Beyond divinity komplettlösung: Komplettlösung Beyond Divinity

Der Dunkelwald | Komplettlösung | Divine Divinity

Der Dunkelwald | Komplettlösung | Divine Divinity | RPGuides

Der Dunkelwald

  • Orte (gelb)

  • (A) Kriegergilde
  • (B) Teleporter
  • (C) Haus des Alchimisten
  • (D) Sprechender Baum
  • (E) Verlassene Festung der Imps
  • (F) Gebiet des sprechenden Ebers
  • (G) Boratus’ Haus
  • (H) Höhle mit Heiligem Gral
  • (I) Fiu Nimble

Die Kriegergilde

Etwas nördlich vom Teleporter in dieser Region befindet sich die Kriegergilde. Links vom Hauptgebäude trainiert ein Ausbilder die Ritter im Schwertkampf. Auch Nichtmitglieder können hier die Fähigkeit «Schaden erhöhen» erwerben, oder verbessern.

Um in der Kriegergilde aufgenommen zu werden, müssen wir mit Alrik im Hauptgebäude sprechen. Dieser erteilt uns zwei Aufgaben: Die erste besteht darin, das «Auge de Zyklopen» im Kellergewölbe der Burg zu bergen.

Dort angekommen führen vier Gänge in allen vier Himmelsrichtungen jeweils in einen Raum, indem ein Hebel die Tür zum nächsten Bereich, entgegen dem Uhrzeigersinn entriegelt; angefangen im Norden. Bei den vielen Monstern müssen wir vor allem auf die «Höllenbeschwörer» achten, denn sonst können die Unmengen an beschworenen Wahnsinnigen Skeletten selbst erfahrene Helden in Schwierigkeiten bringen.

Im östlichen Raum, dem letzten also, erwartet uns als Endgegner der «Wächter des Auges des Zyklopen». Nachdem er besiegt ist, bergen wir das Artefakt und bringen es Alrik.

Alrik stellt uns jetzt die zweite — und bei weitem schwierigere — Aufgabe: Wir müssen das «Auge des Drachen» bergen, das sich in einer verlassenen Impfestung im südwestlichen Bereich im Besitz eines Drachenreiters befindet.

Bei der verlassenen Festung der Imps angekommen, finden wir im Inneren eine Treppe in den unteren Bereich. Dort müssen wir den Hebel zum öffnen der Tür zu den Verliesen betätigen.

Weiter im Norden sehen wir in einer Animation, wie der Drachenreiter «Rak Sheen», der unsere Anwesenheit spürt, die verbündeten Kleindrachen anweist, uns aufzuhalten, während er das Drachenherz in Sicherheit bringe.

Wir kämpfen uns den Gang nach Osten durch und untersuchen die Zellen. Vor der letzten Tür sollten wir unbedingt unsere Resistenzen verbessern, den die letzten beiden Räume sind voll magischer Fallen. Das hat den zusätzlichen Vorteil, dass auch der Kampf gegen «Rak Sheen» viel leichter wird, denn Drachenreiter kämpfen nur mit Elementarmagie.

Sind alle Gegner besiegt, holen wir uns das Drachenherzjuwel und stellen zu unserer Freude fest, dass wir in einer Schatzkammer gelandet sind, die außer Gold und Juwelen auch etliche sehr gute Waffen und Ausrüstungsteile enthält.

Zurück bei Alrik, präsentieren wir stolz das Drachenherz und werden jetzt in die Kriegergilde aufgenommen, wobei wir noch einen Kriegerzauber lernen oder verbessern können. Das Drachenherz dürfen wir behalten und Alrik sagt uns, dass es ein Teil der sagenhaften Drachenrüstung sei. Offensichtlich wissen die Zwerge wohl mehr darüber.

Weitere Quests dieser Region
Titel Lösung
Der sprechende Eber
  • Im südöstlichen Gebiet des Dunkelwalds begegnet uns ein auffälliger Eber der uns eine unglaubliche Geschichte erzählt.
  • Demzufolge lebt im Südosten ein böser Magier namens Boratus, der ihn und viele andere Menschen in Tiere verwandelt hat und diese nun als Schlachtvieh verkauft.
  • Wir versprechen diesen Kerl zu töten und erhalten dafür die Lage seines Hauses auf unserer Karte.
  • Wie der Eber uns geraten hatte, berühren wir das Bild über dem Bett, worauf sich eine Tür im Norden öffnet, die zu einer Treppe in den Keller führt. Hier besorgen wir uns erst einmal die Schlüssel zu den übrigen Räumen und öffnen den linken Raum, wo die Tiere in Zellen eingesperrt sind.
  • Eine Schlange in der nördlichen Zelle möchte zuerst befreit werden, aber die Kuh Anthea in der südlichen Zelle warnt uns vor ihr und rät uns, zuerst die Wölfe westlich von uns zu befreien.
  • Wenn wir ihr vertrauen, helfen uns die Wölfe dabei, Boratus zur Strecke zu bringen. Bei seiner Leiche finden wir noch einen Schlüssel.
  • Nach einer Beratung mit Anthea meint diese, dass wir in den Räumen des Magiers vielleicht einen Hinweis bekommen können.
  • Im westlichen Kellerraum steht eine Truhe , die wir mit Boratus Schlüssel öffnen können. Darin finden wir ein Tagebuch von Boratus, indem von «Heiligem Wasser» die Rede ist, das den Zauber beenden könnte. Dazu brauchen wir wohl einen Priester und wir erinnern uns daran, dass es in den Zwergenhallen auch einen Tempel gibt.
  • In den Zwergenhallen den Tempel südwestlich vom Thronsaal sprechen wir mit dem Priester. Er zeigt sich erschüttert über unsere Geschichte von den verwandelten Tieren und würde uns gern helfen, denn er habe Zugang zur Quelle, die das «Heilige Wasser» führt. Allerdings braucht dieses Wasser ein ganz besonderes Gefäß, den «Heiligen Gral», den wir erst suchen müssen.
  • Nordwestlich der Impfestung finden wir eine weitere Höhle.
  • Der Gral ist durch Wächter und Fallen doppelt gesichert. Hier erwartet uns ein harter Kampf.
  • Den ersten starken Wächter müssen wir südwestlich vom Eingang besiegen, bevor wir durch die große Tür im Norden gehen.
  • Der Gral befindet sich auf einem Altar in der Mitte der Halle — und solange wir ihn nicht anrühren, verhalten sich die Wächter inaktiv und wir werden nur gewarnt, wegzubleiben.
  • Sobald wir ihn aber ins Inventar gelegt haben, werden wir von unzähligen Mumien, den Wächtern des Grals, eingekreist, die uns auch sogleich angreifen.
  • Zurück beim Zwergenpriester bekommen wir jetzt den Gral mit dem «Heiligen Wasser» gefüllt.
  • Wieder im Haus von Boratus helfen wir, die Verwandlung umzukehren.
  • Anthea bekommt ihre ursprüngliche Gestalt zurück: ein Elfenmädchen aus Fiu Nible, die Tochter des Bogenmachers.
  • Anthea warnt uns davor, der Schlange zu helfen. Helfen wir der Schlange dennoch, verwandelt diese sich zurück in einen Riesenork, den wir töten müssen.
  • Treffen wir nun den Eber im Dunkelwald, welcher uns den Auftrag gegeben hat, wieder an, will dieser nun nicht mehr zurückverwandelt werden. Er ist nunmehr in Begleitung und empfindet sein neues Leben äußerst reizvoll.
  • Wenn wir uns nach Fiu Nimble begeben, lernen wir südwestlich vom Brunnen den Bogenbauer Gavanariel, den Vater Antheas kennen. Dieser schenkt uns zum Dank für die Rettung seiner Tochter einen besonderen Elfenbogen, den «Bogen des Hilfin».

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Aleroth | Komplettlösung | Divine Divinity

Aleroth

  • Personen (weiß)

  • 1) Joram
  • 2) Gomoe
  • 3) Georg
  • 4) Mardaneus
  • 5) Lanilor

  • Orte (gelb)

  • (A) Eingang zum Dungeon
  • (B) Haus mit Spiegel
  • (C) Heilstein

Aleroth

Das Spiel beginnt in einem kleinen Kellerraum in dem einige nützliche Gegenstände zu finden sind. Nachdem man die Leiter heraufgestiegen ist, solle man ein Gespräch mit Joram beginnen. Der erzählt und aus gleich, dass die Heiler des Dorfes keine Verbindung zur Quelle herstellen können. Auch erfahren wir, dass der oberste Heiler, Mardaneus, entweder Wahnsinnig oder von einem Dämonen besessen ist. Herauszufinden, was mit Mardaneus passiert ist, ist die Hauptaufgabe in diesem Gebiet.

Vor dem südwestlichen Haus erleben wir, wie Mardaneus den armen Lanilor mit einem Zauberspruch einfriert und stehen lässt. Lanilor fleht uns dann in einem Gespräch an, mit Mardaneus zu reden, damit dieser den Zauber aufhebt.

Die Tür zu Mardaneus’ Haus ist jedoch versperrt. Nachdem wir das Lanilor mitteilen, erzählt er uns, dass man auf einem anderen Weg in den Keller des Hauses gelangt. Dazu muss man lediglich in den Brunnen hinabsteigen, den Schlüssel finden und die Leiter zur Wohnung des Heilers hinaufklettern.

In der Wohnung angekommen, reden wir mit Mardaneus, um ihn davon zu überzeugen, Lanilor wieder zu befreien.

Reden wir danach mit dem befreiten Lanilor, erhalten wir einen Hinweis auf die Katakomben, in denen möglicherweise der Grund für Mardaneus’ Zustand zu finden ist.

Den Zugang zu den Katakomben finden wir, indem wir die steinernen Drachenfiguren, die sich rund um die große Statue befinden, in die richtige Richtung drehen.

Alle Drachenköpfe müssen in Richtung norden zeigen, damit die Statue verschwindet und einen Zugang zu den Katakomben freigibt.

Bevor wir hinuntergehen können, erscheint Lanilor noch einmal und übergibt uns ein sehr wertvolles Geschenk: Einen von zwei Teleportersteinen. Sind diese Steine getrennt, kann jeder der Steine seinen Besitzer auf Wunsch zu dem anderen Stein teleportieren.

Sobald wir uns dazu entschließen, den Teleporterstein zu benutzen, landen wir in einem Gewölbe, das nicht nur den zweiten Teleporterstein beherbergt, sondern auch noch eine nicht unerhebliche Anzahl an Skelettbogenschützen. (Es empfiehlt sich daher, sich erst später zum Gegenstück zu teleportieren, da uns die Bogenschützen am Anfang noch recht übel zurichten können.)

Ist das Gebiet gesäubert, stellen wir fest, dass die Tür versperrt ist. Nun können wir uns also entweder mit dem zweiten Teleporterstein (der sich nun in unserem Inventar befinden sollte) zurück teleportieren, oder wir benutzen den örtlichen Teleporter, falls wir versehentlich vergessen haben sollten, den ersten Teleporterstein abzulegen, bevor wir ihn benutzt haben.

(Tipp: Lasst den ersten Teleporterstein in einem Gebiet liegen, an dem ihr euch ausruhen könnt. So könnt ihr euch schnell zurückziehen, falls die Kämpfe in den Katakomben zu schwer werden und euch ersteinmal auskurieren.)

Weitere Quests dieser Region
Titel Lösung
Zwei schwer verwundete Soldaten
  • Bei Otho dem Zwerg und dem Echsenheiler Gomoe liegt jeweils ein verwundeter Soldat. Diese können nur durch einen Heilstein geheilt werden. Leider gibt es davon jedoch nur einen Stein.
  • Östlich von Gomoes Haus befindet sich die Quelle. Reden wir mit ihr, überlässt sie uns den Heilstein.
  • Im Norden des Dorfes stehen mehrere leerstehende Hütten. In der obersten finden wir einen Spiegel und hinter Kisten versteckt ein Buch, in dem die Handhabung des Spiegels beschrieben steht.
  • Südlich von Gomoes Haus befindet sich ein kleiner Teich in dem wir zuerst den Spiegel und dann den Heilstein hineinlegen. Nun befinden sich zwei Heilsteine im Teich und die Soldaten können beide geheilt werden.
Drudanae aus Laninors Garten
  • Im südöstlichsten Haus findet ein Streitgespräch zwischen Georg, dem Händler und einem sehr unangenehmen Kerl statt. Nachdem dieser verschwunden ist, sprechen wir Georg an. Der bittet uns, für ihn eine Pflanze mit dem Namen «Drudanae» aus Laninors Garten zu besorgen.
  • Haben wir Lanilor aus seiner misslichen Lage befreien können, in die ihn Mardaneus versetzt hat, erlaubt er uns in einem Gespräch, Kräuter aus seinem Garten zu pflücken.

Chapter three. Recognition of divinity

Student:
When my diksha guru 1
was here in manifested form, he gave me spiritual instructions, so he was also my siksa guru . After his departure, I have been guided by his books, audio recordings, and general instructions. Can he still be considered my siksha guru ? Are his books and audio recordings now mine siksha guru ?

Srila Sridhar Maharaj:
Of course, but in a passive form. Usually function chaitya guru 2
more effective in this situation. If you are unable to understand a particular passage [of scripture], then you cannot move on. In a passive way it is presented to you, but you must extract the true meaning; another Vaisnava may see something more here. Therefore it is said: j±ho bh±gavata pad±a vaish±avera sth±ne . If you want to study the Bhagavatam, you must go to Vaishnava Acarya , a Vaishnava teacher, and read the book under his guidance, otherwise you may not understand its true meaning. You must read the Vaishnava scripture with the help of Vaishnava Acharya . The passive siksa guru can help you with reminders, but if you are unable to understand something, the book will not come to rid you of the delusion. But alive siksha guru , sadhu , will point out confusion and explain misunderstanding. Both sadhus and shastras are needed, but sadhus are more important. In the absence of living scripture, sadhu passive scripture sastra is here to help us.

Student:
Is chaitya-guru passive?

Srila Sridhar Maharaj:
He is not passive, but it is something indefinite within us, and we are not always able to hear his advice. His advice is hard to understand.

Student:
Could chaitya-guru be a manifestation of both our Gurudeva and Krishna?

Srila Sridhar Maharaj:
Yes. When we stand in front of Gurudev and inwardly ask him about something: “Please instruct me what to do in this particular situation. What should I do?” then we can feel something: “My Gurudeva is giving such and such an instruction.” If we are pure, we will be able to receive genuine clarification from him.

Also, when reading the Bhagavad-gita, we can ask Krishna, “What is the real meaning of Your words? Please let me understand.» According to our position, we will be able to understand whether Krishna is giving advice, «The meaning of My words is this…» But all this is elusive and depends on one’s level of understanding.

Student:
Many of us have not been able to see or talk to our Gurudeva often. How does a spiritual master come to know about the activities of his disciples? Sometimes the spiritual master is far away from his disciples. How does he keep in touch with them?

Srila Sridhar Maharaj:
He can get a general idea from the student’s letters, from his words, as well as from others. From one, two or more sources, he can form an opinion both about what the student is doing and about his current level of spiritual development. By the actions, expressions and aspirations of the student, it is not at all difficult to understand his general position and level. There are many ways to check.

It is usually said that a person should not be judged by his clothes, but he can be judged by his words. But in a life of devotion to God, a person can be judged even by the nature of his clothes, as well as, of course, according to his words, activities, attachment to something, etc.

If dirt accumulates in such a complex mechanism as a computer and causes malfunctions, the specialist will be able to understand the cause of the malfunction. Similarly, the level of a person can be learned from the words she utters and from the actions she performs. Among the many signs by which one can understand the position of a person is his desire and attachment to various specific types of duty.

In general, some may strive for renunciation, others for exploitation, and still others for devotion to God. In a devotional group, some may be inclined towards Deity devotion, others towards Vaisnava devotion, and still others towards Guru devotion. The position of a devotee can be judged according to where his energy and zeal are directed. There are many signs by which one can identify the different levels of devotees.

Also, the position of a devotee can be judged according to the nature of his questions. What does he want to know? The shastras list the various levels of questions and instructions.

Student:
Does the connection with the spiritual master continue after his departure? Does the spiritual master still know about the activities of the disciple?

Srila Sridhar Maharaj:
Our attitude should be this: we should consider that from above he sees everything.

We cannot have full knowledge of our Gurudeva. Our Guru Maharaj, Prabhupada Srila Bhaktisiddhanta Sarasvati Thakura, told a devotee after his fifteen years of continuous service as a sannyasi, “You don’t recognize me. You could neither see me nor meet me.» Through this example, we can understand that it is very difficult for a disciple to realize what level Gurudev is.

This student was one of the most famous sannyasi
among the followers of Srila Prabhupada, but in the last days of Srila Prabhupada, this sannyasi did a certain voluntary act, which prompted our Guru Maharaj to make this remark: “You could not meet me. You failed to see who I am.»

In other words, we understood what Guru Maharaja was pointing out: “You are trying to gain followers among grhasthas 3 and not be my disciple. You have a certain amount of people and money, and you think I want people and money, so you supply me with all this. You think that people and money are your property, and sometimes you give me something as a bribe and then go back to maintaining your position. But I order you to be my person and always, one hundred percent, work in my interests and never fall under the influence of society’s opinion about any temptation of the material world. You must be one hundred percent my servant. Everything you do must be free from any connection with the outside world. In no way should any external connection affect you. You must always be clean. You must rule the world, and not establish any connections or attachments in it. One hundred percent you must be mine. This should be your position. You must be my person, and you must not accept any obligations towards the outside world. Not that under the guise of devotion you will come and ask me to act in their interests. You must always be, one hundred percent, mine and, on these terms, enter into relations with the outside world, whether it be people, money, fame or anything else. And this connection should not be passive.”

On the other hand, Vasudeva Datta 4
asked Mahaprabhu on behalf of all people, “Please accept them. I act as their guarantor. If You wish, You can send me to hell forever, but please accept them.” But this mood is of a different kind. There is no lack of faith in the Center; rather, his words show the deepest level of faith in the Center, although it seems that he asked at his own risk for the people.

Student:
It also says: caksu d±na dila jay janme janme prabhu sei — “He who gives me transcendental vision is my master, life after life” 5 . So, is the connection with the spiritual master really eternal, from birth to birth?

Srila Sridhar Maharaj:
Certainly. But we must not identify it with the appearance that we perceive with our physical senses. Identification with the inner is needed, and this vision will increase according to our inner growth. Our perception will deepen and be transformed from prakrta to aprakrta , from the material to the transcendent. As our vision changes, the way we perceive Gurudev will change. Usually the idea of ​​a person is first compiled by his clothes, then by his body, then by his mind, and then by his intellect. As the ability of our eyes to see in the true light develops, so much what we see will change its appearance.

Ach±ryaṁ m±ṁ vij±n²y±t — The Lord says: “Initially I am the one who is acarya . At various levels and in various forms, this is My function” 6 . At the same time, different acharyas
can work together at the same time. They find common ground in their Sri Gurudeva, but like the many branches of a tree, they differ in many ways. And yet the ideal is this: āc±ryaṁ m±ṁ vij±n²y±t . The ideal develops from gross to subtle. According to the depth of the observer’s insight, some factors appear common, some different.

Spiritual vision of varying strength will reveal the various true essences of the acharya , and this will be done in various rasas (divine relationships) to the highest position through a gradual process of comprehension. Otherwise it will be martya buddhi , the materialistic idea of ​​the Divine; and this is a crime, this is ignorance. It is erroneous.

We must break out of the trap of identifying reality with the physical form conveyed to our senses. The eye is a deceiver; he cannot see the true form. And the rumor is a deceiver. Skin acharyas
not indriya-grahya , he is not perceived by the senses; he is indriya-tita beyond sense perception. Since we are in such a low position, we must gradually move towards the inner world with the help of the image that we see in front of us. But much more important is the ability to see deeper. Acharya sometimes wears winter clothes, sometimes summer clothes, but we should not identify him with clothes, even though they are also inextricably linked with his body. Similarly, Acharya may manifest himself as the owner of a young body, but later his body will grow old. Similarly, in one birth he may come in one body, and at another time he may come in another body. The same acharya may come in different forms at different times. From the outer we must move to the inner. It also applies to ourselves. If I lose this flesh and blood body and have only a subtle body instead, then I will see the Guru in the form of his subtle body and not in the form of this physical body. devat , gandharvas and siddhis 7 also have their Gurus, but neither they nor their acharyas
do not have material bodies. Therefore, we must neglect the external representation and enter into the realm of internal perception, and this will become the most important thing for a spiritually growing student. This does not mean that he will disdain Gurudeva’s outward appearance, but he will see the true significance and true presence within.

We should worship what the acarya leaves behind — his coat, his boots, his sandals, etc. — but this does not mean that such things will occupy a higher position in relation to his own body. Similarly, if we seek to render him some service of a physical nature, but he does not desire it, then we should not do it. If I’m going to massage his feet and he says, «No, no, I don’t want that,» then we should refrain from doing so. His inner desire will be supreme. Thus, we must move from the gross to the subtle, but this does not mean that we will have an aversion to all external things. We should treat them with respect, but more importance should be given to the inner, as a higher and deeper idea. Echo b±hya ±ge kaha ±ra — «This is superficial, move deeper.» We will move forward as far as our vision is deep.

Student:
In the case of Bilvamangala Thakura 8
his Gurudev spoke to him through Chintamani, a prostitute, and Bilvamangal recognized her as his Guru.

Srila Sridhar Maharaj:
But this does not mean that he returned to Chintamani. He accepted Chintamani as his first Guru. On her advice, he went to Somagiri and from there went to Vrindavan, rejecting his earlier master.0007 9 . He acknowledged that Chintamani was his starting point, but did not respect her deeply enough to stay and serve her. Echo b±hya ±ge kaha ±ra : progress means rejection. Moving forward implies a kind of rejection, a kind of change in understanding, otherwise it will be frozen and static.

Student:
Does this mean that in the development of a devotee, as one progresses from shanta to dassier , to sakhya and beyond, he discards the lower races ? 10

Srila Sridhar Maharaj:
When its internal representation is fully implemented, it will stop at a specific location. He will not make further progress towards the higher race as his ultimate goal is reached.

Grading is everywhere. Similarly, the energies are classified: goloka-shakti , vaikuntha-sakti , then Sivaloka, Brahmaloka, Viraja, and here in the material world there is a classification, but according to the degree of coarsening. On the material level, the classification goes from gross to subtle. There is a classification and hierarchy in the universe jiva . Some stop their movement in the relationship of dasya [service] in Vaikuntha. Some cross vaikuntha dasya and enter dasya Krishnaloka where there are madhura-rasa-dasya , vatsalya-rasa-dasya , general dasya
etc. There are endless classifications. The soul is infinite, and everything is infinite. We point out such things from afar ( dig-darshan ), but in the infinite everything is analyzed. Every part of infinity is infinite, so we are constantly told, “Get started. Start doing service. There is no end to knowledge and there is no end to questions, so start serving — show devotion.» J̃±ne pray±sam udap±sya — query will never be completed 11 . It is never satisfied. Pranip±ta , pariprashna , sevay± . Pranipāta complete trust, pariprashna respectful questioning, and seva service, all and sundry 12 . Without seva you cannot claim contact with the Infinite. You were created to obey and serve, and the necessary guidance will manifest within you. Start your ministry. Wherever you are, if you get a chance to start your ministry, it is a great blessing. Through some intermediaries, this chance may even come to plant and animal forms of life.

Service is anything and everything. It is a real whole; everything else is only a partial manifestation. Without humility, questioning is impossible. But questioning is not the goal. The goal is service. This is the reality and it will bring you something higher in return.

Bhakty± sanj±taya± bhakty± 13 . bhakti , not jnana or anything else, contributes to bhakti . Jnana cannot beget bhakti but bhakti is self-sufficient in itself. Only bhakti can generate bhakti so jnana is on the negative side. Bhakti is independent. Bhakti
absolute. She is in no way dependent on jnana
or karma . Bhakti is born only from bhakti . bhakti can create bhakti . Nothing else. Ahaituki apratihat± : she is causeless 14 . No other phenomenon can be its cause. Bhakti can spread itself. And apratihat — nothing can resist the growth of bhakti except vaisnava-aparadha , an offense to the devotees of Vishnu, Krishna. Vaishnava-aparadha is a misconception of bhakti , an abuse of bhakti . Jnana and karma cannot have any effect on bhakti because bhakti apratihat , but aparadha is the opposite of bhakti , and in this we must be very careful. Yadi vaishnava-apar±dha uthe h±t²-m±t± 15 . In particular, we should try very carefully to protect ourselves from Vaisnava aparadha .

There is a hierarchy Vaisnava-aparadha . If a Vaishnava of a lower level is not satisfied, then this will not entail serious consequences, but in the event of a disagreement between Vaishnavas, it is necessary to see who will receive support from a higher circle. The higher point of view should be taken into account. We must act with such considerations in mind. Ambarisa Maharaj was a devotee, Durvasa Muni also had some devotion, but we have to compare and see who gets the highest support. Duryodhana was a devotee and Arjuna was a devotee, but there was conflict between them 16 . Sometimes we become witnesses of such phenomena.

Bhishma is a devotee — he is one of the twelve devotees — mahajans 17 , Arjuna is also a devotee, but we know that there were disagreements between them. Sometimes the disagreements are external, and sometimes they are caused by the circumstances of their lives. But which side are we on? When such a problem arises and cannot be ignored, it is up to the highest opinion to decide which side we are on. We must seek support from a higher authority. This is something alive, not a dead arbitrariness.

It is not so easy to perform Vaisnava aparadha . Aparadha is when some offense is given to a Vaishnava, but if an encounter occurs with anartha of a middle-class Vaishnava, which becomes the cause of his anger, then this will not lead to any offense. A 100% Vaishnava may have some anartha , and if this anartha encounters resistance, he may become enraged. In such a case it is not, strictly speaking, the Vaishnava who is acting, but rather his mind — the Vaishnava’s mental system, and not his spiritual component. If the reason for his anger was only the dissatisfaction of his materialistic interests, then it will not be so aparadhoy .

We can make many calculations or evaluations, but we also see in the scripture: na hi kaly±ṇa-kṛt kashchid durgatiṁ t̄ta gachchhati — any person engaged in pious activities will not go to hell and he will not have an unfortunate lot 18 . No one can deceive someone who is sincere and does not want to deceive himself. We must honestly listen to our pure spiritual conscience. We must be truthful in relation to the objects of our search, and then the Lord, who is within us, will come to our aid. He will always help sincere souls. He is everywhere and He is our helper.

…na hi kaly±ṇa-kṛt kashchid durgatiṁ t±ta gacchati

I want the highest good, and therefore the highest good will also come to help me.

1 ↑ Diksha Guru is a spiritual teacher who gives a connection with God through the student’s acceptance of His sound aspect — the Holy Name. Outwardly, it looks like a spiritual initiation ( diksha ), during which the spiritual teacher (Guru) gives his disciple mantra , appropriate instructions and hands the rosary for prayer.

2 ↑ Chaitya-guru — spiritual master working from within; an inner voice that some people are able to hear in certain situations and with the right spiritual sensitivity.

3 ↑ Grihastha — householder.

4 ↑ Vasudeva Datta is one of the close followers of Sri Chaitanya Mahaprabhu. One day, full of compassion for all living beings, Vasudeva Datta asked Mahaprabhu to lay his sins on him and karma of all souls suffering in the material world, and he was sent to hell forever, allowing all the inhabitants of the universe to achieve liberation from the world of death.

5 ↑ Srila Narottam Das Thakur. Sri Guru Vaishnava Mahatmya Giti, 3.

6 ↑ ĀCHAMIAṀ MĀṀ VIZHĀNĀNĀNAMAMHETA Karchichit/ on Martya-Budddhyāyeta Sarva-Devamayo Guruḥ -“Everyone should belong to Acheri , and never neglect them in any way. No one should envy him, considering him an ordinary person, since he is the representative of all the gods ”(Srimad-Bhagavatam, 11. 17.27).

7 ↑ Devatas — gods, divine personalities. Gandharvas — divine beings, singers and musicians, delighting with their art devatas . Siddhis are the great yogis who, thanks to the profound practice of yoga, have gained supernatural mystical abilities.

8 ↑ Bilvamangal Thakur was a Vaishnava saint who lived in the 9th-10th centuries AD. The author of the Sanskrit poem Krishna-karnamrita, which Sri Caitanya Mahaprabhu brought from His travels in South India.

9,0008 “Glory to Chintamani and my diksha guru Somagiri! All glories to my siksa guru , the Supreme Lord, whose crown is adorned with a peacock feather! Under the shade of His lotus feet, which are like desire trees, Jayashri [Radharani] enjoys the divine taste of eternal conjugal love” (quoted in Sri Caitanya-caritamrta (Adi-lila, 1.57)).

10 ↑ There are five main rasas , relationships, the soul with God as their strength and depth develop: santa-rasa — neutral relationship, dasya-rasa — relationship of servant and master, sakhya-rasa — friendships, vatsalya-rasa parent-child relationship, and madhura-rasa spouse or lovers.

11 ↑ JÑĀNEĀSAM SUPAPĀSYAYA EVA, JAVINGTI SAN MUKHARIRITĀṀMAHAVADAIA-VAĪM/ STHĀḤHAḤHAHAHAHAHAṀṀNĀNȦNAHASHEASHISA ’DZHITA’ quita TAIS TRILA0006 — «Those who completely stop their own attempts to understand the Supreme Truth by intellect, and without changing their external way of life, begin to hear the transcendental narrations of You from the lips of Your pure devotees, dedicating their whole body, mind and words to Your service, surely conquer You Invincible in the entire universe” (Srimad-Bhagavatam, 10.14.3; Sri Chaitanya-caritamrta, Madhya-lila, 8.67).

12 ↑ Tad viddhi pranipatena, pariprashnena sevay± / upadeksh±yanti te jña±naṁ, jñ±ninas tattva-darshinaḥ — “You will be able to understand this knowledge by the mercy of the spiritual master. With humility, turn to him and sincerely inquire, sincerely serving him. Only one who has a genuine spiritual experience is able to convey it to others ”(Bhagavad-gita, 4.34).

13 ↑ «Devotion breeds devotion» (Srimad-Bhagavatam 11. 3.31).

14 ↑ Sai vai puṁs±ṁ paro dharmo yato bhaktir adhoksḥaje / ahaituky apratihat± yay±tm± suprasīdati — “The highest occupation [ dharma ] for all people is such an occupation by which they can come to the loving devotional service of the transcendental Lord. To fully satisfy the soul, such devotional service must be selfless and continuous.” (Srimad-Bhagavatam 1.2.6)

15 ↑ Yadi vaisḥṇava-apar±dha uṭhe h±t² m±t± / up±ḍe v± chiṇḍe, t±ra shukhi’ y±ya p±t±vai0005 Vaisnava-aparadha ), like a mad elephant, will uproot the creeper of devotion, trample it, and all the leaves on it will wither ”(Shri Chaitanya-charitamrta, Madhya-lila, 19.156).

16 ↑ Ambarisa Maharaj is a great king known for his devotion to Lord Krishna and his renunciation of all worldly things. Durvasa Muni is a sage and hermit, the guardian of traditional norms of behavior and etiquette according to the Vedas, known for the power of his curses. Duryodhana — the eldest of the Kaurava brothers, heir to the throne of King Dhritarashtra, opponent of the Pandavas. Arjuna is the third of the five Pandava brothers, their military leader during the conflict with the Kauravas, a friend of Lord Sri Krishna.

17 ↑ Bhishma is the great-uncle of the Pandavas and Kauravas, one of the main characters in the story of their confrontation described in the Mahabharata. Mahajans — holy personalities, great spiritual mentors on the path of devotion to God, who are authorized by Him to preach the principles of religion throughout the world. In the Srimad-Bhagavatam, the names of twelve mahajanas are given: Lord Brahma, Narada Muni, Lord Siva, the four Kumaras, Lord Kapila, Svayambhuva Manu, Prahlada Maharaj, King Janaka, Bhishma, Bali Maharaj, Sukadev Gosvami and Yamaraj.

18 ↑ P±rtha naiveha namutra, vin±shas tasya vidyate / na hi kalya±ṇa-kṛt kashchid, durgatiṁ t±ta gacchati — “Partha! A yogi who has not reached perfection loses nothing either in the material or in the spiritual world. One who is sincere in the search for Truth will never be afflicted with an evil destiny ”(Bhagavad-gita, 6.40).

David Hawkins — The eye of «I» from which nothing is hidden On the nature of consciousness PRESENCE OF GOD / felix Blog / World of Advaita

Description of Enlightenment today:
his sudden onset, the replacement of ordinary consciousness
Infinite Awareness, and transformation
Ego in «I» with the help of the grace of the Divine Presence.

Chapter 1

PRESENCE

PROLOGUE
Years of internal struggle, suffering and seemingly futile spiritual efforts eventually ended in a state of black despair. Even turning to atheism did not bring relief from endless searches. Logic and intelligence proved too fragile for the daunting task of finding absolute truth. Reason itself has suffered a final, painful, crushing defeat. Even the will has weakened. Then an inner voice exclaimed, «If there is a God, I ask Him for help. »
And then everything disappeared, dissolved in oblivion. Reason and any sense of a personal «I» disappeared. In one amazing moment, everything was replaced by an infinite, all-encompassing awareness — radiant, complete, complete, silent and motionless, like the promised essence of All That Is. Divinity radiated delightful splendor, beauty and peace. Everything was independent, final, timeless, perfect “I”, the Highest Deity, and thus affirmed…

PRESENCE
Silence and silence permeate everything around, and the movement itself slows down and stops. All things radiate the power of life. Each object is aware of the others. The radiant light is breathtakingly Divine in nature. It completely embraces everything in its absolute Oneness, so that everything is interconnected, communicates with each other and is in harmony due to the awareness and sharing of the fundamental quality of the essence of being.
Presence is a continuum that completely occupies what previously, in everyday perception, seemed to be an empty, empty space. Inner Awareness is not different from the Self; it pervades the essence of everything. Awareness is aware of its own awareness and omnipresence. Existence and its expression in form and formlessness is God, and is present equally in all objects, people, plants and animals. Everything is unified by the Divinity of existence.
The All-pervading Essence embraces everything without exception. The furniture in the room is equal to the stones or plants in importance and significance. Nothing goes beyond the All, comprehensive, absolute, complete, in which there is no lack of anything. Everything has equal value because the only real value is the Divinity of the essence.
That which is «I» is absolute and perfect. It is present in everything equally. There is no need, desire or lack. Neither imperfection nor disagreement is possible, and every thing appears as a work of art, part of a sculpture, in perfect beauty and harmony. The sanctity of all Creation is the reverence that everything has for everything else. Everything is imbued with grandeur, and everything is silent in delight and reverence. Revelation brings infinite Peace and immobility.
When you look at the body, it turns out to be the same as everything else — not belonging, not subject to individuality, equivalent to furniture or other objects, just a part of All That Is. There is nothing personal about the body, and there is no need to identify with it. It moves spontaneously, performs its functions correctly, and walks and breathes effortlessly. It is governed by itself, and its actions are determined and caused by the Presence. The body is just «it», equal to every other «thing» in the room.
When other people address him, the voice of the body answers according to their words; but what sounds in conversation resonates on a higher level of meaning. A deeper and more voluminous meaning of each sentence is revealed. All communication is now understood at a deeper level, as if every question, which at first glance seems simple, is actually existential, speaking about the essence of humanity. Outwardly, the words look frivolous, but on a deeper level they have voluminous spiritual implications.
The body reacts accordingly to stimuli, and everyone believes that this is the very «I» that they are talking about. This in itself is strange, because the «I» associated with this body does not exist at all. The real «I» is invisible and not tied to a place. The body speaks and answers questions on two parallel levels at once.
Frozen in the Silence of the Presence, the mind is silent and wordless. There are no images, concepts and thoughts in it. No one to think them. Without personality, there is no thinker or doer. Everything happens by itself, as an aspect of the Presence.
In the ordinary state of consciousness, sound stands out against the background of silence and replaces it. In the Presence, everything happens the other way around. Although the sound is perceived, it is in the background. Silence prevails over him, and therefore is not interrupted or replaced by sound. Nothing disturbs the immobility and does not interfere with their peace. Although there is movement, it does not disturb the immovable peace, which is outside the movement and yet includes it in itself. Everything moves as if in slow motion, because there is no time. There is only a continuous state of Now. There are no events and incidents, because all starts and finishes, all beginnings and endings, occur only in the dual consciousness of the observer. Without them, there is no sequence of events to describe or explain.
Instead of thinking comes self-revealing knowledge which provides full understanding and explains itself by its luminous existence. Everything seems to silently speak and present itself in all the absolute beauty of its perfection. In this way it manifests its greatness and reveals the inalienable divinity.
The blush of the Presence, appearing through the fullness and essence of All That Is, is exquisite in its tenderness, and everything melts at its touch. The inner «I» is its core. In the ordinary world, only the surface of things can be touched, but in the Presence, the deepest essence of everything is mutually in contact with everything else. This touch, the Hand of God in all its softness and tenderness, is at the same time the expression and abode of infinite power. In contact with the inner essence of all things, a person realizes that the Presence is felt by any other thing, object or person.
The power of this tenderness is limitless, and due to the fact that it is absolute and omnipresent, the opposite of it is simply impossible. It pervades All That Is, and from its power arises existence itself, which is created by this power and, at the same time, held by it. This power is an inherent quality of the Presence, and its presence is the essence of existence itself. It is present equally in all subjects. There is no emptiness anywhere, because the Presence fills all space and all objects in it. Each leaf shares joy with the Divine Presence.
All things are in a state of silent joy because their consciousness consists in the experience of Divinity. All have an unchanging, ever-existing gratitude for being given the gift of experiencing the presence of God. Gratitude is the form in which honor is expressed. All created and come into existence are united by the reflection of the glory of God.
Human appearance takes on a completely new halo. One «I» shines in the eyes of everyone. Every person’s face radiates light; are still beautiful.
The most difficult thing to describe is the interaction between people that goes to another level of communication. All are connected by obvious love. However, their speech changes, conversations are filled with love and peace. The meaning of the words heard is different from what others hear. As if there are two different levels of consciousness, reflecting the same scenarios of form and movement; two different scenes are played out with the same words. The very meaning of words is transformed on another plane, by the higher «Selves» of people interacting with each other, and communication leading to understanding takes place on a higher plane. At the same time, it is obvious that the lower «Selves» of people are not aware of the communication that then occurs between their higher «Selves». People seem to be hypnotized and therefore believe in the reality of their ordinary selves, when in fact it is just a thoughtless acting out of scripts or roles, like in a movie.
Ignoring their lower selves, the higher selves speak directly to each other, and the ordinary selves of people are not aware of this communication taking place on a higher level. At the same time, people intuitively feel that something beyond the ordinary is happening. The conscious presence of «I» creates an energy field that people find extremely pleasant. This energy iole works wonders and brings all events into harmony, and also gives a sense of peace to all who experience them.
Visitors who have traveled many miles to ask a question suddenly recognize in the presence of this halo the answers that come as an inner understanding that makes the original question unimportant. This is because the Presence recontextualizes the illusion of the «problem» and thereby makes it disappear.
The body continues to work and reflects the intentions that are transmitted through consciousness. The continuation of the body does not cause much interest, and it becomes obvious that the body actually belongs to the Universe. The bodies and objects of the world reflect infinite variations, and there is nothing imperfect in them. Nothing can be better or worse than another, all things are the same in importance and significance. The property of perfect self-identity determines the intrinsic value of all things as equal expressions of the intrinsic Divinity. Since «relationship» is a concept of dualistic mental observation, there is no relationship in Reality. Everything simply «is» and is the being of existence.
Likewise, without the mediation of the functional observer with his internal categorization of thoughts, there are no changes or movements that can be explained or described. Each «thing» simply develops as an expression of its Divine essence. Thus, evolution occurs as the embodiment of consciousness, and manifests itself from the abstract levels of higher energy to the levels of lower energies, and subsequently into physical materiality. Thus, creation is embodied from abstract formlessness through a progressive form into a finite energy scheme, and then into concrete materiality. The power of incarnation is the expression of God’s omnipotence as an ongoing creation.
Creation is the Present and the Now. This Now goes on forever, so that neither beginning nor end is possible. Appearance, or materiality, is only a sensory phenomenon, but not a necessary condition for existence, which in itself is formless, but inherent in all forms.
Since everything is always in the process of creation, this means that everything is an expression of Divinity, otherwise it would not have the ability to exist at all. The realization that everything that exists reflects the Divinity of Creation explains why everything deserves respect and reverence. This also applies to the veneration of the spirit in all living beings and in nature, which is characteristic of many cultures.
All rational beings are equal. Only the material incarnation is subject to the cessation of being; it does not affect the essence, it retains the potential to reappear in material form. Only the forces of evolution influence the essence. The emergence of material form from essence is influenced by the presence of that which already has form. The content of the material embodiment may thus contribute to the embodiment of the essence in the form, or this may be undesirable, depending on the circumstances. It can be said that Creation fulfills the internal Divine instructions, or follows its goals. Traditionally, such goals were called destiny, and it is the unfolding of potential and a reflection of the previous conditions (in classical Sanskrit, the “huns” are rajas, sattva and tamas, or action, awareness and resistance). Thus, a person can influence circumstances in order to contribute to the realization of desired opportunities. By making a choice, human consciousness can affect the results, but the power of creation belongs to God.
The nature of creation, transcending time, space and conditions, reveals itself and presents itself to the consciousness of Awareness as a gift of the Presence. All things have holiness as a consequence of the divinity of their creation. When the critical thinking and discrimination inherent in dualistic perception are pushed aside, the absolute perfection and beauty of everything is revealed.
Art seeks to abstract this awareness when it takes just one moment in time and freezes it in an artistic photograph or sculpture. Each frame depicts a perfection that can only be appreciated when one picture separates from the warp of the story that surrounds it. The drama of every moment of existence is preserved when art saves it from disappearing due to the transformation of material form, which is called history. The innocence inherent in every moment becomes apparent when the moment is taken out of context and projected into a sequence of selected moments — a «story». After the dual mind turns everything into a story, the concepts of «good» and «bad» are applied to it. It is easy to see that the concepts of «good» and «bad» come from simple human desires. If something is desired, it is «good», and if it is not desired, it is «bad». If human judgments are removed from observation, then it becomes obvious that the form is constantly evolving: it is a «change» that by its nature is not desirable or undesirable.
Everything embodies its innate potential, which is determined by the essence and basic circumstances. The beauty of everything that exists is that by its very existence, any thing embodies the greatness of God’s creation as existence itself. By their «existence» alone, every rational and non-intelligent creature in the Universe fulfills the will of God. It is through Divine intervention that the unincarnate becomes incarnate; creation is the name of the process that we observe.
Since the nature of Creation is not obvious to ordinary consciousness, the mind gives rise to riddles to which there are no answers, for example: how could a “good” God allow “bad” things to happen? Outside of dualistic perceptions and arbitrary categories of embodiment, there is no good or bad that needs to be explained, and it is clear that the universe itself is neutral. The human mind builds its scenarios of goals and desires, and events either correspond to them or not. Tragedies and victories occur only within the confines of the dual mind and have no independent reality. Everything in this world arises and then dissipates within the boundaries of perception. Because reality transcends time, space, and form, it doesn’t matter if a «thing» or «person» exists for a fraction of a second or a thousand years. Therefore, the desire to live a few more years or even just a few moments is an empty illusion, because existence is not experienced in time at all. This moment is the only reality experienced; everything else is an abstraction, a mental construct. Therefore, a person cannot really live for seventy years; only a fleeting moment is possible.
In the reality of nonduality, everything is complete, and desire is replaced by gratitude. As life evolves, each living being is the full expression of its potential in the moment. Motivation as such disappears, and actions occur as a phase in the process of realizing the potential. Therefore, there is no actor behind the action. Instead, there is a sense of completeness and complete fulfillment at every moment of time. The pleasure of physical needs is the product of the action itself. Appetite, for example, is generated by the very act of eating, before eating there is no desire to eat the next bite. If the process of eating is interrupted, there is no sense of loss. The joy of life is generated by the existence of a person at any given moment, and the awareness of constant completeness is part of the joy of existence. The Absoluteness of the Unity of Everything cannot be «experienced». It is known by its very being. “I” is the Eye of God, testifying to the revelation of Creation as Now. Chronological sequence is an illusion that is created by the ego’s perception, the vantage point for processing the non-local with the local, or the non-linear with the linear, the All with the specific. Perception is the gaze of the ego, which, by translating the inexperienced Infinite into the experienced Finite, gives rise to the perception of time, place, duration, dimension, position, form, boundaries, and concreteness.

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