I Believe!

I believe for every drop of rain that falls, A flower grows...

I believeI believe A candle glows....
I believeI believe For anyone who goes astray,
Someone will come to show the way.I Believe, I believe.
I believe That above the storm, The smallest prayer will still be heard,
I believeI believe That someone in the great somewhere, Hears every word...
I believeEvery time I hear a new born baby cry, or touch a leaf or see the sky,Then I
know why.....I believe.

1. Blessed are the poor in spirit, for theirs is the kingdom of heaven.
2. Blessed are those who mourn, for they will be comforted.
3. Blessed are the meek, for they will inherit the earth.
4. Blessed are those who hunger and thirst for righteousness, for they will be
filled.
5. Blessed are the merciful, for they will be shown mercy.
6. Blessed are the pure in heart, for they will see God.
7. Blessed are the peacemakers, for they will be called sons of God.
8. Blessed are those who are persecuted because of righteousness, for theirs is
the kingdom of heaven.

When you walk alone

When large scale copying of ideas and lifestyles is the norm, it is unusual for one to
embark on an unexplored path out of conviction.
On uncharted territory every decision taken is a unique one as it has no
precedence; so its a challenge. To do so requires tremendous courage, conviction
and faith in ones own capability. Taking a known path is safer, as one would know
what to expect or what turn events might take. When you walk alone, there is the
danger of giving in to self-doubt or feeling vulnerable at being ridiculed for having
taken a brave decision. Some might call it arrogance.
When frustration sets in it is important to replay situations that propelled us to take
the unbeaten path. When in conflict, go and relive the decision. That would help
clarify your purpose and motivation. When that is sorted, out, the next step is to
analyse the present situation. You would perhaps conclude that conflicts in the mind
arise when there is a gap between what was expected and what is currently
occurring. It is when these conflicts occur that depressing doubts begin. Stress,
anxiety and other psychosomatic problems begin to emerge causing health
problems.
What is the way out? Gautama Buddhas Second Noble Truth -- Patticasamuppada or
Dukkha samuddaya -- focuses on 12 parameters. These interconnecting links help
to deal with challenging situations that might confuse and confound. Buddhas
process of deduction provides a logical perspective.
We doubt because the sense object contact inevitably brings forth various
emotions, according to Buddha. But the turmoil that occurs inevitably is because we
identify our emotions with what is occurring around so completely that all rational
thinking is lost. Clinging to emotions that arise due to occurrences should be
avoided.
Buddhas aim was to provide a logical solution which manifested in the four Arya
Satyas. Because of its innate simplicity Buddhas teachings attract the common
man and help him to overcome self doubt and dissatisfaction. In order to apply his
practical notion to our day-to-day life we would have to comprehend the following:
Firstly, nothing is permanent, so accept where we are now and not cling to the
effects that are thrown our way. We should be pragmatic and clinically study why we
are in a state of turmoil or take it one notch higher and introspect to see if we are
really in a state of dissatisfaction. On dispassionate analysis we will see that every
situation that we are in is because of the way or the manner in which we have
handled or perceived the occurrences around us.
Walking alone is not a problem but to stay on course, understand and face

challenges therein is the true test. It would help then to look at achievers who have
reached the pinnacle of excellence in their respective fields. Are they not people like
you and me who have broken the set stereotype and gone beyond the paradigm?
Have they not set an example that is beyond the ordinary? The difference is that,
though they walked alone, they did so with conviction, confidence and commitment
like the Paccheka Buddha of early Buddhist philosophy who was an individual in
pursuit of a way out of the daily trammels of living, but charting his own course.

Why we expect so much??

We tend to get caught in sense-illusion. We feed illusions and mistake that for
fulfilment. The minute what we expected to achieve does not happen, it makes us
feel disturbed.
And if the same situation turns in our favour, it excites our senses. However, joy and
sorrow are never permanent. They have tendencies to change in accordance to the
situation. So whatever is bound to change is not real and what is not real cannot be
true.

What, then, is truth? Changing situations are always the reason for our happiness or
unhappiness. But neither the changing situations are real nor the joys and sorrows.
They are just relative terms. These are creations of our avivek or lack of
discrimination that makes us float on the surface, preventing us from knowing our
true nature. The five subtle organs of sense, that of touch, smell, taste, hearing and
sight keep us occupied all through life and we are unable to look beyond these.

The world is bound by causation of changes; therefore nothing is permanent.

Environmental changes are seen in the shifting seasons, alternating days and nights
and the movement of the earth signifies these changes. On the physical plane these
are present in the form of positive or negative emotions. Positive feelings fill us with
joy whereas being caught in the web of negativity reflects unhappiness, insecurity,
uneasiness and in its more intense form, irritation and anger.

We get caught in a whirlpool of being happy or sad due to ignorance of our real Self.
Our true nature is love and that is concealed in pure consciousness. Depriving us of

this true nature draws us to experience unhappiness and discontentment. Once we

become aware that the changes are meant to be only on the surface or at the gross
body level it is slowly revealed to us that we are but pure consciousness. We always
exist with it. Only the discriminative power is absent. The Bhagavad Gita refers to
impermanence as follows:"The sense-contacts, O son of Kunti, cause heat and cold,
pleasure and pain; they come and go; they are impermanent. Endure them bravely,
O descendent of Bharata."

The causes which are exact opposites are limited and occasional whereas the joy of
Brahmn is self-existent, universal and independent of particular causes and objects.
There is no obligation to be pleased with success and pained with failure; both can
be met with perfect equanimity. Our attitude to pleasure and pain is determined by
force of habit. Actually it is ego-consciousness that enjoys and suffers. It continues
to do so as long as it is bound up with the use of life and body and is dependent on
them for its knowledge and action. But when the mind becomes disinterested and
free and sinks into a secret serenity, when its consciousness becomes illuminated, it
gladly accepts whatever happens, knowing full well that these contacts come and
go.

The illuminated consciousness removes avidya or ignorance and the glory of truth is
revealed; the sat-chit-anand. Deliberating on this reality gives us true insight into
our pure Self. Sat is truth or existence, chit is intelligence or consciousness and
ananda is bliss. By constant and conscious reminders one could work towards
dwelling in this permanent Truth. When all penetrating existence that is formless,
shapeless Supreme energy in Creation become one with the Intelligence or
experiences the aspect of Pure Consciousness, one enters into a state of eternal
happiness and divine bliss or ananda.

Freedom and responsibility

Responsibility and freedom go together. If you don't want to take responsibility, you
can't have freedom either. The two come together or they go together. If you shun
responsibility, you have to accept slavery in some way or other.

Now, you had dreamed about freedom without ever thinking that great
responsibility will follow. Freedom you have, but you have not fulfilled the
responsibility. Hence, sadness lingers around you. You are absolutely capable of
removing this sadness. If you were capable of destroying your slavery, your chains,
you are certainly capable of being creative.

Freedom means you will have to be responsible for every act, for every breath;
whatever you do or don't do, you will be responsible.

People are really in deep fear of freedom, although they talk about freedom. But my
own experience is: very few people really want freedom; because they are
subconsciously aware that freedom will bring many problems that they are not
ready to face. It is better to remain in cozy imprisonment. It is warmer, and what will
you do with freedom? Unless you are ready to be a seeker, a searcher, a creator ...
Very few people want to go on a pilgrimage or to go into deeper silences of the
heart, or to take the responsibility of love. The implications are great.

You will have to dispel that darkness, otherwise sooner or later you will enter into a
prison. You cannot go on burdening yourself with sadness. Before the burden
becomes too much and forces you back into slavery, into imprisonment, change the
whole situation by being a creative person. Just find out what is your joy in life, what
you would like to create, what you would like to be, what you want to be your
definition.

Freedom is simply an opportunity to find a definition for yourself, a true, authentic

individuality, and a joy in making the world around you a little better, a little more
beautiful -- a few more roses, a little more greenery and a few more oases.

Madame Blavatsky, founder of the Theosophical Society used to carry two bags in
her hands, always. Either going for a morning walk or traveling in a train -- those
two bags were always in her hands. And she was throwing something out of those
bags -- from the window while sitting in the train -- onto the side of the train.

People would ask, "Why do you do this?"

She would say, "This has been my whole life's habit. These are seasonal flower
seeds. I may not come back on this route again, but that does not matter. When the
season comes and the flowers will blossom, thousands of people who pass every
day in this line of railway trains will see those flowers, those colors. They will not
know me. That does not matter.

"One thing is certain: I am making a few people happy somewhere. That much I
know. It does not matter whether they know it or not. What matters is that I have
been doing something which will make somebody happy. Some children may come
and pluck a few flowers and go home. Some lovers may come and make garlands
for each other. And without their knowing, I will be part of their love. And I will be
part of the joy of children. And I will be part of those who will be simply passing by
the path, seeing the beautiful flowers." (Satchitanand.14)