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Time is in the mind, space is in the mind. The law of cause and effect is also a way of thinking. In reality all is here and now and all is one. Multiplicity and diversity are in the mind only.
By repeated practice one can become accustomed to turning inwards and finding the Self. One must always and constantly make an effort, until one has permanently realized. Once the effort ceases, the state becomes natural and the Supreme takes possession of the person with an unbroken current. Until it has become permanently natural and your habitual state, know that you have not realized the Self, only glimpsed it.
Because you give precedence to worldly things, God appears to have receded to the background. If you give up all else and seek Him alone, He will remain as the 'I', the Self.
Now, you are trying to understand all this but you cannot, because you have on the swaddling clothes of 'I am this or that'. Remove them. The ultimate point of view is that there is nothing to understand. So, trying to understand is just indulging in mental
acrobatics. Whatever you have understood you are not. Spit it all out. Whatever you understand is not the truth. Throw it overboard.
Do not try to catch hold of any concepts and cling to them. Don't employ any words, but look at yourself as you are.
Throw away every thought, every experience, everything that happens after the consciousness, the beingness comes. Other than throwing it away as useless, there is nothing to be done beyond this firm understanding in which you become more and
more absorbed. Before the beingness was there, look at that, be in that state.
Do not get lost in words and thoughts and ideas. Do not crave for mind knowledge and concepts in the name of spirituality. Anything that is seen and interpreted by the mind is only an appearance in consciousness, and, therefore, cannot be true. The knowledgeable one just witnesses whatever experiences are obtainable through the mind, viewing them as without substance. The mind may be sprouting, expressing itself with various concepts. But, don't identify with that, let it go. Don't be a customer to your mind concepts. The
knower of the mind is just a witness. He does not interfere in anything.
acrobatics. Whatever you have understood you are not. Spit it all out. Whatever you understand is not the truth. Throw it overboard.
Do not try to catch hold of any concepts and cling to them. Don't employ any words, but look at yourself as you are.
Throw away every thought, every experience, everything that happens after the consciousness, the beingness comes. Other than throwing it away as useless, there is nothing to be done beyond this firm understanding in which you become more and
more absorbed. Before the beingness was there, look at that, be in that state.
Do not get lost in words and thoughts and ideas. Do not crave for mind knowledge and concepts in the name of spirituality. Anything that is seen and interpreted by the mind is only an appearance in consciousness, and, therefore, cannot be true. The knowledgeable one just witnesses whatever experiences are obtainable through the mind, viewing them as without substance. The mind may be sprouting, expressing itself with various concepts. But, don't identify with that, let it go. Don't be a customer to your mind concepts. The
knower of the mind is just a witness. He does not interfere in anything.
What effort can an illusory, conceptual "I" make to know its true Self? What effort can a shadow make to know its substance? Realizing your true Self requires no phenomenal effort. It happens when it is given an opportunity to do so, when obstruction by conceptualization ceases. It appears when it is given a vacant space to appear in.
Authentic human interactions become impossible when you lose yourself in a role.
MAYA ( ILLUSION ) IS VERY POWERFUL......
Where has the experience of being alive come from which started all this trouble? The 'I' consciousness appeared spontaneously and the experiences started. When you got yourself separated from the Absolute with this identity, 'I am', your demands started. In the Absolute there are no needs of any kind, not even the need to know Itself.
Brahman is the total truth; there is nothing else but Brahman. In That, the touch of beingness, 'I am', started, and then the separation and the sense of otherness appeared.
Coming down into this world from the Absolute is like the appearance of a dream. Along with that appearance comes the primary ignorance, the false notion that you are the body. That is illusion, maya. Maya is very powerful; she will get you completely
wrapped up. She will make you do all her tricks, and that light of yours, the beingness gets extinguished. But, although she might be your greatest enemy, if you propitiate her properly, she will turn around and lead you to the highest state.
First, know that you are the manifest consciousness, the 'I am'. Then go to the source and find out where this 'I am' came from. When you have knowledge you see the 'I am' as all-pervasive, so long as that consciousness is there. But then, this knowledge merges into no-knowledge, the Parabrahman, the witness of the consciousness. That has no 'I am'; that is you true eternal nature.
Where has the experience of being alive come from which started all this trouble? The 'I' consciousness appeared spontaneously and the experiences started. When you got yourself separated from the Absolute with this identity, 'I am', your demands started. In the Absolute there are no needs of any kind, not even the need to know Itself.
Brahman is the total truth; there is nothing else but Brahman. In That, the touch of beingness, 'I am', started, and then the separation and the sense of otherness appeared.
Coming down into this world from the Absolute is like the appearance of a dream. Along with that appearance comes the primary ignorance, the false notion that you are the body. That is illusion, maya. Maya is very powerful; she will get you completely
wrapped up. She will make you do all her tricks, and that light of yours, the beingness gets extinguished. But, although she might be your greatest enemy, if you propitiate her properly, she will turn around and lead you to the highest state.
First, know that you are the manifest consciousness, the 'I am'. Then go to the source and find out where this 'I am' came from. When you have knowledge you see the 'I am' as all-pervasive, so long as that consciousness is there. But then, this knowledge merges into no-knowledge, the Parabrahman, the witness of the consciousness. That has no 'I am'; that is you true eternal nature.
ATMA BODHA
VERSES 16-30
16. Just as husking the paddy exposes the grain within (the rice), so also should one judiciously separate the pure Atman from the sheaths covering it.
17. Though always and everywhere present, the Self does not shine forth in all places. Just as light is reflected only in a transparent medium, so also the Self is clearly seen in the intellect only.
18. The Self is realized in the intellect as the witness of the activities of, and yet separate from the body, the senses, the mind, intellect and gross nature (prakriti) as is a king in relation to his subjects.
19. Just as the moon seems to move when the clouds around her move, so also the Self seems to the indiscriminating to be active, when actually, the senses are active.
20. Just as men do their duties in the light of the sun (but the sun does not participate in them), so also the body, senses, etc., function in the light of the Self without its participating in them.
21. The characteristics (birth, death, etc.) of the body and the senses are superimposed on the Being- Consciousness-Bliss as is the blue in the sky by those who do not discriminate.
22. So also the characteristics of the mind, such as agency,etc., are by ignorance superimposed on the Atman, as are the movements of water on the moon reflected in it.
23. Only when the intellect is manifested, likes and dislikes,pleasure and pain are felt. In deep sleep, the intellect remaining latent, they are not felt. Therefore, they are of the intellect and not of the Atman (the Self). Here is the real nature of the Atman.
24. As light is the very sun, coldness the water, heat the fire, so also the eternal, pure Being-Consciousness-Bliss is the very Self.
25. Being-Consciousness is of the Self; the `I' mode or modification is of the intellect; these are distinctly two. However, owing to ignorance, the individual mixes them together and thinks `I know' and acts accordingly.
26. Never is there any change (or action) in Atman nor knowledge in the intellect. Only the jiva is deluded into thinking itself to be the knower, doer and seer.
27. Like the snake in the rope, mistaking the jiva for the Self, one is subject to fear. If, on the other hand, one knows oneself not as a jiva but as the supreme Self, one is altogether free from fear.
28. The Self alone illumines the senses, intellect, etc., as a lamp does objects such as pots. The Self is not illumined by them as they are inert.
29. To see a light, no other light is needed. So also, the Self being self-effulgent, needs no other means of knowledge. It shines of itself.
30. On the strength of the Vedic teaching, `Not this, not this', eliminate all the adjuncts (upadhis) and with the help of the mahavakyas, realize the identity of the jivatman (individual self) with the paramatman (the supreme Self).
VERSES 16-30
16. Just as husking the paddy exposes the grain within (the rice), so also should one judiciously separate the pure Atman from the sheaths covering it.
17. Though always and everywhere present, the Self does not shine forth in all places. Just as light is reflected only in a transparent medium, so also the Self is clearly seen in the intellect only.
18. The Self is realized in the intellect as the witness of the activities of, and yet separate from the body, the senses, the mind, intellect and gross nature (prakriti) as is a king in relation to his subjects.
19. Just as the moon seems to move when the clouds around her move, so also the Self seems to the indiscriminating to be active, when actually, the senses are active.
20. Just as men do their duties in the light of the sun (but the sun does not participate in them), so also the body, senses, etc., function in the light of the Self without its participating in them.
21. The characteristics (birth, death, etc.) of the body and the senses are superimposed on the Being- Consciousness-Bliss as is the blue in the sky by those who do not discriminate.
22. So also the characteristics of the mind, such as agency,etc., are by ignorance superimposed on the Atman, as are the movements of water on the moon reflected in it.
23. Only when the intellect is manifested, likes and dislikes,pleasure and pain are felt. In deep sleep, the intellect remaining latent, they are not felt. Therefore, they are of the intellect and not of the Atman (the Self). Here is the real nature of the Atman.
24. As light is the very sun, coldness the water, heat the fire, so also the eternal, pure Being-Consciousness-Bliss is the very Self.
25. Being-Consciousness is of the Self; the `I' mode or modification is of the intellect; these are distinctly two. However, owing to ignorance, the individual mixes them together and thinks `I know' and acts accordingly.
26. Never is there any change (or action) in Atman nor knowledge in the intellect. Only the jiva is deluded into thinking itself to be the knower, doer and seer.
27. Like the snake in the rope, mistaking the jiva for the Self, one is subject to fear. If, on the other hand, one knows oneself not as a jiva but as the supreme Self, one is altogether free from fear.
28. The Self alone illumines the senses, intellect, etc., as a lamp does objects such as pots. The Self is not illumined by them as they are inert.
29. To see a light, no other light is needed. So also, the Self being self-effulgent, needs no other means of knowledge. It shines of itself.
30. On the strength of the Vedic teaching, `Not this, not this', eliminate all the adjuncts (upadhis) and with the help of the mahavakyas, realize the identity of the jivatman (individual self) with the paramatman (the supreme Self).
Whatever can be described cannot be your self, and what you are cannot be described. You can only know your self by being yourself without any attempt at self-definition and self-description. Once you have understood that you are nothing perceivable or conceivable, that whatever appears in the field of consciousness cannot be your self, you will apply yourself to the eradication of all self-identification, as the only way that can take you to a deeper realisation of your self. You literally progress by rejection -- a veritable rocket. To know that you are neither in the body nor in the mind, though aware of both, is already self-knowledge.
You have to dive deep, deep, deep within yourself, deeper than you can ever imagine.
And the only way you can do this is by giving up the external world, mentally, not physically.
In other words, by not reacting to things.
To observe things, watch the world go by, leave it alone.
It’s neither good nor bad.
It has nothing to offer you.
Yet at the same time you’ll be doing what you have to do, what you came here to do.
If you’re supposed to work, you will work.
If you’re not supposed to work, you’ll not work.
If you’re supposed to be married, you’ll be married.
If you’re supposed not to be married, you’ll not be married.
Everything will happen by itself.
Yet you will know within yourself, that this is not you.
The situation is not you.
It has absolutely nothing to do with you.
You are beyond conditioning, beyond situations, beyond experience, beyond everything.
Yet you are everything also.
And the only way you can do this is by giving up the external world, mentally, not physically.
In other words, by not reacting to things.
To observe things, watch the world go by, leave it alone.
It’s neither good nor bad.
It has nothing to offer you.
Yet at the same time you’ll be doing what you have to do, what you came here to do.
If you’re supposed to work, you will work.
If you’re not supposed to work, you’ll not work.
If you’re supposed to be married, you’ll be married.
If you’re supposed not to be married, you’ll not be married.
Everything will happen by itself.
Yet you will know within yourself, that this is not you.
The situation is not you.
It has absolutely nothing to do with you.
You are beyond conditioning, beyond situations, beyond experience, beyond everything.
Yet you are everything also.
Love said to me, there is nothing that is not me. Be silent.
God’s grace consists in the fact that He shines in the heart of every one as the Self; that power of grace does not exclude anyone, whether good or otherwise.Seekers should, overcome afflictions with a cool mind, and the firm faith that they occur by the grace of God, to help to steady the mind.
The enemy hates the ego, which the seeker wants to kill; thus, like the anvil to the goldsmith, he is actually a friend.
Life is nothing to be very serious about....
Life is a ball in your hands to play with....
There is no need to hold on to the ball....
Life is a ball in your hands to play with....
There is no need to hold on to the ball....
Your life, as it is, is tailor-made for your
next step— awakening to your true nature
as the supreme reality.
next step— awakening to your true nature
as the supreme reality.
HOW AM I TO KNOW IF THERE IS ANY PROGRESS IN MY SPIRITUAL SEARCH?
One of the foreign visitors, who had been coming to Maharaj for quite some time, began quietly:
Perhaps I am speaking from a body-mind identity but there is a question, a problem, which has been troubling me for so long that I cannot keep it bottled up any longer. I have talked about it to some of the seekers here and I know that they too have the same problem. However, now I am not speaking for them but only for myself.
The problem is: How am I to know if there is any progress in my spiritual search? Occasionally, particularly during meditation, I do have a glimpse of what I am searching for, but only a glimpse and that too only on rare occasions. How am I to know if I am progressing?
Maharaj : The problem apparently is about 'progress'. Now, who is to make the progress, and progress towards what? I have said this repeatedly and untiringly that you are the Conscious Presence, the animating consciousness which gives sentience to phenomenal objects; that you are not a phenomenal object, which is merely an appearance in the consciousness of those who perceive it. How can an 'appearance' make any 'progress' towards any objective? Now, instead of letting this basic apperception impregnate your very being, what you do is to accept it merely as an ideological thesis and ask the question. How can a conceptual appearance know whether it is making any conceptual progress towards its conceptual liberation?
Maharaj took a match box in his hand and held it up. He asked: Is this you? Of course not. Does it need time to understand this? Apperception of this fact is immediate, is it not? Why then should it take time to apperceive that you are not the phenomenal object called the body-mind?
Remember, you are the animating consciousness that gives sentience to the phenomenal objects.
Please understand, said Maharaj, that apperception is prior to the arrival of consciousness which is the basis of intellect. Apperception is not a matter of gradual practice. It can only happen by itself instantaneously — there are no stages in which deliberate progress is made. There is no 'one' to make any progress.
Perhaps, one wonders, could it be that the surest sign of 'progress' — if one cannot give up the concept — is a total lack of concern about 'progress' and an utter absence of anxiety about anything like 'liberation', a sort of' 'hollowness' in one's being, a kind of looseness, an unvolitional surrender to whatever might happen?
One of the foreign visitors, who had been coming to Maharaj for quite some time, began quietly:
Perhaps I am speaking from a body-mind identity but there is a question, a problem, which has been troubling me for so long that I cannot keep it bottled up any longer. I have talked about it to some of the seekers here and I know that they too have the same problem. However, now I am not speaking for them but only for myself.
The problem is: How am I to know if there is any progress in my spiritual search? Occasionally, particularly during meditation, I do have a glimpse of what I am searching for, but only a glimpse and that too only on rare occasions. How am I to know if I am progressing?
Maharaj : The problem apparently is about 'progress'. Now, who is to make the progress, and progress towards what? I have said this repeatedly and untiringly that you are the Conscious Presence, the animating consciousness which gives sentience to phenomenal objects; that you are not a phenomenal object, which is merely an appearance in the consciousness of those who perceive it. How can an 'appearance' make any 'progress' towards any objective? Now, instead of letting this basic apperception impregnate your very being, what you do is to accept it merely as an ideological thesis and ask the question. How can a conceptual appearance know whether it is making any conceptual progress towards its conceptual liberation?
Maharaj took a match box in his hand and held it up. He asked: Is this you? Of course not. Does it need time to understand this? Apperception of this fact is immediate, is it not? Why then should it take time to apperceive that you are not the phenomenal object called the body-mind?
Remember, you are the animating consciousness that gives sentience to the phenomenal objects.
Please understand, said Maharaj, that apperception is prior to the arrival of consciousness which is the basis of intellect. Apperception is not a matter of gradual practice. It can only happen by itself instantaneously — there are no stages in which deliberate progress is made. There is no 'one' to make any progress.
Perhaps, one wonders, could it be that the surest sign of 'progress' — if one cannot give up the concept — is a total lack of concern about 'progress' and an utter absence of anxiety about anything like 'liberation', a sort of' 'hollowness' in one's being, a kind of looseness, an unvolitional surrender to whatever might happen?
Go back to your essence being now!
No psychoanalysis here, just a pill-free freedom.
Nothing is a reading of what you are.
You are not this thing or that thing.
You are no-thing actually.
I wish to meet you, not your story.
It will be a beautiful meeting, a sweet union.
Come out of this fickle hiding place.
Don’t keep hiding inside this human form and its dramas.
I know who you are. You are a Buddha.
No psychoanalysis here, just a pill-free freedom.
Nothing is a reading of what you are.
You are not this thing or that thing.
You are no-thing actually.
I wish to meet you, not your story.
It will be a beautiful meeting, a sweet union.
Come out of this fickle hiding place.
Don’t keep hiding inside this human form and its dramas.
I know who you are. You are a Buddha.
The body and the mind are limited and therefore vulnerable; they need protection which gives rise to fear. As long as you identify yourself with them you are bound to suffer; realise your independence and remain happy. I tell you, this is the secret of happiness. To believe that you depend on things and people for happiness is due to ignorance of your true nature; to know that you need nothing to be happy, except self-knowledge, is wisdom.
Peace is the inner nature of humankind. If you find it within yourself, you will then find it everywhere.
Understanding requires not just a moment of perception, but a continuous awareness, a continuous state of inquiry without conclusion.
There is only one Self and we're all that. So whatever you do to anybody else, you're doing to yourself. To go further into this, if you see me as a human being, if you see me as a body, you're making a big mistake. I see you as the Self, as consciousness. There is only consciousness. When you abide in consciousness, you become free.
Is there a mind in the first place? What you call mind is an illusion. It starts from the 'I'-thought.
Without the gross or subtle senses, you cannot be aware of the body or the mind. Still, it is possible for you to be without these senses. In such a state, you are either asleep or aware of the Self only. Awareness of Self is ever there. Remain what you truly are and this question will not arise.
Without the gross or subtle senses, you cannot be aware of the body or the mind. Still, it is possible for you to be without these senses. In such a state, you are either asleep or aware of the Self only. Awareness of Self is ever there. Remain what you truly are and this question will not arise.
When you look into the eyes of the Beloved, you become absorbed into emptiness itself. You lose your duality, you become One beyond even the concept of oneness. One must find the truth of one's own Self and be That. Unless you know yourself, you will not know what true love is. Love and Truth are One.
How mysterious are the ways of God! This journey to Rajkot is a wonder even to me. Why am I going, whither am I going? What for? I have thought nothing about these things. And if God guides me, what should I think, why should I think? Even thought may be an obstacle in the way of His guidance. The fact is, it takes no effort to stop thinking. The thoughts do not come. Indeed there is no vacuum - but I mean to say that there is no thought about the mission.
The one who follows the thought is also a thought! The one who follows the thought IS in thought. When you know that both are thoughts, you are home. You are not at home, you ARE home. Then allow thoughts to arise and allow them to be followed. You remain as That unmoved and unconcerned Being. This is the highest understanding.
If you want to be free, nobody can stop you.
Beings
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