoken about it in 'Intimate note to a sincere seeker'.

Question: Guruji is it necessary to go to temples periodically? Does not worship happen when we are doing seva and meditation?
Guruji: Yes yes… seva is a form of worship.

Question: Guruji, can you tell us about the swami who is sitting next to you?
Guruji: Swami yogananda ji is 99 years old. He does wonderful yoga. His teeth, his eyes, his stomach, everything is perfect. He has been with Bhagat Singh, during those times.. He wants to live for more 100 years. Ask him what he eats, and he will tell you, you should eat only once. (laughter!!)

Question: Guruji you have given so many techniques. Are techniques important to pursue in the path?
Guruji: The root meaning of the word technique is 'tantra'…these techniques are there to help one overcome obsession and other things in the mind… It is not just a way of life.

Question: Guruji, we have so many profound experiences. What is its significance of experiences in our life?
Guruji: Don't bent so much on your experiences. Commitment is more important. There is a connection between the mind and the mood etc. Like the moon waxes and wanes… you experience feelings accordingly. Pleasant feelings come and go, unpleasant feelings come and go… Who cares how you feel? Love is your very existence. Love is not just an emotion. Don't get caught up with feelings. Become strong. Your smile should be so strong… you know. How many of you feel really strong? Many of you could not relate to the person who you were before? Isn't it?

Question: What should be our goal in life? What does this hall (Referring to Vishalakshi Mantap) signify?
Guruji: Goal in life? Good question. Its good for you to ponder. This hall (laughter!!) Tell me something, you come from the city… how do you feel after coming inside this hall? You feel energetic, yeh you feel good right? That's the objective. That's the significance of this hall.

Question: Guruji, we are always smiling since the time we met you. How do we spread this smile around?
Guruji: You have to talk to people. Bring people to knowledge.

Question: Guruji what is the difference God and Guru?
God is like space, and space is everywhere. Inside you there is space, inside me there is space. God is the space… OK let me put it in this way. There are electromagnetic waves. But you cannot actually see them right? But you can experience through television. Do you see what I am saying? The electromagnetic waves manifest in the form of television. You can only see the sky through the window. You cannot see the sky if there is a closed wall!! Can you? No. We are all made up of love and the guru is the embodiment of love. That's why they say, God, atman, Guru, self are all one and the same. That means we don't have to worry about anything. You simply become compassionate and spread love….and smile.

Why are scientists trying to reinvent the wheel? The narrator of the BBC documentary mentions that some of these discoveries were made for the very first time in the 20th century. That is incorrect. More than thousands of years ago, extremely similar ideas were laid down by the Rishis in India. Consider for example, the Mahavakyas (great truths) from the Upanishads:

1. Prajnanam Brahma - "Consciousness is Brahman (God)"
2. Ayam Atma Brahma - "Atman (Self) is Brahman"
3. Tat Tvam Asi - "Thou art That"
4. Aham Brahmasmi - "I am Brahman"

Essentially, these four statements answer the question "who are we?" Scientifically, we are all atoms essentially, right? At the outer level, we are skin and bones. But investigate further, and we will find cells...atoms...protons, electron and neutrons...and finally, quarks. So fundamentally, we are all a bunch of quarks, aren't we? Now, science has not seen anything beyond quarks, but does that mean that quarks are final? History has clearly shown otherwise. There is so much power contained even in the tiny nucleus of an atom...enough to wipe out Hiroshima and Nagasaki. Perhaps, if we were to go beyond quarks, we might find something that contains infinite power and intelligence. I think that that's what our Rishi's were trying to get at--that the most fundamental unit is consciousness itself, from which everything else is made up of. If scientists think that fundamentally, "I am Atom," "I am Brahman" is just an extension of that, a level that is deeper than the atom.

Let's think of it in more simplistic terms. If we go back in time to the beginning of creation, according to scientists, what existed initially was only a single proton--hydrogen. As hydrogen particles combined with other hydrogen particles, more sophisticated elements came into being--such a helium, and then eventually, all the elements that we know of today. So, from the scientific perspective, hydrogen was the raw ingredient from which everything in this world is essentially made up of. Everything really IS hydrogen in various forms--we've just give these other forms different names.

In the spiritual world, what existed initially was "God," who created everything. Now go back in time to the beginning of creation, when only God existed. What materials did He use to start creating this world? He was the only One there. Naturally, the only ingredient that He could have used is Himself! Everything that exists today is essentially God in various forms and we humans have obviously given these various forms different names, but the fundamental unit of everything has to be God, right? Hence, the phrase, "God made us in his own image."

So, that's why I'm God, and you're God, and everything is God. Quite omnipresent!

Bhagawan Baba has said that Love is the most fundamental element in the universe, from which everything is made. That's food for your thought...

No man is an island, entire of itself; every man is a piece of the continent, a part of the main. If a clod be washed away by the sea, Europe is the less, as well as if promontory were, as well as if a manor of thy friend's or of thine own were. Any man's death diminishes me, because I am involved in mankind; and therefore never send to know for whom the bell tolls; it tolls for thee.

By the way, Hemingway's For Whom The Bell Tolls is one of my favorite novels.

She was there for me whenever I needed her. I just had to open the window of my room and look out and there she was, mirroring the sun-lit sky or glistening under the moon.

................... She is fondly called the Lake of the Goddess.

“If the surface of a lake is lashed into waves, the water becomes muddy and the bottom cannot be seen. The lake represents the mind and the bottom of the lake the Atman.”

Patanjali Yoga Sutra

Patanjali

Translated by Swami Prabhavananda & Christopher Isherwood

Gavin Marshall looks a bit like 'The Dude' in the Big Lebowsky. He is a musician, a magician and a bit of an explorer when it comes to the mind and spirituality. A former evangelical pastor, he recently attended a guided retreat under the auspices of a Peruvian Shaman.

Tell us about how you moved from being an evangelical pastor to becoming interested in shamanism?
It was a long journey. I grew disillusioned with the church and decided to take a break. The break then became a bit more permanent and I found that I now had the freedom to explore what I really believed. The exploration involved studying different religions, magic, guys like Jung and Joseph Campbell and so-on.

I also made good friends with some very interesting people, one who had spent some time in Peru with some of the shamans there. What he experienced sort of resonated with me and I researched all I could find and when the oppurtunity arose to experience it - I took it.

How did you feel about "submitting" to a South American Shaman?
I was a bit nervous - like when you go for surgery, or are about to go bungi jumping. You know it's supposed to be safe - but there's this thing at the back of your mind telling you this could kill you..

What techniques were used?
We did kung-fu, meditation and went on journeys into other worlds guided by the singing of the Icaros and with the help of a few sacred brews.

What are the Icaros?
The Icaros are special songs sung by a Shaman during an Ayahuasca ceremony. My experience of them were a kind of life line at times - pulling me back when I was lost. The Icaros also seem to guide you on the journey - they somehow create a path for you to find your way.

A friend described them to me as archetypal lullabies. Just like we comfort and give a newborn baby a sense of "it's ok" in this new and crazy confusing world they find themselves in - so the Icaros can have a similar function.

You mentioned the similarities of the "worship leader" and your guide.
I did? But yes - I think a comparison can be drawn in that what I tried to do when I fulfilled that role was to provide an atmosphere, or the space in which people could open up spiritually. I think a DJ's role is similar in this respect - music is very powerful in that it connects us and makes us open to the rhythm of the universe. It moves us beyond the ego to the realm of the Soul. 

What aspects of your experience stand out as highlights?
The whole thing, and how my life has been since then. I think the thing that stands out most, though, was finding my Soul - becoming aware of who I really am - The Self, Awareness, Atman, - whatever term one would use.

What role does music play in your life?
Music plays a huge role in my life. Everything in the universe has rhythm - from energy vibrating at different frequencies, to breathing, to day and night, the seasons etc. The whole of the universe is one big symphony of which our lives are a part. Music is one of the ways that I connect, or rather become conscious of that rhythm. It has also been a way that I can express myself.

Music has a way of getting inside me and opening up areas that I forgot were there - emotions, memories, feelings of vulnerability - or it can just relax me and energise me. Music for me is also a form of meditation. When I'm in the groove - I'm in the moment, the Now.

Are there questions that you could not answer in the context of the church, that were answered for you by the shaman-guided experience?
Definitely - well I think it was a much deeper and more real experience than I've had in any church. In the church I struggled with the superficiality of a lot of what we were supposed to believe - like it didn't fit. This was real and it was as if everything I had been reading and exploring now made sense.

Where do you see the church heading?
hmm - to be honest I don't really care too much any more. My feeling is that as long as people are thinking in terms of 'the church' - this system to which people feel they need to be a part that is somehow separate from the rest of humanity - then it will never be able to really go anywhere except down the same path it's always gone. William Blake said

"I must create a system or be enslaved by another man's; I will not reason and compare: my business is to create".

I think that's the thing for me now - we need to create our own systems that work for us.

Do you think Christianity and Shamanism are irreconcilable?
The term 'shaman' is quite a broad term. Traditional christianity and shamanism - I would say are worlds apart, simply because the church is so convinced of it's 'rightness' that it sees everything else as wrong, evil etc.

As for the teachings of Jesus - I would say they're pointing in the same directions. I would go so far as to saying that Jesus was a shaman of sorts - in the broader definition of the term.

What might that broad definition be?
A person who connects people with that which lies beyond what we perceive as real and in that process brings about healing - of the body, and a reconnection with the Universe. Well that would be my broader definition.

Do you have "nagging evangelical doubts" about your current trajectory?
I don't consider myself an evangelical - so no.

How does you family relate to your investigations?
They've seen the change in me - so they're pretty much behind it all.

In modern western society, who do you think has taken on the role of the shamanic practitioner?
Psychologists, psychiatrists, doctors, ministers - in that those are the people that we have traditionally turned to, but I think people are starting to realise that this kind of healing doesn't always deal with the whole person. I think that's part of the problem with western society - we've forgotten our Soul and we're in desperate need of people who will help us find it again.

Who would you trust more, the shaman or the minister?
Depends on the shaman or the minister - it's not so much about the role that they're fulfilling, but who they are as a person. I think a shaman has a much richer mythology to draw from and is probably more skilled in what he does, and understanding 'how it is', than the average minister - but there are also a bunch of charlatans calling themselves shamans - so you need to be careful.