Speak Up

Speak Up - Psychologically Safe Environment

How many times people provide feedback whether it is good or not so good in meetings? When we question on any aspect of discussion in meetings and solicit feedback from the attendees, 95% to 98% of them generally remain silent. 100% of the time we consider silence as an alignment.

In reality silence in meetings is not alignment. It means that people are not interested to share either the good or not so good feedback. The reasons why participants do not want to share their feedback could be many. Some of the reasons could be as follows:

1. Participants are attending the meeting because there was a meeting invite sent to them from leadership team. Only their presence or attendance is important and nothing else. The point of discussion is either not relevant to them or it is not going to add any value to them intellectually, professionally or in any other manner.
2. Participants may not feel safe to speak up, because in the past their opinions were never acknowledged or bluntly rejected or they faced some kind of reprimand on what they have spoken.
3. The leadership has communicated both verbal and non-verbal mixed feelings which enhanced ambiguity and clarity was compromised.
4. When opinions or comments were shared, the speaker changed to a more aggressive tone in communicating the features of the conversation or point of discussion.
5. There could be many cultural influences and differences. In some cultures they don't speak till the end and may just nod a head with a smile for agreement or silently bow and leave the premises with a gentle smile.
6. During a meeting, when few of the participants speak loudly, others might feel their points are not invalid because they can't speak louder.
7. Some could be outspoken and would be able to convey. Seeing these outspoken people there could be some introverts or not so outspoken who get cornered and would prefer remaining silent.

Reasons could be many, but how to solve these? Some of the questions that one can ask are:

1. Am I spending my time on unproductive, non-value added tasks, or tasks that don't matter whether they are completed or not?
2. Why I wanted to speak up? Whatever I am going to speak - do I have a complete clarity on it? If not can I ask for complete clarity so that I can think and speak if not readily during the meeting, may be at a later stage where I need to think alone or discuss with others and get back?
3. Are my feelings based upon culture or past experiences (especially those of bad ones) still valid in the current situation? If so, to what extent and how can I change or stop getting influenced by them?
4. Is the outcome of the meeting clearly conveyed before hand and what is anticipated from the meeting and in what form from each participant?

The leaders or facilitators of a "meeting or any communication" should be able to ask the above questions and provide clarity on all of them and create a safe environment in obtaining a feedback and participants need not expect any kind of retaliation either now or at any time in the future. Leadership should be able acknowledge all types of feedback even the most challenging ones and should be able to convey the importance of negative and neutral feedback and how much time they require to address them.

In total be open to every comment, and be non-judgmental, unbiased and unprejudiced in your communication. Convey passion, assertiveness and the need for collaboration in your verbal and non-verbal communication and emphasize on the purpose of the meeting and what is in it for every participant.

Next time when you are in a meeting and you ask for feedback and you get silence in response. Be careful! No feedback does not mean everything is good and all are aligned. It means they don't want to share their feedback - whether it is positive, neutral or negative. It is also an indication as an undercurrent message that they don't feel it safe to speak or share their opinions.

I would like to end with this quote:

Silence does not mean alignment. It is also an indication they don't want to share either the good or not so good feedback. - Ravi Kiran Muddha

Brahmajñānāvalīmālā

 ब्रह्मज्ञानावलीमाला

brahmajñānāvalīmālā

In this work attributed to Sri Sankara the characteristics of the person who has realized that he is Brahman are described. The aspirant for liberation is advised to meditate on these in order to attain to the same state.

सकृच्छ्रवणमात्रेण ब्रह्मज्ञानं यतो भवेत् ।

ब्रह्मज्ञानावलीमाला सर्वेषां मोक्षसिद्धये ॥ १॥

సకృచ్ఛ్రవణమాత్రేణ బ్రహ్మజ్ఞానం యతో భవేత్ .

బ్రహ్మజ్ఞానావలీమాలా సర్వేషాం మోక్షసిద్ధయే .. 1..

sakṛcchravaṇamātreṇa brahmajñānaṃ yato bhavet .

brahmajñānāvalīmālā sarveṣāṃ mokṣasiddhaye .. 1..

1. The work entitled ‘brahmajnānāvalImālā, by hearing which just once knowledge of Brahman is attained, enables all to attain liberation.

* * *

असङ्गोऽहमसङ्गोऽहमसङ्गोऽहं पुनः पुनः ।

सच्चिदानन्दरूपोऽहमहमेवाहमव्ययः ॥ २॥

అసంగోఽహమసంగోఽహమసంగోఽహం పునః పునః .

సచ్చిదానందరూపోఽహమహమేవాహమవ్యయః .. 2..

asango’ham asango’ham asango’ham punah punah

saccidānandarUpo’ham ahamevāham avyayah—2

2. Unattached am I, unattached am I, ever free from attachment of any kind; I am of the nature of Existence-Consciousness-Bliss. I am the very Self, indestructible and ever unchanging.

* * *

नित्यशुद्धविमुक्तोऽहं निराकारोऽहमव्ययः ।

भूमानन्दस्वरूपोऽहमहमेवाहमव्ययः ॥ ३॥

నిత్యశుద్ధవిముక్తోఽహం నిరాకారోఽహమవ్యయః .

భూమానందస్వరూపోఽహమహమేవాహమవ్యయః .. 3..

nityaśuddhavimukto'haṃ nirākāro'hamavyayaḥ .

bhūmānandasvarūpo'hamahamevāhamavyayaḥ .. 3..

3. I am eternal, I am pure (free from the control of māyā). I am ever liberated. I am formless, indestructible and changeless. I am of the nature of infinite bliss. I am the very Self, indestructible and changeless.

* * *

नित्योऽहं निरवद्योऽहं निराकारोऽहमुच्यते ।

परमानन्दरूपोऽहमहमेवाहमव्ययः ॥ ४॥

నిత్యోఽహం నిరవద్యోఽహం నిరాకారోఽహముచ్యతే .

పరమానందరూపోఽహమహమేవాహమవ్యయః .. 4..

nityo'haṃ niravadyo'haṃ nirākāro'hamucyate .

paramānandarūpo'hamahamevāhamavyayaḥ .. 4..

4. I am eternal, I am free from blemish, I am formless, I am indestructible and changeless. I am of the nature of supreme bliss. I am the very Self, indestructible and changeless.

* * *

शुद्धचैतन्यरूपोऽहमात्मारामोऽहमेव च ।

अखण्डानन्दरूपोऽहमहमेवाहमव्ययः ॥ ५॥

శుద్ధచైతన్యరూపోఽహమాత్మారామోఽహమేవ చ .

అఖండానందరూపోఽహమహమేవాహమవ్యయః .. 5..

śuddhacaitanyarūpo'hamātmārāmo'hameva ca .

akhaṇḍānandarūpo'hamahamevāhamavyayaḥ .. 5..

5. I am pure consciousness, I revel in my own Self. I am of the nature of indivisible (concentrated) bliss. I am the very Self, indestructible and changeless.

* * *

प्रत्यक्चैतन्यरूपोऽहं शान्तोऽहं प्रकृतेः परः ।

शाश्वतानन्दरूपोऽहमहमेवाहमव्ययः ॥ ६॥

ప్రత్యక్చైతన్యరూపోఽహం శాంతోఽహం ప్రకృతేః పరః .

శాశ్వతానందరూపోఽహమహమేవాహమవ్యయః .. 6..

pratyakcaitanyarūpo'haṃ śānto'haṃ prakṛteḥ paraḥ .

śāśvatānandarūpo'hamahamevāhamavyayaḥ .. 6..

6. I am the indwelling consciousness, I am calm (free from all agitation), I am beyond prakrti (māyā), I am of the nature of eternal bliss, I am the very Self, indestructible and changeless.

* * *

तत्त्वातीतः परात्माहं मध्यातीतः परः शिवः ।

मायातीतः परंज्योतिरहमेवाहमव्ययः ॥ ७॥

తత్త్వాతీతః పరాత్మాహం మధ్యాతీతః పరః శివః .

మాయాతీతః పరంజ్యోతిరహమేవాహమవ్యయః .. 7..

tattvātītaḥ parātmāhaṃ madhyātītaḥ paraḥ śivaḥ .

māyātītaḥ paraṃjyotirahamevāhamavyayaḥ .. 7..

7. I am the supreme Self, beyond all the categories (such as prakRti, mahat, ahankāra, etc.,), I am the supreme auspicious One, beyond all those in the middle. I am beyond māyā. I am the supreme light. I am the very Self, indestructible and changeless.

* * *

नानारूपव्यतीतोऽहं चिदाकारोऽहमच्युतः ।

सुखरूपस्वरूपोऽहमहमेवाहमव्ययः ॥ ८॥

నానారూపవ్యతీతోఽహం చిదాకారోఽహమచ్యుతః .

సుఖరూపస్వరూపోఽహమహమేవాహమవ్యయః .. 8..

nānārūpavyatīto'haṃ cidākāro'hamacyutaḥ .

sukharūpasvarūpo'hamahamevāhamavyayaḥ .. 8..

8. I am beyond all the different forms. I am of the nature of pure consciousness. I am never subject to decline. I am of the nature of bliss. I am the very Self, indestructible and changeless.

* * *

मायातत्कार्यदेहादि मम नास्त्येव सर्वदा ।

स्वप्रकाशैकरूपोऽहमहमेवाहमव्ययः ॥ ९॥

మాయాతత్కార్యదేహాది మమ నాస్త్యేవ సర్వదా .

స్వప్రకాశైకరూపోఽహమహమేవాహమవ్యయః .. 9..

māyātatkāryadehādi mama nāstyeva sarvadā .

svaprakāśaikarūpo'hamahamevāhamavyayaḥ .. 9..

9. There is neither māyā nor its effects such as the body for me. I am of the same nature and self-luminous. I am the very Self, indestructible and changeless.

* * *

गुणत्रयव्यतीतोऽहं ब्रह्मादीनां च साक्ष्यहम् ।

अनन्तानन्तरूपोऽहमहमेवाहमव्ययः ॥ १०॥

గుణత్రయవ్యతీతోఽహం బ్రహ్మాదీనాం చ సాక్ష్యహం .

అనంతానంతరూపోఽహమహమేవాహమవ్యయః .. 10..

guṇatrayavyatīto'haṃ brahmādīnāṃ ca sākṣyaham .

anantānantarūpo'hamahamevāhamavyayaḥ .. 10..

10. I am beyond the three gunas—sattva, rajas, and tamas. I am the witness of even Brahma and others. I am of the nature of infinite bliss. I am the very Self, indestructible and changeless.

* * *

अन्तर्यामिस्वरूपोऽहं कूटस्थः सर्वगोऽस्म्यहम् ।

परमात्मस्वरूपोऽहमहमेवाहमव्ययः ॥ ११॥

అంతర్యామిస్వరూపోఽహం కూటస్థః సర్వగోఽస్మ్యహం .

పరమాత్మస్వరూపోఽహమహమేవాహమవ్యయః .. 11..

antaryāmisvarūpo'haṃ kūṭasthaḥ sarvago'smyaham .

paramātmasvarūpo'hamahamevāhamavyayaḥ .. 11..

11. I am the inner controller, I am immutable, I am all-pervading. I am myself the supreme Self. I am the very Self, indestructible and changeless.

* * *

निष्कलोऽहं निष्क्रियोऽहं सर्वात्माद्यः सनातनः ।

अपरोक्षस्वरूपोऽहमहमेवाहमव्ययः ॥ १२॥

నిష్కలోఽహం నిష్క్రియోఽహం సర్వాత్మాద్యః సనాతనః .

అపరోక్షస్వరూపోఽహమహమేవాహమవ్యయః .. 12..

niṣkalo'haṃ niṣkriyo'haṃ sarvātmādyaḥ sanātanaḥ .

aparokṣasvarūpo'hamahamevāhamavyayaḥ .. 12..

12. I am devoid of parts. I am actionless. I am the self of all. I am the primordial one. I am the ancient, eternal one. I am the directly intuited self. I am the very Self, indestructible and changeless.

* * *

द्वन्द्वादिसाक्षिरूपोऽहमचलोऽहं सनातनः ।

सर्वसाक्षिस्वरूपोऽहमहमेवाहमव्ययः ॥ १३॥

ద్వంద్వాదిసాక్షిరూపోఽహమచలోఽహం సనాతనః .

సర్వసాక్షిస్వరూపోఽహమహమేవాహమవ్యయః .. 13..

dvandvādisākṣirūpo'hamacalo'haṃ sanātanaḥ .

sarvasākṣisvarūpo'hamahamevāhamavyayaḥ .. 13..

13. I am the witness of all pairs of opposites. I am immovable. I am eternal. I am the witness of everything. I am the very Self, indestructible and changeless.

* * *

प्रज्ञानघन एवाहं विज्ञानघन एव च ।

अकर्ताहमभोक्ताहमहमेवाहमव्ययः ॥ १४॥

ప్రజ్ఞానఘన ఏవాహం విజ్ఞానఘన ఏవ చ .

అకర్తాహమభోక్తాహమహమేవాహమవ్యయః .. 14..

prajñānaghana evāhaṃ vijñānaghana eva ca .

akartāhamabhoktāhamahamevāhamavyayaḥ .. 14..

14. I am a mass of awareness and of consciousness. I am not a doer nor an experiencer. I am the very Self, indestructible and changeless.

* * *

निराधारस्वरूपोऽहं सर्वाधारोऽहमेव च ।

आप्तकामस्वरूपोऽहमहमेवाहमव्ययः ॥ १५॥

నిరాధారస్వరూపోఽహం సర్వాధారోఽహమేవ చ .

ఆప్తకామస్వరూపోఽహమహమేవాహమవ్యయః .. 15..

nirādhārasvarūpo'haṃ sarvādhāro'hameva ca .

āptakāmasvarūpo'hamahamevāhamavyayaḥ .. 15..

15. I am without any support, and I am the support of all. I have no desires to be fulfilled. I am the very Self, indestructible and changeless.

* * *

तापत्रयविनिर्मुक्तो देहत्रयविलक्षणः ।

अवस्थात्रयसाक्ष्यस्मि चाहमेवाहमव्ययः ॥ १६॥

తాపత్రయవినిర్ముక్తో దేహత్రయవిలక్షణః .

అవస్థాత్రయసాక్ష్యస్మి చాహమేవాహమవ్యయః .. 16..

tāpatrayavinirmukto dehatrayavilakṣaṇaḥ .

avasthātrayasākṣyasmi cāhamevāhamavyayaḥ .. 16..

16. I am free from the three kinds of afflictions- those in the body, those from other beings and those caused by higher powers. I am different from the gross, subtle and causal bodies. I am the witness of the three states of waking, dream and deep sleep. I am the very Self, indestructible and changeless.

* * *

दृग्दृश्यौ द्वौ पदार्थौ स्तः परस्परविलक्षणौ ।

दृग्ब्रह्म दृश्यं मायेति सर्ववेदान्तडिण्डिमः ॥ १७॥

దృగ్దృశ్యౌ ద్వౌ పదార్థౌ స్తః పరస్పరవిలక్షణౌ .

దృగ్బ్రహ్మ దృశ్యం మాయేతి సర్వవేదాంతడిండిమః .. 17..

dṛgdṛśyau dvau padārthau staḥ parasparavilakṣaṇau .

dṛgbrahma dṛśyaṃ māyeti sarvavedāntaḍiṇḍimaḥ .. 17..

17. There are two things which are different from each other. They are the seer and the seen. The seer is Brahman and the seen is māyā. This is what all Vedanta proclaims.

* * *

अहं साक्षीति यो विद्याद्विविच्यैवं पुनः पुनः ।

स एव मुक्तः सो विद्वानिति वेदान्तडिण्डिमः ॥ १८॥

అహం సాక్షీతి యో విద్యాద్వివిచ్యైవం పునః పునః .

స ఏవ ముక్తః సో విద్వానితి వేదాంతడిండిమః .. 18..

ahaṃ sākṣīti yo vidyādvivicyaivaṃ punaḥ punaḥ .

sa eva muktaḥ so vidvāniti vedāntaḍiṇḍimaḥ .. 18..

18. He who realizes after repeated contemplation that he is a mere witness, he alone is liberated. He is the enlightened one. This is proclaimed by Vedanta.

* * *

घटकुड्यादिकं सर्वं मृत्तिकामात्रमेव च ।

तद्वद्ब्रह्म जगत्सर्वमिति वेदान्तडिण्डिमः ॥ १९॥

ఘటకుడ్యాదికం సర్వం మృత్తికామాత్రమేవ చ .

తద్వద్బ్రహ్మ జగత్సర్వమితి వేదాంతడిండిమః .. 19..

ghaṭakuḍyādikaṃ sarvaṃ mṛttikāmātrameva ca .

tadvadbrahma jagatsarvamiti vedāntaḍiṇḍimaḥ .. 19..

19. The pot, wall, etc., are all nothing but clay. Likewise, the entire universe is nothing but Brahman. This is proclaimed by Vedanta.

* * *

ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः ।

अनेन वेद्यं सच्छास्त्रमिति वेदान्तडिण्डिमः ॥ २०॥

బ్రహ్మ సత్యం జగన్మిథ్యా జీవో బ్రహ్మైవ నాపరః .

అనేన వేద్యం సచ్ఛాస్త్రమితి వేదాంతడిండిమః .. 20..

brahma satyaṃ jaganmithyā jīvo brahmaiva nāparaḥ .

anena vedyaṃ sacchāstramiti vedāntaḍiṇḍimaḥ .. 20..

20. Brahman is real, the universe is mithya (it cannot be categorized as either real or unreal). The jiva is Brahman itself and not different. This should be understood as the correct Sāstra. This is proclaimed by Vedanta.

* * *

अन्तर्ज्योतिर्बहिर्ज्योतिः प्रत्यग्ज्योतिः परात्परः ।

ज्योतिर्ज्योतिः स्वयंज्योतिरात्मज्योतिः शिवोऽस्म्यहम् ॥ २१॥

అంతర్జ్యోతిర్బహిర్జ్యోతిః ప్రత్యగ్జ్యోతిః పరాత్పరః .

జ్యోతిర్జ్యోతిః స్వయంజ్యోతిరాత్మజ్యోతిః శివోఽస్మ్యహం .. 21..

antarjyotirbahirjyotiḥ pratyagjyotiḥ parātparaḥ .

jyotirjyotiḥ svayaṃjyotirātmajyotiḥ śivo'smyaham .. 21..

21. I am the auspicious one, the inner light and the outer light, the indwelling light, higher than the highest, the light of all lights, self- luminous, the light that is the Self.

* * *

इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य

श्रीगोविन्दभगवत्पूज्यपादशिष्यस्य

श्रीमच्छङ्करभगवतः कृतौ ब्रह्मज्ञानावलीमाला सम्पूर्णा ॥

ఇతి శ్రీమత్పరమహంసపరివ్రాజకాచార్యస్య

శ్రీగోవిందభగవత్పూజ్యపాదశిష్యస్య

శ్రీమచ్ఛంకరభగవతః కృతౌ బ్రహ్మజ్ఞానావలీమాలా సంపూర్ణా ..

iti śrīmatparamahaṃsaparivrājakācāryasya

śrīgovindabhagavatpūjyapādaśiṣyasya

śrīmacchaṅkarabhagavataḥ kṛtau brahmajñānāvalīmālā sampūrṇā ..

* * *

Invasion of Ineffable

Invasion of Ineffable

Made every attempt to see the Truth Ineffable,
Kicking the walls of the mother's womb,
Crying the first cry when taken birth,
Sucking the mother's breast,
Stumbling those initial steps with tiny legs,
Trying to perceive various sounds, noises, words,
Trying to learn what is being taught,
all the knowledge tainted with ignorance,
of the false known.

Failing in every attempt of the,
methods known to world and being taught,
Turned away from the world and entered within,
To see and trod the unknown pathways,
lying deeper than the deepest,
appearing farther than the farthest,
to the illusory and egoistic mind,
tried, tried and tried in vain.

One day the Ineffable invaded,
sucking deep into its
abysmal depth of silence and stillness.
Myriad roles and identities torn asunder,
Ego torn and losing the battle of efforts,
Surrendering to the moment of moments,
loosing everything known,
to know the Unknown.

The Process

The Process

Incessant thrashing and kneading,
Husk of egoity being removed,
Seed's purity of whiteness being seen,
Could able to see the Light Eternal,

Falling on it.

Turning red hot in the forge,

Incessant beating of the hammer,
Myriad lives of rust of ignorance being removed,

Walking on the edge of blade's steel,
Could able to see the Light Eternal,

Reflecting from it.

Bashed by praise and blame,
Health and sickness, joy and sorrow,

Nature's dualities and laws inexorable,

Torn and beaten; worn out and tired,
Surrendering to the inevitability of Unknown,
Could able to hear the Light Eternal,

From within.

Stripping off all identities,

Tearing off veils of delusion,

Standing naked, shameless, formless,

Beyond time and tide, night and day,

Could able to see the Light Eternal,

Shining from within.

Knowing naught of anything,
The lover loving the beloved,
Beyond seasons, and desires,
Possessed by the Unperceived,
Entering the realm of Silence and Stillness,

Could able to become One with,
The ineffable Light Eternal.

The Heart

The Heart

Brimmed in the abyss of desires,
Extended my arms to the Infinite in despair,
Cried to the Infinite for help,
Suddenly realized that, if I am calling Infinite,
I am a part of the Infinite.

Understanding my ignorance,
And realizing the futility of my efforts,
Letting go the ignorance into oblivion,
Heart plunging over the abyss of desires,
Merged into the Infinite.

I am Nothingness

I am Nothingness

I am not the seeing that you see,
I am not the hearing that you hear,
I am not the feeling that you feel,
I am not the perception that you perceive,
I am the senseless beyond the senses,
I am the incomprehensible beyond all comprehension,
I am Nothingness that is felt only by the Awareness.

The Unknower

The Unknower

The Known trying
to know the Unknown,
Became the Unknower.

Explanation:
Known - Seeker (any individual); Unknown - Absolute or Brahman; Unknower - Merged into Brahman and became Brahman itself.

Analogy:
It is like salt finding to depth of ocean has become ocean itself.

Hugging the Emptiness

Hugging the Emptiness

Hugging the Emptiness,
Lost interest in judging, bias and prejudice.

Hugging the Emptiness,
Lost interest in body and mind.

Hugging the Emptiness,
Lost the discrimination of within and without,
difference between this and that,
here and there, far and near.
Dualities escaping into oblivion,
Nothingness showing its eternal presence,
Awareness has become aware of itself.

Unperturbed stillness

Unperturbed stillness

Having writ the unwritten,

The seer seeing the Unseen,

The perceiver perceiving the Unperceivable,

Being in Thee in the Unperturbed stillness,

The Awareness has become aware of itself.

Wondering in amazement

Wondering in amazement

Either hanging low or high,

in the realm of thoughts;

Thine all embracing joy

severed every bondage

To find Thee within.

Finding Thee within,

loosing all identities,

Engulfed in Thy joy,

Seeing Thee within and without

Wondering in amazement,

which is realized?

The lover, love and the beloved,

Becoming One - Nothingness,
Staying in the Eternal,
The Awareness has become aware of itself.

Seeing the Unseen

Seeing the Unseen

In the stilled stillness,
Seeing the Unseen,
Hearing the Unheard,
Perceiving the Unperceived,
Seeing no difference,
in Thee and I,
Melting into the Infinite,
Loosing in the Nothingness,
Blissed out and joyful,
The Awareness has become aware of itself again. 

Seeing Me in Thee

Seeing Me in Thee

I stretched my arms for Thee,
Seeing me in Thy Heart,
Hugging me eternally,
Unseen tears rolled.

Thine eternal Love,
Engulfing me,
Lost every identity.

Let me never lose You,
For Thy Hug is solacing,
empowering and joyful;
Seeing me in Thee
Life turned Blissful.

Hearing Thee

Hearing Thee

Hearing Thy Throb in the Heart,
Entered the realm of Silence and Stillness.
And lost in hearing Thee.

Neither the I nor You existed
Existed only Silence and Stillness
All existed as Nothing and One.

Dancing in Silence

Dancing in Silence

Entering the realm of stillness,
Beyond mind,
Hugging Thee in the Heart,
Whilst the eyes closed,
The Eternal Eye seeing all,
World knowing naught
Me dancing in Silence,
As You dance within me.

Sourcing Love

Sourcing Love

Looking deep within

Realizing the transiency of the person

Finding the one sans personality

Sourcing the source of Love

Merged and lost.

Joyous Living

 Joyous Living

Diving deep within,
Reflecting on the Self through self,
Realizing the triviality and transiency of the external world,
Entering the realm beyond mind,
Seeing through and through, sans physical eye,
The eternal beauty of Silence and Stillness.

Awakening

Awakening

What is awakening? Is it possible that someone or something gets awakened?

Awareness is omnipresent and is present eternally. When this Awareness itself becomes aware of its presence and acknowledged in any physical entity it can be called as Awakening.

It is not that the physical entity is awakened, but the awareness present in that physical entity is acknowledging the presence of the awareness in that physical entity.

The physical entity can be from the measurable smallest particle Quanta,... through the sub-atomic particles, atomic particles like electron so on... through different animal species right from bacteria,... fish, pig, horse, tiger, etc., through a human being, ... meteors, planets, stars, myriad stellar bodies, etc., the emptiness, the nothingness... - it could be any. In all of these the awareness is present and is being acknowledged by the awareness itself by that Eternal Grace.

The Omnipresent Awareness,
Has become aware of its eternal presence,
And is acknowledged by Itself.

The Awareness itself is awakened,
To acknowledge its omnipresence.

I am Pure

I am Pure!

I came from Purity,
I came from Joy,
I came from Eternity.

Entering the world,
my Purity got tainted with identities,
Entering the world,
 my Joy got tainted with desires,
Entering the world,
my Eternity got tainted with boundaries of greed.

Letting go my identities,
and staying Be;
Letting go my desires;
and staying Be;
Letting go all boundaries of greed;
and staying Be;
I have become aware of
The Eternal presence of Purity.
And getting awakened in Purity.
I realized that I am Pure.

Energy and Bliss

 Energy and Bliss

Energy in motion is emotion
Energy in stillness is Bliss.

Root of the Energy is Consciousness.
Root of Consciousness is Stillness.
Root of Stillness is Nothingness.
Root of Nothingness is Eternal Awareness.