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it is very rare to find groups and people who have realised All is One (Not two) .If you are interested in this profound concept, join us
"To understand non-duality is to appreciate that the concepts we use to demarcate the world are human constructions. Things-in-themselves possess neither colour, warmth, wetness or solidity — these attributes are the sense our minds make of reality, a reality which science tells us is, at a “deeper” level, a web of interacting quarks and gluons in multidimensional spacetime. (The scare quotes around “deeper” are there to remind us that the physicist’s description of reality is itself a web of abstract concepts and not necessarily “more real” than the phenomenal world — it’s just a description that’s more useful for certain purposes, less useful for others.)"
"In our everyday life we understand things in terms of their use and value — a chair is something we sit on, food is something we consume — but these attributes only exist through our relations with things and don’t inhere in things themselves. Mental concepts are powerful entities that shape and guide our perception and action. The mind draws borders between countries, even though the Earth seen from space has no boundaries. The Big Dipper materializes in the nighttime sky, even though there’s no Big Dipper in space. The mind creates dualities based on skin colour, religion, and nationality, setting “us” apart from “them.” It establishes ego boundaries separating “mine” from “yours,” and “self” from “other.”"
Manjusree asked, “What is self?” sareeputtra replied, “Self is only a name, and the appearance of a name is empty.” Manjusree said, “Indeed! Indeed! Just as self is only a name, so too Buddha is only a name. Realizing the emptiness of a name is bodhi. One should seek bodhi without using names. The appearance of bodhi is free from words. Why? Because words and bodhi are both empty. Manjusree said,“Furthermore, sareeputtra, you ask me what is called Buddha and how one should observe a Buddha. That which has neither birth nor death, neither names nor appearances, and is neither coming nor going, is called Buddha. As one observes the true reality of one’s own body, in the same way one observes a Buddha. Only the wise can understand that this is called observing a Buddha.”
Though Ramana, , expounded numerous doctrines, as befitted the different states and beliefs of the various devotees who sought refuge at his feet, you should know that what we have heard him affirm to intimate devotees in private, as an act of grace, as his own true experience, is only the doctrine of ajata [non-creation]. (Guru Vachaka Kovai, verse 100)
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