Monday, July 28, 2014

oh! go and diagnose Self.
here's my take :

Waaah. 
labels everywhere. 
mm, kindred spirit.
Is that the place where we should go?
.lest labels were not so useless.
ca,and binding. 

who says? what for?
you don't say? that's silly.
why would I do that?
need to? heh, who says?
it makes no sense.
it wastes energy.
ca,hee
won't do it!
I am
not that..

Discover..y

<•>

Mmm. I just realized
that I am a high functioning autistic .
with multiple neuro-logical  scars .  

<•>


Mercury ? =
HFA =
high functioning autistic .
MS =
multiple neuro-logical  scars . 


to each
it's own


Thursday, July 24, 2014

Saturday, July 19, 2014

already? always am surrender ing.
sure, many times. in all ways, let body, sense, sight, mind go..dropped away. sound alone as all one in
dec 1991 isurrender to each breath of Self. when I was innocent I thought each night we lay to sleep, quietened breath, we lay to death each night to rise again each dawn:)) grace! I live again! such Joy each dawn and dusk to dark to light to OM OM  good morning! remain awake!I have no manners.

I both adore and detest being noticed, made noteworthy and not being noticed, appearing invisible.

I want what I want when I want it, nothing more, and nothing less. anyone else, same, maybe

come. It is all ways always right here now. nowhere to go, now here to come. is, is. only that. always happening.

I am an electric puddle of melting suffering burning bliss

beyond matter swimming within

bursting blasts of one blazing authentic heart.

I am bi-polar gap of grass on fire, mis~firing 'tween neuron synapses

bouncing negative positive , open, closed, all, and nothing.

I am Immersed in Light.

I am bathed in Love.

I play by no rules.

I make them as I play.

I am never appropriate.

I am not to be understood.

I am natural peaceful chaos.

I let my Lord take me, form me, lead me, own me. I want only to know you, feel you, be you,  as we always are, have been,  shall be.

hey, it's ALL, everything happening right now, right here, as it always was, as it is, shall be, so there it is, and that is that.

Feel it! All of It! may I feel to call out.. Mommmmmy!

So just, simply.. Stop It!
Be at Peace, Aum Shanthi

you know
what'd be perfect
right now???
YAH, THAT

it's Right Here
Come! to Self!
you never miss out
Arriving Now Here, Within

to a simple pure and present
state of  simply being
aware of witnessing
your own Self Awareness

an afternoon of delight followed by an evening of full consummation of ecstatic eternal  conception of at least one slavic celtic warrior princess goddess to hold and feed at least one prince of tribes, lord god of first nations .

oh, that is not good English . I try. only strange sounds come out. my mind fires, and sticks, stuck in space between, works differently than you. I make sound light, no sense, I do not understand either

I now and here relive, revert, make up story, that is a fact, back to yesterday's day before, now. I summarize, conceptualize, internalize and perhaps rewrite history .

That surely won't help it to make sense to logical mind . logical is not logical. ?

FIRST NATIONS .. I like the sound and feel of that 'label'

Idle No More. (fnfb-effin)
FN stands for First Nations

Roy and Kadora
At A Morning After At Emergency

It was about the 'Roy's gift he presented to mom, the dad, and then the kid.. and back to dad who accepts His gift:. a kit kat chocolate bar. Her dad breaks off a piece and hands it to her. Her mom and dad remind her to mind her manners. She shyly says thank you. He welcomes her.

drama continues spontaneously within emergency off and on, with a tick, tick, and a tick, tock.

and then the cool  cat hat, beginning with, "i like your hat. my friend at school has a hat just like that."

"yes, i got it at the mall. the girls all like it. and the kids. this is me hat! I like it. I love my hat so much. all the little girls love my hat and want to know where I got it. I got it at the mall. if you want one you go the mall and get one. tell your dad to take you. he can get you one easy. are you going to be a doctor? It's taking a long time. will you doctor me! I lay down with my hat. oh I am so sick and sick of waiting... ... "

"Be quiet woman."

"I won't let you treat me this way! I won't be victimized anymore by any man. Fuuckin Indian. I know abuse! you know I do.You INDIAN!! ?".

Next 'KAdora's spontaneous mood shifts to deep sadness, morose somber whispers, I can not make them out. She lightly stomps off begrudgingly  whimpering , only to return once again.

She badgers "why not pick up the scarf?
You FuCKING INDIAN!! ?

quietly he states: "Why do you call me that? You are that too."

security arrives for a second time. I Stand Up. Rise Up. Do not kick any out. I hear their frustration. I am FN this day.

Thursday, July 17, 2014

Yes. So it Is.
always All or Nothing.
Let it go. Om Sat.
Hap hap happy rest
shanthi shakti om

Wednesday, July 16, 2014

some words here

that fell out just now
of this right thumb:

FINE
Forever 
Infinite
Neurotic 
Eternal 

Disappear 
all mask and shield..
Towers 
brought down..
See.

Time 
Is illusion..
Strings 
of tangled, infinite
Matter not.

Cards topple
as Playing 
light and dark 
within one theatre
of infinite fractal chess.

aWaken ing

facebook and skype
no longer serve
God speak
each to its own 

Tuesday, July 15, 2014

ca,

I hope you won't feel blue
When I tell you the truth...

shocked! taken aback,
did again as I am
programmed to do.
said and did the opposite
of I wanna, who I am.

ca, enough.
Intense Is
that cool capricorn moon
both together and against that

infinite backdrop beyond that
burning hot venus sun

Who is? the one 
Who? deems what is worthy 
and Who? decides what is won 
for that one and the other

no mind no matter

all one love
alone love,
Who is?
the one
Who?
deems what is
worthy
and Who?
decides what is 
won
for that one
and the other

Sunday, July 13, 2014


Bhagavad Gita, a 19th-century manuscript
Dharma
Main article: Dharma
The term dharma has a number of meanings.[38] Fundamentally, it means "what is right".[38] Early in the text, responding to Arjuna's despondency, Krishna asks him to follow his swadharma,[39][note 3] "the dharma that belongs to a particular man (Arjuna) as a member of a particular varna, (i.e., the ksatriya)."[39]

According to Vivekananda:

If one reads this one Shloka, one gets all the merits of reading the entire Gita; for in this one Shloka lies imbedded the whole Message of the Gita."[40]

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परंतप॥

Do not yield to unmanliness, O son of Prithâ. It does not become you. Shake off this base faint-heartedness and arise, O scorcher of enemies! (2.3)

Dharma and heroism
The Bhagavad Gita is set in the narrative frame of the Mahabharata, which values heroism, "energy, dedication and self-sacrifice",[1] as the dharma, "holy duty"[41] of the Ksatriya (warrior).[41][1][42] In the Bhagavad Gita, Arjuna is "exhorted by his charioteer, Kṛiṣhṇa, among others, to stop hesitating and fulfill his Kṣatriya (warrior) duty as a warrior and kill."[1]

According to Malinar, a central point in the dispute between the two parties in the Mahabharata is the question how to define "the law of heroism".[43][note 4] Malinar gives a description of the dharma of a Ksatriya (warrior) based on the Udyogaparvan, the fifth book of the Mahabharata:

This duty consists first of all in standing one's ground and fighting for status. The main duty of a warrior is never to submit to anybody. A warrior must resist any impulse to self-preservation that would make him avoid a fight. In brief, he ought to be a man (puruso bhava; cf. 5.157.6; 13;15). Some of the most vigorous formulations of what called the "heart" or the "essence" of heroism (ksatrahrdaya) come from the ladies of the family. They bare shown most unforgiving with regard to the humiliations they have gone through, the loss of their status and honour, not to speak of the shame of having a weak man in the house, whether husband, son or brother.[2][note 5]

Michaels defines heroism as "power assimilated with interest in salvation".[44] According to Michaels:

Even though the frame story of the Mahabharata is rather simple, the epic has an outstanding significance for Hindu heroism. The heroism of the Pandavas, the ideals of honor and courage in battle, are constant sources of treatises in which it is not sacrifice, renunciation of the world, or erudition that is valued, but energy, dedication and self-sacrifice. The Bhagavad Gita, inserted in the sixth book (Bhismaparvan), and probably completed in the second century A.D., is such a text, that is, a philosophical and theistic treatise, with which the Pandava is exhorted by his charioteer, Kṛṣṇa, among others, to stop hesitating and fulfill his Kṣatriya (warrior) duty as a warrior and kill.[1]

According to Malinar, "Arjuna's crisis and some of the arguments put forward to call him to action are connected to the debates on war and peace in the UdP [Udyoga Parva]".[45] According to Malinar, the UdP emphasizes that one must put up with fate and, the BhG personalises the surrender one's personal interests to the power of destiny by "propagating the view that accepting and enacting the fatal course of events is an act of devotion to this god [Krsna] and his cause."[45]

Modern interpretations of dharma
Svadharma and svabhava
The eighteenth chapter of the Gita examines the relationship between svadharma and svabhava[note 6][46] This chapter uses the gunas of Shankya philosophy to present a series of typoplogies, and uses the same term to characterise the specific activities of the four varnas, which are distinguished by the "gunas proceeding from their nature."[46]

Aurobindo modernizes the concept of dharma and svabhava by internalizing it, away from the social order and its duties toward one's personal capacities, which leads to a radical individualism,[47] "finding the fulfillment of the purpose of existence in the individual alone."[47] He deduced from the Gita the doctrine that "the functions of a man ought to be determined by his natural turn, gift, and capacities",[47] that the individual should "develop freely"[47] and thereby would be best able to serve society.[47]

Gandhi's view differed from Aurobindo's view.[48] He recognized in the concept of swadharma his idea of swadeshi, the idea that "man owes his service above all to those who are nearest to him by birth and situation."[48] To him, swadeshi was "swadharma applied to one's immediate environment."[49]

The Field of Dharma
The first reference to dharma in the Bhagavad Gita occurs in its first verse, where Dhritarashtra refers to the Kurukshetra, the location of the battlefield, as the Field of Dharma, "The Field of Righteousness or Truth".[38] According to Fowler, dharma in this verse may refer to the sanatana dharma, "what Hindus understand as their religion, for it is a term that encompasses wide aspects of religious and traditional thought and is more readily used for ""religion".[38] Therefore, 'Field of action' implies the field of righteousness, where truth will eventually triumph.[38]

"The Field of Dharma" is also called the "Field of action" by Sri Aurobindo, a freedom fighter and philosopher.[38] Sarvapalli Radhakrishnan, a philosopher and the second president of India, saw the "The Field of Dharma" as the world (Bhavsagar), which is a "battleground for moral struggle".[50]

Allegory of war

Illustration of the battle of Kurukshetra, Arjuna (far right), with Krishna as the charioteer, is battling the Kauravas as the gods look down.
Unlike any other religious scripture, the Bhagavad Gita broadcasts its message in the centre of the battlefield.[51] The choice of such an unholy ambience for the delivery of a philosophical discourse has been an enigma to many commentators.[web 25] Several modern Indian writers have interpreted the battlefield setting as an allegory of "the war within".[52]

Eknath Easwaran writes that the Gita's subject is "the war within, the struggle for self-mastery that every human being must wage if he or she is to emerge from life victorious",[53] and that "The language of battle is often found in the scriptures, for it conveys the strenuous, long, drawn-out campaign we must wage to free ourselves from the tyranny of the ego, the cause of all our suffering and sorrow."[54]

Swami Nikhilananda, takes Arjuna as an allegory of Ātman, Krishna as an allegory of Brahman, Arjuna's chariot as the body, and Dhritarashtra as the ignorance filled mind.[note 7]

Mohandas Karamchand Gandhi, in his commentary on the Gita,[55] interprets the battle as "an allegory in which the battlefield is the soul and Arjuna, man's higher impulses struggling against evil".[56]

Swami Vivekananda also emphasised that the first discourse in the Gita related to the war could be taken allegorically.[57] Vivekananda further remarked,

This Kurukshetra War is only an allegory. When we sum up its esoteric significance, it means the war which is constantly going on within man between the tendencies of good and evil.[58]

In Aurobindo's view, Krishna was a historical figure, but his significance in the Gita is as a "symbol of the divine dealings with humanity",[59] while Arjuna typifies a "struggling human soul".[60] However, Aurobindo rejected the interpretation that the Gita, and the Mahabharata by extension, is "an allegory of the inner life, and has nothing to do with our outward human life and actions":[60]

...That is a view which the general character and the actual language of the epic does not justify and, if pressed, would turn the straightforward philosophical language of the Gita into a constant, laborious and somewhat puerile mystification....the Gita is written in plain terms and professes to solve the great ethical and spiritual difficulties which the life of man raises, and it will not do to go behind this plain language and thought and wrest them to the service of our fancy. But there is this much of truth in the view, that the setting of the doctrine though not symbolical, is certainly typical...[this quote needs a citation]

Swami Krishnananda regards the characters and the circumstances depicted in the Bhagavad Gita as symbolic of various moods, vicissitudes, and facets of human life.[61] He highlights the universal applicability of the Gita to human life by saying:

It is not the story of some people that lived sometime ago but a characterisation of all people that may live at any time in the history of the world.[62]

Swami Chinmayananda writes:

Here in the Bhagavad Gita, we find a practical handbook of instruction on how best we can re-organise our inner ways of thinking, feeling, and acting in our everyday life and draw from ourselves a larger gush of productivity to enrich the life around us, and to emblazon the subjective life within us.[63]

Moksha: Liberation
Main article: Moksha
Liberation or moksha in Vedanta philosophy is not something that can be acquired or reached. Ātman (Soul), the goal of moksha, is something that is always present as the essence of the self, and can be revealed by deep intuitive knowledge. While the Upanishads largely uphold such a monistic viewpoint of liberation, the Bhagavad Gita also accommodates the dualistic and theistic aspects of moksha. The Gita, while occasionally hinting at impersonal Brahman as the goal, revolves around the relationship between the Self and a personal God or Saguna Brahman. A synthesis of knowledge, devotion, and desireless action is given as a prescription for Arjuna's despondence; the same combination is suggested as a way to moksha.[64] Winthrop Sargeant further explains, "In the model presented by the Bhagavad Gītā, every aspect of life is in fact a way of salvation."[65]

Yoga
Yoga in the Bhagavad Gita refers to the skill of union with the ultimate reality or the Absolute.[66] In his commentary, Zaehner says that the root meaning of yoga is "yoking" or "preparation"; he proposes the basic meaning "spiritual exercise", which conveys the various nuances in the best way.[67]

Sivananda's commentary regards the eighteen chapters of the Bhagavad Gita as having a progressive order, by which Krishna leads "Arjuna up the ladder of Yoga from one rung to another."[68] The influential commentator Madhusudana Sarasvati divided the Gita's eighteen chapters into three sections of six chapters each. Swami Gambhirananda characterises Madhusudana Sarasvati's system as a successive approach in which Karma yoga leads to Bhakti yoga, which in turn leads to Gyaana yoga:[69][70]

Chapters 1–6 = Karma yoga, the means to the final goal
Chapters 7–12 = Bhakti yoga or devotion
Chapters 13–18 = Gyaana yoga or knowledge, the goal itself
Karma yoga
Main article: Karma yoga
As noted by various commentators, the Bhagavad Gita offers a practical approach to liberation in the form of Karma yoga. The path of Karma yoga upholds the necessity of action. However, this action is to be undertaken without any attachment to the work or desire for results. Bhagavad Gita terms this "inaction in action and action in inaction (4.18)". The concept of such detached action is also called Nishkam Karma, a term not used in the Gita.[71] Krishna, in the following verses, elaborates on the role actions, performed without desire and attachment, play in attaining freedom from material bondage and transmigration:

To action alone hast thou a right and never at all to its fruits; let not the fruits of action be thy motive; neither let there be in thee any attachment to inaction

Fixed in yoga, do thy work, O Winner of wealth (Arjuna), abandoning attachment, with an even mind in success and failure, for evenness of mind is called yoga. (2.47-8)[72]

With the body, with the mind, with the intellect, even merely with the senses, the Yogis perform action toward self-purification, having abandoned attachment. He who is disciplined in Yoga, having abandoned the fruit of action, attains steady peace. (5.11)[web 26]

Mohandas Karamchand Gandhi writes, "The object of the Gita appears to me to be that of showing the most excellent way to attain self-realization", and this can be achieved by selfless action, "By desireless action; by renouncing fruits of action; by dedicating all activities to God, i.e., by surrendering oneself to Him body and soul." Gandhi called the Gita "The Gospel of Selfless Action".[73] To achieve true liberation, it is important to control all mental desires and tendencies to enjoy sense pleasures. The following verses illustrate this:[74]

When a man dwells in his mind on the object of sense, attachment to them is produced. From attachment springs desire and from desire comes anger.

From anger arises bewilderment, from bewilderment loss of memory; and from loss of memory, the destruction of intelligence and from the destruction of intelligence he perishes. (2.62-3)[74]

Bhakti yoga
Main article: Bhakti yoga
The introduction to chapter seven of the Bhagavad Gita explains bhakti as a mode of worship which consists of unceasing and loving remembrance of God. Faith (Śraddhā) and total surrender to a chosen God (Ishta-deva) are considered to be important aspects of bhakti.[75] Theologian Catherine Cornille writes, "The text [of the Gita] offers a survey of the different possible disciplines for attaining liberation through knowledge (Gyaana), action (karma), and loving devotion to God (bhakti), focusing on the latter as both the easiest and the highest path to salvation."[76] M. R. Sampatkumaran, a Bhagavad Gita scholar, explains in his overview of Ramanuja's commentary on the Gita, "The point is that mere knowledge of the scriptures cannot lead to final release. Devotion, meditation, and worship are essential."[77] Ramakrishna believed that the essential message of the Gita could be obtained by repeating the word Gita several times,[78] "'Gita, Gita, Gita', you begin, but then find yourself saying 'ta-Gi, ta-Gi, ta-Gi'. Tagi means one who has renounced everything for God." In the following verses, Krishna elucidates the importance of bhakti:

And of all yogins, he who full of faith worships Me, with his inner self abiding in Me, him, I hold to be the most attuned (to me in Yoga). (6.47)[79]

... those who, renouncing all actions in Me, and regarding Me as the Supreme, worship Me... For those whose thoughts have entered into Me, I am soon the deliverer from the ocean of death and transmigration, Arjuna. Keep your mind on Me alone, your intellect on Me. Thus you shall dwell in Me hereafter. (12.6)[web 27]

Radhakrishnan writes that the verse 11.55 is "the essence of bhakti" and the "substance of the whole teaching of the Gita":[80]

He who does work for Me, he who looks upon Me as his goal, he who worships Me, free from attachment, who is free from enmity to all creatures, he goes to Me, O Pandava.[this quote needs a citation]

Jnana yoga
Main article: Jnana yoga

Adi Shankara with Disciples, by Raja Ravi Varma (1904), propounding knowledge of absolute as of primary importance
Jnana yoga is the path of wisdom, knowledge, and direct experience of Brahman as the ultimate reality. The path renounces both desires and actions, and is therefore depicted as being steep and very difficult in the Bhagavad Gita. This path is often associated with the non-dualistic Vedantic belief of the identity of the Ātman with the Brahman. For the followers of this path, the realisation of the identity of Ātman and Brahman is held as the key to liberation.[81]

When a sensible man ceases to see different identities due to different material bodies and he sees how beings are expanded everywhere, he attains to the Brahman conception. (13.31)[web 28]

Those who see with eyes of knowledge the difference between the body and the knower of the body, and can also understand the process of liberation from bondage in material nature, attain to the supreme goal. (13.35)[web 29]

Thursday, July 10, 2014

Renounce! Om ing Om

Renounce
ing it all. Om ing om.mmm.

1. (tr) to give up (a claim or right), esp by formal announcement: to renounce a title.

2. (tr) to repudiate: to renounce whatever name, label, title, entitlement, etc.

3. (tr) to give up (some habit, pursuit, etc) voluntarily: to renounce whatever habit, whatever passion, whatever pursuit.

4. (Card Games) cards (intr) to fail to follow suit because one has no cards of the suit led
n

5. (Card Games) a failure to follow suit in a card game

[C14: from Old French renoncer, from Latin renuntiāre to disclaim, from re- + nuntiāre to announce, from nuntius messenger]
reˈnouncement n reˈnouncer n

Friday, July 04, 2014

He wise man who, by means of concentration on the Self, realizes that ancient, effulgent One, who is hard to be seen, .... The world, comprised of the souls and lifeless inert matter, is a part of His being.

Vedanta - Wikiquote
en.wikiquote.org/wiki/Vedanta

Wednesday, July 02, 2014

Remember me?
! Mmmmm lightning
Fills me
Up
Infinite BOOM!

We are yet to meet
Again.

Only Now.
it's Day 6,333 
1,583.25 moons 
That
Are and were 
Once

possible
395 electrical 
Stormy Sky's 


Where I Feel You
and where you Ever

Listen!
Light ning
Strike ssss

Come ssss
Full circle 

Love 
must 
Be 
earned . 

Love Is
Not Held 

Love Is
Free

unconditionally
Eternal.

True!
untrue

Lala 


Tuesday, July 01, 2014

Cyndi the Lopper
Ya can't just lop em
No Whacking the Weeds
Won't Work
caand Waste of Energy Exerted
Ta Ya GottA tear 
em out by the root
caand miss any?
ya gotta dig em out
within all fully completely
without any remaining root
Take the root and leave away
Other wise they continue
flourish in abundance
They are Wild Weeds
Never the None the less
Despite Everything Else
anything to the contrary 

Idle no more. First Nations belong 
here. I am not a 'true Canadian', 
I am 'Colonizer'. I really have no home. 
I do not belong here nor anywhere,
Dac'n Bear I thank you for your natural 
loving welcome strong native protection 

Wednesday, June 25, 2014


! thoughts of love love
niwiht wicht waiting eternal

long lines of women speaking
nonsense dreaming,
hot dogs ssss
bitches wid Infinite buns,
wid ni dogs

all Everything within without
sublime supreme small shiva
magnificent micro-macrocosm

Om ing Om
There is no Death

"I" would
not have let that happen
"You" shall tell them
'I am' your friend

sit ShSh still Ca,and
demand to 
speak to me.

Saturday, June 21, 2014

Niwiht Wicht
Waiting Eternal
Long Lines of Women Speaking
Nonsense Dreaming Hot
Dogs Wid Infinite Buns, Ni Dogs
Within Without
Sublime Supreme Smallness
Magificent Micro-Macrocosm
"I would not have
let that happen.
You should have
told them
I am your friend
and demanded to speak to me.
I would have put you on bed rest..
& you travelled?
have a chronic painful illness
a mother with three children
home still under renovations
Well then,
I would have demanded
a bed
hospitalized You.
you have a family to take of
and you forget yourself and
have no family
to take care of you
love around
to listen, hear and mind you.
This should not have happened.
Don't have any more babies.
there is not enough of you.
Eat more chips and ice cream
RIP dear Dr. KP Wong
RIP
sweet
UmaShakti
RIP
sweet
ShivaUma
Ma babies I
held.hold.om
Rest in Peace All
No More Waiting

Wednesday, June 18, 2014

One Infinite Open Bear Hug
Let Thee
Natural
Be

Keep Calm 
and 

Let a Bird 
Kiss You

Saying So 
So Sorry and 

Give a Hug 
to a Bear

Do
Not
Ever
Let Go

O'  Remain All ways
Always Wild Natural

<~>

"Who are you?"
"Nirvana Shatakam"
Adi Shankara  (Shankaracharya)


1) I am not mind, nor intellect, nor ego,
    nor the reflections of inner self (chitta).
I am not the five senses.
I am beyond that.
I am not the ether, nor the earth,
    nor the fire, nor the wind (the five elements).
I am indeed,
    That eternal knowing and bliss, Shiva,
    love and pure consciousness.

2) Neither can I be termed as energy (prana),
    nor five types of breath (vayus),
    nor the seven material essences,
    nor the five coverings (pancha-kosha).
Neither am I the five instruments of elimination,
    procreation, motion, grasping, or speaking.
I am indeed,
    That eternal knowing and bliss, Shiva,
    love and pure consciousness.

3) I have no hatred or dislike,
    nor affiliation or liking,
    nor greed,
    nor delusion,
    nor pride or haughtiness,
    nor feelings of envy or jealousy.
I have no duty (dharma),
    nor any money,
    nor any desire (kama),
    nor even liberation (moksha).
I am indeed,
    That eternal knowing and bliss, Shiva,
    love and pure consciousness.

4) I have neither merit (virtue),
    nor demerit (vice).
I do not commit sins or good deeds,
    nor have happiness or sorrow,
    pain or pleasure.
I do not need mantras, holy places,
    scriptures (Vedas), rituals or sacrifices (yagnas).
I am none of the triad of
    the observer or one who experiences,
    the process of observing or experiencing,
    or any object being observed or experienced.
I am indeed,
    That eternal knowing and bliss, Shiva,
    love and pure consciousness.

5) I do not have fear of death,
    as I do not have death.
I have no separation from my true self,
    no doubt about my existence,
    nor have I discrimination on the basis of birth.
I have no father or mother,
    nor did I have a birth.
I am not the relative,
    nor the friend,
    nor the guru,
    nor the disciple.
I am indeed,
    That eternal knowing and bliss, Shiva,
    love and pure consciousness.

6) I am all pervasive.
I am without any attributes,
    and without any form.
I have neither attachment to the world,
    nor to liberation (mukti).
I have no wishes for anything
    because I am everything,
    everywhere,
    every time,
    always in equilibrium.
I am indeed,
    That eternal knowing and bliss, Shiva,
    love and pure consciousness.


Sanskrit:

Mano Buddhi Ahankara Chitta Ninaham
Nacha Shrotra Jihve Na Cha Ghrana Netre
Nacha Vyoma Bhoomir Na Tejo Na Vayu
Chidananda Rupa Shivoham Shivoham

Na Cha Prana Samjno Na Vai Pancha Vayu
Na Va Saptadhatur Na Va Pancha Koshah
Na Vak Pani Padau Na Chopastha Payu
Chidananda Rupa Shivoham Shivoham

Na Me Dvesha Ragau Na Me Lobha Mohau
Mado Naiva Me Naiva Matsarya Bhavah
Na Dharmo Na Chartho Na Kamo Na Mokshah
Chidananda Rupa Shivoham Shivoham

Na Punyam Na Papam Na Saukhyam Na Dukham
Na Mantro Na Teertham Na Vedo Na Yajnaha
Aham Bhojanam Naiva Bhojyam Na Bhokta
Chidananda Rupa Shivoham Shivoham

Na Me Mrityu Shanka Na Me Jati Bhedah
Pita Naiva Me Naiva Mata Na Janma
Na Bandhur Na Mitram Gurur Naiva Shishyah
Chidananda Rupa Shivoham Shivoham

Aham Nirvikalpo Nirakara Roopaha
Vibhur Vyapya Sarvatra Sarvendriyanam
Sada Me Samatvam Na Muktir Na Bandhah
Chidananda Rupa Shivoham Shivoham

 http://www.swamij.com/shankara-atma-shatakam.htm



Saturday, June 14, 2014

Oh My God!
Sad gamaya..

God Is So Good.

Sad..
Man !! It Up.

RIP
Baby

RIP

REST IN PEACE
All

SPLITTING THE SKY




figure
must we all live to die, 
to be, or not to be
we all suffer post-traumatic stress 
to and from 
all that came before, 
is still yet to be, 
simply is, now and here, 
from our ancestors, 
our birth to this world, 
the births we have and are given 
that are left unhealed, unheld.

heal, hold, honour 
christ-cherish in joy gratitude 
Om shiva om shiva om Shivoham

come and be, be that.
we are open to a most auspicious space, 
a safe place, to surrender,
to free fall, to empty fully 
into self. . shanti peace .

Friday, June 13, 2014

absorbed and detached, sorry and grateful.. lend helpful hand.. free everyone up..  Peace..

om jai sad sad gamaya.. See Peace in our world. shanthi shanthi shanthi

just keep seeing it, just keep dreaming it, .. just keep writing, just keep writing... I've been writing incessantly, just not fnfb.. no end,

...om arunachelshwaraya

...tryambakam yajamahe sugamdhim pusti vaardanaam. urvanimkiva bandanan mrtryor mukshi aamritat.

aum asatoma sad gamaya...jyrotri gamaya.. thamasoma gamaya ..mrtryor ma aamritratama gamaya

.. om triumapitrinam namo bhagavate ananda jai namaha... om swaha

  1. absorbed and detached, sorry and grateful.. how may I lend a hand to free everyone up to peace.. if everyone wants peace would we not See peace in our world? 

  2. just keep seeing it, just keep dreaming it, .. just keep writing, just keep writing... I've been writing incessantly, just not fnfb.. no end, 

  3. ...om arunachelshwaraya 

  4. ...tryambakam yajamahe sugamdhim pusti vaardanaam. urvanimkiva bandanan mrtryor mukshi aamritat.

  5. aum asatoma sad gamaya...jyrotri gamaya.. thamasoma gamaya ..mrtryor ma aamritratama gamaya

  6. .. om triumapitrinam namo bhagavate ananda jai namaha... om swaha

Thursday, June 12, 2014

14.2.12
Do what is required. Only do that.
Hear what is required. Only hear that.
Read and write and eat and sleep some
only what is required.
Only That!
Do Listen!
Ramana smiles.

Concentrate
light upon home kitchen. 
His compassionate 
beloved shining grace filled gaze
silently flowing and filling all dark niches that never were .

Shall Be. rather Am.
Doing dishes now without doing.. 
Humming 'my' supreme 
Saviour 
son 
RAMANA,
blessed Mother ALAGAMMAL's
The Poppadum Song. 
tangled within an Ambrosial Song of
Immense Joy, Supreme Sorrow, Pure Bliss.

Shutting off all techi and personal
connections for this Now 
Here Present Moment Alone.

Ramana sounds are all I hear as now,
Aruna Chala Akshramanmalai!

as all fruit falling from tree,
diving deep; drowning out

what I hear of dear
family, friends, brothers, and sisters

formed words and concepts.
Sounds do not all ways make any sense

nor do I seem to care anymore anyless no others
and always is sounding same 
as one and all. does not matter, 

Absolute infinite connection always
remains all ways in this Arunachala Heart

Self and His Grace absorbs
me into true presence of being. 

Shh, shut up.
Be still.
Just go. and do.
nothing, the dishes,

enquiry within to nothing really, matters but That.
dwelling deep.
Blessed in Grace and circumstance.

Do only what is required for world and
others of which there are none of. 

World shall spin round.
Let all strange things happen, happen.

That Hill is Still. Silence!
Nothing more. Nothing less.

Arunachala Sister Self, Trina
one infinite arunachala hug 

_()_Shambo Arunachaleshwara _()_ 
om shiva om shiva om shivoham. ass,tri

You asked me, did you not, to come to you? Very well, I have come. Now you have to assume the burden of maintaining me. Go on suffering thus. It is your fate to look after me, O' Arunachala. ~
 Bhagavan Ramana

On his devoted head he carriesAs if they were His own, all burdensThat His devotees should bear.He tells me, 'Fear Not' and protects me,Ramana, the Lord of Aruna.~ Muruganar