By Master Stephen Co(from words and teachings of GMCKS):


"You can ask from the Archangels to bless a big place such as church, a temple or a spiritual center. Do not do it for places like your room because it's too powerful. To do that, you first start by facing East and asking the blessings of Archangel Uriel. You then turn clockwise and you ask Archangel Michael to bless your place. Turn again clockwise and ask for the blessings of Archangel Raphael. Turn again clockwise and ask for the blessings of Archangel Gabriel. Last, you turn again clockwise and you face East where you started from."


#Masterchoakoksui #masterstephenco #masterstephencoongmcks #quoteoftheday #archangels #blessings

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The Story of Indra and Virochana

From Chandogya Upanishad, Chapter 8.7-12

Once Prajapati, the creator of the universe announced, “The Self is the sinless, ageless and deathless One; it has no sorrow nor hunger nor thirst. The goal of all its desire is the Truth, Truth is the one thing worthy of its resolve. It is this Self that has to be sought after, it alone one should seek to know. And one who seeks after the Self and knows it, gains possessions of all the worlds, wins all that is desirable.”

Both the gods and the demons heard this announcement and thought, “We must know this Atman or Self and seek this knowledge that promises all worlds.” Hence, Indra, the king of the gods and Virochana, the leader of the demons, approached Prajapati with all the humility of a disciple and requested him to impart this knowledge to them. Prajapati accepted them as his disciples and asked them to stay with him for thirty-two years.

Both, Indra and Virochana, stayed on living the life of a Brahmachari. At the end of that period, Prajapati called both of them and said, “Dear ones, the person visible in the pupil of the eye is Atman. This Atman is the Brahman, the immortal and fearless. Go and see yourself in a pan of water and then tell me what you saw.”

Next day when Prajapati asked both of them to narrate their experience they both said, “Lord, we saw the Self entirely as we are, the very image even to the very hairs and nails.”

“Go and adorn yourself and then look into the pan of water and tell me about your experience” said Prajapati to both of them.

Happy, they went and adorned themselves, looked into the pan of water, came back and replied to Prajapati, “Revered Sir, we saw ourselves well dressed, well groomed and well adorned.”

“Very good, this is Atman, the immortal and fearless, the Brahman” thus confirmed Prajapati to them.

Both Indra and Virochana, went happy and very much satisfied in their heart. Prajapati saw them going away and exclaimed to himself, “Whether they are gods or demons they will inevitably perish if they are satisfied with the mere reflection of the Reality.”

Virochana went to the demons and taught them this knowledge by saying that this bodily self is all that we need to know and serve and glorify. This is the supreme knowledge by which one obtains the world here and hereafter.

Indra was different from Virochana. He realized that something is wrong with what he has just learnt about the Atman. He felt uneasy. He thought to himself that as the water reflects a well adorned body so does it reflects a blind man if he is blind, a defective man if he is defective. If a body is destroyed or dead, then there is no reflection of a living body. How then could the body or its reflection be said to be the deathless Atman?

He went back to Prajapati and said, “Lord, I see really nothing worthy in this body or in its reflection. Please give me the true knowledge about the Atman.” Prajapati was happy with Indra and asked Indra to stay with him for another thirty-two years. At the end of that period Prajapati called him and said, “That which moves about in dreams is Atman.”

Indra seemed to be satisfied and made his way to the abode of gods. But as he went along, again doubt crept into his mind and he thought, “How can the dream self be Atman? In dreams one suffers, one is wounded, one weeps when afflicted. The fearless and sinless Atman cannot be subject to such happenings. This does not seem to be the truth. Even this time also something again is wrong with what I have learnt.” He came back and prostrated himself before Prajapati requesting him to explain the truth of Atman.

As usual, Prajapati told him to stay with him for another period of thirty-two years. Indra was all prepared. At the end of this period, Prajapati called Indra and said: “The self who is full pleased and is in a happy mood in deep sleep is the Atman.”

Indra was satisfied and went home. But before he reached his place, again doubt overwhelmed him and he said to himself, “In a dreamless sleep, the self does not know itself. It is not conscious of its own existence. How then can the unconscious self be Atman when it is described as the ever luminous one, ever conscious one?” He came back again to Prajapati and reported to him about his difficulties. This time Prajapati was more pleased with Indra and told him to spend five more years with him.

After the period was over Prajapati called Indra beside him and said: “O Indra, you have deserved the knowledge of the highest truth by your persistent effort and intense inquisitiveness.” Saying this Prajapati revealed that part of the highest knowledge to Indra for which he was ready at that point of time.

“This body is subject to death yet it embodies the deathless and bodiless Atman. This embodied Self falls into the trap of all dualities like pleasure and pain, but the bodiless Atman is not touched by any duality. So long as the Atman resides in the body and attaches itself to them he seems limited and restricted, but again when freed from the body becomes one with the infinite spirit. When the Atman leaves the body, goes wandering freely in the infinite worlds. The eye, the ear, the senses, the mind are there only in order that the Atman may see and hear and think. It is on account of Atman and in the Atman that the things and beings exist. He is the Truth and the final repository of all existence.”

This time when Indra went back to impart this knowledge to the gods, he had no doubt. The gods received the true knowledge and therefore live in the full knowledge of their Self.

And because Virochana was satisfied with the knowledge of body as self, the demons, even today live in the ignorance taking body as Self.


https://upanishads.org.in/stories/the-story-of-indra-and-virochana

The Legend of Diwali


According to the Legend of Diwali, Lord Rama, the Avatar of the age of Gemini, returned home to Ayodhya after his 14 years of exile and battle with Ravana. To celebrate his homecoming, the entire city lit up houses and roads with lamps to welcome the return of their King.

The story of Rama can be interpreted on many levels, as many spiritual truths are woven into the myth of one the greatest Kings in history. One of the interpretations of the story of Lord Rama is that the story represents the journey of the soul which traverses through its long, arduous journey from darkness to light. The Legend of Lord Rama can therefore be interpreted as the homecoming of the soul, or union of the incarnated soul with the higher soul after years of stuggle.

This is just one interpretation. There are several others.


Diwali Rituals

During Diwali, aarthis and lamps are lit for the puja (prayer). The lamps with five or seven flames symbolize the activation of the upper chakras. When you light the five flames, you have to develop the five virtues – goodness, which manifests as service, wisdom, truth, love, and justice. The aarthis, when moved counterclockwise and clockwise, produce a cleansing and energizing reaction on the area.

In one section of his book, The Inner Teachings of Hinduism Revealed, Grand Master Choa Kok Sui, talks about the significance of performing an aarthi. He says that it is a “common way of cleaning the aura”. He further explains how, often, “a priest is hired to say a prayer and while offering wood, sends ghee to a fire. Every time one offers ghee, one has to invoke for the blessings of Lord Agni to purify himself, his chakras, aura, energy body, astral and mental bodies, and to disintegrate his internal obstacles. These internal obstacles are manifestations of internal weaknesses. By burning these internal weaknesses, negative thoughts and negative emotions, you are burning the internal obstacles.”

However, Master cautions that, “…no matter how many aarthis are done, if one does not generate good karma, nothing much will happen because no aarthi can burn up negative karma.” “An aarthi can burn negative thoughts, negative emotions and dirty energy, but the karma is still there. The way to handle the karma is to generate good karma by service and tithing. This good karma is used to pay your karmic debts. That is why some of you who were in trouble before, because of your service and tithing, have been able to generate good karma and pay back some of your karmic debts. That is why your life has improved tremendously.”

Practicing these rituals with understanding and concentration has a wonderful effect on our aura and in the long term, our lives.


The Power of Rama

The word ‘Rama’ itself has great power. By reciting the mantra “Om Namo Rama Om” with devotion and reverance, one can recieve tremendous empowerment to move mountains of obstacles.



https://pranickolkata.com/the-legend-of-diwali/

By Master Stephen Co(from words and teachings of GMCKS):

“As you go through life, if you are karmically entitled and you have the right ‘hardware’ then the ‘software’ is downloaded. You think it's your idea but it's not your idea! Because of your karma, because of your intelligence the beings give you the information.”


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I have heard: Once it happened that Mulla Nasruddin was passing through a forest. He came upon a skull. Just curious, as he always was, he asked the skull, “What brought you here, sir?” And he was amazed because the skull said, “Talking brought me here, sir.” He couldn’t believe it, but he had heard it so he ran to the court of the king. He told there that “I have seen a miracle! A skull, a talking skull, lying just near our village in the forest.”


The king also couldn’t believe, but he was also curious. The whole court followed. They went into the forest. Nasruddin went near the skull and asked again the same question, “What brought you here, sir.” But the skull remained silent. He asked again and again and again, but the skull was dead silent.


The king said, “I knew it before, Nasruddin, that you are a liar. But now this is too much. You have played such a joke that you will have to suffer for it.” He ordered his guard to cut his head and throw the head near the skull for the ants to eat.

When everybody went — the king, his court — the skull started talking again. And she asked, “What brought you here, sir?” Nasruddin answered, “Talking brought me here, sir.”


And talking has brought man here — the situation that is today. A constant chattering mind does not allow any happiness, any possibility of happiness, because only a silent mind can look within, only a silent mind can hear the silence, the happiness, that is always bubbling there. But it is so subtle that with the noise of the mind you cannot hear it.

OSHO

I have been quoting again and again Bodhidharma.


He went to China, and the emperor of China went to see him. And the emperor said, “My mind is very uneasy, very disturbed. You are a great sage, and I have been waiting for you. Tell me what I should do to put my mind at peace.”


Bodhidharma said, “You don’t do anything. First you bring your mind to me.” The emperor could not follow he said, “What do you mean?” He said, “Come in the morning at four o’clock when nobody is there. Come alone, and remember to bring your mind with you.”


The emperor couldn’t sleep the whole night. Many times he cancelled the whole idea: “This man seems to be mad. What does he mean, ‘Come with your mind; don’t forget?'” The man was so enchanting, so charismatic that he couldn’t cancel the appointment. As if a magnet was pulling him, at four o’clock he jumped out of the bed and said, “Whatsoever happens, I must go. This man may have something; his eyes say that he has something. Looks a little crazy, but still I must go and see what can happen.”
So he reached, and Bodhidharma was sitting with his big staff. He said, “So you have come? Where is your mind? Have you brought it or not?”


The emperor said, “You talk nonsense. When I am here my mind is here, and it is not something which I can forget somewhere. It is in me.” So Bodhidharma said, “Okay. So the first thing is decided — that the mind is within you.” The emperor said, “Okay, the mind is within me.” Bodhidharma said, “Now close your eyes and find out where it is. And if you can find out where it is, immediately indicate to me. I will put it at peace.”
So the emperor closed his eyes, tried and tried, looked and looked. The more he looked, the more he became aware there is no mind, mind is an activity. It is not something there so you can pinpoint it. But the moment he realized that it is not something, then the absurdity of his quest became exposed to himself. If it is not something, nothing can be done about it. If it is an activity, then don’t do the activity; that’s all. If it is like walking, don’t walk.


He opened his eyes. He bowed down to Bodhidharma and said, “There is no mind to be found.” Bodhidharma said, “Then I have put it at peace. And whenever you feel that you are uneasy, just look within, where that uneasiness is.” The very look is anti-mind, because look is not a thinking. And if you look intensely your whole energy becomes a look, and the same energy becomes movement and thinking.

YOGA IS THE CESSATION OF MIND.

Osho – Yoga, Alpha and the Omega

Guru Bhagwan remained a witness to Lokenath’s process, allowing and guiding it until the disciple exhausted the seeds of karma through his own efforts. One need not feel that the young girl was abandoned by Lokenath after their karma together was burned. Just as Lokenath had to work out his karma, the girl also had to realize that any relationship with a renounced monk was against the norm of their society. It would only have led to more unhappiness in her life. She received Lokenath’s company and friendship as long as the debts on both sides were being paid. In Hindu society of the Eighteenth Century, widows had to lead a life of renunciation, following a vegetarian diet, and strictly observing celibacy. Love and devotion to God were their only comfort. The company of Lokenath ultimately inspired the God-seed in her. Lokenath moved ahead on the path of truth as a wandering mendicant. The woman, transformed by the touch of a sannyasin, offered her life to the Divine to reach the state of desirelessness.

Chapter 4: A Lesson in Maya
 
The Incredible Life of a Himalayan Yogi: The Times, Teachings and Life of Living Shiva: Baba Lokenath Brahmachari" by Shuddhaanandaa Brahmachari.

Giving up attachment

Baba Lokenath

Baba said, “It was my fate that my Guru brought me to a place where a young widow lived. Guru would often go away from the place where we lived. That gave me the chance to spend time with that young girl and have a lot of fun. This went on for a period of almost three years. Gradually, my urge in that area of life began to diminish. Suddenly I had the deep thought ‘What am I doing? Have I renounced my parents and home and come with this Holy Master for all these trifles?’I felt a deep sense of frustration. I started requesting of my Guru that we move to another place without further delay. For quite a few days, he paid a deaf ear to my requests. Later, he intentionally delayed the move by saying, ‘We will go tomorrow.’My deep urge to leave the place increased. When I became adamant and strong in my decision, Gurudev pretended to be sick. 

“One day I felt an uncontrollable urge to leave. In a harsh manner, I said, ‘I cannot stay here for another moment.’Guru said, ‘I am feeling very sick, we will stay here for two more days.’Blind with anger, I took a big stick in my hand and ran towards my Guru saying, ‘Whenever you move in the village, or beg alms, or even cook for us, you don’t feel sick. But the moment I say, ‘Let us move from this place,’you start feeling ill. Today I will kill you and kill myself too.’My old Master ran away, but soon returned and said, ‘Let’s go, now it has happened.’”

When we started moving out of the village, I asked Gurudev, ‘All these days you did not care what I said. Why did you listen to me today?’My Guru said, ‘You never said it the way you did it today, my child. You had given up pleasures but the pleasures and the attachments did not give you up. Today it has happened.’”This important statement by Guru Bhagwan needs deep contemplation. It is extremely common for all human beings to realize that our attachments lead to unhappiness in our lives. People at all levels of sadhana struggle to give up myriad habits, which they know cause pain for themselves and others, and which obstruct the internal peace which is the foundation of real spiritual progress. Most often , even though the habit is given up , it returns — sometimes more vigorously. In spite of the firmest resolutions, even yogis in a high state of achievement fall. Until one is fully and naturally established in the state of egolessness and desirelessness, many possibilities to fall are open. That is why the Upanishads (the Vedas) liken the path of spirituality to one of walking on a razor’s edge. The Bhagavad Gita tells us that this illusive Maya is insurmountable without the Grace of God and Guru.

Guru Bhagwan’s wisdom in allowing Lokenath the time to fully release his karma reminds us that it is not enough to just give up anything that appears to cause us pain and unhappiness. The tendencies that manifest in the mind are rooted in the seeds of karma that the soul carried to this body. As circumstances and situations become more and more provocative, the inner, dormant tendencies of desire awaken. They stretch out their tentacles to draw the object of pleasure within reach until the desire is fulfilled. As the desires are again and again quenched the thirst increases, beginning the cycle again.

The ingrained seeds of karma work themselves out through a natural process and, eventually, the thirst for the pleasure diminishes. As the seeker passes through stages of cause and effect, experiencing the inner and outer consequences of attachment, the need to awaken to higher truths asserts itself. The longing gradually becomes paramount for deeper peace and harmony than is available through material desire and its fulfillment. Through the Grace of God and Guru, the seeker’s determination to give up the unwanted desires becomes resolute. Her/ his efforts become more powerful and single-pointed. They draw the Guru’s grace to be able to rise above the karma. This is exactly what happened in Lokenath’s case.

By Master Stephen Co, from words and teachings of GMCKS:


“The stories are not important. What is important is the essence that you extract out of them. Who cares if Zeus has 30 wives and how many children from any part of nature. It doesn't really matter. Those are stories. The key to remember is that he is a representation of the use of Will. Otherwise you get lost in stories.”


https://www.instagram.com/p/CRqj9o5sQQj/?utm_medium=copy_link

By Master Stephen Co(from words and teachings of GMCKS):


"The Higher Soul pours a portion of its energy into the lower worlds. This is called the lower soul or the way my teacher explained it, it’s the incarnated soul; it’s the part of the Soul that took on a form. It’s interesting, in Spanish you call it ‘carne’… meat or flesh. So the Soul, just imagine you are pure energy and pure light, it now has to contain itself, drop in vibration, incarnate, wrap flesh around it so it can now function in the lower dimensions."


https://www.instagram.com/p/CP22t0IsULJ/?utm_medium=copy_link

By Master Stephen Co(from words and teachings of GMCSK):


“When the prophets have the information that a place is going to have flood, that means that there is certain negative karma that is about to manifest. In other words the reason we have this problem is because we did something that karmically entitled us to this. Since there is Divine Mercy we have to generate more good karma. So we repent! What does repent mean? Because of the Divine Mercy, we deleted it, to use computer language, we start new, so we should not do it again!”


https://www.instagram.com/p/CP0QTfEMtct/?utm_medium=copy_link

Sometimes, when a person goes through an emotional crisis, it is actually what helps them, in the big picture, to do their meditation, because as they realize that emotionally there's no calmness, there's no solution, then the mind will say ‘ok, if I continue having this, my life will keep getting worse’. If you sit down and think ‘ok, what is causing the emotional problem, anyway? How do I fix it?’ then the mind starts to function and it's able to, in the big picture, force the emotional body to calm down. As the mind calms down, the spirit can come in and give you inner peace.”


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