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Thursday, October 27, 2011

You Are The Limitless Being

~by Sri Nisargadatta Maharaj

The seeker is he who is in search of himself. Give up all questions except one: "Who am I?" After all, the only fact you are sure of is that you are. The "I am" is certain. The "I am this" is not. Struggle to find out what you are in reality. 

To know what you are, you must first investigate and know what you are not. Discover all that you are not - body, feelings, thoughts, time, space, this or that - nothing, concrete or abstract, which you perceive to be you. 

The very act of perceiving shows that you are not what you perceive. The clearer you understand on the level of mind you can be described in negative terms only, the quicker will you come to the end of your search and realize that you are the limitless being.

Tuesday, October 25, 2011

Q: In what sense is happiness or bliss [ananda] our real nature?

~ by Sri Ramana Maharshi

A: Perfect bliss is Brahman. Perfect peace is of the Self. That
alone exists and is consciousness. That which is called happiness
is only the nature of Self; Self is not other than perfect happiness.
That which is called happiness alone exists. Knowing that fact and
abiding in the state of Self, enjoy bliss eternally.

If a man thinks that his happiness is due to external causes and
his possessions, it is reasonable to conclude that his happiness
must increase with the increase of possessions and diminish in
proportion to their diminution. Therefore if he is devoid of
possessions, his happiness should be nil. What is the real
experience of man? Does it conform to this view?

In deep sleep man is devoid of possessions, including his own
body. Instead of being unhappy he is quite happy. Everyone desires
to sleep soundly. The conclusion is that happiness is inherent in
man and is not due to external causes. One must realize the Self in
order to open the store of unalloyed happiness.

~ by Sri Ramana Maharshi from his book "Be As You Are"

Monday, October 24, 2011

No Mind ~ Osho

To be aflame with silence, with joy, is wisdom. It is not through logic but through love. It is not through words but through a wordless state called meditation or a state of no-mind, satori, Samadhi.

Only no-mind can be without any duality, because it is empty. The no-mind is choicelessness. The no-mind is pure awareness. It is just the empty sky.

In the East we call this state meditation: no belief, no thought, no desire, no prejudice, no conditioning -- in fact, no mind at all. A state of no-mind is meditation. When you can look without any mind interfering, distorting, interpreting, then you see the truth. The truth is already all around; just you have to put your mind aside.

One of the names of Buddha is TATHAGATA -- one who lives in suchness, one who has become free from all the distractions of the mind. And the miracle is that the mind consists only of distraction, so once you are free of all distractions there is no mind left. In the present there is no mind. In the present there is only consciousness, awareness, watchfulness.

Awareness means to listen to me unfocused -- alert of course, not fallen asleep, but alert to these birds, their chirping, alert to the wind that passes through the trees, alert to everything that is happening. Concentration excludes much, includes little. Awareness excludes nothing, includes all. Awareness is a state of no-mind. You are, yet you are not focused. You are just a mirror reflecting all, echoing all; see the beauty of it and the silence and the stillness.

Mind dissolves only when you don't choose. And when there is no mind, you are for the first time in your crystal clarity, for the first time in your original freshness. For the first time your real face is encountered. Mind is not there -- the divider. Now existence appears as one. Mind has dropped; the barrier between you and existence is no more. Now you can look at existence with no mind. This is how a sage is born. With the mind -- the world. With no mind -- freedom, MOKSHA, KAIVALYA, NIRVANA. Cessation of the mind is cessation of the world.

When there is no thought. no desire, no ambition, in that state of no-mind truth descends in you -- or ascends in you. As far as the dimension of truth is concerned both are the same, because in the world of the innermost subjectivity height and depth mean the same. It is one dimension: the vertical dimension. Mind moves horizontally, no-mind exists vertically. The moment the mind ceases to function -- that's what meditation is all about: cessation of the mind, total cessation of the mind -- your consciousness becomes vertical; depth and height are yours.

You can call it tathata, suchness. 'Suchness' is a Buddhist way of expressing that there is something in you which always remains in its intrinsic nature, never changing. It always remains in its selfsame essence, eternally so. That is your real nature. That which changes is not you, that is mind. That which does not change in you is Buddha-mind. You can call it no-mind, you can call it Samadhi, satori. It depends upon you; you can give it whatsoever name you want.

By thinking you cannot decide. It is not a question of deciding as a logical conclusion, it is a question of choiceless awareness. You need a mind without thoughts. In other words, you need a no-mind, just a pure silence, so you can see directly into things. And out of that clarity will come the choice on its own; you are not choosing. You will act just as a Buddha acts. Your action will have beauty, your action will have truth, your action will have the fragrance of the divine. There is no need for you to choose.

Drop all beliefs, all disbeliefs. Let the mind become less cluttered. Remove all unnecessary luggage, become more unburdened. The more unburdened you are, the closer to truth. When you are absolutely unburdened, empty, when you are just there, with no idea surrounding you, truth happens. That is what Zen people call satori. It happens in a state of no-mind. 

Image: Buddha in the Jungle Highlands by Trey Ratcliff at Flickr.com

Claude AnShin Thomas ~ Zen Monk

Friday, October 21, 2011

Mind, Duality, Conflict & Silence ~ Swami Rajneesh

Swami Rajneesh speaks on Mind, Duality, Conflict & Silence - Talks in Krasnoyarsk, Russia translated into Russian. Visit Osho Rajneesh site http://www.oshorajneesh.net

Swami Rajneesh - Who Am I - Ramana Maharshi (Video)

Swami Rajneesh speaks on Ramana Maharshi - Who Am I?
talks in Moscow with Russian translation - part 1

To watch the other video's go to Swami Rajneesh's YouTube Channel here: http://www.youtube.com/user/swamiamitabh#p/search/1/TATYEoox2F0

Thursday, October 20, 2011

Theravada Buddhism, The Way To True Happiness (Video)

Question : When a man realizes the Self, what will he see?

Ramana Maharshi - There is no seeing. Seeing is only being. The state of Self-realization, as we call it, is not attaining something new or reaching some goal which is far away, but simply being that which you always are and which you always have been. All that is needed is that you give up your realization of the not-true as true. All of us are regarding as real that which is not real. We have only to give up this practice on our part. Then we shall realize the Self as the Self; in other words, `Be the Self'. At one stage you will laugh at yourself for trying to discover the Self which is so self-evident. So, what can we say to this question?

That stage transcends the seer and the seen. There is no seer there to see anything. The seer who is seeing all this now ceases to exist and the Self alone remains.

"An individual has not started living until he can rise above the narrow confines of his individualistic concerns to the broader concerns of all humanity."

~ Martin Luther King, Jr. ~

Deepak Chopra Interviewed by We Are Change (Video)

Tuesday, October 18, 2011

Oprah Winfrey´s Soul Series - Interviews Eckhart Tolle (Video Part 1)

The author of the best-selling The Power of Now and A New Earth, Eckhart Tolle has dedicated much of his life to teaching others how to live in the present moment. His message has reached millions who are looking to transform their lives and evolve to a higher consciousness.

Born in Germany in 1948, Eckhart was educated at the Universities of London and Cambridge. Eckhart says he suffered from bouts of depression and suicidal thoughts until he experienced a profound inner transformation at age 29. During this transformation, Eckhart says he became aware that his feelings of sadness, dread and fear were all part of his ego. One morning, he awoke to find that his ego had dissolved and life was fresh and beautiful and his mind free of constant mental chatter.

Armed with this new perspective on life, Eckhart began teaching spiritual workshops to small groups of people, and in 1999, he published The Power of Now to international acclaim. In 2005, he published A New Earth, and in 2008, it became an Oprah's Book Club pick and the basis of an exclusive online webcast hosted by himself and Oprah. At the core of his teachings lies the transformation of consciousness, a spiritual awakening that he sees as the next step in human evolution. An essential aspect of this awakening consists of transcending our ego-based state of consciousness.

Eckhart is not aligned with any particular religion or tradition, but he draws from many to covey his teachings. Through his writings and seminars, Eckhart has inspired people around the world to transform their lives, achieve personal happiness and contribute to the ending of violent conflict on our planet.

To see the remaining videos, go to YouTube:

The Life of Dilgo Khyentse Rinpoche (1 of 5 Videos)

This film is an authentic portrait of Dilgo Khyentse Rinpoche, one of Tibet's great contemporary teachers, considered to be a "Master of Masters" among the four schools of Tibetan Buddhism. Renowned as a great meditator, guru, poet, scholar and as one of the main teachers of the Dalai Lama, the Nyingma Lama Dilgo Khyentse Rinpoche died in 1991.

Ten years in the making, this film began in 1989 when translator Matthieu Riacrd and Vivian Kurz began taping extensive footage of their teacher. Shot in rarely filmed Kham, Eastern Tibet, as well as Nepal, Bhutan, India and France, the film shows the rich and intricate tapestry Of Tibetan Buddhism and is a witness to the strength, wisdom and depth of Tibetan culture.

Narration by Richard Gere with music by Philip Glass.

Sunday, October 16, 2011

If You Focus On The Finger, You Will Miss The Moon

However you return to your true nature is irrelevant. The ego likes to attach itself to concepts, words, ideas, right, wrong, etc.

If someone (enlightened being, anyone) points you to yourself, your true nature, which is egoless, it doesn’t matter who the person is. It could be a “guru”, a child, a homeless person.

Thich Nhat Hanh quoting the Buddha, "My teachings are a finger pointing to the moon. Do not get caught in thinking that the finger is the moon. It is because of the finger that you can see the moon."

~by Pamela J. Wells

If You Want Peace, You Have To Remove "Me" From The Equation.

~Pamela J. Wells~

Throw Everything Away, Forget About It All!


You are learning too much, 
remembering too much, 
trying to hard…
relax a little bit, 
give life a chance to 
flow its own way,
unassisted by your mind and effort.

Stop Directing the River’s Flow!"

“Love is the ability and willingness to allow those that you care for to be what they choose for themselves without any insistence that they satisfy you.”

~Wayne Dyer~

Friday, October 14, 2011

Being There When Someone Is Suffering

~by Thich Nhat Hanh

The third mantra is used in circumstances in which the person you love is suffering. When you are living mindfully, you know what is happening in your situation in the present moment. Therefore, it is easy for you to notice when the person you love is suffering. At such a time, you go to him or her, with your body and mind unified, with concentration, and you utter the third mantra: “Dear one, I know that you are suffering; that is why I am here for you.”

When we are suffering, we have a strong need for the presence of the person we love. If we are suffering and the man or woman we love ignores us, then we suffer more. So what we can do—and right away—is to manifest our true presence to the beloved person and say the mantra with force: “Dear one, I know that you are suffering; that is why I am here for you.” Even before you actually do something to help, the person you love is relieved. Your presence is a miracle, your understanding of his or her pain is a miracle, and you are able to offer this aspect of your love immediately.

Really try to be there—for yourself, for life, for the people that you love. Recognize the presence of those who live in the same place as you and try to be there when one of them is suffering, because your presence is so precious for this person. In this way, you will be practicing love twenty-four hours a day.

~by Thich Nhat Hanh - Excerpt from the book: 

Right Here with You: Bringing Mindful Awareness into Our Relationships

Contributors to the book:
  • Zen teacher Thich Nhat Hanh on what mindfulness is and why it lies at the heart real love
  • Psychotherapist David Richo on finding a partner
  • Author Elizabeth Gilbert on conflict and communication
  • Psychotherapist and meditation teacher Tara Brach on the power of forgiveness
  • Rabbi Harold Kushner on striving to give love rather than get it
  • Novelist Jane Hamilton on a marital meltdown—and recovery
  • Meditation teacher Susan Piver on the value of heartbreak
  • Psychologist John Welwood on relationships as a path of personal and spiritual growthSelfless Being Book Store - Amazon

"Spiritual relationship is far more precious than physical. Physical relationship divorced from spiritual is body without soul."


Friday, October 7, 2011

“When you do not name a group of people, you are compelled to look at each individual face and not treat them all as the mass.”

~ Jiddu Krishnamurti ~

Jiddu Krishnamurti on Being Aware of An Emotion Without Labeling

Question: How can one be aware of an emotion without naming or labeling it? If I am aware of a feeling, I seem to know what that feeling is almost immediately after it arises. Or do you mean something different when you say, “Do not name?”

Jiddu Krishnamurti: Why do we name anything? Why do we give a label to a flower, to a person, to a feeling? Either to communicate one’s feelings, to describe the flower and so on and so on; or to identify oneself with that feeling. Is not that so? I name something, a feeling, to communicate it. I am angry. Or I identify myself with that feeling in order to strengthen it or to dissolve it or to do something about 1t. We give a name to something, to a rose, to communicate it to others; or, by giving it a name, we think we have understood it.

We say, ”That is a rose,” rapidly look at it and go on. By giving it a name, we think we have understood it; we have classified it and think that thereby we have understood the whole content and beauty of that flower. By giving a name to something, we have merely put it into a category and we think we have understood it; we don’t look at it more closely. If we do not give it a name, however, we are forced to look at it. That is, we approach the flower or whatever it is with a newness, with a new quality of examination; we look at it as though we had never looked at it before.

Naming is a very convenient way of disposing of things and of people - by saying that they are Germans, Japanese, Americans, Hindus, you can give them a label and destroy the label. If you do not give a label to people you are forced to look at them and then it is much more difficult to kill somebody.

You can destroy the label with a bomb and feel righteous, but if you do not give a label and must therefore look at the individual thing - whether it is a man or a flower or an incident or an emotion - then you are forced to consider your relationship with it, and with the action following. So terming or giving a label is a very convenient way of disposing of anything, of denying, condemning or justifying it. That is one side of the question. What is the core from which you name, what is the center which is always naming, choosing, labeling.

We all feel there is a center, a core, do we not - from which we are acting, from which we are judging, from which we are naming? What is that center—that core? Some would like to think it is a spiritual essence, God, or what you will. So let us find out what is that core, that center, which is naming, terming, judging. Surely that core is memory, isn’t it? A series of sensations, identified and enclosed - the past, given life through the present. That core, that center, feeds on the present through naming, labeling, remembering.

We will see presently, as we unfold it, that so long as this center, this core, exists, there can be no understanding. It is only with the dissipation of this core that there is understanding, because, after all, that core is memory; memory of various experiences which have been given names, labels, identifications. With those named and labeled experiences, from that center, there is acceptance and rejection, determination to be or not to be, according to the sensations, pleasures and pains of the memory of experience.

So that center is the word.
If you do not name that center,
is there a center?
That is if you do not think
in terms of words, if you
do not use words, can you think?

Thinking comes into being through verbalization; or verbalization begins to respond to thinking. The center, the core is the memory of innumerable experiences of pleasure and pain, verbalized. Watch it in yourself, please, and you will see:

That words have become
much more important,
labels have become
much more important,
than the substance; and
we live on words.

For us, words like truth, God, have become very important, or the feeling which those words represent. When we say the word ‘American’, ‘Christian’, ‘Hindu’ or the word ‘anger’ - we are the word representing the feeling. But we don’t know what that feeling is, because the word has become important. When you call yourself a Buddhist, a Christian, what does the word mean, what is the meaning behind that word, which you have never examined?

Our center, the core is the word,
the label. If the label does  not 
matter, if what matters is that 
which is behind the label,
then you are able to inquire but if 
you are identified with the label and 
stuck with it, you cannot proceed.

And we are identified with the label: the house, the form, the name, the furniture, the bank account, our opinions, our stimulants and so on and so on. We are all those things - those things being represented by a name. The things have become important, the names, the labels; and therefore the center, the core, is the word.

If there is no word, no label,
there is no center, is there?

There is a dissolution, there is an emptiness - not the emptiness of fear, which is quite a different thing. There is a sense of being as nothing; because you have removed all the labels or rather because you have understood why you give labels to feelings and ideas you are completely new, are you not?

There is no center from which you are acting. The center, which is the word, has been dissolved. The label has been taken away and where are you as the center? You are there but there has been a transformation. That transformation is a little bit frightening; therefore, you do not proceed with what is still involved in it; you are already beginning to judge it, to decide whether you like it or don’t like it. You don’t proceed with the understanding of what is coming but you are already judging, which means that you have a center from which you are acting.

Therefore you stay fixed the moment you judge;
the words ‘like’ and ‘dislike’ become important.

But what happens when you do not name?

You look at an emotion, at a sensation, more directly and therefore have quite a different relationship to it, just as you have to a flower when you do not name it. You are forced to look at it anew.

When you do not name a group of people,
you are compelled to look at each individual 
face and not treat them all as the mass.

Therefore you are much more alert, much more observing, more understanding; you have a deeper sense of pity, love; but if you treat them all as the mass, it is over.

If you do not label, you have to regard every feeling as it arises. When you label, is the feeling different from the label? Or does the label awaken the feeling? Please think it over. When we label, most of us intensify the feeling. The feeling and the naming are instantaneous. If there were a gap between naming and feeling, then you could find out if the feeling is different from the naming and then you would be able to deal with the feeling without naming it.

The problem is this, is it not? How to be free from a feeling which we name, such as anger? Not how to subjugate it, sublimate it, suppress it, which are all idiotic and immature, but how to be really free from it? To be really free from it, we have to discover whether the word is more important than the feeling. The word ‘anger’ has more significance than the feeling itself. Really to find that out there must be a gap between the feeling and the naming. That is one part.

If I do not name a feeling, that is to say if thought is not functioning merely because of words or if I do not think in terms of words, images or symbols, which most of us do - then what happens?

Surely the mind then is not merely the observer. When the mind is not thinking in terms of words, symbols, images, there is no thinker separate from the thought, which is the word. Then the mind is quiet, is it not? Not made quiet, it is quiet.

When the mind is really quiet, then the feelings which arise can be dealt with immediately.

It is only when we give names to feelings and 
thereby strengthen them that  the feelings 
have continuity; they are  stored up  in the 
center,  from which we  give further labels, 
either  to strengthen or to communicate them.

When the mind is no longer the center, as the thinker made up of words, of past experiences - which are all memories, labels, stored up and put in categories, in pigeonholes - when it is not doing any of those things, then, obviously the mind is quiet. It is no longer bound, it has no longer a center as the me - my house, my achievement, my work - which are still words, giving impetus to feeling and thereby strengthening memory.

When none of these things are happening, the mind is very quiet. That state is not negation. On the contrary, to come to that point, you have to go through all this, which is an enormous undertaking; it is not merely learning a few sets of words and repeating them like a school-boy, “not to name, not to name.”

To follow through all its implications, to experience it, to see how the mind works and thereby come to that point when you are no longer naming, which means that there is no longer a center apart from thought - surely this whole process is real meditation.

When the mind is really tranquil, then it is possible for that which is immeasurable to come into being. Any other process, any other search for reality, is merely self-projected, homemade and therefore unreal. But this process is arduous and it means that the mind has to be constantly aware of everything that is inwardly happening to it.

To come to this point, there can be no 
judgment  or justification from the beginning 
to the end; not that this is an end.

There is no end, because there is something extraordinary still going on. This is no promise. It is for you to experiment, to go into yourself deeper and deeper and deeper, so that all the many layers of the center are dissolved and you can do it rapidly or lazily.

It is extraordinarily interesting to watch the process of the mind, how it depends on words, how the words stimulate memory or resuscitate the dead experience and give life to it. In that process the mind is living either in the future or in the past.

Therefore words have an enormous significance, neurologically as well as psychologically. And please do not learn all this from me or from a book. You cannot learn it from another or find it in a book. What you learn or find in a book will not be the real.

But you can experience it, you can watch yourself in action, watch yourself thinking, see how you think, how rapidly you are naming the feeling as it arises - and watching the whole process frees the mind from its center. Then the mind, being quiet, can receive that which is eternal.

Wednesday, October 5, 2011

“In most of our human relationships, we spend much of our time reassuring one another that our costumes of identity are on straight.”

~ Ram Dass ~

The Relation of Ego to Thoughts

~By Eckhart Tolle

Image by Davide Restivo

Is the ego the source of our thoughts or are our thoughts generated elsewhere and pass through the ego?

Eckhart: There is no ego apart from the thoughts. The thoughts identification with thoughts is ego, but the thoughts that go through your mind of course are linked to the collective mind of the culture you live in, humanity as a whole, so they are not your thoughts as such, but you pick them up from the collective, most of them; and so:

You Identify With Thinking
The Identification With Thinking
Becomes Ego
Which Means That
You Believe In Every Thought
That Arises
You Derive Your
Sense of Who You Are
What Your Mind
Is Telling You
Who You Are.

Opinions, viewpoints, that’s me. Some people talk to themselves: “You are, oh you’re are so good.” Why doesn’t the world recognize you. Or, the mind says: “You’re no good.” Same thing. “You’re no good at all. You fail at everything don’t you?” And then you believe in it. And, then you suddenly have a low view of yourself. Why you have a low view? Because you believed in your thoughts. And, why are you thinking those thoughts? Probably you picked them up somewhere, maybe in childhood. Maybe your mom was so stressed out that she said that you were no good. And, so you pick up certain thoughts and they get stuck in your head.

Thoughts that you hear in childhood, they are little energy forms, like entities and they get stuck in your head and don’t  refuse to go. And the more you believe in them the more lodged, more deeply lodged they become in your mind. And so some people are stuck with very hostile entities. I’m saying entity, not in some spooky way, but every thought is an energy form, and as such you can call it an entity.

And, there are many people in this world who are stuck with hostile, life denying, continuously critical and attacking entities that they carry in their head and they believe that is who they are. And they are continuously attacking themselves and if they are not attacking themselves they are attacking others around them. “Let me tell you who you are.” Of course, what they are really saying is, “Let me tell you who I am.” They project, you know the famous saying, “We don’t see things as they are, we see them as we are.” Which means:

You look at reality through the screen of your thinking and your judgment, which is conditioned by the past.

A dreadful present to live in, it’s like blinkers, worse than blinkers, it’s like looking at reality through heavy veils.

So, the identification with thinking, believing in your thoughts, having no space outside of the movement of thought—lack of space inside. That is the unconscious condition, spiritually, completely unconscious. And, then you are burdened with a heavy ego—you are the ego, which is not an entity apart from thought. It is thoughts that you have identified with. And, the first moment of Freedom comes when you realize that certain thoughts have been going through your head for years, perhaps, and that:

They Are Only Thoughts
And That
You Are Not The Thought
You Are The Awareness.

In my case, I became aware that I had a thought, for example, that started in childhood, one of many negative thoughts that I had, “Bad things always happen to me. Bad things always happen to me.” I saw people—ok, they have got all of these nice things and always there would be bad things happening to me. And, of course, your perception then becomes selective, when you have a thought like that you notice much more, because in everybody’s life, things in daily life, things go wrong, you miss a bus, you get stuck in a traffic jam, or you lose some money; but, yet this is normal, but if you have the thought, “Bad things always happen to me,” you are extremely aware of those things and they confirm to you that the thought is correct. And this is:

The Selective Perception of Reality Through the Screen of Thinking.

Not only that, that thought or any thought of that kind actually attracts bad things, negative things, or if you believe people are basically bad (and that’s a deep seated belief) and you don’t realize it, it’s only a thought in your head or a belief, not only would you single out, when you observe unethical or bad behavior in others (ah, there it is), not only that, you actually are much more likely to encounter people who manifest that kind of behavior, because you attracted it. And so, that’s just incredible how people create their world through that; so, freedom comes from stepping out, encountering, first of all, a little bit of space inside of you, presence. And then from there you realize certain thoughts as repetitive and just a thought. “Bad things always happen to me.” Oh, there it goes again. I thought that before.

So, to become free of ego means becoming free of thought—identification with thought. That’s the end of the ego. Or, it may reassert itself from time to time, but at least that’s the awakening.

Eckhart asks the attendee: What about your thoughts? How about your thoughts?

Attendee: Probably that I have to get everything right. An intense figure it out and get it right. It rules me.

Eckhart: And, if it is not right?

Attendee: I escape. I just won’t do it. I pretty much predict ahead of time, so I won’t try a lot of times.

Some people are afraid of not succeeding in whatever they do, because their self-image, which is derived from thinking would suffer. If I fell at something then my self-image will be injured, and therefore I’m not even going to try. And again, that’s to do with deriving your identity from thinking. And, even the thought “I have failed” is a lie. “I am a failure,” is an even greater lie. You have not failed, you can simply reinterpret it and say, “I have learned something here. This is not for me,” for example. So, but why believe the lies that your mind produces? So, as you know, many people live with a very hostile mind, but those people, their motivation would probably be very great, I would hope, to get out of their minds. But, first they need to realize that their problems are self-generated, mind generated—not world generated.