Wednesday, December 16, 2009

Swami Shivananda - Bliss Divine Sin

In the din and noise of the world, in the midst of sensual pleasures, the mind is led astray.
Temptation forms the ground-work of all sins. Ignorant men yield to temptations and commit sins.
Those who put on the appearance of righteous men are more sinful than the unrighteous. They will have to undergo great miseries.
Sinning and evil have become so much a habit with man that he never feels that he is committing them, even though day and night he is doing so constantly.
Think not lightly of sin. Just as a pot is filled with water by the constant falling of drops of water, even so, the ignorant man fills himself with evil and sin little by little.
Sin is an evil deed. Sin is willful violation of the laws of morality and religion. It is transgression of the Law of God.
Vice issues as sins and crimes. Vice is a stain of character. It is a flaw of character. It is a blemish or fault. Vice issues in evil deeds which are called sins.
Anger, lust, sorrow, loss of judgment, an inclination to injure others, unkindness, and fear are very powerful enemies of all creatures. These approach men and tempt them from all sides. They goad and afflict a careless or a foolish man. They attack him powerfully, like a tiger jumping upon its prey. From these originate all sorts of grief and sin.
It is selfishness that prompts a man to do evil acts. A selfish man injures others, robs their property, and does many sinful actions to satisfy his selfishness. Selfishness is the devil incarnate in every man.
It is a sin to be pleased with oneself. By shutting out the possibility of progress, self-inquiry, and introspection, the process of degeneration sets in.
Egoism is the greatest sin. The wrong notion, "I am the body", is the real, original sin. This one thought - the 'I' thought - has wrought all mischiefs. This one thought has multiplied into thousandfold thoughts. This one thought separated man from God. This self-arrogating ego is the real, hereditary sin of human nature. All evil Vrittis are hanging on this little ego.
Papa is sin. Punya is virtue. Remember the motto always: "Do unto others as you wish others do unto you". This is the Kasoti or test for virtue and sin. You do not wish to be hurt by others. So do not hurt another person. You wish to be helped by others. So help others. You do not wish to be robbed by others. So do not rob others' property. When you enter the compartment in a train, you wish that others should give you a seat. They should not drive you to another compartment. So, when anyone enters your compartment, give him a seat. Do not drive him away. Hurting another is sin; non-hurting is virtue. Selfishness is sin; helping others is virtue. Robbing others' property is sin; doing charity is virtue. Driving a man from the compartment is sin; giving a seat to a man in your compartment is virtue.
That which elevates you is virtue; that which pulls you down is vice or sin. That which takes you to the Goal is virtue; that which makes you a worldly man is sin. That which helps you attain God-head is virtue; that which hurls you down in the dark abyss of ignorance is sin. That which gives you illumination is virtue; that which causes intoxication is sin. That which purifies your heart is virtue; that which taints your heart is sin. That which gives you peace, joy, satisfaction, exhilaration, expansion of heart, is virtue; that which brings restlessness, dissatisfaction, depression, and contraction of heart, is vice.
Service of humanity and Guru is virtue; mischief-mongering is sin. Faith in God, in the scriptures, in the words of the spiritual preceptor, is virtue; doubting is sin. Loving all is virtue; hating others is sin. Unity is virtue; separation is sin. Independence is virtue; dependence is sin. Brahmacharya is virtue; lust is sin. Truthfulness is virtue; falsehood is sin. Generosity is virtue; miserliness is sin. Oneness is virtue; duality is sin. Knowledge is virtue; ignorance is sin. Strength is virtue; weakness is sin. Courage is virtue; cowardice is sin. To behold the One Immortal Self everywhere is virtue; to see diversity is sin.
That which you are ashamed to do in public is a sin. That which you dare not admit before your Guru is a sin.
Learn to discriminate between virtue and sin, and become wise. The Antaryamin will guide you rightly; hear Him.
Sin is expiated by self-punishment such as fasting, Japa, penance, meditation, and repentance with a contrite heart. Even a wicked man can have communion with God through repentance, prayer, and meditation.
The confession of evil deeds is the first beginning of good deeds. Be not ashamed to confess that you have been in the wrong. If you confess your evil actions, you now have more sense than you had before, to see your error. If you confess your sins, you begin your journey towards emancipation. He who is sorry for having done evil actions mends himself and improves quickly.
Repentance is a divine streamlet for sinners to wash their sins. Repent with a contrite heart. God will forgive you.
If you commit a wrong on a certain occasion, you should not commit it again. There should be no wrong over wrong. You may claim forgiveness, if you are resolute to do the evil thing no more.
A woman was charged with adultery. The Pharisees wanted Jesus to pronounce the Mosaic verdict of stoning her unto death. Lord Jesus quietly said, "Let him that is without sin among you, cast the first stone on her". This powerful utterance of the Lord at once turned the gaze of each one there within himself. Who could be without sin ? Introspection revealed their own defects. One by one, the people hung their heads down and left the place. "Where are they ?", Lord Jesus asked the woman, "Did no man condemn thee ?" "No, my Lord", said she. "Neither do I condemn thee. Go thy way, and sin no more", said the Lord, summing up in this beautiful incident the very essence of His divine message.
Contrition, change of heart, is the only condition for God's forgiveness of human sin. Confess your sin. Repent for your sin. Turn away from sin. Do not repeat it again. Pray. Do Japa. Meditate. Practice Pranayama. Do expiatory acts. All your sins will be washed away. You will shine with lustre and brilliance.
Hear the words of assurance of Lord Krishna in the Gita: "Even if the most sinful worshipeth Me with undivided heart, he too must be accounted righteous, for he hath rightly resolved". There is great hope even for a cut-throat, if he makes a strong determination and takes up the spiritual path.
Sin is a mistake committed by the ignorant Jiva during his journey towards the Satchidananda abode. Every mistake is your best teacher. One has to evolve through sins or mistakes. Mistakes are inevitable. Some people become a prey to thoughts of sin. They ever brood: "We are great sinners. We have committed great sins". This is a great blunder. Do not brood too much on the past events. Learn the lesson and forget the past. Once you make up your mind to tread the path of Truth, all sins will be destroyed.
There is no such thing as eternal damnation or eternal hell-fire for the sinners. It cannot be. It is a theory that has long been exploded. Eternal damnation is an ungodly doctrine, a terror and nightmare for ages. To make people desist from doing wicked actions, a terrifying description of hell is given. It is a Bhayanaka-Sabda.
God has not created men to become everlasting fuel to feed the flame of hell. This is not certainly His purpose in His creation. If God be such, no one will pay homage to Him. Who then can be saved ? How many spotless men are there in this world ? Who is of such untainted character as to receive a direct passport to heaven ?
Everybody has his secret sins. Few are born saints. No person is found on earth who shines with all the excellent qualities. No one is wise at all times, and no one is a fool always. The sinner of today is the saint of tomorrow. Hate the sin, but not the sinner.
A rogue is not an eternal rogue. A prostitute is not an eternal prostitute. Put these people in the company of saints. They will be newly moulded, and will be transmuted into saints with virtuous qualities. The transformation of Ratnakar into Valmiki is an epic example of this truth.
It is never too late to mend. A good, resolute start in virtuous life will give you peace and happiness. Do it now. Leave off evil ways. Follow the good. Be pure in life. You will attain God-realization.
Steadily resist the promptings of your lower nature. Gradually, it will lose its power over you. You will gain strength. The spirit may pull in one direction and the flesh in the opposite direction. Be firm and courageous. Yield not to flesh. Be strong. Be positive always. Think and feel: "I can do everything if I will. There is nothing that I cannot do". Never give up the hope of realizing God.
Watch every action. Allow not any impure action to stain your body. When anything pricks thy conscience, abandon it. Fight against the tempting power of self-gratification and self-aggrandizement. Overcome anger by love, lust by purity, greed by generosity, pride by humility, falsehood by truth.
Lose the sense of I-ness and mine-ness. Control the mind. Repeat the Lord's Name. Purify every part of yourself.
Paropakarah Punyaya; Papaya Parapidanam: Service of others brings on virtue; harming others is sin. Therefore, serve others. Purify your heart by selfless and humble service of the poor and the afflicted, and make it a fit abode for God to dwell.
Every day is a fresh beginning. Forget your past mistakes and failures. Enter a new life of victory. March on and on. Exert. Purify. Approach the saints. Abandon all anxiety, fear, and worry. Rest in your Centre. Sing Om. Meditate on Om. Realize the Self.

Swami Shivananda - Bliss Divine Science

Some scientists, and some so-called educated persons, believe that science can explain everything and can solve the riddle of the universe and all problems of life. They also think that the scientific method is the only method of finding out the truth, and that the scientific training and discipline alone can very efficiently build the character of man. They have ignored ethical discipline, morality and religion altogether, and given religion an inferior position.
One scientist came to me and said: "The Upanishads and the Brahma-Sutras have not been written scientifically. I am trying to give a scientific approach to this vital subject ." I laughed and said : "My dear scientist-friend! The Upanishads are revelations. Brahma-vidya is transcendental. The Atman is transcendental. You cannot take your test-tubes and spirit lamps near Him. The scientists' conclusions cannot approach His region. Their observations are one-sided, as they concern the waking state alone. Their experiences are relative experiences." The scientist kept quiet, put down his head in shame, and walked away quietly.
Three blind people touched the different parts of an elephant. One touched the foot, and said: "The elephant is like a pillar". Another touched the ear, and said: "The elephant is like a fan". A third touched the belly, and said: "The elephant is like a pot". Even so, a scientist explores the physical plane, and speaks of atom, energy, and physical laws. He is also like a blind man. He has knowledge of one dimension alone. He has ignored the dreaming and deep sleep states. He has no all-comprehensive knowledge. A Vedantin alone has full knowledge of everything.
As life has been made physically comfortable and comparatively effortless by modern inventions, the ease-loving man is prone to disregard the place of religion in his life and exalt the values of materialistic civilization. But events have always disclosed the unreliability of the purely objective views and methods of physical science, the experience of man that he is not really happier, and the world is not in fact better, even after his arduous attempts at extracting out of external nature its latent resources in order to utilize them for his own purposes. Where is satisfaction, where is happiness, and where is peace then?
Some wise scientists are fully conscious now of the limitations of science, and of its methods, in the investigation of phenomena in planes of subtler states of matter. The reality of the spiritual world is closed book to them. They are equally conscious of the limitations of science in the regeneration of unregenerate human nature, and in the attainment of the Supreme Good or Eternal Bliss, the summum bonum of life.
Can scientific inventions make us really happy? That is the question of questions now. What has science done to us?
Science has now removed time and space. You can go to London even within ten hours (from India). What a great marvel ! This earth has become very, very small. But, has science really contributed to human happiness ? The answer is an emphatic no, no. It has multiplied human wants and luxuries. A luxury of today becomes a necessity of tomorrow. It has made man a beggar.
Science has invented many marvellous things. Scientists are labouring day and night in their laboratories to invent many more things. But, science has made life very complex, and rendered very keen the struggle for existence. It has increased the restlessness of the mind. It has not contributed to the peace of man. Everybody admits this solid fact.
The scientists have made tremendous progress in the twentieth century. The atomic bombs can devastate a large country in the twinkling of an eye. Radios, telephones, telepathy, television, aeroplanes without pilots, mines, tanks, pocket radios, bombs in fountain-pens and cigarettes, underground palaces, shafts, V-bombs, fighters, bombers, anti-aircraft guns, gas bombs, torpedoes, submarines are all astounding marvels. But, the scientists have not improved the ethical condition of the people. They have not solved the problem of unemployment, poverty, war, starvation, disunity among communities, nations, and governments.
Science has analyzed man. He is supposed to be a creature composed of various physical and chemical substances. Yet, no scientist has yet been able to assemble these constituent chemical elements of a man's body into one homogeneous creature which lives, talks, and acts like a man.
The scientist bombards the atoms, watches the movement of the electrons in his laboratory, spends his whole life in understanding the nature and secret of matter and energy, invents many things, studies the laws of nature; and yet, he is not able to comprehend the mystery of creation and of the Creator, and the meaning of life.
Scientists are very, very busy in studying the external world. They have entirely forgotten to study the internal world. Science gives you knowledge only of the phenomenal appearances, and not of the Reality behind them. Science has not been able to solve the ultimate questions: What is the ultimate stuff of the world ? Who am I ? What is the ultimate truth ?
Science tells us that the ultimate goal of everything is unknown, and unknowable. But, Vedanta teaches that the ultimate goal is Brahman or the Infinite, and that It can be realized through hearing, reflection and meditation.
The knowledge of the scientist is limited. It is only superficial. It is not real knowledge of the Truth. Scientists are immersed in transitory phenomena. They rely on external instruments, lenses, etc., for their knowledge. Their old theories are exploded by new theories. Their knowledge is not as infallible and true as the knowledge of the Self of the sages and Yogins.
Science has got its limitations. Science does not have an instrument by which they could just collect the supersensual or spiritual data, or those divine facts which exist in a subtle form but which we cannot see. True experiences include the experiences of the three states, namely, the waking, dream and deep sleep states. The Vedantin studies the three states. He gains more real knowledge from deep sleep state. He gets a clue for the existence of the fourth state or the state of Turiya from the deep sleep state.
The soul is beyond the realm of physical science. The soul is beyond the reach of material science. Man is a soul, wearing the physical body. The soul is extremely subtle. It is subtler than ether, mind and energy. Consciousness and intelligence are of the soul, and not of the body. Consciousness is evidence of the existence of the soul. The soul is the immortal part of man.
Science is a systematic study of facts. It tries to reduce observations or observed facts into a system. In order that the fact may be valid for science, it must be perceptible to the senses. Sensing is false knowledge. Intuition is right knowledge. Intuitive knowledge alone is the highest knowledge. It is imperishable, infinite knowledge of Truth.
A scientist is an extrovert. He bombards the atoms. He cannot find Pure Consciousness there. He will have to withdraw the senses and rest in his own Inner Self. He must dive deep into the ocean of Brahmic Consciousness.
Science is not the enemy of religion, but a preparation for it. Science is an enemy of superstition alone. Both religion and science are engaged in the search for Truth. Their attitudes are essentially the same. But the fields of applications vary. Raja-Yoga is an exact science. Its methods are very scientific. A scientist is an external Raja Yogi. Hindu Rishis,seers and sages have recognized the harmonious relation between religion and science. The divorce of science from religion is the cause of confusion and conflict. Science is religion as applied to the investigation of Truth in the finite nature outside - the object. Religion is science as applied to the realization of the Infinite, the Bhuma, the Truth that underlies all objects - the Subject.
Science interprets on the phenomenal plane the One as energy. Religion interprets the One as the Self, "the Atman". Science analyzes, classifies and explains phenomena. But Brahma-vidya teaches you to transcend phenomena and attain immortality.
The scientific and the religious approaches to Truth are really complementary, and not contradictory. Religion and science are the twin-brothers. They should help mutually and harmoniously to search Truth and live the life of Truth here.
Science has to do with facts; religion with values. Where science ends, religion begins. A close study of the observations and revelations of science brings a man nearer to God. Who gave power to electrons ? What is at the bottom of these electrons ? What is that power that has combined four parts of nitrogen and one part of oxygen ? Who has framed the laws of nature ? Nature is blind. What is that intelligence that moves nature ? Who is the primum mobile ? A study of the physical forces and the physical laws, an understanding of the mental forces and the mental laws, are not sufficient to make us perfect. We should have a thorough knowledge and realization of the substratum that lies hidden behind these names and forms and all physical and mental phenomena. Then only we will become perfect masters or full-blown adepts or Arhatas or Buddhas.
Mind and intellect are finite instruments. They cannot realize the infinite Reality. But, they are a means. When the intellect has passed through the various stages of reasoning, and when it has been completely purified, then revelation dawns. True religion begins where the intellect ends.
Let it not be thought that religion is dogmatic, other-worldly, a pet tradition of blind believers or irrational emotionalists. Religion is the most rational science, the science of life itself, the science of man as he essentially is, not merely as he presumes himself to be. The basis for all the secular sciences is Brahma-vidya or the Adhyatmic science. Brahma-vidya is the foremost among all sciences, because by it one attains immortality. Secular experiences are partial, while spiritual experiences is the experience-whole. If you know this supreme science of Brahma-vidya through direct intuition, you will have knowledge of all other worldly sciences; just as you will have knowledge of all articles made of clay, if you have knowledge of clay itself. You cannot learn this Science of sciences in any university. You will have to learn this from a Brahma-srotri, Brahma-Nishtha Guru, after controlling your senses and the mind.
Matter cannot be totally ignored; but, matter should be subordinated to spirit. Science should be subordinate to Brahma-vidya. Science cannot be the be-all and end-all. If you end your life in the laboratory alone, you cannot enjoy the eternal bliss of the Soul. You cannot attain the supreme wisdom which can free you from births and deaths. Science cannot give you salvation.
Seek within. Stand not as beggar before the door of science-power that kills, more than heals. Do not surrender yourself to the scientists. They are not able to explain anything. Science knows nothing of the origin of life, the origin of thought, and the origin and destiny of human nature and the universe. There are many questions to which religion alone can give answers - and not science.

Swami Shivananda - Bliss Divine Brahmacharya ( sexual abstinence)

Brahmacharya is a divine word. It is the sum and substance of Yoga. Brahmacharya is the Achara or conduct by which you attain or reach Brahman (God). It is life in the Absolute. It is movement towards God or the Atman (Self).
Brahmacharya is absolute freedom from sexual thoughts and desires. It is the vow of celibacy. It is control of all the senses in thought, word and deed.
Brahmacharya is not mere bachelorhood. There should be strict abstinence not merely from sexual intercourse but also from auto-erotic manifestations, from masturbation, from homosexual acts and from all perverse sexual practices. It must further involve a permanent abstention from indulgence in erotic imagination and voluptuous reverie.
In a narrow sense, Brahmacharya is celibacy. In a broad sense, it is absolute control of all the senses. The door of Nirvana (liberation) or perfection is complete Brahmacharya.
Celibacy is to a Yogi what electricity is to an electric bulb. Without celibacy no spiritual progress is possible. It is a potent weapon and shield to wage war against the internal evil forces of lust, anger and greed. It serves as a gateway for the bliss beyond, and opens the door of liberation. It contributes perennial joy and uninterrupted bliss. It is the only key to open the Sushumna (the chief among astral tubes in the human body running inside the spinal column) and awaken the Kundalini (the primordial cosmic energy located in the individual).
There cannot be any language without words. You cannot draw a picture without a canvas or a wall. You cannot write anything without paper. Even so, you cannot have health and spiritual life without celibacy.
An established celibate will not feel any difference in touching the opposite sex, a piece of paper, a block of wood, or a piece of stone. A true celibate only can cultivate Bhakti (devotion). A true celibate only can practice Yoga. A true celibate only can acquire jnana (wisdom).
Brahmacharya is meant both for men and women. Bhishma, Hanuman, Lakshmana, Jesus, Mirabai, Sulabha and Gargi were all celibates.
One of the students of Dhanvantari approached his teacher after finishing his full course of Ayurveda (the ancient Indian science of medicine) and asked: "O Bhagavan, kindly let me know the secret of health now."
Dhanvantari replied: "This seminal energy is verily the Atman. The secret of health lies in preservation of this vital force. He who wastes this vital and precious energy cannot have physical, mental, moral and spiritual development."
Veerya (seminal energy) is God in motion. Veerya is dynamic will. Veerya is soul-force. Veerya is the essence of life, thought, intelligence and consciousness. Always remember this.
The vital energy, Veerya which supports your life, which is the Prana (life-force) of Pranas, which shines in your sparkling eyes, which beams in your shining cheeks, is a great treasure to you. It is the quintessence of blood.
From food, chyle is manufactured; out of chyle comes blood; out of blood comes flesh; out of flesh comes fat; out of fat comes marrow; out of marrow comes semen. Semen is the last essence. It is the essence of essences.
Just as sugar pervades sugar-cane and butter pervades milk, so also semen pervades the whole body. It exists in a subtle form throughout the body. It is withdrawn and elaborated in a gross form in the sexual organs under the influence of the sexual will and sexual excitement.
When a man is excited by passion, the Prana is set in motion. The vital air or Prana moves the internal sap or semen. The semen is put into motion. It falls downwards, just as the clouds burst into the rain water; just as the fruits, flowers, and leaves of the tree drop down by the force of the blowing winds.
Note carefully the evil after-effects, once the Veerya is lost. Prana gets unsteady. It gets agitated.. The body and mind refuse to work energetically. There is physical and mental lethargy. Exhaustion and weakness are experienced. You have to take recourse to milk , fruits and other articles to make good the loss of energy. Remember, these articles can never, never repair loss. Bad memory, premature old age, impotence, various sorts of eye diseases and nervous diseases are attributable to the heavy loss of this vital fluid.
Those who have lost much of their semen become easily irritated. They lose their balance of mind quickly. Little things upset them. Those who have not observed the vow of celibacy become slaves of anger, laziness and fear. If you do not have your senses under control, you venture to do foolish actions which even children will not dare to do.
Man, with his boasted intellect, has to learn lessons from birds and animals. Even animals have more self-control than men. It is only the so-called man who has degraded himself much by indulgence. At the heat of sexual excitement, he repeats the same ignoble act again and again. He has not a bit of self-control. He is an absolute slave to passion. He is a puppet in the hands of passion. Like rabbits he procreates and brings forth countless children to swell up the number of beggars in the world. Lions, elephants, bulls and other powerful animals have better self-control than men. Lions cohabit only once in a year. After conception, the female animals will never allow the male animal to approach them till the young ones are weaned and they themselves become healthy and strong. Man only violates the laws of nature and consequently suffers from innumerable diseases. He has degenerated to a level far lower than that of animals in this respect.
Indulgence in the sexual act is exhausting to the female system and a drain upon their vitality as in the case of man. The nervous strain it imposes is very great indeed. The female system, being more delicate and high-strung, is often more affected than that of the male.
What do we see these days? Boys and girls, men and women are drowned in the ocean of impure thoughts, lustful desires and little sensual pleasures. It is highly deplorable indeed. It is shocking to hear some of the stories of boys. Many college boys have come to me and personally narrated their pitiable lives. Their power of discrimination has been lost owing to sexual excitement and lustful intoxication. Why do you lose the energy that has taken many weeks and months to gain for the sake of a little, momentary sensual pleasure?
In olden days, boys of the Gurukula (ancient educational system of India) were healthy and strong. Today there is no real ethical culture in modern schools and colleges. The present system of education needs a drastic and radical change. Modern civilization has enfeebled our boys and girls. They lead an artificial life. Children beget children. There is racial degeneration. It is impossible to be strong and healthy unless males and females, boys and girls, try their level best to keep up Brahmacharya or the vow of celibacy.
Pure air, pure water, wholesome food, physical exercise, outdoor games like tennis - all contribute to the maintenance of good health, strength and a high standard of vigour and vitality. There are, indeed, many ways to gain health and strength. These ways are, doubtless, indispensable requisite. But, celibacy is the most important of all. It is the only specific that keeps up true manliness.
The practice of celibacy is not attended with any danger or disease, or undesirable results such as the various sorts of 'complex' wrongly attributed by the Western psychologists. They have no practical knowledge of the subject on hand. They have a wrong and ill-founded imagination that the ungratified sex-energy assumes the various forms of 'complex' such as touch-phobia. The complex is due to some other causes. It is a morbid state of mind due to excessive jealousy, hatred, anger, worry, and depression brought about by various causes.
On the contrary, even a little of self-restraint or a little practice of continence is an ideal 'pick-me-up'. It gives inner strength and peace of mind. It invigorates the mind and nerves. It helps to conserve physical and mental energy. It augments memory, will force, and brain power. It bestows tremendous strength, vigour, and vitality. It renovates the system or constitution, rebuilds the cells and tissues, energizes digestion, and gives power to face the difficulties in the daily battle of life. One who has perfect control over sexual energy attains power unobtainable by another means.
If a man leads a life of celibacy even in his householder's life and has copulation occasionally for the sake of progeny only, he can bring forth healthy, intelligent, strong, beautiful, self-sacrificing children. The ascetics and saviours of ancient India, when married, used to follow this excellent rule very carefully for this purpose, and also used to teach by example and practice how to lead a life of a Brahmachari even as a householder.
It is worth repeating that a true celibate possesses tremendous energy, a clear brain, gigantic will-power, bold understanding, retentive memory and good Vichara Sakti (power of enquiry). Swami Dayananda stopped the carriage of a Maharaja (great king). He broke the sword with his hands. This was due to his power of celibacy. All the spiritual leaders have been true celibates. Jesus, Sankara, Jnana Deva and Samarth Ramdas were all celibates.
Diet plays a prominent part in keeping up celibacy. There are different compartments in the brain and each food produces its own effect on each compartment and of the general system. A confection of sparrow produces aphrodisiac effect. It directly stimulates the reproductive organs. Garlic, onions, meat, fish, and eggs stimulate passion.
Give proper attention to food. Have moderation in diet. Take Sattvic (pure) food such as milk, fruits, and wheat. Occasional fasting checks passion, calms the emotions, controls the Indriyas (senses), and helps in the practice of celibacy.
People talk of celibacy; but practical men are rare, indeed. A life of continence is really beset with difficulties.
It is easy to tame a tiger or a lion or an elephant. It is easy to play with a cobra. It is easy to walk over the fire. It is easy to uproot the Himalayas. It is easy to get victory in the battlefield. But, it is difficult to eradicate lust.
You need not despair even a bit, however. Have faith in God, in His Name and in His grace. You are bound to succeed if you have faith in Him. Mere human effort alone will not suffice. The divine grace is needed. Lust cannot be completely uprooted from the mind except by the grace of the Lord. God helps those who help themselves.
Lack of spiritual Sadhana is the main cause for all sexual attractions. Mere theoretical abstention from sensuality will not bring you good results. You must mercilessly cut off all formalities in social life and lead a pious life. Leniency to internal lower tendencies will land you in the region of suffering. Excuse will not be of use in this respect. You must be sincere in your purpose for the sublime life of spirituality. Half-heartedness will leave you in your old state of misery.
Do not think of the opposite sex. Do not look at the opposite sex. Looking at the opposite sex will create desire to talk to them. Talking will create a desire to touch them. Eventually you will have an impure mind and will fall a victim. Therefore never look at the opposite sex. Never talk intimately with them. Do not be familiar with them.
The look must be perfectly chaste and pure. Lord Jesus says: "If you have a lustful look, you have already committed adultery in the heart." Lustful look, lustful thinking, wet-dreams are all failures or breaks in celibacy. Be chaste in your look. Be chaste in your talk. See mother in all women. Cultivate sublime, divine thoughts. Repeat the Lord's Name and meditate regularly. You will be established in celibacy.
There are four processes in the practice of celibacy. First control the sex-impulse and sex-Vasana (sex-desire). Then practice conservation of sex-energy. Shut out all holes through which energy leaks. Then divert the conserved energy into proper spiritual channels through Japa, Kirtan, selfless service, Pranayama (practice of breath-control), study, vigilance, self-analysis, introspection and Vichara. Then have conversion or sublimation of the sex-energy. Let it be converted into Ojas (spiritual energy) or Brahma-tejas (spiritual halo) through constant meditation or Brahma-Chintana (remembrance of God).
According to Yogic science, semen exists in a subtle form throughout the whole body. It is found in a subtle state in all the cells of the body. It is withdrawn and elaborated into a gross form in the sexual organ under the influence of the sexual will and sexual excitement. An Oordhvareta Yogi (one who has stored up the seminal energy in the brain after sublimating the same into spiritual energy) not only converts the semen into Ojas, but checks through his Yogic power, through purity in thought, word and deed, the very formation of semen by the secretory cells or testes or seeds. This is a great secret. Allopaths believe that even in an Oordhvareta Yogi, the formation of semen goes on incessantly and that the fluid is reabsorbed into the blood. This is a mistake. They do not understand the inner Yogic secrets and mysteries. They are in the dark. Their Drishti or vision is concerned with the gross things of the universe. The Yogi penetrates into the subtle hidden nature of things through Yogic Chaksu or the inner vision of wisdom. The Yogi gets control over the astral nature of semen and thereby prevents the formation of the very fluid itself.
You will have to be very careful of reaction. The senses that are put under restraint for some months, or for one or two years, become rebellious if you are not always vigilant and careful. They revolt and drag you out when opportunities arise. Some people, who observe celibacy for one or two years, become more passionate and waste the energy considerably in the end. Some people become incorrigible, moral wrecks also.
You must not labour under the delusion that you have eradicated lust completely by adjusting the diet a bit, by practicing Pranayama, and by doing a little Japa, and that you have nothing more to do. Temptation may overcome you at any moment. Eternal vigilance and rigorous Sadhana are very essential.
You may be able to stop copulation for months and years, but there should not be any sexual craving or attraction for the opposite sex.
The state of mental celibacy must be kept up even amidst temptations and sickness. Then only you are safe. The senses begin to revolt during times of ailment and also when you come in contact with sense-objects.
You cannot attain perfect celibacy by limited effort. Just as a machine-gun is necessary to kill a powerful enemy, so also, constant, rigorous and powerful Sadhana is necessary to annihilate this powerful enemy, lust. You must not be puffed up with pride for your little achievement in celibacy. If you are put to test, you will hopelessly fail. You must be ever conscious of your shortcomings and you must constantly strive to get rid of them. The highest effort is necessary. Then you will have sanguine success in this direction.

Swami Shivananda - Bliss divine Ahimsa

In the regeneration and divinisation of man, the first step is to eliminate his beastly nature. The predominant trait in beasts is cruelty. Therefore, wise sages prescribe Ahimsa (non-injury). This is the most effective master-method to counteract and eradicate completely the brutal, cruel Pasu-Svabhava (bestial nature) in man.
Practice of Ahimsa develops love. Ahimsa is another name for truth or love. Ahimsa is universal love. It is pure love. It is divine Prem. Where there is love, there you will find Ahimsa. Where there is Ahimsa, there you will find love and selfless service. They all go together.
The one message of all saints and prophets of all times and climes, is the message of love, of Ahimsa, of selfless service. Ahimsa is the noblest and best of traits that are found expressed in the daily life and activities of perfected souls. Ahimsa is the one means, not only to attain Salvation, but also to enjoy uninterrupted peace and bliss. Man attains peace by injuring no living creature.
There is one religion - the religion of love, of peace. There is one message, the message of Ahimsa. Ahimsa is a supreme duty of man.
Ahimsa, or refraining from causing pain to any living creature, is a distinctive quality emphasized by Indian ethics. Ahimsa or non-violence has been the central doctrine of Indian culture from the earliest days of its history. Ahimsa is a great spiritual force.
Ahimsa or non-injury, of course, implies non-killing. But, non-injury is not merely non-killing. In its comprehensive meaning, Ahimsa or non-injury means entire abstinence from causing any pain or harm whatsoever to any living creature, either by thought, word, or deed. Non-injury requires a harmless mind, mouth, and hand.
Ahimsa is not mere negative non-injury. It is positive, cosmic love. It is the development of a mental attitude in which hatred is replaced by love. Ahimsa is true sacrifice. Ahimsa is forgiveness. Ahimsa is Sakti (power). Ahimsa is true strength.
Only the ordinary people think that Ahimsa is not to hurt any living being physically. This is but the gross form of Ahimsa. The vow of Ahimsa is broken even by showing contempt towards another man, by entertaining unreasonable dislike for or prejudice towards anybody, by frowning at another man, by hating another man, by abusing another man, by speaking ill of others, by backbiting or vilifying, by harbouring thoughts of hatred, by uttering lies, or by ruining another man in any way whatsoever.
All harsh and rude speech is Himsa (violence or injury). Using harsh words to beggars, servants or inferiors is Himsa. Wounding the feelings of others by gesture, expression, tone of voice and unkind words is also Himsa. Slighting or showing deliberate discourtesy to a person before others is wanton Himsa. To approve of another's harsh actions is indirect Himsa. To fail to relieve another's pain, or even to neglect to go to the person in distress is a sort of Himsa. It is the sin of omission. Avoid strictly all forms of harshness, direct or indirect, positive or negative, immediate or delayed. Practice Ahimsa in its purest form and become divine. Ahimsa and Divinity are one.
If you practice Ahimsa, you should put up with insults, rebukes, criticisms and assaults also. You should never retaliate nor wish to offend anybody even under extreme provocation. You should not entertain any evil thought against anybody. You should not harbour anger. You should not curse. You should be prepared to lose joyfully even your life in the cause of Truth. The Ultimate Truth can be attained only through Ahimsa.
Ahimsa is the acme of bravery. Ahimsa is not possible without fearlessness. Non-violence cannot be practiced by weak persons. Ahimsa cannot be practiced by a man who is terribly afraid of death and has no power of resistance and endurance. It is a shield, not of the effeminate, but of the potent. Ahimsa is a quality of the strong. It is a weapon of the strong. When a man beats you with a stick, you should not entertain any thought of retaliation or any unkind feeling towards the tormentor. Ahimsa is the perfection of forgiveness.
Remember the noble actions of great sages of yore. Jayadeva, the author of Gita-Govinda, gave large and rich present to his enemies who cut off his hands, and obtained Mukti (liberation) for them through his sincere prayers. He said: "O my lord! Thou hast given Mukti to Thy enemies, Ravana and Kamsa. Why canst Thou not give Mukti to my enemies now ?" A saint or a sage possesses a magnanimous heart.
Pavahari Baba carried the bag of vessels and followed the thief saying: "O Thief Narayana! I never knew that You visited my cottage. Pray accept these things." The thief was quite astonished. He left off his evil habit from that very second and became a disciple of Pavahari Baba.
Remember the noble actions of saints like Jayadeva and Pavahari Baba, you will have to follow their principles and ideals.
When thoughts of revenge and hatred arise in the mind, try to control the physical body and speech first. Do not utter evil and harsh words. Do not censure. Do not try to injure others. If you succeed in this by practice for some months, the negative thoughts of revenge, having no scope for manifesting outside, will die by themselves. It is extremely difficult to control such thoughts from the very beginning without having recourse to control of the body and speech first.
First control your physical body. When a man beats you, keep quiet. Suppress your feelings. Follow the instructions of Jesus Christ in his Sermon On The Mount: "If a man beats you on one cheek, turn to him the other cheek also. If a man takes away your coat, give him your shirt also." This is very difficult in the beginning. The old Samskaras (impressions) of revenge, of "a tooth for a tooth", "tit for tat", "an eye for an eye", and "paying in the same coin" will all force you to retaliate. But you will have to wait cooly. Reflect and meditate. Do Vichara or right enquiry. The mind will become calm. The opponent who was very furious will also become calm, because he does not get any opposition from your side. He gets astonished and terrified also, because you stand like a sage. By and by, you will gain immense strength. Keep the ideal before you. Try to get at it, though with faltering steps at first. Have a clear-cut mental image of Ahimsa and its immeasurable advantages.
After controlling the body, control your speech. Make a strong determination, "I will not speak any harsh word to anybody from today". You may fail a hundred times. What does it matter ? You will slowly gain strength. Check the impulse of speech. Observe Mouna (silence). Practice Kshama or forgiveness. Say within yourself: "He is a baby-soul. He is ignorant, that is why he has done it. Let me excuse him this time. What do I gain by abusing him in return ?" Slowly give up Abhimana (ego-centred attachment). Abhimana is the root-cause of human sufferings.
Finally go to the thoughts and check the thought of injuring. Never even think of injuring anyone. One Self dwells in all. All are manifestations of One God. By injuring another, you injure your own Self. By serving another, you serve your own Self. Love all. Serve all. Hate none. Insult none. Injure none in thought, word and deed. Try to behold your own Self in all beings. This will promote Ahimsa.
If you are established in Ahimsa, you have attained all virtues. Ahimsa is the pivot. All virtues revolve around Ahimsa. Just as all footprints are accommodated in those of the elephant, so also do all religious and ethical rules become merged in the great vow of Ahimsa.
Ahimsa is soul-force. Hate melts in the presence of love. Hate dissolves in the presence of Ahimsa. There is no power greater than Ahimsa. The practice of Ahimsa develops will-power to a considerable degree. The practice of Ahimsa will make you fearless. He who practices Ahimsa with real faith, can move the whole world, can tame wild animals, can win the hearts of all, and can subdue his enemies. He can do and undo things. The power of Ahimsa is infinitely more wonderful and subtler than electricity or magnetism.
The law of Ahimsa is as much exact and precise as the law of gravitation or cohesion. You must know the correct way to apply it intelligently and with scientific accuracy. If you are able to apply it with exactitude and precision, you can work wonders. You can command the elements and Nature also.
The power of Ahimsa is greater than the power of the intellect. It is easy to develop the intellect, but it is difficult to purify and develop the heart. The practice of Ahimsa develops the heart in a wonderful manner.
He who practices Ahimsa develops strong will-power. In his presence, enmity ceases. In his presence, cobra and frog, cow and tiger, cat and rat, wolf and lamb, will all live together in terms of intimate friendship. In his presence, all hostilities are given up. The term 'hostilities are given up' means that all beings - men, animals, birds and poisonous creatures will approach the practitioner without fear and do no harm to him. Their hostile nature disappears in them in his presence. The rat and the cat, the snake and the mongoose, and other beings that are enemies of each other by nature, give up their hostile feelings in the presence of the Yogi who is established in Ahimsa. Lions and tigers can never do any harm to such a Yogi. Such a Yogi can give definite orders to lion and tigers. They will obey. This is Bhuta-Siddhi (mastery over the elements) obtainable by the practice of Ahimsa. The practice of Ahimsa will eventually culminate in the realization of unity and oneness of life, or Advaitic (non-dual) Consciousness. The Yogi then enjoys the highest peace, bliss and immortality.
Absolute Ahimsa is impossible. It is not possible to the most conscientious Sannyasin or monk. To practice that, you must avoid killing countless creatures while walking, sitting, eating, breathing, sleeping and drinking. You cannot find a single non-injurer in the world. You have to destroy life in order to live. It is physically impossible for you to obey the law of non-destruction of life, because the phagocytes of your blood also are destroying millions of dangerous intrusive spirilla, bacteria and germs.
According to one school of thought, if by the murder of a dacoit many lives are saved, it is not considered as Himsa. Ahimsa and Himsa are relative terms. Some say that one can defend oneself with instruments and use a little violence also when one is in danger; this is not considered to be Himsa. Westerners generally destroy their dear horses and dogs when they are in acute agony and when there is no way of relieving their sufferings. They wish that the soul should be immediately freed from the physical body. Motive is the chief factor that underlies everything.
A renunciate or monk should not defend himself and use violence even when his life is in jeopardy. To an ordinary man, Ahimsa should be the aim, but he will not fall from this principle if, out of sheer necessity and with no selfish aim, he takes recourse to Himsa occasionally. One should not give leniency to the mind in this respect. If you are lenient, the mind will always take the best advantage of you and goad you to do acts of violence. Give a rogue an inch, he will take an ell: the mind at once adapts this policy, if you give a long rope for its movement.
Ahimsa is never a policy. It is a sublime virtue. It is the fundamental quality of seekers after Truth. No Self-realization is possible without Ahimsa. It is through the practice of Ahimsa alone that you can cognize and reach the Supreme Self or Brahman. Those with whom it is a policy may fail many a time. They will be tempted to do violent acts also. On the contrary, those who strictly adhere to the vow of Ahimsa as a sacred creed or fundamentals cannon of Yoga, can never be duped into violence.
Ahimsa is a Mahavratam or "great universal vow". It should be practiced by all people of all countries. It does not concern the Hindus or Indians alone. Whoever wishes to realize the Truth must practice Ahimsa. You may encounter any amount of difficulties; you may sustain any amount of losses, but you must not give up the practice of Ahimsa. Trial and difficulties are bound to come in your way to test your strength. You should stand adamant. Then alone will your efforts be crowned with sanguine success.
There is a hidden power in Ahimsa which protects its practitioners. The invisible hand of God gives protection. There is no fear. What can pistols and swords do ?
Even now there are people who do not give the least pain to any living creature. They carry sugar and rice for distribution to ants in their holes. They do not use lights at night for fear of killing the small insects. They are very careful while walking in the streets, as they do not wish to trample upon small insects.
Blessed are these men. They will soon see God as they have very soft hearts.

Sunday, December 13, 2009

the indian poet and philosopher Rabindranath Tagore met A. Einstein in Berlin

Tagore and Einstein met through a common friend, Dr. Mendel. Tagore visited Einstein at his residence at Kaputh in the suburbs of Berlin on July 14, 1930, and Einstein returned the call and visited Tagore at the Mendel home. Both conversations were recorded and the above photograph was taken. The July 14 conversation is reproduced here, and was originally published in The Religion of Man (George, Allen & Unwin, Ltd., London), Appendix II, pp. 222-225.

TAGORE: I was discussing with Dr. Mendel today the new mathematical discoveries which tell us that in the realm of infinitesimal atoms chance has its play; the drama of existence is not absolutely predestined in character.

EINSTEIN: The facts that make science tend toward this view do not say good-bye to causality.

TAGORE: Maybe not, yet it appears that the idea of causality is not in the elements, but that some other force builds up with them an organized universe.

EINSTEIN: One tries to understand in the higher plane how the order is. The order is there, where the big elements combine and guide existence, but in the minute elements this order is not perceptible.

TAGORE: Thus duality is in the depths of existence, the contradiction of free impulse and the directive will which works upon it and evolves an orderly scheme of things.

EINSTEIN: Modern physics would not say they are contradictory. Clouds look as one from a distance, but if you see them nearby, they show themselves as disorderly drops of water.

TAGORE: I find a parallel in human psychology. Our passions and desires are unruly, but our character subdues these elements into a harmonious whole. Does something similar to this happen in the physical world? Are the elements rebellious, dynamic with individual impulse? And is there a principle in the physical world which dominates them and puts them into an orderly organization?

EINSTEIN: Even the elements are not without statistical order; elements of radium will always maintain their specific order, now and ever onward, just as they have done all along. There is, then, a statistical order in the elements.
TAGORE: Otherwise, the drama of existence would be too desultory. It is the constant harmony of chance and determination which makes it eternally new and living.

EINSTEIN: I believe that whatever we do or live for has its causality; it is good, however, that we cannot see through to it.

TAGORE: There is in human affairs an element of elasticity also, some freedom within a small range which is for the expression of our personality. It is like the musical system in India, which is not so rigidly fixed as western music. Our composers give a certain definite outline, a system of melody and rhythmic arrangement, and within a certain limit the player can improvise upon it. He must be one with the law of that particular melody, and then he can give spontaneous expression to his musical feeling within the prescribed regulation. We praise the composer for his genius in creating a foundation along with a superstructure of melodies, but we expect from the player his own skill in the creation of variations of melodic flourish and ornamentation. In creation we follow the central law of existence, but if we do not cut ourselves adrift from it, we can have sufficient freedom within the limits of our personality for the fullest self-expression.

EINSTEIN: That is possible only when there is a strong artistic tradition in music to guide the people's mind. In Europe, music has come too far away from popular art and popular feeling and has become something like a secret art with conventions and traditions of its own.

TAGORE: You have to be absolutely obedient to this too complicated music. In India, the measure of a singer's freedom is in his own creative personality. He can sing the composer's song as his own, if he has the power creatively to assert himself in his interpretation of the general law of the melody which he is given to interpret.

EINSTEIN: It requires a very high standard of art to realize fully the great idea in the original music, so that one can make variations upon it. In our country, the variations are often prescribed.

TAGORE: If in our conduct we can follow the law of goodness, we can have real liberty of self-expression. The principle of conduct is there, but the character which makes it true and individual is our own creation. In our music there is a duality of freedom and prescribed order.

EINSTEIN: Are the words of a song also free? I mean to say, is the singer at liberty to add his own words to the song which he is singing?

TAGORE: Yes. In Bengal we have a kind of song-kirtan, we call it-which gives freedom to the singer to introduce parenthetical comments, phrases not in the original song. This occasions great enthusiasm, since the audience is constantly thrilled by some beautiful, spontaneous sentiment added by the singer.

EINSTEIN: Is the metrical form quite severe?

TAGORE: Yes, quite. You cannot exceed the limits of versification; the singer in all his variations must keep the rhythm and the time, which is fixed. In European music you have a comparative liberty with time, but not with melody.

EINSTEIN: Can the Indian music be sung without words? Can one understand a song without words?

TAGORE: Yes, we have songs with unmeaning words, sounds which just help to act as carriers of the notes. In North India, music is an independent art, not the interpretation of words and thoughts, as in Bengal. The music is very intricate and subtle and is a complete world of melody by itself.

EINSTEIN: Is it not polyphonic?

TAGORE: Instruments are used, not for harmony, but for keeping time and adding to the volume and depth. Has melody suffered in your music by the imposition of harmony?

EINSTEIN: Sometimes it does suffer very much. Sometimes the harmony swallows up the melody altogether.

TAGORE: Melody and harmony are like lines and colors in pictures. A simple linear picture may be completely beautiful; the introduction of color may make it vague and insignificant. Yet color may, by combination with lines, create great pictures, so long as it does not smother and destroy their value.

EINSTEIN: It is a beautiful comparison; line is also much older than color. It seems that your melody is much richer in structure than ours. Japanese music also seems to be so.

TAGORE: It is difficult to analyze the effect of eastern and western music on our minds. I am deeply moved by the western music; I feel that it is great, that it is vast in its structure and grand in its composition. Our own music touches me more deeply by its fundamental lyrical appeal. European music is epic in character; it has a broad background and is Gothic in its structure.

EINSTEIN: This is a question we Europeans cannot properly answer, we are so used to our own music. We want to know whether our own music is a conventional or a fundamental human feeling, whether to feel consonance and dissonance is natural, or a convention which we accept.

TAGORE: Somehow the piano confounds me. The violin pleases me much more.

EINSTEIN: It would be interesting to study the effects of European music on an Indian who had never heard it when he was young.

TAGORE: Once I asked an English musician to analyze for me some classical music, and explain to me what elements make for the beauty of the piece.

EINSTEIN: The difficulty is that the really good music, whether of the East or of the West, cannot be analyzed.

TAGORE: Yes, and what deeply affects the hearer is beyond himself.

EINSTEIN: The same uncertainty will always be there about everything fundamental in our experience, in our reaction to art, whether in Europe or in Asia. Even the red flower I see before me on your table may not be the same to you and me.

TAGORE: And yet there is always going on the process of reconciliation between them, the individual taste conforming to the universal standard.

Un Strigat in Desert - cuprins


1 Evolutie
2 Limite
3 Materie
4 Forte
5 Viata
6 Progres, arta si imaginatie
7 Echilibrul
8 Dragoste si religie
9 Stiinta – doua aspecte
10 Sexul
11 Arta
12 Din nou despre religie. Isus Hristos si crestinismul
13 Scopul vietii
14 Idolatria
15 Mentalitate
16 Sclavie in imperiul monetar
17 Imagine de ansamblu
18 Copiii
19 A patra dimensiune
20 Mesaj final

20 Un Strigat in Desert - mesaj final

Mesaj final

Aceasta lucrare, Un strigat in desert, prin reprezentarea sumara de altfel, nu are scopul de a crea adepti ale unor conceptii mai diferite, exotice, ci este printre altele un semnal de alarma, ce incearca sa deschida ochii oamenilor in sensul intelegerii situatiei in care se afla lumea de astazi, urmind a lua masuri pentru evitarea catastrofei ce pare inevitabila. Un alt scop al acestei lucrari este pregatirea lumii occidentale materialiste pentru intilnirea cu intelepciunea orientala ce isi are radacinile in stravechea filosofie a Indiei, demonstrata de-a lungul veacurilor de catre cei ce au practicat-o si si-au dedicat intreaga viata studiului si vietii simple dar bogate in trairi spirituale. Filosofia orientului cu toate subramurile si aspectele cuprinse, de pe intreg cuprinsul Indochinei, nu a intrat niciodata in real conflict cu alte confesiuni, pentru ca sustine Unitatea existentiala. Oricit ar parea de incredibil, orice om poate nu numai sa studieze texte filosofice, dar poate practica si vedea cu proprii ochi, simtind pe propria persoana existenta spirituala cea mai profunda.
Noi oamenii, trebuie sa fim mai toleranti, incercind sa intelegem - studiind si alte sfinte scripturi, ale altor religii – ca Adevarul e unul, Dumnezeu e unul, si toate religiile exprima acelasi lucru, chiar daca in moduri diferite. Nu exista om al lui Dumnezeu diferit de ceilalti si nici popor al lui Dumnezeu diferit de celelalte, ci exista doar experiente personale, elevare spirituala personala dobindita doar prin PROPRIUL EFORT.
Noi oamenii, avem doua datorii esentiale : sa ne intretinem si sa perpetuam existenta, si sa meditam, descoperind ca adevarata noastra natura e cea divina.
Noi oamenii, trebuie sa ne infratim, iubindu-ne si respectindu-ne unul pe celalalt, sacrificindu-ne pentru binele altora, pentru ca toti oamenii, toate formele de viata si de altfel intreaga natura este de esenta divina in aspectul cel mai profund. Dumnezeu sintem noi toti, Dumnezeu se manifesta prin noi toti deopotriva. Astfel, lovind sau provocind durere altei fiinte, lovim si provocam durere noua insine, propriei noastre fiinte.
Noi oamenii, trebuie sa facem eforturi pentru a ne rupe din sclavia materiala a banilor, a obiectelor, a dorintelor si placerilor de orice fel si sa redevenim suverani, pentru ca prin esenta noastra sintem regi deasupra tuturor regilor.
India este o tara binecuvintata, prin intelepciunea straveche si prin sfintii care s-au nascut pe aceste meleaguri, sfinti care au pastrat viu focul spiritual de la Mahabharata si pina in zilele noastre. Intelepciunea indiana este simpla, practicabila, verificabila si adaptabila fiecarui temperament. Intelepciunea indiana este universala prin toleranta sa fata de alte conceptii filosofice sau teologice.
Invatamintele continute in aceasta lucrare au, in mare masura , o influenta filosofica indiana, dar imi place sa cred ca ati descoperit si expresii proprii, pareri ce nu se vor neaparat validate nefondat, ci se vor studiate mai in profunzime decit o pot face cuvintele.
‘’ Un strigat in desert ‘’ poate ca nu are o atitudine exhaustiva, insa efectul dorit este cel al unui soc electric, care sa determine pe fiecare din noi sa studiem mai in profunzime aspectele vietii si ale universului.
Fanatismul este dusmanul Adevarului, prin intoleranta si combaterea diferentelor de opinie. De aceea, incercati sa intelegeti, sa va apropiati si de alte pareri si sa le treceti prin prisma intuitiei interioare, singura in masura sa cunoasca adevarul. Dar pentru ca aceasta intuitie sa functioneze este nevoie de ani multi de munca si sacrificii, este nevoie de o cautare intensa si sincera, dobindind intr-o zi prin Gratia Divina intelegerea.
Adevarata filosofie a vietii nu este cea invatata intr-un mediu sau altul, sub anumite presiuni ale unor grupari restrinse sau largi, cu idei sau optici preconcepute, ci aceea care este perceputa de catre constiinta noastra ca fiind reala, aplicabila, practicabila, avind posibilitatea verificarii, pe propria persoana. Conditia prima este sinceritatea. Filosofia care sustine dragostea si respectul fata de cei din jur, adevarul, nonviolenta, intoarcerea la natura, armonia si unitatea cu Dumnezeu, este cea mai aproape de veridicitate.
Recomand sa cititi Bhagavad Gita, sa o recititi pina veti intelege cum stau in realitate lucrurile, care este sensul faptelor si ale sacrificiilor si ce invatatura a primit Arjuna ce se afla in fruntea oastei sale gata de lupta pe cimpia de la Kurukshetra, de la insusi Dumnezeu. Bhagavad Gita, tradusa din sanskrita de catre Sergiu Al George, contine o sinteza a intelepciunii Indiei antice, perfect aplicabila in viata moderna si tumultoasa pe care o cunoastem noi, oamenii moderni.
Recomand sa cititi Biblia : Vechiul si mai ales Noul Testament, dar nu recomand interpretarea sau filosofarea nesfirsita a celor cuprinse. Extrageti esentialul, asimilati-l, traiti-l ! Conversatiile pe teme religioase sa fie restrinse, pentru ca nu ajuta aproape deloc si risipa de energie mentala prin disertatii inutile poate dauna vietii spirituale. Marii sfinti, vorbesc putin sau deloc, tocmai din aceasta cauza. Adincirea in meditatie, umplerea mintii cu ginduri divine, are nevoie de toata energia mentala.
Recomand reducerea actelor sexuale si folosirea lor numai in scop natural. Toti cei din jurul nostru, mai ales copiii sau adolescentii, trebuie ajutati sa inteleaga sensul relatiilor sexuale, sa-si stapineasca impulsurile instinctive, pentru a preveni dezastrul de mai tirziu. Trebuie ajutati sa evite relatii sexuale la virsta prematura, in afara casniciei si inainte de a fi capabili sa-si asume raspunderi privind intretinerea autonoma a familiei si cresterea copiilor.
Etica si gindurile divine trebuie sa umple inima fiecarui om si numai astfel poate fi creata armonia si fericirea generala.
Afaceri ce se bazeaza pe informatii sau manifestari sexuale, pe folosirea de substante stupefiante sau alcool, afaceri bazate pe productia si comercializarea de tutun, lezeaza sanatatea, moralitatea si fericirea maselor largi si de aceea ar trebui sa fie limitate si in final stopate, ceea ce este imoral este si ilegal.
Contactul din frageda copilarie, direct sau indirect cu sexul alcoolul, narcoticele sau tutunul, are un efect dezastruos asupra individului de miine. Aceste patru elemente, uneori se influenteaza reciproc, unul determinind folosirea altuia, in cele mai multe cazuri.
Sint de acord ca pentru generatii mai inaintate in virsta o redresare etica si religioasa este mai grea – nu si imposibila- avind de luptat cu ani de obisnuinta, dar sintem datori fata de generatiile mai tinere, sa le ajutam sa schimbe traiectoria progresului exclusiv material, care pe noi ne-a adus pe marginea prapastiei, in pragul unei catastrofe la nivel global, fie naturala, fie umana.
Am intitulat aceasta lucrare ‘’ Un strigat in desert’’, deoarece este strigatul constiintei in desertul vietii, care fara credinta in Dumnezeu si in esenta noastra divina, a tuturor vietuitoarelor planetei Pamint, va ramine in continuare un desert arid, fara viata adevarata. Am vrut sa arat cit de sensibila este imaginea materiei ce nu rezista la o analiza mai aprofundata. Am vrut sa arat ca este inutil sa ne bazam exclusiv pe studiul materiei, studiind fenomenele si efectele fizice dar fara sa tinem cont de fortele spirituale. Materia este inconsistenta, nu mai consistenta decit un vis. In vise totul pare la fel de real precum materia in starea de veghe. Am vrut de asemeni sa arat ca nimic nu este intimplator in aceasta lume si nimic nu poate exista sau manifesta independent. Stiintele precum fizica, matematica, chimia, anatomia si altele nu pot fi intelese fara aspectul spiritual, filosofic, fiind toate parti ale aceluiasi intreg. Spatiul, timpul, materia si energia nu exista de la sine ci sint exprimarea Constiintei Absolute, ceea ce obisnuim sa numim Dumnezeu. Fiecare om, animal si lucru isi are menirea lui, fiecare din noi avem un rol strict in viata pasagera, si absolvirea de acest rol si de obligatii ale vietii face din noi niste mizerabili. Trebuie sa continuam Creatia lumii, sacrificindu-ne, fiind astfel perfecti.
In incheierea mesajului final, voi completa cu citeva din gindurile unui sfint realizat, din India zilelor noastre, ce pina in anul mortii 1963, a meditat, a iubit omul si creaturile pamintului : Swami Shivananda.

Unitatea existentei

‘’ Mincind, bind, dormind! Putin zimbet, multe lacrimi!
Oare asta e tot? Nu muriti aici ca viermii ! Treziti-va ! Dobinditi Fericirea Nemuritoare !

Un suflet patrunde prin toate.
Exista o singura umanitate. Exista o singura fratie. Exista un singur Atman ( suflet)
Nimeni nu e mai presus. Nimeni nu e mai prejos. Toti sintem egali. Distinctiile sint inutile. Barierele facute de oameni trebuie distruse fara mila. Numai atunci va fi pace pe acest pamint.
Exista o singura casta : casta umanitatii. Exista o singura religie : religia Dragostei.
Exista o singura porunca : porunca Adevarului. Exista o singura lege : legea cauzei si efectului [ n.a. karma este legea cauzei si efectului].
Exista un singur Dumnezeu, omniprezent, atotputernic, atotcunoscator. Exista o singura limba : limba inimii sau limba tacerii. Toate vietile sint una. Lumea este o singura casa. Toti sintem membri unei singure familii umane.
Toata creatia este un intreg organic. Nici un om nu este independent in aceasta lume. Omul insusi s-a facut mizerabil prin separarea lui de altii.
Separarea este moarte. Unitatea este viata eterna. Cultivati dragostea cosmica. Includeti tot. Imbratisati tot. Recunoasteti valoarea celorlalti. Distrugeti toate barierele rasiale, religioase si prejudecatilor naturale ce separa omul de om.
Recunoasteti principiile non-duale, esenta nemuritoare in toate creaturile. Protejati animalele. Toate vietile sa fie sacralizate. Numai atunci aceasta lume va fi un paradis al pacii, un rai al frumusetii si linistii.
Cind un singur suflet salasluieste in toate fiintele vii, de ce uriti pe altii ? De ce priviti batjocoritor si incruntati ? De ce folositi cuvinte dureroase ?
De ce va impuneti regulile si dominati peste altii ?
De ce exploatati pe altii ?
De ce sinteti intoleranti ?
Nu este aceasta culmea nebuniei voastre ? Nu este asta ignoranta absoluta ?
Invatati sa traiti ca membri ai unei singure familii ! Fiti campionii idealului unei singure umanitati ! Traiti in pace intr-o lume unica ! Toti sintem copiii lui Dumnezeu. Intreaga lume este unica familie a lui Dumnezeu. Simtiti asta. Realizati asta. Fiti fericiti. Vedeti Unul in toate si toate intr-Unul.
Simtiti: Eu sint totul, Eu sint in toate!
Simtiti : Toate corpurile sint ale mele. Intreaga lume este corpul meu, dulcea mea casa.
Simtiti : Lucrez prin toate miinile, maninc prin toate gurile.
Simtiti : Sint Sinele nemuritor in toate.
Repetati aceste formule, mental, de multe ori pe zi.
Repetati OM ( silaba sacra, sunetul primordial sau numele lui Dumnezeu) mental si simtiti unicitatea vietii, unicitatea Constiintei cind jucati fotbal sau tenis, cind mincati sau beti, cind vorbiti sau cintati, cind stati sau mergeti, cind faceti baie sau va imbracati, cind scrieti o scrisoare, cind lucrati intr-un birou, cind raspundeti chemarilor naturii.
Spiritualizati fiecare miscare, actiune, gind sau simtamint. Transpuneti-le in Yoga! ‘’

Sa traim in dragoste, in pace si fericire, AMIN !

19 Un Strigat in Desert - a patra dimensiune si Teoria Rezultantei

A patra dimensiune

Carl Sagan, marele savant American atit de respectat in inaltele cercuri stiintifice, incerca sa explice cea de a patra dimensiune. Explica cum ar fi aratat o lume bidimensionala, care ar cunoaste doar lungime si latime, in nici un caz inaltime. Cit de greu ar fi de conceput o lume tridimensionala ; de exemplu intr-o lume in care ar exista romburi, cercuri, patrate, triunghiuri, imaginea unei sfere sau a unui cub ar fi de neconceput, in acea lume bidimensionala ar putea fi inteleasa doar proiectia sferei (sub forma unui cerc) sau proiectia cubului (sub forma unui patrat sau poligon, in functie de unghiul de incidenta a planurilor cubului fata de planul lumii bidimensionale despre care vorbim. Carl Sagan presupunea la un moment dat existenta unui supercub care ar fi proiectia cubului quadridimensional in lumea tridimensionala, schitat in anexa a [ ]
Regula de baza promovata stiintific in acest moment este ca fiecare dimensiune este perpendiculara pe celelalte doua in lumea tridimensionala asa cum se observa in anexa b [] , axele ox, oy si oz sint lungimea, latimea si respectiv inaltimea.
Se formuleaza ideea ca o a patra dimensiune trebuie sa fie perpendiculara pe celelalte trei, dar nici un model matematic pina in prezent nu a putut dovedi clar existenta celei de-a patra dimensiuni. Conform teoriei relativitatii lui Einstein spatiul este curbat si astfel apare intrebarea : de ce ar pastra cele patru dimensiuni perpendicularitatea intre ele ? Doar ca model al matematicii neaplicabile ?
Stim ca spatiul si timpul sint intr-o relatie perfecta si inseparabila. Stim ca nu se poate vorbi de spatiu sau de timp separat ci vorbim de spatiu-timp. Spatiul are trei dimensiuni, iar timpul reprezinta cea de-a patra. Dar cum se manifesta si ce model matematic se poate apropia cel mai mult de realitate ?
Spatiul-timp este inseparabil, universul este inseparabil. Nu se poate lua o sectiune sau mai bine spus o bucata de spatiu-timp independent de restul universului si in acelasi timp sa contina informatia pe care o vom gasi altundeva in univers. Universul nu este omogen si nu poate fi explicat luind de baza doar acea felie de spatiu-timp. Universul poate exista doar in totalitatea sa, doar ca intreg.
Sa analizam :

Un punct. Nu este material ci este doar imaginar. Nu se manifesta de la sine si poate fi doar relatat cu alt punct din acelasi sistem.
Cind avem un al doilea punct avem deja o dimensiune. Linia ce le uneste capata o particularitate pe care o numim dimensiune. De la sine insa, nici linia nu se poate manifesta si este doar imaginara. Se poate relata fata de un punct de reper situat pe ea. Cind aceasta linie o raportam fata de un punct in afara ei avem deja de-a face cu un plan. Planul, de la sine nu se manifesta caci este imaterial. Are lungime si are latime, deci cunoaste doua dimensiuni dar este imaterial. O fotografie doar aparent este materiala dar atomii din care este formata hirtia si cerneala dau totusi grosime si deci este vorba de trei dimensiuni.
Daca un plan este raportat fata de un punct care nu este situat pe el capatam deja cea de a treia dimensiune care confera particularitati neintilnite pina acum. Cu toate ca spatiul (tridimensional adica) este format dintr-o infinitate de planuri, nu poate fi explicat de un singur plan ; de asemeni, cu toate ca planul este constituit dintr-o infinitate de drepte, nu poate fi explicat de o singura dreapta ; la fel si o dreapta ce este formata dintr-o infinitate de puncte nu poate fi explicata de un singur punct continut.
Dar avind de-a face acum cu o lume tridimensionala am inteles oare totul ?
Spatiul tridimensional de la sine este nemanifestabil si deci inexistent (ca sa nu spunem nonsens ). Pentru a da culoare si a se manifesta avem nevoie de cea de-a patra dimensiune si aceasta este timpul. Despre modul in care se manifesta urmeaza sa vorbim in continuare.
Este imposibil avind doar un punct sa putem desena ceva cu creionul pe o foaie de hirtie. Daca avem la dispozitie doar o dimensiune putem desena doar o linie, miscind creionul inainte si inapoi, avind fata de punctul de plecare deplasare + sau - .
Avind voie sa miscam creionul in orice directie fara sa-l ridicam de pe foaie, putem face schite, imagini, care sint doar diferite combinatii ale dimensiunilor stinga-dreapta si inainte-inapoi.
Ca sa facem insa o imagine tridimensionala creionul nu ne mai poate ajuta. Avem nevoie de ghips pentru a face o statuie, pentru a obtine ceea ce numim forma tridimensionala. Incercati sa lipsiti statuia de o dimensiune. Proiectia ei pe foaia de hirtie ar fi doar o umbra, doar o imagine neclara pe care creierul nostru asa cum este conceput o poate intui, comparind cu experiente tridimensionale.
Astfel si o lume constituita din trei dimensiuni nu poate concepe o a patra dimensiune.
Hypercubul descris de Carl Sagan este compus din cele trei dimensiuni ale spatiului caruia i s-a dat o a patra dimensiune care din pacate are tot caracteristicile spatiului.
Noi nu traim intr-o lume tridimensionala asa cum s-a sustinut pina acum ci intr-o lume quadridimensionala, adica cele trei dimensiuni ale spatiului plus cea de-a patra a timpului.
O imagine bidimensionala este doar o imagine, dar daca adaugam dimensiunea temporala avem de-a face cu o imagine in miscare, asemanatoare cu un desen animat. Aceasta miscare aparenta capata o notiune datorita capacitatii de comparatie a creierului nostru. Incercati sa animati cu creionul pe aceeasi foaie de hirtie imaginea pe care o doriti, fie si cea mai simpla. Va fi imposibil, pentru ca nu controlam dimensiunea timpului. Daca folosim un computer putem da aceasta componenta a timpului care este de fapt miscarea. TIMPUL ESTE MISCAREA SPATIULUI, miscarea inseamna combinatia spatiu-timp. Miscarea este manifestarea, existenta inseparabila a spatiului-timp. Daca cu ajutorul microprocesoarelor putem obtine o imagine virtuala pe un ecran (bidimensional) plus dimensiunea timpului( un desen animat) nu acelasi succes il putem avea incercind sa obtinem o imagine quadridimensionala. Ecranul va fi limitat la cele doua dimensiuni si este depasit astfel de situatia data. Ceea ce cunoastem astazi sub numele de animatie 3D este o incercare cu reusita limitata si asta doar cu ajutorul creierului nostru care compara imaginile virtuale cu cele experimentate pina in prezent. Vom vorbi mai tirziu despre efectele decisive existentiale ale celei de-a patra dimensiuni, implicit a miscarii.
Dincolo de faptul ca universul este curb, (atit spatiul cit si timpul) si ca daca paralelismul se pastreaza in plan ( ceea ce nu se intimpla si in spatiul tridimensional) faptul ca cele patru dimensiuni au unghiuri de 90 de grade intre ele poate fi absolut relativ. Cu toate acestea exista un model simplu, matematic care poate arata ca cea de a patra dimensiune, cea a timpului poate avea unghiuri drepte fata de fiecare din cele trei dimensiuni spatiale.
In anexa c avem axele ox, oz perpendiculare in punctul de origine o, si un sfert de cerc cu centrul in punctul de origine o. La intersectia cercului cu axele ox si oz in punctele a si b tangentele cercului in aceste puncte formeaza unghiuri drepte, deci de 90 de grade. Acelasi lucru se intimpla daca in axele ox, oy si oz , o sfera are centrul in originea o (anexa d ) [ ]. Avem unghiuri drepte cu fiecare din axe si cu fiecare din planuri.
Timpul nu este rectiliniu si nici curb ci este o sfera. La dimensiunile spatiului se raporteaza si dimensiunile timpului, precum si viceversa. Daca vrem sa studiem si sa analizam universul trebuie sa ne eliberam de idei preconcepute si sa vedem Unitatea in toate.
Daca studiem un atom ( sau chiar elemente subatomice ), un sistem planetar sau o galaxie vom observa asemanari uimitoare ceea ce ne face in final sa ajungem la concluzii extraordinare si cutezatoare. Forma sferica a atomului este data de rotatia cu frecventa foarte mare a electronului in jurul nucleului atomic. Traiectoria electronului este sferica, invelisul atomic nu poate fi indepartat precum coaja unei cirese, avem doar aparenta, iluzia daca vreti a unei sfere. Viteza da electronului tendinta de a parasi orbita, dar este pastrat pe aceasta orbita datorita fortei de atractie a nucleului fata de electron si chiar viceversa. Avem de-a face cu doi vectori egali (atit cit sistemul se afla in echilibru ) : forta centrifuga si forta centripeta. Acest lucru se intimpla atit la scara subatomica cit si la nivelul sistemului solar sau cel galactic.
Daca am avea o camera video de mare viteza, astfel incit sa inregistram traiectoria electronului cu mai putin de un Hertz, vom fi surprinsi sa observam disparitia atomului, deci inconsistenta materiei.
Daca de asemeni am putea fotografia de-a lungul a milioane de ani o galaxie si apoi am face o animatie rapida a acestor fotografii am observa forma sferica a galaxiilor si a sistemelor solare (stelare ) asemeni atomilor. De aici deducem raportul spatiu-timp in existenta (miscarea ) universului. Forta centripeta o denumim atractie tare, atractie slaba, electromagnetism sau gravitatie, in functie de sistemul la care ne referim, dar ea este aceeasi. Fortele centrifuga si centripeta stau la baza existentei universului. Cind vorbim de forta centripeta si centrifuga vorbim de sfera (sau cerc). Tot ce se petrece cu un electron are loc intr-un spatiu limitat ( invelisul –sferic- electronic ) de un numar nelimitat de ori. Dar aceasta sfera are spatii goale, in care nu exista materie, cel putin nu in forma cunoscuta noua. Daca am raci materia la zero absolut, (ceea ce este imposibil) ea ar disparea in neant.
In Univers este valabil principiul dual al manifestarii energiei-materie pe fondul spatiu-timp. Amintim aici ca materia este conversibila in energie, procesul fiind reversibil, conform formulei lui Einstein : E=MC 2. As spune cu alte cuvinte ca materia este manifestarea sferica constrinsa si energia manifestarea liniara libera a spatiului.
Pincipiul YIN-YANG din filosofia Chineza gaseste aplicatie in orice colt al universului, principiul dual al manifestarii aduce echilibrul in orice sistem si in orice fenomen al naturii. Fara un echilibru perfect nu este posibila existenta unui sistem. Alternatia atit a fenomenelor opuse, a sarcinilor si a diferitor vectori apartinid in esenta aceluiasi sistem dar de sensuri diferite, prin excelenta pastreaza continuitatea, existenta si manifestarea universului.
Sa analizam complexitatea universului observabil cu extindere in zone dincolo de lungimile de unda perceptibile de organele noastre de simt. Plecind de la un punct de referinta situat in centrul unui atom, vom crea urmatorul model :
Avem nucleul compus din cel putin un proton (a carui forma sferica este data de subelemente ale protonului, compuse la rindul lor din subelemente si mai mici ) si un neutron, in jurul caruia se roteste un electron, pe o traiectorie sferica. Toata activitatea si existenta acestui electron are loc doar la suprafata acestei sfere. In cazul nucleelor cu mai mult de un proton, totalitatea electronilor ce corespunde numarului de protoni, este repartizata pe traiectorii diferite pe care le numim invelisuri (straturi) electronice, ce se rotesc la distanta stricta fata de centrul atomului, in cazul nivelului energetic neschimbat, conform postulatelor lui Bohr. Fata de centrul atomului ales ca punct de referinta cele trei dimensiuni ale spatiului determina pozitia intr-un moment anume a electronului , iar invelisul electronic, distanta fata de centru adica, determina nivelul temporal in care electronul exista , isi desfasoara activitatea. Urmatorul strat electronic determina un alt nivel temporal diferit fata de cel dinainte, dar identic, cu aceleasi dimensiuni dintr-un alt atom, identic ca numar de protoni.
Electronii in plus sau in minus fata de numarul de protoni din nucleu determina dispozitia de a face o legatura cu un alt atom formind astfel o molecula, in care cel putin un electron se roteste consecutiv in jurul celor doi atomi, nelasindu-i nici sa se apropie nici sa se departeze.
Sa trecem la un nivel spatiotemporal mai usor perceptibil de catre simturile noastre, sa luam ca referinta o bacterie. Bacteria traieste citeva ore, ceea ce pentru noi este rotatia de citeva ori a minutarului ; fata de planeta noastra inseamna 1/3000 din rotatia in jurul soarelui, dar fata de un atom inseamna un numar extrem de mare de rotatii ale electronului in jurul nucleului. Noi observam ca bacteria se misca foarte vioi, adica cu o frecventa a miscarilor, care daca ar fi aplicata corpului uman s-ar dezintegra. Pe noi daca ne-ar putea observa, aproape ca nici nu ar percepe miscarile. Dar miscarile ei , bacteria le percepe ca pe ceva destul de lent, comparabil cu perceptia omului a propriilor miscari. Daca incercam cu viteza sa prindem cu mina o musca va fi de cele mai multe ori o incercare ratata ; daca incercam insa sa apropiem cu miscari lente palma de musca, vom observa ca reusim sa ajungem la o distanta foarte mica. In cazul in care incercam prin modul rapid (asta doar din punctul nostru de vedere) musca are tot timpul la dispozitie sa observe pericolul, sa gindeasca o modalitate eficienta de salvare, sa deschida lejer aripile si sa zboare rizind in sinea ei de incapacitatea noastra. Daca insa incercam prin modul lent, putem ajunge foarte aproape de musca, fara ca aceasta sa observe usor schimbarea pozitiei miinii si distanta foarte mica ii poate fi fatala. Daca un elefant s-ar misca cu aceeasi frecventa cu care o musca isi misca aripile, pur si simplu s-ar dezintegra. Toate fiintele indiferent de nivelul spatiotemporal la care isi desfasoara activitatea, percep propria miscare ca fiind ceva normal, lejer, asa cum percepem noi, oamenii propriile miscari. Astfel, o bacterie ar observa zborul unei muste sau a pasarii colibri in mod asemanator cu un om ce observa zborul unui vultur.
Relatia dintre spatiu si timp, poate fi analizata printr-o gama variata de experimente si observatii ale naturii. Intr-o camera sint multi tintari. O combina muzicala de mare putere produce un sunet greu de suportat de urechea umana, sa zicem 90 decibeli. Tintarii nici nu se sinchisesc de zgomot, raminind linistiti pe perete. Daca luam un emitator de ultrasunete, vom observa ca tintarii devin deosebit de iritati, incercind sa paraseasca camera, in timp ce urechea umana nu poate percepe sunete de foarte inalta frecventa. Un ciine sau o pisica, in timp ce sint invaluiti de sunetul puternic al unei melodii, pot cu usurinta sa distinga ultrasunetele produse de pasii unei persoane ce se apropie de usa, fosneste o punga de nylon sau scoate cheile din buzunar.
Prin proprie experienta, unii dintre noi, comparind amintiri din cea mai frageda copilarie si pina la nivel de adult, putem observa anumite fenomene menite sa intareasca aceasta conceptie. Un copil percepe propriile miscari ca avind o frecventa normala ; pasii in timp ce alearga se succed normal, pe cind pe adulti, pe linga faptul ca ii vede imensi, ii observa in timpul alergarii chiar mai rapide ca miscindu-se foarte lent, ca si cum s-ar afla intr-un zbor. Prin trecerea de la copilarie la starea de adult, are loc o dilatatie a perceptiei miscarilor si a trecerii timpului, astfel incit, amintirile din frageda copilarie dispar undeva in subconstient, creidu-se un gol. Din viata de pina la douazeci de ani nu ne aducem aminte cu usurinta anumite momente, si atunci cind o facem pare asa de indepartat, parca apartinind altei ere ; in schimb de la douazeci la patruzeci de ani, evenimentele petrecute ramin proaspete in memorie ca si cum ar fi trecut doar citeva zile. De aici in colo toate perioadele de timp comporta aceleasi proprietati. As putea spune ca in cazul Marii Explozii – Big Bang- a avut loc o astfel de dilatatie a spatiului si a timpului, dar si a perceptiei spatio-temporale, astfel incit dimensiunile sau unitatile de masura nu ar putea fi aceleasi, caci chiar si acestea se dilata, neexistind un sistem de referinta exterior universului din timpul Marii Explozii. Un micron de atunci poate fi comparat cu ani lumina de acum si o fractiune de secunda de atunci fiind comparabila cu milenii acum. In analogie cu teoria lui Thales despre triunghiurile asemenea, dimensiunea spatiului D raportata la frecventa (dimensiunea ) timpului F din momentul Big Bang D/F = d/f , adica spatiu d supra timp f din acest moment.
Acum poate ca va intrebati de ce sustin ca timpul este o sfera.
Avem un atom in care este clara forma sferica. Dar daca va puteti imagina foarte multi atomi care daca luam ca puncte de referinta propriile centre, sint sferice, considerati ansamblul miscarilor sferice ale atomilor avind o rezultanta comuna; asa cum aplicind multe forte asupra unui obiect, forte cu directii si valori diferite, obiectul se va misca intr-un sens anume si cu o anume viteza care sint determinate de rezultanta tuturor fortelor aplicate. Ceva asemanator se intimpla si in spatiu-timp, ansamblul de atomi, de molecule, de particule, de obiecte dau forma sferica a Pamintului, care impreuna cu alte planete dau forma sferica a sistemului solar, al galaxiilor, etc. nu putem discuta de un punct de referinta anume deoarece totul este in miscare si astfel este supus schimbarii. Multe fenomene, procese si existenta celor mai multe vietati au loc la suprafata (sferica) a pamintului sau aproape, avem astfel biosfera. Toate aceste procese se petrec doar pe traiectoria subtire descrisa de Pamint in jurul Soarelui. Aceasta analogie este observata si in cazul galaxiilor.
O statuie este aparent un obiect imobil, dar daca electronii nu ar fi in miscare ea nu ar exista. Fara timp (miscare ) spatiul nu exista si astfel materia nu exista, materia fiind considerata de astrofizicieni curbura spatiu-timp. Fara miscare sferica nimic nu ar exista. Fortele centripeta si cea centrifuga guverneaza universul. Nimic nu poate fi analizat separat ci totul exista doar prin manifestare unitara a tuturor elementelor, de la cele subatomice pina la supergalaxii. De unde stim ca o galaxie nu este la rindul ei ca un atom sau o molecula, si de unde stim ca un electron nu este la rindul lui o galaxie ; dintr-o imensa sfera spatiotemporala noi observam o infinitime si ne desfasuram existenta pe o portiune si mai mica.
Daca am asemana universul cu un imens ceas, in care se rotesc diferite roti si rotite, diferite mici mecanisme care contribuie la buna functionare a intregului ansamblu, vom putea intelege ca legea ce guverneaza intreg sistemul este dualitatea vectorilor centrifug – centripet (cu toate combinatiile si derivatiile acestora), ca o rotita nu poate explica intregul sistem dar are in schimb rol fundamental in functionarea universului (neputind exista independent, autonom), si ca totul este perfect echilibrat. Toate dimensiunile posibile se gasesc in acest « ceas », iar miscarea da notiunea timpului.
Fortele centrifuga si centripeta, sint aspectele complementare ale manifestarii, si luind moduri diferite de manifestare ele sint valabile in tot universul. Ele nu pot fi explicate caci izvorasc din ceea ce numesc filosofii Indiei antice FIINTA. Este eronat sa credem ca ansamblul fortelor gravitationale ale sistemelor solare dintr-o galaxie este in stare sa pastreze integritatea galaxiei. Atit timp cit imponderabilitatea este simtita la citeva mii de kilometri departare de pamint, cum poate avea influenta asupra noastra Alfa Centauri aflata la 40 de miliarde de kilometri departare , adica 4,5 ani lumina. Universul material este grosier, si este dirijat de altceva mai subtil ca forma aflat in alt plan existential, acolo unde nu poate ajunge nici microscopul si nici telescopul. Doar constiinta noastra subtila, debarasata de simturi materiale poate patrunde acolo, dar si in acest caz cuvintele nu vor avea niciodata puterea de a descrie realitatea. Legi ale naturii, clare si inviolabile isi fac simtita existenta, dar de unde izvorasc ele este greu de inteles de catre mintea limitata a omului.
Viteza luminii este de o constanta incredibila si in acelasi timp o lege inviolabila. Timpul necesar traversarii unui atom raportat la frecventa de rotatie a electronului este comparabila (daca nu identica) cu timpul necesar traversarii diametrale a pamintului raportat la rotatia pamintului in jurul propriei axe, si prin extensie cu timpul necesar luminii sa traverseze o galaxie raportat la frecventa rotatiei stelelor limitrofe. Deducem din aceasta ca galaxii cu diametru identic au frecvente de rotatie identice.
Voi incerca sa dau o explicatie faptului ca materia nu poate atinge viteza luminii :
Sa consideram un atom de hidrogen care este cel mai usor element de pe tabelul lui Mendeleev, ca fiind obiectul nostru de studiu. Electronul se roteste cu o viteza tradusa in sistemul nostru de masura liniar ca fiind 11000 km/s. Daca acceleram atomul pina la viteza de 289000 km/s , electronul se va gasi intr-un anumit stadiu din miscarea lui circulara atingind viteza luminii. Daca vom dori sa acceleram atomul peste aceasta viteza de 289000 km/s electronul va fi fortat sa depaseasca viteza luminii, ceea ce in realitate nu este permis. Daca am avea o naveta cosmica performanta ce ar atinge sa zicem 20000 km/s si am aprinde un reflector spre directia inainte, lumina emisa nu va fi C+ 20000=320000km/s, (C fiind viteza luminii) ci va fi C ; de asemeni daca aprindem un reflector spre directia inapoi lumina emisa va fi tot C, si nu C-20000= 280000km/s. Diferenta va fi doar modificarea spectrului, culoarea observata de o persoana cu viteza zero, ce observa in miscare naveta, asa cum se intimpla de fapt si cu sunetul conform efectului Doppler, adica auzim sunetul unei masini mai inalt cind se apropie si mai jos cind se departeaza,dar strict legat de viteza.
La calcularea vitezei luminii nu s-a tinut cont si de viteza de rotatie a Pamintului in jurul propriei axe, combinata cu miscarea de revolutie in jurul Soarelui si cu viteza de rotatie in jurul centrului Galaxiei. In anumite faze aceste miscari se cumuleaza si rezulta astfel viteze imense capabile sa dea erori in incercarea de a masura viteza luminii in anumite experimente. Lumina este o constanta cosmica dar strict relatata cu un anume punct de referinta stabil pe care sa-l numim Centrul Universului sau sa spunem Fondul Universului. Judecind astfel deducem ca viteza luminii este in realitate putin mai mare decit s-a putut observa pina acum. Asa cum se tine cont de sensul de rotatie a Pamintului in procesul de lansare a navelor spatiale, trebuie tinut cont si de aceste miscari combinate in care se afla observatorul in timpul experimentelor.
Inainte de a enunta TEORIA REZULTANTEI, sa mai precizam unele amanunte.
Cautind sa unifice teoria relativitatii cu fizica quantica si electromagnetismul, savantii nu tin cont si de interactiunile dintre fiintele vii care pe linga materie au si constiinta (sau suflet, viata, etc, sau oricum altfel vrem sa o numim,) ceea ce reprezinta fundalul pe care se manifesta toate procesele si fenomenele naturii.
Atunci cind persoane cunoscute sau necunoscute vin in contact, se manifesta tot felul de interactiuni, respingere sau atractie, care fara sa aiba o cauza logica, in afara matematicii sau fizicii cunoscute, exista. Analogia fenomenelor cu structuri diferite, din niveluri spatiotemporale diferite, chiar daca cu cauze aparent diferite, este uimitoare :
- ca elementele subnucleare exista printr-o miscare sferica,
- ca electronii se rotesc in jurul nucleului pe o traiectorie circulara, sferica,
- ca planetele au o miscare in jurul propriei axe si apoi miscarea de revolutie in jurul soarelui sau a stelelor carora apartin,
- ca stelele intr-o galaxie au o miscare circulara, sau probabil sferica, ne duce cu gindul la existenta a doi vectori ce se afla intr-un cerc sau o sfera: forta centrifuga si forta centripeta, ce tin pe orbita toate elementele amintite.
Nici o lege nu se manifesta separat ci in combinatie cu altele, elementele interactionind, rezulta o multitudine de efecte, combinatii ce dau viata si culoare universului. Nu putem studia doar manifestarea materiei, si legile ei fara sa tinem cont de unde izvoraste materia si de unde se nasc legile ce o anima. In acest punct trecem deja pragul spiritual. Fortele ce guverneaza universul se manifesta asemanator deoarece provin din acelasi izvor.
Forte ce se manifesta asemanator cu cele prezentate mai sus exista si la nivelul fiintelor vii :
O familie poate fi comparata cu un atom, sotii formind nucleul, identitatea familiei, iar copiii sint asemeni electronilor ce se rotesc in jurul nucleului. O anumita forta ii tine uniti, aceasta forta este dragostea. Cind insa un element strain, patrunde in nucleu (cind un amant sau amanta isi face aparitia) se incarca cu o forta suplimentara ce poate distruge nucleul, asa cum se intimpla in fisiunea nucleara.
Aceasta dragoste poate uni mai multe familii si rezultanta o numim prietenie.
Exista un nivel superior pe care il numim comunitate tinuta unita printr-un ideal, apoi natiunile care au aceeasi limba si cultura, tinute unite intr-o identitate tot
printr-o forma a dragostei numita mindrie sau unitate nationala. Avem asadar de-a face tot cu aceeasi vectori ca in cazul atomilor si planetelor, acesti vectori ii caracterizam insa a avea natura spirituala. Undeva la origini, dragostea si cele patru forte cunoscute care guverneaza in oarecare masura universul material, au aceeasi esenta. Neacceptind latura spirituala a studiului naturii ajungem intr-un impas, neputind dezlega mai departe misterele naturii. Instinctul este superior simplelor reactii chimice si de fotosinteza ce caracterizeaza plantele, si el guverneaza (sau da solutii) animalele, printre care si omul in anumite situatii de natura fiziologica. La om este insa prezenta si ratiunea, in stare sa analizeze si sa calculeze prin anumite formule si procese fenomenele si situatiile cu care vine in contact. Aproape totul din universul neinsufletit poate fi gindit logic, aplicind formule, ecuatii, etc, dar exista situatii ilogice care pot fi rezolvate in afara logicii, INTUITIV. Daca in cazul logicii avem nevoie de date pe care sa le analizam si sa le calculam pentru a afla necunoscuta, intuitia nu are nevoie de asa ceva, oferind direct rezultatul exact, logica fiind incapabila sa o explice. Savantii sint nevoiti sa accepte asa ceva. Daca logica este un proces al creierului, gindul fiind material, intuitia apartine spiritului, in afara lumii materiale cunoscute.
In lumea materiala totul pare la un moment dat haotic, intimplator, dar in realitate ordinea este perfecta. Chiar si destinele sau traiectoriile fiintelor vii sau a corpurilor neinsufletite sint de o precizie matematica. Daca un pumn de zaruri este aruncat pe o masa fiind asteptat rezultatul,( fiind doar o aparenta legea probabilitatii, ) contribuie o multitudine de factori la obtinerea rezultatului final, si daca la urmatoarea aruncare se obtine un alt rezultat, este pentru ca atit pozitia lor, forta cu care sint aruncate, locul de impact, si multe alte cauze greu de observat, creaza combinatii asa de mari incit ne dau aspectul intimplator. Cu cit sint adaugate in formula matematica mai multe date, cu atit mai exact poate fi rezultatul. Deci rezultatul este dat de intreaga suma de miscari si fenomene, incepind de la nivel subatomic, fiind adaugat si aspectul spiritual, prin a carui calcul este oferit cu exactitate, si este de fapt o REZULTANTA.
Trecind cu o barca peste un riu plecind din punctul A se va ajunge pe celalalt mal in punctul B, intr-o perioada de timp T,care este in virful diagonalei paralelogramului descris de viteza de curgere a riului si de viteza barcii . Plecind iar din punctul A vom ajunge, in punctul B1, in perioada de timp T1. Aceasta diferenta se datoreaza valorilor neidentice ale deplasarii barcii cit si viteza riului, plus viteza si directia vintului. Asa cum lunetistii moderni folosesc calculatoare ce analizeaza viteza si directia vintului, distanta si starea de miscare a obiectivului, starea psihologica a lunetistului si multe alte date care cu cit sint mai multe cu atit reduc limitele de eroare ale loviturii. Nu mai este un joc al probabilitatii, ci REZULTANTA tuturor factorilor implicati in actune.


Gravitatia este rezultanta tuturor fortelor atomice si subatomice ce tine toti atomii si particulele subatomice din acea masa legate si interactionind intre ele. Gravitatia nu exista la nivel atomic sau subatomic.

Nu putem fi absoluti in perceptia tridimensionala a spatiului. Aproape tot ce vedem (cu exceptia obiectelor transparente) este doar suprafata obiectelor, fara a avea o idee clara despre ceea ce contine obiectul observat si care este forma interioara, creierul prelucrind comparativ cu experiente anterioare informatia receptata. Daca vede cineva o cladire pentru prima data nu va fi capabil sa ii descrie interiorul. Daca a vizitat-o in prealabil, va uni secventele memorate de creier, formind o imagine cit de cit apropiata de realitate, dar doar vazind-o nu va avea un permanent contact contemplativ.
Toate imaginile pe care le observam, apartin trecutului, in strinsa legatura cu distanta fata de noi. Prezentul este nedefinit de mic, dar confundat cu imagini ale trecutului in momentul in care sint percepute de creier, cit si cu imagini artificiale ale viitorului apropiat. In esenta, notiunea spatiului si a timpului este o iluzie perfecta ce e usor de confundat cu realitatea, nefiind altceva decit o imagine virtuala, usor de demolat la o analiza profunda a Sinelui.
Avem de asemeni impresia inertiei si a masei ce domina simturile la contactul cu materia. Ce este inertia ? Este tendinta unui obiect de a-si pastra starea de miscare rectilinie uniforma sau de nemiscare , fiind necesari vectori externi pentru a schimba aceasta stare. Masa joaca un rol important in enuntarea legilor inertiei. Dar ce este masa. Unii savanti sustin existenta unei particule subatomice capabila sa dea masa materiei (bozonul lui Higgs). Ori conform ecuatiei lui Einstein E=MC2, energia si materia sint doua imagini ale aceluiasi intreg in strinsa corelatie cu viteza luminii, sint asadar reversibile, cu alte cuvinte materia este o stare a energiei.
Daca avem un obiect cu masa M in stare de repaos si vrem sa-i schimbam aceasta stare intr-una de miscare rectilinie uniforma, avem nevoie de un impuls mai mare decit forta de frecare. Dar miscarea rectilinie uniforma si repaosul sint doar aparente si relatate intotdeauna cu un punct de referinta, adica obiectul M este in stare de repaos sau de miscare doar fata de punctul de referinta P. fata de centrul pamintului este in miscare, fata de centrul sistemului solar este intr-o alta miscare, fata de centrul galaxiei intr-o cu totul alta miscare, toate cu viteze diferite. Intr-un corp material exista de la sine miscare ce da existenta palpabila (rotatia electronilor, a protonilor, a elementelor subatomice , etc,). Atunci starea de repaos o putem considera ca fiind un nivel energetic minim. Daca vrem sa calatorim in spatiul cosmic avem nevoie de un propulsor ce foloseste combustibilul pe care il transporta si care trebuie sa ocupe un volum cit mai mic. Daca ne aflam pe o nava spatiala si impingem un corp cu masa sa spunem 50 kg spre exteriorul navei nu vom izbuti sa deplasam nava ci obiectul. Daca obiectul ar avea masa egala cu cea a navei, impingindu-l, se va impune amindurora o viteza egala dar in sensuri diferite, fata de punctul initial de plecare. Dar intrucit combustibilul este in continua scadere (fiind consumat) fata de masa navei, creem o acceleratie mare moleculelor carburantului prin combinarea cu oxigenul. Viteza moleculelor cu cit este mai mare cu atit mai mic este volumul de carburant necesar propulsiei sa zicem cu aceeasi viteza a navei. MASA ESTE STRICT RELATATA CU VITEZA. Un obiect poate cintari doua tone, dar si un baros de zece kilograme propulsat cu o anumita viteza poate avea o descarcare, un impact de doua tone. Viteza face diferenta. Un obiect de doua tone deplasindu-se cu un metru pe secunda va avea nevoie de o forta f =x pentru a-l imobiliza, un obiect de doua kilograme deplasindu-se cu o viteza de o suta de metri pe secunda va avea nevoie de aceeasi forta f=x pentru a-l imobiliza. Precum un condensator acumuleaza energie electrica cu o anumita capacitate, asa si materia acumuleaza energie, pornind de la un nivel minim, pe care il numim masa in repaos, pina la un nivel maxim conferit de viteza luminii. Viteza produce masa. Sa nu uitam ca si la nivel subatomic exista miscare, ce confera senzatia de masa, ce de fapt este doar interactiune intr-un sistem. La temperatura -273,15 C (0 Kelvin sau zero absolut) materia dispare, masa devine deci nula, iar spatiul si timpul de asemeni dispar. MASA ESTE CAPACITATEA UNUI SISTEM DE A ACUMULA ENERGIE, DE LA UN NIVEL OARECARE RELATATCU VITEZA FATA DE UN PUNCT DE REFERINTA, PINA LA NIVELUL MAXIM IN CARE SE RELATEAZA CU VITEZA MAXIMA, CEA A LUMINII, ADICA VITEZA DE FOND A UNIVERSULUI.
Accelerind un automobil cu masa M kg vom avea nevoie de volumul de energie E kj pentru a-l aduce la viteza V km/h . Automobilul se comporta ca un condensator de masa (energie), si de aceea in coliziunea cu un zid gros de beton va descarca la un moment dat o lovitura ce este comparabila cu un numar de ori superior greutatii proprii, adica nG (G= mg, m este masa iar g acceleratia gravitationala) . pentru o fractiune de secunda automobilul va cintari citeva zeci de tone, iar dupa impact neexistind interactiune masa poate fi considerata nula. DOAR INTERACTIUNEA DA EXISTENTA SI CONSISTENTA MASEI.

Pun sub semnul intrebarii modul in care este interpretata si inteleasa stiinta acumulata de omenire de-a lungul istoriei, si asta nu din cauza ca ar fi inexacta ci pentru ca se vrea a fi incompleta, deoarece ne limitam la standarde impuse in scoli si in cercurile stiintifice. De exemplu, omenirea foloseste numerele si calcularea lor in baza 10, aceasta datorindu-se faptului ca avem 10 degete. Ce ar fi fost daca am fi avut 8, sau 20, sau sa zicem 24 ? Ce ar fi fost matematica din ziua de azi fara conceptul arab al cifrei zero ? Ce ar fi fost daca ar fi fost folosit un numar impar drept baza de calcul ? Probabil numarul π nu ar fi fost zecimal ci un numar intreg. Cum ar fi aratat stiinta din ziua de astazi daca nu ar fi existat numerotatia araba (indiana) si ar fi fost folosit sistemul numeric latin ? Cite din calculele simple matematice ar fi fost posibile ? Ar fi avut ocazia Euclid sau Pitagora sa puna bazele matematicii sau fizicii moderne ? Conform teoriei Rezultantei, o multitudine de factori au contribuit la imaginea pe care o avem in prezent. Nu putea sa se intimple altfel pentru ca rezultatul tuturor factorilor este exact, fara eroare. Teoria probabilitatii nu exista, ci doar incapacitatea noastra de a calcula absolut toate datele sistemului, si aceasta in timp util, asteptind cu nerabdare rezultatul jocului de ruleta sau de zaruri. Asa cum spunea Niels Bohr, o idee trebuie sa fie completa pentru a capata sens, pentru a fi inteleasa. Cu toate ca insusi Niels Bohr a fost sustinator al teoriei probabilitatii si a intimplarilor haotice, a hazardului cu care se desfasoara existenta materiala a universului, a macro si a micro cosmosului, afirmatia lui contrazice principiile folosite in studiul savant, si de aceea ramin inca foarte multe semne de intrebare. Desigur nu putem folosi matematica in studiul universului ca principiu absolut, caci aceasta ne-ar limita orizontul cunoasterii.
Ideea conform careia universul se indreapta de la ordine la haos este gresita sau mai degraba incompleta, partiala. Uzura, imbatrinirea, distrugerea sint doar aparente, si modelul liniar al reprezentarii timpului nu poate explica de ce se intimpla toate acestea. In realitate exista doar miscarea, schimbarea. Asa cum un copac incepind de la radacina isi dezvolta trunchiul, ramurile, frunzele,etc, tot asa si destinul unui sistem este intr-o continua miscare, transformare, o imensitate de mici procese aparent neinsemnate au loc schimbind uneori lent , alteori rapid imaginea initiala( veche) intr-una noua, cea noua fiind de fapt mai uzata, mai invechita decit cea veche (initiala). Schimbarea are loc intr-un singur sens si de aceea avem senzatia de imbatrinire.
Daca asezam intr-o urna cite zece bile din fiecare culoare a curcubeului, intr-o anumita ordine, pe rinduri de aceeasi culoare si incepem sa o rotim vom obtine dupa un numar mare de ori o relativa omogenizare, dar posibilitatea ca bilele sa fie asezate din nou pe culori prin simpla rotatie a urnei este aproape nula deoarece o singura bila are o infinitate de pozitii pe care o poate ocupa in urna si inmultit cu numarul de bile scad enorm de mult sansele ca aceasta sa se intimple. Este oare aceasta dovada indreptarii universului de la ordine la haos ? Teoria Rezultantei spune ca nu. Bilele fiind aranjate in ordine, inainte de a incepe sa rotim urna, au ajuns in aceasta ordine dintr-un aparent haos : materialele din care au fost facute au fost adunate din toata lumea, din locuri diferite, si fabricate in locuri diferite. Savantul care face experimentul le-a adunat si asezat cu grija in urna, creind astfel ordine din haos. Modelul conurilor opuse ( precum clepsidra) explica ceea ce se intimpla in realitate : din haosul aparent de creaza o ordine aparenta pentru un moment, dupa care un haos aparent urmeaza starii de ordine. Haosul si ordinea sint doar aparente relative. In realitate exista doar miscarea, schimbarea, pe care le percepem dind notiunea de timp. Perfectiunea cu care totul exista si se desfasoara in acest univers, nu este intimplatoare si astfel depaseste puterea noastra de intelegere. Biblia, Sfintele Scripturi ale altor religii, matematica, fizica, fiecare dintre stiinte, sint fiecare in parte precum gaura cheii din usa care ne desparte de intelegerea adevarului. Privind pe gaura cheii nu putem vedea ce se petrece dincolo de usa in toata splendoarea realitatii, ci avem doar o vaga notiune ce nu poate fi completa decit prin trecerea pragului usii ce ne desparte de Adevar.