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Be light. Smile. Drop. Learn the tendency to drop and smile and move through.
The secret of health for both mind and body is not to mourn for the past, worry about the future, or anticipate troubles, but to live in the present moment wisely and earnestly.
Leave alone your desires and fears. Ask: who desires?
Let each desire bring you back to yourself.
Let each desire bring you back to yourself.
27. Fear not on seeing this empty world, which appears as a dream in the sleep of Self-forgetfulness. This imaginary and bondage-causing world-picture, [pro- jected on the background] of the dark, dense mind, will not stand in the light of Supreme Knowledge, Sat-Chit-Ananda.
28. O aspirants who hide yourselves away fearing this world, nothing such as a world exists! Fearing this false world which appears to exist, is like fearing the false snake which appears in a rope.
28. O aspirants who hide yourselves away fearing this world, nothing such as a world exists! Fearing this false world which appears to exist, is like fearing the false snake which appears in a rope.
THE FLIGHT OF THE GARUDA
Then, all you lovers, think of the beautiful man or woman in your heart. You gluttons, consider the food you crave--meat, cake, or fruit. You strutting peacocks, recall and dwell on the clothes you like to wear. You avaricious traders, think about the form of wealth you desire--horses, jewelry, or cash. Carefully considering these matters, allow desire to arise, and when it arises look directly at its essence, at the greedy and lustful self. Then discover firstly where it comes from, secondly where it is now, and finally where it goes to. Look carefully for its color and shape, and any other characteristics.
This vision of your desire is ultimately empty and ungraspable. Do not reject it! It is discriminating awareness.
FROM SONG 13
Then, all you lovers, think of the beautiful man or woman in your heart. You gluttons, consider the food you crave--meat, cake, or fruit. You strutting peacocks, recall and dwell on the clothes you like to wear. You avaricious traders, think about the form of wealth you desire--horses, jewelry, or cash. Carefully considering these matters, allow desire to arise, and when it arises look directly at its essence, at the greedy and lustful self. Then discover firstly where it comes from, secondly where it is now, and finally where it goes to. Look carefully for its color and shape, and any other characteristics.
This vision of your desire is ultimately empty and ungraspable. Do not reject it! It is discriminating awareness.
FROM SONG 13
Stop acting so small. You are the universe in ecstatic motion.
Smiling is one of the highest forms of meditation.
Q: How does one go beyond consciousness into awareness?
M: Since it is awareness that makes consciousness possible, there is awareness in every state of consciousness. Therefore the very consciousness of being conscious is already a movement in awareness. Interest in your stream of consciousness takes you to awareness. It is not a new state. It is at once recognised as the original, basic existence, which is life itself, and also love and joy.
Q: Since reality is all the time with us, what does self-realisation consist of?
M: Realisation is but the opposite of ignorance. To take the world as real and one’s self as unreal is ignorance. The cause of sorrow. To know the self as the only reality and all else as temporal and transient is freedom, peace and joy. It is all very simple. Instead of seeing things as imagined, learn to see them as they are. It is like cleansing a mirror. The same mirror that shows you the world as it is, will also show you your own face. The thought 'I am' is the polishing cloth. Use it.
M: Since it is awareness that makes consciousness possible, there is awareness in every state of consciousness. Therefore the very consciousness of being conscious is already a movement in awareness. Interest in your stream of consciousness takes you to awareness. It is not a new state. It is at once recognised as the original, basic existence, which is life itself, and also love and joy.
Q: Since reality is all the time with us, what does self-realisation consist of?
M: Realisation is but the opposite of ignorance. To take the world as real and one’s self as unreal is ignorance. The cause of sorrow. To know the self as the only reality and all else as temporal and transient is freedom, peace and joy. It is all very simple. Instead of seeing things as imagined, learn to see them as they are. It is like cleansing a mirror. The same mirror that shows you the world as it is, will also show you your own face. The thought 'I am' is the polishing cloth. Use it.
If you keep indulging the mind's play, you will miss the untouched stillness inside the heart.
Abide as the Self and remain uncontaminated by what goes on around.
A European Countess was leaving for Europe and she requested Bhagavan to bless her and her family.
Bhagavan said, "You do not go anywhere away from the Presence as you imagine. The Presence is everywhere."
Bhagavan said, "You do not go anywhere away from the Presence as you imagine. The Presence is everywhere."
You're going to your destination.
Your destination is awakening, liberation.
You do not have to carry the load.
The load is desire.
You want it very bad, and the more you want it, the more you're pushing it away, because a strong want, a strong desire, is a strong ego.
It's not desire you want to develop, it's love, compassion, understanding.
Let everything happen as it may.
When the smoke clears, you will still be who you are, and you'll be totally free.
Your destination is awakening, liberation.
You do not have to carry the load.
The load is desire.
You want it very bad, and the more you want it, the more you're pushing it away, because a strong want, a strong desire, is a strong ego.
It's not desire you want to develop, it's love, compassion, understanding.
Let everything happen as it may.
When the smoke clears, you will still be who you are, and you'll be totally free.
SAHAJA SAMADHI IS INDEPENDENT FROM ACTIVITIES
M.: There are no two selves - for the self to speak of the non-realisation of the Self.
D.: It is still theoretical to me. How shall I get the samadhi?
M.: Samadhi is only temporary in its effects. There is happiness so long as it lasts. After rising from it the old vasanas return. Unless the vasanas are destroyed in sahaja samadhi (effortless samadhi), there is no good of trance.
D.: But samadhi must precede sahaja samadhi?
M.: Samadhi is the natural state. Although there are activities and phenomena, yet they do not affect the stillness. If they are realised to be not apart from the Self, the Self is realised. Where is the use of trance, unless it brings about enduring peace of mind? Know that even now you are in samadhi whatever happens. That is all.
Talks no 317
M.: There are no two selves - for the self to speak of the non-realisation of the Self.
D.: It is still theoretical to me. How shall I get the samadhi?
M.: Samadhi is only temporary in its effects. There is happiness so long as it lasts. After rising from it the old vasanas return. Unless the vasanas are destroyed in sahaja samadhi (effortless samadhi), there is no good of trance.
D.: But samadhi must precede sahaja samadhi?
M.: Samadhi is the natural state. Although there are activities and phenomena, yet they do not affect the stillness. If they are realised to be not apart from the Self, the Self is realised. Where is the use of trance, unless it brings about enduring peace of mind? Know that even now you are in samadhi whatever happens. That is all.
Talks no 317
Again people often ask how the mind is controlled. I say to them, “Show me the mind and then you will know what to do.”
One reaches the Supreme state by renouncing all lesser desires. As long as you are pleased with the lesser, you cannot have the highest. Whatever pleases you keeps you back. Until you realize the unsatisfactoriness of everything, its transiency and limitation, and collect your energies in one great longing, ever the first step is not made. On the other hand, the integrity of the desire for the Supreme is by itself a call from the Supreme. Nothing, physical or mental, can give you freedom. You are free once you understand that your bondage is of your own making and cease forging the chains that bind you
Q: I see that I still have doubts that it can be so simple. I expect big experiences and bliss, and I expect it to be...
Papaji: Hard and difficult.
Q: Yes.
Papaji: So go the Himalayas and hang by your feet. [laughter] All kinds of trainings are still being done, because it is easier to do them than to sit quietly. You can stand on your head for an hour, or recite mantras and chant them for hours. All this is possible. The mind is deceiving you; the mind doesn't like to be quiet. The only way the mind can be beaten is not to give rise to a thought. Don't start a thought. So simple. This mind likes to engage in activities and exercises. When you are not active mentally, this is peace.
Papaji: Hard and difficult.
Q: Yes.
Papaji: So go the Himalayas and hang by your feet. [laughter] All kinds of trainings are still being done, because it is easier to do them than to sit quietly. You can stand on your head for an hour, or recite mantras and chant them for hours. All this is possible. The mind is deceiving you; the mind doesn't like to be quiet. The only way the mind can be beaten is not to give rise to a thought. Don't start a thought. So simple. This mind likes to engage in activities and exercises. When you are not active mentally, this is peace.
The world is but a show, glittering and empty.
It is, and yet it is not.
It is there as long as I want to see it and take part in it.
When I cease caring, it dissolves.
It has no cause and serves no purpose. It just happens when we are absent-minded.
It appears exactly as it looks, but there is no depth in it, nor meaning.
Only the onlooker is real, call him Self or Atma.
To the Self, the world is but a colourful show, which he enjoys as long as it lasts and forgets when it is over.
Whatever happens on the stage makes him shudder in terror or roll with laughter, yet all the time he is aware that it is but a show. Without desire or fear, he enjoys it, as it happens.
It is, and yet it is not.
It is there as long as I want to see it and take part in it.
When I cease caring, it dissolves.
It has no cause and serves no purpose. It just happens when we are absent-minded.
It appears exactly as it looks, but there is no depth in it, nor meaning.
Only the onlooker is real, call him Self or Atma.
To the Self, the world is but a colourful show, which he enjoys as long as it lasts and forgets when it is over.
Whatever happens on the stage makes him shudder in terror or roll with laughter, yet all the time he is aware that it is but a show. Without desire or fear, he enjoys it, as it happens.
Knowledge can go to the outer gate. But love and devotion can enter the palace. The pure soul is unattached.
The Self is the source background in which the phenomena of thoughts, emotions, sounds, smells, etc. spring as foreground. When one rests in the background, one can taste the Self. One just has to offer oneself to it.
This silence, this moment, every moment, if it's genuinely inside you, brings what you need. There's nothing to believe. Only when I stopped believing in myself did I come into this beauty. Move outside the tangle of fear-thinking. Live in silence.
DISCERNMENT
‘I am’ is ever fresh. You do need to remember in order to ‘be’ As a matter of fact, before you can experience anything, there must be the sense of being. At present your being is mixed up with experiencing. All you need to do is to unravel being from the tangle of experiences. Once you have known pure being, without being this or that, you will discern it among experiences, and you will no longer be misled by names and forms.
‘I am’ is ever fresh. You do need to remember in order to ‘be’ As a matter of fact, before you can experience anything, there must be the sense of being. At present your being is mixed up with experiencing. All you need to do is to unravel being from the tangle of experiences. Once you have known pure being, without being this or that, you will discern it among experiences, and you will no longer be misled by names and forms.
BHAKTI AND JNANA
D: Sri Bhagavata outlines a way to find Krishna in
the heart by prostrating to all and looking on all
as the Lord Himself. Is this the right path leading
to Self-realization? Is it not easier thus to adore
Bhagavan in whatever meets the ‘mind’, than to
seek the supramental through the mental enquiry,
Who am I?
M: Yes, when you see God in all, do you think of God
or do you not? You must certainly think of God for
seeing God all round you. Keeping God in your
mind becomes dhyana and dhyana is the stage before
Realization. Realization can only be in and of the
Self. It can never be apart from the Self: and dhyana
must precede it. Whether you make dhyana on God
or on the Self, it is immaterial; for the goal is the
same. You cannot, by any means, escape the Self.
You want to see God in all, but not in yourself? If all
is God, are you not included in that all? Being God
yourself, is it a wonder that all is God? This is the
method advised in Sri Bhagavata, and elsewhere by
others. But even for this practice there must be the
seer or thinker. Who is he?
D: How to see God who is all-pervasive?
M: To see God is to be God. There is no ‘all’ apart from
God for Him to pervade. He alone is.
From Maharshi’s Gospel
D: Sri Bhagavata outlines a way to find Krishna in
the heart by prostrating to all and looking on all
as the Lord Himself. Is this the right path leading
to Self-realization? Is it not easier thus to adore
Bhagavan in whatever meets the ‘mind’, than to
seek the supramental through the mental enquiry,
Who am I?
M: Yes, when you see God in all, do you think of God
or do you not? You must certainly think of God for
seeing God all round you. Keeping God in your
mind becomes dhyana and dhyana is the stage before
Realization. Realization can only be in and of the
Self. It can never be apart from the Self: and dhyana
must precede it. Whether you make dhyana on God
or on the Self, it is immaterial; for the goal is the
same. You cannot, by any means, escape the Self.
You want to see God in all, but not in yourself? If all
is God, are you not included in that all? Being God
yourself, is it a wonder that all is God? This is the
method advised in Sri Bhagavata, and elsewhere by
others. But even for this practice there must be the
seer or thinker. Who is he?
D: How to see God who is all-pervasive?
M: To see God is to be God. There is no ‘all’ apart from
God for Him to pervade. He alone is.
From Maharshi’s Gospel
You hurt someone, you hurt yourself.
You love someone, you love yourself.
You love someone, you love yourself.
ON MEDITATION...ITS PURPOSE......
Questioner: All teachers advise to meditate. What is the purpose of meditation?
Maharaj: We know the outer world of sensations and actions, but of our inner world of thoughts and feelings we know very little. The primary purpose of meditation is to become conscious of, and familiar with, our inner life. The ultimate purpose is to reach the source of life and consciousness.
Incidentally practice of meditation affects deeply our character. We are slaves to what we do not know; of what we know we are masters. Whatever vice or weakness in ourselves we discover and understand its causes and its workings, we overcome it by the very knowing; the unconscious dissolves when brought into the conscious. The dissolution of the unconscious releases energy; the mind feels adequate and become quiet.
Q: What is the use of a quiet mind?
M: When the mind is quiet, we come to know ourselves as the pure witness. We withdraw from the experience and its experiencer and stand apart in pure awareness, which is between and beyond the two. The personality, based on self-identification, on imagining oneself to be something: 'I am this, I am that', continues, but only as a part of the objective world. Its identification with the witness snaps....
Questioner: All teachers advise to meditate. What is the purpose of meditation?
Maharaj: We know the outer world of sensations and actions, but of our inner world of thoughts and feelings we know very little. The primary purpose of meditation is to become conscious of, and familiar with, our inner life. The ultimate purpose is to reach the source of life and consciousness.
Incidentally practice of meditation affects deeply our character. We are slaves to what we do not know; of what we know we are masters. Whatever vice or weakness in ourselves we discover and understand its causes and its workings, we overcome it by the very knowing; the unconscious dissolves when brought into the conscious. The dissolution of the unconscious releases energy; the mind feels adequate and become quiet.
Q: What is the use of a quiet mind?
M: When the mind is quiet, we come to know ourselves as the pure witness. We withdraw from the experience and its experiencer and stand apart in pure awareness, which is between and beyond the two. The personality, based on self-identification, on imagining oneself to be something: 'I am this, I am that', continues, but only as a part of the objective world. Its identification with the witness snaps....
If you make human company too important
you will not discover your true Self.
Relationships not based in truth
are never entirely reliable and are rarely enduring.
Taking time to discover yourself is the best use of time.
Prioritise this.
One should not excessively seek partners or friends,
one should seek to know and be oneself.
As you begin to awaken to the Truth,
you start noticing how well life flows by itself
and how well you are cared for.
Life supports the physical, emotional, mental and spiritual needs of the one who is open to self-discovery.
Trust opens your eyes to the recognition of this.
Surrender allows you to merge in your own eternal being.
you will not discover your true Self.
Relationships not based in truth
are never entirely reliable and are rarely enduring.
Taking time to discover yourself is the best use of time.
Prioritise this.
One should not excessively seek partners or friends,
one should seek to know and be oneself.
As you begin to awaken to the Truth,
you start noticing how well life flows by itself
and how well you are cared for.
Life supports the physical, emotional, mental and spiritual needs of the one who is open to self-discovery.
Trust opens your eyes to the recognition of this.
Surrender allows you to merge in your own eternal being.
When the ‘I’ thought does not arise, and I unite [as pure being] with Him, He remains merged with me shining out as my very own fullness. However, the very moment
I raise my head [thinking ‘I’], to perceive his ancient [form] he sees my oddness, scorns me, and conceals himself from me.
Ramana Puranam, vs. 217-220
I raise my head [thinking ‘I’], to perceive his ancient [form] he sees my oddness, scorns me, and conceals himself from me.
Ramana Puranam, vs. 217-220
Beings
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