Conscious Immortality

CONSCIOUS IMMORTALITY

Q: What about P.B.'s idea of inspired action?

M: Let activities go on. They do not affect the pure Self.
The difficulty is that people think they are the doer.

This is a mistake. It is the Higher Power which does everything and people are only tools. If they accept that position they will be free from troubles, otherwise they court them.

The sculptured figure on the temple tower shows great strain, but really, the tower rests on the ground, and that supports the figure. The figure is a part of the tower, but is made to look as if it is bearing the weight of the tower. Is it not funny?

It is the same with the person who takes on himself the sense of doing.

P. 13

Supreme state

If the supreme state is that in which neither the senses nor the mind exist and not the state in which they exist, how can it be the perfect state (paripurnam)? As karma alone is responsible for the activity or inactivity of the sages, great souls have declared the state of sahaja nirvikalpa (the natural state without concepts) alone to be the ultimate state.

(From 'Spiritual Instruction': IV.6)

Turiya

Turiya means that which is the fourth. The experiencers (jivas) of the three states of waking, dreaming and deep sleep, known as 'visva', 'taijasa' and 'prajna', who wander successively in these three states, are not the Self. It is with the object of making this clear, namely that the Self is that which is different from them and which is the witness of these states, that it is called the fourth (turiya). When this is known, the three experiencers disappear and the idea that the Self is a witness, that it is the fourth, also disappears. That is why the Self is described as beyond the fourth (turiyatita).

(From 'Spiritual Instruction': IV.8)

Spiritual friends

“Spending your time with true spiritual friends will fill you with love for all beings and help you to see how negative attachment and hatred are. Being with such friends, and following their example, will naturally imbue you with their good qualities, just as all the birds flying around a golden mountain are bathed in its golden radiance.”

~ H.H. Dilgo Khyentse Rinpoche

Freedom

In the hall where Bhagavan used to give darshan there was a chimney. The chimney was closed on all sides with steel mesh, except at the bottom. One day, a beautiful small bird somehow entered it and became trapped inside this chimney. The bird found itself trapped in conditions diametrically opposed to its natural environment: the vast space where it could fly freely. From the moment it entered the chimney, it was frantically struggling to escape, but all its efforts proved futile. Why? Because, forgetting the way it came, it was repeatedly trying to escape through all the closed routes. Sri Bhagavan took this opportunity to reveal a great truth:

'This bird has given up the all-pervasive space, its natural place of residence. It has been caught in this limited space, which is opposed to its nature. Not knowing how to escape from this prison, it is agitated and afraid. Like this bird, jivas have also given up their natural place of residence, the vast space of consciousness. Through the delusion of ignorance they have become trapped in the prison of the body. Without knowing how to escape, they are tormented by various afflictions. The ceaseless efforts of this bird to reach its natural place of residence are unsuccessful because they are directed upwards, the way of bondage, instead of downwards, the way it came. Similarly, the reason why the jiva’s ceaseless effort to attain freedom are unsuccessful is because they too are directed outwards, the way of bondage, instead inwards, the way they came. The natural tendency of the bird to go upwards asserts itself even in its attempt for freedom. Likewise, the natural tendency of jivas to roam outwards asserts itself even in their attempts at liberation. This is the jiva’s natural tendency. If, through true discrimination and awareness, the jiva is made to turn back from outward-directed sight to inward sight, and if it remains fixed there, it is certain that it would attain liberation in an instant.'

(. Sri Ramana Darsanam, pp. 49-50.]

Self

Truly there is no cause for you to be miserable and unhappy. You yourself impose limitations on your true nature of infinite being, and then weep that you are but a finite creature. Then you take up this or that spiritual practice to transcend the non- existent limitations. But if your spiritual practice itself assumes the existence of the limitations, how can it help you to transcend them ?

Hence I say know that you are really the infinite pure being, the Self. You are always that Self and nothing but that Self. Therefore, you can never be really ignorant of the Self. Your ignorance is merely an imaginary ignorance, like the ignorance of the ten fools about the lost tenth man. It is this ignorance that caused them grief.

Know then that true knowledge does not create a new being for you, it only removes your ignorant ignorance. Bliss is not added to your nature, it is merely revealed as your true natural state, eternal and imperishable. The only way to be rid of your grief is to know and be the Self. How can this be unattainable ?

- Maharshi's Gospel

Self

What would be the attraction to go
even beyond the state of presence?
It must be that something deeper is calling you
—a very powerful urge to go beyond
the surface or facade of the mind.
And the more you go inside,
paradoxically, the less there is of you personally
and the more there is of you truthfully, spiritually, completely.
The person seems to be the reality in the beginning,
but as you move more deeply into the inner being,
the personhood-feeling becomes more superficial
and a deeper sense of intuitiveness,
of spiritual harmony and wisdom and love
becomes more prominent.
Ultimately, one knows one’s Self as timeless, fearless, formless.
If you say this to the regular man on the street,
he would not understand what you’re talking about.
Who would want such a thing?
It sounds almost the same as being dead.
He would have no idea
we are speaking of the Supreme Being,
which is our essential being, our true nature, our purest and happiest state.
The mind cannot imagine such a state,
unable to comprehend its completeness,
the total no-word-for-it-ness.
Should this auspiciousness come for you, know:
your mind will be made perfectly prepared for its darshan.
This is how the Buddha, the Christ is revealed.

~ Mooji

Silence

Silence reveals itself only to itself. Only when we enter as nothing and stay as nothing, will silence open its secret. Its secret is itself.

That's why I say all the words, all the books, all the teachings, and all the teachers can only get you to the door, and perhaps entice you to enter. Once there, you start to feel the presence of silence very powerfully.

When this happens, something spontaneously arises that's willing to enter it without being somebody. That is the sacred invitation. Inside you find that silence is the final and ultimate teacher and the final and ultimate teaching. It's the only teacher that won't speak to you.

Silence is the only teacher and teaching that keeps our humanness on its knees all the time. With any other teaching or teacher, we find we can get up. We can think, "Oh, I heard Adya said dah-dah-dah, and it sounds good," and we find ourselves lifting up off the floor of surrender. We turn away from our most sacred and beautiful humility.

Silence is the ultimate and best teacher because in silence is the never-ending welcoming to do that which our human heart truly desires, which is to always be with our knees on the floor, always be in that sort of devotion to Truth. Silence is the only teaching and the only teacher that is there all the time. Every minute that you are awake, every minute that you are alive, every minute that you breathe, it's right there.

Palo Alto, California: January 12, 2002

Quotes 1.7

Quotes 1.5

Quotes 1.4

Quotes 1.3

Quotes 1.2

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Quotes 4

Quotes 3