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You can be without the psychological mind,
but the psychological mind cannot be without you.
You witness mind; mind cannot witness you for it is insentient. If it is clear to you that you are the observer of the mind and therefore understand, you cannot be what you observe, then who are you?
Investigate this.
Monte Sahaja, 22nd of January 2013
but the psychological mind cannot be without you.
You witness mind; mind cannot witness you for it is insentient. If it is clear to you that you are the observer of the mind and therefore understand, you cannot be what you observe, then who are you?
Investigate this.
Monte Sahaja, 22nd of January 2013
There is a language of the heart that all can understand, and would like to hear. When heart speaks to heart, it is Love that is transmitted, without any reservation.
Just see the person you imagine yourself to be, as a part of the world you perceive within your mind and look at the mind from the outside, for you are not the mind. After all, your only problem is the eager self-identification with whatever you perceive. Give up this habit. Remember that you are not what you perceive: Use your power of alert aloofness. See yourself in all that lives and your behaviour will express your vision. Once you realize that there is nothing in this world which you can call your own, you look at it from the outside as you look at a play on the stage , or a picture on the screen, admiring and enjoying, but really unmoved. As long as you imagine yourself to be something tangible and solid, a thing among things, actually existing in time and space, short-lived and vulnerable, naturally you will be anxious to survive and increase. But when you know yourself as beyond space and time – in contact with them only at the point of here and now, otherwise all-pervading and all-containing, unapproachable and unassailable, invulnerable – you will be afraid no longer. Know yourself as you are – against fear there is no other remedy.
You have to learn to think and feel on these lines or you will remain indefinitely on the personal level of desire and fear, gaining and losing, growing and decaying. A personal problem cannot be solved on its own level. The very desire to live is the messenger of death, as the longing to be happy is the outline of sorrow. The world is an ocean of pain and fear, of anxiety and despair. Pleasures are like the fishes, few and swift, rarely come, quickly gone. A man of low intelligence believes, against all evidence, that he is an exception and that the world owes him happiness. But the world cannot give what it does not have; unreal to the core, it is of no use for real happiness. It cannot be otherwise. We seek the real because we are unhappy with the unreal. Happiness is our real nature and we shall never rest until we find it. But rarely do we know where to seek it. Once you have understood that the world is but a mistaken view of reality and is not what it appears to be, you are free of its obsessions. Only what is compatible with your real being can make you happy and the world, as you perceive it, is its outright denial.
Keep very quiet and watch what comes to the surface of the mind. Reject the known, welcome the so far unknown and reject it in its turn. Thus you come to a state in which there is no knowledge, only being, in which, being itself is knowledge. To know by being is direct knowledge. It is based on the identity of the seer and the seen. Indirect knowledge is based on sensation and memory, on proximity of the perceiver and his percept, confined with the contrast between the two: The same with happiness. Usually you have to be sad to know gladness and glad to know sadness.
You have to learn to think and feel on these lines or you will remain indefinitely on the personal level of desire and fear, gaining and losing, growing and decaying. A personal problem cannot be solved on its own level. The very desire to live is the messenger of death, as the longing to be happy is the outline of sorrow. The world is an ocean of pain and fear, of anxiety and despair. Pleasures are like the fishes, few and swift, rarely come, quickly gone. A man of low intelligence believes, against all evidence, that he is an exception and that the world owes him happiness. But the world cannot give what it does not have; unreal to the core, it is of no use for real happiness. It cannot be otherwise. We seek the real because we are unhappy with the unreal. Happiness is our real nature and we shall never rest until we find it. But rarely do we know where to seek it. Once you have understood that the world is but a mistaken view of reality and is not what it appears to be, you are free of its obsessions. Only what is compatible with your real being can make you happy and the world, as you perceive it, is its outright denial.
Keep very quiet and watch what comes to the surface of the mind. Reject the known, welcome the so far unknown and reject it in its turn. Thus you come to a state in which there is no knowledge, only being, in which, being itself is knowledge. To know by being is direct knowledge. It is based on the identity of the seer and the seen. Indirect knowledge is based on sensation and memory, on proximity of the perceiver and his percept, confined with the contrast between the two: The same with happiness. Usually you have to be sad to know gladness and glad to know sadness.
All know that the drop merges into the ocean, but few know that the ocean merges into the drop.
Once in a while it really hits people that they don't have to experience the world in the way they have been told to.
A starving man is not 'interested' in food,
nor is a drowning man 'interested' in air.
For one longing for Liberation,
Self-knowledge is not an interest, it's vital.
nor is a drowning man 'interested' in air.
For one longing for Liberation,
Self-knowledge is not an interest, it's vital.
My intention to wake you up is the link [between our respective dreams]. My heart wants you awake. I see you suffer in your dream and I know that you must wake up to end your woes. When you see your dream as dream, you wake up. But in your dream itself I am not interested. Enough for me to know that you must wake up. You need not bring your dream to a definite conclusion, or make it noble, or happy, or beautiful; all you need is to realize that you are dreaming. Stop imagining, stop believing. See the contradictions, the incongruities, the falsehood and the sorrow of the human state, the need to go beyond. In dream you love some and not others. On waking up you find you are love itself, embracing all. Personal love, however intense and genuine, invariably binds; love in freedom is love of all.
Even a small particle of yourself that is somehow in betrayal to your truth feels like it’s you doing it. You have to learn to manage your powers. The mind is your power. The senses are your power. The power to believe is your power. The power to observe is your power. The power to identify is your power. This ship you must sail alone, and you must sail your ship.
After Realisation all intellectual loads are useless burdens and are to be thrown overboard.
The pure state of being attached to grace (Self), which is devoid of any attachment, alone is one’s own state of silence, which is devoid of any other thing. Know that one’s ever abiding as that silence, having experienced it as it is, alone is true worship. Know that the performance of the unceasing, true and natural worship in which the mind is submissively established as the one Self, having installed the Lord on the heart throne, is silence, the best of all forms of worship. Silence, which is devoid of the assertive ego, alone is liberation. The forgetfulness of Self which causes one to slip down from that silence, alone is non-devotion. Know that abiding as the silence with the mind subsided as non-different from Self is the true devotion to God.
The power of God is with you at all times; through the activities of mind, senses, breathing, and emotions; and is constantly doing all the work using you as a mere instrument.
Those who are highly evolved maintain an undiscriminating perception. Seeing everything, labeling nothing, they maintain their awareness of the Great Oneness. Thus they are supported by it.
Governing sense, mind and intellect, intent on liberation, free from desire, fear and anger - the sage is forever free.
Observe closely everything that makes an impression on your mind, and deconstruct it by separation into causes, matter, purpose, and the time when it must cease.
This is my simple religion. There is no need for temples; no need for complicated philosophy. Our own brain, our own heart is our temple; the philosophy is kindness.
Oneness is like the clear blue sky - everything arises, unfolds, and subsides within its all-compassionate love. Everything is an aspect of Oneness. And our quest to know this comes from Oneness.
Study the science of art. Study the art of science. Develop your senses - especially learn how to see. Realize that everything connects to everything else.
The ego is a monkey catapulting through the jungle: Totally fascinated by the realm of the senses, it swings from one desire to the next, one conflict to the next, one self-centered idea to the next. If you threaten it, it actually fears for its life. Let this monkey go. Let the senses go. Let desires go. Let conflicts go. Let ideas go. Let the fiction of life and death go. Just remain in the center, watching. And then forget that you are there.
You come to a point where the vital force is helping you to forget everything and yet enjoy everything while being no-one.
PROFESSOR KRISHNAMURTI'S TALK WITH BHAGAVAN
Sometime in March 1948, I had an interesting conversation with Bhagavan. His health was then rapidly declining and his body had lost much weight.
N. R. Krishnamurti Iyer: It is clear that Bhagavan, out of his infinite mercy and grace, cures even the fatal diseases of his devotees. Does not Bhagavan’s body suffer on that account?
Bhagavan: (speaking in English) Yes and no.
N. R. Krishnamurti Iyer: Please, Bhagavan, explain in more detail.
Bhagavan: The mukta purusha [liberated being] does not need his body once he has realized the Self. However, so long as he stays alive, he has the power to drain off devotees’ illnesses into his own body. That is why his body suffers for the time being. That is what is meant by the answer ‘yes’.
If he retires into the solitude of a quiet corner and remains in kevala nirvikalpa samadhi, completely oblivious of the body-world complex, the disease received in the body gets dissipated. When he returns to his body consciousness the body is cured and restored to its original health. The duration of that samadhi should be in adequate proportion to the seriousness of the disease concerned.
Sri Sankara Bhagavatpada, who attained Self-realisation at a very young age with a very healthy and strong body, was engaged in ceaseless activity in the state of sahaja samadhi. Out of his infinite mercy he gave relief to hosts of suffering people who came to him with all sorts of serious diseases. He was continuously active, day and night, and never cared to recoup his health by retiring into the solitude of kevala nirvikalpa samadhi. As a result he gave up his body while he was in his early thirties.
(The Power of the Presence, part one, pp. 172-3)
* * *
In the period that Bhagavan lived in Skandashram he went into a deep samadhi almost every day, usually during the daily evening chanting of Aksharamanamalai. He would be so deeply immersed in this state, the devotees would find it difficult to rouse him for the evening meal. In Enadu Ninaivugal Kunju Swami has related how devotees would shake him and blow a conch in his ear to bring him back to normal. When Bhagavan moved down the hill to Sri Ramanasramam, the frequency of these samadhis decreased, and devotees who were in regular contact with him at the end of the 1920s have reported that such instances were down to about two a week. In the 1930s they occurred more rarely. In the last fifteen years of his life such samadhis are not reported, though there are frequent mentions of Bhagavan going into a state of deep absorption in the Self. At these times he would sit with open unblinking eyes, utterly immobile.
Up till the mid-1930s Bhagavan appeared to be in vigorous, robust health. In film footage taken in 1935, the earliest available, he looks his age (mid-fifties) and appears to be in a good physical state. In films taken at the end of his life his body looks crippled and feeble, and he appears to be a man who is well into his eighties, rather than a man approaching seventy.
In the light of what Bhagavan told Krishnamurti Iyer in this conversation, it is tempting to relate Bhagavan’s good physical condition prior to 1935 to the samadhis that he regularly went into. However, it should also be remembered that visitors and devotees came to him in far fewer numbers during this period. It is possible that his accelerated aging between 1935 and 1950 was due to the far greater numbers of people he had to deal with every day.
(comment by David Godman, same source)
Sometime in March 1948, I had an interesting conversation with Bhagavan. His health was then rapidly declining and his body had lost much weight.
N. R. Krishnamurti Iyer: It is clear that Bhagavan, out of his infinite mercy and grace, cures even the fatal diseases of his devotees. Does not Bhagavan’s body suffer on that account?
Bhagavan: (speaking in English) Yes and no.
N. R. Krishnamurti Iyer: Please, Bhagavan, explain in more detail.
Bhagavan: The mukta purusha [liberated being] does not need his body once he has realized the Self. However, so long as he stays alive, he has the power to drain off devotees’ illnesses into his own body. That is why his body suffers for the time being. That is what is meant by the answer ‘yes’.
If he retires into the solitude of a quiet corner and remains in kevala nirvikalpa samadhi, completely oblivious of the body-world complex, the disease received in the body gets dissipated. When he returns to his body consciousness the body is cured and restored to its original health. The duration of that samadhi should be in adequate proportion to the seriousness of the disease concerned.
Sri Sankara Bhagavatpada, who attained Self-realisation at a very young age with a very healthy and strong body, was engaged in ceaseless activity in the state of sahaja samadhi. Out of his infinite mercy he gave relief to hosts of suffering people who came to him with all sorts of serious diseases. He was continuously active, day and night, and never cared to recoup his health by retiring into the solitude of kevala nirvikalpa samadhi. As a result he gave up his body while he was in his early thirties.
(The Power of the Presence, part one, pp. 172-3)
* * *
In the period that Bhagavan lived in Skandashram he went into a deep samadhi almost every day, usually during the daily evening chanting of Aksharamanamalai. He would be so deeply immersed in this state, the devotees would find it difficult to rouse him for the evening meal. In Enadu Ninaivugal Kunju Swami has related how devotees would shake him and blow a conch in his ear to bring him back to normal. When Bhagavan moved down the hill to Sri Ramanasramam, the frequency of these samadhis decreased, and devotees who were in regular contact with him at the end of the 1920s have reported that such instances were down to about two a week. In the 1930s they occurred more rarely. In the last fifteen years of his life such samadhis are not reported, though there are frequent mentions of Bhagavan going into a state of deep absorption in the Self. At these times he would sit with open unblinking eyes, utterly immobile.
Up till the mid-1930s Bhagavan appeared to be in vigorous, robust health. In film footage taken in 1935, the earliest available, he looks his age (mid-fifties) and appears to be in a good physical state. In films taken at the end of his life his body looks crippled and feeble, and he appears to be a man who is well into his eighties, rather than a man approaching seventy.
In the light of what Bhagavan told Krishnamurti Iyer in this conversation, it is tempting to relate Bhagavan’s good physical condition prior to 1935 to the samadhis that he regularly went into. However, it should also be remembered that visitors and devotees came to him in far fewer numbers during this period. It is possible that his accelerated aging between 1935 and 1950 was due to the far greater numbers of people he had to deal with every day.
(comment by David Godman, same source)
Awakeness is inherent
in all things and all beings
everywhere
all the time.
This awakeness relates to every moment
from innocence
from absolute honesty
from a state where you feel
absolutely authentic.
Only from this state
do you realize
that you never really wanted
whatever you thought you wanted.
You realize
that behind all of your desires
was a single desire:
to experience each moment
from your true nature.
in all things and all beings
everywhere
all the time.
This awakeness relates to every moment
from innocence
from absolute honesty
from a state where you feel
absolutely authentic.
Only from this state
do you realize
that you never really wanted
whatever you thought you wanted.
You realize
that behind all of your desires
was a single desire:
to experience each moment
from your true nature.
Silence is another name for God. Quietness is a name for consciousness, peace. Everything is found in the silence and not too much in the words. In quietness, you should try to be quiet for as long as you can, especially when you are at home. Try to sit in the silence and quietness for as long as you can. It’s in the silence where you will receive the message. It’s in the silence where pure awareness reveals itself to you. Never be afraid to sit in the silence. It’s your greatest asset.
When you get up in the morning for instance you question yourself,
“Who is getting up?
Who just awakened?”
When you’re getting dressed you question,
“Who is getting dressed?”
And you examine your feelings you watch your feelings, your thoughts.
“Who has these feelings?” you say to yourself, “Who has these thoughts?”
As you’re eating your breakfast you question,
“Who is eating?”
Whatever you do you question it.
Now as you keep questioning something interesting is happening within yourself. Your mind is becoming weaker and weaker from this questioning.
The mind is nothing but a conglomeration of thoughts of the past and the thoughts of the future. That is all the mind is, a bunch of thoughts. It keeps you earth bound.
You question yourself,
“Who is feeling this?
I am, who am I?”
I’ve explained this to most of you so many times but yet some of you just do not do it. You think it’s for beginners or children but on the contrary, it’s very powerful.
See you have to have a lot of humility to do these things. If you have a big ego you will quit everything and think that you’re great.
You have to have a lot of humility a lot of humbleness.
You have to forget about yourself totally and completely.
“Who is getting up?
Who just awakened?”
When you’re getting dressed you question,
“Who is getting dressed?”
And you examine your feelings you watch your feelings, your thoughts.
“Who has these feelings?” you say to yourself, “Who has these thoughts?”
As you’re eating your breakfast you question,
“Who is eating?”
Whatever you do you question it.
Now as you keep questioning something interesting is happening within yourself. Your mind is becoming weaker and weaker from this questioning.
The mind is nothing but a conglomeration of thoughts of the past and the thoughts of the future. That is all the mind is, a bunch of thoughts. It keeps you earth bound.
You question yourself,
“Who is feeling this?
I am, who am I?”
I’ve explained this to most of you so many times but yet some of you just do not do it. You think it’s for beginners or children but on the contrary, it’s very powerful.
See you have to have a lot of humility to do these things. If you have a big ego you will quit everything and think that you’re great.
You have to have a lot of humility a lot of humbleness.
You have to forget about yourself totally and completely.
What is the purpose of learning anything?
Only to be empty.
This is my teaching.
As far as the search for Truth is concerned, the only purpose of learning anything at all is to become empty again.
If you are merely collecting concepts, you will build up a lot of noise internally.
For only out of the emptiness itself, can spontaneous existence dance beautifully.
There, if a thing needs to be known, it will appear automatically out of that immensity in the appropriate time.
When it has expressed and exhausted its expression, it will return to emptiness unforced.
The wise know this.
Only to be empty.
This is my teaching.
As far as the search for Truth is concerned, the only purpose of learning anything at all is to become empty again.
If you are merely collecting concepts, you will build up a lot of noise internally.
For only out of the emptiness itself, can spontaneous existence dance beautifully.
There, if a thing needs to be known, it will appear automatically out of that immensity in the appropriate time.
When it has expressed and exhausted its ex
The wise know this.
Beings
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