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Post by laughter on Jun 19, 2013 16:47:48 GMT -5
(From Chapter 85 of "I AM THAT", "'I AM': The Foundation of All Experience")
Niz: ... Words are valuable, for between the word and its meaning there is a link and if one investigates the word assiduously, one crosses beyond the concept into the experience at the root of it. As a matter of fact, such repeated attempts to go beyond words is what is called 'meditation.' Sadhana is but a persistent attempt to cross over from the verbal to the non-verbal. The task seems hopeless until suddenly all becomes clear and simple and so wonderfully easy.
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Questioner: Why should the unknown interest me? Of what use is the unknown?
Niz: Of no use whatsoever. But it is worthwhile to know what keeps you within the narrow confines of the known. It is the full and correct knowledge of the known that takes you to the unknown. You cannot think of it in terms of uses and advantages; to be quiet and detached, beyond the reach of all self-concern, all selfish consideration, is an inescapable condition of liberation. You may call it death; to me it is living at its most meaningful and intense, for I am one with life in its totality and fullness -- intensity, meaningfulness, harmony; what more do you want?
Questioner: Nothing more is needed, of course. But you are talking of the knowable.
Niz: Of the unknowable only silence talks. The mind can talk only about what it knows. If you diligently investigate the knowable, it dissolves and only the unknowable remains. But with the first flicker of imagination and interest the unknowable is obscured and the known comes to the forefront. The known, the changing, is what you live with -- the unchangeable is of no use to you. It is only when you are satiated with the changeable and long for the unchangeable that you are ready for the turning round and stepping into what can be described (when seen from the level of the mind) as emptiness and darkness. For the mind craves for content and variety while reality is, to the mind, contentless and invariable.
Questioner: It looks like death to me.
Niz: It is. It is also all-pervading, all conquering, intense beyond words.
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Post by justlikeyou on Jun 27, 2013 10:19:38 GMT -5
"The true guru will never humiliate you, nor will he estrange you from yourself. He will constantly bring you back to the fact of your inherent perfection and encourage you to seek within. He knows you need nothing, not even him, and is never tired of reminding you. But the self-appointed guru is more concerned with himself than with his disciples." --Sri Nisargadatta Maharaj
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Post by Deleted on Jun 27, 2013 10:21:33 GMT -5
"The true guru will never humiliate you, nor will he estrange you from yourself. He will constantly bring you back to the fact of your inherent perfection and encourage you to seek within. He knows you need nothing, not even him, and is never tired of reminding you. But the self-appointed guru is more concerned with himself than with his disciples." --Sri Nisargadatta Maharaj Exactly right. |
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Post by laughter on Jun 30, 2013 6:46:06 GMT -5
(From Chapter 85 of "I AM THAT", "'I Am': The Foundation of All Experience")
Niz: The real sees the real in the unreal. It is the mind that creates the unreal and it is the mind that sees the false as false.
Q: I understood that the experience of the real follows the seeing of the false as false.
Niz: There is no such thing as the experience of the real. The real is beyond experience. All experience is in the mind. You know the real by being real.
Q: If the real is beyond words and the mind, why do we talk so much about it?
Niz: For the joy of it, of course. The real is bliss supreme. Even to talk of it is hapiness.
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Post by justlikeyou on Jun 30, 2013 17:30:39 GMT -5
N: Out of nothingness spontaneously the sense of beingness is felt...
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N. Therefore, if the observer's sense organs and mind do not operate, then the observer's universe does not exist.
V: But the senses of seeing, hearing and touching etc. belong to the body and not to the self, the atman.
N: Without atman, the senses cannot function. But it resides in the quintessence of the body. When it subsides in itself, only nirguna remains — the non-qualitative Absolute.
V: The atman can change bodies.
N: The atman has no body, so how can it change? At present, it presumes that "I am" means body only.
V: In this materialistic world, when we say "we" we mean the body only. But if my legs are removed, they are apart from me. Therefore, I feel that I as such am not the body.
N: That is correct.
V: So atman is something other than body.
N: Atman is not the individual, this must be firmly grasped. Atman feels the sense of being only through a body with senses operating, otherwise the atman does not feel itself.
from the book, The Nectar of Immortality.
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Post by justlikeyou on Jun 30, 2013 19:56:24 GMT -5
Niz: "Once you get a glimpse of your true state you must stabilize there for eternity."
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Post by laughter on Jul 1, 2013 4:55:56 GMT -5
(From Chapter 85 of "I AM THAT", "'I AM', The Foundation of All Experience")
Q: I hear you talking of the unshakable and blissful. What is in your mind when you use these words?
Niz: There is nothing in my mind. As you hear the words, so do I hear them. The power that makes everything happen makes them also happen.
Q: But you are speaking, not me.
Niz: That is how it appears to you. As I see it, two body-minds exchange symbolic noises. In reality nothing happens.
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Post by justlikeyou on Jul 1, 2013 7:59:04 GMT -5
"When the person is eliminated, nothing will remain, all will remain. The sense of identity will remain, but no longer identification with a particular body. Being, awareness, love, will shine in full splendour. Liberation is never of the person, it is always from the person." -Niz
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Post by justlikeyou on Jul 1, 2013 8:57:30 GMT -5
"Dive deep within and find what is real in you. If someone tells you that you are the witness, the silent witness, it will mean nothing to you, unless you find the way to your own being. Find the way to your own being by giving up all questions except one: ‘Who am I?’ 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."
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Post by laughter on Jul 5, 2013 18:46:09 GMT -5
(From Chapter 85 of "I AM THAT", "'I Am', The Foundation of all Experience")
seeker: Listen, sir -- I am coming to you because I am in trouble. I am a poor soul lost in a world I do not understand. I am afraid of Mother Nature who wants me to grow, procreate, and die. When I ask for the meaning and the purpose of all this, she does not answer. I have come to you because I was told that you are kind and wise. You talk about the changeable as false and transient and this I can understand. But when you talk of the immutable, I feel lost. 'Not this, not that, beyond knowledge, of no use' -- why talk of it all? Does it exist, or is it a concept only, a verbal opposite to the changeable?
Niz: It is; it alone is. But in your present state it is of no use to you. Just like the glass of water near your bed is of no use to you when you dream that you are dying of thirst in a desert. I am trying to wake you up, whatever your dream.
seeker: Please don't tell me that I am dreaming and that I will soon wake up. I wish it were so. But I am awake and in pain. You talk of a painless state, but you add that I cannot have it in my present condition. I feel lost.
Niz: Don't feel lost. I only say that to find the immutable and blissful you must give up your hold on the mutable and painful. You are concerned with you own happiness and I am telling you that there is no such thing. Hapiness is never your own; it is where the 'I' is not. I do not say it is beyond your reach; you have only to reach out beyond yourself and you will find it.
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Post by justlikeyou on Jul 5, 2013 19:11:02 GMT -5
Niz quotes on Atman
1. Atman is not a thing with a shape or form.
2. No action can be attributed to atman, one who is the witness only.
3. Atman is ‘I am’ without words. Before the emanation of any words the “I” already exist. The word-free and thought-free state is the atman.
4. This Atman-principle is immortal and indestructible. The Atman-principle is nothing other than the knowledge “I Am”, the touch of “I Amness”.
5. Atman is the observer. The mind and the prana (life force) are only activators.
6. This consciousness which makes perception possible is the Atman. That which is aware of the consciousness is the Brahman. The Paramatman is that knowledge that indwells the body, “I Am”, and that cannot be described.
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Post by justlikeyou on Jul 6, 2013 12:57:55 GMT -5
(T)he sense of “I Am” is always with you, but you have attached all kinds of things to it.....body, feelings, thoughts, ideas, possessions, etc. All these self-identifications are misleading. Because of them you take yourself to be what you are not.
The sense of “I Am” is always there. Only when it identifies with the body it is called the ego.
The knowledge “I Am” is not individualistic, it is universal.
Due to an illusion we think that I am (is) a separate self and have a separate personality.
When the mind stays in the “I Am” without moving, you enter a state which cannot be verbalized, but can be experienced.
-Niz
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Post by justlikeyou on Jul 6, 2013 17:13:16 GMT -5
Pay no attention to your thoughts. Do not fight them. Just do nothing about them, let them be, whatever they are. Your very fighting them gives them life. Just disregard. Look through....You need not stop thinking. Just cease being interested. It is disinterestedness that liberates. Do not hold on, that is all. The world is made of rings. The hooks are all yours. Make straight your hooks and nothing can hold you. Give up your addictions. There is nothing else to give up. Stop your routine of acquisitiveness, your habit of looking for results, and the freedom of the universe is yours. Be effortless.
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Post by justlikeyou on Jul 7, 2013 7:11:48 GMT -5
Niz - "If someone asks a question about the teachings, by all means give it, if you know the answer, but don’t consider yourself as someone superior.
If the person is only superficially interested, give an offhand answer.
If you give correct knowledge to someone not really interested from the heart, it will damage him and others to whom he may talk."
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Post by justlikeyou on Jul 7, 2013 17:49:11 GMT -5
The effort is the disciple’s. The outer Guru gives the instructions, the inner sends the strength. The alert application is the disciple’s. Without will, intelligence, and energy on the part of the disciple the outer Guru is helpless. The inner Guru bides his chance. Obtuseness and wrong pursuits bring about a crisis and the disciple wakes up to his own plight. Wise is he who does not wait for a shock, which can be quite rude, a warning. The inner Guru is not committed to non-violence. He can be quite violent at times, to the point of destroying the obtuse or perverted personality. Suffering and death, as life and happiness, are his tools of work. It is only in duality that non-violence becomes the unifying law. One should not be afraid of one’s own self, for the self means well. But it must be taken seriously. It calls for attention and obedience. When it is not listened to, it turns from persuasion to compulsion, for while it can wait, it shall not be denied. The difficulty lies not with the Guru, inner or outer. The Guru is always available. It is the ripe disciple that is lacking. When a person is not ready, what can be done?
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