Page 15 of 32 ·
Jump to page #:
Go
· Jump To Random Page 
Looking for causes and results is but the pastime of the mind.
What is, is lovable.
Love is not a result, it is the very ground of being.
Wherever you go, you will find being, consciousness and love.
Why and what for make preferences?
What is, is lovable.
Love is not a result, it is the very ground of being.
Wherever you go, you will find being, consciousness and love.
Why and what for make preferences?
In reality you were never born and never shall die.....
In fact, there is no body, nor a world to contain it..
there is only a mental condition, a dream-like state, easy to dispel by investigating awareness investigating its reality...
In fact, there is no body, nor a world to contain it..
there is only a mental condition, a dream-like state, easy to dispel by investigating awareness investigating its reality...
Does love act deliberately? Yes and no. Life is love and love is life. What keeps the body together but love? What is desire, but love of the self? What is fear but the urge to protect? And what is knowledge but the love of truth? The means and forms may be wrong, but the motive behind is always love — love of the me and the mine. The me and the mine may be small, or may explode and embrace the universe, but love remains.
What is the root of pain?
Ignorance of yourself.
What is the root of desire?
The urge to find yourself.
All creation toils for its self
and will not rest
until it returns to it.
Ignorance of yourself.
What is the root of desire?
The urge to find yourself.
All creation toils for its self
and will not rest
until it returns to it.
CREATIVITY
Maruti(Nisargadatta Maharaj's original name) eventually took on the name Nisargadatta, meaning “naturally (nisarga) given (datta)” or, more loosely, “one dwelling in the natural state.” “Nis-arga” literally means “without parts,” and suggests the unfragmented, seamless, solid Awareness of a sage. As he later told a dear disciple and successor, Jean Dunn: “At one time I was composing poems. Poems used to flow out of me and, in this flow, I just added ‘Nisargadatta.’ I was reveling in composing poems until my Guru cautioned me, ‘You are enjoying composing these poems too much; give them up!’ What was he driving at? His objective was for me to merge in the Absolute instead of reveling in my beingness.”
- Consciousness and the Absolute
Maruti(Nisargadatta Maharaj's original name) eventually took on the name Nisargadatta, meaning “naturally (nisarga) given (datta)” or, more loosely, “one dwelling in the natural state.” “Nis-arga” literally means “without parts,” and suggests the unfragmented, seamless, solid Awareness of a sage. As he later told a dear disciple and successor, Jean Dunn: “At one time I was composing poems. Poems used to flow out of me and, in this flow, I just added ‘Nisargadatta.’ I was reveling in composing poems until my Guru cautioned me, ‘You are enjoying composing these poems too much; give them up!’ What was he driving at? His objective was for me to merge in the Absolute instead of reveling in my beingness.”
- Consciousness and the Absolute
Anybody coming here will be liquidated.
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.
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.
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.
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.
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?
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.
As salt dissolves in water so does everything dissolve in pure being. Wisdom is eternally negating the unreal, to see the unreal is wisdom. Beyond this lies the inexpressible.
Elimination and purification, renunciation of all that is foreign to your nature is enough. All else is vanity.
If you are examining deeply the real nature of your being behind the idea of "I am", your spiritual progress is central and inevitable. On this path of realization of the absolute state of being, it is ignorant to become emotionally disturbed about your rate of progress or whether the great realization will happen
quickly or slowly, in the present body or some future body.
The seed of spiritual life grows in secret silence and darkness until its appointed hour of activation on the divine plane of existence beyond consciousness, mind and body. It is enough for
consciousness to be ever looking into its own center of "I am" with increasing detachment and right order of external life without adding to the troubles and problems that come with useless desires and fears.
To be ever fretfully exercising mental imagination and physical
exertions toward the ultimate state of being is a misunderstanding in consciousness of going away from central awareness of being to try to get the result of it from outside in the mind and body. You are not your mind or body, so why do you look so hard to your mind or body to give you the self-realization you need? Conscious
attention must look within the very core of itself and go through the ultimate gateway of "I am"...
quickly or slowly, in the present body or some future body.
The seed of spiritual life grows in secret silence and darkness until its appointed hour of activation on the divine plane of existence beyond consciousness, mind and body. It is enough for
consciousness to be ever looking into its own center of "I am" with increasing detachment and right order of external life without adding to the troubles and problems that come with useless desires and fears.
To be ever fretfully exercising mental imagination and physical
exertions toward the ultimate state of being is a misunderstanding in consciousness of going away from central awareness of being to try to get the result of it from outside in the mind and body. You are not your mind or body, so why do you look so hard to your mind or body to give you the self-realization you need? Conscious
attention must look within the very core of itself and go through the ultimate gateway of "I am"...
Do nothing, just be. In being all happens naturally.
By its very nature it [the world] is painful and transient. See it as it is and divest yourself of all desire and fear. When the world does not hold and bind you, it becomes an abode of joy and beauty. You can be happy in the world only when you are free of it.
Total loss of pride in individuality is my nirvana.
You want to possess knowledge, to collect knowledge. Such knowledge is plentiful and available in the world, but a rare person will understand that such knowledge is a bundle of ignorance.
As water remains water regardless of the vessels, as light remains itself regardless of the colours it brings out, so does the real remain real regardless of conditions in which it is reflected.
Nothing is done by me, everything just happens. I do not expect, I do not plan, I just watch events happening, knowing them to be unreal.
Just observe the tremendous potential of the ‘I am’
it has kept the whole world running, the entire
manifestation has come from it, its perpetual
stubbornness is astonishing. To be free from it you
have to understand it in its utmost purity and then
meditate on it for a reasonable amount of time. The
intensity of your meditation should be such that
you become totally one with the ‘I am’. Then a
moment will come when it merges into itself and
you go beyond to your true being, which is the
Absolute or the ‘Parabrahman’.
it has kept the whole world running, the entire
manifestation has come from it, its perpetual
stubbornness is astonishing. To be free from it you
have to understand it in its utmost purity and then
meditate on it for a reasonable amount of time. The
intensity of your meditation should be such that
you become totally one with the ‘I am’. Then a
moment will come when it merges into itself and
you go beyond to your true being, which is the
Absolute or the ‘Parabrahman’.
Watch your mind, how it comes into being, how it operates. As you watch your mind, you discover your self as the watcher. When you stand motionless, only watching, you discover your self as the light behind the watcher. The source of light is dark, unknown is the source of knowledge. That source alone is. Go back to that source and abide there.
What you seek is so near you,
that there is no place for 'a way.'
that there is no place for 'a way.'
The name and form of the spiritually enlightened saint experiences the pangs and sorrows of life, but not their sting. He is neither moved nor perturbed by the pleasures and pains, nor the profits and losses of the world. He is thus in a position to direct others. His behaviour is guided exclusively by the sense of justice.
Beings
Follow us on Facebook