Wednesday, July 28, 2010

Transience of Existence

This existence of ours is as transient as autumn clouds.
To watch the birth and death of beings
Is like looking at the movements of a dance.
A lifetime is a flash of lightning in the sky.
Rushing by, like a torrent down a steep mountain. ………

Recently Dr. Deepak Chopra, the eminent spiritual teacher, took to a temporary monastic life as a Buddhist monk in Thailand for two weeks. This involved full conformity to monastic routine of shaving of your head and eyebrows, sleeping on the floor, one meal a day, waking at 2.00 a.m and going to bed at 10.00 p.m and meditation and chanting during the rest of the time.
He has captures his learning experience in the following words:

 When we let go of our habitual certainties and the labels and definitions we and others have given ourselves, what emerges is a pure innocent, joyful, humble, creative and free consciousness. It certainly is the experience of a more real, authentic self that lies beneath our social masks.
 The monks themselves were the perfect embodiment of the elegance of simplicity, equanimity, compassion, kindness and joy.
 The peasants and villagers were generous and giving and, in my view, had more happiness then some of the wealthiest people in the world.
 The awareness of impermanence makes every moment precious, and an opportunity for giving and receiving.
 Compassion helps us go beyond the illusion of the separate self.
 Life is a continuum of experiences that occur in an eternal now. When we are grounded in present-moment awareness, there is an awakening of innocence, joy and knowingness that is our essential nature.
 Understanding and embracing impermanence and being aware of our own death makes every moment precious, and reminds us of what is really important in our life, so we can be happy and make others happy.
 We create our own environment. The quiet dignity and serenity of the monks and the villagers who embraced us created an atmosphere of peace and joy and a feeling of abundance that money cannot buy.

I do not want any other thing to this sharing. What Deepak says embodies the very essence of life and can be seen in Jesus words:

“Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more important than food, and the body more important than clothes? Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? Who of you by worrying can add a single hour to his life? "And why do you worry about clothes? See how the lilies of the field grow. They do not labour or spin. Yet I tell you that not even Solomon in all his splendour was dressed like one of these. If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you, O you of little faith? So do not worry, saying, 'What shall we eat?' or 'What shall we drink?' or 'What shall we wear?' For the pagans run after all these things, and your heavenly Father knows that you need them. But seek first his kingdom and his righteousness, and all these things will be given to you as well.”………
Matthew 6:25-33

Let us savour the gift of the present moment with ever grateful heart.

Love to you all

Sunday, July 25, 2010

What Lies Within the Robe

“He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards temperance and truth, is unworthy of the yellow dress.
But he who has cleansed himself from sin, is well grounded in all virtues, and regards also temperance and truth, he is indeed worthy of the yellow dress.” ……..
Dhammapada Chapter 1:9-10

When the ancient Indians looked into the jungle, they could always tell which leaves were about to drop from the tree because they were yellow, orange or brown. Consequently, in India, yellow became the colour of renunciation. Monks and nuns robes are yellow so they can act as a constant reminder of the importance of not clinging, of letting go, of giving up.

As Max Müller and Max Fausböll point out in their translation of the Pali canon “The dark yellow dress, the Kâsâva or Kâshâya, is the distinctive garment of the Buddhist priests. See Vishnu-sûtra LXIII, 36. The play on the words anikkasâvo kâsâvam, or in Sanskrit anishkashâyah kâshâyam, cannot be rendered in English. Kashâya means ‘impurity’, nish-kashâya, ‘free from impurity’ and anish-kashâya, ‘not free from impurity’ while kâshâya is the name of the yellowish Buddhist garment.
The pun is evidently a favourite one, for, as Fausböll shows, it occurs also in the Mahâbhârata, XII, 568:
“Anishkashâye kâshâyam îhârtham iti viddhi tam, Dharmadhvagânâm mundânâm vrittyartham iti me matih.”
The meaning of which is “Know that this yellow-coloured garment on a man who is not free from impurity, serves only for the purpose or cupidity; my opinion is, that it is meant to supply the means of living to those shavelings, who carry their virtue or the dharma like a flag.”

However, a cautionary story about the robes, appearances and reality comes to us from the founder of Rinzai Zen, Master Lin-chi I-hsuan, who lived in the 9th century CE, who said,
“… I put on various different robes…The student concentrates on the robe I'm wearing, noting whether it is blue, yellow, red, or white. Don't get so taken up with the robe! The robe can't move of itself; the person is the one who can put on the robe. There is a clean pure robe; there is a no birth robe, a bodhi robe, a nirvana robe, a patriarch robe, a Buddha robe. Fellow believers, these sounds, names, words, phrases are all nothing but changes of robe … Because of mental processes thoughts are formed, but all of these are just robes. If you take the robe that a person is wearing to be the person's true identity, then though endless kalpas may pass, you will become proficient in robes only and will remain forever circling round in the threefold world, transmigrating in the realm of birth and death.”

This sounds very familiar, as in many spiritual traditions, the spiritual masters have warned of people who conduct their lives with a deceptive mask of piety and external signs to emphasise their state of spirituality. Jesus warned of the Pharisees and Sadducees “Now then, you Pharisees clean the outside of the cup and dish, but inside you are full of greed and wickedness. You foolish people! Did not the one who made the outside make the inside also? .....
Luke 11:39-40

It is time that we move away from attaching importance to what we wear or what rituals we perform but focus on the process of internal purification, a purification of the mind and the resultant thoughts, words and deeds.

Love to you all

Wednesday, July 21, 2010

Born of the Spirit

“Now there was a man of the Pharisees named Nicodemus, a member of the Jewish ruling council. He came to Jesus at night and said, “Rabbi, we know you are a teacher who has come from God. For no one could perform the miraculous signs you are doing if God were not with him.” In reply Jesus declared, “I tell you the truth, no one can see the kingdom of God unless he is born again.” “How can a man be born when he is old?” Nicodemus asked. “Surely he cannot enter a second time into his mother's womb to be born!” Jesus answered, “I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, ‘You must be born again’.” ……John 3:1-7

He from whom the pupil gathers the knowledge of his religious duties is called the teacher. Him he should never offend. For he causes the pupil to be born a second time by imparting to him sacred learning. The second birth is the best; the father and the mother produce the body only.
………..Apastamba Dharma Sutra 1.1

Today there are a number of new age traditions which are based on a ‘born again’ concept. But it is sad that the meaning of being ‘born again’ is consigned to some ritual confirmation and some sort of an exclusive membership. This is rampant in Christian traditions due to the reason of the passage quoted above from the Gospel of John. But being born a second time is not an exclusive in religious teaching to Christianity. Both the ‘Apastamba Dharma Sutra’, which was a composition of the Apastamba school in South India in 600 – 300 BCE, and the earlier writings ‘Manu Smriti’ or “Laws of Manu’, clearly talk about the need for a second birth. Though these writing and sayings clearly indicate the need for a renewal or new birth through the spirit, what does this really mean?

The words of Jesus are very emphatic on the nature of human existence. The birth of the flesh and the birth of the spirit are both essential part of the process human destiny. The ritual of baptism and anointing signifies both these births. Baptism is not a ritual of initiation into a membership or some cleansing of original sin. It is the reminder of the two births that is essential for every human being in the life process. In the early Christian tradition and in some denominations of Christian faith, adult baptism by immersion is practiced. This has a better imagery for one to realize what is being performed and its true significance. The best example is from the life of Jesus and his baptism in the hands of John the Baptist. The immersion and emergence from the water signifies the physical birth as witnessed in the breaking of the
amniotic fluid and emerging out of the womb. The laying of hands and anointing signifies the spiritual birth and the role of the god-parents is one of being the spiritual mentor or Guru.

The greater significance of the spiritual birth is emphasised in the Vedic writing as quoted above. When the ‘Laws of Manu’ states “In the eighth year after conception, one should perform the initiation (upanayana) of a Brahmin, in the eleventh year after conception of a Kshatriya, and in the twelfth that of a Vaishya. Thus has been described the rule for the initiation of the twice-born, which indicates a new birth, and sanctified.
Of him who gives natural birth and him who gives the knowledge of the Veda, the giver of the Veda is the more venerable father; for the birth for the sake of the Veda ensures eternal rewards both in this life and after death.”
……….. Laws of Manu 2.36, 68, 146

Original Varna or caste category was purely based on spiritual advancement of the individual. This is the reason for larger period of waiting for attaining mental maturity to understand the process of spiritual initiation.
It is said: -
Janmana Jayate Sudrah Karmana Jayate Dvijah - By birth one is a Sudra; by Karma (i.e., the investiture with the sacred thread. The three strands of the sacred thread has a Trinitarian symbolism for a life to be led in purity through thought, word and deed, of knowledge through the three Vedas and the oneness with the Trinitarian deity, Brahma, Vishnu and Shiva) he becomes a Dvija. - Upanayana or thread ceremony is the second birth; hence, those invested with the sacred thread are called Dvijas (Dvija means born twice).

Let us in every moment of our life be reborn in the spirit through purity of thought, words and deed.

Love to you all

Sunday, July 18, 2010

Nothing is Ever Born

“The individual ego taking to the path of devotion (Upāsanā) imagines itself to be related to the manifest Brahman, who is supposed by it as having manifested himself. Such an ego is said to be of narrow intellect because it thinks that before creation all was of the nature of unborn reality”
Mandukya Karika – Chapter 3:1 ‘Advaita Prakrana’

In its fundamental aspect Gaudapāda explains how the path of devotion when construed by the mind can lead to distortion. This should not be viewed as a condemnation of the path of Bhakti but an admonition to move beyond the dictates of the mind into a higher realm of God realization.
All mental constructs have a certain frame of reference which is normally derived from past experiences or perceptions and through evolutionary knowledge imprinted in the human psyche.
Gaudapāda clearly proposes a non-creation philosophy and this is endorsed at the very end of this chapter in the Karika where he says “No jiva ever comes into existence. There exists no cause that can produce it. The supreme truth is that nothing ever is born.”……. Chapter 3:48
This leads to the question as to what is the manifestation that we observe and where is its origination? In proposing an Advaitic or non-dual philosophy of reality, all manifestations are presumed to have its origination in the undivided oneness of Brahman. But this consciousness in any self which thinks that all that exists is the plural manifestations of an undivided oneness, presupposes an infallibility of the subjective consciousness. Since subjective consciousness, operating through the mind is in a limited domain of existence; any definition of pre-existent nature by it is outside its experiential realm and hence is invalid.

In the Gospel of Thomas when Yeshua is questioned by the disciples about the destiny of the created world, he answers; “The disciples said to Yeshua, “Tell us, how will our end come?”
Yeshua said, “Have you found the beginning, then, that you are looking for the end? You see, the end will be where the beginning is.
Congratulations to the one who stands at the beginning: that one will know the end and will not taste death.”…….
Saying 18 ‘Gospel of Thomas’
The whole concept of time is questioned in these words. The most important thing to note is the words “the end will be where the beginning is”. The experience of creation is like travelling a loop road which serves no greater purpose than as a lay by and a place to take stock of your situation. Therefore I would term every creation as a consciousness cleansing loop which itself is appended to a larger loop of samsara. The ultimate is the infinite plenum of ‘oneness consciousness’.

We should also examine why this error happens in our perception of the unborn or uncreated reality. There are two distinct modes of perception. The first and most common is through the agency of the mind through the actions of thought. The second mode, which is very rare and can only be reached by Sādhanā, is through a state of being. All spiritual benefits, that we derive from Bhakti (devotion) or from Jñana if they remain only at the level of the mind then we cannot rise to the level of full realization of the unborn reality. But when these practices are translated into a state of being then it is possible to comprehend the nature of unborn reality.
This is the emphatic teaching of Gaudapāda in his exposition in ‘Advaita Prakrana’.

Love to you all

Wednesday, July 14, 2010

Rebirth through Conflict

“Yeshua said, Perhaps people think that I have come to cast peace upon the world. They do not know that I have come to cast conflicts upon the earth: fire, sword, war.
For there will be five in a house: there'll be three against two and two against three, father against son and son against father, and they will stand alone.” ………
Gospel of Thomas: saying 16

Yeshua clarifies the status of his impact on every human being. It is customary to expect, from a spiritual master, a path and teaching that leads to harmony and peace but Yeshua makes it very clear that he has not come to this world for the purpose of bringing peace in contrast his teaching will open up a Pandora’s Box of destruction through fire, sword and war. Does this mean that Yeshua has come to sow anarchy? No. The world into which he came was rooted in darkness and wickedness was the order of the day. Social discrimination, monotheistic religious practice that gave importance to meaningless rituals and rules which did little to awaken the spiritual consciousness and an external god who required appeasement through sacrifices were the forces that kept the human spirit in darkness and spiritual slavery. This is exactly the situation we face today with very little change. Yeshua realigned the meaning of many Hebraic practices starting from circumcision, ritual cleaning and observation of the Sabbath. He brought God out of the temple into the heart of common people.

There were two types of conflict as a result of Yeshua’s preaching.
The first conflict was at the level of the individual human being. From a comfort zone of ritual and legal confirmation, through the teachings of Yeshua, every human being was asked to painfully bear the cross. This was not a physical act of carrying a heavy wooden cross but an act of suppressing the desires of the senses and to love one’s enemy through a path of forgiveness, even if it be necessary, seventy times seven. The ego would revolt against such proposal. If one needed to drink the life giving waters from the eternal fountain that flowed from his teachings, the self has to be completely emptied of all ego attributes and this is a mental conflict that has to be waged continuously.
The second conflict for the initiate is with the world that endorses sensory gratification. The existing culture which promotes chaos for its own agenda and a system that, promotes duality in all perceptions, would fight tooth and nail to suppress any empowering process which promotes higher levels of consciousness in society.
This was the fear of the Phrases and Sadducees who crucified Yeshua, this was the fear of the Romans who decimated the early Christians, this was the fear that initiated the Crusades and inquisition to assert temporal power and this is fear of the capitalistic system and money markets that create conflict and war to sustain their power.

There is also a deeper meaning in the words of Yeshua when he says “For there will be five in a house: there'll be three against two and two against three, father against son and son against father, and they will stand alone.”
Here he is not referring to a family but he is primarily referring to the five human senses which is the root cause for perception of false reality. You must also understand that in human being the energy centres or chakras that determine our levels of consciousness and which empower the rise of Kundalini power or the power of Shakti into the cosmic realm through the crown chakra are five in number, as the root chakra and crown chakra are assigned to the earth and the cosmic plane. As long as we do not comprehend our own spiritual nature, the conflict between the upper three and lower two chakras or the lower three and the upper two will dominate and contribute imbalance. This is the reason that the Yantra of the heart chakra is two inverted triangles indication perfect balance. The authentic Self has to stand alone to ensure a realization which is above all this turmoil.

What a deep message we receive in these words.

Love to you all

Sunday, July 11, 2010

Moral and Ethical Poverty

“By continually pushing the message that we have the right to gratification now, consumerism at its most expansive encouraged a demand for fulfilment that could not so easily be contained by products.” …………..Ellen Willis

“The poverty of our century is unlike that of any other. It is not, as poverty was before, the result of natural scarcity, but of a set of priorities imposed upon the rest of the world by the rich. Consequently, the modern poor are not pitied... but written off as trash. The twentieth-century consumer economy has produced the first culture for which a beggar is a reminder of nothing.” ………
John Berger

Yesterday I was listening to a very old recording of Leo Tolstoy’s story,
‘The Big Oven’ recited by the legendary comedian Danny Kaye. This used to be the favourite of my children in the 1970s. Nostalgia apart, the meaning of the story and the moral it conveyed is prophetic. For those of you who have not heard the story, I will put it in a little capsular form.

The story is about a man (in other narrations of the tale, a couple) whose house has a malfunctioning large oven. Thinking his neighbour to be jealous of his large house and large oven, the character ignores out of hand his neighbour suggestion to have the oven repaired and reduced in size. But even taking into account the ensuing Russian winter, he finds that the oven requires a disproportionately large amount of firewood to maintain a liveable minimum temperature in the house...and ends up having to tear down his fences, outbuildings, and outer rooms for fuel to keep the oven going, until eventually he is left with nothing but the oven itself and has to depend on the charity of someone else to survive till spring.

This is exactly what happens in insensitive consumerism. We are so focused on the oven (comfort level) that we forget the very environment that sustains these resources. The mind of the individual, in unbridled consumerism, is captured by a false sense of gratification as pointed by Ellen Willis, feminist, American left-wing political essayist, journalist, and pop music critic. This is a open ended gratification, by which I mean that no limits are installed as opposed to closed systems wherein there is control possible due to a defined limit. The human body is a closed system. For example when you feel hungry you eat and as we eat the satisfaction of hunger is the limit to which we are engaged in the act of eating. On the contrary over eating is driven by the mind and resultant emotions (for example you tend to over eat when you are stressed out).

At our individual consciousness level what is important is the control of the mind. While consumerism is a culture that has been promoted by the profit driven market, it is high time that every individual realizes the damage that we are doing to ourselves and the environment just to fill up some one else’s pocket. The hope is that there is increasing awareness but the system fights back to suppress evolution of the new consciousness.

David Icke, the renowned British public speaker and spokesperson for the Green Party, writes in his book
‘Tales From The Time Loop’ (2003), “most organized religions, especially Judaism, Christianity, and Islam, are Illuminati creations designed to divide and conquer the human race through endless conflicts, as are racial, ethnic, and sexual divisions. He cites the Holocaust, the Oklahoma City bombing, and 9/11 as examples of events organized by the Global Elite. The incidents allow the Elite to respond in whatever way they intended to act in the first place, a concept Icke calls "order out of chaos," or "problem-reaction-solution". There are few, if any, public events that are not engineered, or at least used, by the Brotherhood in their bid to sow division and centralize power.”

We have the power of own inner wisdom, which is constantly kindled by increasing elevation global consciousness, to overcome the imposed consumerist culture. I would like to conclude this article with a famous quote of my late uncle, Rev. Fr. Tarcicius, who worked on leper rehabilitation programme for nearly 30 years of his life;
“No one has the right to be happy alone”

Love to you all

Wednesday, July 7, 2010

Goddess of Illumination

“This familiar most frequent light in the east, with clearness has stood forth from the darkness. Now may the Dawns, the daughters of the sky, shining afar, make a path for man”……. Rig Veda

The Goddess of dawn is addressed some twenty times in the Vedic hymns. The personification is subtle and the physical phenomenon is always present in the mind of the author. Decked in gay attire like a danseuse, clothed in radiance, she appears in the east and unveils her charms. Rising resplendent as from a bath she comes with light driving away the darkness and removing the black robe of night. She is young being born again and again; though ancient, shining with uniform hue she erodes the life of mortals. She illumines the vast expanse of the sky when she awakes she opens the gates of heaven. She shatters the evil dreams and hated darkness and her praise is sung by the birds whose joy is untold. The swirling mist breaks away all fuzziness and bestows clear perception. Ushas, as she is called, is the silent witness, in her daily visitation, to the evolving consciousness which is the prime cause of all present manifestations.

Goddesses in the Rig Veda that are prominent include Saraswati and also Ushas, the goddess of spiritual awakening and the dawn. She is often referred to as Bhadra (Auspicious) in the Rig Veda, a term commonly used for Shakti in later times, as also Bhagavati, meaning the same.
As the awakening force, Ushas is hence the Kundalini-Shakti of later times, that is the awakening force or Shakti of the Self or Atman. Her aspects here in the Rig Veda show her very almost tantric nature.

Ushas is attributed with all feminine relationships. Sūrya (Sun) follows her as a young man a maiden; she meets the god who desires her. She thus comes to be spoken of as the wife of Sūrya. But as preceding the Sun, she is occasionally regarded as his mother; thus she is said to arrive with a bright child. She is also called the sister, or the elder sister, of Night. But the most important symbolism of this divine feminine is Shakti which is in the form of wisdom or ‘primal knowledge’.

The operating domain of all perception is the human consciousness and in its primal nature remains unaltered. But day and night, light and darkness, good and evil are perceptions due to the senses that emerge from an altered state of consciousness. When one remains in the knowledge of this imposed duality and realizes the unchanging nature of true reality then he becomes internally illumined. For such a person there is no distinction. This is like an astronaut who is at a very high altitude and is following a planetary orbit and for him the Sun is ever present. To remain in this knowledge the Wisdom of Ushas or the divine Shakti becomes mandatory.

In Zen experience, the interplay between the knower and the known is so profound that egocentric language is totally inadequate. The connection is like that in archer, where archer, bow, arrow, the action of taking aim, and the target all merge to become a holistic process. Knowledge is more about the process of awakening mind than about "content" of thought or "object" of knowledge. This is the Zen way of knowing. This is the awakening process symbolized by the Goddess Ushas.
There are two ways of knowing and two kinds of knowledge. Egocentric knowing eclipses primal knowledge and is lodged in a chronic pattern of fragmentation and dualism. It cannot process the infinite structure of the unified field. In contrast, the quest for primal knowledge breaks down barriers and crosses into the play of Logos.
The awakening of primal knowledge involves nothing less than the awakening of our being and participation in true Knowledge.

Love to you all

Sunday, July 4, 2010

God Construct – Neti-Neti

“When we know that something is, it remains to enquire in what way it is, so that we may know what it is. But since concerning God we cannot know what he is but only what he is not, we cannot consider in what way God is but only in what way he is not. So first we must ask in what way he is not, secondly how he may be known to us and thirdly how we may speak of him”………… ‘Summa Theologica’ - Thomas Aquinas

In her book “A case for God” Karen Armstrong says; “Having made this crucial apophatic proviso, Thomas briefly- indeed, somewhat perfunctorily-sets forth his five “ways” of arguing from creatures to ‘what people call God’. These five arguments are not original. The first is based on Aristotle's proof of the Prime Mover: all around us, we see things changing, and because every change is caused by something else, the chain of cause and effect must stop somewhere. We thus arrive at the First Cause, itself unchanged by anything. The second proof, closely allied to the first, is based on the nature of causation: we never observe anything causing itself, so there must be an initial Cause, “to which everyone gives the name God.” The third “way” is based on Ibn Sina's argument for a Necessary Being, which must of itself exist, owes its being “to nothing outside itself,” and is “the cause that other things must be.” The fourth via is a moral argument derived from Aristotle: some things are better, truer, and more exalted than others, and this hierarchy of excellence presupposes an unseen perfection that is best of all. The fifth proof is drawn from Aristotle's belief that everything in the universe has a “Final Cause” that is the “form” of its being. Everything obeys natural laws to attain its proper end and purpose, and the regularity of these laws cannot be accidental. They must be directed “by someone with awareness and understanding,” just as the flight of an arrow presupposes an archer-and that “someone is what we call God.”

For me all five arguments are interconnected and apply to only the space-time domain. The main reason for this conundrum is that the mental exercise that we undertake to understand a ‘Divine Being’ resides within an effect of a cause, as all creatures including humans are the effect of a cause. This is the reason that we restrict the enquiry to a cause and cannot move beyond a so called ‘primary cause’. In today’s scientific cosmology we are well aware that reality, including all manifestations, as perceived by the human senses through the instrument of the human mind is only 4% of all that exists in this universe, leave alone the possibility of a multiverse. Hence Aristotle’s Prime mover, the initial cause, a self existent being, moral and ethical perfection and the primary agent of creation are all in the anthropomorphic perception operating in a very limited domain and hence cannot comprehend an absolute reality that lies beyond and inclusive of this reality in which we exist.

The Dialog between Maitreyi and Yajnavalkya exploring the nature of Bhrahman as non-dual, all-inclusive and absolute, is an inspiring episode from Brihadaranyaka Upanishad and probably can give us a glimpse of the way we can try to comprehend 'the absolute'.
Yajnavalkya says: “For when there is duality, as it were, then one sees another, one smells another, one tastes another, one speaks to another, one hears another, one thinks of another, one touches another, one knows another. But when to the knower of Brahman everything has become the Self, then what should he see and through what, what should he smell and through what, what should he taste and through what, what should he speak and through what, what should he hear and through what, what should he think and through what, what should he touch and through what, what should he know and through what? Through what should one know That Owing to which all this is known?

“This Self is That which has been described as ‘Not this, not this (neti, neti).’ It is imperceptible, for It is never perceived; undecaying, for It never decays; unattached, for It never attaches Itself; unfettered, for It never feels pain and never suffers injury.

The only way we can comprehend absolute reality of the Divine realm is through understanding the limitation of the mind and a path of detachment through ‘Not this, not this (neti, neti).’

Love to you all