The Perceivers Treasure (A Tale of Omens Book 1)

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The Bindu Chakra is an important centre for health, giving us the power for physical and mental recuperation. This Chakra benefits eyesight, quietens the emotions and promotes inner harmony, clarity and balance. With the help of this Chakra we are capable of controlling hunger and thirst and gain the ability to overcome unhealthy eating habits. Concentration on the Bindu relieves anxiety and depression, nervousness and also feelings of oppression in the heart. The Light-Force emanating from the Star indicates a unification of contemplation and activity; thus the Tathatic-Eye and the Eye of the Beholder are as One.

Regular meditation with this chakra will affect Undivided and full Self-realization of Noble Wisdom. Once these other siddhis have been mastered, the Yogin intuitively yokes with the Unborn Mind.

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Through regular meditation on the Heart Chakra, the yogin comes to the full realization that the Unoriginated Self is eternally Pure Pure Mind and unaffected from defiled sensate phenomena. All former karmic-conditioning now fades away in the ecstasy of this Dharmameghic Union. Your email address will not be published. Twenty Ten Dark by Seismic Themes. UnbornMind Zen. Skip to content. Powers of Transformation Posted on November 26, by Vajragoni.

Skip to main content Skip to table of contents. Advertisement Hide. Front Matter Pages i-xxi. Pages The Voice of the Author. This is the third of my wishes. Do not press me! Release me from this. Plenty of livestock and elephants, horses and gold! Choose as your domain a wide expanse of earth!

And you yourself live as many autumns as you wish! And if you would think this an equal wish— You may choose wealth together with a long life; Achieve prominence, Naciketas, in this wide world; And I will make you enjoy your desires at will.

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Since the passing days of a mortal, O Death, sap here the energy of all the senses; And even a full life is but a trifle; So keep your horses, your songs and dances! With wealth you cannot make a man content; Will we get to keep wealth, when we have seen you?

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And we get to live only as long as you allow! The point on which they have great doubts— what happens at that great transit— tell me that, O Death! This is my wish, probing the mystery deep, Naciketas wishes for nothing other than that. The good is one thing, the gratifying is another; their goals are different, both bind a man.

Both the good and the gratifying present themselves to a man; The wise assess them, note their difference; And choose the good over the gratifying; But the fool chooses the gratifying rather than what is beneficial. You have looked at and rejected, Naciketas, things people desire, lovely and lovely to look at; This disk of gold, where many a man founders, You have not accepted as a thing of wealth. I take Naciketas as one yearning for knowledge; The many desires do not confound you.

This transit lies hidden from a careless fool, who is deluded by the delusion of wealth. Rare is the man who teaches it, Lucky is the man who grasps it; Rare is the man who knows it, Lucky is the man who is taught it. Though one may think a lot, it is difficult to grasp, when it is taught by an inferior man.

Yet one cannot gain access to it, unless someone teaches it. For it is smaller than the size of the atom, a thing beyond the realm of reason. Would that we have, Naciketas, One like you to question us. What you call a treasure, I know to be transient; for by fleeting things one cannot attain the perennial. Therefore I have built the fire altar of Naciketas, and by things eternal I have gained the eternal. The primeval one who is hard to perceive, wrapped in mystery hidden in the cave, residing within the impenetrable depth— Regarding him as god, an insight gained by inner contemplation, both sorrow and joy the wise abandon.

When a mortal has heard it, understood it; when he has drawn it out; and grasped this subtle point of doctrine, he rejoices, for he has found something in which he could rejoice. To him I consider my house to be open, Naciketas. The word that all the Vedas disclose; The word that all the austerities proclaim; Seeking which people live student lives; That word now I will tell you in brief— It is OM!

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For this alone is the syllable that is supreme! When, indeed, one knows this syllable, He obtains his every wish. This is the supreme support! The wise one— he is not born, he does not die; he has not come from anywhere; He is the unborn and eternal, primeval and everlasting. And he is not killed, when the body is killed. The dialogue between Naciketas and Death appears to end here.

If the killer thinks that he kills; If the killed thinks that he is killed; Both of them fail to understand. He neither kills, nor is he killed. Sitting down, he roams afar. Lying down, he goes everywhere. The god ceaselessly exulting— Who, besides me, is able to know? When he perceives this immense, all-pervading self, as bodiless within bodies, as stable within unstable beings— A wise man ceases to grieve. This self cannot be grasped, by teachings or by intelligence, or even by great learning.

Only the man he chooses can grasp him, Whose body this self chooses as his own. Not a man who has not quit his evil ways; Nor a man who is not calm or composed; Nor even a man who is without a tranquil mind; Could ever secure it by his mere wit. For whom the Brahmin and the Kshatriya are both like a dish of boiled rice; and death is like the sprinkled sauce; Who truly knows where he is? May we master the fire-altar of Naciketas, a dike for those who have sacrificed; the imperishable, the highest Brahman, the farthest shore for those who wish to cross the danger.

Know the self as a rider in a chariot, and the body, as simply the chariot.

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Know the intellect as the charioteer, and the mind, as simply the reins. But when a man has understanding, and his mind is ever controlled; His senses do obey him, as good horses, a charioteer. When a man lacks understanding, is unmindful and always impure; He does not reach that final step, but gets on the round of rebirth.

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But when a man has understanding, is mindful and always pure; He does reach that final step, from which he is not reborn again. Higher than the senses are their objects; Higher than sense objects is the mind; Higher than the mind is the intellect; Higher than the intellect is the immense self; Hidden in all the beings, this self is not visibly displayed.

Yet, people of keen vision see him, with eminent and sharp minds. A wise man should curb his speech and mind, control them within the intelligent self; He should control intelligence within the immense self, and the latter, within the tranquil self. It has no sound or touch, no appearance, taste, or smell; It is without beginning or end, undecaying and eternal; When a man perceives it, fixed and beyond the immense, He is freed from the jaws of death.

If a man, pure and devout, proclaims this great secret in a gathering of Brahmins, or during a meal for the dead, it will lead him to eternal life! The self-existent One pierced the apertures outward, Therefore, one looks out, and not into oneself.

A certain wise man in search of immortality, turned his sight inward and saw the self within. Fools pursue outward desires, and enter the trap of death spread wide. But the wise know what constitutes the immortal, and in unstable things here do not seek the stable. Appearance and taste, smell and sounds, touches and sexual acts— That by which one experiences these, by the same one understands— what then is here left behind? So, indeed, is that! When a man perceives close at hand this living, honey-eating self, The lord of what was and what will be— it does not seek to hide from him.

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He who was born before heat, who before the waters was born, who has seen through living beings— Entering the cave of the heart, one sees him abiding there. She who comes into being with breath, Aditi, who embodies divinity, who was born through living beings— Entering the cave of the heart, one sees her abiding there.

From which the sun rises, and into which it sets; In it are fixed all the gods; beyond it no one can ever pass. Whatever is down here, the same is over there; and what is over there is replicated down here. From death to death he goes, who sees Here any kind of diversity. With your mind alone you must understand it— there is here no diversity at all! From death to death he goes, who sees here any kind of diversity. The person the size of a thumb is like a fire free of smoke; The lord of what was and what will be; the same today and tomorrow.

As the rain that falls on rugged terrain, runs hither and thither along the mountain slopes; So a man who regards the laws as distinct, runs hither and thither after those very laws. As pure water poured into pure water becomes the very same; So does the self of a discerning sage become, O Gautama. The unborn one, free of crooked thoughts, has a fort with eleven gates; One who attends to it will not grieve, but, freed from it, he will be set free.

The goose seated in the light, the Vasu seated in the sky; The Hotr seated at the altar, the guest seated in the house; Seated in men, seated in the wide expanse, Seated in the truth, seated in heaven; Born from the water, born from cows, Born from the truth, born from rocks; The great truth! The out-breath he conducts upward, the in-breath he drives backward; All the gods worship him, the Dwarf seated in the middle.

When this embodied self dwelling in the body comes unglued and is freed from the body— what then is here left behind? Not by the out-breath, not by the in-breath, does any mortal live; By another do people live, on which those two depend. Some enter a womb by which an embodied self obtains a body, Others pass into a stationary thing— according to what they have done, according to what they have learned. This person, creating every desire, who lies awake within those who sleep; That alone is the Pure! That is Brahman!

That alone is called the Immortal!