Self-realization

A very important aspect that interested me about the Advaita Vedanta to have noticed that most of the more inclined toward the spiritual knowledge, rather than the transcendental knowledge. Almost everyone knows the basics, principles and philosophy of Advaita, but there is a lack of interest in the realization of this philosophy. In simple terms, it is less effort in translating Advaita Vedanta in our daily lives.

For example, if you ask something"They have recognized the self?" Most of us in a way that makes things more complicated than ever respond. an answer yes or no answer instead in most cases is "I am the Self ',' The truth can not be known ',' It is what it is', 'only', and so on and so forth. We should in a position to answer that question clearly, either yes or no. When I say 'I am the "I should know what I speak, I should know who this" I "is and how this" I " to achieve. What if I speakabout my father, now a picture of my father is my opinion, his character had the experience with him to us in a nutshell. We should ask ourselves when we talk about God's self or is it done? Is the realization of the self come to us in a flash time?

Books, magazines, online magazines and watching videos reading, we are growing our perception of the self and it is a tireless efforts for researchers to impose these perceptions in the soul desAlthough we have freedom, we were talking about meeting their spirit and mind with such ideas that they find it difficult to understand. But implementation is the explanation of self-so complicated? If the path of self-realization complicated? Or is that self is complicated to? The answer is obviously "no". Another thing is the role of the guru in the life of an aspirant. The most popular view today is that we do not need a guru, a teacher, we are self-sufficient, whatwant to take a visit or lessons from a master to worship is similar to or some kind of superstition idol. Little do we realize that these words have become our subtle tendency to a guru in the mind of the other clearly reflected. "I have seen God, as I see you," was the clean and clear answer from Thakur Ramakrishna when asked, "Can you show me?" Yes, "was the reply. I think this is the best approach. Instead, even in the wave of words that are not even clear to us completely, buttalk about people and their experiences that we have known or seen, it is better to clearly looking for a person and firm who can say, 'yes, I have my self-realized. "

I would like to develop a story mentioned in the Upanishads. Virochana, the king of demons, and Indra, the king of Lords was once her grandfather, Brahma, the Lord of Creation (Hindu mythology), to know the truth. When prompted, Brahma said, "are that". Virochana because of his extreme attachmentto worldly things, thought that if he is, he should not worry. He went back to his palace and was involved in the pleasure of the senses. But Indra, the king of the Lords had a noble spirit, and after hearing "You're It ', he asked himself," what "I" for? What is 'me'? If the body is 'me'? When the body is me, then the body should be true. Truth means that the existence of remains invariable within and beyond time. But there is always a modification is in theBody, we always move, inch by inch in the death. So the body is not me. Then what the Spirit? Apparently so, because it makes the mind to move the body, it is through that we dwell in this world.

So, I am the spirit. But, that make sense? The fact that I had in the morning, or the fact that I had in the afternoon or evening ghost or spirit that I is after 5 minutes I will not have known? The mind is also changing, perhaps faster and faster than theBody so fast that we do not even understand when, how and in what way it moved. Therefore, the spirit is not the truth, I am not the mind. Then comes the mind, which is the crucial element in the soul, perhaps the 'I', I'm an intellect. But I have ever noticed that the intellect is also affected by the objects within the spirit or the thought? So the mind also has a relative existence and therefore can not be true, because the truth is free. So I am not the intellectalso. Maybe I am the ego.

The ego is always the "I" factor in me and without. What does the ego to do? The ego imposes its existence on the various perceptible and non-perceptible objects. If it is true, why should it be imposed? The truth is the complete, infinite, no need to impose something, but everything is fine imposed on him. So I'm not the ego.Then who I am? was his question once more to his grandfather. The answer was again "You are the. Indra thentranscends his body, mind, intellect and ego, and reached this state of consciousness, which is unchanged, unlimited, unrestricted. He knew that this is spontaneous, and he was. This awareness, this infinite existence, and this eternal blissful state he is. This is self-knowledge. Knowing this, we need a person to whom this known approach. He shows the path. He is the master or guru, an obligatory person in the life of aspirants.