Bhagavan

(73) THE �I� IS THE MIND ITSELF
This morning an Andhra gentleman questioned Bhagavan:

�You say the important thing to do is to enquire and find out who I am, but how is
one to find it out? Are we to do japam saying,
�Who am I? Who am I?� or should we repeat, �Neti� (not this)? I want to know the
exact method, Swami.�
After waiting for a while Bhagavan said, �What is there to find out? Who is to find
out? There must be some one to find
out, mustn�t there? Who is that someone? Where has that someone come from? That is
the thing to find out first.�
That questioner said, again, �Should there not be some sadhana to find out who
one�s self is? Which sadhana will be useful?�
�Yes, it is that that has to be found out. If you ask where to see, we should say,
look within. What is its shape, how was it born,
and where was it born; that is what you
have to see or enquire,� said Bhagavan.
The questioner asked again, �If we ask where this �I� is born, the ancients say, it
is
in the heart. How could we see that?�
�Yes, we have to see the heart itself. If you want to see it, the mind must get
submerged completely. It is no use doing japam with
the words, �Who am I? Who am I?� nor by repeating the words �Neti, Neti�,� said
Bhagavan.
When the questioner said, that was exactly what he was unable to do,
Bhagavan replied, �Yes, that is so. That is the difficulty. We always exist and are
in all places. This body and all other attendant
things are gathered around us by ourselves only. There is no difficulty in
gathering them. The real difficulty is in throwing them out. We find it difficult
to see what is inhering in us and what is foreign to us. See, what a great tragedy
it is!� said Bhagavan.
Some time ago, when a Bengali youth asked similar questions, Bhagavan explained to
him at great length. His doubts not being cleared,
that youth asked, �You say that
the Self is present at all times and at all places. Where exactly is that �I�?�
Bhagavan replied with a smile, �When

I say you are present at all times and at all places and you ask where is that �I�,
it is something like asking, when you are in
Tiruvannamalai, �Where is Tiruvannamalai?� When you are everywhere, where are you
to search?
The real delusion is the feeling that you are the body. When you get rid of that
delusion, what remains is your Self. You should
search for a thing which is not with you but where is the need to search for a
thing which is always with you?
All sadhanas are for getting rid of the delusion that you are the body. The
knowledge that �I am� is always there:
call it Atma, or Paramatma or whatever you like. One should get rid of the idea
that �I am the body�. There is no need to search
for that �I� that is the self. That Self is all-
pervading.�
As an illustration of this, I give hereunder the words of Bhagavan in �Unnadhi
Nalupadhi�:
Without the Self where is time and where is space? If we are the body, we have to
be bound by time and space. Are we the body?
We are one and identical now, then and
always; here, there and everywhere. So, we are existent, without time and space.�
Reality in Forty Verses, verse 16
? Letters from Sri Ramanasramam
-------
Manoj Sethi
1 hr
Q: Is solitude necessary for vichara?
A: There is solitude everywhere.

The individual is solitary always.
His business is to find it out within, not to seek it outside himself.
Solitude is in the mind of man.
Desirelessness is wisdom.
(From 'Who Am I?', Q. 26) Sri Ramana Bagawan
'What is the relation between desirelessness and wisdom?'
Desirelessness is wisdom. The two are not different; they are the same.
Desirelessness is refraining from turning the mind towards
any object. Wisdom means the appearance of no object. In other words, not seeking
what is other than the Self is detachment or
desirelessness; not leaving the Self is wisdom.
--------
One might be in the thick of the world and maintain serenity of mind. Such a one is
in solitude.
Another may stay in a forest, but still be unable to control his mind.
Such a man cannot be said to be in solitude.
Solitude is a function of the mind. A man attached to desires cannot get solitude
wherever he may be, whereas a detached man is
always in solitude.
Q: So then, one might be engaged in work and be free from desire and keep up
solitude. Is it so?
A: Yes. Work performed with attachment is a shackle, whereas work performed with
detachment does not affect the doer. One who
works like this is, even while working, in solitude.
Q: Our everyday life is not compatible with such efforts.
A: Why do you think you are active?

Take the gross example of your arrival here. You left home in a cart, took a train,
alighted at the railway station here,
got into a cart there and found yourself in this ashram. When asked, you say that
you travelled here all the way from your town.
Is it true?
Is it not a fact that you remained as you were and there were movements of
conveyances all along the way?
Just as those movements are confounded with your own, so also are the other
activities.
They are not your own, they are God's activities.
? Be as you are
The teachings of Sri Ramana Maharishi edited by David Godman
spiritual techniques to change your habits for spiritual transformation
Just as a Brahmin actor does not forget that he is a Brahmin,

whatever part he may be acting,
so also a man should not confuse
himself with his body, but should have a firm awareness of his being the Self,
whatever his activity may be.
This awareness will manifest as the mind gets absorbed in its own primal State.
Such absorption leads to Bliss Supreme, when the Self reveals itself spontaneously.
Then one will not be affected by pleasure

and pain, which result from contact with external objects.
Everything will be perceived without attachment, as in a dream.
Such thoughts as
�Is this good or that?�
�Is this to be done or that?�
should not be allowed to arise. Immediately a thought arises, it should be
annihilated at its source. If entertained even for a
little while, it will hurl one down headlong like a treacherous friend.
Can the mind which is fixed in its original
State possess an ego-sense or have any problem to solve?
Do not such thoughts themselves constitute bondage?
Hence when such thoughts arise due to past tendencies, not only should the
mind be curbed and turned back to its true State but also it should be made to
remain unconcerned and indifferent to
external happenings.
Is it not due to Self-forgetfulness that such
thoughts arise and cause more and more misery?
Though the discriminating thought, �I am not the doer; all actions are merely
the reactions of the body, senses and mind,� is an aid for turning the mind back to
its primal state, nevertheless it is still a
thought,
but one which is necessary for those minds which are addicted to much thinking.
On the other hand, can the mind, fixed
unswervingly in the divine Self and remaining unaffected even while engaged in
activities, give in to such thoughts as �I am the body.
I am engaged in work�, or again to the discriminating thought, �I am not the doer,
these actions are merely reactions of the body,
senses and mind�?
Gradually one should, by all possible means, try always to be aware of the Self.
Everything is achieved if one succeeds in this.
Let not the mind be diverted to
any other object. One should abide in the Self without the sense of being the doer,
even when engaged in work born of destiny,.
like a madman.
Have not many devotees achieved much with a detached attitude and firm devotion of
this nature?
~ Bhagavan Sri Ramana Maharshi�s
WORDS OF GRACE
# Chapter: Self-Enquiry
# Topic: Liberation
5th April 1978

Sadhu Om: Why should we try to classify every action as either prarabdha or agamya*
?
We cannot know which action is which,

so we will surely go wrong. If we like to do something that we believe to be good,
such as coming to live in Tiruvannamalai, we should try to do it,
and should not worry ourselves thinking that it may not be
in our prarabdha. We can do whatever we consider appropriate � the main thing is
just not to allow anything to agitate our minds.
Once Niranjanananda Swami was facing a critical problem, so he asked Bhagavan what
he should do, to which Bhagavan replied, �Do whatever you think is
best, only remember that your principal duty
(dharma) is to keep your mind at peace. Whatever you may decide or whatever may
happen, don�t let it disturb your mind.�
Whatever may happen, we should regard it as being for what is ultimately best.
We should maintain pravilapa dristi, which means considering everything to be
ourself, because it is all an expansion of our ego,
like everything that we see in a dream. Whatever we experience is according to the
divine plan, the sole aim of which is that we should awaken
from this dream as soon as possible.
~ The Paramount Importance of Self

Attention
Part Sixteen
Sadhu Om
as recorded by Michael James.
? Mountain Path. January 2016.
* Prarabdha karma is that which works itself out in this life while agamya karma
are the results of acts performed in this life which will mature in a future birth.
search bingo
Manoj Sethi
January 21 at 9:42 PM
The essence of the mind is only awareness or consciousness.
However, when the ego overclouds it, it functions as reasoning, thinking or
perceiving.
The universal mind, not being limited

by the ego, has nothing outside itself and is therefore only aware.
This is what the Bible means by �I am that I am'.

~ The Teachings of Bhagavan
Sri Ramana Maharshi in His Own Words
Edited by: ARTHUR OSBORNE
https://www.youtube.com/watch?v=CF3HF_RcjnY
Self Enquiry / Misconceptions - Ramana Maharshi
46,368 views�May 12, 2018
bingo
we should not
09:52
give scope to other thoughts such as you
09:55
mention but must keep the attention
09:57
fixed on finding out the source of the I
10:00
thought by asking as each thought arises
10:04
to whom the thought arises if the answer
10:07
is I get the thought continued the
10:10
enquiry by asking who is this I and what
10:14
is its source
----------
'I' is the Foremost Name of God
Bhagavan: That which rises in the body as �I� is the mind. If one enquires �In
which place in the body does the �I� thought rise first?�,
it will be known to be in the Heart. That is the birthplace of the mind. Even if
one incessantly thinks �I-I�, it will lead to that place.
- Who am I? Essay version, The Path of Sri Ramana Part One, p.185
Question: Is not nama-japa [repetition of a divine name] helpful to attain jnana?

Bhagavan: Yes.
Question: Is not nishkama karma yoga [action performed selflessly, with no interest
in a reward] also helpful?
Bhagavan: That is also helpful.
Question: What is the mutual relationship between name and form? Can one who does
not have faith in nama-japa perform atma-vichara?
Bhagavan: They are not different in any way. This is the relationship. Name itself
is form and form itself is name. Through nama-japa, the person who owns
the name is reached.
If a person does not have firm faith in the name of any of the gods, but only has a
longing to know himself, he can enquire into the word �I�. For the
thinking mind that is intent upon enquiring into the Self, �I� is like a name. At
this stage of practice, self-enquiry is the thinking of a name or a japa.
- Tamil Advent Souvenir, p.89
----------
Renunciation is always in the mind,

not in going to forests or solitary places
or giving up one�s duties.
The main thing is to see that

the mind does not turn outward but inward.
It does not really rest with a man

whether he goes to this place or that
or whether he gives up his duties or not.
All that happens according to destiny.
All the activities that the body is to go through are determined when it first
comes into existence.
It does not rest with you to accept or reject them.
The only freedom you have

is to turn your mind inward
and renounce activities there.
? Day by Day with Bhagavan,1-6-46.
------------
Find whereform thoughts emerge.
Oh Arjuna, I am the Self

indwelling in the hearts of all beings.
I am thus the beginning, the middle,
as also the end of all beings.
~ Sri Krishna ,Bhagavad Gita : X-20
According to Bhagavan Ramana,

this verse is the most important in the entire Bhagavad Gita.
In a dream, I may see several people and all of them are not only my creations
(creations of my mind) but I constitute the material cause out of which all these
people have been created (just as the mud is the material cause for a mud- pot).
In other words, all the dream figures are my mental imaginations. (mere thoughts.)
It is I who appear as having been born

as the various people in the dream,
I only run their lives in the dream as the Self in all those
bodies and I also appear as having died one day.
In the same way, it is the one Absolute Consciousness which appears as several
beings in the world of the waking state (the
beginning) , runs the lives as individuals (the middle) and appears as subject to
death (the end) one day.
In reality there is nothing but that one Consciousness

which is the absolute truth.
There is no world apart from that one Consciousness (Self).
�The Pure being is the Reality. -

The Pure Being cannot be otherwise than Consciousness. Otherwise you cannot say
that you exist.
Therefore Consciousness is the reality.

When that consciousness is associated
with upadhis you speak of Self consciousness,
unconsciousness, human consciousness, dog consciousness,
tree consciousness and so on.
The unfaltering common factor in all of them is Consciousness.� (Talk no 591).
�Consciousness� means to be aware that �I exist�,

This awareness of our existence is consciousness.
~ from Gita Sarah book

(Commentary on the slokas of Bhagavad Gita selected
by Bhagavan Ramana Maharshi)
1. �Breathing in a long breath, I know I am breathing in a long breath. Breathing

out a long breath, I know I am breathing out a long breath.
2. �Breathing in a short breath, I know I am breathing in a short breath. Breathing

out a short breath, I know I am breathing out a short breath.
3. �Breathing in, I am aware of my whole body. Breathing out, I am aware of my

whole body.� He or she practices like this.
4. �Breathing in, I calm my whole body. Breathing out, I calm my whole body.� He or
she practices like this.
No-ThingLike Page
October 24 at 8:05 AM
Robert Adams
Excerpt from: Satsang
Unconditioned love
People ask me, �Well, do you love the higher self? Do you love the lower self? How
do you love yourself?� It's true, if you love yourself there would be no problems
for you at all, nothing. There would be total harmony and happiness all the time,
if you learn to love yourself. And the self that I'm speaking about is not the
higher self, or the lower self, for most of you don�t understand what the higher
self is at all. You just read about it. You heard me speak about it. People told
you about a higher self, but you've not had a direct experience of it.
So as far as you are concerned, no higher self exists for you. So how can you love
it? It's an illusion. As far as your lower self is concerned, that appears to be
your physical material self. That's the self that is a sinner, that makes all kinds
of mistakes, does all the wrong things perhaps, has to struggle to survive. That's
the lower self.
Surely you're not going to love that self? So what self do you love? You love the
self that appears in the moment. In the moment the self that appears has no
problems,
has nothing to do with higher selves or lower selves. It just is. As you begin to
love the self, without thinking about it, things begin to happen. You're loving the
self that is in the now, the self that is in the moment, the self that appears
every moment, from moment to moment. That is the self that you love. It has no
past, no
future.
The self I'm referring to is born every moment, fresh and new. That is the self
that you love, continuously. But when the mind starts playing tricks with you,
bringing
up the past, or the present, or the future, you can�t love it then. Let go. You may
look in the mirror, and feel the love for the self that you see in the moment, when
there�s no past, no background, no future. The question again arises, how do I make
love to this self? You imagine in your mind the most beautiful thing you can ever
comprehend. Think of somebody or something that you have fantastic love for. It may
be your dog, or your cat, or a person, or a place, or a thing.
Something in your life that you love ultimately, with no strings attached. It may
be a deity. It may be the Buddha, or the Christ, or Krishna, or a teacher, or
something that means something to you, that you have unconditioned love for. You
have to have unconditioned love for this, whatever it is, and feel that love, and
realize that love that you're feeling is for yourself. You are that yourself. You
are the Krishna, you are the God, you are the Buddha, you are the Christ, you are
the deity, you are the guru. It is you, yourself, and feel that love.
Lisa Angela Sanchez-Holmes

Visual Storyteller � 1 hr
"When the Buddha was asked, �Sir, what do you and your monks practice?� he replied,
�We sit, we walk, and we eat.� The questioner continued,
�But sir, everyone sits, walks, and eats,� and the Buddha told him, �When we sit,
we know we are sitting. When we walk, we know we are walking.
When we eat, we know we are eating."
~ Thich Nhat Hanh
Ramana Hridayam
21 hrs
Make it simple. Buddhism has a tendency to make things a little hard. Because
you've got to remember all kinds of things.
The only thing that you have to know is that you exist. You exist while you sleep,
you exist while you dream and you exist right now. Ask yourself, "Who exists?
What is that which exists?" Ask yourself. And when you find out you'll be free.
We try to make it very clear and very simple. The simpler the better.
- Robert Adams, CW, Ts 23
There are two ways. One is looking into the source of Ì� and merging into that
source. The other is feeling Ì am helpless by myself, God alone is all-powerful
and except by throwing myself completely on him, there is no other means of safety
for me�. By this method one gradually develops the conviction that God alone exists
and that the ego does not count. Both methods lead to the same goal. Complete
surrender is another name for jnana or liberation.
~ Sri Ramana Maharshi
From: "Be As You Are: The Teachings of Sri Ramana Maharshi" by David Godman,
chapter: 'Surrender' ??
Eckhart Tolle
18 hours ago
�The basis for true change is freedom from negativity. And that's what acceptance
implies: no negativity about what is. And then you see what this moment requires:
what is it that is required now so that life can express itself more fully?� -
Eckhart Tolle?
Ramana Hridayam
September 27 at 1:30 PM �
Date: 26.6.47 Time: 3.15 p.m.
�KEEP AT YOUR SADHANA. KEEP AT IT�
166. An aged visitor with a long beard from North India came into the Hall.
V: I have just come from North India to have the darshan of Bhagavan. How can I get
'Bhagavan prapathi? (he corrected himself and said) I mean 'Bhagavat
Prapathi' - surrender to the Almighty.
B: There is nothing to be attained. Bhagavan is always within you.
V: In meditation, I get only temporary peace. What should I do to make it

permanent?
B: Keep at your sadhana. Keep at it. Then you will find that there is peace even
while you are at work. Try to maintain the current of peace.
(Bhagavan then referred him to verse 18 of Chapter IV of the Bhagavad Gita and
said) "You must find action in' inaction and inaction in action. Then action would
not
disturb your peace."
V: In meditation, I am disturbed by base thoughts woman, etc. What should I do?
B: You must deal with the unwanted thoughts then and there. Turn inwards and be
immersed in the source.
As the mind extroverts turn it inwards. Maintain constant vigilance and practice
more and more.
Maybe your samskaras are strong and you are disturbed. You must struggle and
encounter them.
This is the challenge in spiritual sadhana.
N.N. Rajan, 'More Talks With Ramana Maharshi�
From: Talks with Sri Ramana Maharshi, Talk 502.
All living beings are aware of their surroundings

and therefore intellect must be surmised in all of them.
At the same time,

there is a difference between the intellect of man
and that of other animals,
because man not only sees the world as it is and acts accordingly,
but also seeks fulfilment of desires
and is not satisfied with the existing state of affairs.
In his attempt to fulfil his desires he extends his vision
far and wide and yet he turns away dissatisfied.
He now begins to think and reason.

The desire for permanency of happiness and of peace
bespeaks such permanency in his own nature.
Therefore he seeks to find and regain his own nature, i.e., his Self.
That found, all is found.
Such inward seeking is the path to be gained by man�s intellect.
The intellect itself realises after continuous practice

that it is enabled by some Higher Power to function.
It cannot itself reach that Power.

So it ceases to function after a certain stage.
When it thus ceases to function

the Supreme Power is still left there all alone.
That is Realisation; that is the finality; that is the goal.
It is thus plain that the purpose of the intellect is

to realise its own dependence upon the Higher Power
and its inability to reach the same.
So it must annihilate itself before the goal is gained .
https://www.youtube.com/watch?v=X8BZ6T1qgOs
Is Everything Alive? Presence In Nature
I accept this experience of this moment jsut the way it is
compare to be just before moment of action
One morning a famous swami of Ahmedabad arrived at the ashram.

The swami entered the hall with me at 10 a.m. and
I introduced him to Bhagavan.
He was fluent in Sanskrit and other languages,
and also was well versed in all the scriptures.
He inquired if he was allowed to ask a question.

The consent was given and
he asked Bhagavan Sri Ramana if Ishwara,
the personal God, actually existed.
The Sri Ramana Maharshi replied with one of his standard rejoinders:
"We do not know about Ishwara (God)

or whether he exists or not.
But what we do know is that we exist.
Find out who that 'I' is that exists.
That is all that is required."
??????????????
One day, Mr. Bose came to the ashram in deep despair.

His only son, a bright boy of twenty, had just died.
A private meeting with Bhagavan Sri Ramana was arranged
between 12 and 2 in the afternoon.
At one point during the interview,

in a desperate and somewhat challenging tone,
Mr. Bose asked, "What is God?"
For such a long-standing devotee

to ask this question looked incongruous.
Bhagavan kept silent for a while and

then gently replied:
"Your question itself contains the answer:
What is, (is) God."
~ The Recollections of N. Balarama Reddy
https://www.youtube.com/watch?v=5VQ_6VQ-Vko
habitually movement away from now - stop that body purifies
***********
Let us now practice the I-am meditation. Many of you enjoy this meditation you get
something out of it. So by all means practice this at home. Yet when we�re together
we practice this we seem to make great results. Make yourself comfortable, relax.
Close your eyes to remove obstructions.
Focus your attention on your breath, become aware of your breathing. Become the
witness to your feelings and to your breath.
Observe yourself, watch yourself. Now ask yourself the question, �Who observes? Who
is the observer?� And the answer is �I am.�
I am is the first name of God.
When you invoke I-am you become one-pointed until the mind is totally disintegrated
and you become the one Self. With your respiration as
you inhale you say,
�I� as you exhale you say, �am.� If thoughts come to you while you�re doing this do
not become upset. But when you catch yourself go
right back to �I am.�
============
https://www.youtube.com/watch?v=IrE5uS09e4o
Gurdijieff
to be just at the moment of action is a hundred more times valuable
to be just afterwards.
*********
===========
Robert Adams
Do you really know what anything is?
Some of you refuse to awaken. You want to live the mortal dream. You wish to
continue being unhappy, being happy, reacting to the worlds conditions, going along
with the belief of the world and so forth. You do not wish to know or understanding
that you are effortless, choiceless, pure awareness.
This is foreign to some of you. You all know about it intellectually. You all know
about it intellectually, you�ve read about it but you refuse to awaken to it. Why?
You are afraid of the unknown. You have no idea where you will go when you awaken
or what you will become. So you�d rather take your chances remaining the way you
are.
But what are you? Of course you realize that you�re nothing. Absolute nothing, good
for nothing, but do you act the part? Do you act as if you�re good for nothing.
Many of you act as if you�re wise as if you have knowledge. As if you know
something. Yet do you really know what anything is?
If you think of it you know nothing about anything. You have no idea why a tree is
a tree. You just see it and you call it a tree because you�ve been given that name
since you were a little boy or girl. You have no idea what a dog is? You were born
into a world where a dog exists and they told you when you were little this is a
dog. But you have no idea what a dog is. You have no idea what the sky is. What a
body is. What anything is. You have a name for these things. But you have no idea
what they are.
And most of all you have no idea what you are. When you were conceived you were no
bigger than the size of a pinhead and look at you now. You�ve turned into nothing.
After all of these years of going to school, learning, trying to understand and
you�ve become nothing. You should be proud of yourself.
Inquire within yourself, �Who thinks?� Inquire, �Who is the thinker?� And you will
realize, �I think. What is the source of the I that thinks? Who is this I that
keeps on thinking?� Follow the I into the heart center. Abide in the I. The I is
always the thinker. The I is always the subject, the observer. As you abide in the
I and the I goes into the heart center you begin to feel that the I never really
existed and there�s noone left to think.
The thinker is the I. Are you this I? You have absolutely nothing to do with the I.
We�re talking about the I-thought. It is not you! Therefore there�s nobody to think
since you are not the I. But if you believe you are the I - which is the same thing
as believing you are the body - the body has to think, how to take care of itself,
what to do with it�s life.
Therefore investigate. Investigate from whence you came. Therefore investigate who
you are. Find out investigate, �Who thinks?� And your thoughts will slow down. The
day will come when you stop thinking completely and you will be that something
which is pure awareness, what you�ve always been.
We always begin with a very powerful mind. A very powerful ego. The I-thought has
all of these feelings, that something is wrong, that I can�t find myself. That it�s
difficult. These are all attached to the I-thought. So as you know by now, the idea
is to get rid of the I-thought. When you get rid of the I-thought all the
attachments will go with it.
You therefore do not try and remove a problem from your mind by itself for another
one will pop up. You simply realize again that the I-thought is attached to every
emotion, to every fear, to every idea. Where did this I-thought come from? How did
it arise? Follow it back to the source and eventually the I-thought will disappear
completely and so will your mind and all the things that have been disturbing you
all of these years.
Let us now practice the I-am meditation. Many of you enjoy this meditation you get
something out of it. So by all means practice this at home. Yet when we�re together
we practice this we seem to make great results. Make yourself comfortable, relax.
Close your eyes to remove obstructions.
Focus your attention on your breath, become aware of your breathing. Become the
witness to your feelings and to your breath. Observe yourself, watch yourself. Now
ask yourself the question, �Who observes? Who is the observer?� And the answer is
�I am.� I am is the first name of God. When you invoke I-am you become one-pointed
until the mind is totally disintegrated and you become the one Self. With your
respiration as you inhale you say, �I� as you exhale you say, �am.� If thoughts
come to you while you�re doing this do not become upset. But when you catch
yourself go right back to �I am.�
************************************* pinned
You have to ask yourself the question `Who am I ?'
This investigation will lead in the end to the discovery of something within you
which is behind the mind.
Solve that great problem and you will solve all other problems.
*************************************
Sri Ramana Maharshi Teachings. ???? ??? ?????? ?? ????? shared a post.
10 hrs
Q: How is it possible to become selfless while leading a life of worldly activity?
Sri Ramana Maharshi : There is no conflict between work and wisdom.
Q: Do you mean that one can continue all the old activities in one's profession,
for instance, and at the same time get enlightenment ?
Sri Ramana Maharshi : Why not ?

But in that case one will not think that it is the old personality which is doing
the work, because one's consciousness will gradually become transferred until it is
centered in that
which is beyond the little self.
Q: If a person is engaged in work, there will be little time left for him to
meditate.
Sri Ramana Maharshi : Setting apart time for meditation is only for the merest
spiritual novices.
A man who is advancing will begin to enjoy the deeper beatitude whether he is at
work or not.
While his hands are in society, he keeps his head cool in solitude.
Q: Then you do not teach the way of yoga?
Sri Ramana Maharshi : The yogi tries to drive his mind to the goal, as a cowherd
drives a bull with a stick,
but on this path the seeker coaxes the bull by holding out a handful of grass.
Q: How is that done?
Sri Ramana Maharshi :
You have to ask yourself the question `Who am I ?'
This investigation will lead in the end to the discovery of something within you
which is behind the mind.
Solve that great problem and you will solve all other problems.
~ From Be as you are book
https://www.youtube.com/watch?v=a52Zg-uOxnU
Isavasyam idam sarvam the whole world is indwelt
by the Lord.
https://www.youtube.com/watch?v=SoFgqW23Xrw
Isavasyam idam sarvam
Vimala Raj Menon

Admin � April 26 at 6:39 PM
Annamalai Swami: You only have one real choice (Final Talks, page 38):
Question:
Ramana Maharshi once remarked that free will is non-existent, that all our
activities are predetermined and that our only real choice is either to identify
with the body that is performing the actions or with the underlying Self in which
the body appears.
Someone once said to him: �If I drop this fan, will that be an act that has always
been destined to happen in this moment?�
And Bhagavan replied, �It will be a predestined act�.
Bhagwan Sri Ramana Maharshi: Unbroken �I-I� is the ocean infinite, the ego, �I�
thought, remains only a bubble on it and is called jiva, i.e., individual soul. The
bubble too is water; when it bursts it only mixes in the ocean. When it remains a
bubble it is still a part of the ocean. Ignorant of this simple truth, innumerable
methods under different denominations, such as yoga, bhakti, karma.......(path of
yoga, devotion or love, and action��) each again with many modifications, are being
taught with great skill and in intricate detail only to entice the seekers and
confuse their minds. So also are the religions and sects and dogmas. What are they
all for? Only for knowing the Self. They are aids and practices required for
knowing the Self. Objects perceived by the senses are spoken of as immediate
knowledge (pratyaksha). Can anything be as direct as the Self - always experienced
without the aid of the senses? Sense-perceptions can only be indirect knowledge,
and not direct knowledge. Only one�s own awareness is direct knowledge, as is the
common experience of one and all. No aids are needed to know one�s own Self, i.e.,
to be aware.
The one Infinite Unbroken Whole (plenum) becomes aware of itself as �I�. This is
its original name. All other names, e.g., OM, are later growths. Liberation is only
to remain aware of the Self. The mahavakya �I am Brahman� is its authority. Though
the �I� is always experienced, yet one�s attention has to be drawn to it. Only then
does knowledge dawn. Thus the need for the instruction of the Upanishads and of
wise Sages.
T--92
I assume that these predestined acts are all ordained by God, and that as a
consequence, nothing happens that is not God�s will, because we, as individuals,
have no power to deviate from God�s ordained script.
A question arises out of this.
If I remember the Self, is this God�s will?
And if I forget to remember at a certain moment, is this also God�s will?
Or, taking my own case, if I make an effort to listen to the sound �I-I, is this
God�s will, or is it individual effort?
Annamalai Swami:
Forgetfulness of the Self happens because of non-enquiry.
So I say, �Remove the forgetfulness through enquiry�.
Forgetfulness or non-forgetfulness is not a part of your destiny.
It is something you can choose from moment to moment.
That is what Bhagavan said.

He said that you have the freedom either to identify with the body and its
activities, and in doing so forget the Self, or you can identify with the Self and
have the understanding that the body is performing its predestined activities,
animated and sustained by the power of the Self.
If you have an oil lamp and you forget to put oil in it, the light goes out.
It was your forgetfulness and your lack of vigilance that caused the light to go
out. Your thoughts were elsewhere. They were not on tending the lamp.
In every moment you only have one real choice:

to be aware of the Self or to identify with the body and the mind.
If you choose the latter course, don�t blame God or God�s will, or predestination.
God did not make you forget the Self.
You yourself are making that choice every second of your life.
Anil Kumar Sinha

April 26 at 11:11 PM
Bhagwan Sri Ramana Maharshi: You must exist in order that you may think. You may
think these thoughts or other thoughts. The thoughts change but not you. Let go the
passing thoughts and hold on to the unchanging Self. The thoughts form your
bondage. If they are given up, there is release. The bondage is not external. So no
external remedy need be sought for release. It is within your competence to think
and thus to get bound or to cease thinking and thus be free.
Devotee: But it is not easy to remain without thinking.
Bhagwan Sri Ramana: You need not cease thinking. Only think of the root of the
thoughts; seek it and find it. The Self shines by itself. When that is found the
thoughts cease of their own accord. That is freedom from bondage.
Devotee: Yes. I understand it now. I have learnt it now. Is a Guru necessary?
Bhagwan Sri Ramana: So long as you consider yourself as an individual, a Guru is

necessary to show to you that you are not bound by limitations and that your nature
is to be free from limitations.
Talk--524
Surendra Singh
16 hrs
Gurdjieff has said, "When my father was dying, I was only nine. He called me close
to his bed and whispered in my ear, 'My son, I am not leaving much to you,
not in worldly things, but I have one thing to tell you that was told to me by my
father on his deathbed.
It has helped me tremendously; it has been my treasure. You are not very grown up
yet, you may not understand what I am saying, but keep it, remember it.
One day you will be grown up and then you may understand. This is a key: it unlocks
the doors of great
treasures.'"
Of course Gurdjieff could not understand it at that moment, but it was the thing
that
changed his whole life. And his father said a very simple thing. He said, "Whenever
somebody insults you, my son, tell him you will meditate over it for twenty-four
hours
and then you will come and answer him."
Gurdjieff could not believe that this was such a great key. He could not believe
that "This is something so valuable that I have to remember it." And we can forgive
a young child of nine years old. But because this was something said by his dying
father who had loved him tremendously, and immediately after saying it he breathed
his last, it became imprinted on him; he could not forget it. Whenever he
remembered his father, he would remember the saying.
Without truly understanding, he started practicing it. If somebody insulted him he

would say, "Sir, for twenty-four hours I have to meditate over it -- that's what my
father told me.
And he is here no more, and I cannot disobey a dead old man. He loved me
tremendously, and I loved him tremendously, and now there is no way to disobey him.
You can disobey your father when he is alive, but when your father is dead how can
you disobey him?
So please forgive me, I will come after twenty-four hours and answer you."
And he says, "Meditating on it for twenty-four hours has given me the greatest
insights into my being. Sometimes I found that the insult was right, that that's
how I am. So I would go to the person and say, 'Sir, thank you, you were right. It
was not an insult, it was simply a statement of fact. You called me stupid; I am.'
"Or sometimes it happened that meditating for twenty-four hours, I would come to
know that it was an absolute lie. But when something is a lie, why be offended by
it? So I would not even go to tell him that it was a lie. A lie is a lie, why be
bothered by it?"
But watching, meditating, slowly slowly he became more and more aware of his
reactions, rather than the actions of others.
The Book of Wisdom, Chapter #5 ~ Osho

The original Tamil version of the Collected Works of Ramana Maharshi had just been
published. It was published under the title Nool Thirattu. The book was available
in the ashram bookstore. Some of Bhagavan's attendants could afford to buy the
book. But Sivananda Swami, a complete renunciate, had no money in his possession.
My grandfather, the sarvadhikari, being the strict disciplinarian that he was,
would not give the book free of cost to anyone. Could Bhagavan leave his humble
devotee without this precious book?Bhagavan had an unused notebook. In this
notebook, he copied the entire collected works in Tamil. He never revealed what he
was doing - he only kept writing for long periods of time. When the task was
completed, he called out, "Sivanandam, come here. Where will you go for the money
to buy the book? I have myself copied the whole work. Keep it."
Sivananda Swami felt so ecstatic that he wanted to plunge in to sadhana that very
instant. However understanding that he needed Bhagavan's help to achieve this, he
approached Bhagavan, and with childlike innocence asked, "Bhagavan, will you give
me a mantra or a special upadesa by which I can emancipate myself?" Bhagavan smiled
and replied, "Unakku nee unmaiyaaga iru". Though, it literally means, "Be true to
yourself", its true spiritual content is "Abide always [in you] as Awareness".
Bhagavan called him again after a few days. During this time, Sivanandam, having
turned inwards, sensed that Bhagavan was Arunachala. He wondered to himself, "Is it
true? Is Bhagavan Arunachala?" The very next day, Bhagavan called out to Sivanandam
and said, "Bring me your notebook." Sivanandam brought the notebook that Bhagavan
had given him. Bhagavan kept the notebook for a couple of hours, and then opening
the notebook to a particular page asked, "Where is the doubt? Are you satisfied?"
Bhagavan was pointing to a sketch of Arunachala that he himself had drawn because
Sivanandam had the doubt whether Bhagavan was Arunachala or not. Sivanandam was
delighted to receive this clarification.
- 'Ramana Periya Puranam' by V. Ganesan
Reinhard Jung shared a post.

Conversation Starter � 13 hrs
<3
SB: In some of the Ramana books it says when you're abiding in the Self more and
more your deep sleep will be conscious.
R: Yes.
SB: One time I was in deep sleep and I like was aware, I was actually conscious
that I was deep asleep and it was like being in a cave. There was like awareness,
it was very strange.
R: That's a good sign, that's how it is. When you become realized...
Reinhard Jung shared a post.

Conversation Starter � February 28 at 8:35 AM
<3
"Your body is really your Atman. It is pure consciousness. It is absolute Reality.

This is what your body is. This is the reason why you should never put yourself
down and call yourself names and think you're bad or you�re weak or there's
something wrong with you.
You are not what appears. When you make statements like that, negative statements
about yourself, what you're really doing is getting pulled back into Maya, deeper
and deeper and deeper into illusion, into body-mind consciousness, into the dream
and the dream becomes more real for you and you get caught up in it completely."
Bhagavan could recognise spiritual maturity in the people around him. He could also
discern it in the animals that came to him. One day, Bhagavan�s mother asked, "Why
does that dog always like to stay in your lap?" Bhagavan turned to me and said,
"This dog is always in unwavering samadhi. A great soul has come in the form of a
dog. Mother does not know this."
- Rangan (Velacheri Ranga Iyer),

Face to Face with Sri Ramana Maharshi.
Blessed Kitchen Staff

Varanasi Subbalakshmi Ammal
"His great love for me, a worthless devotee, bound me firmly to his feet. Again and
again I wanted to leave the Ashrama, but he held me for my good, more powerfully
than I held on to him.
Whenever I was collecting courage to tell Bhagavan about my desire to leave, he

would seem to read my thoughts and forestall me by giving me something special to
do. I felt I had too much to do and that my life was being wasted."
One day Bhagavan was looking at me intently and said:
"It looks as if you are still hankering after meditation."
I replied: "What have I got except endless work in the kitchen?"
Bhagavan said with deep feeling:
"Your hands may do the work but your mind can remain still. You are that which
never move Realize that and you will find that work is not a strain. But as long as
you think that you are the body and that the work is done by you, you will feel
your life to be an endless toil. In fact, it is the mind that toils, not the body.
Even if your body keeps quiet, will your mind keep quiet too? Even in sleep the
mind is busy with its dreams."
I replied: "Yes, Swami, it is as natural for you to know that you are not your body
as it is for us to think that we are the body. I had a dream recently in which you
were explaining this very point. I was dreaming that I was working in the kitchen
and you were having your bath in your usual place behind the bamboo mat partition.
You asked:
"Who is it?"
I replied: "Who shall I say I am?"
You said:
"Exactly so, you are nothing of which something can be said."
Now, just remember that was my dream and it was quite clear. Why can't I remember
always that I am not the body?"
"Because you haven't had enough of it," he smiled.
(by Subramanian. R from arunachala-ramana.org)
"Always be aware of the I Am."

==========================
If you can only understand the deep power you have.
It will always take care of you and watch you and look over you and protect you.
You have to learn to feel this in your heart.
This is what Ramana meant when he said, "Always be aware of the I Am."
Under all conditions be aware of I-am. Not I am this or I am that,

just I am.
The first name of god.
~ Robert Adams
Begin to dwell on, "Who am I? Who is going through these experiences? Who thinks
they're getting old? Who thinks they are not going to make it in this life? Who? I.
I do. Who am I?" Continue the work. Do not worry about the world or other people.
Work on yourself, diligently, constantly. Never let up, and you'll find that you
become happier and happier.
The old you is fading away. And you will awaken to yourself.
Jayendran Menon
February 13 at 11:50 PM
Self-realisation made easy
You concede �I� is not the body, but something within it. See then from whence the
�I� arises within the body. See whether it arises and disappears, or is always
present. You will admit there is an �I� which emerges as soon as you wake up, sees
the body, the world and all else, and ceases to exist when you sleep; and there is
another �I� which exists apart from the body, independently of it, and which alone
is with you when the body and the world do not exist for you, as for instance in
sleep. Then ask yourself if you are not the same �I� during sleep and during the
other states. Are there two �I� s? You are the same one person always. Now which
can be real, the �I� which comes and goes, or the �I� which always abides? Then you
will know that you are the Self. This is called Self-realisation. Self-realisation
is not however a state foreign to you, which is far from you, and which has to be
reached by you. You are always in that state. You forget it, and identify yourself
with the mind and its creation . To cease to identify yourself with the mind is all
that is required. We have for so long identified ourselves with the non-self that
we find it difficult to regard ourselves as the Self. Giving up this identification
with the non-self is all that is meant by self-realisation.- Ramana Maharshi ( Day
by Day with Bhagavan-17/8/46)
http://sri-ramana-maharshi.blogspot.com/2008/05/bhagavans-death-experience.html?
fbclid=IwAR1vzOle7WcC-Y20eSAjRsfXRm1ifR9U1waqP2c2TAAO_6euovZm_K5Ee-s
A more accurate account of Baghawan�s Death Experience in Madurai
????????????????
Bhagavan: My fear of death was some six weeks before I left Madurai for good. That
was only on one day and for a short time. At the time there was a flash of
excitement; it may roughly be described as �heat�, but it was not clear that there
was a higher temperature in the body, nor was there perspiration. It appeared to be
like some avesam or some spirit possessing me. That changed my mental attitude and
habits. I had formerly [had] a preference for some foods and an aversion to others.
This tendency dropped off and all foods were swallowed with equal indifference,
good or rotten, tasty or tasteless. Studies and duties became matters of utter
indifference to me, and I went through my studies turning over pages mechanically
just to make others who were looking on think that I was reading. In fact, my
attention was never directed towards the books, and consequently I never understood
their contents. Similarly, I went through other social duties, possessed all the
time by this avesam, i.e., my mind was absent from them, being fascinated and
charmed by my own Self. I would put up with every burden imposed on me at home,
tolerating every slight with humility and forbearance. Periodically, interest in
and introspection on the Self would swallow up all other feelings and interests.
That fear was only on the first day, that is, the day of the awakening. It was a
sudden fear of death which developed, not merely indifference to external things.
It also started two new habits. First, the habit of introspection, that is, having
attention perpetually turned on my Self, and second, the habit of emotional tears
when visiting the Madurai Temple. The actual enquiry and discovery of �Who I am�
was over on the very first day of the change. That time, instinctively, I held my
breath and began to think or dive inward with my enquiry into my own nature.
�This body is going to die,� I said to myself, referring to the gross physical
body. I had no idea that there was any sukshma sarira [subtle body] in human
beings. I did not even think of the mind. I thought of the gross physical body when
I used the term body, and I came to the conclusion that when it was dead and rigid
(then it seemed to me that my body had actually become rigid as I stretched myself
like a corpse with rigor mortis upstairs, thinking this out) I was not dead. I was,
on the other hand, conscious of being alive, in existence. So the question arose in
me, �What was this �I�? Is it the body? Who called himself the �I�?�
So I held my mouth shut, determined not to allow it to pronounce �I� or any other
syllable. Still I felt within myself, the �I� was there, and the thing calling or
feeling itself to be �I� was there. What was that? I felt that there was a force or
current, a centre of energy playing on the body, continuing regardless of the
rigidity or activity of the body, though existing in connection with it. It was
that current, force or centre that constituted my Self, that kept me acting and
moving, but this was the first time I came to know it. I had no idea of my Self
before that. From that time on, I was spending my time absorbed in contemplation of
that current.
Once I reached that conclusion (as I said, on the first day of the six weeks, the
day of my awakening into my new life) the fear of death dropped off. It had no
place in my thoughts. �I�, being a subtle current, it had no death to fear. So,
further development or activity was issuing from the new life and not from any
fear.
http://sri-ramana-maharshi.blogspot.com/2008/05/dialogue-on-self-enquiry.html
Q: What is the purpose of creation?

A: It is to give rise to this question. Investigate the answer to this question,
and finally abide in the supreme or rather the primal source of all, the Self. The
investigation will resolve itself into a quest for the Self and it will cease only
after the non-Self is sifted away and the Self realized in its purity and glory.
There may be any number of theories of creation. All of them extend outwardly.
There will be no limit to them because time and space are unlimited. They are
however only in the mind. If you see the mind, time and space are transcended and
the Self is realized.
Creation is explained scientifically or logically to one's own satisfaction. But is
there any finality about it? Such explanations are called krama-srishti [gradual
creation]. On the other hand, drishti-srishti [simultaneous creation] is yugapat-
srishti. Without the seer there are no objects seen. Find the seer and the creation
is comprised in him. Why look outward and go on explaining the phenomena which are
endless?
(Be As You Are) p264,265
The Self is like a powerful magnet within us. It draws us gradually to Itself,
though we imagine we are going to It of our own accord: when we are near enough, It
puts and end to our activities, makes us still, and then swallows up our personal
current, thus killing our wrong personality. It overwhelms the intellect and
overfloods the whole being. We think we are meditating upon It and developing
towards It, whereas the truth is that we are iron filings and It is the Atman-
magnet that is pulling us towards Itself. Thus the process of finding the Self is a
form of Divine magnetism.
Ramana Maharshi
Neel Vora
Yesterday at 7:59 PM
"If you are working inwardly, nature will help you. For the man who is working,
nature is sister of charity; she brings him what he need for his work.
If you need money for your work, even if you do nothing to get it, the money will
come to you from all sides."
- G I Gurdjieff
No-ThingLike Page
February 4 at 5:32 PM
Robert Adams
So who am I?
So let me succinctly recapitulate. Starting tomorrow morning when you get up,
whatever you see, say to yourself, "That's not me." Whatever you feel, whether you
feel wonderful or you feel depressed makes no difference, say to yourself, "That's
not me." Whatever you hear, whatever you feel, whatever you touch, whatever you
smell, say to yourself, "That's not me."
But then admit, "I smell it, I taste it, I touch it, I feel it, but that's not me.
It is the I that is going through the experience of the senses, feeling, touching,
tasting, smelling. But I am not the I. Then who am I?"
What I want you to do now is to close your eyes and practice this on yourself. Go
through the whole thing. Look out the window and look at the trees how beautiful
they are and realize, "The trees do not come from nothing, they come from I. So the
beauty of the trees is I.I have nothing to do with it. But I does. So who am I?"
"I exist, re- 'member'.
You work with "I exist," that's the beginning, because you can't say you don't
exist. So you exist and you say to yourself, "I exist" and you put more space
between "I" and "exist" as you keep going. "I," "exist" and then you ask yourself,
"who is this I that exists? Where did it come from?" ...
You see the more confounded you become the more the ego breaks up, whether you know
it or not."
- Robert Adams, Ts 7
to be one with that because of which we know we exist is meditation
What can you do on your own?

Can you sleep?
can you wake up?
can you excrete or urintate?
No then why is there pride in doership?

nis
13. The Different States
566. If it is possible for the other four elements [namely earth, water, fire and
air] to exist really apart from the vast space [the fifth element], then the three
states such as waking [namely waking, dream and sleep] can also have a real
existence apart from the flawless turiya [the state of Self].
571. God, the Lord of the soul, has appointed the ghost, the ego, as a strange
jailer [or sentry] to protect the body and extend its lifetime until the soul
experiences, without missing a bit, all the fruits of karma allotted to it in
prarabdha (the part of karma to be worked out in this life).
Hi Sir
Your writer think 123 exists as physical person's work product.

Your writer thinks taxpayers persons expended time on this planet to compensate
this physical person with deposits of public money.
Your writer thinks your writer was, is now, and should continue to be grateful for
this physical person to spending time on this planet to make work product 1,2,3.
Your writer read 123 and wrote down potential defects in language performance in
456.
Your writer thinks you got some governmental functional duty to care about
correcting potential defects in taxpayer paid physical person's work product.
Your writer thinks you got some government functional duty to care about your
writer getting credit where credit is potentially due for working as team player to
fix potential work
product defects; here your writer imagines credit is in the form of society tool to
exchange public money for shelter, food, water, stopping bleed, opening blocked
airway,
preventing infections, movement, and communciation.
With your respect your submits for you to perform
Your writer thinks your got duty care

Your writer
submission for publication of work product
Sir Ma'am
1. Your writer submits this 3 sheet paper with respect for you get site image of 3
sheet, and apply your speculated
work task as key of advocate of taxpayer persons' employees language perfomance of
Your writer submits for your taxpayer paid for performance your writer's editing
work product publication of your comments, as advocate of taxpayers' employees
performance of authoring defect free work products,
your supposed government functional team player work product my thought on
potential language performance defects
credit.
your writer currently thinks (time place date state of mind) that
supposedly your team player, taxpayer employee, got taxpayer money, idenified your
writer, made and mailed work product thing 1 2 3 to your writer,
your writer
your writer thought and wrote down specualtive thought in form comments, questions,
and supporting citations , place at thing 456 about potentially
important defects in your team player's or players taxpayer paid for labor to
create 1,2,3,
sumbit 123 and 456 with respect for read 123456 and publish commentary on who is
more correct, your writern and your team player, and forward to honorable so an so
to do correct action to either correct
Why did
comments on whether or not your writer's published comments
https://www.youtube.com/watch?v=IrE5uS09e4o
Gurdijieff
https://www.youtube.com/watch?v=73D_wCBHcPc&t=166s
doreen interpretation
https://www.youtube.com/watch?v=vumZ6Sb76Ho
gene promotion
male wide sperm spreading
female from fittest provider protect while gene promoting
Gurdjieff - Many I's - Another Approach

thought simulation vs detection matter vs just existence
god = all there is person - physical things plus ideas emotions I equal effect not
cause
https://www.youtube.com/watch?v=sdnbl7Rpg3c
1. god likes to exist

2. god is not statice or homogenius = expression, things emerge, small clump
together for big,
big wears down to small
3.
42 us code section 1983

us code title 42 chapter 21 subchapter I section squiggly 1983
civil action for deprivation of rights
volunteer or else right to remain silent
us code 1983 civil action for deprivation of rights
https://www.youtube.com/watch?v=clHZQ7ixWTU
Be In The World But Not Of It
jesus be in but not identify with it

be aware but detached from it
Q: I have received a mantra. People frighten me by saying that it may have

unforeseen results if repeated. It is only pranava (om). So I seek advice. May I
repeat it? I have considerable faith in it.
Sri Ramana Maharshi : Certainly, it should be repeated with faith.
Q: Will it do by itself, or can you kindly give me any further instructions?
The object of mantra japa is to realize that the same japa is already going on in
oneself even without effort.
The oral japa becomes mental and the mental japa finally reveals itself as being
eternal.
That mantra is the person's real nature.

That is also the state of realization.
Q: Can the bliss of samadhi be gained thus?
Sri Ramana Maharshi:
The japa becomes mental and finally reveals itself as the Self. That is samadhi.
~From Be as you are book
---------
Gurdijieff
Q: Is the practice of concentration between the eyebrows advisable?
The final result of the practice of any kind of dhyana is that

the object on which the seeker fixes his mind ceases to exist as distinct and
separate from the subject.
They, the subject and object, become the one Self, and that is the Heart.
Q: Why does not Sri Bhagavan direct us to practise concentration on some particular
centre or chakra?
Yoga Sastra says that the sahasrara [the chakra located in the brain] or the brain
is the seat of the Self.
Purusha Sukta declares that the Heart is its seat.
To enable the sadhaka to steer clear of possible doubt,

I tell him to take up the thread or
the clue of Ì'-ness or Ì am'- ness and follow it up to its source.
Because, firstly, it is impossible for anybody to entertain any doubt about this
Ì' notion.
Secondly, whatever be the means adopted,

the final goal is the realization of the source of Ì am'-ness
which is the primary datum of your experience.
If you therefore practise self-enquiry, you will reach the Heart which is the Self.

=================
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Byron Katie's Awakening

ELLA JULIA TRAVINSKY�SATURDAY, DECEMBER 1, 2018
�Less than two weeks after I entered the halfway house, my life changed completely.
What follows is a very approximate account.
One morning I woke up. I had been sleeping on the floor as usual. Nothing special
had happened the night before; I just opened my eyes. But I was seeing without
concepts, without thoughts or an internal story. There was no me. It was as if
something else had woken up. It opened its eyes. It was looking through Katie's
eyes. And it was crisp, it was clear, it was new, it had never been here before.
Everything was unrecognizable. And it was so delighted! Laughter welled up from the
depths and just poured out. It breathed and was ecstasy. It was intoxicated with
joy: totally greedy for everything. There was nothing separate, nothing
unacceptable to it. Everything was its very own self. For the first time I � it �
experienced the love of its own life. I � it �was amazed!
In trying to be as accurate as possible, I am using the word �it� for this
delighted, loving awareness, in which there was no me or world, and in which
everything was included. There just isn't another way to say how completely new and
fresh the awareness was. There was no I observing the �it.� There was nothing but
the �it.� And even the realization of an �it� came later.
Let me say this in a different way. A foot appeared; there was a cockroach crawling
over it. It opened its eyes, and there was something on the foot; or there was
something on the foot, and then it opened its eyes � I don't know the sequence,
because there was no time in any of this. So, to put it in slow motion: it opened
its eyes, looked down at the foot, a cockroach was crawling across the ankle, and �
it was awake! It was born. And from then on, it's been observing. But there wasn't
a subject or an object. It was � is � everything it saw. There's no separation in
it, anywhere.
All my rage, all the thoughts that had been troubling me, my whole world, the whole
world, was gone. The only thing that existed was awareness. The foot and the
cockroach weren't outside me; there was no outside or inside. It was all me. And I
felt delight � absolute delight! There was nothing, and there was a whole world:
walls and floor and ceiling and light and body, everything, in such fullness. But
only what it could see: no more, no less.
Then it stood up, and that was amazing. There was no thinking, no plan. It just
stood up and walked to the bathroom. It walked straight to a mirror, and it locked
onto the eyes of its own reflection, and it understood. And that was even deeper
than the delight it had known before. It fell in love with that being in the
mirror. It was as if the woman and the awareness of the woman had permanently
merged. There were only the eyes, and a sense of absolute vastness, with no
knowledge in it. It was as if I � she � had been shot through with electricity. It
was like God giving itself life through the body of the woman � God so loving and
bright, so vast � and yet she knew that it was herself. It made such a deep
connection with her eyes. There was no meaning to it, just a nameless recognition
that consumed her.
Love is the best word I can find for it. It had been split apart, and now it was
joined. There was it moving, and then it in the mirror, and then it joined as
quickly as it had separated � it was all eyes. The eyes in the mirror were the eyes
of it. And it gave itself back again , as it met again. And that gave it its
identity, which I call love. As it looked in the mirror, the eyes � the depth of
them� were all that was real, all that existed � prior to that, nothing. No eyes,
no anything; even standing there, there was nothing. And then the eyes come out to
give it what it is. People name things a wall, a ceiling, a foot, a hand. But it
had no name for these things, because it's indivisible. And it's invisible. Until
the eyes. Until the eyes. I remember tears of gratitude pouring down the cheeks as
it looked at its own reflection. It stood there staring for I don't know how long.
These were the first moments after I was born as it, or it as me. There was nothing
left of Katie. There was literally not even a shred of memory of her � no past, no
future, not even a present. And in that openness, such joy. �There's nothing
sweeter than this,� I felt; �there is nothing but this. If you loved yourself more
than anything you could imagine, you would give yourself this. A face. A hand.
Breath. But that's not enough. A wall. A ceiling. A window. A bed. Light bulbs.
Ooh! And this too! And this too! And this too!�
All this took place beyond time. But when I put it into language, I have to
backtrack and fill in. While I was lying on the floor, I understood that when I was
asleep, prior to cockroach or foot, prior to any thoughts, prior to any world,
there is nothing. In that instant, the four questions of The Work were born. I
understood that no thought is true. The whole of inquiry was already present in
that understanding. It was like closing a gate and hearing it click shut. It wasn't
I who woke up: inquiry woke up. The two polarities, the left and right of things,
the something/nothing of it all, woke up. Both sides were equal. I understood this
in that first instant of no-time .
So to say it again: As I was lying there in the awareness, as the awareness, the
thought arose: It's a foot. And immediately I saw that it wasn't true, and that was
the delight of it. I saw that it was all backward. It's not a foot; it's not a
cockroach. It wasn't true, and yet there was a foot, there was a cockroach. It
opened its eyes and saw a foot, and a cockroach crawling over the foot. But there
was no name for these things. There were no separate words for foot or cockroach or
wall or any of it. So it was looking at its entire body, looking at itself, with no
name. Nothing was separate from it, nothing was outside it, it was all pulsing with
life and delight, and it was all one unbroken experience. To separate that
wholeness and see anything as outside itself, wasn't true. The foot existed, yet it
wasn't a separate thing, and to call it a �foot,� or an anything, felt like a lie.
It was absurd. And the laughter kept pouring out of me. I saw that cockroach and
foot are names for joy, that there are no names for what appears as real now. This
was the birth of awareness: thought reflecting back as itself, seeing itself as
everything, surrounded by the vast ocean of its own laughter.
When I try to explain how The Work was born in that instant of realization, I can
analyze the instant, slow it down, and tell it so that it takes on time. But this
is giving time to an instant that wasn't even an instant. In that no-time,
everything was known and seen as nothing. It saw a foot, and it knew that it wasn't
a foot, and it loved that it was. The first and second of the four questions is
like the slow-motion mechanics of the experience. �It's a foot� � is that true? Can
I absolutely know that it's true? No. What was it like before the thought of �foot�
appeared, before there was the world of �foot�? Nothing.
Then the third question: How do I react when I believe the thought? I was aware
that there's always a contraction, that when I believe any thought I create a world
separate from myself, an object that is apparently �out there,� and that the
contraction is a form of suffering. And the fourth: Who would I be without that
thought? I would be prior to thought, I would be � I am � peace, absolute joy. Then
the turnaround: It's a foot / it's not a foot. Actually, all four questions were
present in the first � Is it true? � and everything was already released in the
instant that the first question was asked. The second, third, and fourth questions
were embedded in the inquiry that was there in the experience. There were no words
for any of the questions � they were not explicit, not thought, not experienced in
time, but present as possibilities when I looked at my experience later and tried
to make it available for people. With the fourth question the circle is complete.
And then the turnaround is the grounding, the re-entry. There's nothing / there's
something. And in that way people can be held without the terror of being nothing,
without identity. The turnaround holds them until it's a comfortable place. And
they realize that nowhere to go is really where they already are.�
~ Byron Katie
Rajesh Sachdeva
3 hrs
Renunciation is always in the mind, not in going to forests or solitary places or
giving up one's duties. The main thing is to see that the mind does not turn
outward
but inward. It does not really rest with a man whether he goes to this place or
that or
whether he gives up his duties or not. All that happens according to destiny.
comes
into existence, it does not rest with you to accept or reject them. The only
freedom
you have is to turn your mind inward and renounce activities there.
.
~ Ramana Maharshi _/\_
Do not delude yourself by imagining your source

to be some God outside you.
Your source is within yourself.
Give yourself up to it.
Seek the source within and merge with it.
Ramana Maharsh
Who is the meditator?

Ask the question first.
Remain as the meditator.
There is no need to meditate.
Ramana Maharshi, Talk 205
PROBABLY THEY ARE WORSE ALSO ...
An engineer asked: �The animals seem to conform to their own natural laws in spite
of their environment and changes. Whereas man flouts social law and is not bound by
any definite system. He seems to be degenerating whereas the animals are steady. Is
it not so?�
M.: (After a long time). The Upanishads and scriptures say that human beings are
only animals unless they are realised beings. Possibly they are worse also.
Talk 79
Robert Adams
That�s not me
So let me succinctly recapitulate. Starting tomorrow morning when you get up,
whatever you see, say to yourself, "That's not me." Whatever you feel, whether you
feel
wonderful or you feel depressed makes no difference, say to yourself, "That's not
me." Whatever you hear, whatever you feel, whatever you touch, whatever you smell,
say to yourself, "That's not me." But then admit, "I smell it, I taste it, I touch
it, I feel it, but that's not me. It is the I that is going through the experience
of the senses, feeling, touching, tasting, smelling. But I am not the I. Then who
am I?"
What I want you to do now is to close your eyes and practice this on yourself. Go
through the whole thing. Look out the window and look at the trees how beautiful
they are and realize, "The trees do not come from nothing, they come from I. So the
beauty of the trees is I. I have nothing to do with it. But I does. So who am I?"
Realization is a gift of God. It is God's grace that makes you totally and fully
realized. Everything else is just a coming close to God's grace.
It brings you close to God's grace. All of your sadhana's, all of your practices
that you do, everything you've ever done was to bring you close to God's grace.
All of your practices are to release the mind, to give up the mind, to make the
mind quiescent. Then you're close to God what we call God. God's grace becomes
part of your being and you become totally free. Do not make your life complicated.
Do not make the teaching complicated. The teaching is very simple it's for a
child. All you have to do is to look at the world with awe and realize that the
world is really God in expression. Pray to the God within you say, "God this is
your world that I see. This is your illusion. This is your maya. This is all you.
Even my body is you. Even my mind is you, my thoughts are you. You are all and
I am that." As you passionately learn to love God, as your Self, you become free
and grace flows and you become the true Self. That�s all you have to do.
- Robert Adams
Realization is a gift of God. It is God's grace that makes you totally and fully
realized. Everything else is just a coming close to God's grace. It brings you
close to God's grace. All of your sadhana's, all of your practices that you do,
everything you've ever done was to bring you close to God's grace. All of your
practices are to release the mind, to give up the mind, to make the mind quiescent.
Then you're close to God what we call God. God's grace becomes part of your being
and you become totally free. Do not make your life complicated. Do not make the
teaching complicated. The teaching is very simple it's for a child. All you have to
do is to look at the world with awe and realize that the world is really God in
expression. Pray to the God within you say, "God this is your world that I see.
This is your illusion. This is your maya. This is all you. Even my body is you.
Even my mind is you, my thoughts are you. You are all and I am that." As you
passionately learn to love God, as your Self, you become free and grace flows and
you become the true Self. That�s all you have to do.
- Robert Adams
meditiation is the discovery that the point of life

is always arrived at in the immediate moment. alan watts
Q: Am I to keep on repeating `Who am I?' so as to make a mantra of it?
No.
`Who am I ?' is not a mantra.
It means that you must find out
where in you arises the Ì'-thought
which is the source of all other thoughts.
~ From Be as you are book.
ashtavakra gita
18.51
Inquire, �To whom does this mind come? To whom does the body come? To whom do the
thoughts come? Where did I come from? Who am I?" This is what you should be doing
most of the day.
In other words, do not seek happiness. Do not seek anything. Remember that if you
realize that you're omnipresent, you are everything. Always remember this.
There is nothing that is lacking from you. It is your mind that causes the problems
by telling you you're lacking, something is wrong, you ought to correct this and
fix that. Inquire,
�To whom does this mind come? To whom does the body come?
To whom do the thoughts come? Where did I come from? Who am I?" This is what you
should be doing most of the day.
*Where did God come from? *
We're now going to share, the three essential questions with you. And again this is
also something you can work with, very important I think.
The first question you pose when you first open your eyes in the morning and when
you first get out of bed, as soon as you get up.
The second question you pose at about noon time and the third question you pose
before you go to sleep. If you work on these things you're going to see fast
results.
The first question you pose to yourself is:

"Where did I come from?"
And remember when you do this, you do this as soon as you open your eyes in the
morning. Before you can think of anything else and even if your mind starts
thinking.
Ask the question three times, to yourself. "Where did I come from? Where did I come
from? Where did I come from?"
Then you ask yourself, "What do I mean by that? Where did I come from?
Am I referring to my body?" I just said, "Am I referring." So I must mean,
"Where did the I come from? Where did the I come from? Not my body, but the I that
appears to be my body? Where did the I come from?"
Then you ponder and you wait. Then you repeat it again, "Where did the I come from?
I know I just slept, I dreamt and now I'm awake and notice that I say, "I," all the
time. I slept,
I awake, I dreamt. Now, where did this I come from? Where did the I come from?" I
is the first pronoun and everything I say seems to be, I. "I feel happy, I feel
sad, I feel sick, I
feel well, it's always I. What does this mean? Well, I notice that everything is
attached to I, in other words, I can't see anything unless I put I first. I want to
become realized. I am not realized. I need a teacher, I don't need a teacher and so
forth.
You start to feel that the whole universe is attached to I, everything. So you say
to yourself something like this, "This means that if I find the source of I, all my
problems,
my faults, my karma, my samskaras, everything will disappear because they're all
attached to I.
Then you can say, "I - I, I - I," like a mantra, "I-I." And you're realizing all
the time that you're going deeper and deeper in the I.
Again it's like holding onto a rope and you're going down the rope to the source,
"I - I," never mentally come to the end of the rope. The end should come by itself,
or the source.
In other words, don't say I've come to the source, for as I explained before you
wouldn't be able to say, "I came to the source," if you came to the source, because
the I will be gone. Everything is attached to the I and you simply go deeper and
deeper and deeper, saying to yourself, "I - I, I - I, I - I." Keep this up until
you feel that you don't want to keep it up any longer. Then get dressed and go
about your business and forget about it. But do not come to any conclusion, that's
the worst thing you can do. The conclusion comes by itself. You just do the
practice. Any questions about that so far?
Okay, now at about 12 noon. It doesn't have to be exactly 12 noon.(laughter) Don't

synchronize your watch. But around that time, when you're sort of involved in the
world.
You can be working, you can be washing dishes or pots and pans. You can be watching
a movie, you can be doing anything you like. But remember to do this.
You ask yourself,

"Where did the universe come from?
Where did the universe come from?" And you begin to ponder that. The planets, the
galaxies, the stars, the earth, worms, animals, birds, grass, trees, where did it
all come from? Who
sees it? I see it. We're back to I again. When I sleep what happens to the
universe? It seems to have disappeared
and yet I still existed. But when I woke up, there was the world again. So it seems
that I am experiencing the world. I am experiencing the universe. We're back to I.
What this means to
me, is the universe is a projection, a manifestation of my mind. For when I close
my eyes it disappears. I must be projecting the universe. Therefore again,if I get
rid of the I,
the universe will go too. For the universe only exists because I exist. Do you
follow that?
Again you begin to ponder I. You say to yourself, "I - I, I - I." The reason you're
saying that is due to the fact that when you keep repeating I - I, you begin to
condense the whole universe, including your body which begins to disappear, until
only I is left. It's like when you're making a fire. You throw all the twigs in the
fire, the leaves in the fire, wood in the fire, everything goes in the fire. But
you have a stick with which to stir the fire. But
in the end the stick's got to go in the fire also. The stick represents the I. So
everything is a projection of your mind, attached to your I. You say, "My mind." I
has a mind. I is attached to the mind. If I get rid of the mind the I goes with it
and you will be no mind. Nothing with which to think and drive you crazy. So again
you begin to practice, "I - I, I - I." for as
long as you can. Do not come to any conclusion. The conclusion will come of its own
accord.
Now you come to the evening, just before you go to sleep. Again you do not have to
sit in meditation postures for this. You can lie down, you can sit anywhere, you
can walk, you can stand,
you can do whatever you like.
You ask yourself the question,

"Where did God come from?"
We're all hung up on God and some of us here, think it's blasphemous to talk about
God this way. Yet you have to inquire, "Where did God come from?" Then you begin to
realize, when
I was little I was indoctrinated in God in a religion, Catholicism, Protestantism,
Judaism, Islam whatever, but have I ever had an experience of God myself? How do I
know that it's
true, where did this God come from?
So God must be a preconceived idea. God must be a concept of mind. You say to
yourself, "Even now while I discuss this with myself, I have a fear that comes
inside because of blasphemy.
I have been told that God is real and therefore it becomes blasphemous when I
speak of God this way. But I want to know, where did God come from?"
Then you begin to ponder again. God comes from my mind. God is an idea, a concept
of which I don't understand.
And then you say, "I believe in God, I'm thinking of God, it is my concept." So
again, you get back to that again, to 'I' and you realize that God is also attached
to I. Can you imagine
that? God is attached to I. Think about this. If you weren't aware of your sense
of I, you wouldn't believe in anything. For you have to say, "I believe in God. I
believe in Allah.
I believe in Jehovah. I, it's always I, I, I. If there's no I, who's there to
believe?"
So we get back to I again. And you have to again follow the I-thread to its
culmination. The idea now is to realize and know that God is attached to I. You
don't try to get rid of God,
you transcend the I and God goes with it. So you say, "I - I, I - I," the same
thing, "I - I." And God will begin to disappear because I will disappear. And when
all these things
disappear what will be left? Absolute reality. Pure intelligence. Total awareness.
Ultimate oneness and you will be free.
~ Robert Adams, Three Essential Questions
Reinhard Jung
May 9 at 1:23am
<3
Bhagavan explained: 'In future when troubles come to her, the remembrance of these
verses will help her.'
ANNAMALAI SWAMI REMEMBERED:
TEACHING THE SIMPLE MINDED
When one group of villagers who had just be...

www.davidgodman.org/rteach/Upadesa_Undiyar.pdf
Ramana HridayamLike Page

May 8
ANNAMALAI SWAMI REMEMBERED:
TEACHING THE SIMPLE MINDED
When one group of villagers who had just been given Arunachala Stuti Panchakam
[Bhagavan's five poems about Arunachala] to recite left the hall, a devotee asked,
'How can such uneducated people understand the literary Tamil in these poems?
�They don't have to understand the meaning,� replied Bhagavan, �they will get some
benefit from merely repeating the verses.'�
I can think of another similar case. Whenever Echammal's granddaughter came to see
Bhagavan, he would ask her to read out loud Upadesa Undiyar [a thirty-verse
philosophical work by Bhagavan in Tamil; also called Upadesa Saram]. If she made
any mistakes Bhagavan would correct her pronunciation.
Since she seemed to be a rather worldly girl I once asked Bhagavan, This girl does
not look as if she has any desire for jnana. Why do you ask her to repeat Upadesa
Undiyar each time she comes?'
Bhagavan explained: 'In future when troubles come to her, the remembrance of these
verses will help her.'
This girl is now an old woman. When I saw her a few months ago�we had not seen each
other for many years�I reminded her about these lessons that Bhagavan had given
her.
She told me; "The verses have stayed in my memory all my life, but it is only
recently, by the grace of Bhagavan, that I have begun to understand their meaning."
Living by the Words of Bhagavan p 115
*** Bhagavan's Presence Within All ***
Sri Bhagavan recalled an incident about a little girl who used to live in Ramana
Nagar. She had observed people bringing food and offering it to Sri Bhagavan and
then distributing it to the people in the hall.
One day she approached Sri Bhagavan hesitatingly, and upon asking he found out that
she had wrapped a few papads in her dress, having got them from her kitchen at
home. Sri Bhagavan and the girl shared the papads.
The next day she repeated the act by bringing fruits from her garden.After sharing
the fruits with her, He asked her if there was a picture of him in their house. The
girl said that they had one.
Bhagavan Sri Ramana asked her to henceforth offer the food to the picture and eat
it herself and think that he ate it.
~ Kanakammal's Memories of Bhagavan

Sri Ramana Maharshi Teachings. ???? ??? ?????? ?? ?????Like Page
October 6 at 4:51 AM
Q: How can my mind be still if I have to use it more than other people? I want to
go into solitude and renounce my headmaster's work.
Sri Ramana Maharshi:
No.
You may remain where you are and go on with the work.
What is the undercurrent which vivifies the mind,
enables it to do all this work ?
It is the Self.
So that is the real source of your activity.

Simply be aware of it during your work and do not forget it.
Contemplate in the background of your mind even whilst working.
To do that, do not hurry, take your own time.

Keep the remembrance of your real nature alive,
even while working,
and avoid haste which causes you to forget.
Be deliberate.
Practise meditation to still the mind and cause it to
become aware of its true relationship to the Self which supports it.
Do not imagine it is you who are doing the work.

Think that it is the underlying current which is doing it.
Identify yourself with the current.
If you work unhurriedly, recollectedly, your work or service need not be a
hindrance.
Jayendran Menon
October 1 at 3:38 PM
External samadhi is holding on to the Reality while witnessing the world, without
reacting from within. There is the stillness of a waveless ocean. The internal
samadhi involves loss of body-consciousness.- Ramana Maharshi (Talks 406)
Jayendran Menon
September 29 at 1:18 PM
For a realized being, the Self alone is the Reality, and actions are only
phenomenal, not affecting the Self. Even when he acts, he has no sense of being an
agent. His actions are only involuntary and he remains a witness to them without
any attachment.- Ramana Maharshi ( Talks 17)
Jayendran Menon
September 29 at 1:18 PM
For a realized being, the Self alone is the Reality, and actions are only
phenomenal, not affecting the Self. Even when he acts, he has no sense of being an
agent. His actions are only involuntary and he remains a witness to them without
any attachment.- Ramana Maharshi ( Talks 17)
(Be sure to read it all ...)

.
"Problems only arise when you think that you are human and you think you're the
doer, in other words, when you believe that unless I do this, something terrible
will happen. But again, something terrible is only a preconceived idea, it is not
the truth. Something terrible is something you've been brainwashed to believe. You
again believe you have to live a certain way and if you can't live this way, it's
terrible. You have to have certain possessions, certain things in your life. If you
do not do this it's terrible. When you start to understand what, 'I am not the
doer' means, you become free of all problems.
What does it mean when you say, 'I am not the doer?' (And this is what you should
do whenever you think you've got a problem.) To begin with, you first realize that
everything, and I mean everything, was determined before you came to this earth.
Everything has been planned for you. Even the day you're going to give up the body.
Everything is preordained. If you accept this and feel this, where is the problem?
What's the worst thing that can ever happen to you? If you really analyze it, it's
not that bad. It appears bad but it's not. And remember how the appearance works.
It's like the snake and the rope. A man gets out of his bathtub in the dark and
steps on a rope and he thinks it's a snake and he has a tremendous fear. When he
finds out it�s only a rope the fear dissipates and he is never afraid again of that
problem.
So, in the same instance, when you believe, and believe, and think, and think that
you have a problem, it's like the snake and the rope. It's not really a problem,
it's just a preconceived idea of what's going to happen if you don't get what you
want. Because you have been brought up again, to believe that your life has to be a
certain way, where in truth and reality it does not have to be any way.
As an example, if I go home this evening and I find out somebody has robbed my
house, and they have cleaned everything out of my house, is that a problem? It�s
all been preordained. This was determined before I came to this earth in my body. I
will not react negatively. I will not react at all. Because I feel that I am the
universe and all is well. There are no mistakes. Therefore I will bless the thief,
no problem whatsoever. If I'm walking across the street and a car passes a red
light and hits me, it isn't the drivers fault. It has all been preordained. So why
should I get angry? The point is that everything, everything that's happened to
you, has been preordained. There is nothing wrong.
Now how should you handle things? The first concept is to realize that, 'I am not
the doer.' When you realize you are not the doer it means that your body is going
through the experience but not you. The next thing you do is you ask yourself, 'Who
is having this experience? To whom does it come? It comes to me. I'm feeling the
depression. I feel hurt. I feel out of sort. I feel that I've been robbed or hit by
a car. I'm angry, I'm mad. Who is this I? How can the I be so many things, angry,
mad, depressed, hurt, out of sort?' You therefore hold onto the feeling of I. You
hold onto that feeling and you follow it through to its source. The source of I is
always consciousness or absolute awareness, when you follow it to its source. But
now, the only way you can follow it to its source is to forget about your problem,
for you can't do both at once.
So, you have to turn resolutely away from your problem, totally away from the
problem, as if it doesn't exist, and hold on to the me. Hold onto the me who thinks
it has a problem. As soon as you begin to hold onto me, or I, the problem will
begin to dissipate all by itself, and you'll start to laugh, you will. For it is
virtually impossible for your real Self to have a problem. For your real Self is
omnipresent, absolute. Your real Self is emptiness, nirvana, pure intelligence.
Your real Self is omnipresent, it's everywhere present at the same time. When you
understand who you are, no-thing will ever disturb you again.
Now people ask me, 'If I develop a sense of I and I follow it to its culmination,
does that mean I will never have a problem again?' And I have to laugh when people
ask me that, for as long as you're identifying with I, it is the I that has the
problem. So when you say, 'Will I never have a problem again?' you're defeating
your own purpose. For I is filled with problems, not only from this life but from
previous existences. The trick is to follow the I to the source, and then the I
will disappear, totally, completely, absolutely. And when the I disappears, so does
your problem. In other words, the world doesn't change but you do. Your reaction
changes. Just like the screen and its images. When the time comes when you have
transcended I, you become like the screen and like the images shown on the screen.
Which means the world does not change. Everything in the world will present itself
to you like it always does, but it will be like water off a duck's back. It will
not be attached to you anymore. You will now have identification with the screen,
or with the Self.
Am I clear in this? In other words, the screen and the images are the same, but the
screen is aware of itself and also of its images, and it's not affected by the kind
of images you show. You can show a bank robbery taking place on the screen, a
murder being committed, people making love, houses burning down, wars ensuing. How
does that affect the screen? It does not. The screen is never affected, yet the
images change, one after the other. In the same way, your Self is like the screen.
It is never affected by problems of any kind or any sort. The problems come upon
the screen, they come and they go, but you remain the Self forever. You never
change.
How do you begin to become this way? Every time you think you have a problem you
must ask yourself, 'To whom does the problem come? After all, I am not the doer. I
am not the body. I am not the mind. So to whom does the problem come?' And of
course the answer will be, 'To me. I feel this problem. The problem comes to me.'
You hold onto the me, you abide in the me and you go deeper, and deeper, and deeper
within yourself, abiding in the I-consciousness. As you keep doing this everyday,
every time a problem appears, the day will finally come soon when you transcend
your sense of I. You totally transcend it. The sense of I disappears and you will
become pure consciousness. That's it."
~ Robert Adams (20th century American Advaita mystic)

.
"Actions themselves form no bondage. Bondage is only the false belief, 'I am the
do-er.' "
~ Ramana Maharshi
4. Upasana
Upasana means worship, that is, clinging to God through body (by doing puja
(worship)), through speech (by doing japa (sacred word repetition) or
reciting stotras (hymns of praise)) or through mind (by doing dhyana
(meditation)).
510. Those fortunate devotees who have seen the Lotus Feet of God, which shine
supremely pure in their heart, will have all their evil and inauspicious tendencies
eradicated and will shine with the Light of Knowledge.
SRI RAMANA MAHARSHI SAID : "The only spiritual life you need is not to react." To
be calm is the greatest asset in the world.
It's the greatest siddhi, the greatest power you can have. If you can only learn
to be calm you will solve every problem.
This is something you must remember. When you are perfectly calm, time stops. There
is no time, karma stops, samskaras stop. Everything becomes null and void. For when
you are calm you are one with the entire energy of the universe and everything will
go well with you. To be calm means you are in control. You're not worried about the
situation, the outcome. What is going to happen tomorrow. To be calm means
everything is alright. There is nothing to worry about, nothing to fret over. This
is also the meaning of the biblical saying, "Be still and know that I am God."
To be calm is to be still. The Only Spiritual Life You Need Is Not To React!
A visitor asked: What should we do to make the mind still?
SRI RAMANA MAHARSHI: First let the mind caught hold of and brought here: then we
shall consider ways and means of stilling it.
DEVOTEE: I meant to say that it is always changing - even when we do our 'japa'.
M : 'Japa' is meant only for stilling the mind.
D : What 'japa' is good for it?
M : Anything suitable, such as 'Gayatri'.
D : Will 'Gayatri' do?
M : Can anything Excel it? Only those who cannot do it look for others. It contains
the whole range of truth in it. Chanting (japa) will lead to 'dhyana' (meditation)
and it is the means for realising the Self.
D : Will half an hour a day do for it?
M : It must be done always, as long as you can
- from Talk-322
Solar Iru
August 26, 2017
"I know absolutely nothing. I have no idea how a tree got here. It just appeared.
What came first, the seed or the tree? I don't know. How did Henry's dog get here?
Where did his dog come from? Where did the
first dog come from? Nobody knows. Where did the earth come from, the moon, the
stars?"
You have to admit to yourself divine ignorance, that you know absolutely nothing.
That's how it begins. This is also why the great Sage Lao Tze said, "The more you
talk, the less you know. The less you say,
the more you know." Why? Because when you talk you're talking about the world and
worldly things. What else do you talk about? And since the world doesn't really
exist the way you think it does, then you don't
know too much. But the less you say, it means you're beginning to go within, to
dive deep within yourself, where your reality is. Then you begin to become your
reality itself. That's how it begins, by saying,
"I know nothing."The next step is to realize that you exist. That's the only thing
I'm sure about, I exist. Who exists? I do. Well, who is this I that seems to exist?
Where did it come from? I don't know. Who
doesn't know? I.
We're back to I. So something within you begins to tell you that I is responsible
for everything I believe. Where did I come from? Who am I? You begin to search for
the source of the I. You do not affirm where
the source is. There is no use affirming the source is consciousness if you have
not experienced it, but what you do is you follow the I to its source. How do you
do this? By asking yourself "Who am I?" or
"What am I?" Taking a pause and asking yourself again, "Who am I?" As you keep
practicing this something very interesting is going to ensue. You are going to find
that you�re becoming happier and happier, that
you�re acquiring a feeling of immortality. You don't know why. You just feel it.
All these truths become revealed to you. You start to understand that there never
was a time when you were born, and you don't
even prevail now as a body.
There will never be a time when you disappear. You, as consciousness, has always
existed as pure awareness, as absolute reality. This will all come to you. You will
try to share this with your friends and your
relatives, yet you will not be able to, for there are no words that can describe
it. What has happened to you is you have merged in consciousness. You have become
the Self and you realize that the whole
universe is none other than yourself. There are not two selves, or three selves or
four selves. There is only one Self and you are that. It becomes very clear and
very evident to you. Then you become an asset
to the world, for you treat everyone as you would treat yourself. This is all done
automatically. I'm trying to use words to explain it. When it happens to you those
words become foreign. You become a living
embodiment of consciousness. Consciousness is your real nature.
[�]
[�]
[�]
[�]
[�]
What you think you are now does not exist. It is mass hypnosis. The situations you
are involved in are false. Nothing is as it appears to be.
-- Robert Adams, T43: I Am
Art: [�]
Who is a Brahmin? A Brahmin is one who has realised Brahman. Such a one has no
sense of individuality in him. He cannot think that he acts as an intermediary.
Again as for prayer, a realised man does not see others as different from oneself.
How can he pray at all, and to whom and for what? His very presence is the
consummation of happiness for all. So long as you think that there are others
different from you, you pray for them. But the sense of separateness is ignorance.
This ignorance is again the cause of feeling helplessness. How then can you help
others? If you say, "By prayer to God", God knows His business and does not require
your intercession for others.
Help yourself so that you may become strong. This is done by complete surrender.
That means you offer yourself to Him. So you cannot retain your individuality after
surrender. You then abide by His Will. Thus Silence is the Highest of all
achievements.
Silence is the ocean in which all the rivers of all the religions discharge
themselves. So says Thayumanavar. He also adds that the Vedic religion is the only
one which combines both philosophy and religion.
~ Sri Ramana Maharshi (from Talk-594)
https://www.youtube.com/watch?v=7OP0nS7VJVo
it is written ... you are gods john 10:34
I said you are gods and all of you are sons of the most high
psalm 82:6
"I don't expect anything from even my children, I don't even expect them to care
about me, even though they do, I don't expect the sun to come up tomorrow or the
birds
to ever sing again. I love this moment now. I wouldn't trade it for some illusion.
It is so amazingly beautiful. And I'm open to the sun and the birdsong.
"The world would be better off without me" � he has all the proof, and he could be
right, as I am fully aware that when it's time for me to die,
it will be the perfect time. "My influence is too great" � this is not my
experience, nothing can be too anything, it is what it is, and of course
I need to be stopped, and when it's time, I will be." - Katie
. . I cried out to him, 'Bhagavan! Bhagavan has decided to give up his body. What
can I do?'
There were thousands of good souls outside who, like me, had been wanting to have
Bhagavan's darshan. Is it not the boundless grace of Bhagavan that I alone was
admitted inside? Musing on this graciousness I bowed to my Lord and came out in a
perplexed state of mind. It goes without saying that I was very unwilling to leave.
After I left the room, Bhagavan sent me the following message via the devotee who
had opened the door for me.
'Why do you feel sorry for this mortal body?'
It occurred to me that Bhagavan was consoling me by saying, 'Don't feel sorry for
this body. I am always your saviour!' . . ."
Akhilandamma, in Godman, The Power of the Presence, pp. 91-2

The third state of consciousness is very strange. If people explain to us what the
third state of consciousness is, we begin to think that we have it. The third state
can be called self-consciousness, and most people, if asked, say, �Certainly we are
conscious!� A sufficient time or repeated and frequent efforts of self-observation
is necessary before we really recognize the fact that we are not conscious; that we
are conscious only potentially. If we are asked, we say, �Yes, I am�, and for that
moment we are, but the next moment we cease to remember and are not conscious. --
Peter Ouspensky
In order really to observe oneself one must first of all remember oneself. Only
those results will have any value that are accompanied by self-remembering.
Otherwise you yourselves do not exist in your observations. In which case what are
all your observations worth? --Gurdjieff
So the path of alert observation, involving observing the spirit and also extensive
observation, should never be departed from start to finish by those who practice
the Tao. It begins with acting, by extensive observation, and ends in non-action
through spiritual observation. When spiritual observation and extensive observation
are as one, the medicine is real, the firing process is in order; how could the
gold elixir not develop? The function of observation is great indeed. -- Liu
Yiming, The Taoist I Ching, Hexagram #20 Observing
At the end of observation, the spiritual embryo is already formed, and one can
dwell in flexibility with strength, from observation of the great again observing
the spirit, giving up doing and entering into nondoing. Observing growth here means
observing the surreptitious growth of yin energy so as to repel it. When yin energy
is completely withdrawn and yang energy is pure and whole, the real person emerges,
not bound by creation. Only then is one a superior person practicing the Tao. This
is observation completing beginning and end impeccably. This is nonstriving
spiritual observation. -- Liu Yiming, The Taoist I Ching, Hexagram #20 Observing
The secret of the elixir of life consists in using action in order to attain non-
action. -- The Secret of the Golden Flower
Join the discussion at: https://www.facebook.com/groups/1354571161327139/
December 27, 1938, Talk 601
" . . .
D: 'I am a man' is so obvious whereas 'I am That' is not understood by us.
M: You are neither That nor This. The truth is 'I am'. I AM that I AM' according to
the bible also. Mere Being is alone natural. To limit it to 'being a man' is
uncalled for.
D: (Humerously) If votes be taken the majority will be on my side. (Laughter)
M: I cast my vote also on your side (Laughter). I say also 'I am a man': but I am
not limited to the body. It is IN ME. That is the difference.
https://www.facebook.com/RamanaMaharshi/videos/10156414990454631/
https://www.youtube.com/watch?v=VVn1kiZnldQ
How to Scythe + STOP Weeding, Watering and Fertilizing
https://www.youtube.com/watch?v=LExQJHPArI0
Body Language: Pamela Anderson Julian Assange is in danger
Qanon - BOMBSHELL - what really happened with the JetBlue plane at JFK - By
SerialBrain2
https://www.youtube.com/watch?v=627PgqR-wMQ
Excerpt from The Buddha Path ~ Sutra Practice:
IV. Great Peace Prayer of Buddha

Shakyamuni Buddha
Absolute truth is beyond conception and definition. The realization of absolute
truth occurs through the realization of relative truth. The realization of relative
truth occurs through the practice of The
Buddha Path. Within relative truth, all phenomena arise interdependently and are
impermanent, and cause and effect are infallibly related. Relative truth is single-
present-thinking. Ceaselessly and restlessly
from beginningless time, from past lives up to the present moment of this life,
thinking has been traveling through countless universes. This thinking is called by
many names, including �being,� �consciousness,� �karma,� and �Samsara,� all of
which should be understood to encompass all types of gross and subtle mental
activities, sensations, and experiences.
It is important to understand that the only time that exists is the present time,
and therefore there can be no predestination, no �fate� whatsoever. It is also
impossible that two or more distinct instances of thinking should occur in the
exact same moment. Everything that is perceived is the manifestation of single-
present-thinking only.
In general, thinking is the instantaneous process of choosing, or grasping, the

object of thinking. Whatever choice is made, this can be seen as the cause for the
experience of, as well as the direction that thinking takes into, the following
moment. Repeatedly thinking of an object is meditation. The meditation of
positively thinking of Buddha two or more times is Dharma practice.
Meditating on Buddha, either intentionally or spontaneously, increases positive

thinking and happiness, prevents negative thinking and suffering, and leads you in
the direction of Enlightenment. This thinking itself is not the absolute Buddha,
but it is exactly the manifestation of the Buddha within relative truth.
Therefore, meditate according to the following five points of this practice:
1) Generate the pure intention of Enlightenment

�the unerring direction of practice.
2) Clearly visualize the luminous body of Buddha

�the holy inner environment of practice.
3) Recite the powerful mantra �Namo Buddhaya�

�the great force and augmentation of practice.
4) Adhere to perfect Mudra, or meditation posture

�to provide the sublime condition of practice.
5) Continuously, with faith and awareness, think upon the Buddha

�the profound meditation of Vast Awakening.
SEE ALL AS DREAM AND STAY OUT OF IT
"Maharaj tells us that whenever every single individual

dreams, he has the actual experience of the world being created in consciousness.
When a person is not fully awake, and consciousness merely stirs, he dreams; and in
his dream, in that tiny spot of consciousness, in a split second, is created
an entire world exactly similar to the world outside, and in
that world are seen the earth, the sun, hills and rivers, and
people (including himself!) behaving exactly as in the world
outside. While the person is dreaming the dream world is
very much real: his experiences-both pleasure and pain-are
extremely realistic. But once he wakes up, the entire dream
world merges in the consciousness in which it was created. In
the waking state, says Maharaj, the world emerges because of
ignorance [Maya J and takes you into a waking dream state.
Both sleep and waking are misnomers because you are only
dreaming; you dream that you are awake, you dream that
you are asleep. Only the Dhnyani knows true waking and
true sleeping. See all as a dream, and stay out of it .... The
main point to grasp is that you have projected onto yourself
a world of your own imagination, based on memories, desires.
and fears, and that you have imprisoned yourself in it.
Realize that, break the spell, and BE FREE."
~NISARGADATTA
John Wassenberg
May 19 at 5:13am
From ~~~ Ramana Maharshi and the Path of Self-Knowledge, Ch.8.
Mother Alagammal fell ill and suffered severely

for several weeks with symptoms of typhoid.
Sri Bhagavan tended her with great solicitude.
The verses he composed during her sickness

are the only instance known of any prayer of his
to influence the course of events :
--------
Oh Lord!
Hill of my refuge,
who curest the ills of recurrent births,
it is for Thee to cure my mother�s fever.
Oh God who slayest death!

Reveal Thy feet in the Heart-Lotus
of her who bore me
to take refuge at Thy Lotus-Feet,
and shield her from death.
What is death if scrutinised?
Arunachala,
Thou blazing fire of Knowledge!
Enfold my mother in Thy Light
and make her one with Thee.
What need then for cremation?
Arunachala,
Dispeller of illusion!
Why dost Thou delay to dispel my mother�s delirium?
Is there any but Thee to watch as a Mother
over one who has sought refuge in Thee
and to rescue from the tyranny of karma?
---------
Ostensibly a prayer for the mother to be saved from her fever,

this was in reality a prayer to save her also
from the vaster fever of illusion
and gather her back into Oneness with the Self
in Liberation from the delirium of life.
Needless to say, Alagammal recovered.
~~~~~~~
https://www.huffingtonpost.com/2015/04/23/thich-nhat-hanh-how-to-eat_n_7115222.html
Satish Vyawahare shared a post.

Yesterday at 1:56am
Q: I practise hatha yoga and I also meditate Ì am Brahman'. After a few moments of
this meditation, a blank prevails, the brain gets heated and a fear of death
arises. What should I do?
Ì am Brahman' is only a thought.
Who says it ?
Brahman itself does not say so.

What need is there for it to say it ?
Nor can the real Ì' say so.

For Ì' always abides as Brahman.
To be saying it is only a thought.
Whose thought is it ?
All thoughts are from the unreal Ì', that is the Ì'-thought.
Remain without thinking.

So long as there is thought there will be fear.

Yesterday at 1:56am
Q: In the early stages would it not be a help to a man to seek solitude and give up
his outer duties in life?
Renunciation is always in the mind, not in going to forests or solitary places or

giving up one's duties.
The main thing is to see that the mind does not turn outward
but inward.
It does not really rest with a man whether he goes to this place or that or whether
he gives up his duties or not.
All these events happen according to destiny.

comes into existence.
It does not rest with you to accept or reject them.

The only freedom you have is to turn your mind inward and renounce activities
there.
Q: But is it not possible for something to be a help, especially to a beginner,

like a fence round a young tree? For instance, don't our books say that it is
helpful to go on pilgrimages to sacred shrines or to get sat-sanga?
Who said they are not helpful?

Only such things do not rest with you,
whereas turning your mind inward does.
Many people desire the pilgrimage or sat-sanga that you mention, but do they all
get it ?
Q: Why is it that turning inward alone is left to us and not any outer things?
If you want to go to fundamentals,

you must enquire who you are and find out
who it is who has freedom or destiny.
Who are you and why did you get this body
that has these limitations ?
"When we understand that our stress does not emanate from our world but from the
stories we make up about it. This is empowering news. It brings our contentment out
of the whim of the outside world, into the realm of our mind. Whom else should we
trust with our happiness?" - Katie
----------
http://www.happinessofbeing.com/The_Path_of_Sri_Ramana_Part_One.pdf
in search of my Father
I ? by His order am going, leaving this place. This is
undertaking only a good cause. Therefore no one need
grieve over this action. To see this, there is no need even to
spend money.
Your fees have not Thus
yet been paid. _______________
Herewith are Rs. 2]
Instead of a signature, only a straight line was drawn
at the bottom of the note. The formation of the sentences
here holds a deep meaning. �I�, the word starting the first
sentence, changed into �this� in the next, and even this �this�
had vanished by the end of the note, which is concluded by
the absence of a signature!
p 28
stop page 34
----------
https://books.google.com/books/about/The_R%C4%81m%C4%81yan.html?
id=GTiIc4M3G1UC&printsec=frontcover&source=kp_read_button#v=onepage&q&f=false
https://kids.baps.org/storytime/valmikirishi.htm
From ~~~ Ramana Smrti - The Bhagavan I Know, P.201.
Voruganti Krishnayya :
Once a visitor started weeping suddenly
and cried out that he was a horrible sinner
who could not reform himself.
He asked Bhagavan if there was any hope for him
and declared that Bhagavan was his Guru
and as his Master he must save him.
On his insistence Bhagavan told him
that fees were due to the Master.
The man said he would give him all his merit
and whatever good he had done.
Bhagavan told him that was not enough
and demanded his sins too.
The man was aghast
and refused to offer his sins.
But Bhagavan was adamant.
He said,
�Either give me your sins along with your merits,
or keep both and don�t think of me as your Master�.
Finally the visitor surrendered
and declared that he was giving away all his sins
and their results to Ramana.
Bhagavan said,
�From now on there is no good or bad in you.
You are just pure,
Go and do nothing, neither good nor bad.
Remain yourself, remain what you are�.
A great peace fell over the man and over us all.
He was never seen in the Ashram again.
This was not an isolated incident.
To everyone who deplored his sins
Bhagavan said,
�What do you know about yourself?
What do you know about good and evil
except what is in your mind?
When you see that the mind invents everything,
all will vanish.
The good will vanish, the evil will vanish
and you will remain as you are�.
Thus Bhagavan was most tender
with people who thought themselves
for some reason or other
to be miserable sinners,
and went to him
torn by repentance.
"Pure mind (suddha manas) is space (akasa). The dynamic and dull (rajas and tamas)
aspects operate as gross objects, etc. Thus the whole universe is only mental. "
Ce este planul pentru 412 1034?

Q: How is realization made possible?
There is an absolute Self from which a spark proceeds as from a fire. The spark is
called the ego.
In the case of an ignorant man it identifies itself
with an object simultaneously with its rise.
It cannot remain independent of such association with objects.
The association is ajnana or ignorance
and its destruction is the object of our efforts.
If its objectifying tendency is killed it remains pure,
and also merges into the source.
The wrong identification with the body is dehatma buddhi
[Ì am the body' idea].
This must go before good results follow.
The Ì` in its purity is experienced in intervals
between the two states or two thoughts.
Ego is like that caterpillar
which leaves its hold only after catching another.
Its true nature can be found
when it is out of contact with objects or thoughts.
This ghostly ego
which is devoid of form comes into existence
by grasping a form; grasping a form it endures;
feeding upon forms which it grasps it waxes more;
leaving one form it grasps another form,
but when sought for it takes to flight.
Only if that first person,
the ego, in the form Ì am the body',
exists will the second and third persons [you, he, they, etc.] exist.
If by one's scrutinizing the truth of the first person the first person is
destroyed, the second and third persons will cease to exist
and one's own nature which will then shine as one will truly be the state of Self.
The thought `l am this body of flesh and blood' is the one thread
on which are strung the various other thoughts.
Therefore, if we turn inwards enquiring `Where is this I?'
all thoughts (including the Ì'-thought) will come to an end
and Self-knowledge will then spontaneously shine forth.
Robert Adams
�Joel Goldsmith�
As many of you are aware, Joel Goldsmith was the first teacher that I contacted
when I had my experience when I was fourteen years old, and he meant a great deal
to me. So Mary is going to read to you from one of his writings, why words and
syllables are a waste of time to speak. Go ahead Mary. (Mary reads)
All too often prayer consists of too great a degree of words, statements,
quotations. Whereas prayer itself actually is wordless. Prayer has nothing to do
with anything that we voice. Whether in the form of a petition, affirmation, denial
or any other form of speech or thought. Rather prayer is that which we become aware
of, in the silence, the word of God uttering itself within our consciousness. In
other words we do not pray unless prayer can be understood as a state of
receptivity.
Actually the word of God is nothing that we say but rather that which God says
within us. One form of meditation is to quietly consider some idea concerning God,
think upon it or even voice it, but dwell upon it for only a short time. Then
become receptive and let the meditation come through from God. In other words God
does the meditating we become aware of the fruits of that meditation.
In an introduction to an old edition of the bible we read, "For as the kingdom of
God become words or syllables. Why should be in bondage to them if we be free? Is
the kingdom of God words? Is the kingdom of God syllables? No, the kingdom of God
is within you and that kingdom of God must make itself manifest to you. It must
declare itself to you, utter itself to you, voice itself to you. And so the kingdom
of God is not your words nor your syllables.
In our prayers very often we carry around problems and we wonder what form of
treatment we could use for this particular problem or that articular problem or
what form of prayer or if there was some greater understanding we could inquire as
to how to pray. If you are having that experience ponder this passage and the
realization in it. For is the kingdom of God become words or syllables? Why should
we be in bondage to them?" That is to the words or the syllables if we be free.
Scripture teaches that we are free. We are children of God, if children then heirs,
if heirs then joint heirs in Christ with God. We are already free, if we were not
free there is no God power that could make us free. We are free and the entire
truth teaching is of course to bring out that realization or revelation of our
present freedom. Not to make it so. It would be well for us to remember with any of
the problems now bothering us that we might just as well not be in bondage to words
or syllables or statements of truth. But be willing to sit a while and let God
reveal its plan to us, its plan for us, to us.
We find this in the Smith translation of the scriptures, the nineteenth psalm. The
heavens are telling the glory of God. The skies shows forth the work of his hands.
Day unto day pours forth speech. Night unto night declares knowledge. There is no
speech nor are there words. Their voice is not heard yet their voice goes forth
through all the earth and their words to the end of the world. But the last four
lines go back to the first. The heavens are telling the glory of God. But then it
says, there is no speech nor are there words and that is true. The heavens are not
voicing themselves in words of speech and yet they are telling the glory of God.
And the skies shows forth the work of his hands and he says, "Their voice is not
heard." Certainly the sky has no voice and yet it does show forth the work of his
hands. Yet their voice goes forth, that is the heavens and the sky and the day and
the night. Their voice goes forth without speech, without syllables, without
words. Their voice goes forth and declares. And so it is that our entire experience
is one that shows forth the glory of God. It tells the story of the glory of God.
Our whole experience, our entire life, our body, are continuously showing forth the
work of his hands. If at this moment our bodies or health does not seem to be
showing forth that divine harmony it is only because we have come under the belief
that we have health of our own, bodies of our own, powers of our own instead of
realizing that all that concerns us in the body, in the purse or in the home is God
showing itself forth, manifesting its beauties, its nature or its character.
The moment we make the transition from the belief that we have health, that we can
lose or gain, the moment that we give up the idea, the belief that we have health
that can be improved and understand that the only health that there is in all the
universe is the health of God manifesting itself as the health or our bodies. Then
do we come into the realization of this nineteenth psalm. The heavens are telling
the glory of God and they are doing it without words and without speech. The sky
shows forth the work of his hands and it does it without words and without speech.
Day unto day pours forth speech. Yes but day unto day does not talk, it only pours
forth speech in the sense of pouring forth the harmony of God's being. Night unto
night declares knowledge and it does so without voicing it in speech or other
impartations of ideas except through the activity of showing off God's glory. Now
all that we are and all that we hope to be, is God. Showing itself forth as our
health, as our strength, as all of the good in our experience.
Then let us give up at once the belief that our health or wealth is dependent upon
certain arrangements of words into treatments or prayers. For the kingdom of God is
not words or syllables. The kingdom of God is already established within you. Give
up the belief that your health or wealth or home can be dependent upon anything
other than the activity of God. Once you have seen that point that it is the
activity of God that maintains the harmony of your being you will commence to see a
new light on the subject of prayer.
R: Thank you Mary. (SM: Thank you Robert.)
Manoj Sethi
16 hrs
Most people usually call me and ask me how to alleviate their problems. "How do I
get rid of a bad marriage? How
do I find another job? How do I remove illness from my life? How do I become a
millionaire?" And so forth and so
on. What I usually say is �Do not think of your problems, but think of God."
Now I'm not speaking of the God up in the sky. I'm not speaking of an
anthropomorphic deity. I'm speaking of pure reality, of consciousness. When I
mention God I mean absolute intelligence. Think of God whenever your problem
comes along, whenever you feel despondent, whenever you feel out of sorts, whenever
you feel something is wrong, think of God.
"How do I do this?" they ask. "How can I think of God? What we call God is
invisible. Absolute reality has no form and no shape. How can I think of God."
I've gone over this once before. Who can tell me? How does one think of God? How
does one meditate on God? I'll
give you a hint. What is the first name of God?
Student: I am
Robert: Exactly. I am is the first name of God. When you want to think of God, you
think of I am, with your respiration. I am is the first name of God. Close your
eyes and try it. Inhale and say I, exhale and say �am." Inhale, say I, exhale, say
�am."
Doesn't that make you feel good? Just by saying I am to yourself it lifts you up.
So the thing to do is this. Whenever you have a problem, I don't care what it is, I
don't care how serious you think it
is, whether it's personal or worldly, wherever it came from, the secret is to
forget yourself. For the moment forget
about the problem, for as long as you can, and do the I am meditation. Every time
the problem comes back to you, do the I am meditation. If your mind wanders, bring
it back again and do the I am meditation.
When I explain this to some people they say �Robert, but you tell us we have to get
rid of our minds. We have to annihilate the mind, not think with it." This is true.
This is the highest truth. But yet most people cannot do this.
Remember, Advaita Vedanta is really for mature souls, people who have practiced
sadhana in previous lives. It's like
going to school. Self-inquiry, Advaita Vedanta is like the university of spiritual
life. You cannot fool yourself. There
are so many people who try to practice self-inquiry and they give it up.
Then I tell them to surrender, surrender completely. That's the other way. Again
this becomes difficult. They try it for awhile and they always revert back to
themselves, their personal self. So I give them the I am meditation.
Everybody can do that. When nothing seems to work, go back to I am. It's really
very powerful. Do not take it simply.
I can guarantee you this. If you can practice I am for one day, just one day, all
of your troubles will be transcended.
You will feel happiness you've never felt before. You will feel a peace that you
never even knew existed. As you keep practicing I am, your thoughts will become
less and less. Your personal self will go into the background and you will begin to
feel an inner joy, an inner bliss. You will begin to feel that it no longer matters
what I am going through. It makes no difference, because it is God who is going
through this, not me. And God has no problems.
You automatically become happy, just by using the I am meditation.

In the Bhagavad Gita it says �Out of a million people, one searches for God. And
out of a million people that search,
one finds him." It's sort of difficult. That's how it appears. But if you begin to
use I am as a meditation, and you allow the I am to go deeper and deeper, your
bodily consciousness will disappear, and I am will take over.
If you want to mix self-inquiry, atma-vichara, with I am, that's permissible. You
can use them both together. I'll explain how. Say you're using the I am meditation.
In between, thoughts keep popping up. Whether they're good thoughts or bad
thoughts, makes no difference, but thoughts keep interfering. You can now inquire
�To whom comes these thoughts?" and you don't have to go any further. Just observe
and watch. When your mind becomes silent again, you go back to the I am meditation,
with your respiration. When thoughts come again you inquire �To
whom do they come?"
As you progress in this method you complete the question. "The thoughts come to me.
What is the source of me?
Who am I? What is the source of I?" You begin to feel and see that the I that seems
to have problems is not you.
You begin to feel, I have a problem, I am sick, I am angry, I have no peace of
mind, and you begin to laugh, for the
realization tells you I has all these things, I don't. I is the culprit.
I appears to want this and need that, filled with desires, wants, self-
aggrandizement. All this belongs to the I. "Who
is this I? Where does it come from? If the I isn't really me, then who am I?" And
you keep still.
Now you may go back to I am again, with the respiration. You inhale and you say I,
you exhale and you say �am.� As you progress this way you're going to find
something very interesting happening to your life. You're going to find there's
more and more space between I am. It�ll happen by itself. You will inhale and you
will say I, and all of a sudden nothing will come out of that. Then you will exhale
with �am." You will inhale again and say I.
Remember, you're not putting this on. You're not making it happen. It's happening
all by itself. And the space
between I am is the fourth dimension of consciousness, after waking, sleeping,
dreaming. It is the state of the jnani.
It is your freedom. It is pure awareness. Pure awareness is not the I am. The I am
leads you to pure awareness. And
when you keep practicing who am I, alternating with both of them, there will be a
greater space before you say
�Who am I?" again. That space is bliss. You will feel something you've never felt
before, an inner joy, an inner
delight. You will just know that the whole universe is the self, and I am that.
As the months progress, the words will come less and less. You may start off with I
am, and then you will be in the
silence. You will not say another word. You will just experience the silence. That
silence is nirvana, emptiness. It is
no thing. It is the nothing I was talking about. You will just sit in the silence.
~ The Collected Works of Robert Adams
John Wassenberg
4 hrs
From ~~~ Day by Day with Bhagavan, 26-2-46.
A squirrel came to Bhagavan

and he was feeding it with cashew-nut pieces as usual.
Turning to me, he said,
�Shroff sent some cashew-nuts yesterday and said,
�They were intended for my dumb friends�.�
I said,
�Probably Bhagavan would object
to our calling these squirrels dumb.�
Bhagavan said,
�They communicate with me.
Sometimes I am in a nap.
They come and draw attention to their presence
by gently biting my finger tips.
Besides, they have a lot of language of their own.
There is one great thing about these squirrels.
You may place any amount of food before them.
They will just eat what they need and leave the rest behind.
Not so the rat, for instance.
It will take everything it finds and stock it in its hole.�
I remarked,
�Possibly it would be said that the squirrel
is a less intelligent creature than the rat,
because it does not plan or provide for the future
but lives in the present.�
Bhagavan said,
�Yes. Yes.
We consider it intelligence
to plan and live wretchedly like this.
See how many animals and birds live in this world

without planning and stocking.
Are they all dying?�
~~~~~~~
Sri Ramana Maharshi: Mosquito stories.
Mosquitoes:
Mosquitoes were a perpetual problem for devotees.

Bhagavan did not criticize the devotees if they
swatted mosquitoes which were biting them.
In the 1940s, He even permitted the cowshed to be sprayed with pesticides,
so that the cows would not be troubled by the biting of mosquitoes or insects.
However, if He was questioned about the moral aspect of killing mosquitoes,
He would usually answer by saying that one should not identify
with the body that is being bitten.
A devotee who asked Him about this got the reply:

'If you were to take your complaint against mosquitoes to the court of law,
the mosquitoes would win the case.
Their Dharma i.e the rule that they must live by, is to bite and sting.
They live on the blood sucked after biting.
They are teaching you that you are not the body.
Your object to their stings only because you identify yourself with the body.'
(Source: Living by the Words of Bhagavan.)
~~~~~~~~
Mosquitoes:
Sri Devaraja Mudaliar writes about an incident that happened in the old Hall.
One afternoon, Krishna Jivarajani asked Bhagavan:

'Suppose there is some disturbance during meditation like mosquito bites,
should one persist in meditation,
and try to bear the bites and ignore the interruption
or drive the mosquitoes away and then continue meditation?'
Bhagavan answered:
'You must do as you find most convenient.
You will not attain Mukti simply because you refrain from
driving the mosquitoes away.
The thing is to attain onepointed-ness and then to continue
and then to attain Manonasa.
Whether you do this by putting up with the mosquito bites
or driving the mosquitoes away is left to you.
If you are completely absorbed in your meditation,
you will not know that the mosquitoes are biting you.
Till you attain that stage,
why should you not drive the mosquitoes away?
(Source: Day By Day with Bhagavan,10.5.1946)
~~~~~~~~~~
Mosquitoes:
Suri Nagamma writes:
One day, when Bhagavan was in a reminiscent mood,

He talked about the time when He was in Virupaksha Cave.
The devotees arranged to take Bhagavan to Tirupati,
as mosquito menace that year was unusually serious.
They fixed an auspicious day for the journey,
packed everything and asked Bhagavan, 'Bhagavan, shall we start?'
Bhagavan answered, 'Yes. do go and come back.'
Then they asked Bhagavan, 'What about Bhagavan?'
Bhagavan replied, 'Where can Bhagavan go? Where is He staying?'
Then the devotees said, 'We are unable to bear this mosquito problem.'
Bhagavan said, 'If you are unable to bear it you may go and come back.
Is it for my sake that you are going?
Did I say that I was unable to bear the mosquito nuisance?'
As there was no use in arguing, the journey was cancelled.

In those days, Bhagavan was not covering His body except for the kaupeenam.
So the devotees begged Him that at least to cover His body with a shawl.
Bhagavan agreed only when He was given an old rug of Pichandi,
the son of Jayaraman, a devotee and Pichandi was given a new shawl in exchange.
Unwillingly, the shawl was exchanged with an old rug.
Bhagavan covered Himself with the old rug.

That was the beginning of His covering the body with anything.
Bhagavan said, 'When I began to cover myself with that prickly type of rug,
the mosquitoes did not dare to come anywhere near me and it used to be warm too.'
(Source: Letters and Recollections of Sri Ramanasramam.)
�Q. May not restraint from expressing negative emotions, commonly described as
'letting off steam', have a harmful effect?
�A. There is no danger. We cannot produce a restraint sufficiently strong to harm

ourselves. 'Letting off steam' as a relief is an illusion. It makes us lose energy.
Expression of negative emotions is always mechanical, so it can never be useful.
But resistance to it is conscious.
�Q. Why is it that it gives a feeling of relief to express anger or irritation?
�A. There is a worm in you that wants to express itself. Then, when it expresses
itself you feel relief, but in this way it becomes stronger and has more and more
control over you. When you realize that nobody else is responsible for your
irritation, little by little you will begin to feel differently. We have much more
power over expression of negative emotions than we think, and we can learn not to
express them. Even in ordinary life we do not always express negative emotions; in
certain conditions we know that it would be dangerous. And if we can control the
expression of them in certain conditions, we can control it in all conditions, if
we try.� � The Fourth Way
If you take away one subject of negativity, it will usually be replaced by another.
By this, we see that a part of us is �committed� to being negative. It is such a
common characteristic of people, that we must take it to be mechanical. As
Ouspensky says, resistance to expressing negative emotions is connected to
acquiring conscious control of the machine.
When we resist the expression of negative emotions, we are creating a certain triad
in ourselves. The negative emotions and the new attitudes created by the work
become first and second forces. This struggle makes it possible for a higher level
than both forces, that of self-remembering, to enter as a third force and cause an
ascending, transformative process to occur. Then we become able to use negative
emotions, or more correctly, to use the energy behind negative emotions, as
material to become more conscious.
�Mi 12 is the energy behind negative emotions. It does not mean that all negative
emotions reach the intensity of H 12, but they can reach it, and intense negative
emotions bum mi 12.�, remarks O. in The Fourth Way.
crtv.com/malkin
S2 Ep 2 Excerpt | Leftist Lawyer: The STATE Gives You the Right to Parent |
Homeschool Rebels
----------------
Robert Adams
Doership
Think of the experiences you went through today, and see if you do not believe that
you�re a doer. How many times did you become angry today? How many times did you
feel slighted today? How many times did you feel fear, or something is wrong
somewhere, or you're not in your right place? This shows you that you believe that
you are a body. And as long as you believe that you are a body, why not just let go
and stop fretting and worrying about your body. The power that knows the way will
take care of you. The one who makes the sun shine, the grass grow, the apples grow
perfectly on apple trees, the food that sustains us, nourishes us. Everything has
been lovingly provided for us. Have faith.
Trust the power that knows the way. This is the first step. To have total faith and
total trust in the infinite, the one. You may call this God, if you want to. Makes
no difference what you call it. It is within you. It is without you. It is
everywhere. All you have to do is to surrender to it. Surrender all of your doubts,
your frustrations, your fears, everything that has besieged you for so long. Give
it all up. It doesn't belong to you. Be free of it. When you're able to do this,
you can go further, and understand that there never was a body to begin with. The
world, as it appears, does not exist. The universe, as it appears does not exist.
Yet you are, and you will always be. What are you and what will you always be?
Silence. There is no answer for that, for the mind can never comprehend the
unknown, the transcendental, the self. The mind can never know these things. The
mind only knows itself as a body, as a doer. Therefore you have to transcend the
mind, transcend the thoughts, transcend the world, transcend the universe, and
enter the silence, where there is total bliss, and peace and harmony.
Actually the only freedom you have is not to react to conditions and to turn
within, to see the truth. Everything else is preordained. Whatever appears in your
life is destined to be. It is your reaction to what appears that matters to you,
what�s going to happen to you next. It�s your reaction to life's experiences that
comes to you, which determines what is going to happen to you next, by the way you
respond to it, by the way you react to it. Do not be in conflict with your thoughts
and the self. When there is no conflict there are no thoughts. Thoughts only appear
because there�s conflict. By conflict I mean, you're worrying about getting rid of
your thoughts, you're doing sadhana, meditation, pranayamas, japa. All of these
things cause conflict. For aren't you saying, �I'm doing these things to become
liberated. I'm doing these things to become free.� The reason there�s a the
conflict is because you're already free and liberated. Therefore when you give
yourself the information that you have to do something to become liberated, there
is immediately conflict. This is the only problem you have. It is your conflict.
And this conflict comes from programming when you were a child, from samskaras,
from previous existence, things that you took with you, the habits that are inside
of you, that you believe you are.
This is where the conflict comes from. For it tells you, �I'm just a human being,
I'm just a frail body. I have to suffer sometimes, sometimes I have to be happy.�
This is all a lie. There never was a you that has to suffer. There never was a you
that has to be happy. There is no one in you who needs to be happy.
There is no one in you who needs to be miserable. They are both impostors. So every
time you try to exchange negative conditioning to positive conditioning,
you�re causing conflict. This is the reason psychology and psychiatry does not
work. For they�re trying to make you normal. Who wants to be normal? How boring.
------
lllllllllll Ponder These Things lllllllllll
=================
July 5, 1992
-------------------
Find your self.
Look to your self.
Dive deeper, deeper within yourself.
Try to understand who you are by diving
deep within yourself.
Do not look to man.
Do not look to the universe.
Do not look to things.
Look to your self.
Only you can know yourself.

No one can really help you.
In the last analysis you have to give up all reactions to this world. Whether you
are enjoying yourself in this world, or you are having problems with the world, you
have to look at it as a dream, as something that appears.
Surrender yourself totally.

How do you surrender yourself?
By letting go,
letting go of all the concepts,
letting go of all the ideas,
letting go of the beliefs,
letting go of all your prejudices, all of your emotions.
Just drop it.
If you can do this,
all of your sadhana,
all of your meditations,
all of your prayers,
are no longer necessary.
To whom are you praying?

What is the meditation doing for you?
If it makes the mind still and quiet,
that's good.
Yet if you simply awaken to your true nature,
to your swarupa,
there's no need for meditation,
there is no need for prayer,
there's no need for anything,
if you live in the moment, spontaneously, and hold on to the truth,
the truth being I am Brahman, I am the absolute reality, I am nirvana, I am that.
Ponder these things.
You have never been what you appear to be.

The sky appears blue, but upon investigation you will find out that there�s no sky
and there�s no blue.
The rope appears as a snake. Upon investigation you will realize there's no snake.
It is only a rope.
The water appears in the mirage. Upon investigation you will find there�s no
water.
In the same way you appear as a body.
You appear as a mortal. But upon investigation you will find that you are not a
body, you are not mortal.
You are beyond mortality.
You are beyond anything that you can think about.
You are beyond all concepts, all ideas.
Consequently the best course for you is silence. There's absolutely nothing to
debate. There�s really nothing to think
about. There�s nothing to argue about. In the silence everything will be revealed
to you.
All you really have to do is to keep still. I know that's hard for some of you, for
you keep chatting away all your life. Yet if you would learn to keep still, you
would make tremendous spiritual progress.
Feel the stillness within you.
When your mind begins to think, stop it, catch it, put an end to it.
Many of you have fallen under the impression that you come to hear lectures, talks.
Let me ask you, how many lectures, how many talks have you been to all of your
life? And what has it done for you? It simply adds more confusion. Always remember
what you are trying to do. You're not trying to add more knowledge to your
ignorance.
You're trying to empty yourself of all your knowledge, all of your ignorance,
everything that you have accumulated.
You want to become empty.
Yet most people seem to go to different teachers, read many books, and they add on.
They keep adding, adding, adding, adding, adding. Yet the day must come in your
life, when you stand naked before God, so to speak, when you have no crutches to
hold onto. All the books are gone, there are no more teachers for you, there's no
one to ask for help, there's no one to ask if you're on the right path. It is then
that your sadhana actually begins.
Ponder this very well.
Your sadhana, your spiritual practice does not begin when you've gone to many
teachers, and you've read many books.
It actually begins when you give up everything. That's when real sadhana begins,
when you have surrendered everything, when you�ve emptied yourself of all
knowledge, all desires for liberation. When you have become an empty shell, then
your spiritual life begins. Until that time you're only playing games with
yourself.
You and I know so many people who can recite scriptures backwards and front wards,
quotations from everybody on this earth. They're walking encyclopedias. But do they
have moksha? Do they have liberation? How can you,
when you're so full up with garbage?
When you have no one to turn to, nothing to read, you will turn within yourself,
and you begin to inquire within yourself,
�Who needs to read all these books?
Who needs to go to all these teachers? Who needs to ask other people for help? Who
am I?
What is the source of the I?
What am I?"
Remember you're asking yourself all of this.
"Where did I come from?
Where was I before I was born?
Where do I go after so called death?
What is the purpose of life?"
All of these answers are within yourself.
Yet there are very few of us who are sincere enough to completely let go of
everything. We�re afraid to do this. We
think if we let go, we turn into a vegetable. We will lose our friends, our
families. We will become worthless.
Nothing can be further from the truth.
Your real self is no thing at all.
The real you is nothing.
I use the term nothing here to denote it is not something. It is no thing. You come
from nothing and you're going back to nothing.
Absolute nothingness is your real nature. Rejoice.
Ponder these things.
~ The Collected Works of Robert Adams Volume 1
�What will it be like when one achieves Self-realization?� somebody asked.
�The question is all wrong, one does not realize anything new,� said Bhagavan.
�I do not get you, Swami.�
�It is very simple. Now you feel like you are in the world. There you feel like the
world is in you,� explained Bhagavan.
Tales of Bhagavan
Ramana Smrti Souvenir
Translated from Telugu by Surya Prasad
the egoless i am is not a thought. it is realisation
-------
* You are not the body it is not only spiritual, it's Scientific.*
If you look at your body with an electric microscope,

an electronic microscope
you will see trillions, and trillions and trillions of atoms.
What is an atom?
Science tells us that an atom has a proton,
which is the center, and electrons swirling all around the protons.
Your body appears to be made of trillions,
and trillions and trillions of atoms,
which means it�s always in a state of flux.
You are not as solid as you believe.
Nothing in the world is solid.
Now the amazing thing about all this is

you are the microcosm in the macrocosm.
Which means you are a small universe in a large universe.
If you look at the universe,
it's composed of galaxies and solar systems.
In each galaxy there are trillions and trillions of solar systems.
What is a solar system?

It's a sun with planets revolving around it.
Isn't that just like the atom?
That's why in scripture it tells you, "We live in the body of God,"
for the whole universe appears to be some pulsating being.
It pulsates. It breathes. Can you imagine that?
The universe actually breathes just like you breathe.
You are a replica of the universe.
If you found yourself the size of an atom in your body, you would be in a universe.
You would look up and you would see suns, stars, planets,
but they're all taking place in your body.
It�s mind boggling.
So you are not what you appear to be.
Therefore when I say you are not the body it is not only spiritual, it's
scientific.
There are spaces between the atoms

just as there are spaces between the atoms
that you see up in the sky, the planets.
The space between the molecules,
and the atoms and the electrons is what we call space.
That's what we see with our eyes, space,
but is it really space?
Sages tell us it's actually consciousness.

What is consciousness?
Something that is conscious.
What this means is there is a life force which is the substratum of all existence.
What is that life force?
What is the cause of creation?
What is at the bottom of all of this?
The answer, my dear friends, is you.
You are the cause of all creation, and you don't exist as you.
Therefore creation as it appears to be also does not exist.
In other words, creation only exists because you exist.
When you go to sleep at night what happens to creation?
It no longer exists for you.
I know you can say, "Well I know it's there anyway."

No you don't.
Who knows?
You're in a state of deep sleep.
As far as you're concerned you're dead.
That's how it is when it comes time to leave your body.
You become consciousness itself.
The difference between sleeping and being realized is that when you're asleep
you're realized,
but you're not conscious of it.
When you are realized, you are conscious of the whole game.
So you see,
when you really see what you're made of, atoms, trillions and trillions of atoms,
you are not who you think you are.
You've been fooled.
Awaken!
~ Robert Adams,from Sitting in the Silence
Q: What is karma yoga? Is it non-attachment to karma [action] or its fruit?
Karma yoga is that yoga in which the person does not

arrogate to himself the function of being the actor.
All actions go on automatically.
Q: Is it non-attachment to the fruits of actions?
The question arises only if there is the actor.

It is said in all the scriptures that you should not consider
yourself to be the actor.
Q: So karma yoga is `kartritva buddhi rahita karma' - action without the sense of
doership.
Sri Ramana Maharshi : Yes. Quite so.
Q: The Gita teaches that one should have an active life from beginning to end.
Sri Ramana Maharshi : Yes, the actorless action.
Q: If one remains quiet how is action to go on? Where is the place for karma yoga?
Let us first understand what karma is,

whose karma it is and who is the doer.
Analysing them and enquiring into their truth,
one is obliged to remain as the Self in peace.
Nevertheless even in that state the actions will go on.
Q: How will the actions go on if I do not act?
Who asks this question?

Is it the Self or another?
Is the Self concerned with actions?
Q: No, not the Self. It is another, different from the Self.

So it is plain that the Self is not concerned with actions
and so the question does not arise.
Q: I want to do karma yoga. How can I help others?
Who is there for you to help?

Who is the Ì' that is going to help others?
First clear up that point and then everything will settle itself.
�Seeking positive impressions such as going out into nature, breathing the fresh
air, looking at paintings that contain teachings, and so on � doesn�t this become
an obsession? Doesn�t this stand in the way of allowing all the impressions of life
enter us, whether they be good or bad, without forcing anything? Also, is self-
observation sufficient to ensure that the impressions go to their correct place in
the organism?�
Impressions are distinguished by the level of the universe that they come from.
They can be lighter and more powerful, neutral, or dense and heavy. Probably none
of us can spend all our time in nature, or in museums, concert halls or ancient
sites. We each must learn to use the impressions of every day.
Have you ever noticed, when you enter a room that was just cleaned, that it feels
different? There is a positive, lighter energy to it. This is because cleaning
raises the hydrogen of the room and we receive this as a visual impression. This is
the practical meaning of alchemy � to raise the level or our daily impressions. It
can be placing a flower somewhere, making things orderly, even stopping our
momentum to appreciate something small but beautiful.
If we are in a place that is not so beautiful, we can focus on something in the

environment that is relatively beautiful. For example, a flower growing in the
cracks of the pavement, the sunlight coming through a window, the colors that
surround us, the face of a baby or a child. We can listen to music on the bus or
subway.
My teacher told us, �The present may not always be beautiful, but it is always
beautiful to be present.� When we are present, the level of impressions changes
instantly. They go from colorless to colorful.
Ouspensky says, �H 48 represents just ordinary colourless impressions without any

character. If I see this piece of paper, this is impression 48, nothing more.
Impressions based on or requiring only Hydrogen 48 are impressions we almost miss
or notice very little. An impression that attracts attention and leaves a trace
already passes to 24. A moment of consciousness transforms colourless impressions
into colourful impressions.�
The digestion of food takes six to eight hours, the digestion of air takes three
seconds, the digestion of impressions is instantaneous. Impressions are not the
objects, or people we see, but the energy they carry. This energy goes immediately
into the organism.
There are objectively low impressions, and when we allow these in, it can take a
long process of transformation to raise ourselves back up.
Ouspensky remarks in The Fourth Way, �There are many wrong impressions which may
spoil one's whole life if one admits them for a sufficiently long time, or if one
has the habit of looking for certain bad impressions. For instance, people stand in
the street looking at a street accident, and then talk about it until the next
accident. These people collect wrong impressions. People who gather all kinds of
scandal, people who see something wrong in everything�they also collect wrong
impressions. You have to think not so much about choosing the right impressions as
about isolating yourself from wrong impressions. Only by doing this will you have a
certain control.
�Again you must remember that, in order to control impressions, you must already
awake to a certain extent. If you are asleep, you cannot control anything. In order
to control quite simple, obvious things you must awake and practise, because if you
are accustomed to impressions of a certain kind which are wrong for you, it will
take some time. One 'I' will know that it is necessary to isolate yourself, but
maybe ten other 'I's will like these impressions.�
Other examples of these are fires and crimes. Naturally, if one of these comes our
way there is nothing we can do. These impressions come from a low and heavy place
in the universe, and this is how we feel when we allow them in.
While we might think that the highest impression is art, such as a Rembrandt self-
portrait,
a Bach suite or the Swan Lake ballet, there is a still higher impression available
to us.
According to my teacher, the highest impression is when we look at each other from
a state of presence.
�Presence on both ends�, he says. Again, it is not what we see, but the energy that
is carried with the
impression. As men number four, we can experience states of worlds 24, 12 and 6,
and these are wonderful
impressions for others who are also awake.
The following is one of the most helpful teachings I received from Robert. For many
years I have struggled with basic survival (having a place to live, enough food to
eat and
really the most basic things in life). I never really felt spiritual teachers gave
guidance for a sincere practitioner that was living on the edge to the degree I
was. Then I came
across this story which Robert told in a Satsang in LA. I really connected with it
because what this guy was dealing with reminded me of my own life and the
instruction he receives
helped me to realize that these teachings apply NO MATTER what the circumstances or
conditions are, even if they are extreme the practice remains the same and utterly
simple.
��-
SURRENDER IS MENTALLY DONE :::::::::
Can you see why it takes so long for some people ? Because they are holding on to
something. They say I can let go of this, but I can never let go of that. I don't
mean you get to the point where you do not care. I don't mean where you quit your
job or leave your family or go anywhere. You have to go all this mentally. You do
all this in your mind. You use your mind to do all these things. And then the mind
turns within itself and disappears into the heart. So take a look at your life and
see what is holding you back. What are you attached to ? What do you think is
important in this world ?
You can not have both. You can not mentally be attached to person, place and thing,
and awaken at the same time. If you want liberation, you have to pay the price. And
the price is letting go, giving it all up, surrendering. Having perfect faith that
all is well. Not trying to interpret what "all is well" means. Just realize that
everything is in its right place, just the way it is. Don't interpret it. There are
no mistakes. As you begin to dwell on these things, automatically you will come to
the place where you will realize the last thing you need to go is the I. Everything
has been attached to the I. But you see how long it takes to get there ? You have
to do everything else first. This is why it's dangerous for some people to just
teach Janna marga by itself. For egotistical people become greater egotists. It
builds up your ego. You have to have humility first and go through all these things
we discussed. If you really want to do this, you will.
You will not do this by taking action, but by sitting in the Silence and
surrendering your mind and your body to your Self. I Am will take care of
itself.You see, I Am is your real nature. Therefore you do not have to try to bring
it about. All you have got to do is to realize that this stuff that is holding you
back has to be given up. Everything has to go, your whole belief system. What are
you holding on to ? Think, what's in your mind that is so strong ? Fear ? A job ?
All these things are meaningless if you want to awaken. You will still have your
job. You will still do whatever you came here to do. I have to emphasise this
because we always believe - and the question that I get from most of you is that-
"How will I function if I do what you say?". I keep telling you, have no fear, you
will function. You will function much better than you can ever imagine. It's hard
right now working with your ego, to think"How can I function without a mind ?", but
you will.
Here is something that can not be explained in words. When you get to the Ultimate
State, you become human like everybody else. That's why it' difficult to know what
a sage is, because a true sage appears no diffenct than you and I. The Ultimate
State is functioning like everybody else, except there is something inside,
something that makes you understand that you are like the mirror, and your body,
your - affairs, and everything else in the universe is a reflection. You become
both. It appears that you act out your human hood, but you are not human. And this
is the most difficult state to explain. For it is beyond words. It is beyond
thoughts. It is beyond reasoning.
You can not be reasonable to become liberated. It's beyond every human faculty.
That's why you can't think about it, you can not try to explain it. And you can't
even discuss it. All you can do is to do whatever you have to do to get rid of all
your stuff. That's all. And everything else will take care of itself.
[ Robert Adams ]
----
If you call to God, God will call back to you.
Here's an example of what I'm talking about. Approximately a year and a half ago a
fellow by the name of Larry Josephson came here when we first started having
meetings at
Henry's house. He came about three of four times. He called me and told me on the
phone, "Robert I love being with you but I don't understand what you're talking
about when
you tell me everything is consciousness and the world doesn't exist, it's an
illusion, it's a dream. The Self is all there is, and to practice self-inquiry. I
want to do
these things but I don't want to fool myself. When I do these things I know it's
all intellectual but deep down I have hurt feelings."
I asked, "What is hurting you so much?" He said, "Basically what's happening, I was
an accountant at MacDonald Douglas and I got laid off. I was with them for twelve
years.
Now I'm three months behind on my mortgage, my car payment hasn't been paid. I
have two small children, a wife that is very upset because my wife never worked.
And everytime I want to practice self-inquiry, everytime I want to be the witness
all these things come up. I'm feeling my problems very deeply. So I don't think I
can come
back to the meetings even though I like to stay with you and see you. But I'm not
ready for those teachings."
So I asked him, "Do you want a way out?" He said, "Yes." "Do you have faith in me?
That's the first requisite. The reason I ask you this is because I have to give you
the
stuff you have to do and if you have no faith in me it will not work and you will
not do it." So he paused and he said, "I have a lot of faith in you Robert but not
in the
teaching." I said, "Forget about the teaching for a while. How much faith do you
have in me 60%, 70% a 100%?" So he said, "About 80%." "Can you make it 100%?" He
laughed
and he said, "I'll sure try." "Here is what I want you to do and I want you to do
it under all circumstances. Every time your feelings are hurt, whenever you think
about
your termination from MacDonald Douglas, whenever you think about not being able to
pay the mortgage or the car or how your wife and children seem to be hurting
because of
your layoff. Think of God." And I explained to him how to do the "I-am meditation,"
with the respiration.
I told him, "As soon as you feel those feelings coming before they take over your
body completely start chanting "Iam" to yourself. Under all circumstances whatever
is
happening instead of allowing those feelings, those emotions to take over, say, "I-
am." You'll forget, but as you keep practicing you will remember to remember.
Formally
sit in meditation an hour or so in the morning where you will not be disturbed and
practice "I-am" with your respiration. Before you go to sleep formally sit in
meditation
and practice "I am" with your respiration. During the day, whatever you do
whatever happens immediately catch yourself and say, "I am." Will you do it?" He
said, "I'll give it a good shot." I said, "That's not good enough. You have to
vehemently make up your mind to really do it." He said, "Okay I promise I will."
And that was the end of the conversation.
I hadn't heard from him in a month. One day the phone rings and I pick it up and
it's him, I had forgotten all about him to tell you the truth. So he said, "This is
Larry,"
I said, "Who is Larry?" "The guy with the problems." I said, "I remember, oh yes
you were doing I-am, what happened?" He paused and he said, "Things got worse."
"What do
you mean?" "Well to begin with my wife and children left me. They couldn't take it
any longer because they saw I wasn't going out looking for gainful employment. They
heard
me chanting I-am, they got disgusted and left." So I said, "How do you feel?" He
said, "Okay." I said, "Will you continue this if I ask you? Remember in the
beginning I
said no matter what happens continue the procedure at all costs? Will you continue
this?" He said, "Yes I will."
Three months passed, I received a long distance phone call from Trinidad in the
West Indies and it's Larry, after he reminds who he is. He laughs and he tells,
"I've got a
story to tell you, you won't believe," I told him, "I'll believe anything tell
me." So he said, "The last time I talked to you when I hung up the phone being in
the house
by myself before they were going to repossess it, I had nothing else to do so I
started practicing I-am all day. And I couldn't sleep at night so I practiced I-am
all night. The next morning I felt a peace that I hadn't felt in years. I just
didn't care anymore and that's not me! All the things that transpired in my life
didn't seem to matter any longer. I didn't even seem to care that my wife and kids
left and I was surprised with it myself but it was a feeling I never had. I decided
to go out and eat breakfast. After I ate breakfast I took a walk. I must've walked
about two miles. When I passed the Catholic church and I heard the beautiful chimes
ringing. A feeling of joy welled up inside of me. I went into the church. The
organist was practicing beautiful music. I sat down, closed my eyes and proceeded
to practice I-am. I went into some kind of deep trance but I was awakened by
somebody weeping. I opened my eyes and a couple of aisles down from me there was a
man on his knees with his hands folded weeping. I didn't even think about it I just
walked over to him, sat down next to him and said, "Can I help you? Is there
anything I can do?" He related to me that his father was in
construction was killed when a tractor fell on him and he had just come from the
funeral. I started to talk to him about predestination and how God loves him,
there�s a
valid reason for this. We had a conversation for about a half hour. He then invited
me to lunch. We went out to a restaurant and we ate and we got friendlier and
friendlier. And of course one word led to another, he said, "What do you for a
living?" And I explained to him what I used to do for a living, I was an
accountant. He smiled at me and said that he was the director of operations for a
Kaiser Bauxite company where they mined the aluminum in Trinidad and his chief
accountant retired this week, do I want the job?" He said, "I looked at him and my
eyes opened and I said, "I've never been a chief accountant how do you know if I'm
qualified? You don't even know me?" And he said, "I know enough. Can you leave
tomorrow I'm going back?" And here I am."
So we both had a good laugh about this, oh he also told me, "I met a girlfriend who
is about fifteen younger than I am, but I'm madly in love. I feel like I did when I
was
twenty years old." We said goodbye and I haven't heard from him since.
Now that story lets you understand what will happen to your life if you stick to
the truth.
Robert Adams - Sept 8th 1991
and yes I just assumed your gender
'I AM the door, no one comes to the Father but through I AM'- Christ.
Reinhard Jung Another time he said, 'To know that you are the witness is enough. It
will act.' Love that. It implies that you stay conscious of that fact and let it
act as discrimination, shedding all, getting reduced to pure awareness. <3
2
Manage
Like � Reply � 8h
Rohit Sinha
Rohit Sinha ???
Manage
Like � Reply � See Translation � 8h
Suresh Babs
Suresh Babs Mr. Jung have u visited. Ramana Maharshi asram
I AM THE WITNESS
Q: I do believe you, but when it comes to the actual finding of this inner self, I
find it escapes me.
M: The idea 'it escapes me', where does it arise?

Q: In the mind.?
M: And who knows the mind?

Q: The witness of the mind knows the mind.?
M: Did anybody come to you and say: 'I am the witness of your mind'?
Q: Of course not. He would have been just another idea in the mind.
M: Then who is the witness?

Q: I am.
M: So, you know the witness because you are the witness. You need not see the
witness in front of you. Here again, to be is to know.
?
Q: Yes, I see that I am the witness, the awareness itself. But in which way does it
profit me?
M: What a question! What kind of profit do you expect? To know what you are, is it
not good enough?
Q: What are the uses of self-knowledge?

M: It helps you to understand what you are not and keeps you free from false ideas,
desires and actions.
Q: If I am the witness only, what do right and wrong matter??

M: What helps you to know yourself is right. What prevents, is wrong. To know one's
real self is bliss, to forget -- is sorrow.?
Q: Is the witness-consciousness the real Self?

M: It is the reflection of the real in the mind (buddhi). The real is beyond. The
witness is the door through which you pass beyond.
I AM THAT ch 16
Robert Adams
Q/A
Student: Robert do you think that worshipping God, or believing in God, impedes
realization?
Robert: On the contrary, worshipping God makes you pure. It makes you pure enough
so that you can follow the I back to the source, whereas, if you did not worship
God, you would just know everything intellectually, and you would have a hard
heart. Worshipping God softens you up, makes you mellow, kind, causes you to become
one pointed, and lifts you higher. So, by all means, worshipping God is good. But
what kind of God will you worship? Worshipping God in the form of a sat-guru, or in
the form of a Buddha, or a Christ, whatever, is even better.
Student: Why so?
Robert: For if you worship God without form, the energy is not as strong. For what
kind of a God are you worshipping? An invisible God that has no form, no shape.
Therefore you have doubts. You're not too sure, and the energy you send out is not
that strong. But when you worship God as form, you can give that God all of your
energy or totally surrender to that particular deity. That's the purpose of
worship, to finally, totally surrender your ego, your pride, your body, your
affairs, your life, to that deity. And then you become that deity itself.
Student: Is it better, Robert, to focus on one form?
Robert: Yes, of course, for you become one pointed. It causes your mind to become
one-pointed. And then your mind becomes your servant, and finally the mind
disappears. It's like the sun. When the sun spreads its rays all over the place,
it's not as powerful as if one ray of the sun moved to a certain place. A fire
would start. that's how powerful it is. But when the sun dissipates its rays
they're not as powerful. In the same way, when you worship many deities, you
dissipate your energy, and the worship is not as powerful.
Student: Even if you think of them as more or less representative of the same
consciousness?
Robert: That's hard to do. You can't worship Buddha, and Christ, and Muhammad, and
Krishna at the same time.
Student: I thought you could in the sense of them all being the Christ
consciousness.
Robert: So how will you worship them then? How will you do that?
Student: As a unit.
Robert: How can you do it? What will you think of?
Student: The underlying consciousness that they all represent.
Robert: If you can do that, that's good, that's wonderful. But I still think you'll
think of each one of them, and dissipate you energy. Whereas, if you have one, they
will eventually all merge into oneness. In other words, if you worship Krishna, if
you worship Krishna correctly, eventually Buddha, Christ, Shiva, everyone will
become Krishna. So it's better, in the beginning, to worship one. Then the whole
universe will become that one. �
Student: Could you tell us again... I remember a long time ago when I first started
coming to your classes, you talked about a vision that you frequently had, in which
you would encounter these entities...
Robert: Oh yes. I haven't had that vision in a long time. I had a vision that I was
flying through the air and I went to Arunachala, the mountain. I went through the
mountain, it was hollow inside. And when I landed in the middle of the mountain,
there was Buddha, Krishna, Ramana, Nisargadatta, and many others that I didn't
recognize. We all formed a circle. We smiled at each other and we walked toward
each other, until we became one blazing light. And the light turned into a lingam.
And then I opened my eyes. But I was aware that I was having a vision. And that's
it.
Student: That came to you many times, right?
Robert: It used too. It's stopped now.
Student: Did you do self-inquiry with that?
Robert: No. I've never done self-inquiry.
Student: Why do you recommend it then?

Robert: Because it's the way to go.
Student: You're a card.
Robert: I'm the whole deck.
Student: Why do you say you've never done it.
Robert: Why do I need to do it?
Student: Well if you studied with these people from the east, my understanding is
that's what they teach.
Robert: I didn't go to them for a teaching. I went to confirm my own experiences.
Student: But you said you went to Paramahansa Yogananda.
Robert: Sure, because I was a kid. I had my experiences when I was fourteen years
old, and I didn't understand what was going on, so Paramahansa Yogananda explained
it to me, and he sent me to India, to see Ramana, who explained it further.
Student: Ramana didn't suggest that you do self-inquiry?
Robert: No.
Student: Or who am I?
Robert: Never did it.
Student: You didn't need it. You were already...
Robert: Whatever...
Student: How did Ramana confirm your unitive experience?
Robert: With a smile. And most of the things we talked about were mundane.
Student: He just knew that you knew, and smiled.
Robert: I have no idea what he knew.
Student: How did you receive his smile?
Robert: I smiled back. Then for the rest of the time he inquired about my needs.
And he wanted me to tell him about New York.
Student: What did you tell him about New York?
Robert: I said, "New York, New York, It's a wonderful town.�
Student: Did that satisfy him?
Robert: Sure.
Student: Robert, is it just insight that you can understand how direct and how
powerful self-inquiry is? Is it just wisdom that...
Robert: I may make a joke about it, but it works.

Student: So its through some kind of inner wisdom that you know.
Robert: Definitely.
Student: So once again, self-inquiry is you could breath in by saying who am I,

exhale by saying...
Robert: No, that's not self-inquiry. Seif-inquiry is when you inquire, "Who am I?"
Student: And the take it to the source...
Robert: The source of existence. The source of the I.
Student: Last Thursday you had us go through an exercise which you have us do
periodically...
Robert: Yes. Breathe in saying, I, and exhale saying, "am.�
Student: I remember the one she's talking about though. You used to also teach us
one where we would say, "Who am I" on the inhale, and, "I am God," or "I am that."
You said it helped to become more focused.
Robert: Oh yes. When you inhale you say, "Who am I,� between exhaling you say, "I
am consciousness,� and when you exhale you say, "I am not the body.�
Student: I thought you weren't supposed to answer that question. Just leave it
silent and open.
www.youtube.com/watch?v=gHnGFkUS_Ic
Robert: That's the other meditation. �
Student: So the answer to her question would be, the question, "Who am I?" is self-
inquiry.
Robert: Yes.
Student: And the others are exercises.
Robert: Yes. These are all practices that make you one pointed. And they work
beautifully, if you need them.
Student: Robert, you say you went to Ramana to have the experiences confirmed?
Robert: Yes.
Student: That experience, God knows what its like, but conceptually it seems like
it would be self authenticating.
Robert: It is self authenticated, but I was a kid, so I felt all these things, and
I thought I was going crazy. So I went to find out what was going on.
Student: Even when you're not a kid you want to understand.
Robert: If you're already grown up you can read the books and you can do other
things. But in my day there were no teachers except for Joel Goldsmith, and
Paramahansa Yogananda, and people like that.
Student: Was the bliss of the self part of the experience, even though you thought
maybe you were going crazy?
Robert: Oh yes, of course. By going crazy I mean I no longer conformed to my
environment. I didn't care about school, I didn't care about my parents, I was just
radiantly happy being by myself. I stopped associating with certain friends.
Student: Why would you need that confirmed? That's self sufficient.
Robert: It's self sufficient, but I didn't know what it was.
Student: Why do you have to know? Does it require some idea about it?
Robert: Because I was still in body consciousness. And the body's got to know.
Inquiring minds have to know.
===
Robert Adams
Forget about the real I
SF: Robert I'd like to ask about a practical way of using self-inquiry, like for
instance if I say to myself, "I'm sick." Turn around and I ask myself, "Who feels
sick?" Then I say, "I do," then I ask, "who am I?" Somewhere in the background is
the real I and the sickness is an appearance in consciousness as is the entity that
feels the sickness. Is that correct?
R: When you're practicing self-inquiry forget about the real I. What you're doing
is you're going backwards, you're trying to destroy the I ego. And by destroying
the I ego what you call the real I will be self evident. The real I is what you
really are, that�s your real nature. So you don't have to feel that some place
there is a real I. For what you're doing is you're making it sound as if there is
you and the real I. (SF: Two.)
There can never be you and the real I. There is only the real I, but because you
don't really understand this fully the practice the self-inquiry has been given to
you to get rid of the false I.
So you inquire to yourself, "To whom does this sickness come? It comes to me. I
feel it." That's the I ego. Therefore you inquire, "From where did the I come
from?" or "Who am I?" it's the same thing. "Where did this I come from that feels
sick?" You never answer that question. You simply keep inquiring again and again.
You wait a couple of seconds and you ask again, "To whom does the I come?" If you
answer the question and if you say to yourself, "I'm the real I," you're fooling
yourself because it is your mind playing with you.
So forget about the real I. As you get rid of the false I the real I will shine by
itself. So simply keep inquiring, "To whom comes this sickness? To me. I feel it. I
feel sick. Who is the I that feels sick?" Do not analyze it. Do not try to figure
it out. Simply ask the question and leave no room for analyzation. "I feel sick.
Who is the I that feels sick? Where did the I come from? Who am I? Who am I? Who is
the I that feels sick? What is it�s source? What is the source of that I?"
As you keep inquiring this way, one day something will happen without you forcing
it or without you thinking about it. The I will return to it�s source in the
spiritual heart and the spiritual heart is absolute consciousness, parabrahman.
Which will mean to you that the I-thought, the ego I, never existed at all. Only
God, brahman, consciousness exists. But do not say these things. It will come by
itself of it�s own accord. When that realization comes you will never wonder about
sickness again. You will never have a thought like that again.
So remember, you inquire, "To whom does the sickness come? To me? I feel it. What
is the source of the I?" You do not analyze it. You keep asking again and again and
while you're asking, "Who am I?" again and again other thoughts may come into your
mind. You do the same procedure. You inquire, "To whom do they come? I am feeling
these thoughts."
For instance as you're inquiring this way, thoughts may come to you and they'll
say, "Fred you're wasting your time, you could be doing something constructive.
Instead of sitting here like a lump of clay inquiring about "Who am I?" When those
thoughts come do not be angry with yourself simply inquire, "To whom do these
thoughts come? Who feels them? I do. Who am I? What is the source of the I?" And
you keep doing it over and over and over again. And like I say the day will come
when the I will abide in the source and you will home free.
(SF: If I try to analyze the process that is just getting back into the mind?) Of
course. (SF: Which isn't going to do me any good?) Of course, because it is the
mind that wants to analyze and we're trying to kill the mind.
===========
The Great UpanishadsLike Page

December 30, 2016
The Self from The Kena Upanishad : 1-2
The student inquires:

"Who makes my mind think?
Who fills my body with vitality?
Who causes my tongue to speak?
Who is that Invisible one who sees through my eyes
And hears through my ears?"
The Guru replies:

"The Self is the ear of the ear,
The eye of the eye, the mind of the mind,
The word of words, and the life of life.
Rising above the senses and the mind
And renouncing separate existence,
The wise realize the deathless Self.
=====
Sadhu Om: A quiet mind is not our aim. Our aim is to gain correct knowledge of �I�.
The mind is quiet in sleep, under general anaesthesia and in all other forms of
manolaya [temporary subsidence of mind], but it again jumps into activity. Only by
self-knowledge is it destroyed entirely.
______
Therefore let us ignore the mind, not concerning ourself with whether it is quiet
or active, and instead direct all our attention only towards knowing �I�. If we do
that, the mind will eventually merge within ourself forever, so there will then be
no scope for it to be either quiet or active.
The Paramout importance of self-attention

======
one of the four gatekeepers of vichara
If there is unhappiness or sorrow in me, I am not going to ask 'Why is it there?'
or 'How did it arise?'
but 'What is it?' What happens when this question arises in you is vichara!
========
The Great UpanishadsLike Page

December 30, 2016
The Self from The Kena Upanishad : 1-2
The student inquires:

"Who makes my mind think?
Who fills my body with vitality?
Who causes my tongue to speak?
Who is that Invisible one who sees through my eyes
And hears through my ears?"
The Guru replies:

"The Self is the ear of the ear,
The eye of the eye, the mind of the mind,
The word of words, and the life of life.
Rising above the senses and the mind
And renouncing separate existence,
The wise realize the deathless Self.
========

December 31, 2018 at 1:29 AM
Q: In no book have I found it stated that Heart is the right side of the chest .
Long after I came here I chanced upon a verse

in the Malayalam version of Ashtangahridayam,
the standard work on ayurveda [Hindu medicine],
wherein the ojas sthana [source of bodily vitality or place of light] is mentioned
as being located in the right side of the chest and called the seat of
consciousness [samvit]. But I know of no other work which refers to it as being
located there.
Q: Can I be sure that the ancients meant this centre by the term `Heart'?
Yes, that is so.

But you should try to have rather than to locate the experience.
A man need not find out where his eyes are situated when he wants to see.
The Heart is there ever open to you if you care to enter it,
ever supporting all your movements even when you are unaware.
It is perhaps more proper to say that the Self is the Heart itself than to say that
it is in the Heart.
Really, the Self is the centre itself.
It is everywhere, aware of itself as `Heart', the Self-awareness.
--
Talks with Sri Ramana Maharshi
==========================
7th May. 1938

Talk 491.
Mr. Kishorelal Mashruwala, President, Gandhi Seva Sangh, asked:
�How is Brahmacharya to be practised in order that it may be successfully lived up
to?�
M.: It is a matter of will-power. Satvic food, prayers, etc., are useful aids to
it.
D.: Young men have fallen into bad habits. They desire to get over them and seek
our advice.
M.: Mental reform is needed.
D.: Can we prescribe any special food, exercise, etc., to them?
M.: There are some medicines. Yogic asanas and satvic food are also useful.
D.: Some young persons have taken a vow of brahmacharya. They repent of the vow
after the lapse of ten or twelve years. Under these circumstances should we
encourage young persons to take
the vow of brahmacharya?
M.: This question will not arise in the case of true brahmacharya.
D.: Some young men take the vow of brahmacharya without knowing
its full implications. When they find it difficult to carry it out in
practice, they seek our advice.
M.: They need not take a vow but they may try it without the vow.
D.: Is naishthika brahmacharya (life-long celibacy) essential as a

sadhana for Self-Realisation?
M.: Realisation itself is naishthika brahmacharya. The vow is not

brahmacharya. Life in Brahman is brahmacharya and it is not a
forcible attempt at it.
D.: It is said that kama (desire), krodha (anger), etc.. vanish in the
presence of the Sadguru. Is it so?
M.: It is correct. Kama and krodha must vanish before Self- Realisation.
D.: But all the disciples of a guru are not of the same degree of advancement.
There are found lapses in a few cases. Who is
responsible for such lapses?
M.: There is no connection between Self-Realisation and individual

predispositions (samskara). It is not always possible to live up to
the ideal of the Guru.
D.: Do not passions affect Realisation?
M.: The attempt to cleanse oneself will be automatic.
D.: Is it not necessary to wash off all impurities before Realisation?
M.: Jnana will wash them clean.
D.: Gandhiji is often perplexed finding his intimate disciples going wrong. He
wonders how it could happen and thinks that it is due to his own defects. Is it so?
M.: (Sri Bhagavan smiled and answered after a few minutes) Gandhiji has struggled
so long to perfect himself. All others will be right in due course.
D.: Is the Hindu view of reincarnation correct?
M.: No definite answer is possible for this question. There are pros and cons for
the view. Even the present birth is denied natvevaham jatu nasam etc., (Bhagavad
Gita). We were never born, etc.
D.: Is not individuality anadi (without beginning)?
M.: Investigate and see if there is any individuality at all. Ask this
question after solving this problem.
Nammalvar says: �In ignorance I took the ego to be myself;
however, with right knowledge, the ego is nowhere and only you remain as the SELF.�
Both monists and dualists are agreed on the necessity of Self- Realisation. Let us
do it first and then discuss the side-issues.
Advaita or dvaita cannot be decided on theoretical considerations alone.
If the Self is realised the question will not arise at all. Even Suka had no
confidence in his brahmacharya whereas Sri Krishna
was sure of his brahmacharya. Self-Realisation is designated by so
many different names, satya, brahmacharya, etc. What is natural
to the state of Self-Realisation forms the disciplinary course in the other state.
�I-am-the-body� idea will become extinct only on Self-Realisation. With its
extinction the vasanas become extinct
and all virtues will remain ever.
D.: Samskaras are said to persist even in a Jnani.

M.: Yes. They are bhoga hetu (leading to enjoyment only) and not bandha hetu.
D.: This fact is often abused by fakes who pretend to be sadhus but lead
vicious lives. They say it is prarabdha (remnant of past Karma).
How shall we mark off the fakes from the genuine sadhus?
M.: The one who has given up the idea of being the doer cannot repeat, �This is my
prarabdha�. �The jnanis lead different lives� is said for the benefit of others.
The jnanis cannot make use of this
in explanation of their lives and conduct.
(After a few minutes, Sri Bhagavan remarked about Mr. Kishorelal�s
weak body).
Mr. Kishorelal: I am asthmatic. I have never been strong. Even as a baby I was not
fed on my mother�s milk.
M.: Here the mind is strong and the body is weak.

D.: I wanted to practise Raja Yoga. I could not do it because of my physical
unfitness. The mind also began to wander with the movement of the body.
M.: If the mind be kept immovable let the body change as much as it likes.
D.: Is it not a handicap to the beginner?
M.: Attempts must be made in spite of handicaps.
D.: Of course. But they will be momentary.
M.: The idea of �momentary� is one among so many other ideas. So long as thoughts
persist this idea also will recur. Concentration is our own nature (i.e. BE-ing).
There is the effort now: but it ceases
after Self-Realisation.
D.: It is said to be the interval between flights of mind
M.: This too is due to the activity of the mind.
The Devotee submitted that whenever he had thought that he had found
something original, he later discovered that he was already forestalled.
Sri Bhagavan pointed out that everything remains already in the
germinal form and so there can be nothing new.
-------
?De Vico? to Ancient Order Of The Hermetics

Yesterday at 10:47 AM �
�Consciousness sleeps in the stone, dreams in the plant, awakes in the animal and
slowly becomes aware of itself in man.�
Pythagoras
Less Sizemore
2 hours ago
The late Jordan Womble tells us that our reality is produced by three pseudo
Neanderthal brains tethered together and immersed in a float tank similar to what
is shown in the movie Minority Report. The triad brain system is allegedly fuelled
by the blood of children kept in a unconscious comatose state. It would appear that
we are witnessing a certain externalization of this hierarchy as adrenochrome goes
mainstream
https://www.youtube.com/watch?v=ALDGcl31mxg&list=PLw-VbieKhXWNU5niSJcEtHT5ckuSAn14p
https://www.youtube.com/watch?v=51k6CirY3x8
https://quizlet.com/223603688/us-bank-web-training-ao-bo-flash-cards/
https://www.usbank.com/cgi_w/cfm/inst_govt/products_and_services/pdf/Guides2008/def
ensePurchaseCard/02PCARD_A_BO11-14-08_Opt.pdf
https://www.law.cornell.edu/ucc/9/9-210

21 hrs
Bhaurao Athavale was a Maharashtrian and before he had the first darshan of
Bhagavan Ramana in 1922, he used to visit Alandi near Pune, to have darshan of the
samadhi of Janeshwar. The family also had held one yogi, Swami Narasimha
Saraswathy, as the family guru. This guru was no longer in body.
Athavale further writes:-
Even though the Swami left this world and was enshrined in samadhi before by birth,
that many devotees had the good luck to have his darshan even after his nirvana,
made me ardently feel that I should have his darshan in flesh and blood and I used
to pray so to him for many years. In spite of many happy incidents of grace in our
family, my yearning for his darshan remained unsatisfied, though I was insistent on
it. I was not even satisfied with his darshan in a dream and so continued to pray
for the same off and on.
From 1939 to 1942, I suffered from sciatica due to over exertion in my engineering
work and became very weak. As I did not like, in this sstate, to be a burden to my
old father, I went to Vai, a sacred place on the bank of Krishna, about 70 kms from
Pune, rather dejected about my health. Still I used to pray to the Swami of Alandi
to give me darshan.
After some months of disappointment, I changed my prayer to the Swami Narasimha

Saraswathy that I should at least have a darshan of a great Mahatma like the Swami
before my death.
In February 1942, I had a dream where there was a Cave in a Hill and a Master,
about 22 years old, was sitting there, with some disciples with matted locks.
After this only distant friend of mine, who had been returning to Maharashtra after
a visit to Rameswaram and other south Indian temples came and told me that he met a
great Siddha Purusha in a small town called Tiruvannamalai, in Madras Province.
I immediately grew restless and started in that very condition by rail to

Tiruvannamalai via Madras and reached that holy place on the third morning at dawn.
As I approached the Hall at 6 am, the driver of the bullock cart who took me
inside, showed me Bhagavan Ramana. As I prostrated before Him, He asked kindly:
"Are you coming from Pune? You seem to be quite exhausted..." I was wonderstruck,
since I had not informed anyone in the Asramam about my coming. Nevertheless, all
arrangements for my stay had been arranged by the Asramam manager.
In the afternoon, when I sat before Him, He kindly enquired about my health. I
immediately told him about my health and my life story and my desire to have the
darshan of Swami Narasimha Saraswathy etc., etc., I also handed over a photograph
of Narasimha Saraswathy to Him. He smiled and indicated His divine intimacy with
the Swami.
He then graciously said to me: You can stay here in peace. You disease is not
incurable. He quoted a verse from Srimad Bhagavad Gita (II.14): O Son of Kunti, the
contacts between the senses and objects, which give rise to the feelings of heat
and cold, pleasure and pain etc., are all transitory and fleeting. Bear with them,
O Arjuna.
I felt exteremely relieved. In three months, I was completely relieved from my

sciatica which is only due to His Grace.
~ Arunachala's Ramana, Boundless Ocean of Grace, Volume 6. Sri Ramanasramam,

Tiruvannamalai.
Arunachala Siva.
Kavyakantha [Sri Kavyakantha Ganapati Muni] approached the Virupaksha cave where
Brahmana Swami [Bhagavan Sri Ramana Maharshi] was staying, and prostrating himself
before him, said in a trembling voice, "All that has to be read I have read. Even
Vedanta Sastra I have fully understood. I have performed japa to my heart's
content. Yet I have not up to this time understood what tapas is. Hence have I
sought refuge at thy feet. Pray, enlighten me about the nature of tapas".
For fifteen minutes Sri Ramana silently gazed at Kavyakantha. He then spoke:
"If one watches whence this notion of 'I' springs, the mind will be absorbed into
that. That is tapas. If a mantra is repeated and attention is directed to the
source whence the mantra sound is produced, the mind will be absorbed in that. That
is tapas."
The scholar was filled with joy and announced that the upadesa was original, and
that Brahmana Swami was a Maharshi and should be so called thereafter. He gave the
full name of Bhagavan Sri Ramana Maharshi to Brahmana Swami, whose original name
had been Venkataraman (named after the Lord of Tirupati). Kavyakantha was now the
foremost disciple of Sri Ramana. His disciples also came to the Maharshi. They
sought and obtained clarification on many doubtful points. His Sri Ramana Gita
recording these questions and answers (between the years 1913 and 1917) is divided
into eighteen chapters like the Bhagavad Gita and is a great source of inspiration.
(From 'Ramana Smriti', KAVYAKANTHA: A COLOSSUS OF LEARNING AND TAPAS [K. Natesan])
No-ThingLike Page
February 28 at 8:09 AM
Robert Adams
Awaken. Be free. Simplify your life
We all have something we're leaning on for support, and we're afraid if we lose
that we'll be finished. How can you ever be finished when you realize you are of a
divine nature, that your real state is Brahman, ultimate oneness, pure awareness.
No matter what your body and mind seem to be going through, no matter what you
think, you can never get rid of your real self, because your real self just is.
Your mind may tell you otherwise. You may be mesmerized in the world, believing you
have to have this, and you have to have that, and you have to live here, and you
have to live there, and you have to be with someone that you think you're supposed
to be with, and you're afraid of being alone, or you're afraid of being with the
wrong people, many fears, many false beliefs. These are the things that are keeping
you back.
You and your self are the universe. You are the whole universe. You are the self,
omnipresent, all-pervading. This is your real nature. If you just have a glimpse of
this, how can you possibly fear anything? If you learn to live in the present and
become spontaneous, forgetting about the past, not concerning yourself about the
future, but understanding who you are right now, can't you see that this will take
care of everything?
We have something we own, a person, place, or thing. We can not get it out of our
mind. We're attached. Because of this attachment we go through many lives, it
appears, and we go through many experiences, simply because we are attached to
something. It can be mental or physical.
The understanding is to turn within, to forget about the person, but to see your
own reality, to trace the I thought to the source. After all it is the I thought
that hates and loves, that has attachment to person, place or thing. When the I
thought is transcended, only the self remains. Then your karma is finished, your
body is finished, your world is finished, your God is finished, and you're home
free. But as long as you allow a person, place or thing, and it may be your own
body that you're attached to, your own mind, that's person, place or thing also, as
long as you feel deeply about those things, you will never become free until you
let it go.
Think of the problems you think you have. Why are they a problem? What difference
does it make? There is nothing in this world that it's important for you to want to
feel badly, where you want to get revenge, or you�re afraid that something will
happen to your body, you're concerned about a loved one, you're worried about the
world situation. When you're like that, you are assuming responsibility for these
things. After all you didn't ask to really get born. You didn't ask to get born
into the family where you were born, into the nationality, into the religion that
you were born into, into the city and state and country that you were born into.
The power that takes care of that knows how to take care of you. Don't you see?
There isn't anything you have to do to help.
In other words, God doesn't need your help. All you have to do is to take a deep
breath and say, "Take it God. I'm finished with it. I will never worry again. I
will never be upset over anything again." Wake up. Get rid of all those feelings
that are beseeching you to do all these stupid things. Awaken. Be free. Simplify
your life. Have no fear. Fear is another thing that you become attached to and it
keeps you back.
Blessed Kitchen Staff

Varanasi Subbalakshmi Ammal
"His great love for me, a worthless devotee, bound me firmly to his feet. Again and
again I wanted to leave the Ashrama, but he held me for my good, more powerfully
than I held on to him.
Whenever I was collecting courage to tell Bhagavan about my desire to leave, he

would seem to read my thoughts and forestall me by giving me something special to
do. I felt I had too much to do and that my life was being wasted."
One day Bhagavan was looking at me intently and said:
"It looks as if you are still hankering after meditation."
I replied: "What have I got except endless work in the kitchen?"
Bhagavan said with deep feeling:
"Your hands may do the work but your mind can remain still. You are that which
never move Realize that and you will find that work is not a strain. But as long as
you think that you are the body and that the work is done by you, you will feel
your life to be an endless toil. In fact, it is the mind that toils, not the body.
Even if your body keeps quiet, will your mind keep quiet too? Even in sleep the
mind is busy with its dreams."
I replied: "Yes, Swami, it is as natural for you to know that you are not your body
as it is for us to think that we are the body. I had a dream recently in which you
were explaining this very point. I was dreaming that I was working in the kitchen
and you were having your bath in your usual place behind the bamboo mat partition.
You asked:
"Who is it?"
I replied: "Who shall I say I am?"
You said:
"Exactly so, you are nothing of which something can be said."
Now, just remember that was my dream and it was quite clear. Why can't I remember
always that I am not the body?"
"Because you haven't had enough of it," he smiled.
(by Subramanian. R from arunachala-ramana.org)
?Tathata M? to Osho
3 hrs �
*** People Come To Me And Ask, "What Will Happen After Death?"� ***
People come to me and ask, "What will happen after death?" I don't answer them, I
ask them another question instead. I ask them,
"Forget all about after death, let me ask you one thing: what is happening before
death?" Because whatsoever is happening before death
will continue to happen after death. It is a continuum: your consciousness will be
the same -- before or after will not make any
difference. The body may not be the same, the container may change, but the content
will remain the same. Whatsoever happens is happening
to the content, not to the container.
- OSHO
The Goose Is Out

Chapter #2
Chapter Title: Just See It
2 March 1981 am In Buddha Hall
THE FOURTH WAY AND ESOTERIC TRADITIONS � THE BREATH (OF LIFE)
One cycle of respiration takes about three seconds. This is a definite and complete
period of time for a man. If he observes closely, he will find that every breath
brings a new thought to his mind, or a repetition of an old thought. -- Rodney
Collin, The Theory of Celestial influence C
We have found a clue to death. From our scale of times, we can establish that with
each breath a man takes, the molecules in his body 'die' and are replaced by new.
With each breath, he possesses a quite new molecular body. And in a barely
perceptible pulse of attention, 'himself' - all he knows, understands, remembers,
all his habits, likes, dislikes, all that he calls 'I' -has fallen asleep and woken
again to find everything as before.
-- Rodney Collin, The Theory of Celestial influence C
A life-time is not what`s between the moments of birth and death. A life-time is
one moment, between two little breaths. -- Zen saying
Strictly speaking, the duration of the life of a living being is exceedingly brief,
lasting only while a thought lasts. Just as a chariot-wheel in rolling, rolls only
at one point of the tire and in resting only rests at one point; exactly in the
same way, the life of a living being lasts only for the period of one thought. --
Buddhaghosa, Visuddha Magga VIII (Buddhist Sutra)
Be present at every breath. Do not let your attention wander for the duration of a
single breath. Remember yourself always and everywhere.
-- Gujduvani (12th c. Sufi master)
There is only one thing to be gained in life, and that is to remember God with each
breath; and there is only one loss in life, and that is the breath drawn without
the remembrance of God. -- Abu Hashim Madani, Indian Sufi
The yang of Heaven and the Yin of Earth are like the opening and closing of a
door�.. Opening and closing, breathing out and breathing in, are the �door of the
mysterious female,� the root of Heaven and Earth. Here �breathing out� and
�breathing in� do not refer to exhalation and inhalation through the nose, but
rather to the opening and closing of the true breath. -- Li Dao Chun, the Book of
Balance and Harmony
The breath of life is the consciousness of life. -- Upanishads
Left image: The goddess Iousas, giving pharaoh Seti I the Breath of Life in the
form of an Ankh sign, Seti I Temple, Abydos, Egypt.
Right image: The Father the Son and the Holy Spirit, representing Real I, the
steward and the Breath of Life. The Holy Trinity, from the Boulbon Altarpiece, The
Louvre, France.
Join the discussion at: https://www.facebook.com/groups/1354571161327139
-----
Mateusz Gladysz
March 19 at 10:11 PM
��The dreamer's mind is divided in two: in witnessing and dreaming. Then you are
not one; you are split.
While you are simply witnessing you are one. There is no duality in you. You are --
that's all. So try to
become one, single-minded. Whatsoever you are doing, try to become one. To say that
you are dual is not
true -- you are many, you are a crowd. It is not only that you are two, you are
many. Bring these fragments
together. Any one thing, continuously followed, will help you to crystallize.
For example: meditators try to meditate continuously. They do a thousand and one
things, other things,
but one thing continues as a current, as a thread running underground. They eat,
but they make a meditation
out of eating. They walk, but they make a meditation out of walking. They talk, but
they make a meditation
out of talking. They listen, but they listen meditatively. They do many things, but
they connect everything
with meditation. That becomes their one-mindedness.
Lovers, the followers of the path of love, Bauls, make love their undercurrent.
They eat, but they eat
with love. The walk, but they walk with love -- because the earth is holy ground.
They sit under a tree; they
sit with love -- because the tree is divine. They look at somebody; they look with
love -- because there also
is divinity. Everywhere they see their beloved, in each movement they remember
their beloved. It becomes
their constant remembrance.
But whether on the path of meditation or on the path of love, one thing has to be
done. Doing a thousand
and one things, you have to connect them with one thing. That connection, that
running thread will make
you one-pointed, one-minded. It will give you integration. In that integration,
dreams dissolve. It is the
crowd within you which dreams, it is the split that dreams. When the split is
bridged, dreams disappear --
because then you start enjoying being here and now so tremendously that who bothers
to desire? Who has
time to think about the tomorrow? Today is more than enough. A single moment of
undivided being is so
big, bigger than eternity.
Then nobody thinks about the past -- the gone is gone; and nobody thinks about the
future -- that which
has not come yet, has not come yet. One simply goes deeper and deeper into the
present, and that is the door
of God.
The present is the door, and your single-mindedness is the key.��
The Beloved, Vol 1

Chapter #3 OSHO ??
573 300 1579

https://www.youtube.com/watch?v=GQYiZlaWixs
https://everydayconcerned.net/2016/11/10/dave-case-electronic-engineer-invents-an-
electronic-counter-measure-for-high-frequency-ringing-in-ears-or-tinnitus/
Laaribi Mohamed is with Amrit Shree Subhuti.

March 21 at 12:19 PM
??Osho
OSHO on HOW TO CREATE A PROTECTIVE AURA �.�
�[A sannyasin returning to the west says: It doesn�t happen here, but at home by
the end of the week I feel very tired. Sometimes I can�t even stand.]
� I understand. Do one thing. Every night before you go to sleep, just sit in the
bed and imagine an aura around your body, just six inches away from your body, the
same shape as the body, surrounding you, protecting you. It will become a shield.
Just do it for four, five minutes, and then, still feeling it, go to sleep. Fall
into sleep imagining that aura like a blanket around you which protects you so that
no tension can enter from the outside, no thought can enter from the outside; no
outside vibrations can enter you. Just feeling that aura, fall asleep.
This has to be done the last thing at night. After it, simply go to sleep so the
feeling continues in your unconscious. That is the whole thing. The whole mechanism
is that you start by consciously imagining, then you start falling asleep. By and
by when you are on the threshold of sleep, a little imagination continues, lingers
on. You fall asleep but that little imagination enters the unconscious.
That becomes a tremendous force and energy.
I don't see that the problem is within you. The problem is coming from the outside.
You don't have a protective aura. It happens to many people, because we don't know
how to protect ourselves from others. Others are not only there � they are
broadcasting their being continuously in subtle vibrations. If a tense person
passes by you, he is simply throwing arrows of tension all around � not
particularly addressed to you; he is simply throwing. And he is unconscious; he is
not doing it to anybody knowingly. He has to throw it because he is too burdened.
He will go mad if he doesn't throw it. It is not that he has decided to throw it.
It is overflowing. It is too much and he cannot contain it, so it goes on
overflowing.
Somebody passes by you and he goes on throwing something at you. If you are
receptive and you don't have a protective aura.... And meditation makes one
receptive, very receptive. So when you are alone, it is good. When you are
surrounded by meditative people, very good. But when you are in the world, in the
marketplace, and people are not meditative but are very tense, anxious, have a
thousand and one strains on their mind, then you just start getting them. And you
are vulnerable.
Meditation makes one very soft, so whatsoever comes, enters.
After meditation one has to create a protective aura. Sometimes it happens
automatically, sometimes it doesn't. It is not happening automatically to you, so
you have to work for it. It will be coming within three months. Any time between
three weeks and three months, you will start feeling very very powerful. So in the
night, fall asleep thinking this way.
In the morning the first thought has to be again this. The moment you remember that
now sleep Is gone, don't open your eyes. Just feel your aura all over the body
protecting you. Do it for four, five minutes again, and then get up. When you are
taking your bath and your tea, go on remembering it.
Then in the daytime also whenever you feel you have time � sitting in a car or a
train, or in the office doing nothing � just again relax into it. For a single
moment feel it again.
Between three weeks and three months you will start feeling it almost like a solid
thing. It will surround you and you will be able to feel that you can now pass
amidst a crowd and you will remain unaffected, untouched. It will make you
tremendously happy because now only your problems will be your problems, nobody
else's.
It is very easy to solve one's own problems because they are one's own. It is very
difficult when you go on getting others' problems; then you cannot solve them,
because in the first place they don't belong to you. Many people come to me and
they say they had some problem but suddenly here it is gone. It was never their
problem � otherwise it cannot go. It must have been somebody else's."
??OSHO
Dance Your Way to God, Chapter #24 - Fri, 20 August 1976 pm in Chuang Tzu
Auditorium
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Purpose:
The Fourth Way and Esoteric Traditions

April 6 at 2:00 AM �
THE FOURTH WAY AND ESOTERIC TRADITIONS � THE STATE OF PSYCHOLOGICAL
SLEEP/IMAGINATION
The waking have one world in common, but the sleeping each turns to a world of his
own. -- Heraclitus, Greek philosopher (535 � 475 BCE)
Man has possibility of four states of consciousness. They are: sleep, waking state,
self-consciousness and objective consciousness. But although he
has the possibility of these four states of consciousness, man actually lives only
in two states, one part of his life passes in sleep, and the other
part in what is called 'waking state,' though in reality his waking state differs
very little from sleep. In ordinary life, man knows nothing of
'objective consciousness' and no experiments in this direction are possible. The
third state or 'self-consciousness' man ascribes to himself; that
is, he believes he possesses it, although actually he can be conscious of himself
only in very rare flashes and even then he probably does not
recognise it because he does not know what it would imply if he actually possessed
it. -- Ouspensky, The Psychology of Man`s possible Evolution
Left image: The front cover of the New Yorker, showing people in the subway who are
each in a world of their own: the internal world of imagination
turning round and round.
Mental excretion is represented by imagination, that is, a continuous production of

waste images, the by-product of past perceptions, which flow
through and out of the brain in a meaningless and unbroken stream. In fact,
dreaming goes on night and day, without a break. -- Rodney Collin (20th C.
Fourth Way spiritual teacher) The Theory of Celestial Influence
Strictly speaking, the duration of the life of a living being is exceeding brief,
lasting only while a thought last. Just as a chariot-wheel in
rolling, rolls only at one point of the tire and in resting only rests at one
point; exactly in the same way, the life of a living being last only
for the period of one thought. -- Buddhaghosa, Visuddha Magga VIII (Buddhist sutra)
The birth and death of one`s thoughts is also called Samsara.
Samsara is no more than one's own thoughts. -- Upanishads (Hindu text)
As soon as one instant of thought is cut off, you will be reborn in another realm.
-- Huineng (Sixth Patriarch of Zen Buddhism, 8th c.)
Once you have entered darkness, essence is disturbed and life is destabilized; in a
single day you are born a thousand times and die ten thousand times. -- Liu Yiming,
Hexagram #4 Darkness, The Taoist I Ching
The human mind is the nature of temperament, the nature of cognitive consciousness.
What is meant when it is said that the human mind is mechanical, is that it gives
rise to feelings when it sees things, �raising waves along with the wind.� People
have birth and death based on this. -- Liu Yiming, Commentary on The Classic on Yin
Convergence
Right image: 'The windmills of your mind' turning in darkness. 'The sleeping each
turns' from one thought to the next, 'in a world of his own', without self-
awareness; in darkness.
The Buddhas, the Immortals and the Sages are free from the Wheel of Reincarnation.
They are not born and they do not die. They are as eternal as Heaven and Earth,
as the mountains and the rivers. -- Journey to the West, Ch1
If one stays aware of oneself and let the thoughts pass without paying attention to
them, one is an immortal or a Buddha for as long as one can
sustain it.
Deluded the moment before, you were an ordinary mortal; enlightened the moment
after, you are a Buddha. -- Zen Master
Sting performing 'the Windmills of your mind', https://www.youtube.com/watch?

v=jk63Psr3wzYStin
Chulbul Pandey
Visual Storyteller � Yesterday at 7:10 AM
CHAPTER 21: BECOME A GARDENER
Nobody has ever been capable of taking anything from this world to the other. When
you die, how can you carry anything from this world to the other? When you die your
body drops. All that could be carried could only be carried through the body, and
all that you possessed was possessed through the body. When the body drops, the
very medium, the very vehicle drops. Then you cannot carry anything from this
world, it is impossible. That�s why many clever people think, �Don�t collect the
commodities of the world, just collect knowledge, because knowledge can be
carried.� Remember well: knowledge cannot be carried either, because when the body
drops, the brain drops, and the brain is the accumulator of knowledge.
Your brain is the computer in which knowledge, information collects. It is also

outside: if you take the brain of Einstein out, he will be an ordinary idiot,
because with the brain knowledge disappears. But if you take the brain of Jesus
out, there will be no difference, he will remain the same, because Jesus
accumulates awareness, not knowledge.
So there are three types of people: the most outwardly collect things, but those
things cannot be carried to the other shore. Then the second who are not so
outwardly, but are still outward, collect knowledge, scriptures, theories,
philosophies. They are more clever but still stupid, because knowledge is
accumulated in the brain and the brain is part of the body, the innermost part, but
still part of the body. And when the body drops, the brain drops. Then there is the
third person, who accumulates awareness, who cultivates awareness, whose whole life
goal is to be more and more conscious.
This consciousness is your innermost self. Only this consciousness goes to the
other shore, only this consciousness belongs to the other shore. In this body, both
worlds exist: this and that, of matter and of consciousness. And between these two
worlds there exists an interlink. That interlink is your knowledge. Drop things and
drop knowledge. Just grow more and more in awareness, consciousness, become more
and more alert. The more alert, the more you will carry from this world to the
other; you will not go like a poor man, you will go rich. In this world you may
look like a poor man, like a buddha, a beggar, a bhikku, but in the other world you
will be like a king, because you will carry only yourself.
It happened: when Pompeii was destroyed by a volcanic eruption, the whole city was
afire in the middle of the night, buildings were falling and people were escaping.
Everybody was carrying something or other, because the city was very rich. And
people were carrying their most valuable things: somebody was carrying his gold,
somebody his diamonds, somebody his money; scholars were carrying their scriptures,
books, whatsoever could be saved they were carrying. But there was one man who was
not carrying anything, just his walking stick. And those who were carrying things
were very disturbed, worried; their whole lives were being destroyed. Only this man
was walking amidst the crowd as if he were going for his morning walk. That was his
usual routine: at three o�clock in the morning he used to go for a morning walk,
and this was the time.
Whosoever looked at him said, �Why? You couldn�t save anything? Everything is lost?
�
The man said, �I didn�t have anything, and all that I have I am carrying.�
�Then why are you walking as if you are going for a morning walk? It is such a
crisis, whole lives are destroyed, people are ruined!�
The man laughed and he said, �Because whatsoever you have accumulated is of this
world: death ruins it, fire burns it. I have accumulated only awareness. It may be
a crisis for you, for me it is time for my morning walk.�
This man is the mystic, this man is the yogi, this man is the one about whom Jesus
is talking.
If you bring forth that within yourselves, that which you have will save you. If
you do not have that within yourselves, that which you do not have will kill you.
If you are poor inside, you may be rich outside but you are going to be destroyed
by your own possessions. If you are rich inside, then don�t bother. Then whether
you have anything or not, death cannot snatch anything from you. Only awareness
transcends death; that is the only ray of light in human life which transcends
death. Can you die fully aware? That is the only, the whole point. But if you have
not lived fully aware, how can you die fully aware? If even in life you are so
unaware, how can you be aware in death?
Remember that whenever there is too much pain, the body has an automatic mechanism
to throw you into unawareness, because otherwise it will be intolerable. Doctors
have invented anesthesia very recently, but nature knows anesthesia, it has always
known anesthesia. Whenever you come to a point when there is too much pain,
suddenly you become unconscious, you faint, because it will be intolerable. So the
body has an inner thermostat. You may be saying to people, �It is intolerable, my
pain is intolerable,� but you are wrong, because if it is intolerable you will be
unconscious.
There exists no pain which can be called intolerable. All pains are tolerable, all
sufferings are tolerable. That�s why you remain alert, otherwise you would faint.
And death is the most painful thing. When death comes, it is the greatest surgery
possible, because your whole being has to be taken away, separated from the body
with which you have become so much identified and one. It is not cutting a finger,
it is not cutting a hand, it is not removing your appendix; it is removing your
whole body from you. No doctor can do that yet. The whole body is being removed,
separated. And you have lived with this body for seventy years, eighty years; not
only lived with it, you have lived in identification with it: you thought you were
the body. The pain is such that you will become unconscious.
The whole of life is a preparation to be aware in death. That�s what a sannyasin

should do, that�s what a seeker should do: be ready! Don�t lose a single moment,
because once lost it cannot be regained. And the only richness that you can get out
of it is by being more aware. Do whatsoever, but do it with alertness, awareness.
Your lives may be different but your inner search cannot be different; it is the
same.
From:- The Mustard Seed
In the PROXIMITY of Sri BHAGAVAN
After the Devotees who had gathered for the birthday celebration of Bhagavan left
the Ashram, I approached him with my problem: �How am I to rise above my present
animal existence? My own efforts in that direction have proved futile and I am
convinced that it is only a superior might that could transform me. And that is
what has brought me here.�
Bhagavan replied with great compassion: �Yes, you are right. It is only on the
awakening of a power mightier than the senses and the mind that these can be
subdued. If you awaken and nurture the growth of that power within you, everything
else will be conquered. One should sustain the current of meditation uninterrupted.
Moderation in food and similar restraints will be helpful in maintaining the inner
poise.� It was this grace of Bhagavan that gave a start to my spiritual career. A
new faith was kindled within me and I found in Bhagavan the strength and support to
guide me forever.
Another day, questioned about the problem of brahmacharya, Bhagavan replied: �To
live and move in Brahman is real brahmacharya; continence, of course, is very
helpful and indispensable to achieve that end. But so long as you identify yourself
with the body, you can never escape sex-thought and distraction. It is only when
you realise that you are formless Pure Awareness that sex distinction disappears
for good and that is brahmacharya, effortless and spontaneous.�
As advised by Bhagavan I engaged myself in nonstop japa, day and night, except
during hours of sleep.
Viswanatha Swami in 'Surpassing Love and Grace'
Sri Ramana Maharshi Teachings. ???? ??? ?????? ?? ?????Like Page

19 hrs
Q: There is more pleasure in dhyana than in sensual enjoyments. Yet the mind runs
after the latter and does not seek the former. Why is it so?
Pleasure or pain are aspects of the mind only.

Our essential nature is happiness.
But we have forgotten the Self and imagine that the body
or the mind is the Self.
It is that wrong identity that gives rise to misery.

What is to be done?
This mental tendency is very ancient and has continued for innumerable past births.
Hence it has grown strong.

That must go before the essential nature, happiness, asserts itself.
Q.: Are our prayers granted?

M.: Yes, they are granted. No thought will go in vain. Every thought will produce
its effect some time or other. Thought-force will never go in vain. Sri Ramana
Maharshi ~ Day by Day, 28-6-46
Sri Khanna: The jiva (individual soul) is said to be mind plus illumination. What
is it that desires Self-realization and what is it that obstructs our path to Self-
realization? It is said that the mind obstructs and the illumination helps.
Bhagavan Sri Ramana Maharshi: Although we describe the jiva (individual soul) as
mind plus the reflected light of the Self, in actual practice, in life, you cannot
separate the two, just as, in the illustrations we used yesterday, you can�t
separate cloth and whiteness in a white cloth or fire and iron in a red-hot rod.
The mind can do nothing by itself. It emerges only with the illumination and can do
no action, good or bad, except with the illumination. But while the illumination is
always there, enabling the mind to act well or ill, the pleasure or pain resulting
from such action is not felt by the illumination, just as when you hammer a red-hot
rod it is not the fire but the iron that gets the hammering.
Sri Khanna: Is there destiny? And if what is destined to happen will happen is
there any use in prayer or effort or should we just remain idle?
Bhagavan Sri Ramana: There are only two ways to conquer destiny or be independent
of it. One is to enquire for whom is this destiny and discover that only the ego is
bound by destiny and not the Self, and that the ego is non-existent. The other way
is to kill the ego by completely surrendering to the Lord, by realizing one�s
helplessness and saying all the time: �Not I but Thou, oh Lord!�, and giving up all
sense of �I� and �mine� and leaving it to the Lord to do what he likes with you.
Surrender can never be regarded as complete so long as the devotee wants this or
that from the Lord. True surrender is love of God for the sake of love and nothing
else, not even for the sake of salvation. In other words, complete effacement of
the ego is necessary to conquer destiny, whether you achieve this effacement
through Self-enquiry or through bhakti-marga (path of devotion or love).
Sri Khanna: Are our prayers granted?
Bhagavan Sri Ramana: Yes, they are granted. No thought will go in vain. Every
thought will produce its effect some time or other. Thought-force will never go in
vain.
Source: Day By Day With Bhagavan
Mosquitoes were a perpetual problem for devotees. Bhagavan did not criticize the
devotees if they swatted mosquitoes which were biting them. In the 1940s, He even
permitted the cowshed to be sprayed with pesticides, so that the cows would not be
troubled by the biting of mosquitoes or insects. However, if He was questioned
about the moral aspect of killing mosquitoes, He would usually answer by saying,
that one should not identify with the body, that is being bitten.
A devotee who asked Him about this got the reply:
"If you were to take your complaint against mosquitoes to the court of law, the
mosquitoes would win the case. Their Dharma i.e the rule that they must live by, is
to bite and sting. They live on the blood sucked after biting. They are teaching
you that you are not the body. Your object to their stings only because you
identify yourself with the body."
Source: Living by the Words of Bhagavan.
Question 3:
OSHO,
IN A LECTURE YOU SPOKE ABOUT NON-IDENTIFICATION, THAT ONE

SHOULD BECOME A WITNESS. BUT IN THE WEST MANY PEOPLE ARE
ALIENATED, THEY CANNOT GET INVOLVED. THEY ARE SIMPLY
INDIFFERENT TO EVERYTHING. THAT IS ALSO MY EXPERIENCE. PLEASE
CAN YOU MAKE CLEAR THE DIFFERENCE BETWEEN NON-IDENTIFICATION
AND ALIENATION?
Nicolaas,
THE DIFFERENCE IS VERY CLEARCUT, but subtle and delicate To be indifferent means to
be dead; it does not mean that you are a witness, it simply means you are
disconnected from life and all the sources that nourish you. You are only uprooted;
that is alienation.
Uproot a tree and it will start dying. Its greenness will be gone, soon the foliage
will wither away, flowers will not come any more. The spring will come and go but
the tree will know nothing of it; it has become alienated from existence. It is no
longer rooted in the earth, it is no longer related to the sun, it no longer has
any bridge. It is surrounded by walls, all bridges are broken.
That's what has happened to the modern man: he is an uprooted tree. He has
forgotten how to relate with existence, he has forgotten how to whisper with the
clouds and the trees and the mountains. He has completely forgotten the language of
silence... because it is the language of silence that becomes a bridge between you
and the universe that surrounds you. The universe knows no other language. On the
earth there are three thousand languages; existence knows no language except the
language of silence.
An English general was talking to a German general after the Second World War. The
German was very puzzled; he said, "We had the best equipped army in the world, the
best war technology, the greatest leader that history has ever known, the best of
generals, and such a devoted army. Why? -- why couldn't we win? It seems simply
Impossible that we have been defeated! It is unbelievable -- although it has
happened -- but we cannot believe it!"
The English general laughed and said, "There is one thing you have forgotten:
before starting any battle we used to pray to God; that is the secret of our
victory."
The German said, "But we also used to pray to God, every morning!"
The English general laughed and he said, "We know that you used to pray, but you
pray in German and we pray in English -- and who told you that God knows German?"
Everybody thinks his language is the language of God. Hindus say Sanskrit is the
holy language, the divine language -- DEVA VANI -- God understands only Sanskrit.
And ask the Mohammedans -- then God understands only Arabic; otherwise, why should
he have revealed the Koran in Arabic? And ask the Jews -- then God understands only
Hebrew.
God understands no language because God means this total existence. God understands
only silence -- and we have forgotten silence.
Nicolaas, because we have forgotten silence, forgotten the art of meditation, we
have become alienated. We have become small, dirty, muddy pools and we don't know
how to go and be one with the ocean. We go on becoming dirtier every day, shallower
every day, because the water goes on evaporating. We are just muddy, our life has
no clarity. Our eyes cannot see and our hearts cannot feel.
This state is the state of indifference; it is a negative state. The mystics have
called it 'the dark night of the soul'. It is not witnessing, it is just the
opposite of witnessing.
When I say be a witness I am not saying become uprooted from life. I am saying live
life in all its multi-dimensionality, and YET remain aware. Drink the juices of
life, but remember that while you are drinking the juices of life there is a
consciousness in you beyond all action, all doing. Drinking, eating, walking,
sleeping, are all acts, and there is a consciousness in you which simply reflects,
a mirrorlike phenomenon. It is not indifference. The mirror is not indifferent to
you, otherwise why should it bother to reflect you at all? It is immensely
interested in you, it reflects you, but it does not become attached. The moment you
are gone, you are gone; the mirror does not remain remembering you; the mirror now
reflects that which is in front of it.
A witnessing consciousness lives in life but with tremendous non-attachment, with

great non-possessiveness; it possesses nothing. It lives totally, it lives
passionately, but still knowing that "I don't possess anything."
The witnessing consciousness is not an island separate from the ocean; it is ONE
with the ocean. But still a miracle, a paradox: even being one with the ocean there
is a part that remains above the ocean like the tip of the iceberg. That part is
your witnessing soul. To create it is the greatest treasure in the world; one
becomes a Buddha by creating it Falling into indifference you become simply
unconscious, you go into a coma. You lose all joy in life; the celebration of life
stops for you. Then you don't exist, you only vegetate. Then you are not a man but
only a cabbage -- and that too uprooted. You become more and more rotten every day,
you stink; no fragrance comes out of you. The same energy that could have become
fragrance passing through a witnessing soul becomes a stinking phenomenon by
becoming indifferent.
But I can understand your question, Nicolaas. From the outside sometimes
indifference and witnessing may appear alike. This has been one of the greatest
calamities -- because they APPEAR alike. Hence true sannyas was lost and a phony
sannyas became predominant. I call sannyas phony if it lives in indifference.
The phony sannyas is escapist. It teaches you not to enjoy ,life, it teaches you
not to love music, it teaches you not to cherish beauty. It teaches you to destroy
all the sources that beautify your existence. It teaches you to escape to the
caves, ugly caves, to turn your back towards the world that God has given as a gift
to you.
The phony sannyas is not only against the world, it is against God too, because to
be against the world is to be against the creator of the world. If you hate the
painting you are bound to hate the painter. If you dislike the dance, how can you
like the dancer? God is the painter, the world is his painting. God is the
musician, the world is his music. God is the dancer, NATARAJ, and the world is his
dance. If you renounce the world, indirectly you are renouncing God.
The phony sannyas is escapist; cheap it is, easy it is. It is very easy to escape
from the world and live in a cave and feel holy -- because there is no opportunity
for you to be unholy, no challenge. Nobody insults you, nobody criticizes you.
There is nobody present, so you can think that now there is no anger in you, you
can feel that now there is no ego in you. Come back to the world!...
I know people who have lived for thirty years in the Himalayas, and when they come
back to the world they are surprised to find that they are the same people, nothing
has changed. Thirty years of Himalayas -- a sheer wastage! But while they were in
the Himalayas they were thinking they had become very sacred, very holy, they had
become great saints. And there were reasons for them to think so, because no anger,
no ego, no greed... there is nothing to possess so you feel non-possessive, nobody
to compete with so you feel non-competitive, nobody hurts your ego so you don't
feel the ego at all.
Things are felt only when there is some hurt. For example, you feel your head only
when there is a headache. When the headache disappears, the head also disappears
from your consciousness; you cannot feel your head without a headache. You become
headless when there is no headache.
Living in the Himalayan cave you have escaped from all the hurts of the world which
make you aware again and again of the ego, of the anger, of the greed, of
jealousy....
Coming back into the world you will find everything is back again -- and back with
a vengeance, because for thirty years it has been accumulating. You will bring a
bigger ego than you had ever taken with you to the Himalayas.
The sannyas that teaches indifference is phony.
The sannyas that teaches you how to live in the world and yet float above it like a
lotus flower, like a lotus leaf, remaining in the water and yet untouched by the
water, remaining in the world and yet not allowing the world to enter into you,
being in the world yet not being OF the world, that is true renunciation.
That true renunciation comes through witnessing; it is not indifference.

Indifference will make you alienated, being alienated you will feel meaningless,
joyless, accidental.
Feeling accidental, the desire to commit suicide will arise, is bound to arise. Why
go on living a meaningless life? Why go on repeating the same rut, the same
routine, every day? If there is no meaning, why not end it all, why not be finished
with it all?
Hence many many more people are committing suicide every day, many many people are
going mad every day. The rate of suicide and madness is increasing. Psychoanalysis
seems to be of no help. Psychoanalysts, in fact, commit suicide more, go mad more,
than any other profession.
Nothing seems to help the modern man -- because the indifference is too heavy; it
has created a dark cloud around him. He cannot see beyond his own nose; he is
suffocating in his lonely world. The walls are so thick, thicker than the China
Wall, that even when you love you are hidden behind your wall, your beloved is
hidden behind her wall. There are two China Walls between you. You shout, but no
communication seems to be possible.
You say one thing, something else is understood; she says something, you understand
something else. Husbands and wives sooner or later come to one understanding: that
it is better not to talk. It is better to keep silent, because the moment you utter
a word misunderstanding is bound to follow.
All communication has disappeared from the world. Everybody is living a lonely life
-- lonely in the crowd; the crowd is becoming bigger and bigger every day. The
world population is exploding; there have never been so many human beings as there
are today -- and man has never been so lonely. Strange! Why are we so lonely amidst
such a crowd? Communication has failed.
Gaffney staggered into a bar crying. "What happened?" asked Brady the bartender.
"I did a horrible thing," sniffed the drunk. "Just a few hours ago I sold my wife
to someone for a bottle of Scotch."
"That's awful," said Brady. "Now she is gone and you want her back, right?"
"Right," said Gaffney, still crying.
"You are sorry you sold her because you realized too late that you love her,
right?"
"Oh, no," said the Irishman, "I want her back because I am thirsty again!"
It is becoming more and more difficult to understand people, because such thick,
dense indifference surrounds everybody that even if you shout you can't be heard,
or they hear something which you have not said at all. They hear that which they
want to hear or they hear that which they CAN hear. They hear not what is said but
what their mind interprets.
Two black teenage girls wandered into a photographer's shop in Alabama to have
their photos taken.
The photographer sat them down and then busied himself under the black cloth behind
his camera.
"What's he doin'?" whispered one girl to her friend.
"He's gonna focus," she whispered back.
"What, both of us?"
D'Angelo, the immigrant, had to travel by train from New York to Raleigh, North
Carolina. When he was met by a cousin it was obvious that D'Angelo was in a very
bad mood.
"What happened?" asked his relative.
"Ah, that goddamn-a conductor he tell-a me no do this and no do that!" exclaimed

the Italian. "I take out-a my sand-a-wich and he say, 'No -- inna dining car.' I
start-a drink-a some vino and he say, 'No -- inna cluba car.' So I go inna club-a
car, meet-a girl, and she take-a me back to her empty compartment and then the
goddamn conductor he come along ana yell, 'No'foka Virginia, no'foka Virginia!'"
You understand that which you can understand. Your mind is always there to
interpret, and the interpretation is yours. It has nothing to do with what you have
been told People are becoming more and more lonely, and out of desperation they are
trying every possible way to communicate. Nothing seems to help. Nothing can help
unless they start learning the art of silence. Unless a man and woman know what
silence is, unless they can sit together in deep silence, they cannot merge into
each other's being. Their bodies may penetrate each other, but their souls will
remain far apart. And when souls meet there is communion, there is understanding.
Indifference makes you dull, makes you mediocre, makes you unintelligent. If you
are indifferent your sword will lose all sharpness. That's how it happens to the
monks in the monasteries. Look at their faces, in their eyes, and you can see that
something is dead.
They are like corpses walking, doing things robotlike because those things have to
be done. They are not really involved; they have become utterly incapable of
getting involved in anything.
This is a very sad situation, and if it continues, man has no future. If it

continues, then the third world war is bound to happen -- so that we can commit a
global suicide; so there is no need to commit suicide retail, we can commit it
wholesale. In one single moment the whole earth can die.
Hence meditation has become something absolutely needed, the only hope for humanity
to be saved, for the earth to still remain alive. Meditation simply means the
capacity to get involved yet remain unattached. It looks paradoxical -- all great
truths ARE paradoxical. You have to experience the paradox; that is the only way to
understand it.
You can do a thing joyously and yet just be a witness that you are doing it, that
you are not the doer.
Try with small things, Nicolaas, and you will understand. Tomorrow when you go for
a morning walk, enjoy the walk -- the birds in the trees and the sunrays and the
clouds and the wind. Enjoy, and still remember that you are a mirror; you are
reflecting the clouds and the trees and the birds and the people.
This self-remembering Buddha calls sammasati -- right mindfulness. Krishnamurti

calls it 'choiceless awareness', the Upanishads call it 'witnessing', Gurdjieff
calls it 'self- remembering', but they all mean the same. But it does not mean that
you have to become indifferent; if you become indifferent you lose the opportunity
to self-remember.
Go on a morning walk and still remember that you are not it You are not the walker
but the watcher And slowly slowly you will have the taste of it -- it is a taste,
it comes slowly. And it is the most delicate phenomenon in the world; you cannot
get it in a hurry.
Patience is needed.
Eat, taste the food, and still remember that you are the watcher. In the beginning
it will create a little trouble in you because you have not done these two things
together. In the beginning, I know, if you start watching you will feel like
stopping eating, or if you start eating you will forget watching.
Our consciousness is one-way -- right now, as it is -- it goes only towards the

target. But it can become two-way: it can eat and yet watch. You can remain settled
in your center and you can see the storm around you; you can become the center of
the cyclone. And that is the greatest miracle that can happen to a human being,
because that brings freedom, liberation, truth, God, bliss, benediction.
#5
Be Still And Know
--
No-ThingLike Page
1 hr
Robert Adams
A Satguru, a Sage
A Satguru, a Sage, a Jnani comes to upset your life. To pull you out of your
samskaras. To resolve your karma, to make you free. But in order to do that, he
does not add on. Anyway. A Spiritual Master does not come to please you. A true
spiritual Master is not lovey-dovey and brings you kindness and good cheer.
If a spiritual Master does this he or she is not a true spiritual Master. The truth
is you are already filled with all kinds of nonsense, ideas, concepts, foolishness,
stuff from previous lives, this has to be pulled out of you. So the Sage through
certain methods, certain disciplines causes certain things to happen in your lives
in order to become free.
This is the reason why only mature people really attract a true Sage. If an
immature person attracts a true Sage they will not be able to stand the fire. It
will be too hot. For things will begin to burn up in their lives.
Which means in English, that things will appear to become progressively worse.
People come to a Sage for health problems and their health becomes increasingly
worse. As a matter of fact some people even die. People come to a Sage to increase
their financial bank account and they go bankrupt.
The whole idea is your approach to a Sage has to be unconditional. You cannot have
preconceived ideas of what the outcome is going to be and what's going to
happen to your life. Yet you may be assured of this, as time passes all your so
called stuff will be burnt up and you will become free, if you can hold on. So
the Sage does not come in peace. If you're looking for peace you came to the wrong
place.
***
Never forget that. Whatever experience may come remember who has the experience and
thus cling to Ì� or the Self.
~ Sri Ramana Maharshi
from 'Day by Day with Bhagavan', 10-5-46
****
CONSCIOUS IMMORTALITY
Q: How is God to be seen?
M: Within. If the mind is turned inwards, God manifests as the inner consciousness.
Q: But isn't God in all the objects we see around us?
M: God is in everything and in the seer. Where can God be seen?
He cannot be found outside. He should be felt within. To see the objects, mind is
necessary, and to conceive God in them is only a mental operation. But that is not
real. The consciousness within, purged of the mind, is felt as God.
p. 125
Q: Can Sri Bhagavan help us to realize the truth?

Maharshi : Help is always there.
Q: Then there is no need to ask questions.

I do not feel the ever-present help.
A: Surrender and you will find it.
Q: I am always at your feet. Will Bhagavan give us some upadesa [teaching] to

follow ? Otherwise how can I get help living 600 miles away?
A: The sadguru [the Guru who is one with being] is within.
Q: Sadguru is necessary to guide me to understand it.

A: The sadguru is within.
Q: I want a visible Guru.

Maharshi : That visible Guru says that he is within.
~ Be as you are
*************
The space between the words is where all the real power is.
No-ThingLike Page
14 hrs
Robert Adams
�Those of you who have put spirituality first in their lives know what I'm talking
about.�
Q: I met you two weeks ago for the first time. And the past two weeks it seems like
my consciousness is just expanding very rapidly. And my sense is that it isn't just
the words that you speak it's the life that you live, the expanse that you live is
the most powerful transformer.
R: What do you want me to say? You're doing well. It is true the best teaching is
the silence. The space between the words is where all the real power is. If your
heart is pure it has to affect you positively and things do happen. See the
important thing about this is what do you put first in your life? What comes first?
This is where the problem arises.
If you put your work first, your family first, your house first, your car first,
then you will progress accordingly. I'm not saying you have to give up these
things. I'm just saying put first things first. If you're truly looking for a
spiritual life and you want to become with the Self that you really are, you want
to awaken, you want to experience moksha liberation then you have to live this
twenty-four hours a day.
This is not a part time job. If you make this a part time job then what ever you
make a full time job will be your god. If you only remember that you can never take
anything with you when it comes time to leave your body so-to-speak. Therefore what
do you put first in your life? Those of you who have put spirituality first in
their lives know what I'm talking about.
long silence, ...om shanti om
-----------
Manoj Sethi
December 12 at 10:47 PM
Talk 520.
An Australian gentleman (Mr. Lowman) is on a visit here. He seems to be studying
the Hindu system of Philosophy. He started saying that
he believed in unity, the jiva is yet in illusion and so on.
M.: What is the unity you believe in?

How can the jiva find a place in it?
D.: The Unity is the Absolute.

M.: The jiva cannot find a place in Unity.
D.: But the jiva has not realised the Absolute and imagines itself separate.
M.: Jiva is separate because it must exist in order to imagine something.
D.: But it is unreal.
M.: Any unreal thing cannot produce effects. It is like saying that you killed
some animal with the horn of a hare. A hare does not grow horns.
D.: I see the absurdity. But I speak from the physical plane.
M.: You say, �I�. Who is that �I�? If that is found you can later say whose is the
illusion.
A little later Sri Bhagavan asked:
You say you are in the physical plane now. In which plane are you in dreamless
sleep?
D.: I think in the physical plane again.
M.: You say, �I think�. That means that you are saying it now when you are awake.
Anyway you admit that you exist in deep sleep. Don�t you?
D.: Yes, but I did not function then.
M.: So then, you existed in deep sleep. You are the same one who continues to
exist? Are you not?
D.: Yes.
M.: With this difference - that you did not function in your sleep.
Rather you are associated with the thinking faculty in your waking state and you
are dissociated from it in sleep.
Is it not so?
D.: Yes.
M.: Which is then your real nature?

Is it to be associated with thinking or
to be dissociated?
D.: I see it now. But I was not aware of my being in sleep.
M.: You say so now. You do not say so in your sleep. Or do you deny your being
(very existence in sleep)?
D.: No.
M.: It amounts to this that you exist in both states. The Absolute Existence is the
Self. You are also conscious of the Existence. That Existence is also consciousness
(Sat and Chit). That is your real nature.
D.: But thinking is necessary even for realisation.
M.: That thinking is aimed at the elimination of all thinking.

D.: Owing to my ignorance, I do not realise the Absolute Existence-Consciousness.
M.: Who is the �I�?

Whose is the ignorance!
Answers to these questions will alone suffice to prove that you are already
realised.
Is there anyone who denies his own existence?
Or can anyone say that he did not exist in his sleep?
Pure Existence is thus admitted.
The admission also implies consciousness. Thus all men are realised.
There is no ignorant man at all.
D.: Yes, I understand. But I have a small question to ask. The state of Realisation
is one of desirelessness. If a human being is desireless he ceases to be human.
M.: You admit your existence in sleep. You did not function then. You were not
aware of any gross body. You did not limit yourself to this body. So you could not
find anything separate from your Self.
Now in your waking state you continue to be the same Existence with the limitations
of the body added. These limitations make you see other objects. Hence arises
desire. But the state of desirelessness in sleep made you no less happy than now.
You did not feel any want. You did not make yourself miserable by not entertaining
desires. But now you entertain desires because you are limited to this human frame.
Why do you wish to retain these limitations and continue to entertain desires?
Sri Bhagavan continued:

Does the body tell you that it is there?
It is certainly something apart from the body that remains aware.
What is it?
Do you say that it is the �I�,
meaning the ego which arises
simultaneously with the waking of the individual from sleep?
Be it so. The body is not sentient. The Absolute does not speak. The ego does. One
does not aspire for liberation in sleep. The aspiration arises only
in the waking state. The functions of the waking state
are those of the ego which is synonymous with the �I�.
Find out who this �I� is.
On doing so and abiding as �I�, all these doubts will be cleared up.
~ Talks with Sri Ramana Maharshi
---------------
Celebrating the Birthday

By Jean Dunn
Bhagavan Sri Ramana Maharshi was requested by Vasudeva Sastri in 1912 to allow his
birthday to be celebrated by his devotees. Bhagavan refused to be drawn into our
illusion and,
as do all his actions and words, his reply on this occasion serves as a guide to
bring us out of illusion into reality:
You who wish to celebrate the birthday, seek first whence was your birth. One's
true birthday is when one enters that which transcends birth and death � the
Eternal Being.
At least on one's birthday one should mourn one's entry into this world (samsara).
To glory in it and celebrate it is like delighting in and decorating a corpse. To
seek one's self and
merge in the Self � that is wisdom.
Sri Bhagavan had no reasons of his own for anything he did. All was for our
benefit. By "our" I mean all of us who have been drawn to him, all those who in the
future will be drawn to
him. What was he teaching us by this verse? What does it mean, "Seek first whence
was your birth?" Aren't we all aware of who our parents are and the date of our
birth? Yes, but that is
the date of the birth of a body and the parents are the bodies from which this
body is born. Are we the body? If so we will surely die. What did Bhagavan do when,
as a youngster of
sixteen, he was faced with the overwhelming certainty of immediate death? By a deep
enquiry he discovered that he was not the body, that he was never born and would
never die. That
was his true birthday, when he "entered that which transcends birth and death � the
Eternal Being" He was reborn as the spirit Immortal. Ignorance had vanished and he
knew his true
identity � the Eternal Being. The illusion that he was a body in time and space
died. We can only imagine that state, but because of Bhagavan, we know that it is
possible for us also
to attain. In truth, as he tells us, there is nothing to attain, only question the
illusion and it will disappear.
bingo
"To seek one's self and merge in the Self, that is Wisdom". How to seek one's self?
Bhagavan has told us repeatedly to enquire,
in every situation, whatever happens, "to whom is this happening? "Who am I?", to
keep our attention focused on this "I".
Gradually our mind will lose interest in the magic show of the world and our own
self will grow stronger. We have so many concepts about everything - our self, the
world, God, and
even the Absolute. These concepts we have gathered from others and made our own,
thereby imprisoning ourselves. No one else binds us, we bind our self with bonds of
illusion.
The mind tends to be satisfied with words. If we can name a thing, we think we know
it; we fail to seek the meaning of words. Bhagavan was uncompromising in his
insistence that
we need only remove illusion; no effort is needed for realization because it is
already there. By persistent enquiry, ignorance will vanish. This is wisdom. We
have great joy and
good cause for celebration in the birth of Sri Ramana Maharshi, the great sage
whose presence will guide us out of our ignorance to wisdom.
Although the body has died,

the truth which is Bhagavan,
our own Self,
lives eternally.
Robert Adams
�It all begins with you�
You therefore begin to spend all of your time abiding in the I. This becomes
foremost in your life. Everything else becomes secondary if you really want to wake
up. You become mindful
of all of your actions. As you react you catch yourself and you say, "I reacted."
But you're getting to the point where when you say, "I reacted," you're no longer
speaking about yourself. You say something like, "I has reacted, I got angry."
You see, I is becoming separate from you now as you advance. "I felt disappointed."
And you keep laughing to yourself because you begin to understand that I is not I.
You ask, "Where did I come from? Who gave it birth?" And all the time, remember,
you're following I to its source. On the way to the source you notice that your
life physically appears to become more comfortable. You're becoming happier. The
things that used to annoy you stop. Your anger has left you. Your moods are
becoming transcendent. You're becoming even minded, one-pointed on the I.
One day, as you keep following the I, as you keep abiding in the I, you find that
your mind stops working. I don't mean you drop dead. I mean your thoughts have
dissipated and you have found the silence. Now you stop abiding in the I and you
begin to abide in the silence. You should have realized you're finished with the I.
Now you have another battle, so to speak. You go deeper and deeper in the silence.
This is an advanced state. You have now reached the second plateau where you begin
to see occult things happening in your life. You begin to envision geometrical
figures. You hear the sound of ohm. You�re able to understand what people are
thinking before they tell you. You have expanded your consciousness. But this is
also a beginning stage. You do not get caught up in that stage. This is why a true
aspirant of Advaita Vedanta needs to have a teacher that's been there. Otherwise
you may believe that the sounds you hear, the lights you see within, the figures of
saints and sages that appear to you, you begin to believe that they're real, and
you get caught up in that.
And you go beyond. The silence is becoming more acute. You're going deeper and
deeper into the silence, and your consciousness is expanding. Your awareness is
expanding. You finally begin to understand that you are consciousness, and that
consciousness is pure awareness, and that pure awareness is absolute reality, and
all of that is bliss. You have become sat-chit-ananda. You have become Parabrahman.
You have become nirvana. And then you are able to say to yourself, "Everything I
behold is the self, and I am that." You have become liberated while still in the
body. You have become a jiva mukta, a free soul.
Now you see the world differently. You see the world as a superimposition upon your
self. You are the self, and the world and the universe is an appearance. It is real
to others, for they believe that they are the body-mind phenomenon, but your body-
mind has been transcended. You have become space while in the body. You have become
free. Wherever you look, you see yourself, and because you are an embodiment of
loving kindness, peace and harmony, that's all you can see. You cannot explain this
to anyone for there are no words to describe it.
People are looking through their senses. They see a war, they see man's inhumanity
to man, and you keep silent for they will not understand. For all you see is love.
All you see is joy. You are free.
It all begins with you. Won't you begin today to awaken? It's worth it.
Manoj Sethi
8 hrs
Except our basic knowledge �I am�, everything that we know is only a
thought that arises in our mind, a form of knowledge that is inherently dualistic,
involving as it does three seemingly distinct components,
ourself as the knowing subject,
something other than ourself as the object known, and
linking these two a separate act of knowing.
That is, when we feel

�I know such-and-such�,
this knowledge involves a knowing consciousness or subject called �I�,
a known thing or object
called �such-and-such�, and
an action or process of doing called �knowing�.
These three components constitute the basic triad of which every form of objective
knowledge is composed.
In this basic triad of objective knowledge, the verb �know� may be replaced by some
other verb, such as �perceive�, �see�, �hear�, �taste�, �experience�, �think�,
�feel�, �believe� or �understand�, but still this triad remains as the basic
structure of every form of knowledge or experience other than our essential and
fundamental knowledge, which is our knowledge of our own being,
�I am�.
Since our fundamental knowledge �I

am� is non-dual, it does not involve any distinction between the consciousness that
knows and itself that it knows, nor does it involve any separate act of knowing,
because consciousness naturally knows itself simply by being itself, and not by
doing anything.
? HAPPINESS AND THE ART OF BEING

?? CHAPTER 6
True Knowledge and False Knowledge
(An introduction to the philosophy and practice of the spiritual teachings of
Bhagavan Sri Ramana)
By Michael James
From ~~~ Talks with Sri Ramana Maharshi, Talk 306.
M.;
Contemplation wards off all other thoughts.
You should merge yourself in the source.
At times we merge in the source unconsciously,
as in sleep, death, swoon, etc.
What is contemplation?
It is merging into the source consciously.
Then the fear of death, of swoon, etc. will disappear,
because you are able
to merge into the source consciously.
Why fear death?

Death cannot mean non-being.
Why do you love sleep, but not death?
Do you not think now?

Are you not existing now?
Did you not exist in your sleep?
Even a child says that it slept well and happily.

It admits its existence in sleep,
unconsciously though.
So, consciousness is our true nature.

We cannot remain unconscious.
We however say that we were unconscious in our sleep
because we refer to qualified consciousness.
The world, the body, etc., are so embedded in us

that this relative consciousness is taken to be the Self.
Does anyone say in his sleep that he is unconscious?

He says so now.
This is the state of relative consciousness.
Therefore he speaks of relative consciousness
and not of abstract consciousness.
The consciousness is beyond

relative consciousness
or unconsciousness.
----
Manoj Sethi
Conversation Starter � Yesterday at 1:06 PM
D: Can I not remain in sushupti as long as I like and also be in it at will, just
as I am in the waking state?
What is the jnani�s experience of these three states?
M: Sushupti does exist in your waking state also. You are in sushupti even now.
That should be consciously entered into and reached in this very waking state.
There is no real going in and coming out of it. To be aware of sushupti in the
jagrat state is jagrat-sushupti and that is samadhi.
The ajnani cannot remain long in sushupti, because he is forced by his nature to
emerge from it. His ego is not dead and it will rise again and again.
But the jnani crushes the ego at its source.
It may seem to emerge at times in his case also as if impelled by prarabdha. That
is, in the case of the jnani also, for all outward purposes prarabdha would seem to
sustain or keep up the ego, as in the case of the ajnani;
but there is this fundamental difference, that the ajnani�s ego when it rises up
(really it has subsided except in deep sleep) is quite ignorant of its source; in
other words, the ajnani is not aware of his sushupti in his dream and waking
states;
in the case of the jnani,
on the contrary, the rise or existence of the ego is only apparent, and he enjoys
his unbroken, transcendental experience in spite of such apparent rise or existence
of the ego, keeping his attention (lakshya) always on the Source.
This ego is harmless; it is merely like the

skeleton of a burnt rope � though with a form, it is useless to tie up anything.
By constantly keeping one�s attention on the Source, the ego is dissolved in that
Source like a salt-doll in the sea.
?? Maharshi�s Gospel
? Chapter: Self and Individuality
When you get up in the morning do not turn on the television or the radio or read
newspapers or drink a cup of coffee, turn around and look, look deep, inquire, "Who
am I?
What is this body? Where did it come from? What are my thoughts? Where do my
thoughts come from?" Inquire, dive deep within and everything will take care of
itself. But what we call the Self doesn't need any encouragement from anybody. It
just is, like the air, like boundless space.
Try to be still most of the time. Try not to get into heated discussions, heated
debates about anything. The mind always wants to accomplish something, wants to do
something, wants to be the doer. Discourage the mind by becoming the witness to its
actions.
Learn to be by yourself more, leave the world alone. Do not have any opinions for
or against and everything will take care of itself.
Remember to love yourself, to worship yourself, to pray to yourself, to bow to

yourself. For God dwells in you as you.
Transcript 228
Taking Refuge In Consciousness
4th March, 1993
Robert Adams Satsangs: The Collected Works
---
Manoj Sethi
Yesterday at 9:39 AM
The Guidance of Bhagavan Sri Ramana
================================
In one of his very first articulations during the time that he was living in the
Virupaksha Cave, nearly a century ago, Bhagavan Sri Ramana Maharishi elucidated a
simple methodology for attaining knowledge of the Self or Atma (or Anma in Tamil).
This revelation was made as answers to questions posed by Sri Sivaprakasam Pillai,
who later published them as a booklet, Who Am I?.
The methodology contained in this little booklet came to be recognized as the
method of Atma Vichara or �Enquiry about the Self� or simply �Self-enquiry�.
When the question �Who Am I?� is posed, the first obvious and natural answer is to
state the name, the form, the parentage,
the tradition, the community, the educational qualifications, the profession, and
the physical characteristics, that one has been endowed with.
However, some reflection on this answer reveals that, over time, many of these
aspects have undergone change. In particular, the physical body has changed
considerably. Similarly, the geographical
location of one�s residence might have changed; one�s parents may have passed on.
It is clear that this description of oneself, based on the body and its
associations, may not be the answer.
The very fact that one is able to remember events in childhood, or feelings at
various
different times and circumstances, leads one to think that the correct answer may
be �My mind�.
A consideration of the mind as depicting one�s identity will reveal that the mind
itself seems highly changeable. It is subject to a variety of moods, feelings,
attitudes, thoughts and seems to continuously change. Thus one can conclude that
the mind cannot be the answer to the question �Who Am I?�.
The human mind is, by nature, extremely mobile. The activity of the mind needs to
be calmed down and the thought process has to be focused and concentrated.
Bhagavan indicates that because mind

and breath are closely related, it is possible to calm and concentrate the mind
through slowing down and control of the breath. In such a calm mind, if one poses
the question �Who Am I?� or �Whose Mind
is Now Still?� or �To Whom is this Question Arising?�, then there is a great
possibility of an answer arising.
Bhagavan demonstrates this condition by the example of a piece of firewood, which

is used to light a fire, and itself gets burned in the resultant conflagration. The
fire represents the Atma or Self. When the Self is realized, or experienced, the
mind vanishes.
Bhagavan categorically states that the Self and mind are mutually exclusive and
cannot exist simultaneously. To explain this, he gives the example of the rope and
the snake. The rope and snake never co-exist. The snake exists in one�s state of
ignorance, and the rope stands revealed in the light of knowledge and awareness of
the truth. The rope is the truth; the snake is ignorance of the truth and the
associated obsession with a mentally constructed
false world.
The key to the destruction of the mind is Awareness. After withdrawing the mind
from the outer world and from the body, after calming it and completely focusing
it, if one can open the window to Awareness, mind vanishes and one realizes that
one�s true identity is the Awareness itself.
The two examples given by Bhagavan are very relevant in defining the nature of
Reality. When the firewood is consumed by the fire, only the fire remains. That
means, when the mind is subsumed, the truth alone remains. The search for truth
results in truth resplendent.
Similarly, when the rope is recognized, one is filled with happiness or Bliss or
Ananda and the fears of the snake are destroyed forever.
Also, the Bliss arises from Awareness of the rope.
Thus Bhagavan demonstrates and states categorically that the nature of Awareness is
Sat Chit Ananda.
? Mountain Path July 2010,

The Principle of Consciousness
By S. Mohan

Bhagavan

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(73) THE �I� IS THE MIND ITSELF

This morning an Andhra gentleman questioned Bhagavan:

Bhagavan replied with a smile, �When

? Letters from Sri Ramanasramam

A: There is solitude everywhere.

(From 'Who Am I?', Q. 26) Sri Ramana Bagawan

'What is the relation between desirelessness and wisdom?'

Q: Our everyday life is not compatible with such efforts.

A: Why do you think you are active?

They are not your own, they are God's activities.

spiritual techniques to change your habits for spiritual transformation

Just as a Brahmin actor does not forget that he is a Brahmin,

Then one will not be affected by pleasure

5th April 1978

We cannot know which action is which,

~ The Paramount Importance of Self

The universal mind, not being limited

This is what the Bible means by �I am that I am'.

Question: Is not nama-japa [repetition of a divine name] helpful to attain jnana?

Renunciation is always in the mind,

The main thing is to see that

It does not really rest with a man

The only freedom you have

? Day by Day with Bhagavan,1-6-46.

Oh Arjuna, I am the Self

~ Sri Krishna ,Bhagavad Gita : X-20

According to Bhagavan Ramana,

It is I who appear as having been born

In reality there is nothing but that one Consciousness

�The Pure being is the Reality. -

Therefore Consciousness is the reality.

�Consciousness� means to be aware that �I exist�,

~ from Gita Sarah book

1. �Breathing in a long breath, I know I am breathing in a long breath. Breathing

2. �Breathing in a short breath, I know I am breathing in a short breath. Breathing

3. �Breathing in, I am aware of my whole body. Breathing out, I am aware of my

Lisa Angela Sanchez-Holmes

~ Thich Nhat Hanh

- Robert Adams, CW, Ts 23

�KEEP AT YOUR SADHANA. KEEP AT IT�

B: There is nothing to be attained. Bhagavan is always within you.

V: In meditation, I get only temporary peace. What should I do to make it

V: In meditation, I am disturbed by base thoughts woman, etc. What should I do?

This is the challenge in spiritual sadhana.

N.N. Rajan, 'More Talks With Ramana Maharshi�

From: Talks with Sri Ramana Maharshi, Talk 502.

All living beings are aware of their surroundings

At the same time,

He now begins to think and reason.

That found, all is found.

Such inward seeking is the path to be gained by man�s intellect.

The intellect itself realises after continuous practice

It cannot itself reach that Power.

When it thus ceases to function

That is Realisation; that is the finality; that is the goal.

It is thus plain that the purpose of the intellect is

So it must annihilate itself before the goal is gained .

One morning a famous swami of Ahmedabad arrived at the ashram.

He inquired if he was allowed to ask a question.