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Srkudai

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Fear is a state of mind. When mind is full of thoughts of fear, and I am unconsciously identifying with the mind and saying "I am afraid"... That is not the time to "get rid of the state of mind". That is the time to "understand that the state of mind cannot touch me". Japam, Pranayamam etc. are excellent methods but misplaced here. If I repeat god's name, the state of mind changes. The mind becomes calm and the thoughts of fear are replaced with other thoughts. So there is feeling of comfort. But that is not what I want. I want to face it. When it is said "I cannot be touched by thoughts", that means, I should see this. I should see how the thoughts of fear cannot touch me, who am Consciousness. "I am afraid" is a misperception. "I fear" is a misperception. Because, I am Consciousness in whose presence these thoughts are floating. If thoughts are not "touching" me, why do I need to do japam to remove the thoughts ? If thoughts are "touching" me, its misperception, and I need to remind myself that I am Consciousness and remain as Consciousness. I would rather stand in the darkness... Allow the thoughts to pass... And remain as Consciousness. Not trying to avoid the situtation. Not trying to run away. Not trying any sort of ESCAPE. Japam is a method to remind myself that I am Consciousness... not a method to escape or change the states of mind. Mind becomes calm, I say I am calm. Mind becomes agitated, I say I am agitated ! This is wrong understanding. Mistaken vision. As long as I keep repeating this, I will keep trying to change mind. Somewhere I have to cut this knot ! I am not the mind ! Therefore I do not resist what is happening in mind ! It's not my business ! Mind suggests fear, mind suggests running away, mind suggests lots of things. The whole body will react to mind... but I remain as consciousness... motionless... Mind jumps for some time and finally gives way. It's hard, but it is vanquishing the mind. Disagree with it. It has no power of its own. No thought of mind is a command. All thoughts are mere suggestions. We need not listen. This is Self Inquiry.

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Ram Tzu

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You can only be lost if you are trying to get somewhere.

Evgeny shared a Bhagavan Sri Ramana Maharshi quote         SHARE URL

Bhagavan Sri Ramana Maharshi

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You need not stop thinking. Just cease being interested. It is disinterestedness that liberates. Don't hold on, that is all.

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Mooji

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Evgeny shared a Mooji quote         SHARE URL

Mooji

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If you think you are a human being, you're merely a puppet in this show.... you are before all beginnings and after all endings.

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Mooji

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No matter how subtle the object of perception is, the perceiver is the most important, the most profound... allow the insight to happen.

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Mooji

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Mind wants to go shopping , and come back with enlightenment.

The one who begins the enquiry will not end the enquiry , he will be ended by the enquiry!

Evgeny shared a Bhagavan Sri Ramana Maharshi quote         SHARE URL

Bhagavan Sri Ramana Maharshi

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Question: In turning the mind inwards, are we not still employing the mind?

Sri Ramana Maharshi: Of course we are employing the mind. It is well known and admitted that only with the help of the mind can the mind be killed. But instead of setting about saying there is a mind, and I want to kill it, begin to seek the source of the mind, and you find the mind does not exist at all. The mind, turned outwards, results in thoughts and objects. Turned inwards, it becomes itself the Self.

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Bhagavan Sri Ramana Maharshi

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Question: Why is concentration ineffective?

Sri Ramana Maharshi: To ask the mind to kill the mind is like making the thief the policeman. He will go with you and pretend to catch the thief, but nothing will be gained. So you must turn inward and see from where the mind rises and then it will cease to exist.

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Bhagavan Sri Ramana Maharshi

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Abhyasa (spiritual practice) consists in withdrawal within the Self every time you are disturbed by thought. It is not concentration or destruction of the mind but withdrawal into the Self.

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Bhagavan Sri Ramana Maharshi

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Misery is due to the perception of objects. If they are not there, there will be no contingent thoughts and so misery is wiped off. ‘How will objects cease to be?’ is the next question. The srutis (scriptures) and the sages say that the objects are only mental creations. They have no substantive being. Investigate the matter and ascertain the truth of the statement. The result will be the conclusion that the objective world is in the subjective consciousness. The Self is thus the only reality, which permeates and also envelops the world. Since there is no duality, no thoughts will arise to disturb your peace. This is realisation of the Self. The Self is eternal and so also is realisation.

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Bhagavan Sri Ramana Maharshi

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Search for the source of the ‘I’-thought. That is all that one has to do. The universe exists on account of the ‘I’-thought (the false ‘I’). If that ends there is an end to misery also. The false ‘I’ will end only when its source is sought.

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.’ The fact is that the mind is only a bundle of thoughts. How can you extinguish it by the thought of doing so or by a desire? Your thoughts and desires are part and parcel of the mind. The mind is simply fattened by new thoughts rising up. Therefore it is foolish to attempt to kill the mind by means of the mind. The only way of doing it is to find its source and hold on to it. The mind will then fade away of its own accord. Yoga teaches Chitta Vritti Nirodha (control of the activities of the mind). But I say Atma Vichara (self-investigation). This is the practical way. Chitta Vritti Nirodha is brought about in sleep, swoon, or by starvation. As soon as the cause is withdrawn there is a recrudescence of thoughts. Of what use is it then? In the state of stupor there is peace and no misery. But misery recurs when the stupor is removed. So nirodha (control) is useless and cannot be of lasting benefit.

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Sri Nisargadatta Maharaj

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The mind must learn that beyond the moving mind there is the background of awareness, which does not change. The mind must come to know the true self and respect it and cease covering it up, like the moon which obscures the sun during solar eclipse. Just realise that nothing observable, or experienceable is you, or binds you. Take no notice of what is not yourself.

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Sri Nisargadatta Maharaj

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I am all. As myself all is real. Apart from me, nothing is real.

Evgeny shared a Sri Nisargadatta Maharaj quote         SHARE URL

Sri Nisargadatta Maharaj

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Your mind projects a structure and you identify yourself with it. It is in the nature of desire to prompt the mind to create a world for its fulfilment. Even a small desire can start a long line of action; what about a strong desire? Desire can produce a universe; its powers are miraculous. Just as a small matchstick can set a huge forest on fire, so does a desire light the fires of manifestation. The very purpose of creation is the fulfilment of desire. The desire may be noble, or ignoble, space (akash) is neutral -- one can fill it with what one likes: You must be very careful as to what you desire. And as to the people you want to help, they are in their respective worlds for the sake of their desires; there is no way of helping them except through their desires. You can only teach them to have right desires so that they may rise above them and be free from the urge to create and recreate worlds of desires, abodes of pain and pleasure.

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By its very nature pleasure is limited and transitory. Out of pain desire is born, in pain it seeks fulfilment, and it ends in the pain of frustration and despair. Pain is the background of pleasure, all seeking of pleasure is born in pain and ends in pain.

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Sri Nisargadatta Maharaj

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Why do you worry about the world before taking care of yourself? You want to save the world, don't you? Can you save the world before saving yourself? And what means being saved? Saved from what? From illusion. Salvation is to see things as they are. I really do not see myself related to anybody and anything. Not even to a self, whatever that self may be. I remain forever -- undefined. I am -- within and beyond -- intimate and unapproachable.

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Sri Nisargadatta Maharaj

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Your mistake lies in your belief that you are born. You were never born nor will you ever die, but you believe that you were born at a certain date and place and that a particular body is your own.

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Maharaj: You are all drenched for it is raining hard. In my world it is always fine weather. There is no night or day, no heat or cold. No worries beset me there, nor regrets. My mind is free of thoughts, for there are no desires to slave for.

Questioner: Are there two worlds? M: Your world is transient, changeful. My world is perfect, changeless. You can tell me what you like about your world -- I shall listen carefully, even with interest, yet not for a moment shall I forget that your world is not, that you are dreaming.
Q: What distinguishes your world from mine?
M: My world has no characteristics by which it can be identified. You can say nothing about it. I am my world. My world is myself. It is complete and perfect. Every impression is erased, every experience -- rejected. I need nothing, not even myself, for myself I cannot lose.

Q: Not even God?
M: All these ideas and distinctions exist in your world; in mine there is nothing of the kind. My world is single and very simple.

Q: Nothing happens there? M: Whatever happens in your world, only there it has validity and evokes response. In my world nothing happens.

Q: The very fact of your experiencing your own world implies duality inherent in all experience.

M: Verbally -- yes. But your words do not reach me. Mine is a non-verbal world. In your world the unspoken has no existence. In mine -- the words and their contents have no being. In your world nothing stays, in mine -- nothing changes. My world is real, while yours is made of dreams.

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As long as you are a seeker, better cling to the idea that you are pure consciousness, free from all content. To go beyond consciousness is the supreme state.

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Sri Nisargadatta Maharaj

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Q: Everybody says 'I am'. The realised man too says 'I am'. Where is the difference? M: The difference is in the meaning attached to the words 'I am'. With the realised man the experience: 'I am the world, the world is mine' is supremely valid -- he thinks, feels and acts integrally and in unity with all that lives. He may not even know the theory and practice of selfrealisation, and be born and bred free of religious and metaphysical notions. But there will not be the least flaw in his understanding and compassion.

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Q: How are we to distinguish the inner from the outer in actual experience? M: The inner is the source of inspiration, the outer is moved by memory. The source is untraceable, while all memory begins somewhere. Thus the outer is always determined, while the inner cannot be held in words. The mistake of students consists in their imagining the inner to be something to get hold of, and forgetting that all perceivables are transient and, therefore, unreal. Only that which makes perception possible, call it Life or Brahman, or what you like, is real.

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Milarepa

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When you run after your thoughts, you are like a dog chasing a stick; every time a stick is thrown, you run after it. Instead be like a lion who, rather than chasing after the stick, turns to face the thrower. One only throws a stick at a lion once

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Mooji

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Relax, There is nothing you have to do. Life is not waiting for your next move. You are Life.

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Sri Nisargadatta Maharaj

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There is No Free Will

Q: Surely, I am not the master of what happens. Its slave rather.
M: Be neither master, nor slave. Stand aloof.
Q: Does it imply avoidance of action?
M: You cannot avoid action. It happens, like everything else.
Q: My actions, surely, I can control.
M: Try. You will soon see that you do what you must.
Q: I can act according to my will.
M: You know your will only after you have acted.
Q: I remember my desires, the choices made, the decisions taken and act accordingly.
M: Then your memory decides, not you.
Q: Where do I come in?
M: You make it possible by giving it attention.
Q: Is there no such thing as free will? Am I not free to desire?
M: Oh no. You are compelled to desire. In Hinduism the very idea of free will is non-existent, so there is no word for it. Will is commitment, fixation, bondage.
Q: I am free to choose my limitations.
M: You must be free first. To be free in the world you must be free of the world. Otherwise your past decides for you and your future. Between what had happened and what must happen you are caught. Call it destiny or karma, but never—freedom. First return to your true being and then act from the heart of love.
Q: Within the manifested what is the stamp of the unmanifested?
M: There is none. The moment you begin to look for the stamp of the unmanifested, the manifested dissolves. If you try to understand the unmanifested wtih the mind, you at once go beyond the mind, like when you stir the fire with a wooden stick, you burn the stick. Use the mind to investigate the manifested. Be like the chick that pecks at the shell. Speculating about life outside the shell would have been of little use to it, but pecking at the shell breaks the shell from within and liberates the chick. Similarly, break the mind from within by investigation and exposure of its contradictions and absurdities.
Q: The longing to break the shell, where does it come from?
M: From the unmanifested.

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Sri Nisargadatta Maharaj

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Unless you make tremendous efforts, you will not be convinced thateffort will take you nowhere. The self is so self-confident thatunless it is totally discouraged it will not give up. Mere verbalconviction is not enough. Hard facts alone can show the absolutenothingness of the self-image.

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