3bob

We are all teachers in different ways for one another on the way to the great way, but a "great teacher" is also a keeper of the great way and can no longer go back... (such is only a witness by a witness)

that is a deep one... I have not read the text you mention but agree that hate would seemingly have a different meaning there than compared to its common one. My take - A private does what a private can do, a general does what a general can do and both normally have certain designs of their own but only the Great Tao can and does it all; also the greatest virtue in itself is not really held (so to speak) by a great sage for such virtue is itself holding the sage in both human and divine form! (a true sage knows this and is become an egoless and pure matrix for the Great Tao to work through without hesitation or doubt) Further, we can not raise ourselves only by ourselves - for only the trusting hand that reaches out with no hidden designs of it own will be fully taken by the Great hand of Tao and thus raised beyond the limited designs of just mankind, even a well intended mankind and made greater use of in its all inclusively directed design.

Great teachers need or use only a few words when great students can hear. silent mind roaring spirit.

"Every person has a dark side...even if its the size of a grain of sand; when our focus is placed on it, it grows in power as our chi energy feeds into it. The demon grows on milk of chi focus. When the demon gets big enough, it can overtake the angels of holy vows, through its sheer might...The demon dominates the angels, the angels run and hide from the terrible Demon of Hate. This Dark Demon comes to the fore and becomes the 'I' self...its power keeps the other 'I's from coming forward, it consumes the mind mirror, spreading like a cancer, until the angels are now the size of a grain of sand. They are now angel seeds, forced back into pre-germination stage. All selves exist in every wo/man. None of us are free from any demon/angel. All seeds exist in any mind. Don't water the wrong seeds with milk of chi." by Songtsan. My take: When Sat looks this "demon" in the eye the demon perishes... any wo/men, angels, or gods knowing Sat stand firm, fearless and indeed free before the thief described above for such has no power but what it can steal; thus the truth of the saying, "fear not" which is based on a quintessential and deathless spiritual truth itself that is beyond any power of mind manipulation is then in effect...but when or if that is veiled then the saying of, "what you fear shall come upon you" may then come into effect instead. (in the worlds of mind) Jai Sat Guru!

"first writing an intro to the moderators so at least you know they are intelligent" you've got to be kidding man, we have all sorts of smart nut-cases here...

When one is seriously broken then one is ripe for unconditional love to touch them; also only the purified in heart and mind can truly see and reveal our brokenness to us with wisdom and compassion for they have nothing to gain only goodness to give! Further, in direct knowing and experience from being touched by such goodness which reaches to our core then our core to can join in like giving since the nature of the free is to spread freedom...

Stefos, I suggest study of the Chandogya Upanishad if you haven't already done so...? or not, and I will not get in arguments about such. Good fortune to you.

the true self is fully empty of the false self

No one gets to no-thing without passing through some-thing since they would not be asking about such unless they were somewhere in or as something... Do you have problems with good teachers, friends and also ways of learning from not so good of friends.... if not then the same applies to all the vast realms with the various gods and demons as also being ways to learn... to deny such is blindness at least, while blind attachment to same is also problematic.

Seth, A commentary I came across may help with your latest question concerning "knowledge" (btw, the right question has half the answer or something like that?) I believe through the shared insight of said commentary that the text is pointing to knowledge as realization, thus not or only conceptual knowledge as you say, but a knowledge that is a deep down realization from within -so to speak - thus not acquired one day and lost or forgotten the next. Om Namah Shivaya

Hello Seth, Glad to hear that the quote speaks to you I feel that there are some parallels with it and the Isa upanishad, for instance: "He who knows at the same time both the Unmanifested (the cause of manifestation) and the destructible or manifested, he crosses over death through knowledge of the destructible and attains immortality through knowledge of the First Cause (Unmanifested)". I'd also add, free within or attachment to all forms yet also able to enjoy the "divine play" of same.

Wayfarer, Thanks for your reply, I'm short on time right now for a second reply but found some more material you may be interested in... The great number of schools related to the great vastness of "Hinduism" have a great deal to share! , here is an long excerpt from one that be of interest to you? Text by Swami Lakshmanjoo, Kashmir Shaiva lineage Holder/Master: Thirty-Six Elements Tattvas "To begin with, I will explain to you the nature of that which is known as the tattvas, or elements. In Vedānta we are told that there are only twenty-five tattvas; however, in Śaivism we know that there are really thirty-six tattvas. These thirty six tattvas are the most important points for entering into Śaivism. I will give the explanation of the tattvas in the manner of rising not descending . We must rise up to Parama Śiva. I prefer rising, not descending, so we must rise. I will, therefore, explain the grossest element ‘earth’ first and then proceed to explain subtler and subtler elements, until we reach the subtlest element, the finest, which is Parama Śiva. THIRTY SIX TATTVAS – 36 ELEMENTS Pañca mahābhūtas – Five Great Elements pṛithvī = earth jala = water tejas = fire vāyu = air ākāśa = ether Pañca tanmātras – Five Subtle Elements gandha = smell rasa = taste rūpa = form sparśa = touch śabda = sound Pañcakarmendriyas – Five Organs of Action upastha = creative pāyu = excretion pāda = foot pāṇi = hand vāk = speech Pañca jñānendriyas – Five Organs of Cognition ghrāṇa = nose, organ of smelling rasanā = tongue, organ of tasting cakṣu = eye, organ of seeing tvak = skin, organ of touching śrotra = ear, organ of hearing Antaḥkaraṇas – Three Internal Organs manas = mind buddhịḥ = intellect ahaṁkāra = ego connected with objectivity prakṛiti = nature puruṣa = ego connected with subjectivity Ṣaṭ kañcukas – Six Coverings niyati = limitation of place kāla = limitation of time rāga = limitation of attachment vidyā = limitation of knowledge kalā = limitation of action (creativity) māyā = illusion of individuality Śuddha tattvas – Pure Elements śuddha vidyā = I-ness in I-ness—Thisness in Thisness īśvara = Thisness in I-ness sadāśiva = I-ness in Thisness śakti = I-ness śiva = I-ness (Being) We will begin, therefore, from the lowest degree of the tattvas, which are the gross tattvas. The gross tattvas are called the pañcamahābhūtas, the five great elements. They are the tattvas of pṛithvī (earth), jala (water), tejas (fire), vāyu (air), and ākāśa (ether). The element “ether” is not a perceptible ele-ment, such as the elements earth, air, fire, and water. Rather, it is space, unoccupied space. It gives you room to move. It is that element in which the other four gross elements have room to exist. We could say that it is a special vacuum which is filled by the other four great elements. These tattvas are gross and are called mahābhūtas (great elements) because the whole uni-verse is based on these five elements. After the five mahābhūtas, you move up to the five tanmātras. The five tanmātras correspond to the five mahābhūtas. Gandha tanmātra arises from the element of earth (pṛithvī tatt-va). The word gandha means “smell”; however, it is not exactly smell, it is the abode of smell, where smell lives. And that abode of smell is called ganda tanmātra. The next tanmātra, rasa tanmātra, has come out from the element of water (jala mahābhūta). Rasa tanmātra is the residence of the impression of taste (rasa). And then from the element of fire (tejas mahā- bhūta) issues forth rūpa tanmātra. Though the word rūpa means form, rūpa tanmātra is not exactly form; it is the residence of form, where the impression of form resides. This residence is called rūpa tanmātra. From the element of air (vāyu mahābhūta) rises sparśa tanmātra, which is the tanmātra of touch, the sensation of touch. This tanmātra is the residence of the sensation of touch. And finally, rising from the element of ether (ākāśa mahābhūta) is śabda tanmātra, the tanmātra of sound. This is the residence of the sensation of sound. After the five tanmātras come the five tattvas, which are known as the five karmendriyas, the five organs of action. These organs of action are vāk, pāṇi, pāda, pāyu, and upastha. The first karmendriya is vāk tattva, the organ of speech. Next is pāṇi tattva. The word pāṇi means “hand.” Pāṇi is that organ of action by which you take and give. Then comes pāda tattva. The word pāda means “foot.” It is the organ by which you move about. It is the organ of locomotion. Next is pāyu tattva, which is the active organ of excretion. It is the organ of passing stools. The fifth and last karmendriya is upastha tattva. Upastha tattva is that karmendriya, that organ of action which is the active organ of sex and urination, the organ by which sex is performed and by which one urinates. The next five tattvas are the five organs of cognition (knowledge) and are known as the five jñānendriyas. These are the mental organs with which we experience the world. These five organs are ghrāṇa, rasanā, cakṣu, tvak, and śrotra. The first jñānendriya is ghrāṇa tattva. The word ghrāṇa means “nose.” The use of the word nose does not refer to breathing; rather, nose is used here to indicate smell. This is the organ of cognition by which you smell. It creates odors. The next tattva is rasanā tattva. Rasanā means “tongue.” Here the use of the word tongue does not refer to speech but to taste because, athough speech also comes from the tongue, it is an organ of action, not an organ of cognition. Rasanā tattva is that organ of cognition by which you taste. It creates flavors. Now follows cakṣu tattva. The word cakṣu means “eye.” It is that organ of cognition by which you see. It creates form (rūpaḥ). The fourth jñānendriya is tvak tattva. Tvak means “skin.” It is the organ of cognition by which you feel. It creates touch. The last organ of cognition is śrotra tattva. Śrotra means “ear.” It is that organ of cognition by which you hear. It creates sound. All of the above twenty elements;—the five mahābhūtas, the five tanmātras, the five karmendriyas, and the five jñānendriyas,—are called gross elements. They are all objective elements. The following elements, as we continue rising in our explanation of the tattvas, are said to be objective cum subjective elements. You should understand though that, in Śaivism, all the elements are really objective elements. They are called objects. Only that Super Being is subjective. Yet, as the following elements are a bit more connected to subjectivity than the former, we say that they are objective cum subjective elements. Now we rise to the three tattvas which are known as the antaḥ̇karaṇas. The word anta ̇karaṇas means “internal organs.” The three internal organs are manas (mind), buddhiḥ̇ (intellect), and ahaṁkāra (ego). Manas tattva, the element of mind, is said in Sanskṛit to be saṁkalpasādhana, the means by which you create thought. This could be any thought, such as, “I am going there, I will go there, I have done this, I have done that.” This is the action of manas. The action of buddhiḥ̇ tattva, the element of intellect, is to confirm whether I should do this or not. This is the field of the confirmation of the rightness of any proposed action, whether intellectual or moral, because, first, you must determine the rightness of a proposed decision or action and then make a choice dependent on this rightness. You ask yourself internally, “Should I perform this action or not? Is this the right decision or not?” The buddhi will reply to you, “No, you should not do it,” or “Yes, you should do it.” “This is bad, it is wrong to do it.” “This is good, you should do it.” “This answer is right, this answer is wrong.” All this is done by the intellect. Ahaṁkāra tattva is the element of ego which is connected with objectivity. When you attribute any action or knowledge to your self, such as, “I have done this and it was a mistake, I have done that and I ought not to have done it,” or “I did a wonderful thing today which will benefit me a lot,” this is the action of ahaṁkāra tattva. It creates limited “I” consciousness, the limited ego which is connected with objectivity. Rising still further, we come to the two tattvas of prakṛiti and puruṣa. These two tattvas are interdependent. Prakṛiti is dependent upon puruṣa and puruṣa is dependent upon prakṛiti. Prakṛiti is the element which is known as “nature.” It is the field where the three tendencies arise and flow forth. These three tendencies are known as the three guṇas, the three qualities. They are, respectively sattva, rajas, and tamas. Prakṛiti is the combination of these three guṇas but without any distinction. The three guṇas emerge from prakṛiti and thus it is said that the three guṇas are not in the field of the tattvas. They are not to be considered as tattvas because they are created by prakṛiti. Tattvas are creators, they are not created. It is, therefore, not the guṇas which are tattvas but their creator prakṛiti. And that which responds to that prakṛiti, which owns that prakṛiti, is called puruṣa. Up to this point, I have explained twenty-five tattvas; five mahābhūtas, five tanmātras, five karmendriyas, five jñānendriyas, three antaḥ̇karaṇas, prakṛiti, and puruṣa. This is the limit of the Vedāntin’s understanding of the tattvas. They say that there are only twenty-five tattvas. Yet in Śaivism, nothing as yet has happened. All these tattvas exist in the field of māyā, in the field of objectivity. In Śaivism, puruṣa is not a realized soul. Puruṣa tattva is bound and limited just as ahaṁkāra tattva is. The only difference between puruṣa and ahaṁkāra is that puruṣa is connected with subjectivity and ahaṁkāra is connected with objectivity. And this puruṣa is entangled and bound in five ways, which are the five kañcukas: niyati, kāla, rāga, vidyā, and kalā. First, there is niyati tattva. The function of niyati tattva is to put the impression in puruṣa that he is residing in a particular place and not in all places. You are residing in a houseboat near the First Bridge and you are not residing simultaneously at Ishiber near Nishat. You are residing in Kashmir; you are not residing simultaneously in Australia or Canada. This is the limitation which niyati tattva causes for puruṣa; that one is residing in a particular place and not everywhere. Next comes kāla tattva. The word kāla means “time.” The action of kāla tattva is to keep puruṣa in a particular period, the victim of being in a particular period. For instance, you are 25 years old, I am 64 years old, and he is 43 years old. This limitation is the result of the action of kāla tattva. The third tattva by which puruṣa is limited is known as rāga tattva. Rāga means “attachment.” This is that attachment which results from not being full. The action of rāga tattva is to leave the impression in puruṣa that he is not full, that he is not complete, and that he must have this or that to become full. He feels a lack which he must fill. This is the function of rāga tattva in limiting puruṣa. The fourth tattva which limits puruṣa is vidyā tattva. Vidyā means “knowledge.” The action of vidyā tattva is to put the impression in puruṣa that he has this or that particular and limited knowledge, that he is not all-knowing for he knows only some limited things. The fifth and final bondage and limitation for puruṣa is kalā tattva. Kalā tattva creates the impression in puruṣa that he has some particular creativity, some particular artistic talent. He has mastered the art of writing, or the art of music, or the art of medicine; however, he does not have unlimited creativity. He is good at some things and not all things. These five bondages of puruṣa are caused by puruṣa’s ignorance of his own nature. And this ignorance is another tattva, which is known as māyā tattva. These five tattvas are created by māyā for puruṣa. That puruṣa who is the victim of māyā, therefore, does not know his own real nature and becomes bound and entangled by these five (kañcukas) and thus becomes a victim of prakṛiti. He takes on individuality and becomes a limited individual. These five tattvas plus māyā are known as ṣat kañcukas (the six-fold coverings). These are the six coverings which bind and entangle and, therefore, limit puruṣa. He is not limited by only one covering but by six and these coverings must be removed, and this is done automatically by the grace of the Master. Through this grace, at the time of real knowledge, māyā is transformed into His śakti, His great energy. In His glory, māyā becomes the glory of Parama Śiva. When puruṣa realizes the reality of his nature, māyā becomes glory for him. We have completed our examination of those tattvas, from the antaḥkaraṇas to māyā, which are connected with objectivity cum subjectivity. We will now rise to those tattvas which are connected with pure subjectivity. This is the subjective course to be entered into by puruṣa for rising from pure subjectivity to purer subjectivity to purest subjectivity. Pure subjectivity is found in the tattva known as śuddhavidyā tattva. This exists when puruṣa actually realizes his own nature. And yet that realization is not stable; it is flickering, it is moving. This is the realization at the level of śuddhavidyā tattva. This realization is in motion. Sometimes you realize it, sometimes you forget it. And the experience (parāmarśa) of śuddhavidyā tattva is, “I am Śiva, this universe is in duality. This universe is unreal, I am Śiva.” This is the impression which comes in śuddhavidyā tattva and it is pure subjectivity. Now purer subjectivity will come in the next two tattvas, īśvara tattva and sadāśiva tattva. In īśvara tattva, you realize, “This universe is my own expansion. This universe is not an illusion, it is my own expansion.” The realization which takes place in sadāśiva tattva is the same as the realization which takes place in īśvara tattva, but more refined. In sadāśiva tattva, you realize,“I am this whole universe.” This is the difference between these two impressions. In īśvara tattva, you have the impression, “This universe is my own expansion,” whereas in sadāśiva tattva, you will find “I myself am this whole universe.” These two tattvas comprise subjectivity in a purer form. Now in the final two tattvas, we come to subjectivity in its purest form. These two tattvas are the interdependent tattvas: śakti tattva and śiva tattva. The impression which comes in these two tattvas is only I, the pure I, the universal I. It is not “this universe is my own expansion” or “I am this whole universe.” No, it is just I, pure I, universal I. Last is that Being which does not come in the cycle of tattvas that Being called Parama Śiva. Parama Śiva is not only found in śiva tattva or in śakti tattva. It is not only here, not only there. You will find It everywhere. You will find It from the lowest tattva to the highest. It is all levels, and therefore no level. It is everywhere, that is why It is nowhere. The one Being who is everywhere, It is nowhere". All contend on this website is copyright protected. All Rights Reserved Copyright © 2012 Universal Shaiva Fellowship (USF), John Hughes Secret Supreme contents chapter 01 chapter 04 chapter 05 chapter 10 chapter 14 chapter 16 chapter 17 chapter 19 return to Teachings Kashmir Shaivism: The Secret Supreme Study Set (Book and MP3 audio files with PDF info) : Order here!

Imo the words point, for they can not exactly nail the meaning down. Wayfarer, Self as Truth is not unaware and does not or is not mind or the dualistic tools of mind... which of course mind can not understand since that Truth is beyond thinking or thoughts of this or that from a this or that point of view. Instead of using the term neo Advaita clap trap perhaps the term "quasi-Buddhism clap trap" would be a better description of what you've given in the Vedanta forum? If you haven't already done so I suggest reading various upanishads to get a better feel for Vedanta. For instance: The Isa Upanishad: Translated and Commentated by Swami Paramananda From the original Sanskrit Text This volume is reverently dedicated to all seekers of truth and lovers of wisdom "This Upanishad desires its title from the opening words Isa–vasya, “God–covered.” The use of Isa (Lord)–a more personal name of the Supreme Being than Brahman, Atman or Self, the names usually found in the Upanishads–constitutes one of its peculiarities. It forms the closing chapter of the Yajur–Veda, known as Shukla (White). Oneness of the Soul and God, and the value of both faith and works as means of ultimate attainment are the leading themes of this Upanishad. The general teaching of the Upanishads is that works alone, even the highest, can bring only temporary happiness and must inevitably bind a man unless through them he gains knowledge of his real Self. To help him acquire this knowledge is the aim of this and all Upanishads. Isa Upanishad Peace Chant OM! That (the Invisible–Absolute) is whole; whole is this (the visible phenomenal); from the Invisible Whole comes forth the visible whole. Though the visible whole has come out from that Invisible Whole, yet the Whole remains unaltered. OM! PEACE! PEACE! PEACE! The indefinite term “That” is used in the Upanishads to designate the Invisible–Absolute, because no word or name can fully define It. A finite object, like a table or a tree, can be defined; but God, who is infinite and unbounded, cannot be expressed by finite language. Therefore the Rishis or Divine Seers, desirous not to limit the Unlimited, chose the indefinite term “That” to designate the Absolute. In the light of true wisdom the phenomenal and the Absolute are inseparable. All existence is in the Absolute; and whatever exists, must exist in It; hence all manifestation is merely a modification of the One Supreme Whole, and neither increases nor diminishes It. The Whole therefore remains unaltered. I All this, whatsoever exists in the universe, should be covered by the Lord. Having renounced (the unreal), enjoy (the Real). Do not covet the wealth of any man. We cover all things with the Lord by perceiving the Divine Presence everywhere. When the consciousness is firmly fixed in God, the conception of diversity naturally drops away; because the One Cosmic Existence shines through all things. As we gain the light of wisdom, we cease to cling to the unrealities of this world and we find all our joy in the realm of Reality. The word “enjoy” is also interpreted by the great commentator Sankaracharya as “protect,” because knowledge of our true Self is the greatest protector and sustainer. If we do not have this knowledge, we cannot be happy; because nothing on this external plane of phenomena is permanent or dependable. He who is rich in the knowledge of the Self does not covet external power or possession. II If one should desire to live in this world a hundred years, one should live performing Karma (righteous deeds). Thus thou mayest live; there is no other way. By doing this, Karma (the fruits of thy actions) will not defile thee. If a man still clings to long life and earthly possessions, and is therefore unable to follow the path of Self–knowledge (Gnana–Nishta) as prescribed in the first Mantram (text), then he may follow the path of right action (Karma–Nishta). Karma here means actions performed without selfish motive, for the sake of the Lord alone. When a man performs actions clinging blindly to his lower desires, then his actions bind him to the plane of ignorance or the plane of birth and death; but when the same actions are performed with surrender to God, they purify and liberate him. III After leaving their bodies, they who have killed the Self go to the worlds of the Asuras, covered with blinding ignorance. The idea of rising to bright regions as a reward for well–doers, and of falling into realms of darkness as a punishment for evil–doers is common to all great religions. But Vedanta claims that this condition of heaven and hell is only temporary; because our actions, being finite, can produce only a finite result. What does it mean “to kill the Self?” How can the immortal Soul ever be destroyed? It cannot be destroyed, it can only be obscured. Those who hold themselves under the sway of ignorance, who serve the flesh and neglect the Atman or the real Self, are not able to perceive the effulgent and indestructible nature of their Soul; hence they fall into the realm where the Soul light does not shine. Here the Upanishad shows that the only hell is absence of knowledge. As long as man is overpowered by the darkness of ignorance, he is the slave of Nature and must accept whatever comes as the fruit of his thoughts and deeds. When he strays into the path of unreality, the Sages declare that he destroys himself; because he who clings to the perishable body and regards it as his true Self must experience death many times. IV That One, though motionless, is swifter than the mind. The senses can never overtake It, for It ever goes before. Though immovable, It travels faster than those who run. By It the all–pervading air sustains all living beings. This verse explains the character of the Atman or Self. A finite object can be taken from one place and put in another, but it can only occupy one space at a time. The Atman, however, is present everywhere; hence, though one may run with the greatest swiftness to overtake It, already It is there before him. Even the all–pervading air must be supported by this Self, since It is infinite; and as nothing can live without breathing air, all living things must draw their life from the Cosmic Self. V It moves and It moves not. It is far and also It is near. It is within and also It is without all this. It is near to those who have the power to understand It, for It dwells in the heart of every one; but It seems far to those whose mind is covered by the clouds of sensuality and self– delusion. It is within, because It is the innermost Soul of all creatures; and It is without as the essence of the whole external universe, infilling it like the all–pervading ether. VI He who sees all beings in the Self and the Self in all beings, he never turns away from It (the Self). VII He who perceives all beings as the Self’ for him how can there be delusion or grief, when he sees this oneness (everywhere) ? He who perceives the Self everywhere never shrinks from anything, because through his higher consciousness he feels united with all life. When a man sees God in all beings and all beings in God, and also God dwelling in his own Soul, how can he hate any living thing? Grief and delusion rest upon a belief in diversity, which leads to competition and all forms of selfishness. With the realization of oneness, the sense of diversity vanishes and the cause of misery is removed. VIII He (the Self) is all–encircling, resplendent, bodiless, spotless, without sinews, pure, untouched by sin, all–seeing, all–knowing, transcendent, self–existent; He has disposed all things duly for eternal years. This text defines the real nature of the Self. When our mind is cleansed from the dross of matter, then alone can we behold the vast, radiant, subtle, ever–pure and spotless Self, the true basis of our existence. IX They enter into blind darkness who worship Avidya (ignorance and delusion); they fall, as it were, into greater darkness who worship Vidya (knowledge). X By Vidya one end is attained; by Avidya, another. Thus we have heard from the wise men who taught this. XI He who knows at the same time both Vidya and Avidya, crosses over death by Avidya and attains immortality through Vidya. Those who follow or “worship” the path of selfishness and pleasure (Avidya), without knowing anything higher, necessarily fall into darkness; but those who worship or cherish Vidya (knowledge) for mere intellectual pride and satisfaction, fall into greater darkness, because the opportunity which they misuse is greater. In the subsequent verses Vidya and Avidya are used in something the same sense as “faith” and “works” in the Christian Bible; neither alone can lead to the ultimate goal, but when taken together they carry one to the Highest. Work done with unselfish motive purifies the mind and enables man to perceive his undying nature. From this he gains inevitably a knowledge of God, because the Soul and God are one and inseparable; and when he knows himself to be one with the Supreme and Indestructible Whole, he realizes his immortality. XII They fall into blind darkness who worship the Unmanifested and they fall into greater darkness who worship the manifested. XIII By the worship of the Unmanifested one end is attained; by the worship of the manifested, another. Thus we have heard from the wise men who taught us this. XIV He who knows at the same time both the Unmanifested (the cause of manifestation) and the destructible or manifested, he crosses over death through knowledge of the destructible and attains immortality through knowledge of the First Cause (Unmanifested). This particular Upanishad deals chiefly with the Invisible Cause and the visible manifestation, and the whole trend of its teaching is to show that they are one and the same, one being the outcome of the other hence no perfect knowledge is possible without simultaneous comprehension of both. The wise men declare that he who worships in a one–sided way, whether the visible or the invisible, does not reach the highest goal. Only he who has a co–ordinated understanding of both the visible and the invisible, of matter and spirit, of activity and that which is behind activity, conquers Nature and thus overcomes death. By work, by making the mind steady and by following the prescribed rules given in the Scriptures, a man gains wisdom. By the light of that wisdom he is able to perceive the Invisible Cause in all visible forms. Therefore the wise man sees Him in every manifested form. They who have a true conception of God are never separated from Him. They exist in Him and He in them. XV The face of Truth is hidden by a golden disk. O Pushan (Effulgent Being)! Uncover (Thy face) that I, the worshipper of Truth, may behold Thee. XVI O Pushan! O Sun, sole traveller of the heavens, controller of all, son of Prajapati, withdraw Thy rays and gather up Thy burning effulgence. Now through Thy Grace I behold Thy blessed and glorious form. The Purusha (Effulgent Being) who dwells within Thee, I am He. Here the sun, who is the giver of all light, is used as the symbol of the Infinite, giver of all wisdom. The seeker after Truth prays to the Effulgent One to control His dazzling rays, that his eyes, no longer blinded by them, may behold the Truth. Having perceived It, he proclaims: “Now I see that that Effulgent Being and I are one and the same, and my delusion is destroyed.” By the light of Truth he is able to discriminate between the real and the unreal, and the knowledge thus gained convinces him that he is one with the Supreme; that there is no difference between himself and the Supreme Truth; or as Christ said, “I and my Father are one.” XVII May my life–breath go to the all–pervading and immortal Prana, and let this body be burned to ashes. Om! O mind, remember thy deeds! O mind, remember, remember thy deeds! Remember! Seek not fleeting results as the reward of thy actions, O mind! Strive only for the Imperishable. This Mantram or text is often chanted at the hour of death to remind one of the perishable nature of the body and the eternal nature of the Soul. When the clear vision of the distinction between the mortal body and the immortal Soul dawns in the heart, then all craving for physical pleasure or material possession drops away; and one can say, let the body be burned to ashes that the Soul may attain its freedom; for death is nothing more than the casting–off of a worn–out garment. XVIII O Agni (Bright Being)! Lead us to blessedness by the good path. O Lord! Thou knowest all our deeds, remove all evil and delusion from us. To Thee we offer our prostrations and supplications again and again. Here ends this Upanishad

what "new age" stuff? much of it is thousands of years old, just repackaged.

Shiva grants Shiva, Shiva.... also: Jiva is Shiva. The names or vehicles are of certain importance but not nearly as important as the meanings. Methods (as in various yogas) are of certain importance but not nearly as important as the realization. Om Tat Sat (although I'm not sure how the many different schools of Shaivism teach?)

and when aware spirit controls mind, mind is at peace

just when you thought you were a hotshot somebody comes along like a young kid and reveals otherwise...

a root that is chaos is no root

No-thing is not nothing, and the God that can named is not the eternal God... (to borrow parts of a wording) Btw every god gets his due respect and more from every one that reaches the gate that he guards, (if not they don't pass) and the god and gate where death dies has really hairy whoppers for dues...

some forms of new age "Buddhism" are at least a mixed bag, and can also be flushed.

People are trying to help but is anyone here a well rounded and qualified shrink? Besides considering various forms of basic help find a professional and work it out, I suggest concentrating on a workable and productive state of everyday being... thus don't take any small or simple thing or act of kindness for granted, only then do the so called big things start to fall into place.

heck, I'm no guru just a blind groundhog who happened upon an acorn with a lot of help... hehe

difficult in various ways but not impossible

What changes are the permutated manifestations of but not the soul/spirit it-Self as some happen to use those terms, while some are using such terms for what does change or is in flux. All the powers of the Mind and or of our minds can not see or hold soul/spirit thus neither can any rafts of thoughts about same. Such is why soul/spirit is happiness and freedom beyond any reach of its mental or emotional opposites of sad, and also beyond the cycles of what is known as life and death!

of course there are souls, of course you are a soul, and of course the soul has/is eternal spirit! that is what is free, that is what is enlightened and that is what is often glossed over by thoughts or schools that think otherwise...