Guest guest Posted February 27, 2004 Report Share Posted February 27, 2004 Dear Group, Here is a partial transcript of satsang with Nome, Dec. 8 2002 ------------------------- The Self, which is of the nature of Absolute Being-Consciousness- Bliss, alone exists eternally. It is the ever-present silent Reality, with no creation and no destruction. There never was time when it was not. There is never a time when it ceases to be. It is, and it alone is. Therefore, the Maharshi said that the sole responsibility of a realized sage who is a Guru is to reveal his own Existence. What is his own Existence? Just That, the Absolute Self, Brahman. He reveals it in Silence, as well as in his teachings. The Silent Reality, Being itself, is the teaching. The teaching is not the words and thoughts used to express it, though they, also, are not apart from it, but the Reality itself, the Self itself, is the teaching. That is why, here, we are concerned with Self-Knowledge. It is One without a second. That means that there is no one who can stand apart from it to know it as if it were an object. Nor is there anyone who can stand apart from it to not know it as if he were ignorant of it. This one Self, which is Brahman, the Absolute, is all that there is and is you. It is silent, and the Maharshi has indicated that Silence is that state in which no "I" arises. If no "I" arises, certainly no other arises. That state in which there is neither self nor other, but only one Self, is of perfect peace, complete contentment. All beings seek this, whether it be only intuitively by their desire for happiness or more knowingly through a process of inquiry to know themselves. When they know themselves, they are not apart from what they know. They are what they know. This Self-Knowledge is as eternal as Being itself. Likewise its Bliss. It is without cause and without beginning. So, it does not perish. This blissful Self-Knowledge is not a state of body or mind. Indeed, if you misidentify with the mind or body, with anything conceived or perceived, it will seem elusive to you. Even though the Self alone exists and it is you, it will seem to be beyond your grasp. You, yourself, will be beyond your own grasp, even though you, yourself, are closest to yourself. How can you be beyond your own grasp? If you cease to misidentify with whatever is perceived or conceived, if you no longer mistake your Existence for a mere, transitory, illusory body and no longer mistake your Existence for transitory, illusory thoughts, the collection of which is referred to as the mind, you will know yourself. If you assume yourself to be an individual entity, referred to as the ego, an "I," who can be a thinker, a perceiver, an experiencer, a performer of action, and so on, even though the Self is yourself —- the Absolute is what you are—- you will seem to miss it. The nature of the one who misses it is That. Inquiring deeply to know the "I" within you is the direct path, as elucidated by the Maharshi, Sankara, Ribhu, the Upanishads, and many other sages and holy texts. Inquire, "Who am I?" and thus seek to know the "I" within yourself. If you inquire purely into the "I," setting aside all that has form, all that is conceived, the body, the mind, and such, its "I"-ness will vanish, because it is unreal. What you find in its place is what has been there the entire time. That is the Supreme Reality, which is all-blissful. What has happened to the one who is ignorant? He has gone nowhere, because he did not come from anywhere. He simply proves to be nonexistent. It is as if the ignorance, or illusion, swallows itself. What remains? That is the immutable Truth, the eternal Truth. You, yourself, must inquire. Nothing else can do so for you. The world cannot give you yourself. Nothing in the world can give you yourself. The body and its sensations cannot give you yourself. You must make the inquiry. The thoughts constituting the mind cannot give you yourself. You must inquire. If you discern who the inquirer is, the inquiry is complete, because this is a matter of Self-Knowledge. Inquire into the one who seems to be bound, and you will find Liberation. Inquire who seems to be yourself in contrast to the Absolute Self, and you will find the one indivisible Absolute Self. If you have heard or read instruction that you are That, inquire into the "you," and you will find That, for That is all that makes up you. If it is Bliss without conditions that you seek, if is peace that is imperishable that you want, know yourself. ------------------------------- Not two, Richard Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 27, 2004 Report Share Posted February 27, 2004 RamanaMaharshi, "Richard Clarke" <rclarke@s...> wrote: > Dear Group, > > Here is a partial transcript of satsang with Nome, Dec. 8 2002 > > ------------------------- > The Self, which is of the nature of Absolute Being-Consciousness- > Bliss, alone exists eternally. It is the ever-present silent Reality, > with no creation and no destruction. There never was time when it was > not. There is never a time when it ceases to be. It is, and it alone > is. Therefore, the Maharshi said that the sole responsibility of a > realized sage who is a Guru is to reveal his own Existence. What is > his own Existence? Just That, the Absolute Self, Brahman. He reveals > it in Silence, as well as in his teachings. The Silent Reality, Being > itself, is the teaching. The teaching is not the words and thoughts > used to express it, though they, also, are not apart from it, but the > Reality itself, the Self itself, is the teaching. That is why, here, > we are concerned with Self-Knowledge. > > It is One without a second. That means that there is no one who can > stand apart from it to know it as if it were an object. Nor is there > anyone who can stand apart from it to not know it as if he were > ignorant of it. This one Self, which is Brahman, the Absolute, is all > that there is and is you. It is silent, and the Maharshi has > indicated that Silence is that state in which no "I" arises. If > no "I" arises, certainly no other arises. That state in which there > is neither self nor other, but only one Self, is of perfect peace, > complete contentment. All beings seek this, whether it be only > intuitively by their desire for happiness or more knowingly through a > process of inquiry to know themselves. When they know themselves, > they are not apart from what they know. They are what they know. > > This Self-Knowledge is as eternal as Being itself. Likewise its > Bliss. It is without cause and without beginning. So, it does not > perish. This blissful Self-Knowledge is not a state of body or mind. > Indeed, if you misidentify with the mind or body, with anything > conceived or perceived, it will seem elusive to you. Even though the > Self alone exists and it is you, it will seem to be beyond your > grasp. You, yourself, will be beyond your own grasp, even though you, > yourself, are closest to yourself. How can you be beyond your own > grasp? > > If you cease to misidentify with whatever is perceived or conceived, > if you no longer mistake your Existence for a mere, transitory, > illusory body and no longer mistake your Existence for transitory, > illusory thoughts, the collection of which is referred to as the > mind, you will know yourself. > > If you assume yourself to be an individual entity, referred to as the > ego, an "I," who can be a thinker, a perceiver, an experiencer, a > performer of action, and so on, even though the Self is yourself —- > the Absolute is what you are—- you will seem to miss it. The nature > of the one who misses it is That. Inquiring deeply to know the "I" > within you is the direct path, as elucidated by the Maharshi, > Sankara, Ribhu, the Upanishads, and many other sages and holy texts. > Inquire, "Who am I?" and thus seek to know the "I" within yourself. > > If you inquire purely into the "I," setting aside all that has form, > all that is conceived, the body, the mind, and such, its "I"-ness > will vanish, because it is unreal. What you find in its place is what > has been there the entire time. That is the Supreme Reality, which is > all-blissful. > > What has happened to the one who is ignorant? He has gone nowhere, > because he did not come from anywhere. He simply proves to be > nonexistent. It is as if the ignorance, or illusion, swallows itself. > What remains? That is the immutable Truth, the eternal Truth. > > You, yourself, must inquire. Nothing else can do so for you. The > world cannot give you yourself. Nothing in the world can give you > yourself. The body and its sensations cannot give you yourself. You > must make the inquiry. The thoughts constituting the mind cannot give > you yourself. You must inquire. If you discern who the inquirer is, > the inquiry is complete, because this is a matter of Self-Knowledge. > > Inquire into the one who seems to be bound, and you will find > Liberation. Inquire who seems to be yourself in contrast to the > Absolute Self, and you will find the one indivisible Absolute Self. > If you have heard or read instruction that you are That, inquire into > the "you," and you will find That, for That is all that makes up you. > If it is Bliss without conditions that you seek, if is peace that is > imperishable that you want, know yourself. > > ------------------------------- > Not two, > Richard Thank you Richard. Is it not clear that he teaches the same thing and deep reverance for the Maharshi? I find it is so. ~Shawn Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 27, 2004 Report Share Posted February 27, 2004 Dear Shawn, > Is it not clear that he teaches the same thing and deep reverance > for the Maharshi? > I find it is so. I also find this to be so. Sometimes he will read from "Talks" and comment upon what was read. It is wonderful to hear this, Nome's comments really light up Ramana's words. What is also great in satsang is being able to ask questions. I will post something here of questions and answers. Next week-end I will be in a three-day retreat with Nome, the Nonduality and Self-inquiry Retreat. These retreats are so good. Not two, Richard RamanaMaharshi, "Shawn Hair" <shawn@w...> wrote: > RamanaMaharshi, "Richard Clarke" > <rclarke@s...> wrote: > > Dear Group, > > > > Here is a partial transcript of satsang with Nome, Dec. 8 2002 > > > > ------------------------- > > The Self, which is of the nature of Absolute > Being-Consciousness- > > Bliss, alone exists eternally. It is the ever-present silent Reality, > > with no creation and no destruction. There never was time > when it was > > not. There is never a time when it ceases to be. It is, and it > alone > > is. Therefore, the Maharshi said that the sole responsibility of a > > realized sage who is a Guru is to reveal his own Existence. > What is > > his own Existence? Just That, the Absolute Self, Brahman. He > reveals > > it in Silence, as well as in his teachings. The Silent Reality, > Being > > itself, is the teaching. The teaching is not the words and > thoughts > > used to express it, though they, also, are not apart from it, but > the > > Reality itself, the Self itself, is the teaching. That is why, here, > > we are concerned with Self-Knowledge. > > > > It is One without a second. That means that there is no one > who can > > stand apart from it to know it as if it were an object. Nor is there > > anyone who can stand apart from it to not know it as if he were > > ignorant of it. This one Self, which is Brahman, the Absolute, is > all > > that there is and is you. It is silent, and the Maharshi has > > indicated that Silence is that state in which no "I" arises. If > > no "I" arises, certainly no other arises. That state in which there > > is neither self nor other, but only one Self, is of perfect peace, > > complete contentment. All beings seek this, whether it be only > > intuitively by their desire for happiness or more knowingly > through a > > process of inquiry to know themselves. When they know > themselves, > > they are not apart from what they know. They are what they > know. > > > > This Self-Knowledge is as eternal as Being itself. Likewise its > > Bliss. It is without cause and without beginning. So, it does not > > perish. This blissful Self-Knowledge is not a state of body or > mind. > > Indeed, if you misidentify with the mind or body, with anything > > conceived or perceived, it will seem elusive to you. Even > though the > > Self alone exists and it is you, it will seem to be beyond your > > grasp. You, yourself, will be beyond your own grasp, even > though you, > > yourself, are closest to yourself. How can you be beyond your > own > > grasp? > > > > If you cease to misidentify with whatever is perceived or > conceived, > > if you no longer mistake your Existence for a mere, transitory, > > illusory body and no longer mistake your Existence for > transitory, > > illusory thoughts, the collection of which is referred to as the > > mind, you will know yourself. > > > > If you assume yourself to be an individual entity, referred to as > the > > ego, an "I," who can be a thinker, a perceiver, an experiencer, a > > performer of action, and so on, even though the Self is yourself > —- > > the Absolute is what you are—- you will seem to miss it. The > nature > > of the one who misses it is That. Inquiring deeply to know the > "I" > > within you is the direct path, as elucidated by the Maharshi, > > Sankara, Ribhu, the Upanishads, and many other sages and > holy texts. > > Inquire, "Who am I?" and thus seek to know the "I" within > yourself. > > > > If you inquire purely into the "I," setting aside all that has form, > > all that is conceived, the body, the mind, and such, its "I"-ness > > will vanish, because it is unreal. What you find in its place is > what > > has been there the entire time. That is the Supreme Reality, > which is > > all-blissful. > > > > What has happened to the one who is ignorant? He has gone > nowhere, > > because he did not come from anywhere. He simply proves to > be > > nonexistent. It is as if the ignorance, or illusion, swallows itself. > > What remains? That is the immutable Truth, the eternal Truth. > > > > You, yourself, must inquire. Nothing else can do so for you. > The > > world cannot give you yourself. Nothing in the world can give > you > > yourself. The body and its sensations cannot give you yourself. > You > > must make the inquiry. The thoughts constituting the mind > cannot give > > you yourself. You must inquire. If you discern who the inquirer > is, > > the inquiry is complete, because this is a matter of > Self-Knowledge. > > > > Inquire into the one who seems to be bound, and you will find > > Liberation. Inquire who seems to be yourself in contrast to the > > Absolute Self, and you will find the one indivisible Absolute > Self. > > If you have heard or read instruction that you are That, inquire > into > > the "you," and you will find That, for That is all that makes up > you. > > If it is Bliss without conditions that you seek, if is peace that is > > imperishable that you want, know yourself. > > > > ------------------------------- > > Not two, > > Richard > > Thank you Richard. > > Is it not clear that he teaches the same thing and deep reverance > for the Maharshi? > I find it is so. > > ~Shawn Quote Link to comment Share on other sites More sharing options...
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