The happier and more secure in ourselves we are, the more we are able to love others and receive love ourselves, the more able we are to deeply listen to others and be deeply present with others.
As we go towards the Absolute, the Subject, the Self, the Pure Consciousness that we ARE, the happier and more secure we become in ourselves, and the more loving and balanced we naturally are.
There are some who say no need to go towards the Absolute, or rather this is not so important, but instead loving each other is more important, being able to deeply listen to each other is more important, being able to deeply be present with someone is more important…
…not realising that the two are related, and that without going more and more towards the Absolute, either consciously or unconsciously, without more and more realising ourselves as THAT, we will be limited in our ability to give and receive love,we will be limited in our ability to deeply listen, to deeply receive, and to deeply be present with others.
When we ultimately discover ourselves as That Absolute, then all that is left is Love and Presence, giving and receiving become One, outside and inside disappear, and the thought of another as opposed to I or me also vanishes. There is only Eternal Love and Bliss.
Hence the most important thing, from a spiritual point of view, especially if you value kindness and love and deep listening and being present, is to go towards the Absolute and discover that Truth that we ARE.
When Jesus was asked what the most important commandment was, he said the most important was to love the lord our God with everything we have, (which I like to interpret as meaning to go towards the absolute and know your identity with that), and he said that the second most important commandment was to love each other. He did not say the most important commandment was to love each other, as I suspect he knew that we cannot love each other truly and fully unless we know our own Divine Nature as Absolute Love
Put simply, we are often told to love each other and be present with each other and be good to on another, but we are not told HOW we can love each other more or HOW we can be more present with each other.
The secret is to more and more know yourself as you truly are, ie. as Pure Formless Consciousness, as the Absolute.
There is a mighty battle going on for control of your mind. Heaven and earth intersect in your mind; the tugs of both spheres influence your thinking. I created you with the capacity to experience foretastes of heaven. When you shut out the world and focus on My Presence, you can enjoy sitting with Me in heavenly realms. This is an incredible privilege reserved for precious ones who belong to Me and seek My Face. Your greatest strength is your desire to spend time communing with Me. As you concentrate on Me, My Spirit fills your mind with Life and Peace.
The world exerts a downward pull on your thoughts. Media bombard you with greed, lust, and cynicism. When you face these things, pray for protection and discernment. Stay in continual communication with Me whenever you walk through the wastelands of this world. Refuse to worry, because this form of worldliness will weigh you down and block awareness of My Presence. Stay alert, recognizing the battle being waged against your mind. Look forward to an eternity of strife-free living, reserved for you in heaven.
And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus – EPHESIANS 2:6
The mind of sinful man is death, but the mind controlled by the Spirit is life and peace. – ROMANS 8:6
Do not love the world or anything in the worldā¦ The world and its desires pass away, but the man who does the will of God lives forever. – 1 JOHN 2:15-17
The above text, including the cited biblical verses, is taken from a book called ‘Jesus Calling’ (entry dated September 19th) – this is a wonderful daily devotional text for lovers of Jesus and Source, written by Sarah Young
In Jesus’s teachings we find numerous verses like this asking us to turn away from the world of objects (ie. Maya) and towards the Lord who resides within – I have compiled a selection here, Namaste
Here the non-dual teachings of Jesus are succinctly presented.
The following are excerpts I have put together from the introduction of the book ‘Happiness and the Art of Being’ by Michael James. I felt there were so many gems and biblical quotes packed in tightly together in just the introduction of this book – someone else perhaps would have made the introduction alone into an entire book – I felt that it would be worthwhile to tease out some of the points about Jesus’s teachings and put them together into a post for the benefit of seekers. It very nicely sums up the inner teachings of Jesus in light of the teachings of Sri Ramana Maharshi and points to the core teachings of both.
You can read the entire book, ‘Happiness and the Art of Being’, online for free here, and I encourage you to make a donation to the author and/or buy a hard copy of the book in order to support the author.
Bold type and subheadings have been added by myself. I have also changed the paragraph structure of the text in places – I hope these aid the readability of the text and assimilation of the key points.
The inner aim of all religions and spiritual traditions is to free us from this illusory state in which we imagine that we are separate from God, the one unlimited and undivided reality.
Original Sin
For example, in Christianity this state in which we violate the oneness and wholeness of God by imagining ourself to be an individual separate from him is called the āoriginal sinā, which is the root cause of all misery and unhappiness.
The Truth shall set you free
Because we can become free from this āoriginal sinā only by knowing the truth, Christ said,
ā[ā¦] ye shall know the truth, and the truth shall make you freeā (John 8.32).
The truth that we must know in order to be made free is the truth that we are nothing but the adjunctless pure consciousness āI amā ā that āI amā which is the true form of God, as disclosed by him when he revealed his identity to Moses saying,
āI am that I amā (āehyeh asher ehyehā ā Exodus 3.14).
Die to your (individual) self
To āknow the truthā does not mean to know it theoretically, but to know it as a direct and immediate experience. In order to destroy the illusion that we are a limited individual consciousness, a person separate from the perfect whole which is called God, we must experience ourself as the unlimited and undivided pure consciousness āI amā.
Therefore, to know the truth and thereby be made free from the illusion called āoriginal sinā, we must die and be born again ā we must die to the flesh and be born again as the spirit. That is why Christ said,
āExcept a man be born again, he cannot see the kingdom of God. [ā¦] Except a man be born of [ā¦] the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spiritā (John 3.3 & 3.5-6).
That is, to experience and enter into the true state of God, we must cease to exist as a separate individual, a consciousness that identifies itself with the flesh and all the limitations of the flesh,and must rediscover ourself to be the unlimited and undivided spirit, the pure, unadulterated and infinite consciousness āI amā, which is the absolute reality that we call āGodā.
When we identify ourself with a body made of flesh, we become that flesh, but when we cease to identify ourself with that flesh and know ourself to be mere spirit, we are born again as our original nature, the pure spirit or consciousness āI amā.
The need for us to sacrifice our individuality in order to be born anew as the spirit is a recurring theme in the teachings of Jesus Christ:
āExcept a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternalā (John 12.24-25).
āWhosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve itā (Luke 17.33).
āAnd he that taketh not his cross, and followeth after me, is not worthy of me. He that findeth his life shall lose it: and he that loseth his life for my sake shall find itā (Matthew 10.38-39).
āIf any [man] will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?ā (Matthew 16.24-26, and also Mark 8.34-37 and Luke 9.23-25).
That is, in order to rediscover our true and eternal life as the spirit, we must lose our false and transient life as an individual. If we seek to preserve our false individuality, we shall in effect be losing our real spirit. This is the price we have to pay to live as an individual in this world. Therefore, whatever we may gain or achieve in this world, we do so at the cost of losing our real self, the state of perfection and wholeness (which in this context is what Christ means by the term our āown soulā). In exchange for regaining our original and perfect state of wholeness, we have only to give up our individuality and all that goes with it. Which is truly profitable, to lose the whole and gain merely a part, or to give up a mere part in exchange for the whole?
Take up thy cross
In order to give up or lose our individuality, as Christ had done, he says that we must follow him by denying ourself and taking up our cross. To deny ourself means to refrain from rising as an individual separate from God, who is the whole ā the āfullness of beingā or totality of all that is. To take up our cross means to embrace the death or destruction of our own individuality, because in the time of Christ the cross was a powerful symbol of death, being the usual instrument of execution. Thus, though he used somewhat oblique language to express it, Christ repeatedly emphasised the truth that in order to rediscover our real life as the spirit we must sacrifice our false life as an individual.
Christ’s resurrection
This sacrifice of our individuality or identification with the flesh, and our consequent resurrection or rebirth as the spirit, was symbolised by Christ through his own crucifixion and subsequent resurrection. By dying on the cross and rising again from the dead, Christ gave us a powerful symbolic representation of the truth that in order to become free from the āoriginal sinā of identification with the flesh and thereby to enter the ākingdom of Godā, we must die or cease to exist as a separate individual, and thereby rise again as the pure spirit, the infinite consciousness āI amā.
The Kingdom of God
The ākingdom of Godā which we can see and enter only by being born again as the spirit is not a place ā something that we can find externally in the material world of time and space, or even in some celestial world called heaven.
When Christ was asked when the kingdom of God would come, he answered,
āThe kingdom of God cometh not with observation: neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within youā (Luke 17.20-21).
The kingdom of God cannot be found by observation, that is, by any form of objective attention ā by looking externally here or there. It cannot be found in any place outside us, either here in this world or there in heaven, nor indeed is it something that will come in the future. It exists within us even now.
To see and enter into it, we must turn our attention inwards, away from the external world of time and space that we observe by means of the limited flesh-bound consciousness that we call our āmindā, and towards our true consciousness āI amā, which is the underlying base and reality of the observing consciousness āI am so-and-soā.
The true teaching
The exhortation ābeholdā that Christ used in the above passage is very important. He did not merely tell us the fact that the kingdom of God is within ourself, but exhorted us to look and see that it is within ourself. That is, he did not merely tell us the truth that he saw, but told us that we should each see it for ourself.
In more modern English, we would express the passage
ā[ā¦] neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within youā
as
ā[ā¦] and they should not say, āLook here or look thereā, because, see, the kingdom of God is within youā.
This exhortation that Christ makes to us not to look here or there but to see that the kingdom of God is within ourself, is the essence of the spiritual practice taught by Sri Ramana and all other true sages. We should give up attending to anything outside ourself, and should instead turn our attention inwards to see the reality that exists within us.
The kingdom of God is not a place but a state ā our natural state of pure self-conscious being. When we see it within ourself by turning our attention towards the innermost core of our being, we enter into it and become one with it.
This is the state of being born again as the spirit ā the state of mystical union with God that all Christian contemplatives seek to attain. In this state called the ākingdom of Godā, the pure consciousness āI amā, which is the spirit or true form of God, exists and shines alone in all the splendour and glory of its undivided oneness and unlimited wholeness.
The teachings of Sri Ramana
The teachings of Sri Ramana thus throw a fresh light upon the spiritual teachings contained in the Bible. In the same manner, they also throw fresh light upon the spiritual teachings of all other religions.
Though his teachings are easily recognised as a fresh and clear expression of the ancient teachings of advaita vÄdÄnta, they in fact clarify the inner essence not only of advaita vÄdÄnta but also of all other spiritual traditions.
The truth that he taught is not a relative truth that is limited to any particular religion or human culture, but is the absolute truth which underlies all human experience, and which is the source and foundation of the spiritual teachings of all religions. For certain cultural or other reasons, in some religions this truth is expressed less openly and clearly than in others, but it is nevertheless the truth that lies at the heart of every religion.
Though this truth is not recognised by most of the followers of the various religions, particularly by the followers of those religions in which it is hidden more obscurely, it is nevertheless expressed in some form or other in the scriptures and the philosophical and mystical writings of every religion, and it can be discerned and recognised by all who have the eyes to see it. The teachings of Sri Ramana, if understood clearly and correctly, give us the eyes or insight required to discern and recognise it wherever it is expressed, no matter how seemingly obscure may be the words that are used to express it.
Dualistic vs non-dualistic teachings
All words are open to interpretation ā and misinterpretation. This is particularly true of words that speak about the spirit ā the reality that lies beyond the limitations of physical matter, and that therefore cannot be perceived by the five senses, or known as an object of consciousness. All interpretations of such words fall into two distinct categories ā interpretations that are strictly non-dualistic, admitting no division of the one and only reality, and interpretations that are either completely dualistic, or that at least concede that within the one reality there are divisions and distinctions that are real.
Ultimately the interpretation that we each choose to accept depends not upon the truth itself ā because the nature of the truth cannot be proved objectively ā but upon our own personal preferences.
Most people ā whether they hold religious beliefs or cherish a more materialistic outlook on life ā prefer to take a dualistic view of reality, because such a view assures them of the reality of their own individuality, and of the world they perceive through their senses, and (if they choose to believe in God) of God as a separately existing entity. Therefore the only basis for a dualistic view of reality is the attachment that people have to their own individuality, to the world that they think gives them happiness, and to their idea of a God who they believe will give them the things that will make them happy….
One truth in all religions
…This non-dual reality is the one truth about which all religions speak. Though they do not always describe the non-dual nature of this truth in explicit terms, all religions do so implicitly in one way or another.
No religion has a monopoly on the truth. What is true in one religion is true in every religion. The truth can never be in any way exclusive, because if it were, it would only be a partial truth and not the whole truth ā a relative truth and not the absolute truth. To be wholly and absolutely true, the truth must be all-inclusive ā it must be the one whole that includes everything within itself.
The one whole truth that does include everything within itself is the infinite spirit, the single consciousness that we all know as āI amā. Everything that appears to exist does so only within this consciousness. Though the manifold forms in which things appear are unreal as such, the one real substance of all things is the consciousness in which they appear. Therefore the one truth about which all religions speak is the single, all-inclusive and non-dual whole, the spirit or consciousness in which all things appear and disappear.
The Universal Christ and the ‘I Am’
However, because they interpret the spiritual teachings of their religion in a dualistic manner, most of the followers of the various religions tend to believe that their own religion somehow has a monopoly or exclusive claim upon the truth, and is therefore the only means to salvation. For example, throughout the history of Christianity, most ordinary Christians have believed that true salvation can be attained only through the person of Jesus Christ, and that atheists, agnostics and the followers of other religions can be saved only by converting to Christianity. They have justified this unreasonable and arrogant belief by their dualistic interpretation of Christās saying,
āI am the way, the truth, and the life: no man cometh unto the Father, but by meā (John 14.6).
Because of their dualistic understanding of his spiritual teachings, they interpret the words āI amā and āmeā that he used in this passage to denote only the individual person Jesus Christ, who was born at a certain time in a certain place called Bethlehem.
However, Christ did not mistake himself to be merely an individual person whose life was limited within a certain range of time and place. He knew himself to be the real and eternal spirit āI amā, which is unlimited by time and place. That is why he said,
āBefore Abraham was born, I amā (John 8.58).
The person who was Jesus Christ was born long after the time of Abraham, but the spirit which is Jesus Christ exists always and everywhere, transcending the limits of time and place. Because that spirit is timeless, he did not say, āBefore Abraham was born, I wasā, but, āBefore Abraham was born, I amā.
That timeless spirit āI amā, which Christ thus knew to be his own real self, is the same āI amā that God revealed to be his real self when he said to Moses,
āI am that I amā (Exodus 3.14).
Therefore, though Christ appears to us to be a separate individual person, he and his Father God are in fact one and the same reality, the spirit that exists within each one of us as our fundamental consciousness āI amā. That is why he said,
āI and the Father are oneā (John 10.30).
Therefore, when Christ said,
āI am the way, the truth, and the life: no man cometh unto the Father, but by meā (John 14.6),
by the words āI amā and āmeā he was referring not merely to the time-bound individual called Jesus, but to the eternal spirit āI amā, which he knew to be his own real self. The inner meaning of his words can therefore be expressed by rephrasing them thus,
āThe spirit āI amā is the way, the truth, and the life: no man cometh unto the spirit āI amā, which is the Father or source of all things, but by this same spiritā.
True Salvation
The spirit āI amā is not only the truth or reality of all things, the source from which they all originate, and the life or consciousness that animates every sentient being, but is also the only way by which we can return to our original source, which we call by various names such as āGodā or the āFatherā.
Except by turning our attention within towards the spirit, the consciousness that we each experience as āI amā, there is no way by which we return to and become one with our source. Therefore true salvation can only be attained not merely through the person who was Jesus Christ, but through the spirit which is Jesus Christ ā the eternal spirit āI amā that exists within each one of us.
Not only did Christ affirm his oneness with God, his Father, he also wanted us to become one with him. Before his arrest and crucifixion, Christ prayed for us,
āHoly Father, [ā¦] that they may be one, as we [are]. [ā¦] that they all may be one; as thou, Father, [art] in me, and I in thee, that they also may be one in us [ā¦] that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in oneā (John 17.11 & 21-23).
That is, the aim of Christ was that we should cease to mistake ourself to be an individual separate from God and should know ourself to be the one indivisible spirit, the pure fundamental consciousness āI amā, which is the reality of God.
Thus oneness or non-duality is the central aim of the spiritual teachings of Jesus Christ.
Differences between religions are only superficial
Every religion consists of a vital central core of non-dualistic truth, expressed either explicitly or implicitly, and a thick outer shell of dualistic beliefs, practices, doctrines and dogmas. The differences that we see between one religion and another ā the differences that throughout the ages have given rise to so much conflict, intolerance and cruel persecution, and even to bloody wars and terrorism ā lie only in the superficial forms of those religions, their outer shells of dualistic beliefs and practices.
All the disharmony, conflict and strife that exist between one religion and another arise only because most of the followers of those religions are too attached to a dualistic view of reality, which limits their vision and prevents them from seeing what all religions have in common, namely the one underlying truth of non-duality.
Therefore true peace and harmony would prevail among the adherents of the various religions only if they were all willing to look beyond the external forms of those religions and see the one simple and common truth of non-duality that lies at the heart of all of them.
Non-duality
If we accept and truly understand the truth of non-duality, we will have no cause to quarrel or fight with anyone. We will be happy instead to let each person believe what they want to believe, because if a person is so attached to their individuality that they are unwilling to doubt its reality, no amount of reasoning or argument will convince them of the truth of non-duality.
Therefore no one who truly understands this truth would ever try to convince the unwilling. If anyone does try to force the truth of non-duality upon someone who is unwilling to accept it, they are only displaying their own lack of correct understanding of that truth.
Non-duality is not a religion that needs evangelists to propagate it, or converts to join its ranks. It is the truth, and will remain the truth whether or not anyone chooses to accept and understand it. Therefore we can and should do no more than make this truth available to whomsoever is ready to understand it and apply it in practice.
The true blasphemy
Many religious people believe that it is blasphemy or sacrilege to say that we are one with God, because they mistake such a statement to mean that an individual is claiming himself to be God. But when we say that we are God, what we mean is not that we as a separate individual are God, which would be absurd, but that we are not an individual separate from God. By thus denying that we have any existence or reality separate from God, we are affirming that the reality we call God is one, whole and undivided.
If instead we were to claim that we are in reality separate from God, as most religious people believe us to be, that would be blasphemy or sacrilege, because it would imply that God is not the one and only reality. If we were to have any reality of our own separate from God, then he would not be the whole truth, but only a part or division of some larger truth.
If we believe that the reality that we call God is truly the infinite āfullness of beingā, the one undivided whole, then we must accept that nothing can exist as other than or separate from him. He alone truly exists, and all else that seems to exist as separate from him is in fact nothing but an illusion or false appearance whose sole underlying reality is God.
Only in the state of perfect non-duality is the true glory, wholeness and fullness of God revealed.
So long as we experience a state of seeming duality by mistaking ourself to be an individual separate from God, we are degrading and demeaning him, denying his indivisible oneness, wholeness and infinity, and making him into something less than the only existing reality that he truly is.
The Truth is often unpalatable
Though the inner aim of all religions is to teach us the truth of non-duality, in their scriptures this truth is often expressed only in an oblique manner, and can be discerned only by people who are able to read between the lines with true insight and understanding. The reason why the truth is not expressed more openly, clearly and unambiguously in many of the scriptures of the various religions is that at any given point in time the majority of people have not yet reached a state of sufficient spiritual maturity to be able to digest and assimilate it if it is told as it is. That is why Christ said,
āI have yet many things to say unto you, but ye cannot bear them nowā (John 16.12).
However, though most of us may be unable to bear and accept the raw and naked truth of non-duality now, with the passing of time we will each eventually gain the spiritual maturity required to understand and accept the truth as it is, and not merely as we would now like it to be.
Feel His Love,
Allow His Love and Light to fill up your entire body,
Rest in His Presence,
Christ Within.
Our Constant Companion,
Our Divine Shadow,
Unshakeable,
Ever-dependable,
I lean on Him.
Allow Him to Console you,
Pray to Him in Secret,
This is your Secret Prayer:
Your Love for Him.
Your love for Him,
Merging in His Love,
Filling up your body with Love and Light,
Filling the Universe,
Made of Love and Light,
My Heart overflows,
With Your Divine Love.
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Where are you not?
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Where am I?
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. ā¤ļøā¤ļøā¤ļø
Tom is the only one [teacher] Iāve seen who doesnāt come from his point of view, he always comes directly from the silence and meets the seeker exactly where theyāre at. If they need a practice, he has it, if they already have one but are stuck he knows how to move them, if theyāre just beginning he knows how to guide themā¦itās wonderful to see. Danny, UK
To arrange a 1 to 1 session with me please contact me via the contact page.
I offer 1 to 1 sessions either in person or via zoom. These sessions can be a wonderful way of clearing apparent blocks and confusion and can provide a much needed short-cut on your spiritual journey.
My Approach
I meet you wherever you are in your journey and guide you from there – whether you’re completely new to this or are a seasoned seeker, whether you want to focus purely on non-duality or instead want to heal emotional issues, deal with practical aspects of life or explore relationship issues.
Even if you don’t have a specific question or issue in mind, I often find I can intuitively feel where you are and advise you accordingly.
Guidance
Here are just some of the many things I have helped guide those who have approached me:
Total Freedom – right here, right now!
Clarity around the teachings with a focus on ending suffering in daily life
Awakening & enlightenment experiences: making sense of what may have happened to you and where to go from this
Going ‘in and out’ of enlightenment – why this is happening for you and what to do about it
Reconciling various traditional approaches such as Buddhism, Christianity, Gnosticism, Zen, Advaita, Vedanta as well as non-traditional approaches such as law of attraction, new-age teachings, direct teachings, neo-advaita, etc.
Dealing with practical issues such as various aspects of daily life and earning money
Relationship issues eg. with partners, family and children
Not really feeling happy, peaceful, whole & complete despite intellectually understanding the teachings
HealingĀ emotional trauma and distress
Resolvingaddictive or habitual egoic tendencies (vasanas)
Addressing various issues related to being a ‘spiritual seeker’, eg:
asense of isolation or loneliness
loss of interest or passion for various pursuits
other more specific issues such as psychic and energetic experiences.
Cost
Cost for an online 1 to 1 session: Ā£75 for 1 hour; Ā£50 for 30 minutes
Cost for in-person 1 to 1 meeting (in the London area, UK): Ā£100 for 1 hour
To arrange a 1 to 1 session with me please contact me via the contact page
Disclaimer
Meetings and sessions are not intended as a substitute for professional therapy, medical care, or legal advice. Please consult a licensed professional in these matters.
Testimonials
Tom is the easiest person to talk to and he gave me the support I needed.
Outi, Finland
Tomās teaching is unique. His guidance is a non-dual lighthouse emitting a bright light-beam across lifeās turbulent expanse to steer the seeker from crashing on the rocks of ignorance, misunderstanding and delusion, to reach the shore of Timeless Being.
His gift is discerning where the individual seeker is at and what is required specifically for that āindividualā to support them in their thirst for freedom from suffering. His maturity, as a guide, is evident in how he can appreciate the wisdom teachings, the ātreasure in the fieldā,Ā in traditions not generally associated with non-duality.
This breadth of understanding sets him apart from the smorgasbord of spiritual snake-oil merchants, pedlars, āevangelicalā non-dual purists and genuine teachers which, in practical terms, allows a welcoming and genuine spirit of inclusivity for anyone attending his satsangs. Gerry, UK
I find Tomās teachings clearer, simpler, and less encumbered by BS than just about anyone out there whom I have encountered. Iāve had teachers from Alan Watts to Adi Da, to Andrew Cohen, and others. Tom has the least ābaggageā I thinkā¦
Your words always affect me like a clear, clean breath of fresh air in the midst of what is often a lot of misconception and gobbledygook about what there is to āattainā and all the rest of it. Carl, USA
I chanced upon Tomās website at a very interesting time in my journey. I had studied traditional Vedanta for many years. I had some good understanding about the concepts and was doing some serious self inquiry or Atma Vichara. Thatās when I started tying myself into all sorts of knots. I wasted a lot of time confused by concepts and was in a very frustrated place until I spoke to Tom.
I believe things happen for a reason and you meet the right people at the right time in the journey. Within a couple of sessions, Tom was able to help me unravel some of these knots. As the layers started peeling off and more layers and depth opened up the journey started taking a different shape. Throughout this, Tom was able to ask just the right question and clarified many concepts that would have otherwise taken a life of their own.
I found his teaching style refreshingly down to earth and humble and since he was able to speak from his direct experience, it made everything so real and relatable. Arvind, India
MERRY CHRISTMAS TO EACH AND EVERYONE!!
š²šāāššØ
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THE GREATEST COMMANDMENT
28 One of the teachers of the law came and heard them debating. Noticing that Jesus had given them a good answer, he asked him, āOf all the commandments, which is the most important?ā
29 āThe most important one,ā answered Jesus, āis this: āHear, O Israel: The Lord our God, the Lord is one.
30 Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.ā
31 The second is this: āLove your neighbor as yourself.ā There is no commandment greater than these.ā
32 āWell said, teacher,ā the man replied. āYou are right in saying that God is one and there is no other but him.
33 To love him with all your heart, with all your understanding and with all your strength, and to love your neighbor as yourself is more important than all burnt offerings and sacrifices.ā
34 When Jesus saw that he had answered wisely, he said to him, āYou are not far from the kingdom of God.ā And from then on no one dared ask him any more questions.
Tom Das 