Satsang with Nome - Sahaja Samadhi

[Guest guest]

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