Monthly Archives: April 2020

The wise person -RAdams + +

Adams, Robert

“As a mountain is unshaken by the wind, so the heart of a wise person is unmoved by all the changes on this earth.”
~ Buddha

“The wise person leaves the external world alone. They have very little to do with the external world. They have trained themselves that when they behold a situation, there’s no reaction, no identification. You become non-hurtable. You cannot be hurt any longer by words, by deeds, by whatever.”
~ Robert Adams

“Suffering is part of our training program for becoming wise.”
~ Ram Dass

This ‘you’ is wholly illusory -NM

Nisargadatta Maharaj

Words and their Fulfillment

It was a morning when Maharaj was perhaps feeling his physical weakness a little more than usual. One could clearly notice the inexorable effects of the vile illness on his body, irrespective of his indomitable spirit. He looked frail and exhausted.
He sat in his usual place, quite still, almost immobile, totally oblivious of the pain which must certainly have been intense. Then he started talking quietly, very softly; one had to concentrate a great deal to catch his words.

What you see, said Maharaj, as my presence as a phenomenon means my absence as the noumenon. Noumenally, I can have neither presence nor absence because both are concepts. The sense of presence is the concept which turns the unicity of the Absolute into the duality of the relative. Unmanifested, I am the potential which in manifestation becomes the actual.

I wonder, Maharaj continued, if these words really convey anything to you;
are they mere words?
Of course, I don’t doubt your sincerity. You have come here — many of you from long
distances and at considerable expense — and spend quite some time sitting on the floor, which most of you are not used to; and you certainly seem to pay attention to what I say. But you must understand that unless there is a particular type of receptivity, words would only accomplish a very limited purpose. They might perhaps arouse your intellectual curiosity and titillate your desire for knowledge, but they would not open themselves up to reveal their true significance.

Now, what is this special type of receptivity? Here again one finds the endemic limitation of communication by words. Would it mean anything to you if I said that ‘you’ have come here to listen to me, but you must listen to me on the basis that this ‘you’ is wholly illusory, that there is really no ‘you’, who could listen to my words and get any benefit!
Indeed, I must go so far as to say that unless you give up your role of an individual listener expecting some benefit out of what you hear, words for you would be mere empty sounds. The obstruction preventing apperception is that although you might prepare yourself to accept the thesis that everything in the universe is illusory,
in this illusoriness you fail to include yourself!

Now, do you see the problem — or is it more a joke than a problem?
When — let me not say ‘if’ — you accept this basis for your listening, that is to say, you give up all concern for the listener wanting to be a ‘better’ individual by listening to the words and hoping to ‘work’ towards a perceptible improvement, then do you know what would happen?
Then, in that state of intuitive listening, when the ‘listener’ no longer intrudes, words would throw up and expose their subtle, inner meaning, which the ‘fasting’ or open mind will grasp and apperceive with
deep and instant conviction. And then will words have achieved even their limited fulfillment!

When the listener remains in a state of suspension without intruding on the listening as such, what in fact happens is that the relative, divided mind is automatically restrained from its natural
proclivity to engage itself in tortuous interpretation of words, and is thereby prevented from maintaining a continuous process of objectification. It is then the whole mind that is enabled to be in direct communion with both the talking and the listening as such, and thereby to bring about the Yoga of words, enabling the words to yield their innermost meaning and their most subtle significance.

~ POINTERS
FROM NISARGADATTA MAHARAJ
By Ramesh S. Balsekar

You are Brahman -RAdams

Allness

I say to you, “You are absolute reality.
You are Brahman, infinite awareness, consciousness.”

Just Let Go! Let Bhagavan take over your life as he promises.

But if you have to play mind games, begin to feel as if your real nature is Brahman and all is well, there are no mistakes. Everything is in its right place unfolding as it should. Do not feel sorry for yourself. Everything that has been happening to you has been preordained. And the way to get rid of it is not to attach yourself to your problem, but to inquire, “For whom is the problem?” Over and over and over again until you become free.

~ Robert Adams

Non- attachment now -RAdams

Adams, Robert

YOUR OPPORTUNITY TO AWAKEN
▪︎▪︎▪︎▪︎▪︎▪︎▪︎▪︎▪︎▪︎▪︎▪︎▪︎▪︎▪︎▪︎▪︎▪︎

This is your opportunity to awaken. Why not use it? Do not let another moment go by where you’re sitting there and believing and thinking something is wrong somewhere. … There are so many people who want a beautiful world in which to live, where there’s everlasting peace and tranquility, where there’s joy and abundance. Yet these things are temporary.

This is not the way of this world. It’s interesting, when you stop thinking of joy, when you stop thinking of sadness, when you stop thinking of good things and bad things, again, something wonderful happens to you, for you are no longer attached to anything.

Yet in this non-attachment, you feel love and kindness, beauty and joy, in a totally different way. Why not awaken now? Will you do this for me? Wake up! Do me a favor. Stop playing these games.

~ Robert Adams
20th century
American Advaita mystic

I….. exist [GETS YOU THERE] -RAdams

Adams, Robert

Say to yourself, “I exist. I know that for sure. I exist. I exist. That’s all I know. I’m ignorant of everything else, but I do know that I exist because here I am.” And, as you keep saying this to yourself, “I exist,” you begin to put more space between “I” and “exist.” “I… exist.” Say that to yourselves — “I… exist, ””I… exist.”

If you’re doing this correctly you’ll soon find that “I” and “exist” are two separate words. In other words you’ll come to the conclusion that you exist as I. You’ll have to ask yourself, ponder, “Who is this I that exists? What is I?” You never answer. It will come to you of it’s own accord. When you sleep and you awaken you say, “I slept.” When you dream you say, “I had a dream.” And when you’re awake, of course, you say, “I am awake.” But that I is always there. You start to inquire within yourself, “What is this I that exists at all times? It exists when I’m asleep, when I’m awake, when I dream. Who is this I?” And now the inquiry starts. “Where does this I come from? From whence cometh the I?” You ask yourself. The answers are within yourself. And you keep asking yourself over, and over, and over again, “From whence cometh the I? Where does the I come from?” Or, “Who am I?” And you wait a little while, and you repeat the same question, “Where does the I come from?”

While you’re doing that, you follow the I deep, deep within. You keep following the I. You go deeper and deeper into the I. “Where does this I come from? Who is this I?” Whatever answer comes to you is the wrong answer. Do not accept it but do not deny it. You simply put it aside. And you continue with the self-inquiry. “Who am I?” And you wait. And you ask again, “Who am I?” It is not a mantra. Where did the I come from? How did it get there? Who gave it birth? What is the source of the I? You continue to abide in the I.

As you continue this process someday something will happen. To some people it comes like an explosion within, where all your thoughts are wiped away. For you see, I is the first pronoun, and every thought that you have in the world is attached to the I. It is secondary. Think about that. Whatever you have to say about yourself has I in it. Everything in the world is about yourself. I am going to the movies. I am going bowling. I feel like crying. I feel terrible. I feel wonderful. I feel sick. I feel well. There’s always an I, I, I. What is this I, and what is it all about? Everything is attached to the I. Subsequently, when the I is wiped out, everything else is wiped out and the troubles are over. All thoughts go with the I.

Now there’s no answer to “Who am I?” When you get to the answer there will be emptiness, a void. You will be of the unborn. But it is not a void like you think. It is not emptiness like you think. For want of a better word you can call it godliness, nirvana, sat-chit-ananda, bliss consciousness, absolute reality. It doesn’t matter what name you give it. You will become that, and there will be no explanation. You will just become that, and you will feel a profound peace that you have never felt before. You will feel a bliss that is unqualified. You will try to explain it to yourself and to your friends, but you cannot, for the finite cannot comprehend the infinite. There are no words.

Robert Adams
Excerpt from: Satsang
‘I … exist’

No journey after all -NM

Nisargadatta Maharaj

There was never any journey.
I am, as I always was.

Nisargadatta Maharaj

I, who am no ‘thing,’ is everything I am not, but the apparent universe is my Self.

~Sri Nisargadatta Maharaj

“To know what you are, you must first investigate and know what you are not. Discover all that you are not—body, feelings thoughts, time, space, this or that—nothing, concrete or abstract, which you perceive can be you. The very act of perceiving shows that you are not what you perceive.”

~ Nisargadatta
20th century
Indian Advaita mystic

Mind flooded with new understanding -RSpira

Rupert Spira
Rupert Spira: collapse the distinction.
There is no “intensely aware”!
Being aware is neutral.
You don’t have to practice being aware. It’s easier than easy. It’s 100% effortless.
With time you’ll learn to always go back to your self after your attention has been diverted by an experience. I recommend practicing “noticing” what is already the case. If you need to practice it, then make the effort until it becomes natural.
What is absolutely true is always absolutely true.
Pathless path, effortless way. There is no room for the place, the person, the way – they are all the same.