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Monday, July 4, 2011

The sixth sense


Whatever experience you have through the five sense perceptions is sufficient experience only for survival in this existence. If you are seeking something beyond survival, then the sense perceptions are not enough. You have never experienced any power beyond yourself except nature. You

are not blowing the wind. The wind blows with tremendous power but you did not start this wind. And you did not create yourself; you just happen to be here. Without that energy or that something which is beyond you, nothing can happen. Something must have created you.
Now that you do not know what created you, the next immediate thing you will say is that God must have done it. Now where has God come from? Since you are a human being, you think that God is a big human being. So whatever your idea of God is, it is simply coming from the limited experience of who you are. It is only in your mind. The only thing that you can really experience is that which is within you. But you have never really looked at that which is within you.

Whatever you have known, either of the world or yourself, has come to you only by seeing, hearing, smelling, touching and tasting. If these five senses go to sleep, you will neither know the world nor yourself. The sense organs are limited perceptions. They feel everything only in comparison to something else. If I touch a steel rod, it feels cool simply because my body temperature is higher. Suppose I lower my temperature and touch it, it will feel warm. So this is not a genuine experience. All yogic practices are aimed at giving you an experience beyond the five sense perceptions.

Obviously there is so much more than what you call as 'myself' in this existence. What you call as 'myself' is still a limited experience of who you are. If you transcend this identity of who you are, then there is no distinction between what is 'you' and what you are referring to as the 'power beyond.'
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Theory of Karma

A K Bhargava

There are many theories around the theory of Karma. A lot of us believe that our present actions are the outcome of our past actions. That means we have no control over them for any improvement. But Karma determines only our experiences and not our actions. Our personal happiness and

sorrow is the result of our past actions but what we are doing at present is not the result of past actions.
There is a tendency sometimes to blame Karma for our decisions. Secondly, Karma is very empowering. We wrongly understand that we have no choice in life that is bound by our Karma.

Basically, Karma gets mistaken for fate or destiny, which it is not the case.

If work is Karma, its effect is Karama-phala or fruit of work. It is difficult to deny that actions have consequences. Everything that we do has results.

Secondly, it is difficult to deny that we all want our life to be happy, meaningful and fulfiling. Thirdly, it makes difficult to deny that our hope for justice for life makes it difficult to oversee that goodness is rewarded and evil punished. That is what Karma theory in the essence is.

There is no need to blame anyone for our sorrow or be indebted to anyone for our happiness. We are responsible for both for our action as well as the results of our actions.

We rarely question the existence of happiness in our life. If something makes us happy, we say we deserve it. Only when there is failure, then we ask, “why me”.

The general tendency is to find an external cause for the trouble and blame it. Then the control as to when I should be happy or unhappy depends on others. Then there is no freedom to be happy.

It is inevitable that some news or happening will make some of us happy and some others unhappy. Should I be overwhelmed by the joys and sorrows in life?

Both can be overwhelming. If we are getting overwhelmed by joys or sorrows, then the clarity of our mind is lost.
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Who am I?

PP Wangchuk

That is a profound question, and difficult to give a straight and simple answer. Of course, you have a name and several identities at any given time. But those are external and ‘perishable’ identities. It is there today and may or may not be there tomorrow. And, hence, it can’t be your

permanent and lasting identity. Pandit Shriram Sharma, in his Absolute Law of Karma, says each and everyone on this planet conceptualises an individual according to his own bent of mind. And the man himself is confused all the time in his multi-personal bends and lives with multiple identities while in interaction or relationship with others.
But then the point is that all these multiple identities could help one realise one's multiple roles and hence one's purpose in life too. It helps him become more responsible and ready to face the realities of life. Of course, not all people realise this and, therefore, they pass on without really knowing who they are and what the purpose of their lives is. A precious life goes sheer waste!

To understand the truth of 'Who am I?' one has to go beyond the external identities without giving them up but with them as multiple tasking responsibilities. One has to strive hard to remove the veil of ignorance that one is always shrouded in. Also, we have to get rid of the make-believe world that we are so much used to live in and with. And, remember always, if you don’t know yourself, you will never know and understand any of the people you interact with in life. That is why some people have problems with others, always.

One has to reach a stage where the reality of life is face-to-face and one can't get out of it. Only then, it can be said one has the answer to who am I? The answer does not come easily as it is tagged with the outcome of one's ability to see the reality of life and its purpose. Once you see the light inside, the answer is an automatic outcome.
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