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Brahman Quotes

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Brahman Quotes

“Your true being, as Consciousness, is ever at peace, ever at rest, eternally existing in the dimension of here and now. It is the formless and eternal quality within you that expresses itself through the world of form.”

LoveLifeMindHeartSelfGodWisdomRealityTruthHappinessSpiritualJoySpiritSpiritualityUniverseFearPeaceEnjoyNatureFreedomExistenceConsciousnessCompassionPathMysteryJourneyAwarenessAcceptanceEmotionalBuddhismSelf LoveEvolutionGratitudeForgivenessEnlightenmentIllusionUnityAppreciationAwakeningZenOnenessBlissAweConnectionHinduismNondualityMentalPresenceNowSamadhiNirvanaWithinBrahmanMayaThird EyeHolographic UniverseSelf AcceptenceNon Resistence
Book:The Answer Is YOU: A Guide to Mental, Emotional, and Spiritual Freedom
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“If your consciousness is without form, without quality, and without characteristics of any kind, would that not imply that the consciousness in every other being is also formless? And if they are all without form, how can you distinguish their consciousness from your own? What forms would you use to compare them? Isn’t the observing you exactly the same as the observing them?”

LoveLifeMindHeartSelfGodWisdomRealityTruthHappinessSpiritualJoySpiritSpiritualityUniverseFearPeaceEnjoyNatureFreedomExistenceConsciousnessCompassionPathMysteryJourneyAwarenessAcceptanceEmotionalBuddhismSelf LoveEvolutionGratitudeForgivenessEnlightenmentIllusionUnityAppreciationAwakeningZenOnenessBlissAweConnectionHinduismNondualityMentalPresenceNowSamadhiNirvanaWithinBrahmanMayaThird EyeHolographic UniverseSelf AcceptenceNon Resistence
Book:The Answer Is YOU: A Guide to Mental, Emotional, and Spiritual Freedom
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“Zamisli da postoji ritam. Kao zaigrani ples opstojnosti, da je sve jedno i dobro i da ništa nije toliko strašno bitno... kako bi to bilo lijepo! Zamisli da si ti ja, a ja sam ti, u svojim dubinama da smo jedno te isto, a tek življenje nas je gomilom sjećanja zbunilo, kao kad pokušavamo zapamtiti brojke, a netko nam kraj glave nabraja što drugo, i tako zaboravimo...” U sjeni od lišća je to govorio tanani glas mlade žene, blago zadihane, u bjelkastoj, debeloj, nenaročitoj haljini; nosila je crne cipelice. Njezine ruke su gole, mekane, blijede su, oblaste kao u djeteta, lice joj tako dobroćudno i vedro i neopisivo lako spremno na smijeh. Korak od nje, tumara bolesnik, tmuran, rezoner, malo od nje mlađi, emigre-inteligent imena Immanuel, koji tek nedavno je progonom napustio svoju zemlju. Oni ne govore istim jezikom, ali se razumiju; možda ne kognitivno, ali na razini čuvstava, shvaćaju se, osjete međusobne potrebe. I tako razmiljenom prašinom i opaljenim kamenjem, paučinom, tarabama ušuškanim u suhoj travi, starim mršavim stablima prelaze njihovi pogledi u hodu, a kamenje pucketa. Lijevo i desno parložine, šumarci, suha divlja loza i korov na osunčanoj zemlji. “Kad bi sve bilo jedno...”, Immanuel prihvati, kao šaptom, lice skrivajući, “Tada bi svaka teškoća naših života, svaka trauma i bol zbilja bila samo stvar zaboravljanja i podsjećanja, tek bi se valjalo podsjetiti da ono što ćuti bol, što je poniženo, to zaista nisi ti...” “Točno o tomu govorim.”, žensko kaza, i odmah zatim se nasmiješi. “Vidiš, Immanuel, kako je bolje kad smo vani... kako dan zapravo liječi, zrak, prostor, sunce, prašnjav cvijet; zemlja zna što je čovjeku potrebno...! A kuća je neki ljudski izum, kutija koja polako guši, dosta troši, ona je zaštitnik, a ipak nije prijatelj...” O lijevoj opuštenoj ruci, pod sjenom rukava bijele košulje, mladić ne osjeti težinu, niti opaža hladnoću i cjelove, ali nekako čuje kuckanje ručnoga sata, od željeza, od kože, oblog, tankog, starog, ne sjeća se odakle mu. Vjetar ga udara po stomaku, i on je zgrčen, glava mu pognuta, sluša hod žene do sebe, oslušne: “Ne osjećaš li se bolje...?” “Malo samo. Ali je to, čini mi se, više do glave trenutno. Tako pasivno, neprestano, more me neke neugodne misli.” “Onda ih izreci.”, glas je sada bio malo dalje; to je bilo rečeno brzo, pomalo nehajno, očas u vjetrenom zapuhu glasnije: “Samo ih istreseš u sunce, ovako, kao deku, otreseš, odbaciš, samome svjetlu kažeš što osjećaš... a onda u svjetlu što već bude. Osvijetljene misli se makar vide, manje su strašne zato...”

BrahmanVeliki PadFilozofijaMisaoPotištenostPrisutnostSvjetlo
Book:Veliki pad
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“Shabda, Transcendent Word, or logos ( λόγος ) in Greek, is the exclusive means by which transcendent truths are revealed. This is the case because shabda, being of the nature of the spiritual, corresponds in essence with the spiritual nature of transcendent truths. It is only via consciousness that we can know consciousness. It is only via spirit that we can know Spirit. It is only via atman (our individual soul) that we can know Brahman (God). It is only through shabda that we can know transcendent truths. Shabda represents the essential nature of spiritual realities as they exist in the form of trans-empirical vibrational frequency (thus Word, logos, etc.). Truth, being an eternal and living reality, can be accessed by human beings who have purified themselves, and who have absorbed their subjective consciousness in the Absolute supreme subjective consciousness (God), to such a degree that qualitative separation between themselves and God has ceased to exist. At this point, the medium (pramana) between knower (pramatr) and object of knowledge (prameya), which in this case is God, has evaporated. Thus, shabda is the only means of knowing in which we transcend even the use of a medium. In such a state of oneness with the Divine, the sage now has the ability both to know the transcendent truth, as well as to reveal the transcendent truth of the Divine for all the world to know. Thus, Veda, or perfect scriptural authority comes into being as a result of such direct, non-mediated insight into the nature of the Divine on the part of the sage. Word, as the eternal transcendent reality revealed to sages in deep states of meditative absorption (samadhi), becomes "the Word" as written scripture when these very same sages then write their realizations down.”

SamadhiLogosBrahmanAtmanSanatana DharmaThe Eternal Natural WayShabdaShabda Brahman
Book:Sanatana Dharma: The Eternal Natural Way
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“We do not have a soul. Rather we are soul. Our soul is our innermost identity and synonymous with the most intimate level of "I" that we know to be the core of our personhood. Both God (Brahman) and soul (Atman) are of the nature of pure sentient consciousness. Thus, being spiritual, they both transcend matter itself, as well as all the limitations necessarily associated with matter.”

BrahmanAtmanThe SoulSanatana DharmaSelfrealizationThe Eternal Natural Way
Book:Sanatana Dharma: The Eternal Natural Way
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“God, or Brahman, is the source of all. In the state of illusion, the soul (Atman) sees itself as an exploiter of matter (Jagat), and lives in an unnatural state of illusory separation from God. Thus, the soul psychologically finds himself in a unnatural, unnecessary and discomforting state of self-imposed conflict (virodha) and adversity with God, with other living beings, and with the material world around him. Such an unnatural state is the source of all our suffering. However, in the most ideal of circumstances, God, soul and materiality all exist in harmonious balance, drawn to one another through a metaphysical bond of love, and a unity of transcendent purpose - Atman and Jagat serving Brahman, and Brahman giving Atman and Jagat their sense of purpose and operating as the ontological source and sustaining principle of their very being [...] When we live in such a state of natural balance, we are then living in accordance with Dharma. We are then living our lives naturally and in perfection. (p. 115)”

VedantaBrahmanAtmanSanatana DharmaThe Eternal Natural WayIllusory Separation From God
Book:Sanatana Dharma: The Eternal Natural Way
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“The oldest Vedantic school, Advaita [‘Not two’], represents an extreme and purist position in arguing that Brahman alone is real. The self and the world are within Brahman, with any apparent difference arising from illusion [maya] and ignorance [avidya]. It is as with a rope, which seems to be a snake, or a seashell, which seems to be of silver. This world is like the foam on the sea, or a peacock’s egg, created simply for play [lila]. Since Brahman is all, Brahman is without attributes. When the mind, which is given to maya, tries to conceive of Brahman, it sees Ishvara in one of his many forms. If certain Upanishadic statements appear to be theistic, it is because their author (nominally, Brahman) is catering to his audience. Only in deep sleep, when we are no longer dreaming, might we experience something of the formlessness of Brahman. We are then pure, disengaged consciousness, like the sun after it has set. This is the experience of disembodied Atma, of death, of home.”

DeathSleepConsciousnessHinduismVedantaBrahmanAtmanVedasThe SoulUpanishads
Book:Indian Mythology and Philosophy: The Vedas, Upanishads, Bhagavad Gita, Kama Sutra… And How They Fit Together
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“Rise above the dualities, the opposites. See this whole world as the bubbles on the surface of water. See people as bubbles on the surface of the Brahman, of the Infinity...Water bubbles up, rises up. Like that, everybody is rising and having their own games and plays and dissolving back into the Infinite.”

PeopleWorldPlayWholeReligionGamesWaterOppositesInfiniteSurfaceWhole WorldRisingInfinityBubblesRise AboveDualityBrahmanDissolving
Author:Sri Sri Ravi Shankar
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“The rishis of old attained the Knowledge of Brahman. One cannot have this so long as there is the slightest trace of worldliness. How hard the rishis laboured ! Early in the morning they would go away from the hermitage, and would spend the whole day in solitude, meditating on Brahman. At night they would return to the hermitage and eat a little fruit or roots. They kept their mind aloof from the objects of sight, hearing, touch, and other things of a worldly nature. Only thus did they realize Brahman as their own inner conciousness.”

WorldMindLittlesLongHardWholeNightRealizingMorningObjectsReturnSolitudeRootsSightFruitHearingGoing AwayWorldlyMeditatingAloofBrahmanWorldliness
Author:Ramakrishna
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“Right discrimination is of two kinds analytical and synthetical. The first leads one from the phenomena to the Absolute Brahman, while by the second one knows how the Absolute Brahman appears as the universe.”

KnowsFirstsKindTwoUniverseKnow HowAbsolutesDiscriminationBrahman
Book:Sayings of Sri Ramakrishna: The Most Exhaustive Collection of Them, Their Number Being 1120
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“The Perennial Philosophy is expressed most succinctly in the Sanskrit formula, tat tvam asi ('That art thou'); the Atman, or immanent eternal Self, is one with Brahman, the Absolute Principle of all existence; and the last end of every human being, is to discover the fact for himself, to find out who he really is.”

HumansArtEndsSelfPhilosophyFactsLastsHuman BeingsExistencePrinciplesEternalAbsolutesFormulasBrahmanAtmanSanskrit
Book:The Perennial Philosophy: An Interpretation of the Great Mystics, East and West
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“Always remember deep in your heart that all is well and everything is unfolding as it should. There are no mistakes anywhere, at any time. What appears to be wrong is simply your own false imagination. That's all. But we live in a universe of Brahman, of Absolute Reality, self -contained Consciousness, where there's perfection, perfect life, perfect bliss, perfect being. That perfection knows nothing about wrong and right, good and bad, happy and sad. It knows only itself as Perfection. And you are That.”

KnowsShouldWellsHeartSelfRealityRememberUniverseImaginationPerfectMistakeConsciousnessPerfectionAbsolutesBlissGood And BadUnfoldingBrahmanPerfect LifeSelf Contained
Author:Robert Adams
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“The impersonal aspect [of God] (Nirakara, Nirguna) is called Brahman, or 'unknowable' by Herbert Spencer, 'will' by Schopenhauer, Absolute Noumenon by some 'substance' by Spinoza. The personal aspect (Sakara) of that Being is termed 'Ishvara' or Allah, Hari, Jehova, Father in Heaven, Buddha, Siva, etc. Just as vapour or steam is formless, so also God is formless in His unmanifested or transcendental state.”

StatesFatherHeavenAspectAbsolutesSubstanceEtcSteamTranscendentalBrahmanFather In HeavenSpinozaVapour
Author:Sivananda
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“The highest truth is to delete, not to add. To get rid of the things you believe in now. So empty yourself out totally and completely. All of your ideas, your feelings, all have to be emptied out of you. When you become totally and completely empty there is nothing you have to do to fill it up again. Emptiness is realization. Emptiness is Brahman. Emptiness is the Self. Emptiness is your real nature.”

BelieveIdeasRealSelfFeelingsTruth IsHighestEmptyAddRealizationEmptinessBrahman
Author:Robert Adams
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