Satsang with Nome - Being-Consciousness-Bliss

[Guest guest]

Satsang November 2, 2003

[N. signifies Nome; Q. signifies Questioner; laughter means that

everyone was laughing, not just the speaker.]

Om Om Om

(Silence)

 

N.: The Self is all in all things at all times. It is everything.

Forever nonobjective, for there has never been anything

created, the Self is nothing. Though it is nothing, it is That which

alone exists. Though it is everything, nothing ever happens to it,

and it does not give rise to anything.

 

If you know yourself as you truly are, you, yourself, are everything

and nothing simultaneously. Your nature is Existence— pure Being.

That Existence always is. That Existence alone is. Your nature is

Consciousness, apart from which nothing else exists. You, yourself,

are the Bliss that everyone intuitively knows to be the

natural, real state. Apart from this Sat-Chit-Ananda, Being-

Consciousness-Bliss, there is no other kind of self.

 

If you apparently do not know yourself as you are, overlooking this

Being-Consciousness-Bliss, which is your real nature, you will assume

yourself to have some nama-rupa, name and form. By name is meant all

that is conceivable. By form is meant everything perceivable. The

entirety of one's experience consists of this Sat-Chit-Ananda, Being-

Consciousness-Bliss, and this name and form, the conceivable and the

perceivable. The first three, Being-Consciousness-Bliss, are Reality.

Name and form, what is conceived and perceived, are unreal. The

unreal, though, has no separate existence apart from the Reality.

 

You, yourself, in your own Being and Consciousness, appear as if all

the names and forms. You, yourself, are everything. Being everything,

you cannot limit or injure yourself. Every name and form, everything

conceived and perceived, vanishes, but your Existence, Consciousness,

remains utterly unaffected. So, none of this is you.

 

Particularization is to be avoided. Such starts with the notion of

individuality. Other definitions accumulate based on it. Such

definition may be a particular form, such as the body, which is

subject to birth, limitation, and death. The particularization may be

some idea, thought, or group of thoughts. If you assume individuality

is what you are and, further, give a form to that individuality, you

will appear not to be everything and not to be nothing, but will

appear to be something. That is not a good state.

 

Birth as something spells samsara, the repetitive cycle of illusion,

which is suffering and bondage. Inquire and know that you are not

anything. If you are something, you cannot be everything. To be

everything, as is indicated by, "All is Brahman," you can't be a

thing. If you are an "I," there will be something other. If you

inquire into the nature of this "I," and thereby bring about the

destruction of its un-real semblance, in the state in which there is

no "I," you are all that is. The only thing that is, is this

unmodified Being-Consciousness-Bliss. Examine your own mind and

inquire. Determine what things you assume yourself to be. With what

do you misidentify? Further inquire, can you be those things, the

body and whatever thoughts to which identity is being lent? The less

you find yourself to be, the vaster you will find your real nature to

be.

 

If, inquiring, you find that there is nothing that corresponds

to "I," the remaining Existence-Consciousness-Bliss, which is

infinite, eternal, and forever immutable, alone is. It is the

Reality. It has been always. The inquiry merely reveals the fact. It

is the revelation of Truth and not the production of something. The

Knowledge of the Self by the Self remains eternally. It is immortal

Knowledge. There is nothing else like this.

 

Inquire and determine if you take yourself to be a body, a mind, or

an ego entity or individual. Find out, "Who am I?" Can "this" be "I"?

Inquiring like this, you realize within yourself That which has no

second, no other, no birth, no creation, and which just is, apart

from which there is nothing. Since the first assumed separation from

this, apart from which there is nothing else, is the notion of "I,"

commence the inquiry with the "I." Where you begin is where you end.

 

-------------------------------

I will post Q & A later.

 

Not two,

Richard

[Guest guest]

RamanaMaharshi, "Richard Clarke" <rclarke@s...>

wrote:

>

> Satsang November 2, 2003

> [N. signifies Nome; Q. signifies Questioner; laughter means that

> everyone was laughing, not just the speaker.]

> Om Om Om

> (Silence)

>

> N.: The Self is all in all things at all times.<snip>

> -------------------------------

> I will post Q & A later.

>

> Not two,

> Richard

 

Please do Richard. I enjoy Nome's teaching and find no difference in

it to Sri Ramana.

 

)))))Thank you,

Shawn