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Most human beings...many human beings, they don't like other human beings...because they reflect something which is inside themselves that they don't like...but they think no...no...no...it's in you...you carry this thing ...but if your empty of this trait that you see, that you don't like...it couldn't work like this, if your empty of it...then you don't see any judgement in it...When you are free of that judgement it ceases to appear, even external to you...you don't see it, or at least you look towards it with great compassion and understanding, because you know it's not intentional...We are not really ignorant by choice...it seems like something is hiding the seeing...so when we see someone, somehow triggers some discomfort within yourself...it's because somehow there is something there worth reflecting...Now I take you a step further than this...this which you are seeing in others and in yourself...this self that you find fault with, is only the idea you have of yourself...it is not the true Self...it is only the conditioned state...the idea, the learned self...the aquired self...the conditioned self...this is where all the bad smell is coming from...
Q: People taking up meditation are said to be prone to illness. At any rate, I feel some pain. They say it is a test of God. Is this true?
Ramana Maharshi: There is no Bhagavan outside you and no test is therefore instituted. What you believe to be a test or a new disease as a result of spiritual practices is really the strain that is now put on your nerves and the five senses. The mind, which was hitherto operating through the nadis (a channel through which energy flows) in order to sense external objects, and had thus maintained a link between itself and the organs of perception etc., is now required to withdraw from the link. This action of withdrawal may naturally cause strain, a sprain attendant with pain. If you continue your meditation, your one thought being on understanding yourself or Self-realization, all these will go. There is no greater remedy than this continuous yoga or union with God or Atman.
The message is from the book Conscious Immortality, Conversations with Sri Ramana Maharshi. Recorded by Paul Brunton and Munagala Venkartaramiah and published by Sri Ramanasramam.
Ramana Maharshi: There is no Bhagavan outside you and no test is therefore instituted. What you believe to be a test or a new disease as a result of spiritual practices is really the strain that is now put on your nerves and the five senses. The mind, which was hitherto operating through the nadis (a channel through which energy flows) in order to sense external objects, and had thus maintained a link between itself and the organs of perception etc., is now required to withdraw from the link. This action of withdrawal may naturally cause strain, a sprain attendant with pain. If you continue your meditation, your one thought being on understanding yourself or Self-realization, all these will go. There is no greater remedy than this continuous yoga or union with God or Atman.
The message is from the book Conscious Immortality, Conversations with Sri Ramana Maharshi. Recorded by Paul Brunton and Munagala Venkartaramiah and published by Sri Ramanasramam.
In the field of Knowledge beyond the Great-Causal Body is the proven final conclusion, or Siddhanta, and the cancelling of all that has been laid down is right there. When all phenomena is destroyed, or annihilated, whatever remains is your 'Real Nature.' It is impossible to describe it in words. Where 'the knowledge of words' proves to be Ignorance, where Consciousness becomes non-Consciousness, and where all remedies recommended by the scriptures are only hindrances, you will see for yourself how you reach that highest point. The Sadguru cannot show you the beauty or the panorama within. You have to seize the treasure, the trophy, yourself. Now, after all this has been said, there remains nothing that can be conveyed through words. Words were used for whatever had to be told. That which cannot be conveyed by words has now been entrusted to you. We can only inspire you to be an aspirant, but you have to become a Siddha by yourself. We have reached the end of the book. Words are redundant.
PERHAPS NOTHING IS CERTAIN EXCEPT CHANGE
A man once came and spat on Buddha’s face.
His disciples were enraged.
Red hot with anger, Ananda said, “This is too much!
Permit me to show this man what he’s done!’
But Buddha simply wiped his face and said, “Thank you, sir. You created a context in which I could see whether I can still be angry or not. And I’m not, and I’m tremendously happy. You also created a context for Ananda. Now, he can see that he can still be angry. Many thanks, we are grateful! Whenever you can have the urge to spit on someone, you can come to us.â€
This was such a shock to the man that he couldn’t believe his ears!
He’d expected to anger Buddha, and failed.
He couldn’t sleep the entire night.
Tossed and turned.
The idea haunted him --- his spitting on Buddha remaining as calm as he’d been earlier, as if nothing had happened, wiping his face and thanking him...
He remembered the incident again and again.
That face.
That calm and quiet face, those compassionate eyes.
And when Buddha had said thank you, it had not been just a formality, he’d been really grateful with his entire being.
So cool, so loving, so compassionate.
The man couldn’t forgive himself.
What had he done? Spitting on a man like Buddha!
Early the next morning, he rushed back, fell down at Buddha’s feet and said, “Forgive me, sir. I couldn’t sleep the whole night.â€
Buddha said “Forget it. There is no need to beg forgiveness for something that’s already passed.â€
Buddha was sitting on the bank of the Ganges.
He said to the man, “Look, each moment so much water is flowing down! I am not the same which was yesterday. Twenty-four hours have passed… Why are you still carrying something that no longer exists? Forget it.â€
Then Buddha added “And I cannot forgive you because I wasn’t angry with you in the first place. If I had been angry with you in the first place I would have forgiven. If you really need forgiveness, ask Ananda. Fall at his feet—he will enjoy it!â€
A man once came and spat on Buddha’s face.
His disciples were enraged.
Red hot with anger, Ananda said, “This is too much!
Permit me to show this man what he’s done!’
But Buddha simply wiped his face and said, “Thank you, sir. You created a context in which I could see whether I can still be angry or not. And I’m not, and I’m tremendously happy. You also created a context for Ananda. Now, he can see that he can still be angry. Many thanks, we are grateful! Whenever you can have the urge to spit on someone, you can come to us.â€
This was such a shock to the man that he couldn’t believe his ears!
He’d expected to anger Buddha, and failed.
He couldn’t sleep the entire night.
Tossed and turned.
The idea haunted him --- his spitting on Buddha remaining as calm as he’d been earlier, as if nothing had happened, wiping his face and thanking him...
He remembered the incident again and again.
That face.
That calm and quiet face, those compassionate eyes.
And when Buddha had said thank you, it had not been just a formality, he’d been really grateful with his entire being.
So cool, so loving, so compassionate.
The man couldn’t forgive himself.
What had he done? Spitting on a man like Buddha!
Early the next morning, he rushed back, fell down at Buddha’s feet and said, “Forgive me, sir. I couldn’t sleep the whole night.â€
Buddha said “Forget it. There is no need to beg forgiveness for something that’s already passed.â€
Buddha was sitting on the bank of the Ganges.
He said to the man, “Look, each moment so much water is flowing down! I am not the same which was yesterday. Twenty-four hours have passed… Why are you still carrying something that no longer exists? Forget it.â€
Then Buddha added “And I cannot forgive you because I wasn’t angry with you in the first place. If I had been angry with you in the first place I would have forgiven. If you really need forgiveness, ask Ananda. Fall at his feet—he will enjoy it!â€
У. Почему Бхагаван не выходит к народу и не пропоÂведует ему ИÑтину?
Ðœ. Откуда вы знаете, что Ñ Ñтого не делаю? Разве проÂповедь заключаетÑÑ Ð² том, чтобы взобратьÑÑ Ð½Ð° трибуну и взывать к толпе вокруг? Проповедь еÑÑ‚ÑŒ проÑто Ñообщение ЗнаниÑ, а по-наÑтоÑщему оно может быть передано только в Тишине. Что вы думаете о человеке, который Ñлушает поучение в течение чаÑа и уходит не затронутый им наÑтолько, чтобы изменить Ñвою жизнь? Сравните его Ñ Ð´Ñ€ÑƒÂгим, ÑидÑщим в ÑвÑтом ПриÑутÑтвии и уходÑщим через некоторое Ð²Ñ€ÐµÐ¼Ñ Ñ Ð¿Ð¾Ð»Ð½Ð¾Ñтью изменившимÂÑÑ Ð²Ð·Ð³Ð»Ñдом на жизнь. Что лучше: громко пропоÂведовать без вÑÑкого толку или безмолвно Ñидеть, поÑÑ‹Ð»Ð°Ñ Ð’Ð½ÑƒÑ‚Ñ€ÐµÐ½Ð½ÑŽÑŽ Силу?
С другой Ñтороны, как возникает речь? СущеÑтвует абÑтрактное Знание, из которого поднимаетÑÑ Ñго, ÑвлÑющееÑÑ, в Ñвою очередь, мыÑлью, а мыÑль выÂзывает изреченное Ñлово. ПоÑтому Ñлово — Ñто вÑего лишь правнук начального ИÑточника. Ðо еÑли Ñлово может производить воздейÑтвие, Ñтоль ценимое вами, то наÑколько более мощной должна быть Проповедь поÑредÑтвом Тишины. Однако люÂди не понимают Ñтой проÑтой, неприкрашенной иÑтины, ИÑтины их каждодневного, вÑегда приÑутÂÑтвующего, вечного переживаниÑ. Ðта ИÑтина еÑÑ‚ÑŒ то же, что СамоÑÑ‚ÑŒ. СущеÑтвует кто-нибудь, не знаÂющий ИÑтинного Я? Ðо людÑм не нравитÑÑ Ð´Ð°Ð¶Ðµ Ñлышать об Ñтой ИÑтине, в то Ð²Ñ€ÐµÐ¼Ñ ÐºÐ°Ðº они ÑтреÂмÑÑ‚ÑÑ ÑƒÐ·Ð½Ð°Ñ‚ÑŒ о том, что лежит вдали, — о небеÑах, аде и перевоплощении.
ПоÑкольку они любÑÑ‚ тайну, но не ИÑтину, то релиÂгии ÑтараютÑÑ Ð¾Ð±Ñлужить их так, чтобы в конечном Ñчете привеÑти обратно к СамоÑти. Какие бы ÑредÂÑтва ни применÑлиÑÑŒ, вы должны в конце концов вернутьÑÑ Ðº Себе, к СамоÑти. Так почему бы не пребывать в СамоÑти здеÑÑŒ и теперь? Чтобы наблюÂдать или размышлÑÑ‚ÑŒ о других мирах, СамоÑÑ‚ÑŒ необходима, и поÑтому люди не отличаютÑÑ Ð¾Ñ‚ СаÂмоÑти. Даже невежеÑтвенный человек, когда он наблюдает предметы, видит только СамоÑÑ‚ÑŒ.
Ðœ. Откуда вы знаете, что Ñ Ñтого не делаю? Разве проÂповедь заключаетÑÑ Ð² том, чтобы взобратьÑÑ Ð½Ð° трибуну и взывать к толпе вокруг? Проповедь еÑÑ‚ÑŒ проÑто Ñообщение ЗнаниÑ, а по-наÑтоÑщему оно может быть передано только в Тишине. Что вы думаете о человеке, который Ñлушает поучение в течение чаÑа и уходит не затронутый им наÑтолько, чтобы изменить Ñвою жизнь? Сравните его Ñ Ð´Ñ€ÑƒÂгим, ÑидÑщим в ÑвÑтом ПриÑутÑтвии и уходÑщим через некоторое Ð²Ñ€ÐµÐ¼Ñ Ñ Ð¿Ð¾Ð»Ð½Ð¾Ñтью изменившимÂÑÑ Ð²Ð·Ð³Ð»Ñдом на жизнь. Что лучше: громко пропоÂведовать без вÑÑкого толку или безмолвно Ñидеть, поÑÑ‹Ð»Ð°Ñ Ð’Ð½ÑƒÑ‚Ñ€ÐµÐ½Ð½ÑŽÑŽ Силу?
С другой Ñтороны, как возникает речь? СущеÑтвует абÑтрактное Знание, из которого поднимаетÑÑ Ñго, ÑвлÑющееÑÑ, в Ñвою очередь, мыÑлью, а мыÑль выÂзывает изреченное Ñлово. ПоÑтому Ñлово — Ñто вÑего лишь правнук начального ИÑточника. Ðо еÑли Ñлово может производить воздейÑтвие, Ñтоль ценимое вами, то наÑколько более мощной должна быть Проповедь поÑредÑтвом Тишины. Однако люÂди не понимают Ñтой проÑтой, неприкрашенной иÑтины, ИÑтины их каждодневного, вÑегда приÑутÂÑтвующего, вечного переживаниÑ. Ðта ИÑтина еÑÑ‚ÑŒ то же, что СамоÑÑ‚ÑŒ. СущеÑтвует кто-нибудь, не знаÂющий ИÑтинного Я? Ðо людÑм не нравитÑÑ Ð´Ð°Ð¶Ðµ Ñлышать об Ñтой ИÑтине, в то Ð²Ñ€ÐµÐ¼Ñ ÐºÐ°Ðº они ÑтреÂмÑÑ‚ÑÑ ÑƒÐ·Ð½Ð°Ñ‚ÑŒ о том, что лежит вдали, — о небеÑах, аде и перевоплощении.
ПоÑкольку они любÑÑ‚ тайну, но не ИÑтину, то релиÂгии ÑтараютÑÑ Ð¾Ð±Ñлужить их так, чтобы в конечном Ñчете привеÑти обратно к СамоÑти. Какие бы ÑредÂÑтва ни применÑлиÑÑŒ, вы должны в конце концов вернутьÑÑ Ðº Себе, к СамоÑти. Так почему бы не пребывать в СамоÑти здеÑÑŒ и теперь? Чтобы наблюÂдать или размышлÑÑ‚ÑŒ о других мирах, СамоÑÑ‚ÑŒ необходима, и поÑтому люди не отличаютÑÑ Ð¾Ñ‚ СаÂмоÑти. Даже невежеÑтвенный человек, когда он наблюдает предметы, видит только СамоÑÑ‚ÑŒ.
У. Как Ñ Ð¼Ð¾Ð³Ñƒ контролировать ум?
Ðœ. ЕÑли СамоÑÑ‚ÑŒ оÑознана, то контролировать нечего, так как СамоÑÑ‚ÑŒ ÑиÑет только поÑле иÑÑ‡ÐµÐ·Ð½Ð¾Ð²ÐµÐ½Ð¸Ñ ÑƒÐ¼Ð°. Ð’ человеке, оÑознавшем СамоÑÑ‚ÑŒ, ум может быть или не быть активным, но Ð´Ð»Ñ Ð½ÐµÐ³Ð¾ ÑущеÑтвует только СамоÑÑ‚ÑŒ, ибо ум, тело и мир неотделимы от СамоÑти, а значит, принадлежат ЕЙ. ОтличаÂÑŽÑ‚ÑÑ Ð»Ð¸ они от СамоÑти? Так почему нужно беÑпоÂкоитьÑÑ Ð¾Ð± Ñтих тенÑÑ…, когда СамоÑÑ‚ÑŒ извеÑтна? Как они могут повлиÑÑ‚ÑŒ на СамоÑÑ‚ÑŒ?
Ðœ. ЕÑли СамоÑÑ‚ÑŒ оÑознана, то контролировать нечего, так как СамоÑÑ‚ÑŒ ÑиÑет только поÑле иÑÑ‡ÐµÐ·Ð½Ð¾Ð²ÐµÐ½Ð¸Ñ ÑƒÐ¼Ð°. Ð’ человеке, оÑознавшем СамоÑÑ‚ÑŒ, ум может быть или не быть активным, но Ð´Ð»Ñ Ð½ÐµÐ³Ð¾ ÑущеÑтвует только СамоÑÑ‚ÑŒ, ибо ум, тело и мир неотделимы от СамоÑти, а значит, принадлежат ЕЙ. ОтличаÂÑŽÑ‚ÑÑ Ð»Ð¸ они от СамоÑти? Так почему нужно беÑпоÂкоитьÑÑ Ð¾Ð± Ñтих тенÑÑ…, когда СамоÑÑ‚ÑŒ извеÑтна? Как они могут повлиÑÑ‚ÑŒ на СамоÑÑ‚ÑŒ?
Marriage Parable
When I got home that night as my wife served dinner, I held her hand and said, I’ve got something to tell you. She sat down and ate quietly. Again I observed the hurt in her eyes.
Suddenly I didn’t know how to open my mouth. But I had to let her know what I was thinking. I want a divorce. I raised the topic calmly.
She didn’t seem to be annoyed by my words, instead she asked me softly, why?
I avoided her question. This made her angry. She threw away the chopsticks and shouted at me, you are not a man! That night, we didn’t talk to each other. She was weeping. I knew she wanted to find out what had happened to our marriage. But I could hardly give her a satisfactory answer; she had lost my heart to Jane. I didn’t love her anymore. I just pitied her!
With a deep sense of guilt, I drafted a divorce agreement which stated that she could own our house, our car, and 30% stake of my company.
She glanced at it and then tore it into pieces. The woman who had spent ten years of her life with me had become a stranger. I felt sorry for her wasted time, resources and energy but I could not take back what I had said for I loved Jane so dearly. Finally she cried loudly in front of me, which was what I had expected to see. To me her cry was actually a kind of release. The idea of divorce which had obsessed me for several weeks seemed to be firmer and clearer now.
The next day, I came back home very late and found her writing something at the table. I didn’t have supper but went straight to sleep and fell asleep very fast because I was tired after an eventful day with Jane.
When I woke up, she was still there at the table writing. I just did not care so I turned over and was asleep again.
In the morning she presented her divorce conditions: she didn’t want anything from me, but needed a month’s notice before the divorce. She requested that in that one month we both struggle to live as normal a life as possible. Her reasons were simple: our son had his exams in a month’s time and she didn’t want to disrupt him with our broken marriage.
This was agreeable to me. But she had something more, she asked me to recall how I had carried her into out bridal room on our wedding day.
She requested that every day for the month’s duration I carry her out of our bedroom to the front door ever morning. I thought she was going crazy. Just to make our last days together bearable I accepted her odd request.
I told Jane about my wife’s divorce conditions. . She laughed loudly and thought it was absurd. No matter what tricks she applies, she has to face the divorce, she said scornfully.
My wife and I hadn’t had any body contact since my divorce intention was explicitly expressed. So when I carried her out on the first day, we both appeared clumsy. Our son clapped behind us, daddy is holding mommy in his arms. His words brought me a sense of pain. From the bedroom to the sitting room, then to the door, I walked over ten meters with her in my arms. She closed her eyes and said softly; don’t tell our son about the divorce. I nodded, feeling somewhat upset. I put her down outsidethe door. She went to wait for the bus to work. I drove alone to the office.
On the second day, both of us acted much more easily. She leaned on my chest. I could smell the fragrance of her blouse. I realized that I hadn’t looked at this woman carefully for a long time. I realized she was not young any more. There were fine wrinkles on her face, her hair was graying! Our marriage had taken its toll on her. For a minute I wondered what I had done to her.
On the fourth day, when I lifted her up, I felt a sense of intimacy returning. This was the woman who had given ten years of her life to me.
On the fifth and sixth day, I realized that our sense of intimacy was growing again. I didn’t tell Jane about this. It became easier to carry her as the month slipped by. Perhaps the everyday workout made me stronger.
She was choosing what to wear one morning. She tried on quite a few dresses but could not find a suitable one. Then she sighed, all my dresses have grown bigger. I suddenly realized that she had grown so thin, that was the reason why I could carry her more easily.
Suddenly it hit me… she had buried so much pain and bitterness in her heart. Subconsciously I reached out and touched her head.
Our son came in at the moment and said, Dad, it’s time to carry mom out. To him, seeing his father carrying his mother out had become an essential part of his life. My wife gestured to our son to come closer and hugged him tightly. I turned my face away because I was afraid I might change my mind at this last minute. I then held her in my arms, walking from the bedroom, through the sitting room, to the hallway. Her hand surrounded my neck softly and naturally. I held her body tightly; it was just like our wedding day.
But her much lighter weight made me sad. On the last day, when I held her in my arms I could hardly move a step. Our son had gone to school. I held her tightly and said, I hadn’t noticed that our life lacked intimacy.
I drove to office…. jumped out of the car swiftly without locking the door. I was afraid any delay would make me change my mind…I walked upstairs. Jane opened the door and I said to her, Sorry, Jane, I do not want the divorce anymore.
She looked at me, astonished, and then touched my forehead. Do you have a fever? She said. I moved her hand off my head. Sorry, Jane, I said, I won’t divorce. My marriage life was boring probably because she and I didn’t value the details of our lives, not because we didn’t love each other anymore. Now I realize that since I carried her into my home on our wedding day I am supposed to hold her until death do us apart.
Jane seemed to suddenly wake up. She gave me a loud slap and then slammed the door and burst into tears. I walked downstairs and drove away.
At the floral shop on the way, I ordered a bouquet of flowers for my wife. The salesgirl asked me what to write on the card. I smiled and wrote, I’ll carry you out every morning until death do us apart.
That evening I arrived home, flowers in my hands, a smile on my face, I run up stairs, only to find my wife in the bed – dead.
My wife had been fighting CANCER for months and I was so busy with Jane to even notice. She knew that she would die soon and she wanted to save me from the whatever negative reaction from our son, in case we push thru with the divorce.– At least, in the eyes of our son— I’m a loving husband….
The small details of your lives are what really matter in a relationship. It is not the mansion, the car, property, the money in the bank. These create an environment conducive for happiness but cannot give happiness in themselves. So find time to be your spouse’s friend and do those little things for each other that build intimacy. Do have a real happy marriage!
If you don’t share this, nothing will happen to you.
If you do, you just might save a marriage.
Many of life’s failures are people who did not realize how close they were to success when they gave up.
When I got home that night as my wife served dinner, I held her hand and said, I’ve got something to tell you. She sat down and ate quietly. Again I observed the hurt in her eyes.
Suddenly I didn’t know how to open my mouth. But I had to let her know what I was thinking. I want a divorce. I raised the topic calmly.
She didn’t seem to be annoyed by my words, instead she asked me softly, why?
I avoided her question. This made her angry. She threw away the chopsticks and shouted at me, you are not a man! That night, we didn’t talk to each other. She was weeping. I knew she wanted to find out what had happened to our marriage. But I could hardly give her a satisfactory answer; she had lost my heart to Jane. I didn’t love her anymore. I just pitied her!
With a deep sense of guilt, I drafted a divorce agreement which stated that she could own our house, our car, and 30% stake of my company.
She glanced at it and then tore it into pieces. The woman who had spent ten years of her life with me had become a stranger. I felt sorry for her wasted time, resources and energy but I could not take back what I had said for I loved Jane so dearly. Finally she cried loudly in front of me, which was what I had expected to see. To me her cry was actually a kind of release. The idea of divorce which had obsessed me for several weeks seemed to be firmer and clearer now.
The next day, I came back home very late and found her writing something at the table. I didn’t have supper but went straight to sleep and fell asleep very fast because I was tired after an eventful day with Jane.
When I woke up, she was still there at the table writing. I just did not care so I turned over and was asleep again.
In the morning she presented her divorce conditions: she didn’t want anything from me, but needed a month’s notice before the divorce. She requested that in that one month we both struggle to live as normal a life as possible. Her reasons were simple: our son had his exams in a month’s time and she didn’t want to disrupt him with our broken marriage.
This was agreeable to me. But she had something more, she asked me to recall how I had carried her into out bridal room on our wedding day.
She requested that every day for the month’s duration I carry her out of our bedroom to the front door ever morning. I thought she was going crazy. Just to make our last days together bearable I accepted her odd request.
I told Jane about my wife’s divorce conditions. . She laughed loudly and thought it was absurd. No matter what tricks she applies, she has to face the divorce, she said scornfully.
My wife and I hadn’t had any body contact since my divorce intention was explicitly expressed. So when I carried her out on the first day, we both appeared clumsy. Our son clapped behind us, daddy is holding mommy in his arms. His words brought me a sense of pain. From the bedroom to the sitting room, then to the door, I walked over ten meters with her in my arms. She closed her eyes and said softly; don’t tell our son about the divorce. I nodded, feeling somewhat upset. I put her down outsidethe door. She went to wait for the bus to work. I drove alone to the office.
On the second day, both of us acted much more easily. She leaned on my chest. I could smell the fragrance of her blouse. I realized that I hadn’t looked at this woman carefully for a long time. I realized she was not young any more. There were fine wrinkles on her face, her hair was graying! Our marriage had taken its toll on her. For a minute I wondered what I had done to her.
On the fourth day, when I lifted her up, I felt a sense of intimacy returning. This was the woman who had given ten years of her life to me.
On the fifth and sixth day, I realized that our sense of intimacy was growing again. I didn’t tell Jane about this. It became easier to carry her as the month slipped by. Perhaps the everyday workout made me stronger.
She was choosing what to wear one morning. She tried on quite a few dresses but could not find a suitable one. Then she sighed, all my dresses have grown bigger. I suddenly realized that she had grown so thin, that was the reason why I could carry her more easily.
Suddenly it hit me… she had buried so much pain and bitterness in her heart. Subconsciously I reached out and touched her head.
Our son came in at the moment and said, Dad, it’s time to carry mom out. To him, seeing his father carrying his mother out had become an essential part of his life. My wife gestured to our son to come closer and hugged him tightly. I turned my face away because I was afraid I might change my mind at this last minute. I then held her in my arms, walking from the bedroom, through the sitting room, to the hallway. Her hand surrounded my neck softly and naturally. I held her body tightly; it was just like our wedding day.
But her much lighter weight made me sad. On the last day, when I held her in my arms I could hardly move a step. Our son had gone to school. I held her tightly and said, I hadn’t noticed that our life lacked intimacy.
I drove to office…. jumped out of the car swiftly without locking the door. I was afraid any delay would make me change my mind…I walked upstairs. Jane opened the door and I said to her, Sorry, Jane, I do not want the divorce anymore.
She looked at me, astonished, and then touched my forehead. Do you have a fever? She said. I moved her hand off my head. Sorry, Jane, I said, I won’t divorce. My marriage life was boring probably because she and I didn’t value the details of our lives, not because we didn’t love each other anymore. Now I realize that since I carried her into my home on our wedding day I am supposed to hold her until death do us apart.
Jane seemed to suddenly wake up. She gave me a loud slap and then slammed the door and burst into tears. I walked downstairs and drove away.
At the floral shop on the way, I ordered a bouquet of flowers for my wife. The salesgirl asked me what to write on the card. I smiled and wrote, I’ll carry you out every morning until death do us apart.
That evening I arrived home, flowers in my hands, a smile on my face, I run up stairs, only to find my wife in the bed – dead.
My wife had been fighting CANCER for months and I was so busy with Jane to even notice. She knew that she would die soon and she wanted to save me from the whatever negative reaction from our son, in case we push thru with the divorce.– At least, in the eyes of our son— I’m a loving husband….
The small details of your lives are what really matter in a relationship. It is not the mansion, the car, property, the money in the bank. These create an environment conducive for happiness but cannot give happiness in themselves. So find time to be your spouse’s friend and do those little things for each other that build intimacy. Do have a real happy marriage!
If you don’t share this, nothing will happen to you.
If you do, you just might save a marriage.
Many of life’s failures are people who did not realize how close they were to success when they gave up.
The Awakened Way
What is it like to live an awakened life?
While the world is trying to solve its problems and everyone around you is engaged in the same, you’re not. While everybody around you is trying to figure it out, trying to arrive, trying to “get there,†trying to be worthy, you’re not. While everyone thinks that awakening is a grand, noble, halo-enshrouded thing, for you it’s not. While everybody is running from this life right now, in this moment, to try to get there, you’re not. Where everybody has an argument with somebody else, mostly everybody else, starting with themselves, you don’t. Where everybody is so sure that happiness will come when something is different than it is now, you know that it won’t. When everybody else is looking to achieve the perfect state and hold on to it, you’re not.
When everybody around you has a whole host of ideas and beliefs about a whole variety of things, you don’t. Everyone on the path is getting there; you haven’t gotten anywhere. Everyone is climbing the mountain; you’re selling hiking boots and picks at the foot in the hope that if they climb it and come back down, they may be too exhausted to do it again. When everybody else is looking to the next book, to the next teacher, to the next guru to be told what’s real, to be given the secret key to an awakened life, you’re not. You don’t have a key because there’s not a lock to put it in.
When you’re living what you are in an awakened way, being simply what you’ve always been, you’re actually very simple. You basically sit around wondering what all the fuss is about.
When everyone is sitting around saying, “I hope that happens to me,†you remember when you did that. You remember that you didn’t find a solution to that. You remember that the whole idea that there was a problem created all of that.
When you’re being what you are, when you’re living the awakened life, there’s nobody to forgive, because there’s no resentment held, no matter what.
The truth of your being doesn’t crave happiness; it could actually care less. It doesn’t crave love, not because you are so full of love, but because it just doesn’t crave love. It’s very simple. It doesn’t seek to be known, regarded highly, or understood. When you’re living what you are in an awakened way, there’s no ideal for you anymore. You’ve stepped off the entire cycle of suffering, of becoming; you’re not interested.
It’s a curious life you find yourself in. You find yourself… where you are. Not where I am, where you are. Where you really are. Where we really are. It’s a curious place to be (especially in the beginning) not to be driven by anything—pleasure or displeasure, helping or hurting, loving or hating. The only thing that will move you (and I don’t mean to be too poetic about this) is the same thing that moves a leaf hanging from a tree. It’s simply because the breeze blows that way. So you always know what to do: The breeze blows that way, and that’s the way you go. You don’t ask questions anymore. You don’t evaluate why the breeze is blowing that way because you know that you don’t know why. And you know you can’t know why. There’s never been a leaf anywhere that knows why the wind blows that way on that day at that moment. That breeze changes the orientation of your life, moment to moment to moment, simply because that’s the way life’s moving. And when you’re living in your awakened self you have no argument with the way it’s moving because it is the same as you are.
And you know that the breeze was always there, from the very beginning, and that it wasn’t reserved for special people. If you didn’t notice it at some point in your life, you know it was because you weren’t listening, or because you thought you had to figure something out before you could listen, or because you thought there had to be some conclusion before you could just listen so deeply, so without agenda, so without hope of a better future that you would feel the movement.
Many of you know what I’m speaking of.
Truth never explains why it’s moving that way at that moment. And if you ask, it won’t give any information. It would be like a leaf asking the wind, “Why are you moving that way right now?†The question doesn’t make any sense to the wind.
But your argument with the way the truth would move—whatever that way is—is no longer there for you. You’re no longer arguing with it. You’re no longer trying to figure it out. Mother Mary didn’t figure it out. Buddha didn’t figure it out. Ramana didn’t figure it out. None of them figured it out. They just became That. Simple. Ordinary—in the same way a leaf is ordinary.
When you’re living in your awakened being and living in an awakened way, power on any level is not an issue for you. It’s not interesting. The power to control another human being is not interesting. Intellectual power is not interesting. The power to control yourself is not interesting. The power that people want to give you is not interesting to you—not because it shouldn’t be; it’s just not. What would you want to do with it? You see that there’s nothing you want to do with it.
You realize, in the truth of your being, that you are the totality itself, but you have no interest whatsoever in doing anything with that knowledge, with using that knowledge.
Finally, you realize that you really don’t want to change anybody, not because you shouldn’t want to change them, because you just don’t. You might not want to be around everyone, but still you don’t want to change them.
None of this is an ideal—it’s the end of ideals. None of this is holiness; it’s the end of holiness. It’s the beginning of wholeness. None of this is something to achieve, because it’s not achievable. It’s simply what is in the truth of your being. It’s just what is. You can’t attain what’s naturally so. And nobody anywhere can ever tell you when or why, or to what degree you’ll let go of untruth; you will let go when you let go, usually when nothing else works.
When you’re living in the awakened way, in the awakened being that you are, you’re alone, and you’re finally comfortable with it. You’re alone, but you’re not lonely at all, because the only one who was ever supposed to meet you where you are—the only one who ever could meet you where you are one hundred percent—was you. Nobody else could ever fully meet you where you are—maybe ninety percent, maybe ninety-five. Nobody can meet you fully but you. When you finally do, then you don’t need anybody else to do it for you. Then you’re alone, more alone than you could ever imagine. And strangely—very strangely—you are more connected, more intimate, more at one with everything. More. And you would have never thought that those two could in any way be together: total aloneness and total oneness. You would have never guessed that that’s the way it would end up. But it does, and it always has.
And finally, when you’re just living in the awakened way that you really are, you’ll never form an image again of what it’s like. Even as it’s happening, you won’t form an image because you’ll know they’re all images, dust. The way it was yesterday won’t be the way it is today.
© 2003 by Adyashanti. Awakened Living Intensive. Berkeley, CA. October 5, 2003
What is it like to live an awakened life?
While the world is trying to solve its problems and everyone around you is engaged in the same, you’re not. While everybody around you is trying to figure it out, trying to arrive, trying to “get there,†trying to be worthy, you’re not. While everyone thinks that awakening is a grand, noble, halo-enshrouded thing, for you it’s not. While everybody is running from this life right now, in this moment, to try to get there, you’re not. Where everybody has an argument with somebody else, mostly everybody else, starting with themselves, you don’t. Where everybody is so sure that happiness will come when something is different than it is now, you know that it won’t. When everybody else is looking to achieve the perfect state and hold on to it, you’re not.
When everybody around you has a whole host of ideas and beliefs about a whole variety of things, you don’t. Everyone on the path is getting there; you haven’t gotten anywhere. Everyone is climbing the mountain; you’re selling hiking boots and picks at the foot in the hope that if they climb it and come back down, they may be too exhausted to do it again. When everybody else is looking to the next book, to the next teacher, to the next guru to be told what’s real, to be given the secret key to an awakened life, you’re not. You don’t have a key because there’s not a lock to put it in.
When you’re living what you are in an awakened way, being simply what you’ve always been, you’re actually very simple. You basically sit around wondering what all the fuss is about.
When everyone is sitting around saying, “I hope that happens to me,†you remember when you did that. You remember that you didn’t find a solution to that. You remember that the whole idea that there was a problem created all of that.
When you’re being what you are, when you’re living the awakened life, there’s nobody to forgive, because there’s no resentment held, no matter what.
The truth of your being doesn’t crave happiness; it could actually care less. It doesn’t crave love, not because you are so full of love, but because it just doesn’t crave love. It’s very simple. It doesn’t seek to be known, regarded highly, or understood. When you’re living what you are in an awakened way, there’s no ideal for you anymore. You’ve stepped off the entire cycle of suffering, of becoming; you’re not interested.
It’s a curious life you find yourself in. You find yourself… where you are. Not where I am, where you are. Where you really are. Where we really are. It’s a curious place to be (especially in the beginning) not to be driven by anything—pleasure or displeasure, helping or hurting, loving or hating. The only thing that will move you (and I don’t mean to be too poetic about this) is the same thing that moves a leaf hanging from a tree. It’s simply because the breeze blows that way. So you always know what to do: The breeze blows that way, and that’s the way you go. You don’t ask questions anymore. You don’t evaluate why the breeze is blowing that way because you know that you don’t know why. And you know you can’t know why. There’s never been a leaf anywhere that knows why the wind blows that way on that day at that moment. That breeze changes the orientation of your life, moment to moment to moment, simply because that’s the way life’s moving. And when you’re living in your awakened self you have no argument with the way it’s moving because it is the same as you are.
And you know that the breeze was always there, from the very beginning, and that it wasn’t reserved for special people. If you didn’t notice it at some point in your life, you know it was because you weren’t listening, or because you thought you had to figure something out before you could listen, or because you thought there had to be some conclusion before you could just listen so deeply, so without agenda, so without hope of a better future that you would feel the movement.
Many of you know what I’m speaking of.
Truth never explains why it’s moving that way at that moment. And if you ask, it won’t give any information. It would be like a leaf asking the wind, “Why are you moving that way right now?†The question doesn’t make any sense to the wind.
But your argument with the way the truth would move—whatever that way is—is no longer there for you. You’re no longer arguing with it. You’re no longer trying to figure it out. Mother Mary didn’t figure it out. Buddha didn’t figure it out. Ramana didn’t figure it out. None of them figured it out. They just became That. Simple. Ordinary—in the same way a leaf is ordinary.
When you’re living in your awakened being and living in an awakened way, power on any level is not an issue for you. It’s not interesting. The power to control another human being is not interesting. Intellectual power is not interesting. The power to control yourself is not interesting. The power that people want to give you is not interesting to you—not because it shouldn’t be; it’s just not. What would you want to do with it? You see that there’s nothing you want to do with it.
You realize, in the truth of your being, that you are the totality itself, but you have no interest whatsoever in doing anything with that knowledge, with using that knowledge.
Finally, you realize that you really don’t want to change anybody, not because you shouldn’t want to change them, because you just don’t. You might not want to be around everyone, but still you don’t want to change them.
None of this is an ideal—it’s the end of ideals. None of this is holiness; it’s the end of holiness. It’s the beginning of wholeness. None of this is something to achieve, because it’s not achievable. It’s simply what is in the truth of your being. It’s just what is. You can’t attain what’s naturally so. And nobody anywhere can ever tell you when or why, or to what degree you’ll let go of untruth; you will let go when you let go, usually when nothing else works.
When you’re living in the awakened way, in the awakened being that you are, you’re alone, and you’re finally comfortable with it. You’re alone, but you’re not lonely at all, because the only one who was ever supposed to meet you where you are—the only one who ever could meet you where you are one hundred percent—was you. Nobody else could ever fully meet you where you are—maybe ninety percent, maybe ninety-five. Nobody can meet you fully but you. When you finally do, then you don’t need anybody else to do it for you. Then you’re alone, more alone than you could ever imagine. And strangely—very strangely—you are more connected, more intimate, more at one with everything. More. And you would have never thought that those two could in any way be together: total aloneness and total oneness. You would have never guessed that that’s the way it would end up. But it does, and it always has.
And finally, when you’re just living in the awakened way that you really are, you’ll never form an image again of what it’s like. Even as it’s happening, you won’t form an image because you’ll know they’re all images, dust. The way it was yesterday won’t be the way it is today.
© 2003 by Adyashanti. Awakened Living Intensive. Berkeley, CA. October 5, 2003
Ð’Ñе религии принимают без доказательÑтва фундаментальную триаду: Бог, душа и мир, Ñ…Ð¾Ñ‚Ñ Ð²Ñе трое ÑвлÑÑŽÑ‚ÑÑ Ð¿Ñ€Ð¾ÑвлениÑми Единого. Убеждение, что Ñти трое оÑтаютÑÑ Ð²ÐµÑ‡Ð½Ð¾ тремÑ, ÑохранÑетÑÑ Ð»Ð¸ÑˆÑŒ до тех пор, пока “Ñâ€, или Ñго, ÑохранÑетÑÑ.
«В течение трех дней за ограду Раманашрама пыталаÑÑŒ проникнуть Ð±Ð¾Ð»ÑŒÐ½Ð°Ñ Ñобака. Другие Ñобаки и некоторые ашрамиты отгонÑли ее. Однажды вечером Багаван тихонько вышел из холла, ÑтараÑÑÑŒ никого не беÑпокоить. Человек, который за ним приÑматривал, подумал, что он пошел в туалет, и Ñледовал за ним в некотором отдалении. Через пару минут, когда Багаван не вернулÑÑ, он пошел его иÑкать и уÑлышал Ð³Ð¾Ð»Ð¾Ñ Ð‘Ð°Ð³Ð°Ð²Ð°Ð½Ð°, который говорил: “Thrupthiyachaa?†“Podhumaa?†(ДоÑтаточно? Тебе хватит?) Он обнаружил Багавана, ÑклонившегоÑÑ Ð½Ð°Ð´ больной Ñобакой. Собака лизала вÑе тело Багавана, Ð²ÐºÐ»ÑŽÑ‡Ð°Ñ Ð»Ð¸Ñ†Ð¾, в то Ð²Ñ€ÐµÐ¼Ñ ÐºÐ°Ðº Багаван говорил Ñобаке Ñти Ñлова. СпуÑÑ‚Ñ Ð½ÐµÑколько минут Багаван поднÑлÑÑ Ð¸ ушел Ñпать, не побеÑпокоившиÑÑŒ умытьÑÑ. Ðа Ñледующее утро ашрамиты нашли Ñобаку лежавшей мертвой у входа. Собака цеплÑлаÑÑŒ за жизнь, чтобы получить Даршан Багавана».
«Однажды какой-то Ñтарик пришел в Ðшрам, чтобы увидеть Багавана, но его (Ñтарика) Ñвалил Ñ‚Ñжелый кашель Ñ Ð¼Ð¾ÐºÑ€Ð¾Ñ‚Ð¾Ð¹. Шри Багаван Ñам пошел в хижину, где тот лежал. Когда Ñтарик увидел его, то попыталÑÑ ÑеÑÑ‚ÑŒ на кровати, но его накрыл приÑтуп ÐºÐ°ÑˆÐ»Ñ Ð¸ он нечаÑнно Ñплюнул мокроту прÑмо на грудь Багавану, который ÑтоÑл у кровати. Шри Багаван поÑмотрел на него Ñо вÑей добротой и ÑпуÑÑ‚Ñ ÐºÐ°ÐºÐ¾Ðµ-то Ð²Ñ€ÐµÐ¼Ñ ÑƒÑˆÐµÐ», проÑто вытерев мокроту полотенцем. Когда кто-то предложил отмытьÑÑ Ñ Ð¼Ñ‹Ð»Ð¾Ð¼, он отказалÑÑ».
"Однажды, когда вокруг него Ñидели обезьÑны, он Ñтал говорить им: "Ðтман вечен. Тело приходит и уходит. Ðадо поÑтоÑнно быть ÑоÑредоточенным на ÑобÑтвенной иÑтинной природе...."
Вишваната Свами подошел и Ñказал Шри Багавану: "Багаван! Как обезьÑны могут понÑÑ‚ÑŒ атма-видью? Ты говоришь им обо вÑех Ñтих вещах....."
Шри Багаван мгновенно ответил: "Я и вам вÑем тоже говорю об атма-видье. Как много Ñреди Ð²Ð°Ñ Ð¿Ð¾Ð½Ñли? Точно так же атма Ð²Ð¸Ð´ÑŒÑ Ð´Ð¾ÑˆÐ»Ð° бы до некоторых из Ñтих обезьÑн".
Вишваната Свами проглотил Ñзык. КавьÑканта Ганапати, который тоже был Ñ€Ñдом, раÑхохоталÑÑ Ð´Ð¾ боли в ребрах".
http://xymop.blogspot.com/2012/05/blog-post_25.html
Вишваната Свами подошел и Ñказал Шри Багавану: "Багаван! Как обезьÑны могут понÑÑ‚ÑŒ атма-видью? Ты говоришь им обо вÑех Ñтих вещах....."
Шри Багаван мгновенно ответил: "Я и вам вÑем тоже говорю об атма-видье. Как много Ñреди Ð²Ð°Ñ Ð¿Ð¾Ð½Ñли? Точно так же атма Ð²Ð¸Ð´ÑŒÑ Ð´Ð¾ÑˆÐ»Ð° бы до некоторых из Ñтих обезьÑн".
Вишваната Свами проглотил Ñзык. КавьÑканта Ганапати, который тоже был Ñ€Ñдом, раÑхохоталÑÑ Ð´Ð¾ боли в ребрах".
http://xymop.blogspot.com/2012/05/blog-post_25.html
All creatures deserve compassion.
The Bull Who Cried: Knowing it was about to be slaughtered, a bull in Hong Kong did what many people fail to realize or are skeptic about when it comes to animals - he showed emotion. As reported by a World News Sourceâ€, a group of workers walked a bull to a packaging factory. They were about to slaughter him to make steaks and beef stews. When they were close to the front door of the slaughter house, the sorrowful bull suddenly stopped going forward and knelt down on his two front legs. The bull… was all in tears. How did he know he was going to be killed before he entered the slaughter house? Mr. Shiu, a butcher recalled, "“When I saw this so-called stupidâ€animal sobbing and saw in his eyes fear and sorrow, I started trembling.†“I called the rest over to see. They were just as surprised. We kept pushing the bull forward, but he just didn't want to move and sat there crying.â€" Billy Fong, owner of the packaging factory said, "People thought animals didn't cry like human beings. However that bull really sobbed like a baby.â€" At that time, more than ten men witnessed the scene and they were all touched. Those who were responsible for slaughtering felt even more touched and cried as well. Other workers at the same slaughter house also came to see the crying bull. They were all shocked by this scene. Three of them said they would never forget this crying bull when they slaughtered other animals. With both man and animal crying, everyone knew that nobody could kill the bull. The problem was, what should they do with him? In the end, they raised funds to buy this crying bull and sent him to a temple, where the kind monks would take care of him for life. After the workers had made a decision, a miracle happened. A worker said, “When we promised this bull that we will not kill him, he started moving and followed us.†"How did he understand people's words?" Mr. Shiu said “ Believe it or not? This is real although it sounds unbelievable.†No doubt, this bull changed these butchers’ lives. Hopefully this story has in turn changed yours.
Thanks to - Mary Ann Cherwaty-Thompson
The Bull Who Cried: Knowing it was about to be slaughtered, a bull in Hong Kong did what many people fail to realize or are skeptic about when it comes to animals - he showed emotion. As reported by a World News Sourceâ€, a group of workers walked a bull to a packaging factory. They were about to slaughter him to make steaks and beef stews. When they were close to the front door of the slaughter house, the sorrowful bull suddenly stopped going forward and knelt down on his two front legs. The bull… was all in tears. How did he know he was going to be killed before he entered the slaughter house? Mr. Shiu, a butcher recalled, "“When I saw this so-called stupidâ€animal sobbing and saw in his eyes fear and sorrow, I started trembling.†“I called the rest over to see. They were just as surprised. We kept pushing the bull forward, but he just didn't want to move and sat there crying.â€" Billy Fong, owner of the packaging factory said, "People thought animals didn't cry like human beings. However that bull really sobbed like a baby.â€" At that time, more than ten men witnessed the scene and they were all touched. Those who were responsible for slaughtering felt even more touched and cried as well. Other workers at the same slaughter house also came to see the crying bull. They were all shocked by this scene. Three of them said they would never forget this crying bull when they slaughtered other animals. With both man and animal crying, everyone knew that nobody could kill the bull. The problem was, what should they do with him? In the end, they raised funds to buy this crying bull and sent him to a temple, where the kind monks would take care of him for life. After the workers had made a decision, a miracle happened. A worker said, “When we promised this bull that we will not kill him, he started moving and followed us.†"How did he understand people's words?" Mr. Shiu said “ Believe it or not? This is real although it sounds unbelievable.†No doubt, this bull changed these butchers’ lives. Hopefully this story has in turn changed yours.
Thanks to - Mary Ann Cherwaty-Thompson
Strange is our situation here on Earth. Each of us comes for a short visit, not knowing why, yet sometimes seeming to divine a purpose. From the standpoint of daily life, however, there is one thing we do know: that man is here for the sake of other men - above all for those upon whose smiles and well-being our own happiness depends.
The beauty of a sparkling star filled sky,
A ruby red rose opening in bloom,
A radiant ruddy roseate dawn ,
Fill one with awe, and pose the question why?
Beauty ravishes and destroys men's gloom,
A stepping stone to God, and why we're born,
To love the creator of such beauty,
Then devotion becomes a pleasant duty.
A ruby red rose opening in bloom,
A radiant ruddy roseate dawn ,
Fill one with awe, and pose the question why?
Beauty ravishes and destroys men's gloom,
A stepping stone to God, and why we're born,
To love the creator of such beauty,
Then devotion becomes a pleasant duty.
The point is this: It's not what you say. It's not what you proclaim. It's what's deep, deep, deep in your heart that determines what happens to you. It's not reading books, it's not studying, it's not going to classes. It's sitting by yourself, becoming quiet, going deeper and deeper within yourself. Transcending your mind and your body until something happens.
A man searching for spirit-treasure
cannot find it, so he is praying.
A voice inside says, You were given
the intuition to shoot an arrow
and then to dig where it landed,
but you shot with all your archery skill.
You were told to draw the bow
with only a fraction of your ability.
What you are looking for
is nearer than the big vein
on your neck. Let the arrow drop.
Do not exhaust yourself
like the philosophers who strain to shoot
the high arcs of their thought-arrows.
The more skill you use,
the farther you will be
from what your deepest love wants.
Rumi
cannot find it, so he is praying.
A voice inside says, You were given
the intuition to shoot an arrow
and then to dig where it landed,
but you shot with all your archery skill.
You were told to draw the bow
with only a fraction of your ability.
What you are looking for
is nearer than the big vein
on your neck. Let the arrow drop.
Do not exhaust yourself
like the philosophers who strain to shoot
the high arcs of their thought-arrows.
The more skill you use,
the farther you will be
from what your deepest love wants.
Rumi
Question : You say one can realize the Self by a search for it. What is the character of this search?
Ramana Maharshi : You are the mind or think that you are the mind. The mind is nothing but thoughts. Now behind every particular thought there is a general thought, which is the `I', that is yourself. Let us call this `I' the first thought. Stick to this `I'-thought and Question it to find out what it is. When this Question takes strong hold on you, you cannot think of other thoughts.
Question : When I do this and cling to my self, that is, the `I'-thought, other thoughts come and go, but I say to myself `Who am I ?' and there is no answer forthcoming. To be in this condition is the practice. Is it so?
Ramana Maharshi : This is a mistake that people often make. What happens when you make a serious quest for the Self is that the `I'-thought disappears and something else from the depths takes hold of you and that is not the `I' which commenced the quest.
Question : What is this something else?
Ramana Maharshi : That is the real Self, the import of `I'. It is not the ego. It is the Supreme Being itself.
Question : But you have often said that one must reject other thoughts when one begins the quest but the thoughts are endless. If one thought is rejected, another comes and there seems to be no end at all.
Ramana Maharshi : I do not say that you must go on rejecting thoughts. Cling to yourself, that is, to the `I'-thought. When your interest keeps you to that single idea, other thoughts will automatically get rejected and they will vanish.
Question : And so rejection of thoughts is not necessary?
Ramana Maharshi : No. It may be necessary for a time or for some. You fancy that there is no end if one goes on rejecting every thought when it rises. It is not true, there is an end. If you are vigilant and make a stern effort to reject every thought when it rises you will soon find that you are going deeper and deeper into your own inner self. At that level it is not necessary to make an effort to reject thoughts.
Question : Then it is possible to be without effort, without strain.
Ramana Maharshi : Not only that, it is impossible for you to make an effort beyond a certain extent.
Ramana Maharshi : You are the mind or think that you are the mind. The mind is nothing but thoughts. Now behind every particular thought there is a general thought, which is the `I', that is yourself. Let us call this `I' the first thought. Stick to this `I'-thought and Question it to find out what it is. When this Question takes strong hold on you, you cannot think of other thoughts.
Question : When I do this and cling to my self, that is, the `I'-thought, other thoughts come and go, but I say to myself `Who am I ?' and there is no answer forthcoming. To be in this condition is the practice. Is it so?
Ramana Maharshi : This is a mistake that people often make. What happens when you make a serious quest for the Self is that the `I'-thought disappears and something else from the depths takes hold of you and that is not the `I' which commenced the quest.
Question : What is this something else?
Ramana Maharshi : That is the real Self, the import of `I'. It is not the ego. It is the Supreme Being itself.
Question : But you have often said that one must reject other thoughts when one begins the quest but the thoughts are endless. If one thought is rejected, another comes and there seems to be no end at all.
Ramana Maharshi : I do not say that you must go on rejecting thoughts. Cling to yourself, that is, to the `I'-thought. When your interest keeps you to that single idea, other thoughts will automatically get rejected and they will vanish.
Question : And so rejection of thoughts is not necessary?
Ramana Maharshi : No. It may be necessary for a time or for some. You fancy that there is no end if one goes on rejecting every thought when it rises. It is not true, there is an end. If you are vigilant and make a stern effort to reject every thought when it rises you will soon find that you are going deeper and deeper into your own inner self. At that level it is not necessary to make an effort to reject thoughts.
Question : Then it is possible to be without effort, without strain.
Ramana Maharshi : Not only that, it is impossible for you to make an effort beyond a certain extent.
Saint Tukaram said, "Let the body live or die, I have complete faith in my Self Nature." If an aspirant reaches this level of conviction, the attitude arises, "When one experiences the 'Bliss of Brahman' (Brahmananda) who cares for the body?" When this attitude arises, it is truly praiseworthy. A dog once bit off a piece of flesh from Saint Kabir's calf muscle. Saint Kabir simply said, "Either the dog knows, or the flesh knows. Anything is possible." What could have been the feeling of the people around upon hearing this from Saint Kabir, who was a great devotee? The aspirant can easily see the degree of renunciation that Saint Kabir had reached. He fully understood that it was the flesh that was affected and not his True Nature.
Although this understanding that the Self remains unaffected was experienced by Saint Kabir, and also by Saint Tukaram when he lost his whole household, the aspirant might not get the same sense of unshaken ecstasy within oneself in the beginning when one initially undertakes the search for the "I." If by God's Grace, such Bliss does overwhelm you, you might say, "What are all these worldly possessions worth after all?," and you will never feel the need to ask such pointless questions as "Will my house be run properly?" At that point, you will have developed such an indifferent attitude that you will say, "Let whatever is to happen, happen, and let whatever has to go, go."
However, if the aspirant understands intellectually, which is easier than experiencing the Self, he raises the question "After the Knowledge of the Self is attained, and the possessive pride of the body and the mind is left behind, can one's worldly duties still be performed?" To console him, the Sadguru answers "Dear one, of course, even after realizing the utter uselessness of the body and mind one can establish a household and have children without bringing in the pride of the body and the mind. In fact, these things can be looked after very well. All of the relevant duties one did earlier can still be diligently performed."
How is this possible, you may ask? Understand by this example: Look at the behavior of the nurse of a motherless infant. She nurses the child, carries it around, consoles it if he cries, and nurses it back to health if he gets sick, just as she would if she were the child's actual mother. If she likes the child, she even kisses it lovingly. While doing all of this work, she does not even have the feeling that the child is her own! In spite of all that she does for the child, if the father of the child dismisses her, she at once picks up her things and gets out of the house. At the time of quitting her position, she is neither happy if the child was to put on weight, nor sad if the child were to die. The reason for this attitude is that she does not have a sense of "mine" regarding the child. However, it cannot be said that she has not performed her duty properly due to the absence of this sense of "mine."
Let us look at another example. Take the case of a trustee who manages a minor's estate worth many millions of rupees. His lack of the sense of "mine" does not hinder him in his duty, and he has been managing the estate of the minor very efficiently. If the duty is not discharged properly, the trustee is liable, and will surely suffer the consequences. The trustee does not have the feeling that the estate is "mine" and accordingly, is not affected if the estate increases in value, or if even if it is decided in a legal suit that the estate does not really even belong to the minor. His duty is to look after the estate carefully as long as it is under his management. In short, in order for one's duties to be performed properly, it is not necessary that one must have the sense of "I" or "mine" while performing them. In exactly the same way, the gross and the subtle bodies form a bundle that is rooted in the five elements, and is given as a "keepsake" which is entrusted to the human being.
As a trustee, you must look after the bundle in the best possible way. If you neglect this responsibility, you will surely suffer consequences in the form of the loss of health of both body and mind. If the trustee manages the minor's estate efficiently, and the nurse looks after the child very well, they are awarded their salaries in return. Likewise, if you look after your body and mind well, and keep them in a healthy condition, you also get a return, in the form of joy. A healthy body is definitely useful in the search for the Ultimate Truth.
All of this carrying out of one's responsibilities has to be achieved without the sense of "mine." With this attitude, even if the body becomes fat or thin, or lives or dies, there is no elation or lament. If a trustee of a minor's estate is led astray by a sense of "mine" and claims ownership and embezzles from that estate, he will be jailed. In the case of spiritual practice, the identification with the body means forgetting the Self, or killing the Self. The hope of liberation recedes for the one who is bound by the idea of being a body, even though in truth, he is only nothing but the Self.
Although this understanding that the Self remains unaffected was experienced by Saint Kabir, and also by Saint Tukaram when he lost his whole household, the aspirant might not get the same sense of unshaken ecstasy within oneself in the beginning when one initially undertakes the search for the "I." If by God's Grace, such Bliss does overwhelm you, you might say, "What are all these worldly possessions worth after all?," and you will never feel the need to ask such pointless questions as "Will my house be run properly?" At that point, you will have developed such an indifferent attitude that you will say, "Let whatever is to happen, happen, and let whatever has to go, go."
However, if the aspirant understands intellectually, which is easier than experiencing the Self, he raises the question "After the Knowledge of the Self is attained, and the possessive pride of the body and the mind is left behind, can one's worldly duties still be performed?" To console him, the Sadguru answers "Dear one, of course, even after realizing the utter uselessness of the body and mind one can establish a household and have children without bringing in the pride of the body and the mind. In fact, these things can be looked after very well. All of the relevant duties one did earlier can still be diligently performed."
How is this possible, you may ask? Understand by this example: Look at the behavior of the nurse of a motherless infant. She nurses the child, carries it around, consoles it if he cries, and nurses it back to health if he gets sick, just as she would if she were the child's actual mother. If she likes the child, she even kisses it lovingly. While doing all of this work, she does not even have the feeling that the child is her own! In spite of all that she does for the child, if the father of the child dismisses her, she at once picks up her things and gets out of the house. At the time of quitting her position, she is neither happy if the child was to put on weight, nor sad if the child were to die. The reason for this attitude is that she does not have a sense of "mine" regarding the child. However, it cannot be said that she has not performed her duty properly due to the absence of this sense of "mine."
Let us look at another example. Take the case of a trustee who manages a minor's estate worth many millions of rupees. His lack of the sense of "mine" does not hinder him in his duty, and he has been managing the estate of the minor very efficiently. If the duty is not discharged properly, the trustee is liable, and will surely suffer the consequences. The trustee does not have the feeling that the estate is "mine" and accordingly, is not affected if the estate increases in value, or if even if it is decided in a legal suit that the estate does not really even belong to the minor. His duty is to look after the estate carefully as long as it is under his management. In short, in order for one's duties to be performed properly, it is not necessary that one must have the sense of "I" or "mine" while performing them. In exactly the same way, the gross and the subtle bodies form a bundle that is rooted in the five elements, and is given as a "keepsake" which is entrusted to the human being.
As a trustee, you must look after the bundle in the best possible way. If you neglect this responsibility, you will surely suffer consequences in the form of the loss of health of both body and mind. If the trustee manages the minor's estate efficiently, and the nurse looks after the child very well, they are awarded their salaries in return. Likewise, if you look after your body and mind well, and keep them in a healthy condition, you also get a return, in the form of joy. A healthy body is definitely useful in the search for the Ultimate Truth.
All of this carrying out of one's responsibilities has to be achieved without the sense of "mine." With this attitude, even if the body becomes fat or thin, or lives or dies, there is no elation or lament. If a trustee of a minor's estate is led astray by a sense of "mine" and claims ownership and embezzles from that estate, he will be jailed. In the case of spiritual practice, the identification with the body means forgetting the Self, or killing the Self. The hope of liberation recedes for the one who is bound by the idea of being a body, even though in truth, he is only nothing but the Self.
Saint Tukaram said, "Let the body live or die, I have complete faith in my Self Nature." If an aspirant reaches this level of conviction, the attitude arises, "When one experiences the 'Bliss of Brahman' (Brahmananda) who cares for the body?" When this attitude arises, it is truly praiseworthy. A dog once bit off a piece of flesh from Saint Kabir's calf muscle. Saint Kabir simply said, "Either the dog knows, or the flesh knows. Anything is possible." What could have been the feeling of the people around upon hearing this from Saint Kabir, who was a great devotee? The aspirant can easily see the degree of renunciation that Saint Kabir had reached. He fully understood that it was the flesh that was affected and not his True Nature.
Although this understanding that the Self remains unaffected was experienced by Saint Kabir, and also by Saint Tukaram when he lost his whole household, the aspirant might not get the same sense of unshaken ecstasy within oneself in the beginning when one initially undertakes the search for the "I." If by God's Grace, such Bliss does overwhelm you, you might say, "What are all these worldly possessions worth after all?," and you will never feel the need to ask such pointless questions as "Will my house be run properly?" At that point, you will have developed such an indifferent attitude that you will say, "Let whatever is to happen, happen, and let whatever has to go, go."
However, if the aspirant understands intellectually, which is easier than experiencing the Self, he raises the question "After the Knowledge of the Self is attained, and the possessive pride of the body and the mind is left behind, can one's worldly duties still be performed?" To console him, the Sadguru answers "Dear one, of course, even after realizing the utter uselessness of the body and mind one can establish a household and have children without bringing in the pride of the body and the mind. In fact, these things can be looked after very well. All of the relevant duties one did earlier can still be diligently performed."
How is this possible, you may ask? Understand by this example: Look at the behavior of the nurse of a motherless infant. She nurses the child, carries it around, consoles it if he cries, and nurses it back to health if he gets sick, just as she would if she were the child's actual mother. If she likes the child, she even kisses it lovingly. While doing all of this work, she does not even have the feeling that the child is her own! In spite of all that she does for the child, if the father of the child dismisses her, she at once picks up her things and gets out of the house. At the time of quitting her position, she is neither happy if the child was to put on weight, nor sad if the child were to die. The reason for this attitude is that she does not have a sense of "mine" regarding the child. However, it cannot be said that she has not performed her duty properly due to the absence of this sense of "mine."
Let us look at another example. Take the case of a trustee who manages a minor's estate worth many millions of rupees. His lack of the sense of "mine" does not hinder him in his duty, and he has been managing the estate of the minor very efficiently. If the duty is not discharged properly, the trustee is liable, and will surely suffer the consequences. The trustee does not have the feeling that the estate is "mine" and accordingly, is not affected if the estate increases in value, or if even if it is decided in a legal suit that the estate does not really even belong to the minor. His duty is to look after the estate carefully as long as it is under his management. In short, in order for one's duties to be performed properly, it is not necessary that one must have the sense of "I" or "mine" while performing them. In exactly the same way, the gross and the subtle bodies form a bundle that is rooted in the five elements, and is given as a "keepsake" which is entrusted to the human being.
As a trustee, you must look after the bundle in the best possible way. If you neglect this responsibility, you will surely suffer consequences in the form of the loss of health of both body and mind. If the trustee manages the minor's estate efficiently, and the nurse looks after the child very well, they are awarded their salaries in return. Likewise, if you look after your body and mind well, and keep them in a healthy condition, you also get a return, in the form of joy. A healthy body is definitely useful in the search for the Ultimate Truth.
All of this carrying out of one's responsibilities has to be achieved without the sense of "mine." With this attitude, even if the body becomes fat or thin, or lives or dies, there is no elation or lament. If a trustee of a minor's estate is led astray by a sense of "mine" and claims ownership and embezzles from that estate, he will be jailed. In the case of spiritual practice, the identification with the body means forgetting the Self, or killing the Self. The hope of liberation recedes for the one who is bound by the idea of being a body, even though in truth, he is only nothing but the Self.
Although this understanding that the Self remains unaffected was experienced by Saint Kabir, and also by Saint Tukaram when he lost his whole household, the aspirant might not get the same sense of unshaken ecstasy within oneself in the beginning when one initially undertakes the search for the "I." If by God's Grace, such Bliss does overwhelm you, you might say, "What are all these worldly possessions worth after all?," and you will never feel the need to ask such pointless questions as "Will my house be run properly?" At that point, you will have developed such an indifferent attitude that you will say, "Let whatever is to happen, happen, and let whatever has to go, go."
However, if the aspirant understands intellectually, which is easier than experiencing the Self, he raises the question "After the Knowledge of the Self is attained, and the possessive pride of the body and the mind is left behind, can one's worldly duties still be performed?" To console him, the Sadguru answers "Dear one, of course, even after realizing the utter uselessness of the body and mind one can establish a household and have children without bringing in the pride of the body and the mind. In fact, these things can be looked after very well. All of the relevant duties one did earlier can still be diligently performed."
How is this possible, you may ask? Understand by this example: Look at the behavior of the nurse of a motherless infant. She nurses the child, carries it around, consoles it if he cries, and nurses it back to health if he gets sick, just as she would if she were the child's actual mother. If she likes the child, she even kisses it lovingly. While doing all of this work, she does not even have the feeling that the child is her own! In spite of all that she does for the child, if the father of the child dismisses her, she at once picks up her things and gets out of the house. At the time of quitting her position, she is neither happy if the child was to put on weight, nor sad if the child were to die. The reason for this attitude is that she does not have a sense of "mine" regarding the child. However, it cannot be said that she has not performed her duty properly due to the absence of this sense of "mine."
Let us look at another example. Take the case of a trustee who manages a minor's estate worth many millions of rupees. His lack of the sense of "mine" does not hinder him in his duty, and he has been managing the estate of the minor very efficiently. If the duty is not discharged properly, the trustee is liable, and will surely suffer the consequences. The trustee does not have the feeling that the estate is "mine" and accordingly, is not affected if the estate increases in value, or if even if it is decided in a legal suit that the estate does not really even belong to the minor. His duty is to look after the estate carefully as long as it is under his management. In short, in order for one's duties to be performed properly, it is not necessary that one must have the sense of "I" or "mine" while performing them. In exactly the same way, the gross and the subtle bodies form a bundle that is rooted in the five elements, and is given as a "keepsake" which is entrusted to the human being.
As a trustee, you must look after the bundle in the best possible way. If you neglect this responsibility, you will surely suffer consequences in the form of the loss of health of both body and mind. If the trustee manages the minor's estate efficiently, and the nurse looks after the child very well, they are awarded their salaries in return. Likewise, if you look after your body and mind well, and keep them in a healthy condition, you also get a return, in the form of joy. A healthy body is definitely useful in the search for the Ultimate Truth.
All of this carrying out of one's responsibilities has to be achieved without the sense of "mine." With this attitude, even if the body becomes fat or thin, or lives or dies, there is no elation or lament. If a trustee of a minor's estate is led astray by a sense of "mine" and claims ownership and embezzles from that estate, he will be jailed. In the case of spiritual practice, the identification with the body means forgetting the Self, or killing the Self. The hope of liberation recedes for the one who is bound by the idea of being a body, even though in truth, he is only nothing but the Self.
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Talk 55.
D.: Can advaita be realised by japa of holy names; say Rama, Krishna, etc.?
M.: Yes.
D.: Is it not a means of an inferior order?
M.: Have you been told to make japa or to discuss its order in the
scheme of things?
Silence.
D.: Can advaita be realised by japa of holy names; say Rama, Krishna, etc.?
M.: Yes.
D.: Is it not a means of an inferior order?
M.: Have you been told to make japa or to discuss its order in the
scheme of things?
Silence.
Beings
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