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S.V.R. Naidu recounts:

"It was early morning. I was lying in bed, half asleep, when Bhagavan suddenly appeared and called me. I looked up to see Him, and He extended His hand to me. Grasping my wrist, He led me into a deserted place. Before us blazed a huge bonfire. The flames leapt high (they even danced, I thought, rejoicing in the Presence of Lord SAI).
Bhagavan said:
"You have always wanted to understand My nature. Now listen..."
His eyes were radiant and inspired.
He turned toward the brightly burning fire and said softly but imperatively:
"My nature is pure Love, like this fire you see—pure, mighty, and Divine."
I do not know whether it was because of the morning chill or His words, but a cold shiver ran through my entire being, and I grasped Him more tightly.
Then, recovering myself, I boldly asked Him:
"Lord, You are like this fire. But fire makes no distinction between good and evil. It burns everything in its path. If a believer and an atheist put their hands into it, it will naturally burn both of them."
He looked intently into my eyes.
"Divine Love," He said, and His Voice overpowered the crackling of the flames, "ultimately burns everyone. But how you burn depends on who you are."
With reverent awe, I looked at the Spiritual Teacher, inwardly wondering why He always spoke in riddles, and said:
"Lord, I do not understand."
Smiling, He made a circular movement with His hand and materialized a piece of wood.
It was a small piece, probably a foot long and less than a centimeter thick.
Handing it to me, He asked me to light it from the bonfire.
I did so, but could not hold the wood for long, as it burned up quickly, leaving only a tiny handful of ash.
Swami said:
"Such is the atheist, cynic, and skeptic: when he burns, all that remains of him is ash—the ash of doubts, the ash of his ego and skepticism."
Then, taking a step back, He again made a circular movement with His hand, and this time materialized a large piece of something white.
He asked me to light it from the bonfire.
I obeyed and was surprised to discover that it was camphor. It burned up within a few minutes.
And Swami asked:
"And what remained of the camphor?"
I looked at the place where it had burned—there was nothing there.
When I slowly raised my eyes to Him, He said:
My child, those whom I have chosen ignite the fire of My Love as camphor does.
Once they surrender themselves to Me, nothing remains of them, not a trace of their former existence. But can you smell the fragrance?"
And He added with a sparkle in His eyes:
"They devote their lives to serving Me with such joy and willingness that their actions and thoughts become a sweet fragrance from which the whole world benefits."
He released my hand, and through the veil of tears clouding my vision, I saw Him approach the blazing bonfire and slowly, majestically, step into the fire—the Fire that was truly Himself.

I was still lying in bed, but now I was completely awake. The faint glow of the morning sun announced the beginning of a new day. Obeying an impulse, I smelled my right palm and laughed to myself: what difference did it make whether it smelled of camphor or not?
The Teacher had come—the embodiment of the SUPREME REALITY—and had taught me a lesson—yet another lesson in this game of Divine Love!"
 

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DO NOT PUT OFF YOUR OWN IMMORTALITY!

The practice of contemplating the Lord should become continuous, not limited to times of prayer or meditation. Every action should be imbued with His presence. Whether awake or even asleep, eating, walking, working, resting, or attending to any household task—everything should be done not only to the glory of God, but also in His unseen presence in everything and everyone. Only then is the transition from death to immortality, from darkness to light, from the unreal to Truth, possible.

Swami said: "To begin contemplating God in the final moments of life is like beginning to dig a well when the house is already engulfed in flames. Therefore, take steps right now to contemplate God continuously, so that you will be in good shape when the end approaches. Begin today the spiritual practice you planned to undertake tomorrow! Begin now what must be done today! It is impossible to predict what will happen in the next moment, so there should be no delays in carrying out spiritual practices. Since physical strength is also important, the body must be cared for, but excessive concern causes harm. The body should be cared for with great attention, but only to the extent necessary."

Prema Vahini, Chapter 41
 

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THE SWEETNESS OF LOVE FREES US FROM THE BONDS OF SUFFERING

With love, life is filled with meaning—in whatever form it may express itself—whether in the pursuit of self-realization, service to the world, or complete surrender to God. By dissolving completely into love, you become free from suffering and the bonds of the imperfect "I," and become the boundless Ocean of Divinity.

Swami said: "Neither austerity nor meditation will lead you to liberation. The only means is love. When you help others with love, that itself becomes your meditation and austerity—everything you call spiritual practice. Dedicate your mind to God, and then the day will surely come when you merge with the Divine and become one with Him."

God is love—live in love!

Sai Baba, 22.10.2001
 

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GOD IS ONE

Some worship God in the form of Shiva and call Him Pashupati (guardian of cattle; "pashu" means living beings and pastures); others worship God in the form of Vishnu or Krishna and call Him Gopala ("go" means cattle, living beings, and lands). And these two groups of devotees refuse to recognize one another! Shiva is extolled by His devotees as the Creator, Preserver, and Destroyer. His devotees apply exactly the same epithets to Vishnu or Krishna. But they do not take the next step: they do not want to acknowledge that there are no valid grounds for disagreement. You should welcome all names and forms, although you may have a personal preference for one Name and one Form. You need to understand that the God you worship is universal enough to have many names and forms.

Sai Baba
(Prashanti Nilayam, 13-10-67)
 

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DO NOT WATER THE WISH-FULFILLING TREE!

Repeat the Gayatri—it is a universal mantra. It consists of three parts: dhyana—meditation on the radiant Glory of the Lord, bringing enlightenment to all three worlds, the upper, middle, and lower (OM Bhur-bhuvah svaha; tat savitur varenyam); smarana, or mental visualization of grace (Bhargo devasya dhimahi); and prarthana, a prayer that God, in His infinite compassion, may grant liberation by awakening in us the intellect that pervades the entire universe. The prayer (Dhiyo yo nah prachodayat) is not addressed to any specific Name and Form of this Intellect; therefore, everyone without exception can recite it and be saved. Devotion to the Gayatri frees one from fanaticism, hatred, and rivalry; its repetition purifies the emotions and gives birth to love. Do not water or fertilize the wish-fulfilling tree. Intolerance is born of anger, hatred, and envy. Do everything in your power to suppress the first signs of anger. An attack of anger does not come without warning. A wave of heat surges through the body, the lips tremble, the eyes become bloodshot—in short, when you feel anger approaching, sip a glass of cold water, close the door, and lie down on the bed until the attack passes and your own foolishness makes you laugh. This may not be easy, but you must practice constantly. If you give free rein to anger, the consequences may be so destructive that you will have to repent for a very long time.

Sai Baba
(Prashanti Nilayam, 13-10-67)
 

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FIND YOURSELF—BEYOND THE MIND, BEYOND THE BODY

The True Self can be discovered by turning the mind away from attachment to the sense organs and the body, relaxing and calming it. Then, without external support, it becomes lost for a moment, and it is precisely in that moment that one discovers That which has always remained hidden behind the mind’s restless activity.

Swami said: “The body is like a bubble on the surface of water. The mind is like a mad monkey. Follow neither the body nor the mind. Follow your conscience. This is the principle of the Atma.”

Sathya Sai Speaks, Volume 32
 

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STABILITY OF THE MIND

If everyone follows their own nose, chaos will reign. If everyone decides to act according to their own will (or even their intellect, since the intellect can also be used to justify one’s own preferences and petty prejudices), people will sink to the level of primates, or worse. Therefore, one must be guided by the wisdom of the past, by the rules prescribed by well-wishers—sages, the Shastras (the ancient body of laws), and moral codes created to awaken one’s conscience. The Shastras channel all the aspirations that arise within a person. Just as a seed can sprout only in the earth, feelings and impulses arise only within the human mind. If the mind is stable, nothing can plunge you into apathy or indecision.

Sai Baba
(Prashanti Nilayam, 14-10-67)
 

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Aum Sai Ram. Have a wonderful Saturday! May Sai’s healing Love and Light be with you and your loved ones
❤
.

“​​The Atma is like a control room. As soon as you gain access to this ‘control room,’ all your senses and your mind will be under your control. When the main switch in a house is turned on, the lights in all the rooms come on. The Atma is like the main switch, while the senses are like the lights in different rooms. These rooms were created by you. Each room is separated from the others by a wall. When the walls are demolished, only one large hall remains. Attachment to the body is like a wall that separates one thing from another and prevents awareness of the Higher Self. As soon as this wall is destroyed, you will realize the infinite and immortal Higher Self.”

— Bhagawan Sri Sathya Sai Baba
 

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If you give free rein to anger, the consequences may be so destructive that you will have to repent for a very long time.

Sai Baba
Namaste! Golden words! Being aware of situations that give rise to anger or other negative emotions in us helps us struggle with ourselves. Sometimes, after all, someone’s words act like keys, and in response you pour out justifications, attacks, or anger. How we need the “The Atma is like a control room” (written by 1313 above) When such a situation arises—turn on Awareness!
Thank you, 1313, for helping me/us all, those who are only at the beginning of our journey toward the Atma!
 

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THE LAW OF CAUSE AND EFFECT

There is a law of cause and effect; every action, every karma, has consequences, whether you like it or not. Good karma leads to a good result; bad karma inevitably brings bad consequences. Birth is the result of karma accumulated before death; if you are asked what happens to a person after death, you can point to yourself and declare: “This is what happens—he is born again.” Belief in karma is not a religion of despair; it is a religion of hope, confidence, and determination to lead an active, useful, and worthy life. For the future is in your hands; “tomorrow” can be shaped today, despite the fact that “today” has already been shaped by “yesterday.” For this reason, the largest section of the Vedas is called “karma kanda” (the section on karma, action). It examines various types of karma intended to develop detachment, direct desires toward eternal and universal goals, transform all actions into acts of worship, and teach people to revere the deities governing all the forces of nature, every kind of energy in a person, and every part of the body.

Sai Baba
(Prashanti Nilayam, 15-10-67)
 

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SAI AMRIT VANI:
Develop love to experience bliss.
Duality is widespread in modern man. Duality will never rid one of sorrow. It can only intensify it. It takes a person far away from bliss. Therefore, it is extremely important to develop a sense of ekatva (unity). Only love signifies this unity. For this love, there is no other path, reward, or discipline apart from love. The more you develop this love, the more bliss you experience. Today, love is limited and restricted. It is confined to family and loved ones. Our love must transcend these narrow boundaries, embrace the whole world, and extend to every living being. Love is present in everyone to varying degrees. In nature, everything functions according to its particular qualities. No one can change or destroy them. This is an inherent property of nature. It manifests the Divine Principle, which is eternal and unchanging. To reveal this divine aspect in nature and make it manifest, everything that exists is endowed with certain gunas (qualities). These are sattva, rajas, and tamas. To endow nature with these qualities, certain mediating principles are necessary. They are described as Brahma, Vishnu, and Maheshvara.
Understand the Fundamental Truth of Unity.
Brahma, Vishnu, and Maheshvara are not entities possessing form. The Trinity represents a particular expression of the three qualities. The Puranas erroneously interpreted Brahma as a four-headed deity engaged in cosmic creation. In reality, the Trinity represents the three gunas. There are five elemental forces in nature: bhumi, apas, agni, vayu, and akasha (earth, water, fire, air, and space). To understand the process of creation, the order in which the elements are described should be changed. Beginning with akasha (space), we proceed successively to air, fire, water, and earth. Nature should be understood in two ways: one in relation to the process of creation, and the other in relation to everyday experience. Likewise, when the order of Brahma, Vishnu, and Ishvara is considered in the context of creation, it must be reversed; we have Ishvara, Vishnu, and Brahma in precisely that order.

To begin with, what does the principle of Ishvara mean? The Gita says: Ishvara Sarva Bhutānām Hṛddese Arjuna Tiṣṭhati (O Arjuna, God dwells in the heart of all beings). Therefore, Ishvara means Lord of the Heart. He illumines the heart of every being. This means that Ishvara’s Divine Power is present in every heart. Another name given to Ishvara as the Lord of the Heart is Atma.
SUPREME GURU:
It is from the heart that the mind arose. The mind corresponds to the principle of Vishnu. Vishnu means all-pervading. The mind is also all-pervading. MANO MULAM IDAM JAGAT (the mind is the basis of the entire world). The mind permeates the entire universe. Therefore, it symbolizes the principle of Vishnu.
Brahma is traditionally described as emerging from Vishnu’s navel. It is from the mind that Vak (speech) arose. Therefore, among his other names, Brahma is called “Shabda Brahmamayi” (resounding as Brahman).
Thus, Ishvara, Vishnu, and Brahma symbolize the heart, mind, and faculty of speech. The combination of these three elements represents Atma. Therefore, each of the three should be revered as one Supreme Guru in three forms.
Guru-Brahma Gurur-Vishnu Gurur-Devo Maheshvara;
Guru Sakshat Parabrahma;
Tasmai Shri GURAVE Namaha.
(Guru is Brahma, Guru is Vishnu, Guru is Maheshvara. Guru is truly the Supreme Brahman. Therefore, we offer salutations to the Guru.)
This shloka, which has profound and sacred inner significance, has been given a distorted meaning by elevating the role of an ordinary teacher, fragmenting the Divine, and losing sight of the fundamental truth of unity expressed in it.
Guru-Brahma: Brahma referred to here is not the creator. It refers to Vak. Guru-Vishnu refers to the all-pervading mind present in all beings. Guru-Devo-Maheshvara: This refers to the repository of the heart. Guru Sakshata Parabrahma: This means that the unity of speech, mind, and heart represents the Supreme Atma, which should be revered as the GURU.
(Excerpt from a Divine Discourse delivered on July 29, 1988)
 

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P.D. Ouspensky. The Fourth Way. Records of conversations based on the teachings of G.I. Gurdjieff.

“Question: What else, besides self-observation, can a person do to understand himself better?
Answer: A person must understand what he is doing and why he is doing it. The more he understands, the more he can gain from the same efforts. But the main thing is to remember oneself. If you become aware of yourself, you discover that you no longer need your mind. This mind will serve you for thinking about tables and chairs. If you want to think about more complicated things, you will use better machines.

Question: Why can’t I understand the slightest thing when I think about it, but sometimes understanding comes suddenly?
Answer: Understanding always comes this way. You understand, then you stop understanding. But if all attempts to understand something have been made incorrectly, try not to think about it. Try to remember yourself, i.e. to be emotional—and in time you will understand. Understanding does not become permanent immediately. As with everything else, there are many stages. You will understand something one day and fail to understand it the next, because you may be more conscious one day and, in the same circumstances, more asleep on another day. Therefore, it may take a long time before it becomes your own.”
 

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Pyotr Ouspensky. The Fourth Way. Notes from conversations based on the teachings of G. I. Gurdjieff.

Question: It is clear to me that development is hindered by insufficient strength of desire to escape from mechanicalness. How can I strengthen the desire to escape?
Answer: This is one of the frequently repeated questions that is almost impossible to answer. You must try and compare things—the way they are and the way they should be. Greater understanding is necessary, and if you want greater explanation, you need greater self-remembering.
For it is the only answer. If self-remembering increases, everything else increases as well.

Question: You mentioned obstacles that must be overcome in order to achieve the goal. I have seen so many obstacles within myself that I cannot see any possibility of achieving anything.
Answer: This means that you identify with them. You must see that you are always moving, never remaining in one place: sometimes you are closer to your goal, and sometimes farther from it. It is necessary to observe yourself—to catch the moments when you are closer to your goal. If you formulate your goal, you will know when you are closer to it and when you are farther from it. If your goal is formulated correctly, you cannot always be at the same distance from it.

Question: I find that I work for immediate results. Is this a mistaken goal?
Answer: There is no question of right or wrong. There is only the question of knowing your goal. The goal must always be in the present and relate to the future. No result is possible if there is no goal, no effort, and no decision.

Question: How can one make significant efforts?
Answer: By making small efforts. Significant efforts depend on understanding, circumstances, the situation, and many other things. You cannot begin with significant efforts. You must begin with small efforts: such as trying to remember yourself or stop thoughts three times a day. This is a small effort. But if you make it regularly, the need or opportunity for a significant effort may arise. And you will be able to make it at the right moment.
 

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369 369 , quoted message

I completely agree with you! His books answer many questions, but we ourselves still need to "mature" enough to read them. I tried reading them about 30 years ago. I understood nothing. I did not even have enough patience to finish them.
Only after "growing up" did I begin to understand and appreciate them.
 

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Acknowledging this fact, the Bhagavad Gita points to three stages on the path to Divinity:
engaging the body in good deeds,
using the mind to develop good thoughts and human qualities,
and contemplating God through upasana (worship of the Divine).
Through this, anyone can reach the stage where, like a river merging with the ocean, they merge with the Divine (Brahman).
Thank you, dear 1313, for conveying the wisdom of Sathya Sai Baba.
🙏 🙏 🙏
 

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A book made up of three books by female students of G. I. Gurdjieff, under the general title “A Women’s Collection. The Gurdjieff Series. The Fourth Way.”
The book was given to me as a gift. I said it was the most valuable gift I had ever received (a material one). I was engrossed in it.
Women express their impressions of their Teacher differently—not in men’s language, but more intuitively and emotionally, less rationally, I would say. It resonated with me.

I will quote some passages from the first part, by Margaret Anderson, “The Unknowable Gurdjieff” (quoting G.’s statements).

An excerpt from Gurdjieff’s book, entitled “Wolves and Sheep”:
“The word ‘wolves’ allegorically refers to all the principal reflex functions of the human organism; the word ‘sheep’ refers to the totality of human feelings. As for the thinking process, according to the proverb, it is represented by the human being himself, who, in the course of his responsible life, through Conscious Work and Voluntary Suffering, has attained the ability to always create conditions for the coexistence of these different and alien animals (laws).
Everyone should strive to ensure that the wolves are fed and the sheep remain unharmed.”
For the “wolves,” it is necessary to observe the first of the five obligations:
“Five obligations (efforts for each day):
1. Preserve your life. (Take care of the body; satisfy its needs; treat it as a good master treats a good servant.)
... and the remaining four for the “sheep”:
2. Find your place in the scheme. (Understand the meaning and purpose of existence. Learn the laws governing the creation and existence of the world.)
3. Develop yourself. (Constantly and tirelessly strive for self-improvement in terms of Being. Improve your ‘being’ by making ‘being-efforts’.)
4. Help others develop. (Contribute to the swiftest possible improvement of other beings.)
5. Be grateful. (To ease the Creator’s burden, constantly thank Him for the fact that Evolution has helped you progress so far.)”
 

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Namaste! I recently remembered a fairy tale by Hermann Hesse called “Faldum.” I first read it during my tender youth, when I was about sixteen, and it made an indelible impression on me at the time.

The story goes like this: two young men come to a fair. One of them plays beautifully—apparently the violin—while his companion listens to his playing with pleasure. A wizard appears at the fair. He grants wishes, one at a time. The wishes people make are listed, and it is very amusing. A hungry boy asks for a hatful of plums, while some sly fellow, watching him, dares to ask for a hatful of gold coins—and receives it too. Three girlfriends make wishes that will affect their destinies: one wants beautiful, curly, fair hair and successfully gets married. Another wants to dance better than anyone else and without tiring; she becomes a dancer and also gets married. The third asks for beautiful hands and receives them, after which she does not do hard manual work. It is said that she reads books to children and tells them her story, although she herself never gets married.

The turn comes for the two young men. The wizard asks them what they want. The musician wishes that he could play with such inspiration that no one would disturb or distract him from playing his instrument. And he is taken straight up to heaven with his violin.

His friend is left behind.

“And you? What do you want?” the wizard asks him.

(And this phrase sank deep—very deep—into my heart.)

The young man says: “You have deprived me of my best friend. I want to contemplate and motionlessly observe everything happening on earth…” (Something like that.) And he is turned into a mountain.

The story then describes the passage of many years: a huge mountain appears in the village, and no one knows where it came from. Eventually, everyone thinks it has always been there. The mountain longs terribly, and at one moment it hears once again that fateful question about its wish, spoken by the wizard. Sighing with relief, it crumbles and disappears. Exactly what wish it made is not stated, but it was some kind of liberation for it.
 

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Gurdjieff Ideas
The Chief Feature
(P. D. Ouspensky
The Fourth Way: Questions and Answers.)

Every person has their own individual features, their own weaknesses, because of which they are unable to resist the things that happen to them. These features or weaknesses may be very simple or very complex. One person may be able to resist everything except tasty food; another—everything except conversations; or they may be lazy or excessively active. At a certain stage of self-study, it is very important to find your chief feature, which implies your chief weakness. People’s chief weaknesses are very different, and if we can resist something that another person cannot resist because of their chief feature, this difference in weakness gives us the illusion that we can “do.”

The chief feature, or chief weakness, is found in the false personality. In some cases, it is possible to clearly see one, two, or three features or tendencies, often connected with one another, which enter into everything, like an axis around which everything revolves. This is the chief feature. Sometimes it is very clear and obvious; sometimes it is difficult to describe. Our language often has no words, no forms with which to describe it, and it can be described only indirectly. What is interesting is that sometimes a person has difficulty finding their own chief feature, because they are in it, and if they are told about it, they usually do not believe it.

Sometimes it is useful to gather friends’ opinions about oneself, because this often helps reveal one’s features. It is very important to find out what creates obstacles to your work. Until a person has found this, the chief feature will mean a constant loss of energy, so we must find this loss and stop it.

Q. How many varieties of the chief feature are there?
A. There are classical features and strange variations. In many places in the New Testament, a common feature is described—when we see other people’s shortcomings but not our own. Then there are certain very common forms of self-pity. There are also curious combinations for which it is sometimes difficult to find a psychological definition.

Q. Is self-remembering the only way to defeat the chief feature?

A. Without self-remembering, we can do nothing. It is the only way.

Q. Is it possible to have different features when a person is with different people?

A. No, those are roles. Features do not change so quickly.

Q. Is blaming other people a feature?

A. It may be a feature. But what is it based on? A lack of understanding. If you begin to study psychology, you find that all the causes lie within yourself; there can be no causes outside you. You do not remind yourself of this often enough. One small part understands that the causes are within you, but the greater part continues to blame other people. At the basis of every negative emotion, you will find self-justification that feeds it. You must first stop self-justification in your mind, and then, after some time, you will be able to stop it in the emotion as well. Lack of understanding is the first cause; lack of effort is the second.

Q. You said that laziness can be the chief feature?

A. For some people, laziness makes up three-quarters of their life or more. Sometimes laziness is very significant and is the chief feature of the false personality, and then everything else depends on laziness. But you must remember that there are different kinds of laziness. It is necessary to seek out these different kinds by observing ourselves and observing other people. For example, there are very busy people who are always doing something, and yet their mind may be lazy. This happens more often than anything else. Laziness is not only the desire to sit and do nothing.
 
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