Adyashanti – Expressing the Absolute

The Door of the Absolute 1\2 – 2/2 ~ Mooji Tiruvannamalai

The Door of the Absolute 1\2 – Mooji Tiruvannamalai satsang

The Door of the Absolute 2\2 – Mooji Tiruvannamalai

You Are Already The Absolute – Swami Sarvapriyananda

Published on Nov 10, 2016

Swami Sarvapriyananda is a monk of the Ramakrishna Order and the assistant minister of the Vedanta Society of Southern California. In this video he speaks about the All-pervasive Truth and explains that it is already inside us and that we are It. He uses two analogies in order to clarify his message.

‘The Absolute Beyond Consciousness’ by Nisargadatta Maharaj explained” 

The Surrender Experiment: My Journey into Life’s Perfection by Michael A. Singer (Author) [updated July 13, 2016]

From the author of the New York Times #1 bestseller The Untethered Soul comes the astonishing true-life story about what happens when you just let go.

A thriving spiritual community on over six hundred acres of pristine forest and meadows in Florida, a cutting-edge software package that transformed the medical practice management industry, a billion-dollar public company whose achievements are archived in the Smithsonian Institution, a book that became a New York Times bestseller and an Oprah favorite, and a massive raid by the FBI that would lead to unfounded accusations by the U.S. government—how could all of this spring from a man who had decided to live alone in the middle of the woods, let go of himself, and embrace a life of solitude? But this man had made a radical decision—one that would unwittingly lead him to both the pinnacle of success and the brink of disaster.

Michael A.Singer , author of The Untethered Soul, tells the extraordinary story of what happened when, after a deep spiritual awakening, he decided to let go of his personal preferences and simply let life call the shots. As Singer takes you on this great experiment and journey into life’s perfection, the events that transpire will both challenge your deepest assumptions about life and inspire you to look at your own life in a radically different way.

MICHAEL A. SINGER is the author of the New York Times #1 bestseller The Untethered Soul. Visit HERE for more information
He had a deep inner awakening in 1971 while working on his doctorate in economics and went into seclusion to focus on yoga and meditation. In 1975, he founded Temple of the Universe, a now long-established yoga and meditation center where people of any religion or set of beliefs can come together to experience inner peace. He is also the creator of a leading-edge software package that transformed the medical practice management industry, and founding CEO of a billion dollar public company whose achievements are archived in the Smithsonian Institution. Along with his more than four decades of spiritual teaching, Michael has made major contributions in the areas of business, the arts, education, healthcare, and environmental protection.

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Michael Singer The Surrender Experiment Live Interview



Don’t Get Stuck in the Absolute by Unmani

Photo by Elena Bovo

Knowing that you are the Absolute, is not about denying this human-animal. This denial seems to be a phase that many people go through when they start to explore their true nature. In fact it seems to be almost a necessary phase in order to truly acknowledge the Absolute nature of who you are. You go from believing that who you are is limited to this body, to seeing that you are not what you thought you were. You are the Absolute unlimited Emptiness of Life itself. Then the thinking creeps back in to start to call this new state of being something. It starts to limit it without even realising that it has created a subtle new limited identity. This is the superior and very special spiritual identity that denies the ordinary personal human stuff by saying that there is only the Absolute. Only certain peaceful relaxing experiences are considered ‘how it should be’, and any other experiences are considered ‘not it’.

Don’t get stuck in the Absolute. Don’t get stuck in this one-sided view. Don’t start to get comfortable in thinking that you know how it is and who you really are. This is only a new trick of the mind. Lose all ideas of even the Absolute, and whatever you have experienced in recognising that. Lose it all and keep losing it all. There is no need to keep chasing experiences of the Absolute, or reciting nondual concepts about the Absolute. If you really know yourself to be the Absolute, then you don’t need to keep reminding yourself of that. You can let it go and relax, knowing that it will never let you go.

Then it seems that you come full circle back to the relative. Back to the human-animal thing and all its foibles. Knowing that you are the Absolute is the freedom to fully explore, feel and experience this human-animal experience just as it is. Nothing is denied. Everything is included in who you are. There is no one special experience that is better than any other. Even experiences of recognising that you are unlimited, are sweet gifts, but are essentially just limited temporary experiences. The Absolute nature of who you are includes every single human experience as it is, without exception. This recognition does not fit into our ideas of how it should look like or feel like. It is rebellious, radical unlimited freedom despite experiences of feeling limited.

Source: Science & Non-Duality

Unmani – ‘I feel stuck in the Emptiness. How to realise the Fullness?’

Published on Jul 8, 2014

Unmani answers a question about how recognising your true nature can be hijacked by thought and turned into a very empty position.

Rays of the Absolute (the Legacy of Sri Nisargadatta Maharaj)

Published on Mar 27, 2015

In 2006 Stephen Wolinsky proposed the idea of traveling to India to film Nisargadatta Maharaj’s translators and disciples to explore the legacy Maharaj left behind in his hometown, Mumbai.

In 2007 Zaya and Maurizio Benazzo together with Stephen Wolinsky, Philip Safarik and Fred Good traveled to India to shoot this film.

The meeting with the old devotees was both illuminating as well as deeply touching.

Over the next seven and a half years, we all plugged away, going through mounds of material allowing this project to reach completion.

The film you are about to see cannot demonstrate the amount of work that went into this project….but let’s simply say that finally it is complete…

Nisargadatta did not leave an ashram; he did not leave any teachings nor successors. This movie is a homage to him; a look at his unintended legacy from people that have been inspired by him more then words can express.

This film contains interviews with four of the old Nisargadatta’s translators: Ramesh Balsekar, S.K. Mullarpattan, Mohan and Jayashri Gaitonde,plus some old indian devotees and trustees, the publishers of “I Am That” and a visit to the old room in which Maharaj was holding his meetings, his Guru Samadhi Shrine and the place in which some of Maharaj ashes are preserved.
In the footage are also presented exclusive photographs of Maharaji’s cremation ceremony.

Awakening to Infinite Presence: The Clarity of Self-Realization by Robert Wolfe (Author)

The deeply-felt recognition that the Absolute is all that is, and consequently that must include you, is the life-changing substance of enlightenment. All things are That, you as well as all other human beings: there is only That, in the sense of ultimate, permanent reality. How, then, does one live one’s life when the present awareness is “I am That, and all else is That”; when the perception of being a “separate individual” has dissolved, and the ego (Latin for “I”) is no longer at the center of one’s perspective? “Real-i-zation” (the “enlightenment” the aspirant has sought) means “to make real”. How do we make the real—the essence of timeless reality—the central expression of the Absolute perspective we have now discovered to be inevitably our own? To “make real” in one’s life and activities the awareness that “all that is, is That” is unavoidably a life-altering engagement. Are you prepared to “live” with this discovery today?


Living Nonduality – Interview with Robert Wolfe

Robert Wolfe | Quenching the Thirst: Fundamentals of Nonduality

Omnipresent, infinite, eternal: Robert Wolfe on the missed fundamental keys of nondual Self-realization. Robert Wolfe ( is the author of Living Nonduality, One Essence, Always-Only-One, and other titles on the nature of spiritual awakening known as enlightenment. In conversation with Tom Burt.

Robert Wolfe – Buddha at the Gas Pump Interview

During Robert’s travels he has labored as an auto assembly line worker in Detroit, as a carnival worker, a journalist in New York City, on a farm of a Zen community in California, as a landscaper, a financial consultant, a janitor. After living in the Mendocino area for about twenty years he bought a camper van and moved onto a property in a redwoods forest where he studied the inner life intensely. Something fell into place there after a number of years, and out of that period of solitude, Robert began writing and sharing his observations on the reality that surrounds and includes us. Shortly thereafter, Robert moved to Ojai, California where he continues to live and write.

From the I to the Absolute (A Seven-Step Journey to Reality) ~ Floyd Henderson

Excerpts from the book FROM THE I TO THE ABSOLUTE (A Seven-Step Journey to Reality)


Realization only came when one particular path was followed in one particular order. A vision came during a meditative session when the theta state of consciousness was reached. It laid out an exact, direct path from the FALSE I to Realization; however, the vision made no sense to me at the time. Then, I began reading the transcripts of Advaita talks and they made clear the message of my vision. Talks on varied topics in varied orders eventually provided the understanding of each of the stages seen in the vision. The only thing remaining for an AHA moment to happen was to take his assortment of sharings and use them to understand the exact order to follow along the path. This book will offer to you the seven-step path to take and the order in which it has to be traveled.

After realization, a shift occurred in the way communication happened. In fact, instances of communication became fewer and farther between, and when the silence came, many noticed a shift. Some inquired as to the source and some came to hear more and some brought friends with them. A variety of questions were raised and the understanding was offered. Finally, it became clear that the Teaching should be presented in a more organized fashion, so a schedule of sessions was set up in which the seven steps would be offered in order. When one participant asked if her friend could tape the first session since she would have to miss that one, it was done. After that, all the exchanges were taped because a sense came that the 2001-2002 session might be the last. (A few of the exchanges that are included took place via e-mails or telephone conferences as well.)

Shortly after the last session, a retreat began that continues to this day. Days now pass mostly in the silence on the lake. Occasionally the Teachings are shared when contacted by e-mail or telephone, and on a website as well, but mainly the silence prevails. After realization, there was no path, no journey, no concepts…only the freedom of the Void and AS IF living afterwards. May you travel the path to freedom as well.

Finally, please note that a Glossary of Terms appears in the back of this book. The explanations and definitions are not those that will be found in Advaita lists that include the Far Eastern terms used by many gurus and teachers; instead, the terms are explained in ways that are relevant to this work in particular which tries to use everyday language when possible to provide as simple an explanation as possible while discussing what can be complicated subject matter.

Defining Advaita Vedanta

In its simplest form, Advaita is merely a system or an approach that can lead to Realization. Realization is what occurs when one becomes aware of all that he is not and eventually Realizes What He Really Is. The goal of the process is to allow people to eliminate all illusions and delusional thinking that result in dependence, in co-dependencies, in beliefs in superstitions, and in the mental and emotional dependence that results when we accept all the lies programmed into us through conditioning by the culture.

Mental and emotional restrictions occur when we adopt the ideas and beliefs of others without ever having truly investigated those attitudes. The Advaita approach allows us to become truly free. Being TRULY FREE refers to being free of the ideas, free of the emotional intoxication, and free of the beliefs that have been used to control us, to create fears in us, and to drive us to be influenced by illusions and lies. In its broadest use, VEDANTA is simply that message that is beyond any written texts that are said supposedly to be HOLY or that claim to supposedly contain TRUTH. My own experience has shown that the truth is already within each individual and can be Realized when one experiences the Advaitic approach with a guide who has undergone that process, seen the false, and then comes to understand That-That Which Is Real.

The Seven Degrees of Separation from Reality

Some Westerners will likely think that certain of the entries on this site have a TOO PHILOSOPHICAL bent. No apology for that shall be offered since one must either find a working philosophy or be doomed to adopt their ideology instead, and my experience shows that nothing is more destructive than buying into their ideology. For the most part, however, the version of the Advaita Vedanta (Non-Duality) message that I offer has been characterized by one protege as being APPLIED ADVAITA.

I will present the concepts of Non-Duality, yes, but eventually they are to be applied in everyday situations and used to bring peace and acceptance around the issues of the day. Ultimately, the concepts can be tossed, your everyday situations will be discarded, you will have no mind capable of being disturbed, and you will have no issues-du-jour. My teacher Sri Nisardagatta Maharaj was as direct and straight-forward as he could be while working in an Indian culture that tended to focus on its glossary of phrases and terms and words associated with Eastern philosophy. (That study, too, was a part of my JOURNEY).

Yet we must remember that the ultimate goal is for you to come to know You. You are invited to study the dilemma expressed in that I DON’T EVEN KNOW WHO I AM complaint (which contains an ironic duality in itself, yes?) and come to Know the answer to the age-old question implied in that statement. Ultimately, your culture has created a seven-fold barrier that is separating you from Knowing THAT Which You Are. We will discuss all seven eventually. The first of the Seven Degrees of Separation from the Knowledge of THAT Which You Are appears in the form of a manifested body. Offered as a meditation for today, therefore, I invite you to consider how the belief that you are a BODY might prevent your seeing the greater truth of Who or What You Truly Are. Are You your body?

PLEASE NOTE: The terms WET CHARCOAL, DRY CHARCOAL, AND GUNPOWDER will be mentioned. You will read pointers that are offered at times in the discussions that will seemingly contradict what you might read in other books or on the Advaita website referenced earlier on the copyright page. Beginners (the wet group) will be given one piece of advice, those farther along the path (the dry group) will be given other pointers, and those who need only a few additional points for the truth to explode into consciousness (the gunpowder group) will be offered something different.



Body Identification


THE ARMS-LEGS-ORGANS Consideration can help people become free of the limiting, false belief that they are the body. Of the various self-concepts that block most humans from Realizing Who We Truly Are, body identification is the most basic and least sophisticated identity. Belief that one is the body preempts engagement in Self-Inquiry and-unless transcended-will prevent one from ever coming to know THAT Which We Absolutely Are. I offer the consideration now to you: If you were to lose your right arm, would You still be You?

You would still be You, right, even without that arm? If you were to lose your left arm, would You still be You? You would still be You, even without that arm…correct? If you were to lose your left leg, would You still be You? You would still be You, right, even without that leg? If you lose your other leg, You would still be You, would you not? You would still be You, right, even without that leg? Would You still be You if you have a heart transplant? You would still be You, yes? If you have a lung transplant, are You still You? You would still be You, right, even without your original lung or your original heart?

And if you looked into your own eyes in a mirror, You still know that You are You, even though your physical body is only a shadow of what it once was, right? Then…Who Are You? Who or What You Truly Are must be something beyond the physical body.

If more than half of what most consider to be YOU were to be lost, Who Is That You that remains? Moreover, Who is that You that is sensing that You would still be You, and would still be complete, even after the loss of four body appendages and the replacement of two original organs? Please enter the silence of contemplation.


With those first beginning a journey of Self-Inquiry, my teacher always addressed the illusion of body identification, so I too begin with that beginning. What is the problem with thinking you are your body? That misconception leads to chaotic behavior, insane conduct, and problems in relationship…especially with yourself. Regarding problems with others, occasional chances for a respite occur, but the problems with yourself are 24/7; worse, they not only create occasional misery and grief but often result in self-destructive behaviors as well.

Body identification can be chaotic and even fatal. Here is how. I once had a dog that, when it saw its reflection in a mirror, would go ballistic. He fought with that false self, biting at the mirror and trying to destroy himself/his own reflection. (In humans identified with their bodies, the deep-seated need to destroy the ego and false roles and to be true to Self is a subconscious, driving force that leads to self-destructive behavior or even suicidal assaults against the physical body. If I am my body and I am having overwhelming problems, then the way to be rid of those is to be rid of the body, so the unconscious, fallacious reasoning goes.

In fact, one need not be free of the body to be content, merely free of body identification and other false identifications as well. The goal of Advaita Vedanta is to use preemptive strikes to eliminate the notion that the illusion is real, for illusions incite all insane, destructive behavior.) Of course when my dog looked at an image and became fear-based and angry, he was never seeing anything but a reflection; however, once he took the reflection to be real and separate and threatening-thinking the reflection to be an OTHER-he fought the foolish fight. (Humans do the same. They fight the foolish fight when they see reflections or illusions that they take to be the real.) Despite my greatest efforts to help the dog realize that what he thought he was seeing was not the real, he reacted as do most humans: If I can see something right before my very eyes, you are the one who must be insane to suggest it is not real.

How does believing in an illusion complicate life? The dog illustrates the point perfectly. When he took the image to be real, the dog tried to make himself appear even tougher. He adopted a phony persona and behaved more violently. He tried to appear to be even more intimidating than the image that he thought real; thus, he became even more aggressive. The more the illusion seemed to be attacking him, the greater his counterattack. The greater his counterattack, the more real and threatening the illusion appeared to be. He was trapped in a vicious cycle of war, all based in image.

Persons are at war with themselves-with their false selves and false identities. Persons are at war with others, and those wars are based in illusion as well. By trying to appear to be tougher and to be something he was not, the dog reinforced the imaginary self in the mirror and became even more frightened, more confused, and more miserable. And the more frightened and confused and miserable he became, the more chaotic his life became and the more those around him were impacted by his chaos.

(Consider the result if persons in leadership positions were enlightened…not frightened by their faulty perceptions, not thinking that their illusions are real, and not utterly confused but completely logical instead. Imagine the effect if the Don Quixotes of the world Realized that the windmills are just windmills and that they are not threatening opponents. The leaders could then stop their jousting and those around them would no longer be impacted by the war and the chaos that the unenlightened create. That is what APPLIED ADVAITA would look like.)

But what about you? You now see the irony with my dog, correct? There never was any duality. All his madness was based in misconception and illusion. There was the REAL THING and a perceived image. Such is the case with persons. To believe that one is the body is to believe that supposed OTHERS are separate and threatening and that the illusions and images reflected before the eyes are real. As with the dog, just because a person can see a body does not mean that it is real, and just because a person can see the body does not mean that it defines Who or What He or She Really Is.

Is it seen that all duality is false, based as duality is in supposing that one or more real parts can co-exist with one or more other parts that are illusions? No PARTS exist and no illusion can EXIST. It really is just illusion. Only the One Is Real, and by removing the Seven Degrees of Separation that prevent most from ever finding what The One Is, you will ultimately find the Real You…your True Self. Your body is not It. Are you seeing the lie of duality and the truth of Non-Duality more clearly?


[The discussion of the illusion of body identification will continue via transcriptions of exchanges during workshops conducted during 2001-2002]:

Questioner: The ARMS-LEGS-ORGANS ILLUSTRATION has shown me something, but I am not sure what.

F: Ha. OK. Hopefully, the consideration first reveals that you are not the body and then, secondly, inspires you to ask, Well, if I am not my body, Who or What am I? The body is momentary. That which GONE or DISAPPEARED when placed in a glass of hot water. In fact, that which the cube truly Is did not GO or DISAPPEAR: all of the pairs of hydrogen atoms that had grouped with various oxygen atoms still remain. Only the appearance of the form that those atoms had manifested in for a time led to the misconception that the cube was destroyed. As with the cube, when the body supposedly dies and dissolves away, the appearance of the form alters but all the elements from which the body was composed still remain. What DISAPPEARED was an image wrongly perceived. In the Arms-Legs-Organs exercise, the arms, legs, and some original organs of your manifested form seem to disappear, but just as the hydrogen and oxygen atoms of the cube remain, so remains That Which You Truly Are. You sensed that truth during the exercise. You did sense that You would still be You, right?

Q.: Yes.

F.: Then what is That which you sense is remaining-even after arms, legs, and organs are gone?

Q.: I sense that I still exist.

F.: Yes. You sense that You still Are. Specifically, You sense the I AM or Your AMNESS which we will discuss later. Another way of understanding the results of the exercise would be to say that YOU EXPERIENCED YOUR PRESENCE. You experienced the truth of the fact that SOMETHING would be present even after most of the physical parts of you-of your body-disappear. During the experiment, you are not sensing your complete body-for much of it is gone-but you are sensing a complete presence. That is what you are aware of when, even without those appendages and organs, you know that You Are still You.

Q.: OK.

F.: If you understood that pointer totally, no more would need to be heard, but too much remains to block that full understanding. So, we continue. Next, since we have seen that there is no duality, that there is no subject-object duality, Who (or What) can you now conclude knows that consciousness?

Q.: (Questioning look)

F.: Let me put it to you another way. What remains after the body parts are gone that is sensing that presence? What is conscious of that presence?

Q.: I do not know.

F.: That is close! Ha. That which knows the presence or the consciousness of Self, since there is no duality, has to be…CONSCIOUSNESS! It is simple! It is that unprogrammed, unconditioned, prior consciousness that senses Itself in the manifest form which you call your physical body. Wordsworth wrote his Ode on Intimations of Immortality after he had sensed his INFINITE SELF. The arms-legs-organs exercise affords you that same opportunity: to become intimate with Your Immortal or Infinite Self. (Later, we will even amend that concept.) That Is What I Truly Am, and always have Been, and always will Be-hang the body. In the process of Self-Inquiry, we see the false, we see the mirages, we see the images, we see the NOT REAL and we thereby come to know what we are not. The exercise in intended to help you see first what you are not and then sense that You Are something beyond the body. You actually sensed Your own presence remaining, even after much of the body was discarded during the exercise. If you got even that much from the exercise, then you have received the basic benefit: you have been prepared to ask the next logical question. And what would that be?

Q.: Well, as you said earlier: if I am not the body, then What Am I?

F: Exactly!

The Power of Divine Eros : The Illuminating Force of Love in Everyday Life by A. H. Almaas, Karen Johnson

An innovative spiritual teacher shows how to use desire and passion as a gateway to realizing our full potential.

What do desire and passion have to do with the spiritual life? They are an essential component of it, according to A. H. Almaas and Karen Johnson. Most spiritual teachings take the position that desire, wanting, and passion are opposed to the spiritual path. The concern is that engaging in desire will take you more into the world, into the mundane, into the physical, and into egoic life. And for most people, that is exactly what happens. We naturally tend to experience wanting in a self-centered way. The Power of Passion explores how to be passionate and to feel a strong wanting without that desire being in conflict with selfless love. It also shows how relationships with others are an important part of the human journey–an opportunity to express oneself authentically and be present with someone else. Through understanding the energy of eros, each of us can learn to be fully real and alive in all our interactions.

In the words of the authors, “Any spiritual work involves the element of love, whether explicitly or implicitly. What we want to explore is how the energy and quality of love explicitly open the door to reality and to our deeper nature. The portal is there for every human being to open; each of us can be fully real and alive in all our interactions. And the erotic, as it is felt and experienced in the body, is a part of that openness, whether it becomes sexual or not. For many reasons, eros has become separated from the pure and the holy, and as a result, it is usually relegated to the domain of the gross and unrefined. But eros is the energy of the divine. As such, it is always divine and pure.”

Through guided exercises, the authors invite the reader to connect to the pure energy behind their desire. When we allow ourselves to fully experience our wanting, the authors suggest, and we trust that the wanting itself has the intelligence to reveal the pure energy of desire that underlies it, we get a taste of what it’s like to feel love and desire as a unified force. Being in the world in a way that does not separate us from spirit, while also feeling the pleasure of our energy, our erotic nature, our aliveness and love, makes life complete. We want to experience our humanness, the authors say, but we don’t want to divide ourselves to do it. We want to know more about both the spiritual and the worldly reality and how the two interrelate, because they are naturally a part of what it means to be human.

A. H. ALMAAS is the pen name of A. Hameed Ali, the Kuwaiti-born originator of the Diamond Approach to the realization of our true nature–a spiritual path that integrates modern psychology with the insights of Sufism, Buddhism, Gurdjieff, and other wisdom traditions. Since 1976 he has guided individuals and groups through his school of inner work, the Ridhwan School, which has branches in California, Colorado, and Europe.

KAREN JOHNSON is a longtime colleague of A. H. Almaas, with whom he cofounded the Diamond Approach. They have been teaching together for many years. Karen Johnson was educated as an artist and then received an MA in psychology.

Browse Here

The Power of Divine Eros

Tami Simon ( interviews A. H. Almaas and Karen Johnson, co-founders of the Diamond Approach, on their new book – The Power of Divine Eros: The Illuminating Force of Love in Everyday Life.

What Is Consciousness? – Deepak Chopra, Rudolph Tanzi, Menas Kafatos and Lothar Schäfer

“What Is Consciousness & Where Is It?” – a panel conversation recorded at Science and Nonduality Conference 2013 with Rudolph Tanzi, Menas Kafatos and Lothar Schäfer facilitated by Deepak Chopra

What is the fundamental activity in the universe? Although neuroscience has made
enormous progress in looking at the brain correlates of subjective and objective experience,
there is still no theory on how we experience mental or perceptual reality. Where our memories are stored? Is there a scientifically viable way to explain consciousness? Does mainstream science have the methodologies to address this question? Are there states of consciousness that go beyond waking, dreaming and sleeping? Is our current science which is based on a subject/object split equipped to answer these mysteries? What is the nature of the universe? What is the of nature awareness that makes it possible for us to experience the universe?

Deep Intimacy With What Is, Amoda Maa Jeevan

Published on Jan 23, 2015
Awakening most often happens in the mind as a recognition of the absolute truth of emptiness in which a separate “me” does not exist. Whilst this realization is undoubtedly a profoundly transformative experience, living this truth is more of a challenge. It seems that awakening is just the beginning: the embodiment of this awakening is the real journey. The adventure begins, not in the rarified atmosphere of transcendence, but in the midst of the turbulence of life. As awakening descends from mind to heart to body, we are called into an uncompromising embracement of both the ocean of inner stillness and the waves of phenomenal expression. One of the most frequent questions on the spiritual path is “How can we wholeheartedly meet the world without getting lost in it?” In other words, “How can we embrace the mystery and mess of the human experience without getting entangled in it?”

The capacity of impersonal awakeness to be deeply intimate with what is, is a beautiful paradox of nondual awareness. A whole new dimension of spiritual maturity opens up to us when we recognize that absolute and relative are one, as inseparable as the waves from the ocean. Deep intimacy with what is means that we fully meet – as a present-moment reality -everything that appears in our perceptual field. Everything – both dark and light, form and formless, mundane and transcendent – is seen to be an expression of oneness, and so nothing is avoided, denied or feared. When you deeply accept that every experience is an invitation from the beloved, calling you to abandon yourself into the moment, that which is awake in you as love meets itself in everything and gives birth to a radically new way of living.

Amoda Maa offers a gentle yet uncompromising pointer to authentic freedom. Her teaching – which is free of all dogma, ideology or tradition – has evolved out a direct experience of awakened presence amidst the depths of personal suffering. Having taken many years for this nod-dual awareness to integrate into ordinary life, today she offers satsangs and retreats to a growing global community. Her invitation is into the untamable fire of truth and to live the luminosity of this truth amidst the mystery and mess of human existence.

Amoda Maa is the author of How to Find God in Everything  and Change Your Life, Change Your World, and is currently working on a third book called Radical Awakening. She is also the founder of the ‘Foundation for Conscious Change’, a non-profit organization that supports her teaching.

Beyond the two Birds

Published on Dec 21, 2014
Beyond the two birds is one that has no form, it has no species, it was never born, it cannot die. It’s not going somewhere, it’s not coming from anywhere.
Are we aware of this?

Eckhart Tolle on Nisargadatta Maharaj

Nisargadatta Maharaj (1897-1981) was an Indian spiritual teacher and philosopher of Advaita (Nondualism), and a Guru, belonging to the Inchgiri branch of the Navnath Sampradaya. In 1973, the publication of his most famous and widely translated book, “I Am That”, an English translation of his talks in Marathi by Maurice Frydman, brought him worldwide recognition and followers

Breath of the Absolute – Dialogues with Mooji: The Manifest and Unmanifest are One ~ Mooji

“You wake up each day from the dream; but to be free, you must also wake up from the waking state.” – Mooji

In Breath of the Absolute, Mooji invites you to take a fresh look at yourself. Of all the subjects debated within the scope of human interest, the one undisputed fact is that we exist. What is not questioned is: As what do we exist? In this book, Mooji will push your mind beyond conceptual bickering into the pulsating clarity of the Unthinkable.

“The words in this book, emanating from Silence, are an act of living grace. When Consciousness speaks, that which speaks and that which listens are One. There’s no seeker, no beloved. Only… Pure Awareness flowing as Love.” Pamela Bloom, Author of The Power of Compassion

“The two people in whom I have most experienced the presence of what we call the Divine are His Holiness the Dalai Lama and Mooji.” – Isabel Losada, Broadcaster and Internationally Bestselling Author of The Battersea Park Road to Enlightenment

Mooji (Anthony Paul Moo-Young) is a disciple of the great Advaita master, Sri H.W.L. Poonja or Papaji, as he is affectionately known by devotees. Mooji was born on 29 January 1954 in Port Antonio, Jamaica. He later moved to Brixton, London where he lived for over 40 years. Here, Grace brought an encounter with a Christian mystic that caused Mooji to “walk out of his life”–an expression he uses to convey the profundity of that meeting. There was no longer a sense of personal autonomy. In his own words he says, “I felt I was sitting on the lap of God. A deep peace and trust in the Supreme arose inside my heart and has remained to this day.”

Intrigued by this major shift in perception and wanting to merge fully in Truth, Mooji discovered the teachings of the great Indian saint, Sri Ramakrishna, whose utterances satisfied his heart deeply. This connection prompted Mooji to travel to India, where, seemingly by chance, he was to meet his living Master, Papaji. There, at Papaji’s feet, whatever still remained of a functioning ego was finally uprooted.

Recognising Mooji’s radiance, people from various parts of the world began to approach him in search of the direct experience of Truth. The capacity to guide them arose spontaneously in him. Although Mooji’s presence carries a devotional fragrance, the words that spring from his being are of the nature of non-duality. His guidance evokes the love for and the direct recognition of the timeless Self we are. Mooji’s unsparing pointings to the Truth, through the method of self-inquiry, forms the essence of his books and satsangs.

Mooji choicelessly dedicates his life to the calling of the Heart. It is this which has given rise to Monte Sahaja, an ashram and retreat centre being built in the south of Portugal. As Mooji himself explains, “I was compelled to come here, led by an unseen presence, so that seekers may meet the real land-Lord inside their own Heart.”

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Mooji Satsang at Monte Sahaja, Portugal, 8 December 2013, session 1

David Spero – Initiation and the Nature of the Absolute

David Spero – Initiation and the Nature of the Absolute

Excerpt from a talk by Spiritual Master/Avatar David Spero

Within the Absolute arises Its own Power of Initiation. You might ask, “Why?” That’s like asking, “Why does the sun rise?” The answer is, it’s in Its nature to initiate, to fire out of Itself, to spread Its Glory. That’s the Nature of the Self, the “Self” meaning the Absolute Consciousness, the full Awareness of Being.

The Absolute often is wrongly assumed to have merely a void-like nature. There’s a tendency in certain spiritual discourses to reduce the Absolute to something that is merely silent, that “witnesses” and so forth. Such understandings are only partially true, for there is a void-like aspect to the Absolute. But to confine the Absolute with a description or by a description of just voidness, or nothingness, is to do injustice to It. Without Its Own Initiatory Power, Its Shakti –that arises from within Itself – It would remain separate from the Movement of Life. It would never come into Relativity.

Certainly, there is an aspect that always is transcendent to all relative functioning, within the Absolute, most certainly, but that quality does not define some kind of preferential nature about It. In other words, the Absolute does not have a bias towards its own unmanifest quality. It shines in, or flashes into, the Relative, where It insinuates Itself, where It causes humans like us to have an awakening about Its Nature, Its Transcendent, Glorified, Absolute Nature. And in that way we can, as living human beings also reside in that Condition, which transcends everything.

But certain schools have arisen, certain spiritual schools – you can call them “patriarchal schools of thought” – in which there is a motive present to separate out the Absolute completely from the world, to such an extent that they want to deny the world, deny the existence of a world, deny the reality of the world, deny the whole universe in fact. Why? Their rational is plain and simple: because it appears, because it exists. So there’s a bifurcation between Being and existence in these teachings, these patriarchal teachings where the Absolute is considered to be something on a scale that goes up and up and up and never comes down… Sound like “heaven?”

Does it sound like there’s a rift now between the physical and the spiritual? That’s exactly what these teachings are rooted in and what they are set out to accomplish in the world. They are non-feminine – or even better, anti-feminine teachings – anti-Shakti teachings, anti-Initiatory teachings. They are all about abiding in that quality of the Absolute which is beyond everything, which silences, nullifies or negates the active mind and encourages a kind of lifestyle based on that realization.

So you hear such proponents of these teachings talking about “no-mind” all the time, “no-body,” “no-self.” They’re “anti” all those things. Why? Because they are trying to run away from the suffering built into Embodiment. They don’t want to explore what Embodiment is, they want to deny It and get away from It, as fast and as far as possible – head for the hills! Because once you open up that key – the key into the door of Relative Life – it’s highly confusing to the linear mind, the mind that creates these sorts of hierarchical and highly prejudicial teachings in favor of a non-active Absolute.

If you want to understand what is animating Nature, what Nature is in relationship to Being, you must encounter the Shakti, which is Divine Energy. Just as the Absolute can be called Divine Nothingness, Shakti can be called Divine Energy. It’s animistic: it animates, enters into beings, and lives them. And the truth is that it’s really a side of the Absolute. It’s Its “shadow side,” it’s Its repressed side. It’s the side that goes in the opposite direction of total transcendence. It goes into total imminence, total Embodiment.

So the face God shines two ways: It shines toward Absolute Transcendent Nothingness and Relative Beingness – Body-Minds. It loves migrating into a Body-Mind. All of that is within the nature of the Absolute, via Its Initiatory Power. And it’s to that same Initiatory Power that we can come to recognize, as Embodied Beings, what our Transcendent Nature is as It tilts inward, and what our Relative Nature is as It expresses itself outward. That domain exists within the jurisdiction of Energy. So a full teaching would include both Absolute and Shakti-based, or Energy-based, understandings.

Let Your Soul Sing: Enlightenment is for Everyone ~ Ann Purcell [Updated May 3, 2013]

Available ebook reading formats view here

Enlightenment has fascinated people for millenia. Let Your Soul Sing: Enlightenment is For Everyone overturns the commonly held belief that enlightenment is a state of consciousness possible only for a few rare individuals living in a forest or monastery. It points out that enlightenment is in fact the most natural state of life, available to everyone through simple, effortless meditation techniques that expand human awareness and perception of the truly unified reality of life.

This book follows the author’s journey on the path of enlightenment and also gives accounts of athletes, artists, musicians, and people from all walks of life who have had spontaneous experiences of higher states of consciousness at some point. Many never had a framework to understand their experiences or to systematically develop them. Let Your Soul Sing lays out the systematic knowledge of seven states of consciousness and how they can be easily unfolded through the experience of transcendence. It highlights extensive scientific research that confirms the development of health and brain functioning gained through meditation, and also explains how individuals experiencing inner peace simultaneously contribute to the creation of world peace. The style is easy reading, with anecdotes, quotes, short poems, and analysis of recent world events woven throughout.

About the Author

Ann Purcell has been a full-time teacher of Transcendental Meditation since 1973, teaching Transcendental Meditation and advanced courses in many countries around the world. In addition, she has worked on curricula and course development for universities and continuing education programs. She has a B.SCI (Bachelor of the Science of Creative Intelligence) and an M.SCI from Maharishi European Research University, Seelisberg, Switzerland. She also received a PhD in Supreme Political Science from Maharishi University of World Peace, Vlodrop, Netherlands.

Let Your Soul Sing Enlightenment is for Everyone was published and launched on Dec. 10th 2012.

Brief Transcript:

Throughout time people have been fascinated by the idea of enlightenment. But, for many people enlightenment can seem distant or completely out of reach. However, there are hundreds of records and personal accounts from famous athletes, artists, actors, musicians, scientists and poets throughout the ages about experiences of enlightenment and higher states of consciousness.

So, what is enlightenment and is it a possibility for anyone and everyone? “Let Your Soul Sing Enlightenment is for Everyone” offers answers to these questions.

For more information please log onto

Abide as the Self ◦ Ramana Maharshi ◦ Full Movie [ updated April 8, 2013]

Special Note: The transformational nature of this one hour video’s deep inner revelations of Ramana Maharshi teachings necessitates that viewers should focus attention and digest on the messages, free from distractions of the mundane worldly chores. Hence, view this video during solitary time of mental ease and reflective contemplation. – Namaste

Abide As the Self is a transforming video that takes you on an inner journey into the teachings of Ramana Maharshi and the path of Self-knowledge. Comprehensive film footage of Ramana comes alive, with emphasis on the teachings of Self-Inquiry and its practical application. A special collection of rare photographs enhances Ramana’s presence and captures the compassion and grace of one of the most respected sages of our time.

The inspired narration by Ram Dass provides an overview of Ramana’s teachings. Also included are interviews with H.W.L. Poonja, Douglas Harding, Allan W. Anderson, and others. In Abide As the Self, you will experience how the profound teachings of Ramana Maharshi can be easily applied in our daily life.

This is a deeply inspiring video in which the sage Ramana speaks directly to your heart. “Abide As the Self skillfully interweaves old and new still photographs, excerpts from Ramana’s writings, interviews with longtime devotees, narration by Ram Dass, and, not least, rare and precious footage of Ramana from 1935 to 1949. Highly recommended.” – Yoga Journal

“The presence of the great Indian sage Ramana Maharshi, his clear approach to Self-Realization, and the teachings of Self-Inquiry are beautifully presented. Interviews and exceptional film footage of Ramana Maharshi make this video an inspiring and transforming experience.” New Renaissance Bookshop

“The video concludes with the encouraging words of Ram Dass, who tells us that Maharshi’s message is not Indian but universal: the peace that illuminates the heart and mind is always present. Anyone curious about this aspect of Eastern spirituality will find this informative and interesting video worthwhile and surprisingly accessible to general viewers. Recommended.” ~ Video Librarian

“Bhagavan was always silent, that is everyone’s true nature . . . In this quietness the mind will automatically return to its source and there will be a tremendous fountain of peace. All doubts are cleared and one remains quiet, in the heart.” ~ H.W.L. Poonja

Who Am I? – (Nan Yar?) : The Teachings of Bhagavan Sri Ramana Maharshi

Who Am I? – (Nan Yar?)

As all living beings desire to be happy always, without misery, as in the case of everyone there is observed supreme love for one’s self, and as happiness alone is the cause for love, in order to gain that happiness which is one’s nature and which is experienced in the state of deep sleep where there is no mind, one should know one’s self. For that, the path of knowledge, the inquiry of the form “Who am I?”, is the principal means.

1 . Who am I ?

The gross body which is composed of the seven humours (dhatus),

I am not: the five cognitive sense organs, viz. the senses of hearing, touch, sight, taste,
and smell, which apprehend their respective objects, viz. sound, touch, colour, taste, and

I am not; the five cognitive sense-organs, viz. the organs of speech, locomotion, grasping, excretion, and procreation, which have as their respective functions speaking, moving, grasping, excreting, and enjoying,

I am not; the five vital airs, prana, etc., which perform respectively the five functions of in-breathing, etc.,

I am not; even the mind which thinks,

I am not; the nescience too, which is endowed only with the residual impressions of objects,
and in which there are no objects and no functionings, I am not.

2. If I am none of these, then who am I?

After negating all of the above-mentioned as ‘not this’, ‘not this’, that Awareness which alone remains – that I am.

3. What is the nature of Awareness?

The nature of Awareness is existence-consciousness-bliss

4. When will the realization of the Self be gained?

When the world which is what-is-seen has been removed, there will be realization of the Self which is the seer.

5. Will there not be realization of the Self even while the world is there (taken as real)?

There will not be.

6. Why?

The seer and the object seen are like the rope and the snake. Just as the knowledge of the rope which is the substrate will not arise unless the false knowledge of the illusory serpent goes, so the realization of the Self which is the substrate will not be gained unless the belief that the world is real is removed.

7. When will the world which is the object seen be removed?

When the mind, which is the cause of all cognition’s and of all actions, becomes quiescent, the world will disappear.

8. What is the nature of the mind?

What is called ‘mind’ is a wondrous power residing in the Self. It causes all thoughts to arise. Apart from thoughts, there is no such thing as mind. Therefore, thought is the nature of mind. Apart from thoughts, there is no independent entity called the world. In deep sleep there are no thoughts, and there is no world. In the states of waking and dream, there are thoughts, and there is a world also. Just as the spider emits the thread (of the web) out of itself and again withdraws it into itself, likewise the mind projects the world out of itself and again resolves it into itself. When the mind comes out of the Self, the world appears. Therefore, when the world appears (to be real), the Self does not appear; and when the Self appears (shines) the world does not appear. When one persistently inquires into the nature of the mind, the mind will end leaving the Self (as the residue). What is referred to as the Self is the Atman. The mind always exists only in dependence on something gross; it cannot stay alone. It is the mind that is called the subtle body or the soul (jiva).

9. What is the path of inquiry for understanding the nature of the mind?

That which rises as ‘I’ in this body is the mind. If one inquires as to where in the body the thought ‘I’ rises first, one would discover that it rises in the heart. That is the place of the mind’s origin. Even if one thinks constantly ‘I’ ‘I’, one will be led to that place. Of all the thoughts that arise in the mind, the ‘I’ thought is the first. It is only after the rise of this that the other thoughts arise. It is after the appearance of the first personal pronoun that the second and third personal pronouns appear; without the first personal pronoun there will not be the second and third.

10. How will the mind become quiescent?

By the inquiry ‘Who am I?’. The thought ‘who am I?’ will destroy all other thoughts, and like the stick used for stirring the burning pyre, it will itself in the end get destroyed. Then, there will arise Self-realization.
11. What is the means for constantly holding on to the thought ‘Who am I?’

When other thoughts arise, one should not pursue them, but should inquire: ‘To whom do they arise?’ It does not matter how many thoughts arise. As each thought arises, one should inquire with diligence, “To whom has this thought arisen?”. The answer that would emerge would be “To me”. Thereupon if one inquires “Who am I?”, the mind will go back to its source; and the thought that arose will become quiescent. With repeated practice in this manner, the mind will develop the skill to stay in its source. When the mind that is subtle goes out through the brain and the sense-organs, the gross names and forms appear; when it stays in the heart, the names and forms disappear. Not letting the mind go out, but retaining it in the Heart is what is called “inwardness” (antar-mukha). Letting the mind go out of the Heart is known as “externalisation” (bahir-mukha). Thus, when the mind stays in the Heart, the ‘I’ which is the source of all thoughts will go, and the Self which ever exists will shine. Whatever one does, one should do without the egoity “I”. If one acts in that way, all will appear as of the nature of Siva (God).

12. Are there no other means for making the mind quiescent?

Other than inquiry, there are no adequate means. If through other means it is sought to control the mind, the mind will appear to be controlled, but will again go forth. Through the control of breath also, the mind will become quiescent; but it will be quiescent only so long as the breath remains controlled, and when the breath resumes the mind also will again start moving and will wander as impelled by residual impressions. The source is the same for both mind and breath. Thought, indeed, is the nature of the mind. The thought “I” is the first thought of the mind; and that is egoity. It is from that whence egoity originates that breath also originates. Therefore, when the mind becomes quiescent, the breath is controlled, and when the breath is controlled the mind becomes quiescent. But in deep sleep, although the mind becomes quiescent, the breath does not stop. This is because of the will of God, so that the body may be preserved and other people may not be under the impression that it is dead. In the state of waking and in samadhi, when the mind becomes quiescent the breath is controlled. Breath is the gross form of mind. Till the time of death, the mind keeps breath in the body; and when the body dies the mind takes the breath along with it. Therefore, the exercise of breath-control is only an aid for rendering the mind quiescent (manonigraha); it will not destroy the mind (manonasa). Like the practice of breath-control. meditation on the forms of God, repetition of mantras, restriction on food, etc., are but aids for rendering the mind quiescent.

Through meditation on the forms of God and through repetition of mantras, the mind becomes one-pointed. The mind will always be wandering. Just as when a chain is given to an elephant to hold in its trunk it will go along grasping the chain and nothing else, so also when the mind is occupied with a name or form it will grasp that alone. When the mind expands in the form of countless thoughts, each thought becomes weak; but as thoughts get resolved the mind becomes one-pointed and strong; for such a mind Self-inquiry will become easy. Of all the restrictive rules, that relating to the taking of sattvic food in moderate quantities is the best; by observing this rule, the sattvic quality of mind will increase, and that will be helpful to Self-inquiry.

13. The residual impressions (thoughts) of objects appear wending like the waves of an ocean. When will all of them get destroyed?

As the meditation on the Self rises higher and higher, the thoughts will get destroyed.

14. Is it possible for the residual impressions of objects that come from beginningless time, as it were, to be resolved, and for one to remain as the pure Self?

Without yielding to the doubt “Is it possible, or not?”, one should persistently hold on to the meditation on the Self. Even if one be a great sinner, one should not worry and weep “O! I am a sinner, how can I be saved?”; one should completely renounce the thought “I am a sinner”; and concentrate keenly on meditation on the Self; then, one would surely succeed. There are not two minds – one good and the other evil; the mind is only one. It is the residual impressions that are of two kinds – auspicious and inauspicious. When the mind is under the influence of auspicious impressions it is called good; and when it is under the influence of inauspicious impressions it is regarded as evil.

The mind should not be allowed to wander towards worldly objects and what concerns other people. However bad other people may be, one should bear no hatred for them. Both desire and hatred should be eschewed. All that one gives to others one gives to one’s self. If this truth is understood who will not give to others? When one’s self arises all arises; when one’s self becomes quiescent all becomes quiescent. To the extent we behave with humility, to that extent there will result good. If the mind is rendered quiescent, one may live anywhere.

15. How long should inquiry be practised?

As long as there are impressions of objects in the mind, so long the inquiry “Who am I?” is required. As thoughts arise they should be destroyed then and there in the very place of their origin, through inquiry. If one resorts to contemplation of the Self unintermittently, until the Self is gained, that alone would do. As long as there are enemies within the fortress, they will continue to sally forth; if they are destroyed as they emerge, the fortress will fall into our hands.

16. What is the nature of the Self?

What exists in truth is the Self alone. The world, the individual soul, and God are appearances in it. like silver in mother-of-pearl, these three appear at the same time, and disappear at the same time. The Self is that where there is absolutely no “I” thought. That is called “Silence”. The Self itself is the world; the Self itself is “I”; the Self itself is God; all is Siva, the Self.

17. Is not everything the work of God?

Without desire, resolve, or effort, the sun rises; and in its mere presence, the sun-stone emits fire, the lotus blooms, water evaporates; people perform their various functions and then rest. Just as in the presence of the magnet the needle moves, it is by virtue of the mere presence of God that the souls governed by the three (cosmic) functions or the fivefold divine activity perform their actions and then rest, in accordance with their respective karmas. God has no resolve; no karma attaches itself to Him. That is like worldly actions not affecting the sun, or like the merits and demerits of the other four elements not affecting all pervading space.

18. Of the devotees, who is the greatest?

He who gives himself up to the Self that is God is the most excellent devotee. Giving one’s self up to God means remaining constantly in the Self without giving room for the rise of any thoughts other than that of the Self. Whatever burdens are thrown on God, He bears them. Since the supreme power of God makes all things move, why should we, without submitting ourselves to it, constantly worry ourselves with thoughts as to what should be done and how, and what should not be done and how not? We know that the train carries all loads, so after getting on it why should we carry our small luggage on our head to our discomfort, instead of putting it down in the train and feeling at ease?

19. What is non-attachment?

As thoughts arise, destroying them utterly without any residue in the very place of their origin is non-attachment. Just as the pearl-diver ties a stone to his waist, sinks to the bottom of the sea and there takes the pearls, so each one of us should be endowed with non-attachment, dive within oneself and obtain the Self-Pearl.

20. Is it not possible for God and the Guru to effect the release of a soul?

God and the Guru will only show the way to release; they will not by themselves take the soul to the state of release. In truth, God and the Guru are not different. Just as the prey which has fallen into the jaws of a tiger has no escape, so those who have come within the ambit of the Guru’s gracious look will be saved by the Guru and will not get lost; yet, each one should by his own effort pursue the path shown by God or Guru and gain release. One can know oneself only with one’s own eye of knowledge, and not with somebody else’s. Does he who is Rama require the help of a mirror to know that he is Rama?

21. Is it necessary for one who longs for release to inquire into the nature of categories (tattvas)?

Just as one who wants to throw away garbage has no need to analyse it and see what it is, so one who wants to know the Self has no need to count the number of categories or inquire into their characteristics; what he has to do is to reject altogether the categories that hide the Self. The world should be considered like a dream.

22. Is there no difference between waking and dream?

Waking is long and a dream short; other than this there is no difference. Just as waking happenings seem real while awake. so do those in a dream while dreaming. In dream the mind takes on another body. In both waking and dream states thoughts. names and forms occur simultaneously.

23. Is it any use reading books for those who long for release?

All the texts say that in order to gain release one should render the mind quiescent; therefore their conclusive teaching is that the mind should be rendered quiescent; once this has been understood there is no need for endless reading. In order to quieten the mind one has only to inquire within oneself what one’s Self is; how could this search be done in books? One should know one’s Self with one’s own eye of wisdom. The Self is within the five sheaths; but books are outside them. Since the Self has to be inquired into by discarding the five sheaths, it is futile to search for it in books. There will come a time when one will have to forget all that one has learned.

24. What is happiness?

Happiness is the very nature of the Self; happiness and the Self are not different. There is no happiness in any object of the world. We imagine through our ignorance that we derive happiness from objects. When the mind goes out, it experiences misery. In truth, when its desires are fulfilled, it returns to its own place and enjoys the happiness that is the Self. Similarly, in the states of sleep, samadhi and fainting, and when the object desired is obtained or the object disliked is removed, the mind becomes inward-turned, and enjoys pure Self-Happiness. Thus the mind moves without rest alternately going out of the Self and returning to it. Under the tree the shade is pleasant; out in the open the heat is scorching. A person who has been going about in the sun feels cool when he reaches the shade. Someone who keeps on going from the shade into the sun and then back into the shade is a fool. A wise man stays permanently in the shade. Similarly, the mind of the one who knows the truth does not leave Brahman. The mind of the ignorant, on the contrary, revolves in the world, feeling miserable, and for a little time returns to Brahman to experience happiness. In fact, what is called the world is only thought. When the world disappears, i.e. when there is no thought, the mind experiences happiness; and when the world appears, it goes through misery.

25. What is wisdom-insight (jnana-drsti)?

Remaining quiet is what is called wisdom-insight. To remain quiet is to resolve the mind in the Self. Telepathy, knowing past, present and future happenings and clairvoyance do not constitute wisdom-insight.

26. What is the relation between desirelessness and wisdom?

Desirelessness is wisdom. The two are not different; they are the same. Desirelessness is refraining from turning the mind towards any object. Wisdom means the appearance of no object. In other words, not seeking what is other than the Self is detachment or desirelessness; not leaving the Self is wisdom.

27. What is the difference between inquiry and meditation?

Inquiry consists in retaining the mind in the Self. Meditation consists in thinking that one’s self is Brahman, existence-consciousness-bliss.

28. What is release?

Inquiring into the nature of one’s self that is in bondage, and realising one’s true nature is release.

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