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Satsang with Nome - Sahaja Samadhi

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, " Richard Clarke " <richard

wrote:

>

> Satsang

> June 18, 2006

>

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

> everyone was laughing, not just the speaker.]

>

> Om Om Om

>

> N.: In revealing the nature of Self-Realization, Sri Bhagavan has

> called such, " Sahaja. " The term means " natural " or the " innate. " He

> has spoken of Sahaja Samadhi, absorption in the Innate, the

> absorption in That which is natural. He and other great sages have

> spoken of Sahaja-sthiti, abidance as the innate or the natural

> abidance.

>

> What is innate, or truly natural, has no coming or going. If

> something is innate, it is one with your Being and inseparable from

> your own nature. Absorption in That which is inseparable from your

> own nature must be something without a beginning and without an

end,

> without a coming to you and without a going away from you.

>

> What kind of absorption is this? If we are absorbed in something

> else, we may then come forth from that something else again. If

there

> is absorption in the Innate, there is no coming and no going.

> Therefore, in your quest for Self-Realization, you inquire to know

> the very nature of your Being. You should not wait for something to

> happen to you, for what happens to us is not the Innate. What

happens

> to us is just an appearance. An appearance, which is, of course,

> subject to disappearance, is, ultimately, unreal.

>

> What appears and disappears is the assumption of individuality, or

> the " I " notion, as well as all that is appended to it. All that

> appears and disappears is truly unreal. When the unreal is known as

> unreal, it ceases to be experienced, and there is absorption in the

> Innate. This is not an absorption, or samadhi, of one thing into

> another; rather it is yourself in yourself, remaining as yourself.

>

> Regard only that which is innate as your identity. What comes,

goes,

> and cannot be part of you. The body comes and goes and cannot be

you.

> The mind comes and goes and cannot be you. Every perception comes

and

> goes. Every conception comes and goes. None of this can be you. The

> assumed experiencer and all that he experiences comes and goes.

This

> cannot be you. What is it in you that can neither be obtained nor

> lost? To know That, and to know that as yourself, is to abide in

the

> Innate, Sahaja.

>

> Examine your own perspective. If you think that Self-Realization

has

> not yet come, you must discover what is meant by " the Innate. " If

you

> are expecting it to come, you must know what is meant by " Innate. "

> For this reason, the Maharshi said that to say, " I have realized

the

> Self, " or, " I have not realized the Self, " are both equally absurd.

> Such is so because there is only one Self and not two. That Self is

> the very substance of Realization, being of the nature of

> illimitable, unformed, unborn Being-Consciousness-Bliss.

>

> (silence)

>

> What is necessary is to abide in the Knowledge of who you are.

> Similarly, if we say that God is within, what is the " within " ? This

> must be known. If you establish yourself, in illusion only, as if

you

> were an individual entity, if you pretend, or assume, from pure

> imagination, that this is the case, by inquiry, find the root of

this

> individuality. Where the false individuality, or ego-sense, ceases,

> there is the samadhi that is Sahaja. It is the absorption that is

> natural.

>

> In the description of this Self-Realization, sometimes, the

Maharshi

> would say that it is Sahaja Nirvikalpa Samadhi. Nirvikalpa means

> doubtless or undifferentiated. Where the ego subsides, there are no

> doubts about what is real or about the Self. Where the ego

subsides,

> there is absolutely steady Knowledge. How can the Knowledge be

> absolutely steady? It is because it is identical with Being. It is

> the innate Knowledge and not something that comes and goes. Do you

> see how the Realization must always be of the nature of the Self

that

> is realized? Thus is called truly " nondual. " If it is of another

> nature, the knowledge will not be steady, and neither will the

> happiness and peace that one desires. Nirvikalpa may also be taken

to

> mean undifferentiated. In truth, there is only undifferentiated

> Existence, which is undifferentiated Consciousness. With the

delusive

> rise of the notion of " I, " division starts. If you examine your own

> experience in your mind, you will see that all the ideas of

> differences are based upon the fundamental idea of " I. " Once there

> is " I, " there is difference, such as difference between you and the

> universe, difference between you and God; thus, jagat-jiva-para,

the

> world, the individual, and the Supreme. All seem differentiated.

> Where the notion of " I, " of a separate individuality as one's

> identity, is no more, there is no differentiation. Then, what is

> realized and who realizes are identical.

>

> Such is the natural state, the Innate. It is not a state of the

body.

> It is not a state of the senses. It is not a state or condition of

> the prana. It is not a state or condition of the mind. It is not

> anything experienced by anyone, but when the idea of " anyone "

> whatsoever is abandoned, This alone is found to exist. This alone

is

> truly direct experience.

>

> If you seek by deep inquiry, within yourself, That which is innate,

> this absorption in the Innate, the natural state, will be found to

be

> yours. If you deeply inquire, " Who am I? " , you are absorbed in

That;

> you abide in That as That itself.

>

> (silence)

>

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

> Not two,

> Richard

>

 

 

 

^^^^^^^^^^^^^^^^^^^^^^^^^^^^

 

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

> everyone was laughing, not just the speaker.]

 

 

:) i see " Q " and " N " , but no " laughter " .

 

hmmmm...*

 

 

 

i looked for the seeker

within and without.

searched for him everywhere.

and found no trace

of " me " ...

only echoes of the friend's laughter

rippling through

empty

space.

 

all is " s/he! "

 

 

 

 

jai ramana!

_()_

yosy

 

 

______________

* spirituality without humor is like a corpse

devoid of the life breath.

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Guest guest

Nameste Josy,

 

Ha Ha, good point. No laughter this time. Much laughter at other

times.

 

Not two,

Richard

 

 

, " yosyx " <yosyflug wrote:

>

 

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

> > everyone was laughing, not just the speaker.]

>

>

> :) i see " Q " and " N " , but no " laughter " .

>

> hmmmm...*

>

>

>

> i looked for the seeker

> within and without.

> searched for him everywhere.

> and found no trace

> of " me " ...

> only echoes of the friend's laughter

> rippling through

> empty

> space.

>

> all is " s/he! "

>

>

>

>

> jai ramana!

> _()_

> yosy

>

>

> ______________

> * spirituality without humor is like a corpse

> devoid of the life breath.

>

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