Anubhavauthor (133 results)

Condition: New.

Condition: New.

Paperback. Condition: new. Paperback. Upon hearing such nectar-like speech, the intellect-even that of a mere mortal-is uplifted to realize the Absolute Reality (Brahman). [.] *Shri Ram, Jai Ram, Jai Jai Ram.* Glory be to the Lord, the Embodiment of Truth, Consciousness, and Bliss (Satchidananda)! Among the many methods of spiritual practice (Sadhana) within Sanatan Dharma, there is one known as *Laya Chintan*-the contemplation of dissolution. It entails reversing an object back to its primordial state. For instance, consider a house built of bricks; if you were to remove the bricks, the house would cease to exist, and only the bricks would remain. (I am explaining this now to illustrate how *Laya Chintan* works.) Then, if you were to dissolve the bricks themselves. In this manner, as we trace our steps backward, the ultimate Truth-that which was never born-alone remains. For anything that has come into existence is bound to perish eventually, even if you do not actively seek to destroy it; this is the immutable law of creation: whatever is born eventually dissolves back into its source. Therefore, rather than waiting for Nature to bring about this destruction, we should, through spiritual practice, attain this state of dissolution ourselves beforehand. Consider your current experience: you emerge into the waking state of the world; then you transition into the realm of dreams; and finally, you sink into the depths of deep, dreamless sleep. Even now, you oscillate between states of vivid perception and states where all perception vanishes. However, this mechanical, cyclical process merely leads you back to the *causal* state; it does not carry you *beyond* the causal realm. It is akin to a tree emerging from a seed, only for that tree to eventually give birth to another seed. Many plants perish only after having produced seeds numerous times; others produce seeds just once before the tree itself withers away. Thus, the regression of the tree back to the seed, and the subsequent re-emergence of the tree from that seed, constitutes a cycle-a continuous motion that forms a closed loop: from seed to tree, and from tree back to seed. Yet, neither the seed nor the tree ever truly returns to the *soil*-the ultimate source. The seed acts as a barrier, preventing a complete return to the soil; instead, it propels the cycle forward once again, thrusting existence back into the realm of creation. A new seed is born, and the cycle of creation begins anew-signifying that when we die or fall asleep, we eventually return once more to this very world. "For one who is born, death is certain; and for one who has died, birth is certain." A deceased person is bound to be reborn; a person who has been born is bound to die. A tree may perish, but the seed will inevitably bring forth a tree once again-this is a fundamental law. Hence the refrain: "Again birth, again death, again lying in the mother's womb." Someone might say, "We do not accept this." A person might argue that a seed will not necessarily give rise to a tree again. "We do not believe it. We do not believe that a human being will be reborn." Many people do not believe in reincarnation. Therefore, I ask: then how did *this* birth occur? Suppose a grain of rice were to declare, "I will not be born again." We would then ask that grain of rice: "Why, then, were you born *this* time?" Why has a tree or a plant come into existence *this* time? If you have been born even once, why were you born at all? Leave aside the question of future births; set aside the past. Just tell us: why were you born? Can a tree ever come into existence without a seed? And where did that seed come from? If you have been born, what is the cause of this birth? And if this birth has indeed taken place, has its underlying cause suddenly vanished? A rice plant originates from a seed; it does not spring directly from the soil. Bear this in m Shipping may be from multiple locations in the US or from the UK, depending on stock availability.

Condition: New.

Condition: New.

Condition: New.

Condition: New.

Paperback. Condition: new. Paperback. Upon hearing this nectar-like speech-[.]-one realizes that the Supreme Reality (Brahman) is like a spider that weaves a web and then gathers it back in. Whatever the Supreme Soul or God may be-whatever that ultimate reality is-why does He create the universe, and why does He withdraw it? Does anyone else have a question? [To Anil-ji]: Please look behind you, Anil-ji; check if anyone has raised their hand. Regarding the subject of creation, there are numerous descriptions and accounts. However, there are certain concepts that you may not grasp immediately. We hold the belief that God did not *create* the universe in the conventional sense. *Anadi Maya so yada jeeva pravartate*-meaning that the cosmic illusion (Maya) is beginningless; it has always existed alongside the soul. For if one were to say that God *created* the universe, the question would inevitably arise: *When* did He create it? Consider the analogy of having children: first, *you* were born; then you grew up and reached adulthood; and *only then* did you beget children. Had you not been born yourself, how could you ever have reached adulthood? Imagine, for a moment, that you were never born; if you were never born, you certainly could not have children. The Supreme Soul, too, was never born. Since the Supreme Soul was never born, when would He have reached adulthood? And when, then, would He have undertaken the act of creation? Therefore, the Supreme Soul is *Anadi*-beginningless; He was never born. Consequently, He never passed through the stage of youth, nor will He ever experience old age, nor did He ever *perform* the act of creation as a distinct event. The universe has existed for as long as He has existed. From the very moment God *is*, the universe *is*. This process continues in a ceaseless, flowing stream. Ramesh Mittal: "Guru-ji, my humble salutations. Guru-ji, when I sit for meditation, my mind tends to wander here and there. Should I try to forcibly restrain it myself, or should I simply let it be?" Yes, there are two approaches regarding the mind. There is indeed a method for restraining the mind; alternatively, one can simply let the mind wander-but with the caveat that wherever it goes, one must not form any judgment or perception about it-labeling it as "good" or "bad." The moment we decide, "This is good-my mind *should* go there," or "This is bad-my mind *should not* go there," we create a problem. Therefore, abandon the act of choosing between "good" and "bad." Simply let the mind wander freely. However, this is not an easy task. You have already formed certain deep-seated perceptions within your mind-for instance, if you harbor a sense of animosity toward someone. If your mind becomes fixated on a conflict, your meditative state will be disturbed. You may even be advised not to harbor animosity toward anyone-simply let it go. Thus, there are two approaches: either restrain the mind, or remain free of animosity. Wherever the mind wanders, do not form judgments or concepts of "good" or "bad" regarding it. These are the two methods; choose whichever you find easier. The second approach involves first directing your mind toward our object of worship-our chosen deity-and if it wanders elsewhere, gently bringing it back to that same focus. This is one specific technique. So, proceed with whichever method you find most accessible. Is that clear? Yes. Yes, Guru Ji. *Om*. My humble and respectful salutations at your feet, Guru Ji. This morning, when I attempted to practice meditation and focus my mind, I began to feel dizzy and nauseous-as if I were about to vomit. Guru Ji, what could be the reason for this? There may be some physical imbalance within the body that triggered this reaction; however, sometimes such symptoms-like nausea or a sensation of the body spinning-can indeed arise during meditation itself. This item is printed on de Shipping may be from multiple locations in the US or from the UK, depending on stock availability.

Condition: New.

Condition: New. New Book.

Condition: New. New Book.

Tapa blanda. Condition: Nuevo.

Tapa blanda. Condition: Nuevo.

PAP. Condition: New. New Book. Shipped from UK. Established seller since 2000.

PAP. Condition: New. New Book. Shipped from UK. Established seller since 2000.

PAP. Condition: New. New Book. Shipped from UK. THIS BOOK IS PRINTED ON DEMAND. Established seller since 2000.

Paperback. Condition: new. Paperback. Upon hearing this nectar-like speech-[.]-one realizes that the Supreme Reality (Brahman) is like a spider that weaves a web and then gathers it back in. Whatever the Supreme Soul or God may be-whatever that ultimate reality is-why does He create the universe, and why does He withdraw it? Does anyone else have a question? [To Anil-ji]: Please look behind you, Anil-ji; check if anyone has raised their hand. Regarding the subject of creation, there are numerous descriptions and accounts. However, there are certain concepts that you may not grasp immediately. We hold the belief that God did not *create* the universe in the conventional sense. *Anadi Maya so yada jeeva pravartate*-meaning that the cosmic illusion (Maya) is beginningless; it has always existed alongside the soul. For if one were to say that God *created* the universe, the question would inevitably arise: *When* did He create it? Consider the analogy of having children: first, *you* were born; then you grew up and reached adulthood; and *only then* did you beget children. Had you not been born yourself, how could you ever have reached adulthood? Imagine, for a moment, that you were never born; if you were never born, you certainly could not have children. The Supreme Soul, too, was never born. Since the Supreme Soul was never born, when would He have reached adulthood? And when, then, would He have undertaken the act of creation? Therefore, the Supreme Soul is *Anadi*-beginningless; He was never born. Consequently, He never passed through the stage of youth, nor will He ever experience old age, nor did He ever *perform* the act of creation as a distinct event. The universe has existed for as long as He has existed. From the very moment God *is*, the universe *is*. This process continues in a ceaseless, flowing stream. Ramesh Mittal: "Guru-ji, my humble salutations. Guru-ji, when I sit for meditation, my mind tends to wander here and there. Should I try to forcibly restrain it myself, or should I simply let it be?" Yes, there are two approaches regarding the mind. There is indeed a method for restraining the mind; alternatively, one can simply let the mind wander-but with the caveat that wherever it goes, one must not form any judgment or perception about it-labeling it as "good" or "bad." The moment we decide, "This is good-my mind *should* go there," or "This is bad-my mind *should not* go there," we create a problem. Therefore, abandon the act of choosing between "good" and "bad." Simply let the mind wander freely. However, this is not an easy task. You have already formed certain deep-seated perceptions within your mind-for instance, if you harbor a sense of animosity toward someone. If your mind becomes fixated on a conflict, your meditative state will be disturbed. You may even be advised not to harbor animosity toward anyone-simply let it go. Thus, there are two approaches: either restrain the mind, or remain free of animosity. Wherever the mind wanders, do not form judgments or concepts of "good" or "bad" regarding it. These are the two methods; choose whichever you find easier. The second approach involves first directing your mind toward our object of worship-our chosen deity-and if it wanders elsewhere, gently bringing it back to that same focus. This is one specific technique. So, proceed with whichever method you find most accessible. Is that clear? Yes. Yes, Guru Ji. *Om*. My humble and respectful salutations at your feet, Guru Ji. This morning, when I attempted to practice meditation and focus my mind, I began to feel dizzy and nauseous-as if I were about to vomit. Guru Ji, what could be the reason for this? There may be some physical imbalance within the body that triggered this reaction; however, sometimes such symptoms-like nausea or a sensation of the body spinning-can indeed arise during meditation itself. This item is Shipping may be from our Sydney, NSW warehouse or from our UK or US warehouse, depending on stock availability.

Paperback. Condition: new. Paperback. Upon hearing such nectar-like speech, the intellect-even that of a mere mortal-is uplifted to realize the Absolute Reality (Brahman). [.] *Shri Ram, Jai Ram, Jai Jai Ram.* Glory be to the Lord, the Embodiment of Truth, Consciousness, and Bliss (Satchidananda)! Among the many methods of spiritual practice (Sadhana) within Sanatan Dharma, there is one known as *Laya Chintan*-the contemplation of dissolution. It entails reversing an object back to its primordial state. For instance, consider a house built of bricks; if you were to remove the bricks, the house would cease to exist, and only the bricks would remain. (I am explaining this now to illustrate how *Laya Chintan* works.) Then, if you were to dissolve the bricks themselves. In this manner, as we trace our steps backward, the ultimate Truth-that which was never born-alone remains. For anything that has come into existence is bound to perish eventually, even if you do not actively seek to destroy it; this is the immutable law of creation: whatever is born eventually dissolves back into its source. Therefore, rather than waiting for Nature to bring about this destruction, we should, through spiritual practice, attain this state of dissolution ourselves beforehand. Consider your current experience: you emerge into the waking state of the world; then you transition into the realm of dreams; and finally, you sink into the depths of deep, dreamless sleep. Even now, you oscillate between states of vivid perception and states where all perception vanishes. However, this mechanical, cyclical process merely leads you back to the *causal* state; it does not carry you *beyond* the causal realm. It is akin to a tree emerging from a seed, only for that tree to eventually give birth to another seed. Many plants perish only after having produced seeds numerous times; others produce seeds just once before the tree itself withers away. Thus, the regression of the tree back to the seed, and the subsequent re-emergence of the tree from that seed, constitutes a cycle-a continuous motion that forms a closed loop: from seed to tree, and from tree back to seed. Yet, neither the seed nor the tree ever truly returns to the *soil*-the ultimate source. The seed acts as a barrier, preventing a complete return to the soil; instead, it propels the cycle forward once again, thrusting existence back into the realm of creation. A new seed is born, and the cycle of creation begins anew-signifying that when we die or fall asleep, we eventually return once more to this very world. "For one who is born, death is certain; and for one who has died, birth is certain." A deceased person is bound to be reborn; a person who has been born is bound to die. A tree may perish, but the seed will inevitably bring forth a tree once again-this is a fundamental law. Hence the refrain: "Again birth, again death, again lying in the mother's womb." Someone might say, "We do not accept this." A person might argue that a seed will not necessarily give rise to a tree again. "We do not believe it. We do not believe that a human being will be reborn." Many people do not believe in reincarnation. Therefore, I ask: then how did *this* birth occur? Suppose a grain of rice were to declare, "I will not be born again." We would then ask that grain of rice: "Why, then, were you born *this* time?" Why has a tree or a plant come into existence *this* time? If you have been born even once, why were you born at all? Leave aside the question of future births; set aside the past. Just tell us: why were you born? Can a tree ever come into existence without a seed? And where did that seed come from? If you have been born, what is the cause of this birth? And if this birth has indeed taken place, has its underlying cause suddenly vanished? A rice plant originates from a seed; it does not spring directly from the soil. B Shipping may be from our Sydney, NSW warehouse or from our UK or US warehouse, depending on stock availability.

Paperback. Condition: new. Paperback. Upon hearing this nectar-like speech-[.]-one realizes that the Supreme Reality (Brahman) is like a spider that weaves a web and then gathers it back in. Whatever the Supreme Soul or God may be-whatever that ultimate reality is-why does He create the universe, and why does He withdraw it? Does anyone else have a question? [To Anil-ji]: Please look behind you, Anil-ji; check if anyone has raised their hand. Regarding the subject of creation, there are numerous descriptions and accounts. However, there are certain concepts that you may not grasp immediately. We hold the belief that God did not *create* the universe in the conventional sense. *Anadi Maya so yada jeeva pravartate*-meaning that the cosmic illusion (Maya) is beginningless; it has always existed alongside the soul. For if one were to say that God *created* the universe, the question would inevitably arise: *When* did He create it? Consider the analogy of having children: first, *you* were born; then you grew up and reached adulthood; and *only then* did you beget children. Had you not been born yourself, how could you ever have reached adulthood? Imagine, for a moment, that you were never born; if you were never born, you certainly could not have children. The Supreme Soul, too, was never born. Since the Supreme Soul was never born, when would He have reached adulthood? And when, then, would He have undertaken the act of creation? Therefore, the Supreme Soul is *Anadi*-beginningless; He was never born. Consequently, He never passed through the stage of youth, nor will He ever experience old age, nor did He ever *perform* the act of creation as a distinct event. The universe has existed for as long as He has existed. From the very moment God *is*, the universe *is*. This process continues in a ceaseless, flowing stream. Ramesh Mittal: "Guru-ji, my humble salutations. Guru-ji, when I sit for meditation, my mind tends to wander here and there. Should I try to forcibly restrain it myself, or should I simply let it be?" Yes, there are two approaches regarding the mind. There is indeed a method for restraining the mind; alternatively, one can simply let the mind wander-but with the caveat that wherever it goes, one must not form any judgment or perception about it-labeling it as "good" or "bad." The moment we decide, "This is good-my mind *should* go there," or "This is bad-my mind *should not* go there," we create a problem. Therefore, abandon the act of choosing between "good" and "bad." Simply let the mind wander freely. However, this is not an easy task. You have already formed certain deep-seated perceptions within your mind-for instance, if you harbor a sense of animosity toward someone. If your mind becomes fixated on a conflict, your meditative state will be disturbed. You may even be advised not to harbor animosity toward anyone-simply let it go. Thus, there are two approaches: either restrain the mind, or remain free of animosity. Wherever the mind wanders, do not form judgments or concepts of "good" or "bad" regarding it. These are the two methods; choose whichever you find easier. The second approach involves first directing your mind toward our object of worship-our chosen deity-and if it wanders elsewhere, gently bringing it back to that same focus. This is one specific technique. So, proceed with whichever method you find most accessible. Is that clear? Yes. Yes, Guru Ji. *Om*. My humble and respectful salutations at your feet, Guru Ji. This morning, when I attempted to practice meditation and focus my mind, I began to feel dizzy and nauseous-as if I were about to vomit. Guru Ji, what could be the reason for this? There may be some physical imbalance within the body that triggered this reaction; however, sometimes such symptoms-like nausea or a sensation of the body spinning-can indeed arise during meditation itself. This item is Shipping may be from our UK warehouse or from our Australian or US warehouses, depending on stock availability.

Paperback. Condition: new. Paperback. You are always and everywhere ! Listening to the nectar-like voice [.]. To attain the Absolute (Brahman)-or rather, to dispel the multitude of doubts regarding the Absolute [Sound of singing]-we seek out simple illustrations. We have not learned these from any specific source; rather, having observed life and studied the scriptures, we gained understanding. Consequently, we devise fresh illustrations-much like a scientist makes new discoveries-to elucidate the principles of Vedanta and to resolve doubts. Therefore, here is a simple example. This first hand of mine-this one right here-represents "I" (the Self); do you understand? And you, sitting down there, represent "You"; and that [pointing elsewhere] represents "He" or "That"-the one who is not present here. Keep this in mind, for this is the method to dispel all doubts. So, we have the triad: "I," "You," and "He." Now, if only "I" exists-and "You" do not-then whether you refer to it as "He" or as "This," it is essentially the same. Furthermore, let us understand the concept of *Shraddha* (faith), which is frequently emphasized-especially since a verse from the *Bhagavata Purana* was just recited. There are certain things you can verify clearly through direct experience; for instance, that which is eternal or ever-present. However, how does one comprehend that which is *omnipresent*-present everywhere? That is why this specific illustration has been chosen; understand this, too, through the lens of faith. As explained earlier: Who is this? "I." What is the name of this knot? "I." What is the name of this knot? "You." And the name of this knot is "He" or "That." Now, let us use this to illustrate the point. Whether you consider this to be "I" or "You"-let us assume either for the sake of understanding. This knot changes only when *I* alter it. However, in *your* life, changes occur every single day. Every day, this knot-this very knot-passes through three distinct states. What is its name right now? The *Jagrat* (Waking) state. Now, I am manually changing it again [tying a different knot]; however, in your life, the second state emerges spontaneously on its own. What is the name of this state? It is the *Swapna* (Dream) state. Understood? And now, the name of this very same entity is the *Sushupti* (Deep Sleep) state. All three states have occurred within this single entity. These three transformations took place right here. Note that I have not interfered with the underlying material itself [the rope]; I have merely altered its form. So, it passed through the Waking state, the Dream state, and the Deep Sleep state. All three states changed; yet, one fundamental element remained constant throughout all three phases. What was it-that which persisted through the first, second, and third states? It was the *knot* itself-the underlying entity in whose presence the first state existed, in whose presence it departed, and in whose presence the second state emerged. The second state departed, and the third state emerged; the third state, too, eventually departed-but in whose presence did all of this unfold? Do you see? Now, grasp this realization: until this moment, you had been identifying the *knot* itself as "I" (the Self). Today, we are speaking of that Entity in whose presence the first knot appeared, then shifted to a second, and then a third-that which remained constant throughout. Its name is *Jagrit* (the Waking State); it is that in whose presence the Dream State existed, and in whose presence the state of *Sushupti* (Deep Sleep) prevailed. What, then, is the name of *this* Entity? You are not the body-that which existed only for a brief while. You are not the Waking State-that which persisted only for a short duration. You are not the Dream State-that which lasted only for a brief period. You are not Deep Sleep-that which endured only momentar Shipping may be from our Sydney, NSW warehouse or from our UK or US warehouse, depending on stock availability.

Paperback. Condition: new. Paperback. Upon hearing such nectar-like speech, the intellect-even that of a mere mortal-is uplifted to realize the Absolute Reality (Brahman). [.] *Shri Ram, Jai Ram, Jai Jai Ram.* Glory be to the Lord, the Embodiment of Truth, Consciousness, and Bliss (Satchidananda)! Among the many methods of spiritual practice (Sadhana) within Sanatan Dharma, there is one known as *Laya Chintan*-the contemplation of dissolution. It entails reversing an object back to its primordial state. For instance, consider a house built of bricks; if you were to remove the bricks, the house would cease to exist, and only the bricks would remain. (I am explaining this now to illustrate how *Laya Chintan* works.) Then, if you were to dissolve the bricks themselves. In this manner, as we trace our steps backward, the ultimate Truth-that which was never born-alone remains. For anything that has come into existence is bound to perish eventually, even if you do not actively seek to destroy it; this is the immutable law of creation: whatever is born eventually dissolves back into its source. Therefore, rather than waiting for Nature to bring about this destruction, we should, through spiritual practice, attain this state of dissolution ourselves beforehand. Consider your current experience: you emerge into the waking state of the world; then you transition into the realm of dreams; and finally, you sink into the depths of deep, dreamless sleep. Even now, you oscillate between states of vivid perception and states where all perception vanishes. However, this mechanical, cyclical process merely leads you back to the *causal* state; it does not carry you *beyond* the causal realm. It is akin to a tree emerging from a seed, only for that tree to eventually give birth to another seed. Many plants perish only after having produced seeds numerous times; others produce seeds just once before the tree itself withers away. Thus, the regression of the tree back to the seed, and the subsequent re-emergence of the tree from that seed, constitutes a cycle-a continuous motion that forms a closed loop: from seed to tree, and from tree back to seed. Yet, neither the seed nor the tree ever truly returns to the *soil*-the ultimate source. The seed acts as a barrier, preventing a complete return to the soil; instead, it propels the cycle forward once again, thrusting existence back into the realm of creation. A new seed is born, and the cycle of creation begins anew-signifying that when we die or fall asleep, we eventually return once more to this very world. "For one who is born, death is certain; and for one who has died, birth is certain." A deceased person is bound to be reborn; a person who has been born is bound to die. A tree may perish, but the seed will inevitably bring forth a tree once again-this is a fundamental law. Hence the refrain: "Again birth, again death, again lying in the mother's womb." Someone might say, "We do not accept this." A person might argue that a seed will not necessarily give rise to a tree again. "We do not believe it. We do not believe that a human being will be reborn." Many people do not believe in reincarnation. Therefore, I ask: then how did *this* birth occur? Suppose a grain of rice were to declare, "I will not be born again." We would then ask that grain of rice: "Why, then, were you born *this* time?" Why has a tree or a plant come into existence *this* time? If you have been born even once, why were you born at all? Leave aside the question of future births; set aside the past. Just tell us: why were you born? Can a tree ever come into existence without a seed? And where did that seed come from? If you have been born, what is the cause of this birth? And if this birth has indeed taken place, has its underlying cause suddenly vanished? A rice plant originates from a seed; it does not spring directly from the soil. B Shipping may be from our UK warehouse or from our Australian or US warehouses, depending on stock availability.

Paperback. Condition: new. Paperback. You are always and everywhere ! Listening to the nectar-like voice [.]. To attain the Absolute (Brahman)-or rather, to dispel the multitude of doubts regarding the Absolute [Sound of singing]-we seek out simple illustrations. We have not learned these from any specific source; rather, having observed life and studied the scriptures, we gained understanding. Consequently, we devise fresh illustrations-much like a scientist makes new discoveries-to elucidate the principles of Vedanta and to resolve doubts. Therefore, here is a simple example. This first hand of mine-this one right here-represents "I" (the Self); do you understand? And you, sitting down there, represent "You"; and that [pointing elsewhere] represents "He" or "That"-the one who is not present here. Keep this in mind, for this is the method to dispel all doubts. So, we have the triad: "I," "You," and "He." Now, if only "I" exists-and "You" do not-then whether you refer to it as "He" or as "This," it is essentially the same. Furthermore, let us understand the concept of *Shraddha* (faith), which is frequently emphasized-especially since a verse from the *Bhagavata Purana* was just recited. There are certain things you can verify clearly through direct experience; for instance, that which is eternal or ever-present. However, how does one comprehend that which is *omnipresent*-present everywhere? That is why this specific illustration has been chosen; understand this, too, through the lens of faith. As explained earlier: Who is this? "I." What is the name of this knot? "I." What is the name of this knot? "You." And the name of this knot is "He" or "That." Now, let us use this to illustrate the point. Whether you consider this to be "I" or "You"-let us assume either for the sake of understanding. This knot changes only when *I* alter it. However, in *your* life, changes occur every single day. Every day, this knot-this very knot-passes through three distinct states. What is its name right now? The *Jagrat* (Waking) state. Now, I am manually changing it again [tying a different knot]; however, in your life, the second state emerges spontaneously on its own. What is the name of this state? It is the *Swapna* (Dream) state. Understood? And now, the name of this very same entity is the *Sushupti* (Deep Sleep) state. All three states have occurred within this single entity. These three transformations took place right here. Note that I have not interfered with the underlying material itself [the rope]; I have merely altered its form. So, it passed through the Waking state, the Dream state, and the Deep Sleep state. All three states changed; yet, one fundamental element remained constant throughout all three phases. What was it-that which persisted through the first, second, and third states? It was the *knot* itself-the underlying entity in whose presence the first state existed, in whose presence it departed, and in whose presence the second state emerged. The second state departed, and the third state emerged; the third state, too, eventually departed-but in whose presence did all of this unfold? Do you see? Now, grasp this realization: until this moment, you had been identifying the *knot* itself as "I" (the Self). Today, we are speaking of that Entity in whose presence the first knot appeared, then shifted to a second, and then a third-that which remained constant throughout. Its name is *Jagrit* (the Waking State); it is that in whose presence the Dream State existed, and in whose presence the state of *Sushupti* (Deep Sleep) prevailed. What, then, is the name of *this* Entity? You are not the body-that which existed only for a brief while. You are not the Waking State-that which persisted only for a short duration. You are not the Dream State-that which lasted only for a brief period. You are not Deep Sleep-that which endured only momentar Shipping may be from our UK warehouse or from our Australian or US warehouses, depending on stock availability.

Paperback. Condition: new. Paperback. The Light Beyond God - by AnubhavauthorWhat lies beyond everything we call "God"? What remains when even belief dissolves? The Light Beyond God is a profound journey into the deepest layers of consciousness - a book that doesn't just talk about truth, but invites you to experience it.This isn't religion. It's realization. It's about the awakening that begins when all illusions fall away - when you stop searching for God outside and begin to see the divine light within yourself.Anubhavauthor combines timeless Indian spiritual wisdom with modern awareness, bringing together philosophy, psychology, and meditative insight. Through direct and lucid reflections, this book helps you: Understand the illusion of "self" and reality.Transcend fear, pain, and mental conflict.Discover peace beyond thought and identity.Experience the eternal consciousness that watches all change.Every chapter opens a new doorway - from The Illusion of Reality to The Search for Truth, to the final realization that nothing is truly born or dies. It's not a book to be read once; it's a mirror that transforms each time you return to it.Written in a voice that is both poetic and piercingly clear, The Light Beyond God speaks directly to the seeker in every soul - to those who have questioned everything and are ready to see what lies beyond the question itself.If you've ever resonated with the teachings of Eckhart Tolle, J. Krishnamurti, or the ancient Vedanta - this book will feel like coming home to a truth you've always known.Discover the light that shines even beyond the idea of God. Because what you're searching for - is searching through you. This item is printed on demand. Shipping may be from multiple locations in the US or from the UK, depending on stock availability.

PAP. Condition: New. New Book. Shipped from UK. THIS BOOK IS PRINTED ON DEMAND. Established seller since 2000.

Paperback. Condition: new. Paperback. Sir, the way we approach the "Who am I?" question, after cutting off all the senses, we finally look at the mind itself. And then I got stuck there, wondering who is this one who is observing the mind? Then I readed your blogs Five, and you said that the The voice of quiet is the same thing - two sides of the same coin: The voice of quiet and consciousness. But it's like I'm standing in a desert, and someone tells me that drinking water will quench my thirst. Now I understand these things - that it's H2O, its past, future, benefits, and drawbacks - but sir, the thirst isn't being quenched. Which thirst do I want to quench? I understand the concept, but the work isn't happening. You talk about understanding oneself, "Who am I?" You know, everything you're saying has a double meaning. The thirst isn't being quenched, the work isn't happening. What do you guys want me to do? I'm stuck on this point: who is this observer? So, sir, I want to know how to move forward from here. Tell me, who is the observer? And is that observer male or female? Think about it and answer. Sir, it has no form, no color, no smell, nothing. But it's just known that someone is reading. Like you explained, we can ask ourselves this question, or go into a thoughtless state, where we are asking ourselves something internally. After cutting off all the senses, we arrive at the mind, and we observe that too. Then we realize there is someone observing. There is something there. Sir, what is this observer? Is there anyone else who would like to answer? Sir, it's just a thought, the thinker, as they say. Thought is memory-based. What is a thought, sir? A word? Does a word see? No, sir, a word doesn't see. It sees memories related to me, but it doesn't actually see them. But the thought comes, "I am seeing," and that comes from memory. If there were no memory, this thought wouldn't arise either, that "I am seeing." But still, I see. You're saying that even without thought, I see or I know. First, understand thought properly. Let's understand what a thought is. A thought is what we say to ourselves internally. That's conscious thought. Now, there's also unconscious thought. What is that? Whatever is stored unconsciously in our memory, that also influences our actions, doesn't it? What is that? Is that a thought? So, one type can be called deliberate thought, where you are aware of what is happening. You know, you say, "I know." Then there's the other kind, where you don't know, but everything is still happening. For example, you might be thinking about something else, but you're still walking. How does walking happen? Doesn't it happen automatically? Like our breathing. One way is when we consciously control our breathing; that can be called pranayama. But how many times a day do you consciously control your breathing, and how many times does it happen automatically? So, when breathing happens automatically, what do we call that? Is it a thought? Is it a language? Is it a memory that you learned in childhood? It's present in animals as well as humans. But when you become aware of that breathing, you say, "I know my breathing." First of all, there's a big question mark here: what is there to know about breathing? The masculine and feminine aspects are connected to the body; that must be very clear. Now, with the advancements of science, it doesn't take much time or effort to change a male into a female or a female into a male. It's not very difficult these days. This item is printed on demand. Shipping may be from multiple locations in the US or from the UK, depending on stock availability.

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Taschenbuch. Condition: Neu. Druck auf Anfrage Neuware - Printed after ordering - Discover the true meaning of love in What is True Love: Beyond Desire and Attachment - a powerful spiritual and self-awareness book by Anubhavauthor, now reaching readers across Germany and Europe.In today's world, the idea of love has become mixed with attachment, desire, and need. But true love - the love that awakens your soul - goes far beyond emotional dependency. This book takes you on a deep inner journey to understand love not as possession, but as divine energy - pure, free, and infinite.Written in a deeply reflective and awakening tone, What is True Love explores: The difference between love and attachment How to rise above emotional desire and ego Ways to connect with your divine self Real-life realizations that lead to spiritual awakeningPerfect for readers in Germany who seek truth, mindfulness, and emotional balance, this book blends philosophy, self-realization, and spiritual insight in one transformative experience.If you have ever asked yourself, 'What is True Love ', this book will give you the answer - not through theories, but through realization and awakening.True Love is not found. It is realized - within you.

Taschenbuch. Condition: Neu. Druck auf Anfrage Neuware - Printed after ordering - The Silent Path Within :Discovering Spiritual Power Through Awareness, Stillness & Soul WisdomIn science, we decide whether something is real through measurement. Gravity, for example, does not need endless belief; it can be tested, observed, and built upon. Once understood, scientists move forward. But when it comes to consciousness, humanity seems to circle the same question again and again. Books are written, claims are made, yet nothing feels settled.Is consciousness merely an arrangement of electrons and protons inside the brain Is it a process that might one day be replicated in artificial intelligence Or is it something beyond the measurable-something we have not yet learned how to ask about correctly Even within science, this remains the 'hard problem of consciousness,' an open question rather than a proven theory.Interestingly, both scientists and spiritual seekers begin from the same impulse: the desire to know what 'I' truly am. Scientists search for consciousness in the brain or the body, while spiritual traditions speak of the soul seeking union with the divine. Yet both often carry the same hidden assumption-'I am this body, and consciousness must be somewhere inside it.'From this assumption arise countless hypotheses: the soul as light, the soul leaving the body after death, heaven and hell, karma as reward and punishment. These ideas may be meaningful, but they are not theories in the scientific sense. They are imaginations built on unexamined beliefs. A theory is proven; a hypothesis is assumed.This book does not claim answers where none are known. Instead, it invites a deeper inquiry. What if the real question is not \*where\* consciousness is, but \*how\* we are framing the search Is there space inside the body, or is the body in space Are we wandering through the sky trying to find the sky itself.

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Taschenbuch. Condition: Neu. Druck auf Anfrage Neuware - Printed after ordering - Understanding Perspectives on the PastLook, one could be my perspective, and another could be your perspective. Basically, it's nothing but the subjective perspective. We're not trying to look at it as it is. Let's try to understand its reality, what exactly is the past, not how to change the past, but how to get rid of the past, or instead of the past, we can also use the word ghost: How to accept the ghost or how to get rid of the ghost, how to forget the ghost. You can say it didn't exist, it's just in your brain, in reality, it's not there.Similarly, if we talk about the past, what is the past The experiences that happened to you are the past, or the story that is revolving in my mind related to it is the past. Are these two the same thing or different One is what actually happens to us, what happens in the real world. The other is our interpretation of what happened.For example, if there are two people in a relationship, and if both are asked to define their relationship, let's say a 5-year relationship, on a piece of paper, then their love stories will be completely different from each other. Nothing will match at all. There will be some similarities, some events that both are describing in the same way, but in the majority of cases, everything will be different. That means there are two different perspectives. From one person's perspective, the story is something else; from the other's perspective, it's something else.For example, there is a person who has problems with their parents. There used to be fights and arguments in the parents' house, but he already has a hero and a villain built into his mind. For him, his mother was the hero and his father was the villain, for example. .