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The Essays of Brother Anonymous
Contents

Contents

Waiting
Want to and Have to
Wanting to feel good – You must want the truth more than wanting to feel good
Wanting to know – You must want the truth more than wanting to know
Wanting – What do you really want?
“We” vs. “I”
Who am I? – See Jnana Yoga – Self-Enquiry – How does it work?
Will - See Determination – Determination is needed to succeed in spiritual life
Will - God's Will
Will - Free will
Wisdom (Jnana) – See Jnana Yoga – The path of wisdom ; see also Discriminate between the Real and the Unreal
The Witness - See also Awareness
Work - Work is a means to knowing God - See Action - Work is a means to God
Work - We cannot escape the need to act - See Action - We cannot escape the need to act
Work - Renounce the fruits of action - See Action - Renounce the fruits of action
Work - Dedicate all action to God - See Action - Dedicate all action to God
Work - The need for action is reduced as we near God - See Bhakti Yoga – The nearer we approach God, the less active we become
The World - How the world looks to the realized soul
World Teachers
The Worldly - Worldiness and worldly pleasures end in sorrow - See also Turn inward - Turn away from the world towards God
The Worldly - Any worldliness prevents Self-Knowledge
The Worldly - All worldliness must be given up - See Turn Inward - Worldliness, worldly desires must utterly go, Householders
The Worldly - Two classes of people
The Worldly – Sri Ramakrishna on worldly people
The Worldly - They spend their lives worrying
The Worldly - They are divided
The Worldly - They are unstable, unsteady
The Worldly - They are deluded
The Worldly – They should seek holy company
The Worldly – They should not renounce the world
The Worldly - Turn from the world to God – See Turn from the World to God
The Worldly – Do sages look down on them?
Worry



Waiting

When awakening in the future is no longer satisfactory to you, you are ready. (Adyashanti, Downloaded from http://www.zen-satsang.org/, 16 May 2004.)

Want to and Have to

Want to = choice + good feelings. Have to = choice + bad feelings. (John Enright, Awareness, Responsibility, Communication Seminar, January 20, 1979.)

Is paying taxes the lesser evil between the two options of paying taxes or paying a fine? It depends on the unmentioned third option. If the third option is inheriting a million dollars, then paying taxes is the lesser evil. But if the third option is getting executed, then paying taxes is the greater good. The point is not that paying taxes is “lesser” but that it is not necessarily an “evil.” A Bengali might welcome paying taxes to have a job. Paying taxes is not so bad as getting shot but worse than inheriting a million dollars. (John Enright, Cold Mountain Institute Seminar, April 10, 1976.)

I have to pay taxes. If I don’t pay taxes, then I pay a fine. I’d rather pay taxes than pay a fine. I choose to pay taxes. (John Enright, Cold Mountain Institute Seminar, April 10, 1976.)

Wanting to feel good – You must want the truth more than wanting to feel good

In order to be truly free, you must desire to know the truth more than you want to feel good. Because, if feeling good is your goal, then as soon as you feel better you will lose interest in what is true. This does not mean that feeling good or experiencing love and bliss is a bad thing. Given the choice, anyone would choose to feel bliss rather than sorrow. It simply means that if this desire to feel good is stronger than the yearning to see, know, and experience Truth, then this desire will always be distorting the perception of what is Real, while corrupting one's deepest integrity. (Adyashanti, Downloaded from http://www.heartbeat2000.com/ego.htm, 16 May 2004.)

Wanting to know – You must want the truth more than wanting to know

The ultimate state is ever present and always now. The only thing that makes it difficult to find that state and remain in that state is people wanting to retain their position in space and time. "I want to know where I'm going. I want to know if I've arrived. I want to know who to love and hate. I want to know. I don't really want to be; I want to know. Isn't enlightenment the ultimate state of knowing?" No. It's the ultimate state of being. The price is knowing. This is the beautiful thing about the truth, ever-present, always here, totally free, given freely: It's already there. That which is ever presently awake is free, free for the "being."

But the only way that there's total and final absolute homecoming is when the humanness presents itself with the same unconditionality. Every time a human being touches into that unconditionality, it's such peace and fulfillment. In your humanity, there's the natural expression of joy and love and compassion and caring and total unattachment. Those qualities instantly transmute into humanness when you touch into emptiness. Emptiness becomes love. That's the human experience of emptiness, that source, that ever-present awakeness. (Adyashanti, Downloaded from http://www.members.shaw.ca/adyashanti/, 16 May 2004.)

Wanting – What do you really want?

Let your brain whirl and spin itself
into blessed exhausted silence.
Let it rest like a baby
in the open palmed hands
of the heart held Now.

What do you really want after all?
To win, to pick the sweetest fruit on the tree?
Or to rest from the endless succession
of temporal moments
and the promises that they never keep?

What do you really want?
To take or to be taken?
To find the Great Pearl of Liberation
or to be consumed by it? I have no more ideas anymore about
God, consciousness,
the absolute or non-duality.
If you want to talk with me
let us meet where
there are no abstractions.

All I want to know is:
Have you noticed?

Something is here
my friend.

Something is here
have you noticed?

Only the Mystery is.
The Mystery is noticing that
only the Mystery Is.

Have you noticed?
(Adyashanti, “What Do You Really Want?” from http://nonduality.com/hl1540.htm, downloaded 10 March 2006.)

“We” vs. “I”

Switching from “we” to “I” involves taking more authority. (John Enright, Awareness, Responsibility, Communication Seminar, January 20, 1979.)

“We” means “I for sure and I fantasize maybe you as well.” (John Enright, Awareness, Responsibility, Communication Seminar, January 20, 1979.)

Who am I? – See Jnana Yoga – Self-Enquiry – How does it work?

Will - See Determination – Determination is needed to succeed in spiritual life

Will - God's Will

Nothing can come about or continue in existence for an instant contrary to his will. (Blessed Henry SUSO, HSU, 131.)

All who constantly strive against God's will and who would gladly carry out their own will, if they could, have to be in suffering. (Blessed Henry SUSO, HSU, 131.)

All things exist in true peace, then you are progressing rightly in truth. And this all comes about through losing one's own will, for such people are driven out of themselves by a terrible thirst for the will of God and his justice. And the will of God tastes so good to them, and they attain such majesty from it, that everything that God has ordained for them is so welcome to them that they neither want nor desire anything else. (Blessed Henry SUSO, HSU, 130.)

One should be aware that everything happens by the will of Rama. (Paramahansa Ramakrishna in GSR, 245.)

God alone is the Doer. Everything happens by His will. (Paramahansa Ramakrishna in GSR, 236.)

Everything depends on the will of God. The world is His play. He has created all these different things – great and small, strong and weak, good and bad, virtuous and vicious. This is all His maya, His sport. (Paramahansa Ramakrishna in GSR, 211.)

Both worldliness and liberation depend on God’s will. It is God alone who has kept man in the world in a state of ignorance; and man will be free when God, of His own sweet will, calls him to Himself. It is like the mother calling the child at meal-time, when he is out playing. When the time comes for setting a man free, God makes him seek the company of holy men. Further, it is God who makes him restless for spiritual life. … When that restlessness comes, man longs for God. (Paramahansa Ramakrishna in GSR, 225.)

Do you know the attitude of one who has realized God? He feels: “I am the machine, and Thou, O Lord, art the Operator. I am the house and Thou art the Indweller. I am the chariot and Thou art the Driver. I move as Thou movest me; I speak as Thou makest me speak.” (Paramahansa Ramakrishna in GSR, 211.)

God laughs on two occasions. He laughs when two brothers divide land between them. They put a strong across the land and say to each other, “This side is mine, and that side is yours.” God laughs and sayus to Himself, “Why, this whole universe is Mine; and about a little clod they say, ‘This side is mine, and that side is yours.’”

God laughs again when the physician says to the mother weeping bitterly because of her child’s desperate illness: “Don’t be afraid, mother, I shall cure your child.” The physician does not know that no one can save the child if God wills that he should die. (Paramahansa Ramakrishna in GSR, 324.)

Will - Free will

Where is man's free will? All are under the will of God. (Paramahansa Ramakrishna in GSR, 159.)

Give your power of attorney to God. One doesn't come to grief through letting a good man assume one's responsibilities. Let His Will be done. (Paramahansa Ramakrishna in GSR, 209.)

Every individual in the world has an inalienable right to his free will. A saint will not encroach on that independence. (Sri Yukteswar Giri in Paramahansa Yogananda, AY, 114.)

Unless necessary I do not invade the seclusion of others' minds. Man has the natural privilege of roaming secretly among his thoughts. The unbidden Lord does not enter there; neither do I venture intrusion. (Sri Yukteswar Giri in Paramahansa Yogananda in AY, 114.)

Wisdom (Jnana) – See Jnana Yoga – The path of wisdom ; see also Discriminate between the Real and the Unreal

The Witness - See also Awareness

Of things created
All are come forth
From the seeming union
Of Field and Knower,
Prakriti (1) and Brahman. (2)
(Sri Krishna in BG, 103.)

(1) Nature or manifestation, to which we have given the names matter, mater, or Mother.
(2) The Father.

There is … a something which bears the name of kshetragna, (1) from its knowledge of this 'field' (kshetra or the body); and those who investigate the soul call the soul kshetragna. (The sage Arada of Rajagriha to Siddhartha Gautama in BMT, 125.)

(1) Knower of the field.

It is for us to witness all that happens. (Ramana Maharshi in SMSLS, 51.)

Who is this witness? You speak of “witness.” There must be an object and a subject to witness. These are creations of the mind. The idea of witness is in the mind. If there was the witness of oblivion did he say, “I witness oblivion”? You, with your mind, said just now that there must be a witness. Who was the witness? You must reply “I.” Who is that “I” again? You are identifying yourself with the ego and say “I.” Is this ego “I,” the witness? It is the mind that speaks. It cannot be witness of itself. …

The whole position becomes thus untenable. Consciousness is unlimited. On becoming limited it simply arrogates to itself the position. There is really nothing to witness. IT is simple BEING. (Ramana Maharshi, TWSRM, Question 180.)

When we come into the ultimate Truth, … there’s no sense in choosing or not choosing. There’s just the watching. When the Truth is conscious instead of unconscious, it can come through and manifest purely—without any desire to do so. (Adyashanti, “Actually One Being,” 1999, downloaded from www.adyashanti.org, 2004.)

Silence and stillness are not states and therefore cannot be produced or created. Silence is the non-state in which all states arise and subside. Silence, stillness and awareness are not states and can never be perceived in their totality as objects. Silence is itself the eternal witness without form or attributes. As you rest more profoundly as the witness, all objects take on their natural functionality, and awareness becomes free of the mind's compulsive contractions and identifications, and returns to its natural non-state of Presence.

The simple yet profound question, "Who Am I ?," can then reveal one's self not to be the endless tyranny of the ego-personality, but objectless Freedom of Being - ”Primordial Consciousness in which all states and all objects come and go as manifestations of the Eternal Unborn Self that YOU ARE. (Adyashanti, “True Meditation,” 1999, downloaded from www.adyashanti.org, 2004.)

Work - Work is a means to knowing God - See Action - Work is a means to God

Work - We cannot escape the need to act - See Action - We cannot escape the need to act

Work - Renounce the fruits of action - See Action - Renounce the fruits of action

Work - Dedicate all action to God - See Action - Dedicate all action to God

Work - The need for action is reduced as we near God - See Bhakti Yoga – The nearer we approach God, the less active we become

The World - How the world looks to the realized soul

After enjoying divine bliss, one looks on the world as cow-droppings. (Paramahansa Ramakrishna in GSR, 753.)

If a man enjoys the Bliss of God, he doesn't enjoy the world. Having tasted divine bliss, he finds the world insipid. ... Can worldly pleasures and sex pleasures be compared to the bliss of God? If a man once tastes that bliss, he runs after it ever afterwards. It matters very little to him then whether the world remains or disappears. (Paramahansa Ramakrishna in GSR, 756-7.)

This world is a superstition. We are hypnotized into believing it real. The process of salvation is the process of de-hypnotization. … This universe is just the play of the Lord – that is all. It is all just for fun. (Swami Vivekananda in GLWT, 61.)

World Teachers

Sri Bhagawan [Ramana Maharshi] said that the advent of a world teacher is in keeping with the times and the maturity of the people wanting instructions….

The advent of a Jnani of such stature occurs once in several centuries. They are styled Aadhikarika Purushas (authorized agents to revivify a decadent school of thought and to guide the world in spiritual matters) and Sri Bhagawan seems to have admitted he is one of them to one of his close devotees. (Narayana Aiyer, TMY, 3-4.)

The Worldly - Worldiness and worldly pleasures end in sorrow - See also Turn inward - Turn away from the world towards God

Fools follow the desires of the flesh and fall into the snare of all-encompassing death; but the wise, knowing the Self as eternal, seek not the things that pass away. (UPAN, 20.)

The restless, busy nature of the world, this, I declare, is the root of pain. Attain that composure of mind which is resting in the peace of immortality. Self is but a heap of composite qualities, and its world is empty like a fantasy. (Buddha in GB, 60.)

These pleasures which are gained and kept by toil, -- which after deceiving leave you and return whence they came -- these pleasures which are but borrowed for a time, what man of self-control, if he is wise, would delight in them? (Buddha in BMT, 114.)

Even if they enjoy them men are not satisfied, like dogs famishing with hunger over a bone, -- what man of self-control could find satisfaction in these pleasures, which are like a skeleton composed of dry bones? (Buddha in BMT, 115.)

I have been wounded by the enjoyment of the world, and I have come out longing to obtain peace; I would not accept an empire free from all ill even in the third heaven, how much less amongst men. (Buddha in BMT, 119.)

Stop up your senses;
Close up your doors:
Be not exhausted
As long as you live.
Open your senses;
Be busier still:
To the end of your days
There's no help for you.
(Lao-Tzu, WOL, 105.)

He hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end. (Ecclesiastes 3:11.)

Every plant, which my heavenly Father hath not planted, shall be rooted up. (Jesus in Matthew 15:13.)

Labour not for the meat which perisheth, but for the meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed. (Jesus in John 6:27.)

For to be carnally minded is death; (1) but to be spiritually minded is life and peace. (2) (St. Paul in Romans 8:6.)

(1) On the one hand, the "carnally minded" must be born again and again to fulfil their desires; thus they die again and again.
(2) On the other hand, the "spiritually minded" seek and find God; thus, they inherit eternal life and peace, free from the need to be reborn in the plane of matter.

This earthly existence of ours is of no value.... Wealth is of no value, the pomp and circumstance of this world is of no value, the very life which we enjoy is of no value. We should look instead to that other life which is not ended when death finally comes, which is not dissolved by any illness, which is not closed by any accident, but where man lives for ever in eternal bliss, in a radiance which never fades, and, what is more than all this, where he is translated to cohabit with the angels and enjoys a happiness which is eternal, rejoicing in a meditation which lasts for ever, in the presence of the Lord Himself. (A young woman of Clermont-Ferrand, rejecting the idea of intercourse with her husband in Gregory of Tours, HF, 96.)

All worldly pursuits have but the one unavoidable end, which is sorrow: acquisitions end in dispersion; buildings, in destruction; meetings, in separation; births, in death. Knowing this, one should renounce acquisition and heaping up, and building, and meeting; and, faithful to the commands of an eminent Guru, set about realizing the Truth. (Milarepa in ZTG, 65.)

House, wife, and children are all transitory; they have only a momentary existence. The palm-tree alone is real. One or two fruits have dropped off. Why lament? (Paramahansa Ramakrishna in GSR, 209.)

As in the works of knowledge, so in dealing with the workings of the heart, we are obliged to make a preliminary distinction between two categories of movements, those that are either moved by the true soul or aid towards its liberation ... and those that are turned to the satisfaction of the unpurified vital nature. ... A division can be made between religious emotions and mundane feelings and it can be laid down as a rule of spiritual life that the religious emotions alone should be cultivated and all worldly feelings and passions must be rejected and fall away from our existence. (Sri Aurobindo, SOY, 141.)

God teaches [the seeker] that if the mind can be detached from the outside world, then no evil will exist for him. Matter is the cause of all misery, of all misfortune. The less we have to do with matter, the better it is for us. (Ramakrishnananda in GDI, 36.)

The ignorant ones who are drowning themselves in worldliness cannot know the Truth. (Mata Amritanandamayi, AC, I, 48-9.)

The Worldly - Any worldliness prevents Self-Knowledge

Can one not see God as formless Reality? Of course one can. But not if one has the slightest trace of worldliness. (Paramahansa Ramakrishna in GSR, 213.)

One cannot obtain jnana if one has the least trace of worldliness and the slightest attachment to [lust and greed]. This is not the path for the Kaliyuga. (Paramahansa Ramakrishna in GSR, 150.)

Match-sticks, if damp, won't strike fire though you rub a thousand of them against the match-box. You only waste a heap of sticks. The mind soaked in worldliness is such a damp match-stick. (Paramahansa Ramakrishna in GSR, 173.)

A thread cannot pass through the eye of a needle if the tiniest fibre sticks out. (Paramahansa Ramakrishna in GSR, 178.)

When there is awareness of the world there is no awareness of the Self. When there is awareness of the Self, awareness of the world is not there either. (Mata Amritanandamayi, AC, I, 39.)

The Worldly - All worldliness must be given up - See Turn Inward - Worldliness, worldly desires must utterly go, Householders

The Worldly - Two classes of people

Humanity -- so variegated in its own eyes! -- is seen by a master to be divided into only two classes; ignorant men who are not seeking God, and wise men who are. (Paramahansa Yogananda, AY, 131.)

The Worldly – Sri Ramakrishna on worldly people

Sri Ramakrishna could not bear to hear any worldly talk. (Lakshmi Devi in TLWG, 60-1.)

It is extremely painful for a spiritual person who thinks constantly of God to talk or hear about mundane things. (Swami Chetanananda in GLWT, 75.)

The young members of the household and a few friends and relatives of Vidyasagar had gathered around. Sri Ramakrishna, still in an ecstatic mood, sat on the bench. A young man, seventeen or eighteen years old, who had come to Vidyasagar to seek financial help for his education, was seated there. The Master sat down a little distance from the boy, saying in an abstracted mood: “Mother, this boy is very much attached to the world. He belongs to Thy realm of ignorance.” (Paramahansa Ramakrishna in GSR, 100.)

Another day, probably in 1883, I visited the Master with a few young men from Serampore. Looking at them he asked, “Why have they come here?”

Myself: “To see you.”

Master: “What’s there to see in me? Why don’t they look at the buildings and temples?”

Myself: “Sir, they haven’t come to see those things. They have come to see you.”

Master: “Ah! Then they must be flints. There is fire in them. You may keep a flint under water a thousand years, but the moment you strike it, sparks come out. They must be of that type. But it will be useless to strike fire out of me!”

At this last remark we all laughed. (Letter from Aswini Kumar Dutta to “M,” with reminiscences of PR in GSR, 1023.)

A fop, seated comfortably with one leg over the other, chewing betel-leaf and twirling his moustaches – a carefree dandy - cannot attain God. (Paramahansa Ramakrishna in GSR, 225.)

[Longing for God cannot come] for a confirmed scoundrel. A sannyasi’s kamandalu, made of bitter gourd, travels with him to the four great places of pilgrimage, but still does not lose its bitterness. (Paramahansa Ramakrishna in GSR, 225.)

In the world there is only one thought: “woman and gold.” (Paramahansa Ramakrishna in GSR, 82.)

The bound souls are tied to the world by the fetters of “woman and gold.” They are bound hand and foot. Thinking that “woman and gold” will make them happy and give them security, they do not realize that it will lead them to annihilation. When a man thus bound to the world is about to die, his wife asks, “You are about to go; but what have you done for me?” Again, such is his attachment to the things of the world that, when he sees the lamp burning brightly, he says: “Dim the light. Too much oil is being used.” And he is on his death-bed.

Most people don't feel any longing for God unless they have once passed through the experience of wealth, name, fame, creature comforts, and the like, that is to say, unless they have seen through these enjoyments. (Paramahansa Ramakrishna in GSR, 216.)

The bound souls never think of God. If they get any leisure they indulge in idle gossip and foolish talk, or they engage in fruitless work. If you ask one of them the reason, he answers, “Oh, I cannot keep still; so I am making a hedge.” When time hangs heavy on their hands they perhaps start playing cards. (Paramahansa Ramakrishna in GSR, 87.)

There is another characteristic of the bound soul. If you remove him from his worldly surroundings to a spiritual environment, he will pine away. The worm that grows in filth feels very happy there. It thrives in filth. It will die if you put it in a pot of rice. (Paramahansa Ramakrishna in GSR, 165.)

They are indeed bound souls who constantly dwell with “woman and gold” and do not think of God even for a moment. How can you expect noble deeds of them? They are like mangos pecked by a crow, which may not be offered to the Deity in the temple, and which even men hesitate to eat.

Bound souls, worldly people, are like silk-worms. The worms can cut through their cocoons if they want, but having woven the cocoon themselves, they are too much attached to them to leave them. And so they die there. (Paramahansa Ramakrishna in GSR, 206.)

Bound creatures, entangled in worldliness, will not come to their senses at all. They suffer so much misery and agony, and yet they will not wake up. ... The man of worldly nature suffers so much..., but he forgets it all in a few days and begins his old life over again. Suppose a man has lost his wife or she has turned unfaithful. Lo! He marries again.

... Again, the worldly man is like a snake trying to swallow a mole. The snake can neither swallow the mole nor give it up. (Paramahansa Ramakrishna in GSR. 165.)

God dwells in the worldly-minded, no doubt, but He is hidden there, like gold under deep layers of clay. (Paramahansa Ramakrishna in GSR, 342.)

All seek to enjoy “woman and gold.” But there is too much misery and worry in that. This world is like the whirlpool of the Visalakshi. Once a boat gets into it there is no hope of its rescue. (Paramahansa Ramakrishna in GSR, 96.)

The world is like a thorny bush: you have hardly freed yourself from one set of thorns before you find yourself entangled in another. Once you enter a labyrinth you find it is very difficult to get out. Living in the world, a man becomes seared, as it were. (Paramahansa Ramakrishna in GSR, 96.)

Almost everyone is satisfied simply by seeing the garden. Only one or two look for its owner. People enjoy the beauty of the world; they do not seek its owner. (Paramahansa Ramakrishna in GSR, 244.)

The worldly man's yearning for God is momentary. It lasts as along as a drop of water in a red-hot frying pan. (Paramahansa Ramakrishna in GSR, 220.)

Worldly people have no grit. If they succeed in an undertaking, it is all right, but if they don't succeed, it scarcely bothers them at all. When they need water they begin to dig a well. But as soon as they strike a stone they give up digging there and begin at another place. Perhaps they come to a bed of sand. Finding nothing but sand they give that place up too. How can they succeed in getting water unless they continue to dig persistently where they started? (Paramahansa Ramakrishna in GSR, 208.)

True sanyyasis, those who are able to devote their minds constantly to God, are like bees, which light only on flowers and sip their honey. Those who live in the world, in the midst of [lust and greed], may direct their attention to God; but sometimes their minds dwell also on [lust and greed]. They are like common flies, which light on a piece of candy, then on a sore or filth. (Paramahansa Ramakrishna in GSR, 210.)

The Worldly - They spend their lives worrying

All is vanity and vexation of spirit. (Ecclesiastes 2:17.)

Childhood is busy with playthings; youth is busy with romance and family; old age is busy with sickness and worries: Where is the man who is busy with God? (Shankara cited in Kriyananda, PATH, 190.)

When mortals are alive, they worry about death. When they're full, they worry about hunger. Theirs is the Great Uncertainty. (Bodhidharma in ZTB, 37.)

If we did not worry, most of us would feel that we were not alive; to be struggling with a problem is for the majority of us an indication of existence. ... The constant tension over a problem which thought itself has created only dulls the mind, making it insensitive and weary. (Krishnamurti in COL, 1, 14.)

The Worldly - They are divided

No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. (Jesus in Matthew 6:24.)

No man, having put his hand to the plow, and looking back, is fit for the kingdom of God. (Jesus in Luke 9:62.)

Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's. (Jesus in Matthew 22:21.)

A double minded man is unstable in all his ways. (James 1:8.)

Those who live in the world, in the midst of [lust and greed], may direct their attention to God; but sometimes their minds dwell also on [lust and greed]. They are like common flies, which light on a piece of candy, then on a sore or filth. (Paramahansa Ramakrishna in GSR, 210.)

I have seen householder devotees filled with spiritual emotion while performing their daily worship. ... But afterwards they become their old selves again. They display their rajasic and tamasic natures. (Paramahansa Ramakrishna in GSR, 250.)

Beyond the independence of a little sum laid aside for burial money, and of a few clapboards around and shingles overhead on a lot of American soil owned and the easy dollars that supply the year's plain clothing and meals, the melancholy prudence of the abandonment of such a great being as a man is to the toss and pallor of years of money making with all their scorching days and nights ... is the great fraud upon modern civilization. (Walt Whitman in Bucke, CC, 88.)

The writer has found no instance of a man absorbed in money-making entering into Cosmic Consciousness. The whole spirit of the former is antagonistic to the latter. (Bucke in CC, 106.)

The Worldly - They are unstable, unsteady

In one not freed from delusion this calm is uncertain, unreal: it comes and goes. (UPAN, 24.)

Unless the mind becomes steady there cannot be yoga. It is the wind of worldliness that always disturbs the mind, which may be likened to a candle-flame. If that flame doesn't move at all, then one is said to have attained yoga. (Paramahansa Ramakrishna in GSR, 113.)

The Worldly - They are deluded

In thy sight shall no man living (1) be justified. (Psalm 143:2.)

(1) If one inhabits a body, one still lives within the realm of ignorance, even if enlightened.

That which is highly esteemed among men is abomination in the sight of God. (Jesus in Luke 16:15.)

The wisdom of this world is foolishness with God. (St. Paul in I Corinthians 3:19.)

We speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth. (St. Paul in I Corinthians 2:13.)

The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. (St. Paul in I Corinthians 2:14.)

People of this world are deluded. They're always longing for something, always, in a word, seeking. But the wise wake up. ... They fix their minds on the sublime and let their bodies change with the season. All phenomena are empty. They contain nothing worth desiring. Calamity forever alternates with Prosperity. To dwell in the three realms is to dwell in a burning house. To have a body is to suffer. ... Those who understand this detach themselves from all that exists and stop imagining or seeking anything. (Bodhidharma in ZTB, 2.)

The intelligence that appertains to material things is defective in the understanding of great things. To be able to understand this it is necessary to have an intelligence that goes beyond these things and reaches further. (Ibn Arabi, KK, 44-5.)

All of the world's wisdom and human ability contrasted with the infinite wisdom of God is pure and utter ignorance. ... Anyone, therefore, who values his knowledge and ability as a means of reaching union with the wisdom of God (1) is highly ignorant in God's sight and will be left behind, far away from this wisdom. Ignorance does not grasp what wisdom is. ... Only those who set aside their own knowledge and walk in God's service like unlearned children receive wisdom from God. (St. John of the Cross in CWSJC, 79.)

(1) The "wisdom" of God is the Holy Spirit.

The spiritual wisdom of worldly people is only seen on rare occasions. It is like the flame of a candle. No, it is rather like a single ray of the sun passing through a chink in the wall. Worldly people chant the name of God, but there is no zeal behind it. It is like children's swearing by God, having learnt the word from the quarrels of their aunts. (Paramahansa Ramakrishna in GSR, 208.)

Pasupati: "Sir, what do you think of Theosophy and Spiritualism? Are these true? What do you think of the solar plane, the lunar plane, the stellar plane?"

Master: "My dear sir, I don't know about these things. Why bother about them so much? You have come to the orchard to eat mangoes. Enjoy them. What is the use of your calculating how many mango-trees there are, how many millions of branches , how many billions of leaves? ... Once a man's inner spirit is awakened, once he succeeds in knowing God, he doesn't feel the desire even to know all this rubbish." (Paramahansa Ramakrishna in GSR, 819.)

The worldly-minded have heard from someone that God exists and that everything happens by His will; but it is not their inner belief.

Do you know what a worldly man’s idea of God is like? It is like the children’s swearing by God when they quarrel. They have heard the word while listening to their elderly aunts quarrelling. (Paramahansa Ramakrishna in GSR, 265.)

Some people have their shrine rooms in their attics. The women arrange the offerings and flowers and make the sandal-paste. But, while doing so, they never say a word about God. The burden of the conversation is: “What shall we cook today? I couldn’t get good vegetables in the market. The curry was delicious yesterday. That boy is my cousin. Hello, there! Have you that job still? Don’t ask me how I am. My Hari is no more.” Just fancy! They talk of such things in the shrine room at the time of worship! (Paramahansa Ramakrishna in GSR, 287.)

The Worldly – They should seek holy company

One must take the trouble to seek the company of holy persons. In his own home a man hears only worldly talk; the disease of worldliness has become chronic with him. The caged parrot sitting on its perch repeats “Rama! Rama!” But let it fly to the forest and it will squawk in its usual way. (Paramahansa Ramakrishna in GSR, 204-5.)

One should always seek the company of holy men. The nearer you approach the Ganges, the cooler the breeze will feel. Again, the nearer you go to a fire, the hotter the air will feel. (Paramahansa Ramakrishna in GSR, 241.)

The Worldly – They should not renounce the world

Those who have not yet come to the end of their enjoyments should not renounce the world. … They should try to perform their duties in a detached way. Before you break the jack-fruit open, rub your hands with oil, so that the sticky milk will not smear them. … You should renounce the world only in mind. But a sannyasi should renounce the world both inwardly and outwardly. (Paramahansa Ramakrishna in GSR, 215.)

The Worldly - Turn from the world to God – See Turn from the World to God

The Worldly – Do sages look down on them?

Do I look down on worldly people? Of course not. When I see them, I apply the Knowledge of Brahman, the Oneness of Existence. Brahman Itself has become everything; all are Narayana Himself. (Paramahansa Ramakrishna in GSR, 710.)

Worry

You cannot be in the heart if you are worried or angry. (Paul Ferrini, SOH, 9.)

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The Essays of Brother Anonymous
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