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It is dangerous to be right when the government is wrong.
Mr. Cohen. Vivekachudamani speaks of the ‘I’-‘I’ Consciousness as eternally shining in the Heart, but no one is aware of it.
Bhagavan. Yes, all men without exception have it, in whatever state they may be – the waking, dreaming and dreamless sleep,
– and whether they are conscious of it or not.
C. In the Talks section of Sat-Darshana-Bhashya, the ‘I’-‘I’ is referred to as the Absolute Consciousness, yet Bhagavan once told me that any realisation before Sahaja Nirvikalpa is intellectual.
Bh. Yes, the ‘I’-‘I’ Consciousness is the Absolute. Though it comes before Sahaja, there is in it as in Sahaja itself the subtle
intellect; the difference being that in the latter the sense of forms disappears, which is not the case in the former.
C. Bhagavan, you said yesterday that there exists in the human body a hole as small as a pinpoint, from which consciousness
always bubbles out to the body. Is it open or shut?
Bh. It is always shut, being the knot of ignorance which ties the body to consciousness. When the mind drops in the temporary Kevala Nirvikalpa it opens but shuts again.
In Sahaja it remains always open.
C. How is it during the experience of ‘I’-‘I’ Consciousness?
Bh. This Consciousness is the key which opens it permanently.
- GURU RAMANA. Chapter: Meditation.
Bhagavan. Yes, all men without exception have it, in whatever state they may be – the waking, dreaming and dreamless sleep,
– and whether they are conscious of it or not.
C. In the Talks section of Sat-Darshana-Bhashya, the ‘I’-‘I’ is referred to as the Absolute Consciousness, yet Bhagavan once told me that any realisation before Sahaja Nirvikalpa is intellectual.
Bh. Yes, the ‘I’-‘I’ Consciousness is the Absolute. Though it comes before Sahaja, there is in it as in Sahaja itself the subtle
intellect; the difference being that in the latter the sense of forms disappears, which is not the case in the former.
C. Bhagavan, you said yesterday that there exists in the human body a hole as small as a pinpoint, from which consciousness
always bubbles out to the body. Is it open or shut?
Bh. It is always shut, being the knot of ignorance which ties the body to consciousness. When the mind drops in the temporary Kevala Nirvikalpa it opens but shuts again.
In Sahaja it remains always open.
C. How is it during the experience of ‘I’-‘I’ Consciousness?
Bh. This Consciousness is the key which opens it permanently.
- GURU RAMANA. Chapter: Meditation.
Maharaj: The principle which can know itself is in the organism. In a worm crawling, it is there, because the worm knows itself instinctively.
By listening to my talks you will be transformed back to your original state, prior to your birth.
Right now, in spite of your present life, it will happen. My present talk is quite different now, at a higher level; therefore I do not invite anybody to listen to my present talks. I recommend that nobody should come and listen because they will develop a dispassion for their family or daily life.
Language energy and vital breath energy should merge and stabilize. Otherwise, if you allow them to go outward, they will be dissipated.
If you want peace, stabilize at that point where you started to be, stay put there. Om is the unstruck sound, the unpronounced word.
You don't respond to my talks, you have not been able to perceive the nature of your
consciousness. Consciousness is something like the drama of a play, play-acting. You are unsupported, you have no support at all. The birth, the parents, all this is illusion. Taking the body as oneself is the accident. If you don't cling to the body as your identity, everything is all right.
When beingness forgets itself, that state is Parabrahman. This knowingness is not your true state, it is the outcome of the food essence body, and you, the Absolute, are not that.
- Consciousness and the Absolute. The final Talks with Sri Nisargadatta Maharaj
By listening to my talks you will be transformed back to your original state, prior to your birth.
Right now, in spite of your present life, it will happen. My present talk is quite different now, at a higher level; therefore I do not invite anybody to listen to my present talks. I recommend that nobody should come and listen because they will develop a dispassion for their family or daily life.
Language energy and vital breath energy should merge and stabilize. Otherwise, if you allow them to go outward, they will be dissipated.
If you want peace, stabilize at that point where you started to be, stay put there. Om is the unstruck sound, the unpronounced word.
You don't respond to my talks, you have not been able to perceive the nature of your
consciousness. Consciousness is something like the drama of a play, play-acting. You are unsupported, you have no support at all. The birth, the parents, all this is illusion. Taking the body as oneself is the accident. If you don't cling to the body as your identity, everything is all right.
When beingness forgets itself, that state is Parabrahman. This knowingness is not your true state, it is the outcome of the food essence body, and you, the Absolute, are not that.
- Consciousness and the Absolute. The final Talks with Sri Nisargadatta Maharaj
Egolessness is the nature of a mahatma. A person’s ego cannot affect a mahatma, as there is nothing for it to hold on to. Egolessness is nothingness filled with love and compassion; it is nothingness filled with the presence of divinity.
WHY SAGES ARE NEEDED FOR FINAL LIBERATION (SEE END)
Everything is preordained, as long as you believe you are the body. Everything is karmic, as long as you identify with the world and believe you are the doer.
But as soon as you start to turn within, as soon as you begin to listen to the still small voice within you, as soon as you start practicing self-inquiry, your life begins to change drastically. You become happy. You no longer search for happiness, for you are beginning to realize you cannot find it externally.
You may appear to find it. In other words, you may get married and you believe “This is great, I found what I’ve always wanted." Then you may get divorced and you say “This is great, I finally got rid of that person." You won the lottery and you say “This is great, I'm rich." The IRS comes down on you, and you wind up in San Quentin, and you say “This is no good."
All of these different things take place in your life. The world is not your friend. The world is a phenomena that belongs to a dream. You've got to be mature enough to ask the question “To whom does this world belong? Who lives in the world? Where did the world come from?"
and your answer to all the questions begins with I. "I live in the world. I partake in the world. I see the world." And we're back to I again. You finally get the idea that the whole world is hanging on I. The I has to be transcended.
You begin early in the morning, when you first wake up. Before you become aware of I, you notice that you are in a state of peace, of joy, even if for only a few seconds. I was not present. You are not aware of the world. Catch yourself tomorrow morning. It only happens in a flash, in a few seconds. Yet all of a sudden the world becomes real for you. I has awakened. Where did the I come from?
If you investigate you will see that your spiritual heart center is on the right side of your chest, and the I has come out of your chest, out of your spiritual heart, out of the source, becoming more powerful as it emerges and goes into your brain. Then you become aware of your body and you say “I am alive." Once you become aware of your body and your mind, you become aware of the world, and then the universe.
Therefore the wise person catches the I before it goes any further. In other words as the I emerges from your chest, you abide in the I. To the extent that you can abide in the I, or focus on the I, something phenomenal will begin to happen. The I will reverse its course and begin to return to its source.
I will repeat this again. To the average person the I begins to become stronger and stronger when you wake up in the
morning. It emerges from your spiritual center and heads up your spine to your brain, where you become cognizant of the world. But for the spiritual aspirant who practices self-inquiry, you begin to watch the I doing this.
You abide in the I [stay with the "i"]
As you begin to abide in the I, it will reverse its course and head back to the center. When it heads back to the center, it will rest on the circumference of the center. That is as far as you can go by yourself. You will be in an effortless thought-free state. You will be in the void, as it tells you in Buddhism.
Yet most Buddhists think the void is self-realization. That’s a mistake. The void is when your I is resting on the circumference of your heart center. When that happens you've come a long way. You are a mature disciple. Yet the self has to pull the I inside the heart. Then you become liberated. This is very rarely done by the self or by yourself.
I'm speaking of the small self. Only in a very few, will the I go directly into the heart center and be extinguished.
That is why sages are necessary. That is why satsang is necessary. For the sage, who may be a 1000 miles away from you, as long as you have a direct line to the sage mentally, the sage is omnipresent, all-pervading. Therefore the sage, and the self, and the guru and God are one. So that even if you are away from the proximity of the sage, if you have a close association with that particular sage, or that sage is your guru, the self, which is really the sage, will pull the I into the heart, and you will be liberated.
That's how it appears to work. The rest is up to you.
~ The Collected Works of Robert Adams Volume 1
# Consciousness is the Only Power
Everything is preordained, as long as you believe you are the body. Everything is karmic, as long as you identify with the world and believe you are the doer.
But as soon as you start to turn within, as soon as you begin to listen to the still small voice within you, as soon as you start practicing self-inquiry, your life begins to change drastically. You become happy. You no longer search for happiness, for you are beginning to realize you cannot find it externally.
You may appear to find it. In other words, you may get married and you believe “This is great, I found what I’ve always wanted." Then you may get divorced and you say “This is great, I finally got rid of that person." You won the lottery and you say “This is great, I'm rich." The IRS comes down on you, and you wind up in San Quentin, and you say “This is no good."
All of these different things take place in your life. The world is not your friend. The world is a phenomena that belongs to a dream. You've got to be mature enough to ask the question “To whom does this world belong? Who lives in the world? Where did the world come from?"
and your answer to all the questions begins with I. "I live in the world. I partake in the world. I see the world." And we're back to I again. You finally get the idea that the whole world is hanging on I. The I has to be transcended.
You begin early in the morning, when you first wake up. Before you become aware of I, you notice that you are in a state of peace, of joy, even if for only a few seconds. I was not present. You are not aware of the world. Catch yourself tomorrow morning. It only happens in a flash, in a few seconds. Yet all of a sudden the world becomes real for you. I has awakened. Where did the I come from?
If you investigate you will see that your spiritual heart center is on the right side of your chest, and the I has come out of your chest, out of your spiritual heart, out of the source, becoming more powerful as it emerges and goes into your brain. Then you become aware of your body and you say “I am alive." Once you become aware of your body and your mind, you become aware of the world, and then the universe.
Therefore the wise person catches the I before it goes any further. In other words as the I emerges from your chest, you abide in the I. To the extent that you can abide in the I, or focus on the I, something phenomenal will begin to happen. The I will reverse its course and begin to return to its source.
I will repeat this again. To the average person the I begins to become stronger and stronger when you wake up in the
morning. It emerges from your spiritual center and heads up your spine to your brain, where you become cognizant of the world. But for the spiritual aspirant who practices self-inquiry, you begin to watch the I doing this.
You abide in the I [stay with the "i"]
As you begin to abide in the I, it will reverse its course and head back to the center. When it heads back to the center, it will rest on the circumference of the center. That is as far as you can go by yourself. You will be in an effortless thought-free state. You will be in the void, as it tells you in Buddhism.
Yet most Buddhists think the void is self-realization. That’s a mistake. The void is when your I is resting on the circumference of your heart center. When that happens you've come a long way. You are a mature disciple. Yet the self has to pull the I inside the heart. Then you become liberated. This is very rarely done by the self or by yourself.
I'm speaking of the small self. Only in a very few, will the I go directly into the heart center and be extinguished.
That is why sages are necessary. That is why satsang is necessary. For the sage, who may be a 1000 miles away from you, as long as you have a direct line to the sage mentally, the sage is omnipresent, all-pervading. Therefore the sage, and the self, and the guru and God are one. So that even if you are away from the proximity of the sage, if you have a close association with that particular sage, or that sage is your guru, the self, which is really the sage, will pull the I into the heart, and you will be liberated.
That's how it appears to work. The rest is up to you.
~ The Collected Works of Robert Adams Volume 1
# Consciousness is the Only Power
Dive deeper and deeper into the ever-expanding spheres of Being.
In Chapter II, verses 16 to 28, Sri Krishna graciously describes the Immortal Atma and gives a soothing message to all those who grieve at death of the body.
The following are the verses:
16. The unreal has no being, the Real no non-being. These two facts the Truth-seers perceive.
17. Know That which pervades all this to be Indestructible. That Immutable none can destroy.
18. These bodies of the embodied Self, which is eternal, indestructible and immeasurable, are said to have an end. Therefore, fight, O Arjuna!
19. He who takes the Self to be the slayer and he who thinks He is slain, neither of them knows; He slays not nor is He slain.
20. That is not born, nor does It ever die; nor, having been, does It ever cease to be. That unborn, eternal, abiding, primeval being is not slain when the body is slain.
21. Whosoever knows Him to be indestructible, eternal, unborn and inexhaustible, how can That man slay, O Arjuna, or cause to be slain?
22. Just as a man casts off worn-out clothes and puts on new ones, so also the embodied Self casts off worn-out bodies and enters others that are new.
23. Weapons cut It not, fire burns It not, water wets It not, wind dries It not.
24. Invulnerable He is, not to be burnt, not to be drenched or dried. He is eternal, all-pervading, changeless, motionless, enduring.
25. This [Self] is said to be unmanifested, unthinkable and unchangeable. Therefore, knowing This to be such, thou shouldst not grieve.
26. But, even if thou thinkest of It as being constantly born and dying, even then, O mighty-armed, thou shouldst not grieve!
27. For to him who is born death is indeed certain, and to him who dies birth is certain. Therefore you should not grieve for the inevitable.
28. Beings are unmanifested in their beginning, manifested in their middle state, O Arjuna, and unmanifested again in their end! What is there to grieve about?
In verse 30, Sri Krishna tells Arjuna:
This, the Indweller in the body of everyone, is always Indestructible, O Arjuna! Therefore, thou shouldst not grieve for any creature.
The following are the verses:
16. The unreal has no being, the Real no non-being. These two facts the Truth-seers perceive.
17. Know That which pervades all this to be Indestructible. That Immutable none can destroy.
18. These bodies of the embodied Self, which is eternal, indestructible and immeasurable, are said to have an end. Therefore, fight, O Arjuna!
19. He who takes the Self to be the slayer and he who thinks He is slain, neither of them knows; He slays not nor is He slain.
20. That is not born, nor does It ever die; nor, having been, does It ever cease to be. That unborn, eternal, abiding, primeval being is not slain when the body is slain.
21. Whosoever knows Him to be indestructible, eternal, unborn and inexhaustible, how can That man slay, O Arjuna, or cause to be slain?
22. Just as a man casts off worn-out clothes and puts on new ones, so also the embodied Self casts off worn-out bodies and enters others that are new.
23. Weapons cut It not, fire burns It not, water wets It not, wind dries It not.
24. Invulnerable He is, not to be burnt, not to be drenched or dried. He is eternal, all-pervading, changeless, motionless, enduring.
25. This [Self] is said to be unmanifested, unthinkable and unchangeable. Therefore, knowing This to be such, thou shouldst not grieve.
26. But, even if thou thinkest of It as being constantly born and dying, even then, O mighty-armed, thou shouldst not grieve!
27. For to him who is born death is indeed certain, and to him who dies birth is certain. Therefore you should not grieve for the inevitable.
28. Beings are unmanifested in their beginning, manifested in their middle state, O Arjuna, and unmanifested again in their end! What is there to grieve about?
In verse 30, Sri Krishna tells Arjuna:
This, the Indweller in the body of everyone, is always Indestructible, O Arjuna! Therefore, thou shouldst not grieve for any creature.
Whatever work you have undertaken-complete it. Do not take up new tasks, unless it is called for by a concrete situation of suffering and relief from suffering. Find yourself first, and endless blessings will follow. Nothing profits the world as much as the abandoning of profits.
I AM THAT p.145
I AM THAT p.145
And a friend who sincerely loves you is better for you than a city full of people.
It is the mind that tells you that the mind is there. Don't be deceived. All the endless arguments about the mind are produced by the mind itself, for its own protection, continuation and expansion. It is the blank refusal to consider the convolutions and convulsions of the mind that can take you beyond it.
'I am That' p.239
'I am That' p.239
BIRTH OF RAMANA MAHARSHI
... It is recorded that a blind woman present in the delivery
room had a vision of a wondrous light and said, “He who is born today in your house must be a divine being.”
~ Gabriele Ebert
... It is recorded that a blind woman present in the delivery
room had a vision of a wondrous light and said, “He who is born today in your house must be a divine being.”
~ Gabriele Ebert
We both are the self, but you seem to be unconvinced. This talk of personal self and universal self is the learner’s stage; go beyond, don’t be stuck in duality.
Truth is in the discovery not in the discovered. And to discovery there is no beginning and no end. Question the limits, go beyond, set yourself tasks apparently impossible - this is the way.
The power of a true heart is immense.
Patience is a great asset. Patience is the antibiotic that destroys the germs of bad feelings like anger. Patience helps us to have a proper perspective of the thoughts that we entertain. If a person commits a mistake, we should not abhor the person but the mistake. Even if we have to punish a person, deep within ourselves we should have love towards him.
Be kind and honest, and harmful poisons will turn sweet inside you.
When you do not want to be interesting, you are free.
It doesn’t matter who votes.
What matters is who counts the votes.
What matters is who counts the votes.
A visitor asked:
V. What meditation (dhyana) is the best?
Bhagavan. The best meditation is that which continues in all the three states. It must be so intense as not to give room
even to the thought “I am meditating”. As waking and dream states will thus be fully occupied by it, deep sleep may also be deemed to be an undifferentiated dhyana.....
V. What is the difference between sushumna nadi and atma nadi?
Bh. Sushumna is the central nadi which functions in the practice of yoga, that is, in dynamic dhyana and for the attainment of siddhis (psychic powers) and which the
yogis claim to end in the sahasrara, the brain.
Atmanadi, Paranadi or Amritanadi is the force current which rises from Heart to the sahasrara in the static dhyana of the jnana marga, which leads to Self-realisation. Sushumna has finally to merge in the Atmanadi which supports it.
The nadis are the nervous system along which consciousness flows from Heart to the whole organism.
~ GURU RAMANA. Chapter: MEDITATION.
V. What meditation (dhyana) is the best?
Bhagavan. The best meditation is that which continues in all the three states. It must be so intense as not to give room
even to the thought “I am meditating”. As waking and dream states will thus be fully occupied by it, deep sleep may also be deemed to be an undifferentiated dhyana.....
V. What is the difference between sushumna nadi and atma nadi?
Bh. Sushumna is the central nadi which functions in the practice of yoga, that is, in dynamic dhyana and for the attainment of siddhis (psychic powers) and which the
yogis claim to end in the sahasrara, the brain.
Atmanadi, Paranadi or Amritanadi is the force current which rises from Heart to the sahasrara in the static dhyana of the jnana marga, which leads to Self-realisation. Sushumna has finally to merge in the Atmanadi which supports it.
The nadis are the nervous system along which consciousness flows from Heart to the whole organism.
~ GURU RAMANA. Chapter: MEDITATION.
All there is is me,
all there is is mine.
Before all beginnings,
after all endings - I AM.
all there is is mine.
Before all beginnings,
after all endings - I AM.
Just as by the power of thought you can change yourself to be whatever you want to be, so most importantly, you will be able to change your consciousness from that of a mortal to a divine being. The mortal man is he who thinks, “This is the way I live and this is the way I’ll be until I die.” ⠀
⠀
But the divine man says, “I dreamed I was a mortal, but now I am awake and know that I am a child of God, made in the image of the Father.” Though it takes time to realize this fully, it can be done. ⠀
⠀
If when the time comes for meditation at night you yield to the thought, “It is so late now to meditate; let me sleep and I will meditate tomorrow,” you will be sleeping into the grave. When the world has surrendered to the drug of slumber, you be awake in God. And throughout the day’s activities, think that it is God who is working through you. ⠀
⠀
Give the responsibility to Him. He who thinks of God all the time, can he do wrong? Even if he happens to err, God knows it was his wish to do right. Give everything to God, and you will change because then the human ego can no longer dictate to you.
⠀
But the divine man says, “I dreamed I was a mortal, but now I am awake and know that I am a child of God, made in the image of the Father.” Though it takes time to realize this fully, it can be done. ⠀
⠀
If when the time comes for meditation at night you yield to the thought, “It is so late now to meditate; let me sleep and I will meditate tomorrow,” you will be sleeping into the grave. When the world has surrendered to the drug of slumber, you be awake in God. And throughout the day’s activities, think that it is God who is working through you. ⠀
⠀
Give the responsibility to Him. He who thinks of God all the time, can he do wrong? Even if he happens to err, God knows it was his wish to do right. Give everything to God, and you will change because then the human ego can no longer dictate to you.
From the coming of the month of Ijar, eat barley; from the month of Sivan, eat wheat, the most perfect among all seed-bearing herbs. And let your daily bread be made of wheat, that the Lord may take care of your bodies. From Tammuz, eat the sour grape, that your body may diminish and Satan may depart from it. in the month of Elul, gather the grape that the juice may serve you as drink. In the month of Marchesvan, gather the sweet grape, dried and sweetened by the angel of sun, that your bodies may increase, for the angels of the Lord dwell in them. You should eat figs rich in juice in the months of Ab and Shebat, and what remain, let the angel of sun keep them for you; eat them with the meat of almonds in all the months when the trees bear no fruits. And the herbs which come after rain, these eat in the month of Thebet, that your blood may be cleansed of all your sins. And in the same month begin to eat also the milk of your beasts, because for this did the Lord give the herbs of the fields to all the beasts which render milk, that they might with their milk feed man. For I tell you truly, happy are they that eat only at the table of God, and eschew all the abominations of Satan. Eat not unclean foods brought from far countries, but eat always that which your trees bear. For your God knows well what is needful for you, and where and when. And he gives to all peoples of all kingdoms for food that which is best for each. Eat not as the heathen do, who stuff themselves in haste, defiling their bodies with all manner of abominations.
~ Book I
~ Book I
Our life can be compared to a stay at a hotel. When we enter the hotel, we know that we will have to leave it soon. So, although we enjoy our stay, we are not unhappy when we check out. Our body is like a hotel; we should enter it happily, stay in it happily and, when we leave it, we should do so without grieving.
Reading Many Books
It was in 1940 that one day one of the devotees sitting in the hall raised the topic regarding the utility of reading books on religion and philosophy.
In reply Sri Ramana Maharshi said,
"You wake up in the morning and look into the mirror and the mirror shows you that you have a growth and that you have to get rid of it. You may go on looking into any number of mirrors; every mirror will tell you the same thing, but no mirror can ever shave you. You have to shave yourself. Instead of wasting time looking into mirror after mirror it is best to start shaving after having looked into the first mirror and known the truth.
So also all books will tell you the same truth, perhaps in slightly different ways. Instead of wasting time reading book after book why not realize for yourself what was obvious from the very first book."
~ The Maharshi Newsletter, Sep/Oct 2002
It was in 1940 that one day one of the devotees sitting in the hall raised the topic regarding the utility of reading books on religion and philosophy.
In reply Sri Ramana Maharshi said,
"You wake up in the morning and look into the mirror and the mirror shows you that you have a growth and that you have to get rid of it. You may go on looking into any number of mirrors; every mirror will tell you the same thing, but no mirror can ever shave you. You have to shave yourself. Instead of wasting time looking into mirror after mirror it is best to start shaving after having looked into the first mirror and known the truth.
So also all books will tell you the same truth, perhaps in slightly different ways. Instead of wasting time reading book after book why not realize for yourself what was obvious from the very first book."
~ The Maharshi Newsletter, Sep/Oct 2002
Beings
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