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You may experience anything, but you should never rest content with that. Whether you feel pleasure or fear, ask yourself who feels the pleasure or the fear and so carry on the sadhana until pleasure and fear are both transcended, till all duality ceases and till the reality alone remains.
Let everything happen but there is no need to identify so strong with it. Even while resting in the space "I am", in that perfect place, anger may arise when something happen. But you know what? In the next minute you kind of forget it because it is nothing. It expresses itself, because it is just to be expressed. Then also it comes back into quietude very quickly. But you know a sort of like unexpressed anger then becomes routine anger, and routine anger is very unpleasant thing. That's why I say, "Don't try to be so good, more be true."
Never give anything preference before God! His love is the greatest love there is. So long as you let other things come first, He will wait. But your delay may be too long, and your suffering may be great. Don't procrastinate. Be certain in the sincerity of your conscience that you have made the effort to commune with Him. Don't rest, don't give up until you can see Him with your own eyes, or feel Him in your heart.
There is only one state, that of consciousness or awareness or existence. The three states of waking, dream and sleep cannot be real. They simply come and go. The real will always exist.
If the mind falls asleep, awaken it. Then if it starts wandering, make it quiet. If you reach the state where there is neither sleep nor movement of mind, stay still in that, the natural (real) state.
The state in which the mind is bereft of any support to cling to, ever faultless and pure, and devoid of worldly attachments, is the nature of liberation attained through knowledge. Keep this firmly in mind.
Dispelling all attachments completely, and fixing that mind in the Heart firmly, persist in your practice always in order to strengthen the awareness, which then shines forth with great effulgence and clarity.
Know that whoever meditates on that supreme void, and becomes established in it by virtue of constant practice, will definitely attain the great state which is beyond birth and death.
The state in which the mind is bereft of any support to cling to, ever faultless and pure, and devoid of worldly attachments, is the nature of liberation attained through knowledge. Keep this firmly in mind.
Dispelling all attachments completely, and fixing that mind in the Heart firmly, persist in your practice always in order to strengthen the awareness, which then shines forth with great effulgence and clarity.
Know that whoever meditates on that supreme void, and becomes established in it by virtue of constant practice, will definitely attain the great state which is beyond birth and death.
The experience of not forgetting consciousness alone is the state of devotion which is the relationship of unfading real love, because the real knowledge of Self, which shines as the undivided supreme bliss itself, surges up as the nature of love. Love itself is the actual form of God. That is pure bliss. Call it pure bliss, God, Self, or what you will. That is devotion, that is realization and that is everything.
You and Yours’ comes from spiritual knowledge; the feeling of ‘I and mine’ is ignorance. Oh Lord, You are the doer, I am a non-doer – this is Knowledge. Oh Lord, all belongs to You – body, mind, home, family, the universe and its living beings – they are all Yours, nothing belongs to me. This feeling is Knowledge.
Just as a moth never touches the flame it seeks but rather dies in it, so the apparently separate self never finds the peace or happiness for which it longs, but rather dissolves in it.
May all beings awaken swiftly to the single Truth from which all emanate. May all be happy in the knowing that we are one family of being with one common Heart, a Heart of imageless perfection.
What could be more futile, more insane, than to create inner resistance to something that already is?
Only the Truth is and you are That! You are the unchanging Awareness in which all activity takes place. To deny this is to suffer, to know this is Freedom. It is not difficult to realize this because it is your True Nature. Simply inquire ‘Who am I?’ and watch carefully. Do not make effort and do not stir a thought. Look within, approach with all-devotion and stay as Heart. Keep vigilant and you will see that nothing will arise. This is the trick of how to keep the mind quiet and how to win Freedom. This doesn’t take time because Freedom is always Here. You simply have to watch: where does mind arise from? Where does thought come from? What is the source of this thought? Then you will see that you have always been Free and that everything has been a dream.
Time is in the mind, space is in the mind. The law of cause and effect is also a way of thinking. In reality all is here and now and all is one. Multiplicity and diversity are in the mind only.
By repeated practice one can become accustomed to turning inwards and finding the Self. One must always and constantly make an effort, until one has permanently realized. Once the effort ceases, the state becomes natural and the Supreme takes possession of the person with an unbroken current. Until it has become permanently natural and your habitual state, know that you have not realized the Self, only glimpsed it.
Because you give precedence to worldly things, God appears to have receded to the background. If you give up all else and seek Him alone, He will remain as the 'I', the Self.
Now, you are trying to understand all this but you cannot, because you have on the swaddling clothes of 'I am this or that'. Remove them. The ultimate point of view is that there is nothing to understand. So, trying to understand is just indulging in mental
acrobatics. Whatever you have understood you are not. Spit it all out. Whatever you understand is not the truth. Throw it overboard.
Do not try to catch hold of any concepts and cling to them. Don't employ any words, but look at yourself as you are.
Throw away every thought, every experience, everything that happens after the consciousness, the beingness comes. Other than throwing it away as useless, there is nothing to be done beyond this firm understanding in which you become more and
more absorbed. Before the beingness was there, look at that, be in that state.
Do not get lost in words and thoughts and ideas. Do not crave for mind knowledge and concepts in the name of spirituality. Anything that is seen and interpreted by the mind is only an appearance in consciousness, and, therefore, cannot be true. The knowledgeable one just witnesses whatever experiences are obtainable through the mind, viewing them as without substance. The mind may be sprouting, expressing itself with various concepts. But, don't identify with that, let it go. Don't be a customer to your mind concepts. The
knower of the mind is just a witness. He does not interfere in anything.
acrobatics. Whatever you have understood you are not. Spit it all out. Whatever you understand is not the truth. Throw it overboard.
Do not try to catch hold of any concepts and cling to them. Don't employ any words, but look at yourself as you are.
Throw away every thought, every experience, everything that happens after the consciousness, the beingness comes. Other than throwing it away as useless, there is nothing to be done beyond this firm understanding in which you become more and
more absorbed. Before the beingness was there, look at that, be in that state.
Do not get lost in words and thoughts and ideas. Do not crave for mind knowledge and concepts in the name of spirituality. Anything that is seen and interpreted by the mind is only an appearance in consciousness, and, therefore, cannot be true. The knowledgeable one just witnesses whatever experiences are obtainable through the mind, viewing them as without substance. The mind may be sprouting, expressing itself with various concepts. But, don't identify with that, let it go. Don't be a customer to your mind concepts. The
knower of the mind is just a witness. He does not interfere in anything.
What effort can an illusory, conceptual "I" make to know its true Self? What effort can a shadow make to know its substance? Realizing your true Self requires no phenomenal effort. It happens when it is given an opportunity to do so, when obstruction by conceptualization ceases. It appears when it is given a vacant space to appear in.
Authentic human interactions become impossible when you lose yourself in a role.
MAYA ( ILLUSION ) IS VERY POWERFUL......
Where has the experience of being alive come from which started all this trouble? The 'I' consciousness appeared spontaneously and the experiences started. When you got yourself separated from the Absolute with this identity, 'I am', your demands started. In the Absolute there are no needs of any kind, not even the need to know Itself.
Brahman is the total truth; there is nothing else but Brahman. In That, the touch of beingness, 'I am', started, and then the separation and the sense of otherness appeared.
Coming down into this world from the Absolute is like the appearance of a dream. Along with that appearance comes the primary ignorance, the false notion that you are the body. That is illusion, maya. Maya is very powerful; she will get you completely
wrapped up. She will make you do all her tricks, and that light of yours, the beingness gets extinguished. But, although she might be your greatest enemy, if you propitiate her properly, she will turn around and lead you to the highest state.
First, know that you are the manifest consciousness, the 'I am'. Then go to the source and find out where this 'I am' came from. When you have knowledge you see the 'I am' as all-pervasive, so long as that consciousness is there. But then, this knowledge merges into no-knowledge, the Parabrahman, the witness of the consciousness. That has no 'I am'; that is you true eternal nature.
Where has the experience of being alive come from which started all this trouble? The 'I' consciousness appeared spontaneously and the experiences started. When you got yourself separated from the Absolute with this identity, 'I am', your demands started. In the Absolute there are no needs of any kind, not even the need to know Itself.
Brahman is the total truth; there is nothing else but Brahman. In That, the touch of beingness, 'I am', started, and then the separation and the sense of otherness appeared.
Coming down into this world from the Absolute is like the appearance of a dream. Along with that appearance comes the primary ignorance, the false notion that you are the body. That is illusion, maya. Maya is very powerful; she will get you completely
wrapped up. She will make you do all her tricks, and that light of yours, the beingness gets extinguished. But, although she might be your greatest enemy, if you propitiate her properly, she will turn around and lead you to the highest state.
First, know that you are the manifest consciousness, the 'I am'. Then go to the source and find out where this 'I am' came from. When you have knowledge you see the 'I am' as all-pervasive, so long as that consciousness is there. But then, this knowledge merges into no-knowledge, the Parabrahman, the witness of the consciousness. That has no 'I am'; that is you true eternal nature.
ATMA BODHA
VERSES 16-30
16. Just as husking the paddy exposes the grain within (the rice), so also should one judiciously separate the pure Atman from the sheaths covering it.
17. Though always and everywhere present, the Self does not shine forth in all places. Just as light is reflected only in a transparent medium, so also the Self is clearly seen in the intellect only.
18. The Self is realized in the intellect as the witness of the activities of, and yet separate from the body, the senses, the mind, intellect and gross nature (prakriti) as is a king in relation to his subjects.
19. Just as the moon seems to move when the clouds around her move, so also the Self seems to the indiscriminating to be active, when actually, the senses are active.
20. Just as men do their duties in the light of the sun (but the sun does not participate in them), so also the body, senses, etc., function in the light of the Self without its participating in them.
21. The characteristics (birth, death, etc.) of the body and the senses are superimposed on the Being- Consciousness-Bliss as is the blue in the sky by those who do not discriminate.
22. So also the characteristics of the mind, such as agency,etc., are by ignorance superimposed on the Atman, as are the movements of water on the moon reflected in it.
23. Only when the intellect is manifested, likes and dislikes,pleasure and pain are felt. In deep sleep, the intellect remaining latent, they are not felt. Therefore, they are of the intellect and not of the Atman (the Self). Here is the real nature of the Atman.
24. As light is the very sun, coldness the water, heat the fire, so also the eternal, pure Being-Consciousness-Bliss is the very Self.
25. Being-Consciousness is of the Self; the `I' mode or modification is of the intellect; these are distinctly two. However, owing to ignorance, the individual mixes them together and thinks `I know' and acts accordingly.
26. Never is there any change (or action) in Atman nor knowledge in the intellect. Only the jiva is deluded into thinking itself to be the knower, doer and seer.
27. Like the snake in the rope, mistaking the jiva for the Self, one is subject to fear. If, on the other hand, one knows oneself not as a jiva but as the supreme Self, one is altogether free from fear.
28. The Self alone illumines the senses, intellect, etc., as a lamp does objects such as pots. The Self is not illumined by them as they are inert.
29. To see a light, no other light is needed. So also, the Self being self-effulgent, needs no other means of knowledge. It shines of itself.
30. On the strength of the Vedic teaching, `Not this, not this', eliminate all the adjuncts (upadhis) and with the help of the mahavakyas, realize the identity of the jivatman (individual self) with the paramatman (the supreme Self).
VERSES 16-30
16. Just as husking the paddy exposes the grain within (the rice), so also should one judiciously separate the pure Atman from the sheaths covering it.
17. Though always and everywhere present, the Self does not shine forth in all places. Just as light is reflected only in a transparent medium, so also the Self is clearly seen in the intellect only.
18. The Self is realized in the intellect as the witness of the activities of, and yet separate from the body, the senses, the mind, intellect and gross nature (prakriti) as is a king in relation to his subjects.
19. Just as the moon seems to move when the clouds around her move, so also the Self seems to the indiscriminating to be active, when actually, the senses are active.
20. Just as men do their duties in the light of the sun (but the sun does not participate in them), so also the body, senses, etc., function in the light of the Self without its participating in them.
21. The characteristics (birth, death, etc.) of the body and the senses are superimposed on the Being- Consciousness-Bliss as is the blue in the sky by those who do not discriminate.
22. So also the characteristics of the mind, such as agency,etc., are by ignorance superimposed on the Atman, as are the movements of water on the moon reflected in it.
23. Only when the intellect is manifested, likes and dislikes,pleasure and pain are felt. In deep sleep, the intellect remaining latent, they are not felt. Therefore, they are of the intellect and not of the Atman (the Self). Here is the real nature of the Atman.
24. As light is the very sun, coldness the water, heat the fire, so also the eternal, pure Being-Consciousness-Bliss is the very Self.
25. Being-Consciousness is of the Self; the `I' mode or modification is of the intellect; these are distinctly two. However, owing to ignorance, the individual mixes them together and thinks `I know' and acts accordingly.
26. Never is there any change (or action) in Atman nor knowledge in the intellect. Only the jiva is deluded into thinking itself to be the knower, doer and seer.
27. Like the snake in the rope, mistaking the jiva for the Self, one is subject to fear. If, on the other hand, one knows oneself not as a jiva but as the supreme Self, one is altogether free from fear.
28. The Self alone illumines the senses, intellect, etc., as a lamp does objects such as pots. The Self is not illumined by them as they are inert.
29. To see a light, no other light is needed. So also, the Self being self-effulgent, needs no other means of knowledge. It shines of itself.
30. On the strength of the Vedic teaching, `Not this, not this', eliminate all the adjuncts (upadhis) and with the help of the mahavakyas, realize the identity of the jivatman (individual self) with the paramatman (the supreme Self).
Whatever can be described cannot be your self, and what you are cannot be described. You can only know your self by being yourself without any attempt at self-definition and self-description. Once you have understood that you are nothing perceivable or conceivable, that whatever appears in the field of consciousness cannot be your self, you will apply yourself to the eradication of all self-identification, as the only way that can take you to a deeper realisation of your self. You literally progress by rejection -- a veritable rocket. To know that you are neither in the body nor in the mind, though aware of both, is already self-knowledge.
You have to dive deep, deep, deep within yourself, deeper than you can ever imagine.
And the only way you can do this is by giving up the external world, mentally, not physically.
In other words, by not reacting to things.
To observe things, watch the world go by, leave it alone.
It’s neither good nor bad.
It has nothing to offer you.
Yet at the same time you’ll be doing what you have to do, what you came here to do.
If you’re supposed to work, you will work.
If you’re not supposed to work, you’ll not work.
If you’re supposed to be married, you’ll be married.
If you’re supposed not to be married, you’ll not be married.
Everything will happen by itself.
Yet you will know within yourself, that this is not you.
The situation is not you.
It has absolutely nothing to do with you.
You are beyond conditioning, beyond situations, beyond experience, beyond everything.
Yet you are everything also.
And the only way you can do this is by giving up the external world, mentally, not physically.
In other words, by not reacting to things.
To observe things, watch the world go by, leave it alone.
It’s neither good nor bad.
It has nothing to offer you.
Yet at the same time you’ll be doing what you have to do, what you came here to do.
If you’re supposed to work, you will work.
If you’re not supposed to work, you’ll not work.
If you’re supposed to be married, you’ll be married.
If you’re supposed not to be married, you’ll not be married.
Everything will happen by itself.
Yet you will know within yourself, that this is not you.
The situation is not you.
It has absolutely nothing to do with you.
You are beyond conditioning, beyond situations, beyond experience, beyond everything.
Yet you are everything also.
Love said to me, there is nothing that is not me. Be silent.
God’s grace consists in the fact that He shines in the heart of every one as the Self; that power of grace does not exclude anyone, whether good or otherwise.Seekers should, overcome afflictions with a cool mind, and the firm faith that they occur by the grace of God, to help to steady the mind.
The enemy hates the ego, which the seeker wants to kill; thus, like the anvil to the goldsmith, he is actually a friend.
Life is nothing to be very serious about....
Life is a ball in your hands to play with....
There is no need to hold on to the ball....
Life is a ball in your hands to play with....
There is no need to hold on to the ball....
Your life, as it is, is tailor-made for your
next step— awakening to your true nature
as the supreme reality.
next step— awakening to your true nature
as the supreme reality.
Beings
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