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Quote by Meher Baba

“About the New Life Meher Baba wrote: This New Life is endless, and even after my physical death it will be kept alive by those who live the life of complete renunciation of falsehood, lies, hatred, anger, greed and lust; and who, to accomplish all this, do no lustful actions, do no harm to anyone, do no backbiting, do not seek material possessions or power, who accept no homage, neither covet honor nor shun disgrace, and fear no one and nothing; by those who rely wholly and solely on God, and who love God purely for the sake of loving; who believe in the lovers of God and in the reality of Manifestation, and yet do not expect any spiritual or material reward; who do not let go the hand of Truth, and who, without being upset by calamities, bravely and wholeheartedly face all hardships with one hundred percent cheerfulness, and give no importance to caste, creed and religious ceremonies. This New Life will live by itself eternally, even if there is no one to live it.”

Quote by Meher Baba

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Meher Baba
Meher Baba

Meher Baba was a mystic and spiritual leader from India. His life was filled with mystery and legend, and he was considered a mentor with extraordinary abilities. Meher Baba's philosophy of life emphasizes inner spiritual growth and self-realization, and his teachings have had a profound impact on many people worldwide. more

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“There is the rather strange coincidence of that at Shirdi, Sakori and Meherabad, the deaths of the venerated saints were believed to change nothing for the devotees. The venerated deceased entities were somehow still alive. Rivalries between sects continued, one difference being that there was no stress on miracles at Meherabad. If one is prepred to credit in any way the relevance of Shirdi Sai, Upasni Maharaj and Meher Baba as mystics, then it is evident that their teachings differed. Their policies differed also. Such details tend to confound the issue of a 'perennial philosophy' as popularly promoted by various writers. One possible conclusion afforded is that the underlying impact of the saint/master is circumscribed by audience capacities, and shaped by some extent by their own temperament.”

ReligionIndiaHinduismSaintsMeher BabaPhilosophy GurusShirdi Sai BabaUpasni Maharaj
Book:Investigating the Sai Baba Movement
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“Starting from the source of vibrant Consciousness, the first two tattvas of Shaivism are (1) Shiva tattva and (2) Shakti tattva. It is important to understand at the beginning that these two tattvas are only linguistic conventions and are not actually part of creation. According to the deep yogic experience of the sages of this philosophy, there is no difference between Shiva tattva and Shakti tattva. They are both actually one with Paramasiva. They are considered to be two tattvas only for the convenience of philosophical thinking and as a way of clarifying the two aspects of the one absolute reality, Paramasiva. These two aspects are Shiva, the transcendental unity, and Shakti, the universal diversity. The changeless, absolute and pure consciousness is Shiva, while the natural tendency of Shiva towards the outward manifestation of the five divine activities is Shakti. So, even though Shiva is Shakti, and Shakti is Shiva, and even though both are merely aspects of the same reality called Paramasiva, still, these concepts of Shiva-hood and Shakti-hood are counted as the first two tattvas. These two tattvas are at the plane of absolute purity and perfect unity. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 73.”

ShivaShaktiKashmir ShaivismParamashivaTattva
Book:Specific Principles of Kashmir Saivism [Hardcover] [Apr 01, 1998] Paṇḍita, BalajinnaÌ"tha
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“It is important to understand that, according to Kashmir Shaivism, this analysis of all phenomena into thirty six tattvas is not an absolute truth. It has been worked out by the authors of the philosophy as a tool of understanding for the ever-active and inquiring mind and as a form for contemplative meditation. Through further analysis, the number of tattvas can be increased to any level. Similarly, through synthesis, they can be decreased down to one tattva alone. In fact this has been done in the Tantraloka, where one can find doctrines of contemplation on fifteen, thirteen, eleven, nine, seven, five, and as few as three tattvas as well. The practitioners of the Trika system use only three tattvas in the process of a quick sadhana: Shiva representing the absolute unity, Shakti representing the link between duality and unity, and Nara representing the extreme duality. [Shakti is the path through which Shiva descends to the position of Nara and the latter ascends to the position of Shiva.] Finally, a highly advanced Shiva yogin sees only the Shiva tattva in the whole of creation. However, since the contemplative practice of tattvadhvadharana used in anava upaya includes meditation on all thirty sex tattvas, that is the number commonly accepted by the Shaivas of both northern and southern India. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 79.”

ShivaShaktiKashmir ShaivismTrikaTantralokaTattva
Book:Specific Principles of Kashmir Saivism [Hardcover] [Apr 01, 1998] Paṇḍita, BalajinnaÌ"tha
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“The essential nature of samvit is the subtle stir of spanda. The introverted and extroverted movements of spanda cause samvit to manifest itself in both the noumenal and phenomenal aspects of creation. These two aspects of samvit are known in Shaivism as Shiva (transcendent) and Shakti (universal). Shiva and Shakti are the two names given to the monistic Absolute (Paramasiva) when it is being considered in its dual aspects of eternal and transcendent changelessness (Shiva), and the ever-changing and immanent manifestation of universal appearances (Shakti). — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 17–18.”

ShivaShaktiKashmir ShaivismParamashivaSpandaSamvit
Book:Specific Principles of Kashmir Saivism [Hardcover] [Apr 01, 1998] Paṇḍita, BalajinnaÌ"tha
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“We live and enjoy the vitality (virya) of consciousness to the degree in which we are sensitive to the beauty of things around us. Each aesthetic experience, had with mindfulness and a disciplined intention directed towards heightening our general level of aesthetic sensitivity, brings us a little closer to the sustained wonder of the pulsation (spanda) of consciousness which permeates all experience.”

Kashmir Shaivism
Book:The Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism
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“The Absolute is Consciousness. It is always Self-conscious, meaning it is always aware of itself and its divine nature. The Self-awareness of the Absolute is a subtle form of activity which has two essential qualities. First, Consciousness is Self-luminous; the light of Consciousness (prakasa) requires no other source of illumination. This is Its aspect of jnana or knowing. Second, the process of becoming aware of Itself (vimarsa) is the Absolute’s aspect of action (kriya). The action is a kind of subtle stir that gives rise to joy and the creative impulse. This subtle movement is not a physical motion or any form of mental restlessness. Rather, it can be described as a spiritual stirring that corresponds to the sensation everyone has at moments of direct self-awareness during peak experiences. This stirring of Self-awareness is spanda. It makes Absolute Consciousness vibrant and expansive, and it is this activity that is the basic source of all creative manifestation. Everything that exists, sentient and insentient, is a result of this stirring of spanda. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. xx-xxi”

Kashmir ShaivismSpanda
Book:Specific Principles of Kashmir Saivism [Hardcover] [Apr 01, 1998] Paṇḍita, BalajinnaÌ"tha
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