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But in fact it dulls the mind to fix it on an object. The mind loses its natural alertness and subtleness. It is no longer an open mind...Meditation belongs to the unknowable...The point of sitting in meditation is only to find the meditator. The more you look, the more you will be convinced that he cannot be found...Fundamentally, you are nothing, but you are not aware of this and project energy in seeking what you are...When, by self-inquiry, you find out that the meditator does not exist, all activity becomes pointless and you come to a state of non-attaining, an openness to the unknowable
Leave greatness to others. Become so small that no one can see you. This conviction results from growing devotion to the supreme reality.
You will continue taking on new bodies, until you've resolved your identity.
To speak of practicing the path is an expression of encouragement, a term of inducement; there has never been any doctrine to give people, just transmissions of various expedient techniques. These are for expressing the essential idea, to get people to know their own minds. Ultimately there is no doctrine to get, no path to practice. Therefore it is said, "The path of enlightenment is natural"
Everyone is miserable from efforts (to attain something) and no one knows it...
By this intruction alone, blessed one attains liberation from cycling patterns of mind...
By this intruction alone, blessed one attains liberation from cycling patterns of mind...
People usually consider walking on water or in thin air a miracle. But I think the real miracle is not to walk either on water or in thin air, but to walk on earth. Every day we are engaged in a miracle which we don't even recognize: a blue sky, white clouds, green leaves, the black, curious eyes of a child -- our own two eyes. All is a miracle.
You need not aspire for or get any new state.
Get rid of your present thoughts, that is all.
Get rid of your present thoughts, that is all.
The wound is the place where the Light enters you.
The idea is to wake up, not to look at yourself, not to feel sorry for yourself, not to compare yourself with others, but to awaken. When you awaken, you become divine harmony. You are no longer fooled by person, place or thing. You no longer react.
Ðе ищите вторую половинку. Станьте Ñами..целым. И тогда вы вÑтретите такого же цельного человека. ЕÑли двум летÑщим птицам Ñкрепить крыльÑ..они упадут. Вам проÑто нужно лететь Ñ€Ñдом..и в одном направлении. ÐœÑƒÐ´Ñ€Ð°Ñ Ð»ÑŽÐ±Ð¾Ð²ÑŒ..Ñто когда Ñ Ñ‚Ð¾Ð±Ð¾Ð¹ хорошо..но и без Ñ‚ÐµÐ±Ñ Ñ Ð¾ÑтануÑÑŒ цельный.
In each [school of yoga], one can progress up to the point when all desire for progress must be abandoned to make further progress possible. Then all schools are given up, all effort ceases; in solitude and darkness, the last step is made which ends ignorance and fear for ever.
When Poonja met Ramana Maharshi, and asked him, "Have you seen God?" Maharshi replied, "Anything that you see cannot be God. Whatever you see must be an object of your senses. God is not an object of your senses. God is the one through whom all things are seen, tasted, touched, heard and smelt, but He himself cannot be seen because He is the seer, not an object of sight." This meeting with Ramana Maharshi ultimately led him to the profound state of awakening, Self-realisation.
The root of all desires is the one desire: to come home, to be at peace. There may be a moment in life when our compensatory activities, the accumulation of money, learning and objects, leaves us feeling deeply apathetic. This can motivate us towards the search for our real nature beyond appearances. We may find ourselves asking, ‘Why am I here? What is life? Who am I?’ Sooner or later any intelligent person asks these questions.
Remember, if you are looking for any-thing, you are here for the wrong reason for there is nothing that I can give you really, that you haven't already got. There is absolutely nothing I can do for you for I am not the doer. Neither are you. ~
A student once asked Zen teacher Steve Allen,
"If you were given a wish-fulfilling jewel, what would you wish for?"
"To stop wishing," replied Allen
"If you were given a wish-fulfilling jewel, what would you wish for?"
"To stop wishing," replied Allen
Be like melting snow -- wash yourself of yourself.
Q.While in India, you found a teacher with whom you studied for a number of years. What is the value of a teacher for the spiritual life?
JEAN KLEIN - A teacher is one who lives free from the idea or image of being somebody. There’s only function; there’s no one who functions. It’s a loving relationship; a teacher is like a friend.
Q.Why is that important for someone on the spiritual path?
JEAN KLEIN - Because generally the relationship with other people involves asking or demanding – sex, money, psychological or biological security. Then suddenly you meet someone who doesn’t ask for demand anything of you; there’s only giving.
A true teacher doesn’t take himself for a teacher, and he doesn’t take his pupil for a pupil. When neither one takes himself to be something, there is a coming together, a oneness. And in this oneness, transmission takes place. Otherwise the teacher will remain a teacher through the pupil, and the pupil will always remain a pupil.
When the image of being something is absent, one is completely in the world but not of the world; completely in society, but at the same time free from society. We are truly a creative element when we can be in society in this way.
JEAN KLEIN - A teacher is one who lives free from the idea or image of being somebody. There’s only function; there’s no one who functions. It’s a loving relationship; a teacher is like a friend.
Q.Why is that important for someone on the spiritual path?
JEAN KLEIN - Because generally the relationship with other people involves asking or demanding – sex, money, psychological or biological security. Then suddenly you meet someone who doesn’t ask for demand anything of you; there’s only giving.
A true teacher doesn’t take himself for a teacher, and he doesn’t take his pupil for a pupil. When neither one takes himself to be something, there is a coming together, a oneness. And in this oneness, transmission takes place. Otherwise the teacher will remain a teacher through the pupil, and the pupil will always remain a pupil.
When the image of being something is absent, one is completely in the world but not of the world; completely in society, but at the same time free from society. We are truly a creative element when we can be in society in this way.
The ego states emphatically: "I no longer need a teacher!" A healed mind has no need to make such a statement. Did Jesus ever make such a statement? As long as you believe bodies, persons, and autonomous private minds have reality you will be attracted to or repulsed by "personal" teachers, for the ego made the world and all idols to distract you from looking within and following the Teacher Who remembers your innocence
The Main indication to recognize a saint is total equality. In that word of equality itself you can feel the tone of differentiation. Equality does not mean not finding differences or partiality. It means, with practical experience, identification of that true self as an under current in all those differences and remaining with a balanced uniformed approach towards everything.
When you are given the grace to gasp for God the way you gasped for air, you will have found him.' When the pond dries up and the fish are lying on the parched earth, to moisten them with one's breath or damp them with spittle is no substitute for flinging them back into the lake. Don't enliven people with doctrines; throw them back into Reality. For the secret of life is to be found in life itself - not in doctrines about it.
The great Buddhist saint Nagarjuna moved around naked except for a loincloth and, incongruously, a golden begging bowl gifted to him by the King, who was his disciple.
One night he was about to lie down to sleep among the ruins of an ancient monastery when he noticed a thief lurking behind one of the columns. "Here, take this," said Nagarjuna, holding the begging bowl. "That way you won't disturb me once I have fallen asleep."
The thief eagerly grabbed the bowl and made off only to return the next morning with the bowl and a request:
"When you gave away this bowl so freely last night, you made me feel very poor. Teach me how to acquire the riches that make this kind of lighthearted detachment possible."
One night he was about to lie down to sleep among the ruins of an ancient monastery when he noticed a thief lurking behind one of the columns. "Here, take this," said Nagarjuna, holding the begging bowl. "That way you won't disturb me once I have fallen asleep."
The thief eagerly grabbed the bowl and made off only to return the next morning with the bowl and a request:
"When you gave away this bowl so freely last night, you made me feel very poor. Teach me how to acquire the riches that make this kind of lighthearted detachment possible."
You are both the question and the answer. All your questions come from your identification with the body. How can any questions relating to that which was prior to the body and consciousness be answered? There are yogis who have sat in meditation for many, many years seeking answers to this question, but even they haven't understood it. And yet you are complaining.
Questioner: I can see that I am one with everything...
Mooji: You cannot see your unicity. Not phenomenally. You can somehow know in the most intimate intuitive sense that you are all-inclusive. That all knowledge, all knowingness, must be arising out of and within your own self. There is a knowingness which cannot be put down on paper. It is a felt knowingness.
I can see what I am not. I can see the objects that I am not. They are connected with me, they appear in me. They maybe appear to be outside of my own self, but I cannot say I am held in them, because I am here to observe them. So what can I be?
This discovery - not speculation - has to happen. Actually, finally, and ultimately - and ultimately does not mean "in time". It does not mean "eventually". It means at the center, at the core, which is most intimate, that within which even intimacy is known. Can that be known? Non-phenomenally there is knowingness that I am That. But be careful! Something is quick to say, "Yes, yes, this is what I am." And this evidence must be rejected, and the one who is giving this evidence must be rejected.
And there must be the discernment to know, "This is false", to know that it is the intellect that is saying this. Because when this truth is felt, you are struck into silence. Therefore I say, though you seek a conceptual answer, perhaps a response of a different kind will take place.
Tiruvannamalai, India, 9 January 2009
edited by Sri
Mooji: You cannot see your unicity. Not phenomenally. You can somehow know in the most intimate intuitive sense that you are all-inclusive. That all knowledge, all knowingness, must be arising out of and within your own self. There is a knowingness which cannot be put down on paper. It is a felt knowingness.
I can see what I am not. I can see the objects that I am not. They are connected with me, they appear in me. They maybe appear to be outside of my own self, but I cannot say I am held in them, because I am here to observe them. So what can I be?
This discovery - not speculation - has to happen. Actually, finally, and ultimately - and ultimately does not mean "in time". It does not mean "eventually". It means at the center, at the core, which is most intimate, that within which even intimacy is known. Can that be known? Non-phenomenally there is knowingness that I am That. But be careful! Something is quick to say, "Yes, yes, this is what I am." And this evidence must be rejected, and the one who is giving this evidence must be rejected.
And there must be the discernment to know, "This is false", to know that it is the intellect that is saying this. Because when this truth is felt, you are struck into silence. Therefore I say, though you seek a conceptual answer, perhaps a response of a different kind will take place.
Tiruvannamalai, India, 9 January 2009
edited by Sri
A SIMPLE QUESTION
Once there was a monk who was an expert on the Diamond Sutra, and as books were very valuable in his day, he carried the only copy in his part of the world on his back. He was widely sought after for his readings and insight into the Diamond Sutra, and very successful at propounding its profundities to not only monks and masters but to the lay people as well. Thus the people of that region came to know of the Diamond Sutra, and as the monk was traveling on a mountain road, he came upon an old woman selling tea and cakes.
The hungry monk would have loved to refresh himself, but alas, he had no money. He told the old woman, "I have upon my back a treasure beyond knowing -- the Diamond Sutra. If you will give me some tea and cakes, I will tell you of this great treasure of knowledge."
The old woman knew something of the Diamond Sutra herself, and proposed her own bargain. She said, "Oh learned monk, if you will answer a simple question, I will give you tea and cakes." To this the monk readily agreed. The woman then said, "When you eat these cakes, are you eating with the mind of the past, the mind of the present or the mind of the future?"
No answer occurred to the monk, so he took the pack from his back and got out the text of the Diamond Sutra, hoping he could find the
answer. As he studied and pondered, the day grew late and the old woman packed up her things to go home for the day.
"You are a foolish monk indeed," said the old woman as she left the hungry monk in his quandary. "You eat the tea and cakes with your mouth."
Once there was a monk who was an expert on the Diamond Sutra, and as books were very valuable in his day, he carried the only copy in his part of the world on his back. He was widely sought after for his readings and insight into the Diamond Sutra, and very successful at propounding its profundities to not only monks and masters but to the lay people as well. Thus the people of that region came to know of the Diamond Sutra, and as the monk was traveling on a mountain road, he came upon an old woman selling tea and cakes.
The hungry monk would have loved to refresh himself, but alas, he had no money. He told the old woman, "I have upon my back a treasure beyond knowing -- the Diamond Sutra. If you will give me some tea and cakes, I will tell you of this great treasure of knowledge."
The old woman knew something of the Diamond Sutra herself, and proposed her own bargain. She said, "Oh learned monk, if you will answer a simple question, I will give you tea and cakes." To this the monk readily agreed. The woman then said, "When you eat these cakes, are you eating with the mind of the past, the mind of the present or the mind of the future?"
No answer occurred to the monk, so he took the pack from his back and got out the text of the Diamond Sutra, hoping he could find the
answer. As he studied and pondered, the day grew late and the old woman packed up her things to go home for the day.
"You are a foolish monk indeed," said the old woman as she left the hungry monk in his quandary. "You eat the tea and cakes with your mouth."
To find the Guru and also the trust in him is rare luck. It does not happen often.
You are accustomed to deal with things, physical and mental. I am not a thing, nor are you. We are neither matter nor energy, neither body nor mind. Once you have a glimpse of your own being, you will not find me difficult to understand. We believe in so many things on hearsay. We believe in distant lands and people, in heavens and hells, in gods and goddesses, because we were told. Similarly, we were told about ourselves, our parents, name, position, duties and so on. We never cared to verify. The way to truth lies through the destruction of the false. To destroy the false, you must question your most inveterate beliefs. Of these the idea that you are the body is the worst. With the body comes the world, with the world -God, who is supposed to have created the world and thus it starts -- fears, religions, prayers, sacrifices, all sorts of systems -- all to protect and support the child-man, frightened out of his wits by monsters of his own making. realise that what you are cannot be born nor die and with the fear gone all suffering ends. What the mind invents, the mind destroys. But the real is not invented and cannot be destroyed. Hold on to that over which the mind has no power. What I am telling you about is neither in the past nor in the future. Nor is it in the daily life as it flows in the now. It is timeless and the total timelessness of it is beyond the mind. My Guru and his words: 'You are myself' are timelessly with me. In the beginning I had to fix my mind on them, but now it has become natural and easy. The point when the mind accepts the words of the Guru as true and lives by them spontaneously and in every detail of daily life is the threshold of realisation. In a way it is salvation by faith, but the faith must be intense and lasting. However, you must not think that faith itself is enough. Faith expressed in action is a sure means to realisation. Of all the means it is the most effective. There are teachers who deny faith and trust reason only. Actually it is not faith they deny, but blind beliefs. Faith is not blind. It is the willingness to try.
Beings
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