Monday 20 .June 2014
Value –Judging
The basic cause of most inharmonious
human relationships is the tendency to impose our values on others. We want
them to live by what we have decided is right , fair good, bad etc. if they do
not confirm, we become resentful and angry. You must realize that there is
nothing we can do to alter other peoples values, concepts or beliefs if their
awareness is not ready to accept change. You are resisting their reality and
desiring to see thins. Not as they are, but as you would like them to be. This
is the point at which you start value judging.
Nothing can destroy a relationship
or break off communications faster than value judging.
In order to stop value-judging , you
should encompass the knowledge that all value-judgments of good and bad, right
and wrong , fair and unfair are totally unfounded because everyone must
inevitably do what they have to. This is all their present awareness will
permit-no more , no less.
The scripture remind us that “As a
man thinketh in his heart so is he”. You must stop value judging yourself, then
you will stop others, and start loving both yourself and others. When you learn
to love and appreciate yourself and others . when you learn to love and
appreciate yourself, you will no longer be self-demanding, and self-critical
and will project the attitude to the outside world.
As soon as you start living others
as they are, the feeling will be reciprocal. Others will start loving you. They
wont have any other choice. Think about it! Who are the people to whom you are
most attracted? They are those you consider your close friends, the people who
, no matter what they know about you, never pass value –judgments.
The secret of loving and being loved
is to stop value judging –forever!
Quote from the True Charm and Power
of Vedanta
The Vedanta then, practically forms
the scriptures of the Hindus and all systems of philosophy that are orthodox
have to take it as their foundation. Even the Buddhists and Jains, when it
suits their purpose, will quote a passage from the Vedanta as authority. All
schools of philosophy in India although the claim to have been based upon the
Vedas tool different names for their systems . the lat one, the system of
Vyasa, took its stand upon the doctrines of the Vedas more than the previous
system did, and made an attempt to harmonize the preceding philosophies such a
s the Sankhya and the Naya, with the doctrines of the Vedanta . so it is
especially called the Vedanta philosophy; and the Sutras of aphorisms of Vyasa
are, in modern India, the basis of the Vedanta philosophy. Again these sutras of
Vyayasa have been variously explained by different commentators. In general
there are three sorts of commentators? In India how, from their introspection
have arisen three system of philosophy and sects. One is the dualistic, or
Davaita, a second is the qualified non-dualistic, or Vishishtadvaita, and a
third is the non-dualistic, or Advaita. Of these the dualistic and the
qualified non-dualistic include the largest number of the Indian people . the
non dualistic are the paratively few in number .Now I will try to lay before
you the ideas that are contained in all these three sects; but before going on
I will make one remark-that these different Vedanta system have one common
psychology and that is the psychology of the Sankhya system. The sankya
psychology is very mush like the psychologies of the Nayaya and Vaiseshika
system , differing only in minor particular
All the vedantiest agree on three
points. They believe in God . in the Vedas reveled , and in cycles . We have
already considered the Vedas . the belief about cycles is as follows. All
matter throughout th universe is the outcome of oine primal matter called
Askasha; and all force whatever gravitation, attraction or repulsion or life,
is the outcome of one primal force called Prana. Prana acton on Asahsa is
creating or projection the universe, At the beginning of cycle Askasha is mtion
less, unmaanifested. Then Prana begins to act more and more, creating grosser
and grosser froms out of Asahas –plants animals men, stars, and son. After an
incalculable time this evolution ceases and involution begins, everything being
resolved back through finer and finer forms into the original . Akasha and prana
when a new cycle follows. Now there is some thing beyond Akasha and Prana. Both
can be resolved into a third thing called Mahal-the Cosmis Mind. This Cosmic
Mind does not create Akash and Prana, but changes itself into them.
IF HE EXIST
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