સકારાત્મકતામાં ન છૂપાવ મહત્વકાંક્ષા
સમજ! એ ટકતાં સમય પૂરતાં પરપોટા!
એનું 'હોવું' નથી મહાન કે અલભ્ય કથા
ઓઠાં પાછળ જો! ડોકાય કામના, અભિલાષા
મનોવલણ છે ફક્ત અપક્વ સકારાત્મકતા
નકારાત્મકતાથી હજી અવસ્પર્શ્ય હોય ગાથા.
તો કેળવાઈને સ્ફૂરી નથી હજી એ માનસિકતા
ટકશે નહીં અડીખમ સમક્ષ વિપરીત વહેણાં
ઓઢીને ચાલ, ક્યાં તો પછેડી ખસેડી ઝાંખ
જાગ્રતતામાં સ્વચ્છ દ્રષ્ટિએ સાચકલું પીછાણ.
સત્વવિહીન સકારાત્મકતા વહોરે મદ અંધકાર
અહંકારનો ચહેરો! જેની પાછળ ખદબદે વિષમ સ્વાર્થ.
પ્રભુ...પહેરેદાર...
એપ્રિલ, ૨૦૧૯
The Divine is not limited by either its qualities or its “quality-less” condition. We have again two essential modes, two fundamental aspects, two poles of eternal being, both of them exceeded in the transcendent divine Reality. They correspond practically to the Silent and the Active Brahman.”
“His being assumes by conscious Will all kinds of properties, shapings of the stuff of conscious being, habits as it were of cosmic character and power of dynamic self-consciousness, gunas, into which all the cosmic action can be resolved. But by none of these nor by all of them nor by their utmost infinite potentiality is He bound; He is above all His qualities and on a certain plane of being rests free from them. The Nirguna or Unqualified is not incapable of qualities, rather it is this very Nirguna or No-Quality who manifests himself as Saguna, as Ananta-guna, infinite quality, since He contains all in His absolute capacity of boundlessly varied self-revelation. He is free from them in the sense of exceeding them; and indeed if He were not free from them they could not be infinite; God would be subject to His qualities, bound by His nature, Prakriti would be supreme and Purusha its creation and plaything. The Eternal is bound neither by quality nor absence of quality, neither by Personality nor by Impersonality; He is Himself, beyond all our positive and all our negative definitions.”
“The Upanishad indicates clearly enough the relative nature of this opposition, when it speaks of the Supreme as the “Qualitied who is without qualities.”
Once again, the mental tendency to create apparently irreconcilable opposition between two aspects, poles or statuses is shown to be the limiting factor. The Divine is beyond the ability of the mental being to resolve these apparent oppositions and we see why it is essential to go beyond mental gymnastics, philosophical dogma or religious creed to begin to experience and thereby understand the Divine as embracing both the manifestation and the non-manifest without being divided, limited or restricted by either.
*The Synthesis of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 11, The Modes of the Self, pp. 363-364
“His being assumes by conscious Will all kinds of properties, shapings of the stuff of conscious being, habits as it were of cosmic character and power of dynamic self-consciousness, gunas, into which all the cosmic action can be resolved. But by none of these nor by all of them nor by their utmost infinite potentiality is He bound; He is above all His qualities and on a certain plane of being rests free from them. The Nirguna or Unqualified is not incapable of qualities, rather it is this very Nirguna or No-Quality who manifests himself as Saguna, as Ananta-guna, infinite quality, since He contains all in His absolute capacity of boundlessly varied self-revelation. He is free from them in the sense of exceeding them; and indeed if He were not free from them they could not be infinite; God would be subject to His qualities, bound by His nature, Prakriti would be supreme and Purusha its creation and plaything. The Eternal is bound neither by quality nor absence of quality, neither by Personality nor by Impersonality; He is Himself, beyond all our positive and all our negative definitions.”
“The Upanishad indicates clearly enough the relative nature of this opposition, when it speaks of the Supreme as the “Qualitied who is without qualities.”
Once again, the mental tendency to create apparently irreconcilable opposition between two aspects, poles or statuses is shown to be the limiting factor. The Divine is beyond the ability of the mental being to resolve these apparent oppositions and we see why it is essential to go beyond mental gymnastics, philosophical dogma or religious creed to begin to experience and thereby understand the Divine as embracing both the manifestation and the non-manifest without being divided, limited or restricted by either.
*The Synthesis of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 11, The Modes of the Self, pp. 363-364
To lead the Divine Life does not depend on any exterior activity or circumstances. Whatever you do from the highest work to the most ordinary, you can lead the Divine Life if you are in the true consciousness and the right attitude.
If, in the presence of circumstances that are about to take place, you can take the highest attitude possible - that is, if you put your consciousness in contact with the highest consciousness within reach, you can be absolutely sure that in that case it is the best that can happen to you. ... I even go so far as to assert that in each one's zone of immediate influence, the right attitude not only has the power to turn every circumstance to advantage but can change the very circumstance itself. TM
If, in the presence of circumstances that are about to take place, you can take the highest attitude possible - that is, if you put your consciousness in contact with the highest consciousness within reach, you can be absolutely sure that in that case it is the best that can happen to you. ... I even go so far as to assert that in each one's zone of immediate influence, the right attitude not only has the power to turn every circumstance to advantage but can change the very circumstance itself. TM
Flower Name: Clerodendrum splendens
Significance: Right Attitude EstablishedThere is a moment when the right attitude comes spontaneously and without effort.
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