The Self - Yoga Vasistha

THE SELF

"The Self is subtler even than space, since It has no name and cannot be described; neither the mind nor the senses can reach It nor comprehend (perceive) It.
It is pure consciousness (Beingness, awareness, existence itself).

The entire universe exists in the consciousness that is atomic, even as a tree exists in the seed, but then the universe exists as consciousness and does not exist as the universe (just as a wave exists because of ocean, but ocean does not exist because of a wave).

That consciousness exists however, because such is the experience of all, and since It alone is the Self of all (as the screen within which a life is projected).

Such It is, all else is (because it exists, all else exists).

That Self is empty like space, but it is not nothingness, since It is consciousness.

It is: yet because It cannot be experienced by the mind and the senses, It is not (seems not to exist). It being the Self of all, It is not experienced by anyone (since it is neither separate nor an object to be experienced).

Though One, It is reflected in the infinite atoms of existence and hence appears to be many. This appearance however is unreal even as a bracelet is an imaginary appearance of gold which alone (as the underlying source substance) is real.

But the Self is not unreal, It is not a void or nothingness, for It is the Self of all and It is the Self of one who says It is and of one who says (or thinks) It is not.

Moreover, It's existence can be experienced indirectly just as the existence of camphor can be experienced by it's fragrance.
It alone is the Self of all as consciousness, and It alone is the substance that makes the world appearance possible.

In that infinite ocean of consciousness, whirlpools known as the three worlds arise spontaneously and naturally, even as whirlpools are caused by the very nature of running water. Because this consciousness is beyond the reach of the limited mind and senses, It seems to be a void, but since It can be known by Self-knowledge, It is not a void.

On account of the indivisibility of consciousness, I am you and you are me, but the indivisible consciousness Itself has become neither I nor you ! When the wrong notions of 'you' and 'I' are given up, there arises the awareness that there is neither you, nor I, nor everything: It alone is everything.

The Self, being infinite, moves not though moving, and yet is forever established in every atom of existence. The Self does not go nor does It ever come, for space and time derive their meaning from consciousness alone. Where can the Self go when all that is, is within It? If a pot is taken from one place to another, the space within does not move from one place to another, for everything is forever in space.

The Self which is the nature of pure consciousness, seems to be inert and insentient when it is apparently associated with inertia, In infinite space this infinite consciousness has made infinite objects appear, though all this seems to have been done, such effect is a mere fancy, nothing has been done.Hence, It is both consciousness and inertia, the doer and the non-doer.

The reality in fire is this Self or consciousness. Yet the Self does not burn nor is It burnt; It is the reality in all, and is infinite. It is the eternal light which shines in the sun, the moon and fire, but yet is independent of them (as the sky is independent of clouds). It shines even when these have set: It illumines all from within all. It alone is the intelligence that indwells even in trees, plants and creepers and preserves them.

That Self or Infinite Consciousness is from the ordinary point of view the Creator, the Protector and the Overlord of all, and yet from the absolute point of view, in reality being the Self of ALL It has no such limited roles.

There is no world independent of this Consciousness: hence even the mountains are in the atomic Self.

In It arises the fantasies of a moment and of an epoch, and these appear to be real time-scales, even as objects seen in a dream appear to be completely real at that time. Within the twinkling of an eye (imagination), there exists an epoch, even as a whole city is reflected in a small mirror. Such being the case, how can one assert the reality of either duality or non-duality?

This atomic Self or Infinite Consciousness appears to be a moment or an epoch, both near and far, and there is nothing apart from It, and these are not mutually contradictory in themselves.

As long as one sees a bracelet as a bracelet (a form with a name/label), it is not seen as gold (the underlying source substance), but when it is seen that bracelet is just a word and not the underlying reality, then gold is seen.

Even so, when the world is assumed to be real, the Self is not seen. When this assumption is discarded, consciousness is realized.
It is the all; hence real. When It is not experienced (recognized); It is considered unreal.

What appears to be - is but the jugglery of Maya (the world illusion) which creates a division in concsiousness into subject and object. It is as real as the dream city.

It is neither real nor unreal, but a long standing illusion (appearance within consciousness). It is the assumption of division that creates, right from the creator Brahma down to the little insect.

Just as in a single seed the diverse characteristics of the tree remain at all times, even so the apparent diversity exists in the Self at all times, but as pure consciousness."
The Concise Yoga Vasistha pages 82 - 84. ISBN 0-87395-954-X

Mind and Spiritual Practice - Ramana Maharshi

D.: How shall we discover the nature of the mind i.e., its ultimate
cause, or the noumenon of which it is a manifestation?
M.: Arranging thoughts in the order of value, the ‘I’ thought is the all important thought. Personality-idea or thought is also the root or the
stem of all other thoughts, since each idea or thought arises only as
someone’s thought and is not known to exist independently of the
ego. The ego therefore exhibits thought-activity. The second and
the third persons do not appear except to the first person. Therefore
they arise only after the first person appears, so all the three persons
seem to rise and sink together. Trace, then, the ultimate cause of ‘I’
or personality. The ‘I’ idea arises to an embodied ego and should
be related to a body or organism. Has it a location in the body or a
special relation to any particular spot, as speech which has its centre
in the brain or amativeness in the brain? Similarly, has ‘I’ got any
centre in the brain, blood, or viscera? Thought-life is seen to centre
round the brain and the spinal-cord which in turn are fed by the
blood circulating in them, carrying food and air duly mixed up which
are transformed into nerve matter. Thus, vegetative life - including

circulation, respiration, alimentation, etc. - or vital force, is said
to be (or reside in) the core or essence of the organism. Thus the
mind may be regarded as the manifestation of vital force which
again may be conceived as residing the Heart.


D.: How is restlessness removed from the mind?
M.: External contacts - contacts with objects other than itself - make the
mind restless. Loss of interest in non-Self, (vairagya) is the first step.
Then the habits of introspection and concentration follow. They are
characterised by control of external senses, internal faculties, etc.
(sama, dama, etc.) ending in samadhi (undistracted mind).


D.: How are they practised?
M.: An examination of the ephemeral nature of external phenomena
leads to vairagya. Hence enquiry (vichara) is the first and foremost
step to be taken. When vichara continues automatically, it results
in a contempt for wealth, fame, ease, pleasure, etc. The ‘I’ thought
becomes clearer for inspection. The source of ‘I’ is the Heart - the
final goal.

If, however, the aspirant is not temperamentally suited
to Vichara Marga (to the introspective analytical method), he
must develop bhakti (devotion) to an ideal - may be God, Guru,
humanity in general, ethical laws, or even the idea of beauty.
When one of these takes possession of the individual,
other attachments grow weaker, i.e., dispassion (vairagya) develops.
 Attachment for the ideal simultaneously grows and finally holds the field. Thus
ekagrata (concentration) grows simultaneously and imperceptibly
- with or without visions and direct aids.

In the absence of enquiry and devotion, the natural sedative
pranayama (breath regulation) may be tried. This is known as
Yoga Marga. If life is imperilled the whole interest centres round
the one point, the saving of life. If the breath is held the mind
cannot afford to (and does not) jump at its pets - external objects.
Thus there is rest for the mind so long as the breath is held. All
attention being turned on breath or its regulation, other interests are
lost. Again, passions are attended with irregular breathing, whereas
calm and happiness are attended with slow and regular breathing.
Paroxysm of joy is in fact as painful as one of pain, and both are
accompanied by ruffled breaths. Real peace is happiness. Pleasures
do not form happiness. The mind improves by practice and becomes
finer just as the razor’s edge is sharpened by stropping. The mind
is then better able to tackle internal or external problems.

If an aspirant be unsuited temperamentally for the first two methods
and circumstantially (on account of age) for the third method,
he must try the Karma Marga (doing good deeds, for example,
social service). His nobler instincts become more evident and he
derives impersonal pleasure. His smaller self is less assertive and
has a chance of expanding its good side. The man becomes duly
equipped for one of the three aforesaid paths. His intuition may
also develop directly by this single method

talks_with_sri_ramana_maharshi

http://sreyas.in/ramana

What is Samadhi - Sadhguru

Most people only experience peace and transcendence when they are dead. But in the yogic tradition, the word "samadhi" is used to describe a state in which one has transcended the limitations of the body and mind, and this happens in life. For those who are in a state of samadhi, there is no such thing as death. Death belongs to the realm of the body.

Your body is just something you accumulated. It is a piece of earth you imbibed through food, and it is on loan from the planet. All the countless number of people who have lived on this planet before us have all become topsoil, and so will you. This planet will collect back atom by atom what it has loaned you.

When one is constantly, experientially aware that both the body and the mind are accumulations that one has gathered, that is samadhi. You are in the body, but you are not it. You are of the mind, but you are not it. That means you are absolutely free of suffering because whatever suffering you have known enters you either through the body or through the mind. Once your awareness is keen enough to create a space between these two accumulations and who you really are -- this is the end of all suffering.

The root of ignorance is in being identified with the accumulations you call the body and mind. Your clarity of vision is cluttered with all your identifications and your personality. It is because of this limited identification that the distinct lines between what is "me" and what is "you" have been drawn. All disharmony, conflict and suffering are rooted in this. Samadhi is a state where you have obliterated these distinctions, and you are looking beyond the wall.

Samadhi can be a step toward enlightenment, but it is not essentially so. Staying in these states certainly hastens one's realization of boundlessness by setting up a clear space between what is you and what is not you. However, one can know and enjoy these states but still not know the essential nature of existence or become liberated from all the compulsive aspects of life.

You may meditate for 12 years and then come out of it, and even then you may not be a realized being, although you may be a little closer. When you go into another reality and stay there for long hours or years, the grip of this present reality is broken for you, and you have an experiential understanding that present reality is not all there is. That's the whole purpose of long meditations.

http://www.huffingtonpost.com/sadhguru/life-beyond-death_b_993507.html
http://nismar.wordpress.com/category/jaggi-vasudev/

Take refuge in silence - Ramana Maharshi

Yogi Shuddhananda Bharati, Yoga Samaj, Vadalur was a patriot who worked in the field of Tamil literature, journalism and social reconstruction, during the 1920s and 30s. His Ramana Vijayam (1931) is Sri Ramana’s first biography in Tamil. His Arul Aruvi (Torrents of Grace) contains songs dedicated to Sri Ramana.

November 20th: Krithikai Day. The ashram is busy with the pouring crowds. Bhagavan is sitting outside his cottage. The ashram was then just a cottage of thatched leaves. I was sitting inside. I did not stir from my perch from 6 a.m. to 7 p.m. Even the call for food did not shake me. My friends had come that day to take me to Pondicherry. I was rather unwilling to leave the presence of this dynamic force. I could not even open my lips for permission. For my mission and its fulfilment were clear before me. I was hanging and swinging between ‘this’ or ‘that’, ‘here’ or ‘there’. My friends sat before me putting questions to me. Silence was my answer. They went to Maharshi and rolled out their conundrums. Silence was the answer. We were in silent heart-to-heart communion as my friends pestered him.

What is the good of remaining mum like this? What is the goal of man? What is God? What is ‘I’? Why are we born? How to get swaraj [self-rule] for the country? Violence or non-violence? What is Vedanta? What is Siddhanta? What is the meaning of the Vedas? A series of serried questions and a cascade of thrilling silence followed. One self-sufficient man lost his patience; he was a follower of modern education. His brain was full with Kant and Descartes. He had very poor opinion about our Sankaras and Gaudapadas. He had more regard for hatted and booted western armchair philosophers than for realised bald heads.

He hurried up to me and remarked, ‘Swamiji, you, as a well-educated man, must not be like this. You must be more like Bergson, Berkeley, Jung, Huxley. You must go to America and London and acquire name and fame.' My reply: silence.

At this time Maharshi rose up and came inside. The crowd was melting away for supper. The evening was solemn. Maharshi sat quite near me. I touched his feet, and then caught hold of his hands. His force was flowing into me. I saw his eyes; for Maharshi to me was his vision in and out. I saw the fire of knowledge radiating from those two red binocular-like eyes that saw the world around like a cinema show. His eyes darted into me. Tears flowed from my eyes. I did not move my tongue. Maharshi was reading my heart and mind, which were being saturated with divine consciousness. Silence for five minutes.

Then Maharshi spoke out in a calm, mellow, silvery voice: ‘Bharathi, take refuge in silence. You can be here or there or anywhere. Fixed in silence, established in the inner I, you can be as you are. The world will never perturb you if you are well founded upon the tranquility within. You have a sankalpa – to write out your inspirations, to bring out the Bharata shakti [power of India]. It is better to finish off sankalpas here and now and keep a clear sky within. But do it in silence. Gather your thoughts within. Find out the thought centre and discover your Self-equipoise. In storm and turmoil be calm and silent. Watch the events around as a witness. The world is a drama of gold, women, desire and envy. Be a witness, inturned and introspective.’

I wept and mumbled, ‘Do you want me to remain?’ I felt I must come back the next day. Maharshi, after a deep silence, saw my face. After his gaze had sunk into me he whispered, ‘You must come back, and you will. For every one must come to this path. Wind wanders before returning to the silence of the akasa.’

‘Are you saying that I will not return in a week?’

Maharshi smiled now and said, ‘Why a week? Even after years you must come here. Only take refuge in silence. Allow karma to work itself out and march on in faith. You will not miss the goal.’

With this he fell into trance while I fell at his feet. One hour passed. Then half an hour more. My philosophically inclined friend also stood there, struck dumb. His questions were rushed into silence. I placed a lump of dates into the hands of the Maharshi. He took a piece and returned the rest to me. I understood, ‘Today’s date is a sweet one. It is the date when I received the message of silence. I must taste in silence each date of my life by having communion with the divine.’

For two decades I was silence itself. Years later I returned. The former simple ashram had disappeared; the body of the Maharshi had disappeared. But the vibrating presence whispered into me ‘Silence, yet more silence!’

-from David Godman's blog

Regard the body as a car - Annamalai Swami

Q: I am convinced that I am, but I am not convinced of what I am. Intellectually I know I am the Self but I don’t experience this. I have to make a lot of effort.

Annamalai Swami: To experience the Self you have to dive deep into the consciousness ‘I am’.

Q: You mean I should keep the mind there?

Annamalai Swami: Yes. When you see the rope as a rope there is no snake. You also know that there was never a snake.
When you cease to imagine that you are a mere body and a mind, reality shines of its own accord. If you stabilize in this state you can see that the mind didn’t go anywhere; you understand that it never really existed. ‘Keeping the mind in its source’ is just another way of saying: ‘Understanding that it never existed.’

Q: But how is one to awaken from perpetual body-consciousness? For consciousness to manifest one must have a body.

AS: If there is constant meditation that consciousness is your own reality in which all phenomena are appearing and disappearing, that meditation is the activity of the sattvic mind. It is this activity which erases and dissolves the tamas and rajas which cover the reality.
The human body is the only vehicle in which it is very convenient to realize the unmanifest Self. With the body and the mind we can investigate and discover the Reality that remains unaffected by the body and the mind.
… We should regard the body in the same way we regard a car. …

Q: No matter how quiet I get or how still my mind is, I never get to see the world as an indivisible whole. Even when my mind is completely still, if I open my eyes I still see a world of separate objects.

AS: When the one who sees vanishes, the world of multiplicity goes with it.
… You don’t see the unity and indivisibility, you are it. You can never see the Self or Brahman, you can only be it. …

The Guru may tell his disciples a thousand times, ‘You are the Self, you are not what you imagine yourself to be’, but none of them ever believes him. They all keep asking the Guru for methods and routes to reach the place where they already are.

Q: Why don’t we give up our false ideas as soon as we are told that they are false?

AS: We have identified with our false ideas for many previous lifetimes. The habit is very strong. But not so strong that it cannot be dissolved through constant meditation.

Q: The seeker has many ideas: ‘I am a jiva (personality), I am bound and have to do sadhana to attain liberation’. Should we forget all these ideas? …

AS: Yes, forget them all! ‘I am the Self, I am all’. Hold onto this awareness. All other paths are roundabouts.

Q: Bhagavan said that repeating, ‘I am the Self’ or ‘I am not this body’ is an aid to enquiry but does not constitute the enquiry itself.

AS: The meditation, ‘I am not the body or the mind, I am the immanent Self’ is a great aid for as long as one is not able to do self-enquiry properly or constantly.
Bhagavan said, ‘Keeping the mind in the Heart is self-enquiry’. If you cannot do this by asking ‘Who am I?’ or by taking the I-thought back to its source, then meditation on the awareness ‘I am the all-pervasive Self’ is a great aid.

Bhagavan often said that we should read and study the Ribhu Gita regularly.
In the Ribhu Gita it is said: ‘That bhavana (mental attitude) ‘I am not the body, I am not the mind, I am Brahman, I am everything,’ is to be repeated again and again until this becomes the natural state.’

Bhagavan sat with us every day while we chanted extracts from the Ribhu Gita which affirm the reality of the Self. It is true that he said that these repetitions are only an aid to self-enquiry, but they are a very powerful aid.
By practicing this way the mind becomes more and more attuned with the reality. When the mind has become purified by this practice, it is easier to take it back to its source and keep it there. When one is able to abide in the Self directly, one doesn’t need aids like this. But if this is not possible these practices can definitely help one.

- Living by the Words of Bhagavan, p. 290, 293, 294

There is no suffering - Annamalai Swami

Q.: Sometimes I feel that it is selfish to want Self-realization .. It seems that I must pursue sadhana by myself and be indifferent to all the suffering people that I see around me. .. How can I deliberately ignore all this suffering that I see around me without feeling guilty about it?

Annamalai Swami: There is no society, there is no suffering and there is no world. (They) are all part of your dream. They have no reality except in your own mind. ...

The world is like a reflection in a mirror. The world which we see is merely a reflection of our gunas, our own state of mind. We see the reflection, forget the mirror, and imagine that we are looking at a real world which is separate from us.

You are continuously radiating a mental energy which affects everything and everyone around you. If you are in a rajasic or tamasic state you are automatically infecting the world with your unwholesome state of mind. The jnani, who is established in the reality beyond the gunas, experiences only continuous peace and bliss. He alone can help other people by radiating this peace and bliss to them. If you try to help this world with some physical activity, the good you may do may be more than wiped out by the negative mental vibrations which you inflict on this world. ...

If you see suffering around you it is just a reflection of your own inner suffering. If you want to alleviate suffering go to the root cause which is the suffering inside yourself. Immerse yourself in the Self. End the maya dream and wake up to the real world of jnana. Your ideas about the world are all wrong because you are misperceiving it. Your mind is processing what you see in such away that it makes you think that there is a suffering world outside and apart from you. .. You must eliminate the mental processes that make you misperceive it. When you reach the state of jnana there will be no misperceptions. Your vision will be completely clear. You will be aware that there is no suffering and no world. You will be aware that the Self alone exists.
- Living by the words of Bhagavan, p. 336

Dialogue on Self-Enquiry - Ramana Maharshi ·

The following conversation comes from the diary of a devotee called Sri Yalamanchili who met Bhagavan in 1928 and had a discussion with him on self-enquiry. It was published in Arunachala Ramana in February 1982:

Question: How to realize the Atman?
Bhagavan: Whose Atman?
Question: Mine.
Bhagavan: Then you yourself have to do it.
Question: I am unable to do and know it.
Bhagavan: To whom is it not known?
Question: To myself.
Bhagavan: Try to know who is that ‘myself’.
Question: That is what you have to tell.

Bhagavan: [Smiling] It seems you have come here to test me. Will it really benefit you if I tell you what you are? Will you be satisfied if I just tell you? Ask yourself ‘Who am I?’ After questioning you will get the answer within yourself, and that will satisfy you.

Question: I have been doing sadhana for a long time but in vain.
Bhagavan: You will have to search for ‘I’ [aham]. Then, the apparent ‘I’ will vanish.
Question: Please give me the details of the process.
Bhagavan: Mind is, in reality, a bundle of thoughts. And every thought springs from the ‘I’. So, it is the first thought. Instead of dwelling on the secondary thoughts, the seeker has to concentrate on the primary thought, which is this ‘I’.
Question: What is the difference between a thought and the ‘I’?

Bhagavan: Thoughts are not independent. They have a standing only when they are associated with the ‘I’. But the ‘I’ can stand by itself. Actually, this ‘I’ is also not independent. In its turn it is supported by the Atman.
Again and again it rises from the Self and sinks there. It subsides in deep sleep and it comes out again in waking. We have to find out the place of its birth with an introverted vision.

Question: I have been questioning in this way but getting no answer.
Bhagavan: If you ask this question with zeal and proceed inward, the false ‘I’ disappears and the real ‘I’ emerges.

Question: What is the real ‘I’?
Bhagavan: This is what we call ‘soul’ or ‘God’.

Question: When I start the enquiry numerous thoughts come in the way and obstruct me. When I eliminate one, another appears in its place. It seems there is no end.
Bhagavan: I am not telling you to grapple with the thoughts. There will be no end if you do it that way. Here lies the secret: there is the ‘I’, the source of all thoughts, and we have to catch it and see from where it arises. This is absolutely necessary. As a dog traces his master by following the track of his smell, you have to follow the inner development of the ‘I’ to reach its source, which is the [true] soul.

Question: From this I understand that one can reach the source by one’s own effort.
Bhagavan: It is by the grace of God that you come to desire to know yourself. This desire to know yourself is itself a clear sign of the Atman’s grace. So, there is grace already working as the source of your effort. Grace is not an external quality of the Self but its very nature. It abides in your Heart, pulling you inward into itself. The only task you must do is turn your attention inward and search the source of ‘I’. This is the only personal effort we have to put in. That is why [one can say that] where there is no grace, there is no desire at all for the quest for the Self.

Question: Is there no need for a Guru then?
Bhagavan: When it is necessary the Self itself will take the form of an external Guru and initiate you into the process. He will push you in and hand you over to the inner Guru who is already there. Finally, the Atman, which abides in the Heart, embraces you there.

Question: Now, may I know sir, what is the distinguishing feature of this method?
Bhagavan: The sense of ‘I’ is always present in us. So, it is relatively easy to find the Self through this ‘I’, which is an emanation of the Self. Further, if, before the ‘I’ ramifies into many forms, we put our attention via this method on the parent-form of the ‘I’, this makes for the direct dissolution of the ‘I’ in its source.
Otherwise, if you begin the enquiry when the ‘I’ has already taken many forms, you will be swept away by its illusive power and never reach its source.
Question: The Self is nameless and formless. How then can we find it by the questioning of this ‘I’ that has a name and a form?
Bhagavan: The false ‘I’ or ego stands between the soul and the body, and connects them. Now, soul is conscious while the body is inert. The false ‘I’ binds them together. So, it is also called the knot between matter and spirit [chit-jada-granthi].
From this we see that it has its feet in the Self and its head in the body. Therefore, by enquiring into the origin of the ego, we can easily proceed and reach the formless Self.
- from David Godman's blog

To meditate is to pass beyond effort - Dilgo Kyhentse Rinpoche

Pith Instructions on the Great Perfection -  Dilgo Khyentse Rinpoche
The everyday practice is simply to develop a complete acceptance and openness to all situations and emotions, and to all people, experiencing everything totally without mental reservations and blockages, so that one never withdraws or centralizes into oneself. This produces a tremendous energy which usually is locked up in the process of mental evasion and a general running away from life experiences.

 Clarity of awareness may, in its initial stages, be unpleasant or fear-inspiring; if so, then one should open oneself completely to the pain or the fear and welcome it. In this way the barriers created by one's own habitual emotional reactions and prejudices are broken down.

 When performing the meditation practice one should develop the feeling of opening oneself completely to the whole universe with absolute simplicity and nakedness of mind, ridding oneself of all protecting barriers.

 Don't mentally split into two when meditating, one part of the mind watching the other like a cat watching a mouse.

 One should realize that one does not meditate to go deeply within oneself and withdraw into the world. In buddhist yoga, even when meditating on chakras there is no introspection concentration: complete openness of mind is the essential point.

 The ground of samsara and nirvana is the alaya, the beginning and the end of confusion and realization, the nature of universal shunyata and of all apparent phenomena. It is even more fundamental than the trikaya and is free from bias toward enlightenment. It is sometimes called the "pure" or "original" mind.
 Although prajna (wisdom) see in it no basis for such concepts as different aspects, the fundamental aspects of complete openness, natural perfection, and absolute spontaneity are distinguished by upaya (skillful means) as useful devices.

 All aspects of every phenomenon are completely clear and lucid. The whole universe is open and unobstructed, everything mutually interpenetrating. Seeing all things nakedly, clear and free from obscurations, there is nothing to attain or realize. The nature of things naturally appears and is naturally present in time-transcending awareness; this is complete openness.

 Everything is perfect just as it is, completely pure and undefiled. All phenomena naturally appear in their uniquely correct modes and situations, forming ever-changing patterns full of meaning and significance, like participants in a great dance. Everything is a symbol, yet there is no difference between the symbol and the truth symbolized. With no effort of practice whatsoever, liberation,
enlightenment, and buddhahood are already fully developed and perfected. This is natural perfection.
 The everyday practice is just ordinary life itself. Since the underdeveloped state does not exist there is no need to behave in any special way or try to attain or practice anything.

 There should be no need of striving to reach some exalted goal or higher state; this simply produces something conditional or artificial that will act as an obstruction to the free flow of the mind. One should never think of oneself as "sinful" or worthless, but as naturally pure and perfect,
lacking nothing.

 When performing meditation practice one should think of it as just a natural function of everyday living, like eating or breathing, not as a special, formal event to be undertaken with great seriousness and solemnity. One must realize that to meditate is to pass beyond effort, beyond practice, beyond aims and goals, and beyond the dualism of bondage and liberation.

 Meditation is always perfect, so there is no need to correct anything. Since Everything that arises is simply the play of the mind, there are no "bad" meditation session and no need to judge thoughts as good or evil. Therefore one should not sit down to meditate with various hopes or fears about the outcome: one just does it with no self-conscious feeling of "I am meditating" and without attempting to control or force the mind, and without trying to become peaceful.

 If one finds that one is going astray in any of these ways, one should stop meditating and simply rest and relax for awhile before resuming.

 If, either during or after meditation,one has experiences that one interprets as results, they should not be made into anything special; recognize that they are just phenomena and simply observe them. Above all, do not attempt to recreate them as this opposes the natural spontaneity of the mind.

 All phenomena are completely new and fresh and absolutely unique, entirely free from all concepts of past, present, and future- as if experienced in another dimension of time; this is absolute spontaneity.
 The continual stream of new discovery and fresh revelation and inspiration that arises at every moment is the manifestation of the eternal youth of the living dharma and its wonders; splendor and spontaneity is the play or dance aspect of the universe as guru.

 One should learn to see everyday life as a mandala in which one is at the center, and be free of the bias and prejudice of past conditioning, present desires, and hopes and expectations about the future.
 The figures of the mandala are the day-to-day objects of one's life experiences moving in the great dance of the play of the universe, the symbolism by which the guru reveals profound and ultimate meaning and significance. Therefore, be natural and spontaneous; accept and learn from everything.
 See the comical, amusing side of initiating situations. In meditation, see through the illusion of past, present, and future. The past is but a present memory or condition, the future but a present projection, and the present itself vanishes before it can be grasped.

 One should put an end to conceptions about meditation and free oneself from memories of the past. Each moment of meditation is completely unique and full of potentiality of new discovery so one is incapable of judging meditation by past experience or by theory.

 Simply plunge straight into meditation at this very moment with your whole mind, and be free from hesitation, boredom, or excitement.

 When meditating it is traditional and best, if possible, to sit cross-legged with the back erect but not rigid. However, it is most important to feel comfortable, so it is better to sit in a chair if sitting cross-legged is painful.

 One's mental attitude should be inspired by the three fundamental aspects, whether the meditation is with or without form, and it may often prove desirable, if not essential, to precede a period of formless meditation by a period of meditation with form.

 To provide for this eventuality many classes of preliminary meditation practices have been developed over centuries of buddhist practice, the most important being meditations on breathing, mantra recitation, and visualization techniques.

 To engage in the second and third of these classes, personal instruction from one's guru is required, but a few words on the first would not be out of place here as the method used varies little from person to person.

 First, let the mind follow the movement of the breath, in and out, until it becomes calm and tranquil. Then increasingly rest the mind on the breath until one's whole being seems identified with it.
 Finally become aware of the breath leaving the body and going out into space, and gradually transfer the attention from the breath to the sensation of spaciousness and expansion.

 By letting this final sensation merge into complete openness, one moves into the sphere of formless meditation.

 In all probability the above description of the three fundamental aspects will seem vague and inadequate. This is inevitable since they attempt to describe what is not only beyond words but beyond thought as well. They invite practice of what is, essentially, a state of being.

 The words are simply a form a upaya, skillful means, a hint which if acted upon, will enable one's innate wisdom and naturally perfect action to arise spontaneously.

 Sometimes in meditation one may experience a gap in one's normal consciousness, a sudden and complete openness. This experience arises only when one has ceased to think in terms of meditation and the object of meditation. It is a glimpse of reality, a sudden flash that occurs infrequently at first, and then, with continued practice, more and more frequently. It may not be a particularly shattering or explosive experience at all, just a moment of great simplicity.

 Do not make the mistake of deliberately trying to force these experiences to recur, for to do so is to betray the naturalness and spontaneity of reality.

DILGO KHYENTSE RINPOCHE
http://www.turtlehill.org/ths/dilgo.html
http://nondualite.free.fr/c_dilgokyhentse.htm

The 7 Chakras and Their Significance to Your Life - SadhGuru

Chakras are energy centers. Although most people have heard of seven chakras, there are actually 114 in the body. The human body is a complex energy form; in addition to the 114 chakras, it also has 72,000 "nadis," or energy channels, along which vital energy, or "prana," moves. When the nadis meet at different points in the body, they form a triangle. We call this triangle a chakra, which means "wheel." We call it a wheel because it symbolizes growth, dynamism and movement, so even though it is actually a triangle, we call it a chakra. Some of these centers are very powerful, while others are not as powerful. At different levels, these energy centers produce different qualities in a human being.

Fundamentally, any spiritual path can be described as a journey from the base chakra, called the "Mooladhara," which is located at the base of the spine, to the "Sahasrar," which located at the top of the head. This journey of movement from the Mooladhara to Sahasrar is from one dimension to another. It may happen in many different ways, and various yogic practices can effect this movement.

Mooladhara is really made up of two terms: "Moola" means the root or source, and "adhar" means the foundation. It is the very basic foundation of life. In the physical body, your energies need to be in the Mooladhara chakra to some extent. Otherwise, you cannot exist. If the Mooladhara chakra alone is dominant, food and sleep will be the predominant factors in your life.

We can speak in terms of lower and higher chakras, but such language is often and too easily misunderstood. It is like comparing the foundation of a building to the roof; the roof is not superior to the foundation. The foundation of the building is more basic to the building than the roof, and the quality, life span, stability and security of the building depends, to a large extent, on the foundation rather than the roof. But in terms of language, the roof is higher, and the foundation is lower.

The second chakra is "Swadhisthana." If your energies move into Swadhisthana, you are a pleasure seeker. The Swadhisthana chakra is located just above the genital organs. When this chakra is active, you enjoy the physical world in so many ways. If you look at a pleasure seeker, you will see that his life and his experience of life are just a little more intense compared with a person who is only about food and sleep.

If your energy moves into the "Manipuraka" chakra, located just below the navel, you are a doer in the world. You are all about action. You can do many, many things. If your energies move into the "Anahata" chakra, you are a creative person. A person who is creative in nature, like an artist or an actor, is someone who lives very intensely -- more intensely, perhaps, than a businessman, who is all action.

The Anahata literally means the "un-struck." If you want to make any sound, you have to strike two objects together. The un-struck sound is called "Anahata." Anahata is located in the heart area and is like a transition between your lower chakras and your higher chakras, between survival instincts and the instinct to liberate yourself. The lower three chakras are mainly concerned with your physical existence. Anahata is a combination; it is a meeting place for both the survival and the enlightenment chakras.

The next chakra is the "Vishuddhi," which literally means "filter." Vishuddhi is located in the area of your throat. If your energies move into Vishuddhi, you become a very powerful human being, but this power is not just political or administrative. A person can be powerful in many ways. A person can become so powerful that if he just sits in one place, things will happen for him. He can manifest life beyond the limitations of time and space.

If your energies move into the "Agna" chakra, located between your eyebrows, you are intellectually enlightened. You have attained to a new balance and peace within you. The outside no longer disturbs you, but you are still experientially not liberated.

If your energies move into "Sahasrar," at the crown of your head, you become ecstatic beyond all reason. You will simply burst with ecstasy for no reason whatsoever.

Chakras have more than one dimension to them. One dimension is their physical existence, but they also have a spiritual dimension. This means that they can be completely transformed into a new dimension. If you bring the right kind of awareness, the same Mooladhara that craves food and sleep can become absolutely free from the process of food and sleep. If one wants to go beyond food and sleep, one needs to transform the Mooladhara to an evolved state.

To move from Mooladhara to Agna, from the lowest of these seven chakras to the second highest, there are many procedures, methods and processes through which one can raise his energies. But from Agna to Sahasrar, the sixth chakra to the highest chakra, there is no path. You can only jump there. In a way, you have to fall upward. So, the question of going step by step to that dimension does not really arise. There is no way.

It is for this reason that spiritual traditions have emphasized the significance of a guru's role in one's realization; guru literally means "dispeller of darkness." You can only jump into an abyss -- the depth of which you do not know -- if you have an absolutely insane heart, or if your trust in someone is so deep that you are willing to do anything in their presence. Most people, due to a lack of either of these two aspects, just get stuck in the Agna chakra. When this happens, peacefulness is the highest state they will know. It is only from this limitation that there has been so much talk about peace being the highest possibility. But for someone seeking their ultimate nature, peace is only the beginning; it is not the ultimate goal.


http://www.huffingtonpost.com/sadhguru/the-7-chakras-and-their-s_b_844268.html

http://www.huffingtonpost.com/sadhguru/spiritual-living-7-notes_b_628360.html

5 M's of Hindu Tantra Panchamakara

The 5 M's of Hindu Tantra Panchamakara

In Hindu Tantra, Pancha Makara is also known as the Five Ms. It is a term in Tantra Yoga that refers to the 5 substances used in a puja or sadhana (spiritual practice). They are as follows:

Madya: This means wine. However, in a subtler sense Madya is said to represent the divine nectar also called Amrita.

Mansa: This, literally, means meat. However, in a subtler sense control Mansa stands for control of speech.

Matsya: This, literally, stands for fish. However, in a subtler sense control it also refers to the Ida and Pingala Nadis that are controlled by the sadhaka (spiritual seeker) through the practice of Pranayama.

Mudra: This has no crude meaning. However, in a subtler sense control it directs the sadhaka (spiritual seeker) to keep spiritual company. The Sanskrit term for this is Satsang. In the same breath it exhorts the seeker to avoid negative company.

Maithuna: This is the most misunderstood concept of the Pancha Makara in Hindu Tantra and Tantra Yoga. Maithuna, literarily, means union, but in a crude sense it stands for sexual intercourse. However in a spiritual sense Maithuna represents the union of the Individual Mind with the Cosmic Mind. In that sense Maithuna means Samadhi.

According to the Pancha Makara philosophy, there are, 3 classes of people. These say Hindu Tantra, are Pashu, Vira, and Divya. The workings of the Gunas (attributes) that engender these affects on the gross physical plane are the animal tendencies. They, over a period of time manifest in the 3 main physical functions. They are eating, drinking and sexual intercourse. These functions are, in fact, subjects of the pancha tattwa or Pancha Makara (the five Ms"). Unfortunately, they are vulgarly called Madya (wine), Mansa (meat), Matsya (fish), Mudra (parched grain), and Maithuna (coition) without the benefit of their subtle meanings, which is a gross misinterpretation of the truth

http://archive.org/details/tantra-commentary-mp3-by-swami-nirmalananda-giri

Ch 14

http://www.scribd.com/doc/138315671/Panchamakara-5-M-s

Guru

ഓരോരോ പാഠങ്ങള്‍ ഓതി  പ്പടിക്കേണ്ട 
താനേ ഉദിക്കും മനസ്സ് തന്നില്‍ 
പാരാതെ തോന്നും അതിനുളോരര്‌ത്ഥവും 
നിത്യം ഗുരുപാദം കുമ്പിടുന്നേന്‍


അദ്ധ്യാത്മജ്ഞാനത്തിന് ഗുരുവിന്റെ ആവശ്യകത'യെക്കുറിച്ച് സ്വാമി ജ്ഞാനാനന്ദ സരസ്വതി എഴുതിയ ലേഖനം 

"ഗുരുര്‍ബ്രഹ്മാ ഗുരുര്‍വ്വിഷ്ണുഃ
ഗുരുര്‍ദ്ദേവ്വോ മഹേശ്വരഃ"

ആദ്ധ്യാത്മജ്ഞാനത്തിനുള്ള ചിന്താസരണിതന്നെ ഒന്നു വേറെയാണ്. ഇതിന് എത്രയോ ഉദാഹരണങ്ങള്‍ ഉപനിഷത്തുകളില്‍ തന്നെ പ്രതിപാദിച്ചു കാണാം. ഉദ്ദാലകന്റെ പുത്രനായ ശ്വേതകേതു വേദശാസ്ത്രങ്ങളൊക്കെ പഠിച്ചു പണ്ഡിതനായി മടങ്ങി വന്നിട്ടും ആത്മജ്ഞാനമുണ്ടായിട്ടില്ലെന്നറിഞ്ഞ പിതാവുപദേശിക്കുന്ന കഥ ഛന്ദോഗ്യോപനിഷത്തില്‍ പ്രതിപാദിച്ചിട്ടുണ്ടല്ലോ. അതുപോലെ തന്നെ പ്രവാഹണരാജാവിന്റെ സഭയില്‍ ചെന്ന ഋഷികുമാരനോടു രാജാവു ചോദിച്ചപ്പോള്‍ എല്ലാ വേദശാസ്ത്രങ്ങളും പഠിച്ചിട്ടുണ്ടെന്നും പക്ഷേ ആത്മജ്ഞാനമില്ലെന്നും കാണുന്നുണ്ട്. ഇങ്ങനെ എത്രയോ കഥകളുണ്ട്. ഇതിന്റെയൊക്കൊ അര്‍ത്ഥം വേദശാസ്ത്രങ്ങളുടെ പഠനം അത്യാവശ്യമാണെങ്കിലും അതുകൊണ്ട് ആത്മജ്ഞാനം ഉണ്ടായിക്കൊള്ളണമെന്നില്ലെന്നാല്ലോ. ആത്മസ്വരൂപവും അറിയേണ്ട ക്രമവും അവകളില്‍ പ്രദിപാദിയ്ക്കുകയല്ല; എങ്കിലും അറിയുകയെന്നത് ഒന്നു പ്രത്യേകം തന്നെയാണ് അതിന്റെ കാരണമെന്തെന്ന് നമുക്കൊന്നു പരിശോധിക്കാം.

ഒരു മനുഷ്യന് അറിയാനുള്ള ഉപകരണങ്ങള്‍ ആകെ മൂന്നാണ്; ഇന്ദ്രിയങ്ങള്‍, മനസ്സ്, ബുദ്ധി ഇങ്ങനെ. കണ്ണ്, മൂക്ക്, ചെവി, നാവ്, ത്വക്ക് ഈ അഞ്ചിനെയാണ് ഇന്ദ്രിയങ്ങളെന്നു പറയുന്നത്. ഇതില്‍ കണ്ണ് രൂപത്തേയും മൂക്കു ഗന്ധത്തേയും ചെവി ശബ്ദത്തേയും നാവ് രസത്തേയും ത്വക്ക് വേറെ ഒന്നിനേയും ഇന്ദ്രിയങ്ങളെക്കൊണ്ട് അറിയുവാന്‍ സാദ്ധ്യമല്ല അതും ജാഗ്രദവസ്ഥയില്‍ മാത്രം സ്വപ്നസുഷുപ്തികളിലേയ്ക്കു സ്ഥൂലേന്ദ്രിയങ്ങള്‍ക്ക് വ്യാപ്തിയേ ഇല്ല. മനസ്സാണ് പിന്നെ ഒരു ഉപകരണം. വിചാരസ്വരൂപേണയാണതിന്റെ അറിവ്. അതും മുന്‍പറഞ്ഞ ശബ്ദാദി അഞ്ചു വിഷയങ്ങളെ മാത്രമാണ് ജാഗ്രത്തിലും സ്വപ്നത്തിലും വിചാരസ്വരൂപേണയാണ് അറിയുന്നത്. സ്ഥൂലസൂക്ഷ്മങ്ങളായ ശബ്ദാദി അഞ്ചു വിഷയങ്ങളെ വിട്ട് ആറാമതെന്നിലേയ്ക്കു വ്യാപിക്കുന്നില്ല. അപ്പോള്‍ മനോബുദ്ധിന്ദ്രിയങ്ങളാകുന്ന മൂന്നു കാരണങ്ങളും ശബ്ദാദി അഞ്ചു വിഷയങ്ങളില്‍ മാത്രമാണ് വ്യാപിക്കുന്നതെന്നാണ് വരുന്നത്. പഠിപ്പുകൊണ്ടും, അഭ്യാസങ്ങളെക്കൊണ്ടും പ്രസ്തുത കാരണങ്ങളെ പല പ്രകാരത്തിലും സംസാരിക്കാം. പക്ഷെ അങ്ങനെയൊക്കെ ശബ്ദാദി അഞ്ചു വിഷയങ്ങളില്‍ മാത്രമാണ് അവ വ്യാപിക്കുന്നത്. ഇതാണ് വേദശാസ്ത്രങ്ങളൊക്കെ പഠിച്ചാലും ഒരാള്‍ക്ക് ആത്മജ്ഞാനമുണ്ടാവാതിരിക്കാനും കാരണം. ശബ്ദാദി വിഷയ സ്വരൂപമല്ല, ആത്മാവെന്ന കാരണത്താല്‍ ആത്മസ്വരൂപം അപരിചിതവുമായിരിക്കും. ആത്മാവിനു വേണ്ടി വളരെയൊക്കെ പരിശ്രമിക്കാറുണ്ട്. എന്നാല്‍ ആ ശ്രമമൊക്കെയും ഇന്ദ്രിയാദി അഞ്ചു കാരണങ്ങളിലും ജാഗ്രാദാദി മൂന്നവസ്ഥകളിലും ശബ്ദാദിപഞ്ചവിഷയങ്ങളിലും മാത്രമാണ്. അതുകൊണ്ടു തന്നെയാണ് എത്ര പ്രയത്നിച്ചിട്ടും ആത്മജ്ഞാനമുണ്ടാവാതിരിക്കാനുള്ളകാരണം. അവളെ വിടുമ്പോഴാണ് ഒരാള്‍ക്ക് ആത്മസ്വരൂപം അറിയാനിടവരുന്നത്. ആ സമ്പ്രദായമാകട്ടെ അതിന്റെ അറിവും അനുഭവവുമുള്ള ഒരു മഹാത്മാവില്‍കൂടെ ഗ്രഹിക്കാനേ പറ്റു. ശ്രവണം, മനനം, നദിദ്ധ്യാസം ഇങ്ങനെ മൂന്നു പടികളാണ് ജ്ഞാനാനുഭൂതിക്കുള്ള അഭ്യാസങ്ങളായി വേദം വധിച്ചിരിക്കുന്നത്. ഇതില്‍ ശ്രവണമാണ് ഒന്നാമത്തേത് അനുഭവരസികനായ ആത്മാവു സത്യമായ ആത്മസ്വരൂപത്തെ തന്റെ അനുഭൂതിക്കനുരൂപമായി പാഞ്ഞുല്‍ബോധിപ്പിച്ചു തരുന്നതു തന്നെ ശ്രവണം. ഒരിക്കല്‍ കേട്ടാല്‍ പോരാ; ബോദ്ധ്യം വന്നു തത്ത്വത്തില്‍ ഉറപ്പുവരുത്തുന്നതു വരെ വീണ്ടും വീണ്ടും ശ്രവിക്കുകയും ശ്രവിപ്പിക്കുകയും വേണം. അങ്ങനെ പരമാര്‍ത്ഥമായ ഒരു വേദാന്താശ്രവണം അധികാരിയായ ശിഷ്യനു മഹാത്മാവായ ആചാര്യനില്‍നിന്നു ലഭിക്കുന്നു എന്നിരിക്കട്ടെ; അതൊരിക്കലും വിഫലമാവുന്നില്ല. പക്ഷേ അങ്ങനെ സംഭവിക്കുന്നതു വളരെ ചുരുക്കമാണെന്നുമാത്രം. ഒന്നാമത് ഈ പ്രപഞ്ചധര്‍മ്മത്തെ സര്‍വ്വഥാ ഉപേക്ഷിച്ചുകൊണ്ടുള്ള മുമുക്ഷുതന്നെ എത്രയോ ദുര്‍ല്ലഭമാണ്. അതിനാല്‍ ശ്രവണം തന്നെ വളരെ ദുര്‍ഭലമാണ്. ഇനി ഏതെങ്കിലും ചില രൂപത്തില്‍ ശ്രവണം നടന്നാലും വര്‍ദ്ധിച്ച സംസാരതൃഷ്ണയില്‍ ശ്രുതമായ ജ്ഞാനം മുങ്ങിപ്പോവുകയും ചെയ്യും. നേരാം വണ്ണം ശ്രവണം ചെയ്യിച്ചുതരുന്ന മഹാത്മാക്കളും ദുര്‍ല്ലഭം. ഉള്ളവര്‍ തന്നെ ജനമദ്ധ്യത്തില്‍ നിന്നൊഴിഞ്ഞുമാറി വല്ല വിജനപ്രദേശങ്ങളിലും അറിയപ്പെടാതെ കഴിഞ്ഞു കൂടുന്നുണ്ടായിരിക്കും. അങ്ങനെയുള്ളവരെ കണ്ടുകിട്ടുന്നതുതന്നെ വളരെ ചുരുക്കം. ഇങ്ങനെയുള്ള തടസ്സങ്ങളെല്ലാം നീങ്ങി ഒരാള്‍ക്കു പരമാര്‍ത്ഥമായ ഒരു വേദാന്തശ്രവണം ഉണ്ടായിയെന്നിരിക്കട്ടെ; എന്നാല്‍ തീര്‍ച്ചയായും അതു സഫലമാണ്.

ജാഗ്രദാദി മൂന്നവസ്ഥകളിലും ശരീരാദി മൂന്നു കാരണങ്ങളിലും, ശബ്ദാദി പഞ്ചവിഷയങ്ങളിലും കീഴൊതുങ്ങിനില്‍ക്കുന്നു വൃക്തിത്വം അല്ലെങ്കില്‍ ജീവത്വം. ഈ അവസ്ഥയെ ആക്രമിച്ച ഒരാള്‍ക്കു ജീവത്വമല്ല; ഈശ്വരത്വമാണുള്ളത്. ദിവ്യനും ഈശ്വരനുമായിക്കഴിഞ്ഞ മഹാത്മാവാണ് ജ്ഞാനം ഉപദേശിക്കാന്‍ പ്രാപ്തിയുള്ള ആചാര്യന്‍. ശിഷ്യന്റെ പല പ്രകാരത്തിലുള്ള കുറവുകളും ആചാര്യന്റെ അനുഗ്രഹത്താല്‍ തന്നെ നീങ്ങുന്നു. ശിഷ്യനെ പുരസ്ക്കരിച്ച് ആചാര്യന്റെ മനസ്സിലാണ് അനുഗ്രഹത്തിന്റെ സ്വരൂപം. ആ അലിവ് ആരില്‍ എപ്പോള്‍ ഉണ്ടാകുമെന്നു പറയാന്‍ വയ്യ.എങ്കിലും നിഷ്കളങ്കഭക്തിയും, പരമത്യാഗവും നിലനിര്‍ത്തിക്കൊണ്ടുള്ള ശുശ്രൂഷ കൊണ്ട് ആരുടേയും മനസ്സലിയുമല്ലോ. അതിനാല്‍ അപ്രകാരമുള്ള ശുശ്രൂഷ കൊണ്ട് ഗുരുവിന്റെ അനുഗ്രഹത്തിനു പാത്രമായിത്തീരുകയും അപ്പോള്‍ ജ്ഞാനത്തിന്നധികാരം കൈവരികയും ചെയ്യുന്നുവെന്നാണഭിജ്ഞമതം.

ഈശ്വരത്വം കൈവന്ന ഗുരുവും, ഈശ്വരനും രണ്ടല്ല എന്നാണ് വൈദികസിദ്ധാന്തവും, സജ്ജനവിശ്വാസവും. അതിനാല്‍ ഗുരുവില്‍ ഒരിക്കലും മനുഷ്യബുദ്ധിയെ കരുതുകയാവട്ടെ, മനുഷ്യനോടെന്നപോലെ പെരുമാറുകയാവട്ടെ ചെയ്യരുത് ഈശ്വരന്റെ എല്ലാ സ്വരൂപങ്ങളും എപ്രകാരം ഒന്നുമാത്രമാണോ അതുപോലെ നാനാകാലദേശങ്ങളില്‍ ഭിന്നസ്വരൂപങ്ങളില്‍ പ്രകാശിക്കുന്ന ഗുരുനാഥന്മാരും ഒരേ ഈശ്വരന്‍ മാത്രമാണ്. അവരില്‍ ഭേദബുദ്ധിയുണ്ടാവരുതെന്നാണ് അഭിജ്ഞമതം. ഇപ്രകാരമുള്ള ഒരു ദേശിക പയ്യന്റെ കരുണയ്ക്കൊരാള്‍ പാത്രമായാല്‍ അവന്റെ അജ്ഞാനം നീങ്ങി എന്നു കരുതാം. ഇതൊഴിച്ച് ആത്മജ്ഞാനാനുഭൂതിക്ക് അന്യമാര്‍ഗ്ഗങ്ങളില്ലെന്നാണ് വൈദിക സിദ്ധാന്തം.

പരമമൂഢനായ ഒരാള്‍കൂടി യാതൊരഭ്യാസവുമില്ലാതെ തന്നെ മഹാത്മാവായ ഒരാചാര്യന്റെ അനുഗ്രഹം ഒന്നുമാത്രംകൊണ്ടു പരമപദവിവരെ എത്തുന്നു. അങ്ങനെതന്നെ അത്യന്ത്യജ്ഞാനിയായ ഒരാള്‍കൂടിയും ഗുരുവിന്റെ ശാപത്തിന് അഥവാ, അനിഷ്ടത്തിനു വിധേയനാവുന്നപക്ഷം അതുകൊണ്ടു തന്നെ നശിക്കുന്നു. വ്യാസശിഷ്യനും, യജൂര്‍വ്വേദാചാര്യനുമായ യാജ്ഞവല്‍ക്യന്‍ ഗുരുഭ്രുഷ്ടനായപ്പോള്‍ പഠിച്ച എല്ലാ വൈദികജ്ഞാനവും നഷ്ടപ്പെട്ടതും, രക്ഷിക്കാനാരുമില്ലാതെ ഉഴലേണ്ടിവരുന്നതുമായ കഥ പ്രസിദ്ധമാണല്ലോ. ഇതുപോലെ ഗുരുശാപത്തിനു പാത്രമാവേണ്ടിവന്ന പലരുടേയും കഥ വൈദിക സാഹിത്യത്തില്‍ കാണാവുന്നതാണ്. വര്‍ത്തമാനകാലത്തും ഗുരുവിന്റെ അപ്രീതി ഹേതുവായി വിഷമിക്കുന്നവരെ കണ്ടേയ്ക്കാം. അദ്ധ്യാത്മജ്ഞാനത്തിന്റെ മുഖ്യബിന്ദു ഗുരുവാണെന്നാണ് ഈ കഥകളില്‍നിന്നും, അനുഭവങ്ങളില്‍ നിന്നുമൊക്കെ നമുക്കു മനസ്സിലാക്കാനുള്ളത്. ഈശ്വരന്റെ ശിക്ഷയില്‍ നിന്നുപോലും ഗുരു രക്ഷിക്കുമെന്നും. എന്നാല്‍ ഗുരുവിന്റെ ശിക്ഷയില്‍നിന്ന് ആര്‍ക്കും രക്ഷിക്കാന്‍ കഴികയില്ലെന്നുമാണ് നിയമം. ഒരു പ്രാവശ്യത്തെ മരണത്തില്‍നിന്നു രക്ഷിക്കാവുന്നവര്‍ തന്നെ ആരാണീ ലോകത്തിലുള്ളത്? എന്നാല്‍ ആയിരക്കണക്കിനുള്ള മരണങ്ങളില്‍ നിന്ന് ഒന്നിച്ച് ഒരു ജീവനെ രക്ഷിക്കുന്നു എന്ന അവസ്ഥ എത്ര ഗൌരവമുള്ളതാണ്? അതാണല്ലോ ഒരു അദ്ധ്യാത്മ ഗുരു തന്റെ ശിഷ്യനില്‍ അലിയിപ്പിക്കുന്ന അനുഗ്രഹത്തിന്റെ സ്വരൂപം. കരുണാമയന്മാരായ തത്താദൃശഗുരുഭൂതന്മാരുടെ മുമ്പില്‍ ഒരു നിമിഷനേരം എത്തിപ്പെട്ടാല്‍ മതി, ഏതു പാപിയും രക്ഷപ്പെട്ടു. ഒരു നിമിഷനേരമെങ്കിലും തന്റെ മുമ്പില്‍ കിട്ടിയ ഒരാളെയും ഒരു മഹാത്മാവ് വെറുതെ വിടുന്നില്ല. അനവധി ജന്മങ്ങളായി ഈട്ടംകൂടി വളര്‍ന്നുകൊണ്ടിരിക്കുന്ന ശരീരാഭിമാനത്തെ ഒരു നിമിഷംകൊണ്ട് അടിച്ചുടച്ച് ആത്മഭാവം പ്രകാശിപ്പിക്കാന്‍ കെല്പുള്ളവരാണ് മഹാത്മാക്കള്‍. അവരുടെ സംഭാഷണശൈലിതന്നെ വേറെയാണ്. ഉദാഹരണത്തിന് ഒന്നാമതായികാണുന്ന മാത്രയില്‍ തന്നെ ഒരു പരമമൂഢന്റെ ശരീരാഭിമാനത്തെ ഏതാനും വാക്കുകളെക്കൊണ്ട് തല്ലിയുടയ്ക്കുന്ന ഒരു സമ്പ്രദായം കാണിക്കാം.

തന്നെ കാണാന്‍ ആദ്യമായി വന്ന ഒരാളോടു ഒരു ഗുരു ചോദിച്ചിരിക്കുന്നു: "പേരെന്താണ്?" ആഗതന്‍ പ്രതിവചിച്ചു: "രാമനെന്ന്."

ഗുരു: "രാമന് ‍! നല്ല പേര്. ഈ പേരിട്ടിട്ട് എത്രകാലമായി?"

ആഗതന്‍: " എനിക്കു മുപ്പതു വയസ്സായി, അപ്പോള്‍ മുപ്പതു കൊല്ലമായി പേരിട്ടിട്ട്."

ഗുരു: "മുപ്പതുകൊല്ലത്തിനു മുമ്പെന്തായിരുന്നു പേര്?"

ആഗതന്‍: "അതിനുമുമ്പ് ജനിച്ചിട്ടില്ലല്ലോ, അപ്പോള്‍ പിന്നെ പേരെങ്ങനെ പറയും?"

ഗുരു: "ജനിച്ചിട്ടില്ല എന്നല്ലേ ഉള്ളൂ, നിങ്ങളുണ്ടായിരുന്നില്ലേ? അതോ ജനനത്തിനു മുമ്പു നിങ്ങളില്ലെന്നുണ്ടോ?"

ആഗതന്‍: "ഞാനുണ്ടായിരുന്നിരിക്കാം, എങ്കിലും ജനനശേഷമല്ലേ പേരൊക്കെയുണ്ടാവാനര്‍ഹതയുള്ളു"

ഗുരു: "ജനനത്തിനു മുമ്പു നിങ്ങളുണ്ടായിരുന്നെങ്കില്‍ പിന്നെ ജനിച്ചതാര്? നിങ്ങളോ ശരീരമോ?"

ആഗതന്‍: (വിഷമിച്ചു തുടങ്ങി) "ജനിച്ചതു ശരീരം തന്നെ."

ഗുരു: "അപ്പോള്‍ ‘രാമ’നെന്ന പേര് ആരുടേതാണ്? നിങ്ങളുടെയോ ശരീരത്തിന്റെയോ?"

ആഗതന്‍: (വളരെനേരം ആലോചിച്ച്) "ശരീരത്തിന്റേതു തന്നെ."

ഗുരു: "ഞാന്‍ നിങ്ങളുടെ പേരാണ് ചോദിച്ചത്, അതു പറയൂ."

ഇത്രയുമാവുമ്പോഴേയ്ക്ക് ആഗതനൊന്നും പറയാന്‍ വയ്യാതെ കറങ്ങിത്തുടങ്ങും. ഉടനെ ചുരുങ്ങിയ വാക്കുകളെക്കൊണ്ടു യുക്തിപൂര്‍വ്വം താന്‍ ശരീരമല്ലെന്നും, ജനിച്ചിട്ടില്ലെന്നും, അതിനാല്‍ മരണവുമില്ലെന്നും, തനിക്കു പേരോ രൂപമോ ഇല്ലെന്നും, ആനന്ദസ്വരൂപനായ ആത്മാവാണെന്നും അയാളെ ബോദ്ധ്യപ്പെടുത്തും. അനവധി പുസ്തകങ്ങള്‍ വായിച്ചിട്ടും വാദപ്രതിവാദങ്ങള്‍ നടത്തീട്ടും പ്രസംഗങ്ങള്‍ കേട്ടിട്ടും തീരാതിരുന്ന സംശയങ്ങള്‍ ഒരു നിമിഷനേരം കൊണ്ട് ആ മനുഷ്യനു തീര്‍ന്നു പോകുന്നു.

അനവധി ജന്മങ്ങളിലെ സംസ്കാരത്തിന്റെ ആകത്തുകയായി കട്ട പിടിച്ച ശരീരാഭിമാനം പെട്ടെന്നു തകര്‍ന്നതായനുഭവപ്പെടുന്നു. അതോടെ അയാള്‍ക്കാഗുരുവിനെ മറക്കാന്‍ വയ്യെന്നായി. മാത്രമല്ലാ; സാഹചര്യവും, അന്തേവാസിത്വവും കുടിയേ കഴിയൂ എന്നായി എന്തിനധികം, ഒരു നിമിഷനേരത്തെ ദര്‍ശനംകൊണ്ടു മൂഢനായ മനുഷ്യനെ അഭിജ്ഞനും മുക്തനുമാക്കി മാറ്റുന്നു ആ ആത്മാവ്. ഇങ്ങനെ അത്ഭുതമായ സ്വരൂപത്തില്‍ തന്നെ ആശ്രയിക്കുന്നവരെ അനുഗ്രഹിച്ചു ചരിതാര്‍ത്ഥന്മാരാക്കിത്തീര്‍ക്കുന്ന ആചാര്യശ്രേഷ്ഠന്മാരുടെ മഹിമ അനന്തമാണ്. അതെത്ര വാഴ്ത്തിയാലും അവസാനിക്കുന്നതല്ല. അവര്‍ പ്രത്യക്ഷേശ്വരന്മാര്‍ തന്നെ.

ഗംഗാതീരത്തു പ്രയോപവേശം ചെയ്തുകിടക്കുന്ന പരീക്ഷിത്തിനെ എത്ര അത്ഭുതകരമാംവണ്ണമാണ് ശുകബ്രഹ്മര്‍ഷി മുക്തനാക്കുന്നത്. ഏഴാം ദിവസം രക്ഷകന്‍ വരുന്നതിനുമുമ്പ് അദ്ദേഹത്തെ നിര്‍വ്വികല്പസമാധിയില്‍ ആരുഢനാക്കി അദ്ദേഹം പോയി. ഇതുപോലെ തന്നെ ഈശ്വരസാക്ഷാല്ക്കാരത്തിനു കാട്ടിലേയ്ക്കു പുറപ്പെട്ട അഞ്ചുവയസ്സുള്ള ബാലനായ ധ്രുവനെ വഴിക്കുവെച്ച് ശ്രീനാരദമഹര്‍ഷി എത്ര ചുരുങ്ങിയ സമയം കൊണ്ടാണുണര്‍ത്തി വിട്ടത്. ഉപനിഷത്തുകളില്‍ ഗുരു ശിഷ്യനെ ബ്രഹ്മവിജ്ഞാനത്തിലേക്കുണര്‍ത്തിവിടുന്ന സമ്പ്രദായപുരസ്സരമായ അനവധി കഥകളുണ്ട്. അതൊക്കെ വായിക്കുമ്പോള്‍ തന്നെ രോമാഞ്ചം കൊള്ളുന്നു എന്നു എന്നു വന്നാല്‍ അപ്രകാരമുള്ള ഒരനുഭവം ഒരാള്‍ക്കുണ്ടായലത്തെ അവസ്ഥ പറയേണ്ടതുണ്ടോ. ഇങ്ങിനെ എണ്ണിയാലൊടുങ്ങാതെ, വര്‍ണ്ണിച്ചാലവസാനിക്കാതെ അനന്തമായി വിളങ്ങുന്നു ഗുരുമഹിമ.

ഇപ്രകാരമുള്ള ഒരു ഗുരുസ്വീകാരവും, ബ്രഹ്മോപദേശവും ഒക്കെയാണ് ഇന്നു ബ്രാഹ്മണര്‍ക്കിടയില്‍ നടന്നുവരുന്ന ‘ഉപനയന’മെന്നതിന്റെ അടിസ്ഥാനം. കര്‍മ്മശാസ്ത്രപ്രസിദ്ധമായ പതിനാറു പൂര്‍വ്വസംസ്കാരങ്ങളില്‍ അതി പ്രധാനമായ ഒന്നാണ് ഉപനയനം. ഉപനയനം കഴിഞ്ഞാല്‍ ഒരു പുതിയ ആളായി മാറി എന്നര്‍ത്ഥത്തിലാണ് ദ്വിജനെന്ന പേരുണ്ടായത്. ജന്തുധര്‍മ്മം വിട്ട് ആത്മധര്‍മ്മത്തെ പ്രാപിക്കലാണ് ഉപനയനംകൊണ്ടു സാധിക്കേണ്ടിയിരിക്കുന്നത്. അപ്പോള്‍ ഉപനയിക്കുന്ന ആചാര്യന് അതിനുള്ള പ്രാപ്തിയും ഉണ്ടായിരിക്കണമല്ലോ. ‘ഉപനയന’മെന്ന ശബ്ദത്തിന്റെ അര്‍ത്ഥം തന്നെ ‘സമിപത്തേയ്ക്കു കൂട്ടിക്കൊണ്ടുപോയാല്‍’ എന്നാണ്. ഇരുട്ടില്‍നിന്ന് വെളിച്ചത്തിലേയ്ക്ക്; അജ്ഞാനത്തില്‍നിന്ന് ജ്ഞാനത്തിലേയ്ക്ക്; സംസാരത്തില്‍നിന്ന് ഈശ്വരനിലേയ്ക്ക് നയിക്കലാണുപനയനം. എന്നാല്‍ ലക്ഷക്കണക്കില്‍ ഉപനയനം കഴിഞ്ഞിട്ടും ഒരാള്‍ക്കെങ്കിലും ജ്ഞാനമുണ്ടാകുന്നില്ലെങ്കില്‍ അതാരുടെ വൈകല്യമായിരിക്കും? ഏതായാലും അതിലെ ന്യൂനതകളെ പരിഹരിക്കുന്ന പക്ഷം ആ മഹത്കാര്യം ഈ ലോകത്തേയ്ക്കു പണ്ടെന്നപോലെ ഒരു മഹാനുഗ്രഹമായിത്തീരുമെന്നതിനു പക്ഷമില്ല. അനുഗ്രഹീതന്മാരും, അനുഭൂതിസമ്പന്നന്മാരുമായ ആചാര്യശ്രേഷ്ഠന്മാരുടെ പാദധൂളികളെക്കൊണ്ട് അനാദികാലം മുതല്‍ക്കുതന്നെ അത്യന്തപരിശുദ്ധിയെ പ്രാപിച്ച പുണ്യഭൂമിയാണ് ഭാരതം. ‘ഗുരു എന്ന ശബ്ദത്തിനുതന്നെ എല്ലാറ്റിലും വെച്ചു വലുതെന്നര്‍ത്ഥമാണ്. ഈ അര്‍ത്ഥത്തെത്തന്നെയാണ് ഒരു ഗുരുവില്‍ ആസ്തികനായ ഒരു ഭാരതീയന്‍ കാണുന്നത്. അയാള്‍ എല്ലാറ്റിലും വെച്ചു പ്രധാനപ്പെട്ട വസ്തുവായും, എപ്പോഴും തന്റെ ഏകരക്ഷാകേന്ദ്രമായും, ഒരിക്കലും ഒന്നുകൊണ്ടും മാനസികമായ അകല്‍ച്ച വരാന്‍ പാടില്ലാത്ത ഏകവസ്തുവായും കാണുന്നു ഗുരുവിനെ.

"ഗുരുര്‍ബ്രഹ്മാ ഗുരുര്‍വ്വിഷ്ണുഃ
ഗുരുര്‍ദ്ദേവ്വോ മഹേശ്വരഃ"

എന്നീ രൂപത്തിലാണ് ഈ ഭാരതത്തില്‍ ഗുരുവിനെ കാണുന്നത്. അങ്ങിനെ തന്നെ ‘ശരീരമര്‍ത്ഥം പ്രാണഞ്ച’ കാല്‍ക്കല്‍വെച്ചാണ് നമസ്ക്കരിക്കുന്നത്. ഇപ്രകാരമുള്ള ഗുരുഭക്തിയും, ഗുരുവിശ്വാസവുമാണ് ഒരാള്‍ക്ക് ആദ്ധ്യാത്മികജ്ഞാനത്തിലേയ്ക്കു കയറാനുള്ള സോപാനങ്ങള്‍.

"നാരായണം പത്മഭുവംവസിഷ്ഠ‍ം
ശക്തിഞ്ച തല്‍പുത്രപരാശരഞ്ച
വ്യാസം ശുകം ഗൌഡപദം മഹാന്തം
ഗോവിന്ദയോഗീന്ദ്രമഥാസ്യ ശിഷ്യം.
ശ്രീശങ്കരാചാര്യമഥാസ്യ പത്മ-
പാദഞ്ചഹസ്താമലകഞ്ച ശിഷ്യം
തം ത്രോടകം വാര്‍ത്തികകാരമന്യാ
നസമല്‍ഗുരൂന്‍ സന്തതമാനതോസ്മി."

ഇതാണ് ഭാരതത്തിലെ അദ്ധ്യാത്മഗുരുഭൂതന്മാരുടെ പരമ്പരാക്രമം. അവതാര സ്വരൂപിയായ നാരായണമഹര്‍ഷിയില്‍ നിന്നു ബ്രഹ്മദേവനും അദ്ദേഹത്തില്‍ നിന്നു വസിഷ്ഠമഹര്‍ഷിയും, വസിഷ്ഠമഹര്‍ഷിയില്‍ നിന്നു ശക്തിമഹര്‍ഷിയും, അദ്ദേഹത്തില്‍നിന്നു ഗൌഡപാദാചാര്യരും, അദ്ദേഹത്തില്‍ നിന്നു ഗോവിന്ദാചാര്യരും അദ്ദേഹത്തില്‍ നിന്നു ശ്രീ ശങ്കരാചാര്യരും ബ്രഹ്മവിദ്യയെ ഗ്രഹിച്ചു. ശ്രീശങ്കരാചാര്യര്‍ക്കാകട്ടെ പത്മപാദാചാര്യര്‍ ഹസ്താമലകാചാര്യര്‍, ത്രോടകാചാര്യര്‍, സുരേശ്വരാചാര്യര്‍ എന്നിങ്ങനെ പ്രസിദ്ധന്മാരായ നാലു ശിഷ്യന്മാരുണ്ടായി. അവര്‍ ഭാരതക്ഷേത്രത്തിന്റെ നാലറ്റത്തും ഓരോ മഠങ്ങല്‍ സ്ഥാപിച്ച്, പ്രസ്തുതമഠങ്ങളില്‍ക്കൂടെ ശിഷ്യപ്രശിഷ്യപരമ്പരകളിലേയ്ക്കു ബ്രഹ്മവിദ്യയെ പ്രവഹിപ്പിച്ചു കൊണ്ടിരുന്നു. അതില്‍ തെക്കേ അറ്റത്തള്ളതാണ് ശൃംഗേരിമഠ‍ം. വടക്കേ അറ്റത്തുള്ളതാണ് ജ്യോതിധര്‍മ്മഠ‍ം. കിഴക്കേ അറ്റത്തുള്ളത് പുരിജഗന്നാഥത്തുള്ളത്. പടിഞ്ഞാറെ അറ്റത്തുള്ളതു ദ്വാരകയിലും. ഇന്നും ഈ നാലു മഠങ്ങളില്‍ക്കൂടെയാണ് ഭാരതത്തില്‍ ബ്രഹ്മോപദേശവും, സന്ന്യാസവും കൊടുക്കപ്പെട്ടു വരുന്നത്. വേദങ്ങളേയും തീര്‍ത്ഥങ്ങളേയും, ക്ഷേത്രങ്ങളേയും, മഹാവാക്യങ്ങളേയും ആചാര്യസമ്പ്രദായങ്ങളേയും പ്രസ്തുത നാലുമഠങ്ങള്‍ക്കും വെവ്വേറെ വേര്‍‍തിരിച്ചിട്ടുണ്ട്. വേര്‍തിരിക്കപ്പെട്ട ആചാര്യ സമ്പ്രദായങ്ങളെക്കൊണ്ടും, പേരുകളെക്കൊണ്ടും സന്ന്യാസിമാരെ ഏതേതു മഠത്തിന്റെ പാരമ്പര്യത്തിലുള്ളവരെന്നു തിരിച്ചറിയാനും കഴിയും.

Let go of ZEN

Knowledge is learning something every day. Wisdom is letting go of something every day.

~ Zen Proverb ~


“Treat every moment as your last. It is not preparation for something else.”

~ Shunryu Suzuki

ॐॐॐ Pure Silence~ Mooji ॐॐॐ

There is a stillness in you no heavenly or earthly being can remove. In front of it, the mind is performing and somehow attention goes there. Behind is pure Silence - your real Being. All this is your dynamic dance. As you stay rooted in impersonal seeing, the inner and outer are revealed as One. Knowing this, you will not suffer existence.

~ Mooji ~

Go beyond any image of yourself. You are that space of awareness, within each appearance comes and goes. None can stay.

~ Mooji


There is an empty room,
come fully inside.
There are no stories here.
There is no past or future here.
No relatives.
No names, no forms, time, no self.
Don't be in your head now.
Listen from another place; a holy place deep inside your being.
All the things you once talked about are outside now.
This is a room without walls. No door.
Nothing lives here.
It is not a dead space.
It's your true place and Being.
The mind will try to say something like:
‘You cannot stay here,’ or ‘There is nothing here for you,’
but this voice is also phenomenal, while you are not.
Therefore, touch nothing.
Pay attention only to your unmixed self now,
not the personal sense of self.
Personality is only a garment worn by the Self
for a duration called a lifetime.
The body also is just a garment worn for the time being.
Rare is a human being who comes to this place
which cannot be divided;
that cannot die,
where one is naturally happy,
where there are no beginnings or ends.
It is the most pure—immaculate.
From here ego and world arises as fleeting images,
but the Real does not arise.
It permeates all yet nothing permeates it.
Leave everything.
Be here.

~ Mooji


You are the Fact, Mind is the Fiction

— Mooji


Everything you see, comes to pass.
Know that you are not that.
All things that are heard, come to pass.
Know that you are not that.
All things that are touched, come to pass.
Know that you are not that.
All things that are tasted, come to pass,
Know you are not that.
All things that are thought of, come to pass,
Know that you are not that.
All things, which are imagined, come to pass.
Know that you are not that.
All things that are learned, come to pass,
Know you are not that.
All that is manifest comes to pass,
Know you are not that.
All things of the mind come to pass,
Know that you are not that.
That which does not come to pass, but inside which all phenomena come to pass,
know That - to be yourSelf.

~ Mooji


Be as though you don't exist.
Let the bodily functions unfold, let thoughts come and go but don’t follow them. Be only the awareness.
Something is unplugged, but you are still fully here. Senses are functioning normally. This was never the trouble.
The mind rises up as resistances and doubts but they are mere thoughts.
Mind in its psychological aspect can come full power, but you are not to be a traffic policeman inside your own head.
Can the mind pull Awareness out of itself and turn into a person? Can it do that?
With some rare beings it will not have this power. Why?
Because they remain rooted in and as awareness and so don’t exchange their stillness for panic.
And it is not something you can practice to do; it all happens spontaneously through understanding your true nature and by being one with that.
Here you cannot pretend to be free and get away with it, so don’t try.
Forget about it. If you insist in hiding behind the shallow façade of personality I would rather be at home watching Tv, than staying here trying to change your thinking, because it’s not going to work. There must be a deep openness or yearning for truth.
Strive to understand your true nature, your highest position.
You are the silence, the unchanging ground of all appearances.
When you come to realize this, all this chaos is going to come to an end.

~ Mooji


"Don't try strenuously to figure things out. Pay attention instead to that space - like being, which is beyond time and change, but in who's presence such phenomena are perceived. Devote as much attention to staying conscious of the Self until it becomes effortless for you ...Om."

~ Mooji


The natural state of mind is to be silent, empty, open... it exists without intention! If you think you need to practice silence, find silence, keep silence, then you have misunderstood. All this... the Universe, is happening in Silence! It is not about running to find some silence. It is to recognize the Silence which cannot be disturbed wherever you find yourself, what ever the circumstances, however loud the noise reactions of any nature do not exist, it is not a behavior or an enforcement. You and the Silence are the same.

~ ॐ Mooji ~

If you make human company too important you will not discover your true Self. Relationships not based in truth are never entirely reliable and are rarely enduring.
Taking time to discover yourself is the best use of time. Prioritise this.
One should not excessively seek partners or friends, one should seek to know and be oneself. As you begin to awaken to the Truth, you start noticing how well life flows by itself and how well you are cared for. Life supports the physical, emotional, mental and spiritual needs of the one who is open to self-discovery. Trust opens your eyes to the recognition of this. Surrender allows you to merge in your own Eternal Being.
~ Mooji

Do not seek for friendship
or acceptance from this world.
Have the courage to stand alone.
What support does
the Indivisible require?
Say deep inside your Heart:
"I am the Unborn, the deathless,
the Supreme Awareness Self.
I am Shiva-Being."

~ Mooji

I would not encourage anybody to try to study life, because you can never get it. No one can even begin to comprehend a moment of its magnificence, its mystery, its sheer glory.
You have to fall fully in Love with the very heart of existence and then its essence is miraculously revealed to you somehow – a kind of an intuitive knowing happens out of this love.
But to study life doesn’t work, because your attitude and even you, the student, is phenomenal.
You have to first fall inside yourself until there is no longer ‘you’ and ‘life’—there is only Life. There is no ‘person’ living life. There is just Life expressing itself in, as and through this form called a person, watched simultaneously in pure consciousness.
How funny that the simplest of teachings seems to be the most difficult. This is like a circus of concepts. We fight, creating devils out of nowhere, in order to defend our identity—sheer ignorance.

Now I’ve said it and now I want to see it alive in you. I want to see it germinate inside your heart. It must flower, bear fruit and give shade. That’s it.

~ Mooji  Rishikesh, 18th of February 2013


You cannot control or suppress the mind
and transcend it.
The greatest thing that will happen is
that the mind becomes insignificant for you.

When you are aware
that mind only is concepts,
thought, memory, imagination,
and that it can not exist independent
of your perceiving of it,
when you begin to recognice this to know
awareness independent of thought activity,
and keep the attention in awareness,
the thought activity becomes very weak.

When you are aware of the power of awareness itself,
the effortlessness of awareness,
when you have transcended the influence of concepts,
when that attraction is not so strong for you,
then the mind will subside.

This is totally possible... and natural also.
It is you who think the mind is such a big problem.
It's your thinking that mind is a problem
that makes the mind-problem,
...or that its voice is so important.

Because you are attached to your own self image,
the only thing that the mind can attack.
If you are present as much you are able to be here,
you may just come to that complete seeing.
Don't respect so much the mind's resistance.
Mind must resist.
As much as you must transcend.

~ Mooji
Why do you require so much before you will allow yourself to simply rest as Being. Discard this checklist for enlightenment. It is only the mind's concoction to cheat you out of the peace you already are.
~ Mooji

Be aware now of that effortless silence and space.
You don’t know if it is inside or outside.
There is no edge, no boundary for your being.
Confirm that.
In this instant, in this moment,
observe that your being is not in a state of waiting.
The pure Self is not an event. If there is an event,
it is the even of recognizing this ever-present fact.
That already IS.
Do not purchase the futuristic promises from the mind.
Once you have said 'Yes' inside your heart,
the whole universe supports your seeing,
because it is natural.
Don't try strenuously to figure things out.
Pay attention instead to that space - like being,
which is beyond time and change,
but in who's presence such phenomena are perceived.
Devote as much attention to staying conscious of the Self until it becomes effortless for you.
Om.

~ Mooji  Rishikesh, 17th of February 2013


It takes a lot of energy to be a person because it's not our truth. It takes no energy to be yourself.
~ Mooji

If you are a person this world will seem full of persons. When you are the being you will not feel bound. You will know every being, look in the eyes of every being, and you know, you will recognize yourself. These things are not poetry. They are simple truths. You will experience them. In your heart they will be confirmed.
~ Mooji

Attention is the most powerful tool you have.
When attention goes to an object, it is called inattention.
When attention pays attention to attention, that is attention.
And than there is only stillness.
~ Mooji

You are total unicity beyond duality. That you are. You are so one with yourself that you cannot perceive yourself. You can only imagine that you are other than that. It is like a knife that can cut so many vegetables but cannot cut itself because it is one with itself, or the scale which can weigh so many objects but cannot weigh itself. It is the same with the one supreme Self - the sole Reality, being ever One with itself, it cannot perceive that which it Is; it can only perceive what it is not.
~ Mooji

Mind is not your enemy. It is just a play of your own energy.
~ Mooji

Even in the fullness of awakening the fragrance of conditioning may still arise, but it will not cause trouble once you are sure of your true position as immutable and unaffected awareness.
~ Mooji

Go beyond any image of yourself. You are that space of awareness, within each appearance comes and goes. None can stay.
~ Mooji

Beyond the mind, meaning right here, there is no effort. Where there is no effort, that alone is called natural.
~ Mooji

DON'T TRY TO BE SO GOOD, MORE BE TRUE!
Let everything happen but there is no need to identify so strong with it. Even while resting in the space "I am", in that perfect place, anger may arise when something happen. But you know what? In the next minute you kind of forget it because it is nothing. It expresses itself, because it is just to be expressed. Then also it comes back into quietude very quickly. But you know a sort of like unexpressed anger then becomes routine anger, and routine anger is very unpleasant thing. That's why I say, "Don't try to be so good, more be true."
~ Mooji

Find the "presence", not the "present"! The presence is timeless. The present is time bound. The present is fluid, is memory, is mind, is an idea. People say, "the past is unreal, the future is unreal, only the present, only here & now...", but the "here & now" is also unreal, is also an idea. Because you have touched it with your mind. So it becomes a bit dirty. Only seeing it from the timeless then everything is good. Your Being is timeless.
~ Mooji

There is a stillness in you no heavenly or earthly being can remove. In front of it, the mind is performing and somehow attention goes there. Behind is pure Silence - your real Being. All this is your dynamic dance. As you stay rooted in impersonal seeing, the inner and outer are revealed as One. Knowing this, you will not suffer existence.
~ Mooji

In each one there is the potential for a life
that flows from the center of your Being.
I call this 'The River of Light'.
It is flowing unassisted,
it doesn't need somebody to be pushing.
Don't be pushing the river!

~ Mooji
What can stand in the way of the infinite? It's just an idea. Something stands in the way if you're going somewhere. If you're still, what's in your way? All paths are going somewhere, and generally, they're not going 'here'. There's no path to here! There's only a recognition!
~ Mooji

Mind is not sentient.
There is not something like a mind
making decisions to attack you.
Mind is like the moon and
the Self is like the sun.
The real light is arising from the Self
and the moonlight,
though it appears different,
is the reflection of the sun.
The mind doesn't have light.
It is arising out of the
Power of the Self.
~ Mooji

The things around don't make it stressful.
The things around when they're picked up
and followed, that creates some destruction.
Things in themselves can not destruct.
Nothing in the world exists as a destruction.
Just you get destructed. This is different.
Nothing destructs, you get destructed,
because you have interest in something
then you supply energy into it.
~ Mooji