Molly, it was beautiful ! Yet, it's how it is when we use words to communicate. The actual realisation is in that instant ... infinite, clear, complete, nothing, the thing. It is the One, without a second, homogeneous, witness, pure, conscious, the power, the ruler, the ordainer. It is. All. Nothing. One.
One imagery in Kath is that of the deepest recess of, in the mind : Universe, World, Body, Senses + Emotions >>> Life - force, Doubt + Knowledge >>> Mind, Knowledge + Understanding >>> Intellect, Individuated Consciousness >>> Ego, Pure Consciousness Infinite >>> Witness >>> Atman ... That Thou Art ! On Jan 21, 2:23 pm, Molly <[email protected]> wrote: > So you think we would be best served to bring this to the table > (according to the story below)? "they let go of their attachments to > worldly things, including their own material bodies, they will begin > to experience a sense of peace of immeasurably greater value than any > wealth or comfort material existence could ever offer." > > The story: > > The Upanishad examined in this book is the Kathopanishad, a > scripture that unveils the mystery of death and the meaning of life. > > An old story is told about the beginning of time. The universe was in > the process of being created and not everything was yet in order or > fully functioning. Before the universe could be totally engaged, the > Creator had one final task to complete. To help him complete this task > the Lord summoned an angel. > > The angel came. The Creator told the angel that he, the Lord, had one > last job to do in the making of the universe. > > “I saved the best for last,” the Creator told the angel. “I have > here the real meaning of human life, the treasure of life, the purpose > and goal of all this that I have created. > > “Because this treasure is valuable beyond description,” the > Creator continued, “I want you to hide it. Hide this treasure so well > that human beings will know its value to be immeasurable.” > > “I will do so, Lord,” said the angel. “I will hide the treasure of > life on the highest mountain top.” > > “The treasure will be too easy to find there,” said the Creator. > > “Then,” said the angel, “I will hide the treasure in the great > desert wilderness. Surely, the treasure will not be easily found > there.” > > “No, too easy.” > > “In the vast reaches of the universe?” asked the angel. “That > would make a difficult search.” > > “No,” the Creator said pondering. Then his face showed a flash of > inspiration. “I know. I have the place. Hide the treasure of life > within the human being. He will look there last and know how precious > this treasure is. Yes, hide the treasure there.” > > This treasure and the search for it are the subjects of the > Upanishads. Given the nature of human beings, that treasure was indeed > well hidden. As the Lord said in the story above, the last place human > beings will look for the ultimate Reality is within themselves. They > will look to all the diverse objects of the world for meaning, and > each time, with each well-meant effort, come away with nothing worth > having. In this way a perpetual cycle of births and deaths is created. > They spend life running after things that are only temporal and when > death comes they are empty handed, with just an invitation to do it > over again. > > The Upanishads say the ignorant person keeps accepting that > invitation, but the wise person sees the futility in the endless > pattern of death and rebirth, and looks within for that which is > eternal. > > According to the Upanishads, that which we seek within is called > Atman, the pure Self, our real identity, that, as the Bible says, is > in the image and likeness of God. The real Self is not recognizable by > the senses or the mind. It is the hidden treasure within the soul, and > dwells in the innermost chamber of the heart. It is very subtle, > unfathomable, and eternal. It existed at the beginning of creation, > exists now, and will continue to exist in the future. > > The phenomenal universe, as the Upanishads explain repeatedly, is > impermanent and constantly changing, evolving, growing, decaying, and > dying. It goes on endlessly this way—coming, going, dying. That is its > nature. Anyone who becomes attached to the phenomenal world with all > of its changing forms is sure to come to grief in the end. Yet the > phenomenal world plays a role in bringing a person to the realm of the > immortal. The pain and fear of death that are natural to the material > world are meant to guide a person toward wisdom. A time comes when the > individual realizes that there must be more to existence than this. > Then he or she begins to seriously look for an alternative as the > ultimate purpose of life. > > The Upanishad examined in this book is the Kathopanishad, a scripture > that unveils the mystery of death and the meaning of life. Of all the > Upan-ishads, Kathopanishad is the most lucid and accessible on the > knowledge of Atman here and hereafter. It clearly defines the > alternatives confronting humanity concerning the purpose of life and > the ultimate choices that have to be made. > > This Upanishad is a beautiful, poetic explanation of the mystery of > life and death, the law of karma, and how to attain liberation from > grief and distress. It is composed in one hundred nineteen mantras and > constructed around a dialogue between a spiritually minded young man > named Nachiketa on one hand and Yama, the king of death on the other. > Yama, unlike portrayals in Greek or Roman mythology of the king of > death, is not something dreadful. He was the first man born on the > earth to die and was a self realized master. In this scripture, Yama > may be compared to the highest discriminating intelligence of the > human being, while Nachiketa represents the lower mind, albeit with > strength and courage. > > The dialogue between the two reveals the character of a dedicated but > yet unrealized spiritual seeker. Nachiketa is someone we can > understand as well as admire. Though he has many doubts, his faith is > indisputable. Above all he harbors a deep desire for the highest > knowledge and ultimate happiness. > > Nachiketa is tested by Yama to determine how strong his desire for > truth is. Is it stronger than the attractions to the things of desire > in the world? Yes. Nachiketa renounces everything for the sake of Self- > realization. Above all else he wants to know Atman, the real Self. > > In his faith Nachiketa knows that all the pleasures, even the highest > joys of life, do not continue forever. They pass away, leaving pain in > their wake. No matter where one goes, or what one does, as long as > worldly desires are present there can be no real peace. It doesn’t > matter whether a person lives totally in the world, surrounded by and > fully partaking of the world’s pleasures, or in the wilderness apart > from all enticements. Whenever there are desires for worldly things > there will be discontent. > > Death is no more an escape from all these desires than is the barren > desert wilderness. People cling to their desires till death and drag > them all back with them again to the worldly plane where they can be > fulfilled. > > It is only in practical daily life that people can deal with desires > and attain self-control over the senses and thoughts that drive the > desires. People must learn to rise above desires and see their limited > value. Only when they rise above desires and gain mastery over their > senses and thoughts will they begin to realize real joy. They will see > that as they let go of their attachments to worldly things, including > their own material bodies, they will begin to experience a sense of > peace of immeasurably greater value than any wealth or comfort > material existence could ever offer. > > Nachiketa understood this innately. You might say his conscience was > directing him, and he had the courage to follow his conscience instead > of tracing the well-worn steps of so many others who chose the path of > material pursuits. > > The path described by Yama in the Kathopanishad is the path of yoga, > whose aim is the spiritual union between the individual soul and the > supreme Self of all. > > http://www.swamij.com/swami-rama-kathopanishad.htm > > On Jan 20, 3:48 pm, Vamadevananda <[email protected]> wrote: > > > > > An entire Upanishad, Kathopanishad, is devoted to the death phenomenon > > and beyond, before taking up the familiar core Advaita thought. > > > It starts with Nachiketa posing his query to Yama, the God of death. > > The latter says, " O Nachiketa, take all the boons of the three > > worlds, and more, but please excuse me from answering this one > > question of yours." The lad ( yes, Nachiketa was but a kid ! ) > > insists, spurning all the goodies ! > > > It is also the work that fulfilled my own quest, one winter night more > > than a decade ago. > > > On Jan 20, 4:54 pm, Pat <[email protected]> wrote: > > > > On 19 Jan, 15:20, Molly <[email protected]> wrote: > > > > > Always a personal choice, yes. Yet some deaths seem so much more > > > > peaceful. My own mother came home from vacation, entered the hospital > > > > not feeling well, and died from a recurrence of cancer in three days, > > > > just enough time to gather her family, and all seven children (spouses > > > > and some grandchildren) were there at the final, peaceful moment. > > > > > My mother in law fought it all the way, requiring greater amounts of > > > > meds to keep her calm, languishing for months. The person we knew was > > > > gone months before that moment. > > > > > I wonder what it is we bring to the moment that makes the difference. > > > > I can only think that it's the individual's understanding of the > > > process. And that includes Lee's 'fear' element, as well as any > > > religious/non-religious beliefs ABOUT death. Both the religious and > > > non-religious could have perfectly good reasons for not fearing it: > > > the religious, because they believe that there is a life-after-death > > > and their belief that they will experience a 'good' afterlife based on > > > their beliefs about their own deeds during life and the non-religious, > > > as they (MAY) expect absolutely nothing to follow, which, if true, > > > would be nothing to fear. > > > > > On Jan 19, 9:11 am, Lee <[email protected]> wrote: > > > > > > It's just gota be a personal thing hasn't it? > > > > > > My Grandad died just last week, he died of Liver Cancer, he had been > > > > > clinging to life for the last three years and went out looking gaunt > > > > > and wasted. My Nan has colon cancer and has just decided to not have > > > > > treatment for it after watching my grandad fade out slowly. > > > > > > It's just gotta be personal choice, yes? > > > > > > On 19 Jan, 14:51, Molly <[email protected]> wrote: > > ... > > read more »
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