Scriptures 2015 – 56 — (Sri Ramana Maharshi , John 10:14 , Mundaka Upanishad , Sri Nisargadatta Maharaj , w/ Derrida footnotes) : the I perishes , ‘you’ and ‘he’ also perish , the good shepherd , the observer is ‘I am’ , the whole universe is in full play , it is like urination , you are one drop if you consider yourself to be an individual , the ocean does not care, in the five elemental play you are a drop , understand the taste , millions of drops dry up but the ocean is unconcerned

If the first person, I, exists, then the second and third persons, you and he, will also exist. By enquiring into the nature of the I, the I perishes. With it ‘you’ and ‘he’ also perish. The resultant state, which shines as Absolute Being, is one’s own natural state, the Self.

(Sri Ramana Maharshi)

–

I am the good shepherd. I know my own sheep and they know me

I am the good shepherd; I know my own, and my own know me

I am the good shepherd. And I know My sheep, and My sheep know Me

I am the good shepherd; and I know mine, and mine know me.

I am the good shepherd, and know my sheep, and am known of mine.

(John 10:14)

–

‘His phases return to their source, his senses to their gods, his personal self and all his actions to the impersonal imperishable Self.

(Mundaka Upanishad Book 3)

–

To know that you are neither body nor mind, watch yourself steadily and live unaffected by your body and mind, completely aloof, as if you were dead. It means you have no vested interests, either in the body or in the mind.

What-ever happens, remind yourself that only your body and mind are affected, not yourself.

Whatever is observed in the manifest world is your own Self, The observer is ‘I am’, It is a receptacle of the five elements and three gunas. The entire universe is in activity because of the three gunas. The play of the entire world is based on the five elements and three gunas. But you cling to your body; the body is also a play of the five elements and three gunas. The whole universe is in full play, it is like urination. You are one drop if you consider yourself to be an individual. A drop of ocean is salty and the salty taste is the knowledge ‘I am’. Suppose that drop dries, the ocean does not care – a drop of ocean drying on the rock. Similarly in the five elemental play you are a drop, either survive or die, the elemental ocean is unconcerned. But how to understand this manifest nature? Be the taste, understand the taste. Millions of drops dry up but the ocean is unconcerned. Millions die but how the five elements are concerned? Because you limit yourself to the body, you suffer.

(Sri Nisargadatta Maharaj)

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Derrida Footnote :

“I have become increasingly interested in the philosophical border between man and animal, which also becomes an examination of the traditional boundary between culture and nature. I have chosen to tackle this issue via the thinkers who seem to have questioned the self-sufficiency of humanism most deeply: Heidegger and Lévinas. Despite their critique of a traditional concept of the subject, they remain humanists by insisting on an absolute distinction between humans and animals. The establishment of man’s privileged position requires the sacrifice and devouring of animals. Not even Lévinas is willing to sacrifice the sacrifice.”

“(A deconstructionist reading) would mean respect for that which cannot be eaten—respect for that in a text which cannot be assimilated. My thoughts on the limits of eating follow in their entirety the same schema as my theories on the indeterminate or untranslatable in a text. There is always a remainder that cannot be read, that must remain alien. This residue can never be interrogated as the same, but must be constantly sought out anew, and must continue to be written.”

(Jacques Derrida)

Scriptures 2015 – 55 — (Sri Ramana Maharshi , Sri Nisargadatta Maharaj , John 10:11 , Mundaka Upanishad , w/ Derrida footnote) : Only cease imagining yourself to be the particular , realize that you are the eternal source and accept all as your own , acceptance , true love , I am the good shepherd , the good shepherd lays down his life for the sheep , gives up his life for his sheep , willing to die for the sheep , ‘Who am I ?’ , discovery of something within you which is behind the mind , realize the Self , the world is in you and not you in the world , peace , Whole , overcome the illusion that the Self must be visual , reality is all and nothing , the fullness and the emptiness , fully consistent , absolutely paradoxical

The duality of subject and object and trinity of seer, sight, and seen can exist only if supported by the One. If one turns inward in search of that One Reality they fall away. Those who see this are those who see Wisdom. They are never in doubt.

(Sri Ramana Maharshi)

–

You need not and you cannot become what you are already. Only cease imagining yourself to be the particular. What comes and goes has no being. It owes its very appearance to reality. You know that there is a world, but does the world know you? All knowledge flows from you, as all being and all joy. realize that you are the eternal source and accept all as your own. Such acceptance is true love.

(Sri Nisargadatta Maharaj)

–

I am the good shepherd. The good shepherd lays down his life for the sheep.

I am the good shepherd, and the good shepherd gives up his life for his sheep.

I am the good shepherd, who is willing to die for the sheep.

(John 10:11)

–

You have to ask yourself the question ‘Who am I?’ This investigation will lead in the end to the discovery of something within you which is behind the mind. Solve that great problem and you will solve all other problems.

(Sri Ramana Maharshi)

–

In order to realize the Self, catch hold of the knowledge that ‘you are’.

The Sattva guna produces the manifest world of forms, the knowledge that ‘I am’ is simultaneously created.

What is beginningless cannot have a cause.

As long as you give first place to the world, you are bound by it; once you realize, beyond all trace of doubt that the world is in you and not you in the world, you are out of it. Of course your body remains in the world and of the world, but you are not deluded by it.

(Sri Nisargadatta Maharaj)

–

‘He who has found Him, seeks no more; the riddle is solved; desire gone, he is at peace. Having approached from everywhere that which is everywhere, whole, he passes into the Whole.

(Mundaka Upanishad Book 3)

–

 the seer, the seen and the seeing are all manifestations of the same consciousness – namely, ‘I, I’. Contemplation helps one to overcome the illusion that the Self must be visual. In truth, there is nothing visual.

The perception of ‘I’ is associated with a form, maybe the body. There should be nothing associated with the pure Self. The Self is the unassociated, pure reality, in whose light the body and the ego shine. On stilling all thoughts the pure consciousness remains.

Just on waking from sleep and before becoming aware of the world there is that pure ‘I, I’. Hold on to it without sleeping or without allowing thoughts to possess you. If that is held firm it does not matter even if the world is seen. The seer remains unaffected by the phenomena.

(Sri Ramana Maharshi)

–

You go on pilgrimages so that good should happen to you as an individual. But you are not an individual, you are the manifest world. That ‘you are’ means the entire world, whatever manifestation you enjoy is universal. This knowledge is for the few rare ones, but instead of that manifestation (‘you are’), you hang on to individuality.

Reality is neither subjective nor objective, neither mind nor matter, neither time nor space. These divisions need somebody to whom to happen, a conscious separate centre. But reality is all and nothing, the totality and the exclusion, the fullness and the emptiness, fully consistent, absolutely paradoxical.

(Sri Nisargadatta Maharaj)

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Derrida Footnote:

“Hospitality — this is is a name or an example of deconstruction.”

“… the subject as hostage, vulnerable subject subjected to substitution, to trauma, persecution, and obsession.”

“This visitation of Yahweh is so radically surprising and over-taking that he who receives does not even receive it himself, in his name. His identity is as if fractured. He receives without being ready to welcome since he is no longer the same between the moment at which God initiates the visit and the moment at which, visiting to him, he speaks to him. This is indeed hospitality par excellence in which the visitor radically overwhelms the self of the ‘visited’ and the chez-soi of the host. For as you know these visitations and announcements will begin with changes of names, heteronomous changes, unilaterally decided by God …

(Jacques Derrida)

Scriptures 2015 – 54 — (Sri Ramana Maharshi , John 10:10 , Mundaka Upanishad , Sri Nisargadatta Maharaj , w/ Derrida footnote) : persistently cling fast to self-attention , have life , playing with Self , enjoying Self , diving deep within himself with non-attachment , always keeping the mind fixed in Self alone is called ‘self-enquiry’ , that which does not exist cannot have a cause , there is no such thing as a separate person , everything is the cause of everything

Under whatever name and form one may worship the Absolute Reality, it is only a means for realizing It without name and form. That alone is true realization, wherein one knows oneself in relation to that Reality, attains peace and realizes one’s identity with it.

one should persistently cling fast to self-attention.

Not leaving Self is knowledge [jnana].

(Sri Ramana Maharshi)

–

I am come that they might have life, and that they might have it more abundantly.

I came that they may have life, and may have it abundantly.

I came that they may have and enjoy life, and have it in abundance [to the full, till it overflows].

I came so that everyone would have life, and have it in its fullest.

(John 10:10)

–

The sage who knows Him as life and the giver of life, does not assert himself ; playing with Self, enjoying Self

(Mundaka Upanishad Book 3)

–

In reality time and space exist in you; you do not exist in them. They are modes of perception, but they are not the only ones. Time and space are like words written on paper; the paper is real, the words merely a convention.

(Sri Nisargadatta Maharaj)

–

everyone, diving deep within himself with non-attachment, can attain the pearl of Self. If one resorts uninterruptedly to remembrance of one’s real nature [swarupa-smarana] until one attains Self, that alone will be sufficient.

Enquiring ‘Who am I that is in bondage?’ and knowing one’s real nature [swarupa] alone is liberation. Always keeping the mind fixed in Self alone is called ‘self-enquiry’, whereas meditation [dhyana] is thinking oneself to be the absolute [Brahman], which is existence-consciousness-bliss [sat-chit-ananda].

(Sri Ramana Maharshi)

–

What makes you say: I am here? Verbal habits born from assumptions. The mind creates time and space and takes its own creations for reality. Truly, all is in me and by me. There is nothing else.

That which does not exist cannot have a cause. There is no such thing as a separate person. Even taking the empirical point of view, it is obvious that everything is the cause of everything, that everything is as it is, because the entire universe is as it is.

(Sri Nisargadatta Maharaj)

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Derrida Footnote:

“… the contradictions (atopical:madness, extravagance, in Greek: atopos) of which we are speaking produces or registers the autodeconstruction in every concept, in the concept of concept: not only because hospitality undoes, should undo, the grip, the seizure, the capture, the force or the violence of the taking as comprehending, hospitality is, must be, owes itself to be, inconceivable and incomprehensible …”

(Jacques Derrida)

Scriptures 2015 – 53 — (Sri Ramana Maharshi , Mundaka Upanishad , Sri Nisargadatta Maharaj , John 10:9 , w/ Derrida footnote) : everything begins to shine , all ideas of self-improvement is conventional and verbal , we must know ourselves as witnesses only , dimensionsionless and timeless centers of observation , realize that immense ocean of pure awareness , both mind and matter and beyond both , I am the door , I am the gate , ‘Who am I’ , destroying all other thoughts , destroyed like the stick used for stirring the funeral pyre , Spirit is everywhere

If one has form oneself, the world and God also will appear to have form, but if one is formless, who is it that sees those forms, and how? Without the eye can any object be seen? The seeing Self is the Eye, and that Eye is the Eye of Infinity.

(Sri Ramana Maharshi)

–

‘Neither sun, moon, star, neither fire nor lightning, lights Him. When He shines, everything begins to shine. Everything in the world reflects His light.

(Mundaka Upanishad Book 2)

–

All ideas of self-improvement is conventional and verbal.

As long as we imagine ourselves to be separate personalities, one quite apart from another, we cannot grasp reality which is essentially impersonal. First we must know ourselves as witnesses only, dimensionless and timeless centres of observation, and then realize that immense ocean of pure awareness, which is both mind and matter and beyond both.

(Sri Nisargadatta Maharaj)

–

I am the door. If anyone enters by me, he will be saved and will go in and out and find pasture.

I am the gate; whoever enters through me will be saved. They will come in and go out, and find pasture.

(John 10:9)

–

The mind will subside only by means of the enquiry ‘Who am I?’ The thought ‘Who am I?’, destroying all other thoughts, will itself finally be destroyed like the stick used for stirring the funeral pyre. If other thoughts rise one should, without attempting to complete them, enquire ‘To whom did they rise?’ What does it matter however many thoughts rise? At the very moment that each thought rises, if one vigilantly enquires ‘To whom did this rise?’, it will be known ‘To me’. If one then enquires ‘Who am I?’, the mind will turn back to its source [the Self] and the thought which had risen will also subside. By repeatedly practicing thus, the power of the mind to abide in its source increases.

(Sri Ramana Maharshi)

–

‘Spirit is everywhere, upon the right, upon the left, above, below, behind, in front. What is the world but Spirit?’

(Mundaka Upanishad Book 2)

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Derrida Footnote:

“To wait without waiting, awaiting absolute surprise, the unexpected visitor, awaited without a horizon of expectation … the messianic as hospitality … the madness of hospitality…”

(Jacques Derrida)

Scriptures 2015 – 52 — (Sri Nisargadatta Maharaj , Sri Ramana Maharshi , Mundaka Upanishad , John 10:7, w/ Derrida footnote) : the body appears in your mind , you are the motionless witness of the river of consciousness , all the universe is in you and cannot be without you , realization is nothing new to be acquired , it is already there , gate for the sheep , door of the sheep , the holy city of the heart , the process and the goal also , ‘I am’ is the goal and the final reality , solves every doubt , exhausts every action , realize that the world is your own projection , you are free of it , look without imagination , listen without distortion , peace and freedom from fear , in reality nothing is lacking and nothing is needed , all work is on the surface only

The body appears in your mind, your mind is the content of your consciousness; you are the motionless witness of the river of consciousness which changes eternally without changing you in any way. Your own changelessness is so obvious that you do not notice it. Have a good look at yourself and all these misapprehensions and misconceptions will dissolve. Just as all the little watery lives are in water and cannot be without water, so all the universe is in you and cannot be without you.

(Sri Nisargadatta Maharaj)

–

realization is nothing new to be acquired. It is already there, but obstructed by a screen of thoughts.

All our attempts are directed to lifting this screen and then realization is revealed.

(Sri Ramana Maharshi)

–

‘Come out of all the schools. Meditate upon Om as the Self. Remember He takes many shapes, lives in the hub where the arteries meet; and may His blessing bring you out of the darkness.

(Mundaka Upanishad Book 2)

–

I assure you that I am the gate of the sheep.

Yes, indeed! I tell you that I am the gate for the sheep.

I tell you for certain that I am the gate for the sheep.

Truly, truly, I say to you that I am the door of  the sheep.

Amen, amen I say to you, I am the door of the sheep.

I can guarantee this truth: I am the gate for the sheep.

I am telling you the truth: I am the gate for the sheep.

Truly, I tell all of you emphatically, I’m the gate for the sheep.

(John 10:7)

–

‘He knows all, knows every particular. His glory prevails on earth, in heaven, in His own seat, the holy city of the heart.

(Mundaka Upanishad Book 2)

–

The main point to grasp is that you have projected onto yourself a world of your own imagination, based on memories, on desires and fears, and that you have imprisoned yourself in it. Break the spell and be free.

(Sri Nisargadatta Maharaj)

–

Vichara is the process and the goal also. ‘I am’ is the goal and the final reality. To hold to it with effort is vichara.

Self- enquiry is the one infallible means, the only direct one, to realize the unconditioned, absolute being that you really are.

Atma-vichara alone can reveal the truth that neither the ego nor the mind really exists, and enable one to realize the pure, undifferentiated being of the Self or the absolute.

(Sri Ramana Maharshi)

–

‘He that knows Him as the shaped and the shapeless, cuts through the knot of his heart, solves every doubt, exhausts every action.

(Mundaka Upanishad Book 2)

–

Once you realize that the world is your own projection, you are free of it.

Learn to look without imagination, to listen without distortion: that is all. Stop attributing names and shapes to the essentially nameless and formless, realize that every mode of perception is subjective, that what is seen or heard, touched or smelt, felt or thought, expected or imagined, is in the mind and not in reality, and you will experience peace and freedom from fear.

(Sri Nisargadatta Maharaj)

–

You are the mind or think that you are the mind. The mind is nothing but thoughts. Now behind every particular  thought there is a general thought which is the ‘I’, that is yourself. Let us call this ‘I’ the first thought. Stick to this ‘I’-thought and question it to find out what it is. When this question takes strong hold on you, you cannot think of other thoughts.

I do not say that you must go on rejecting thoughts. Cling to yourself, that is, to the ‘I’- thought. When your interest keeps you to that single idea, other thoughts will automatically get rejected and they will vanish.

(Sri Ramana Maharshi)

–

In reality nothing is lacking and nothing is needed, all work is on the surface only. In the depths there is perfect peace. All your problems arise because you have defined and therefore limited yourself. When you do not think yourself to be this or that, all conflict ceases.

When these foreign or alien thoughts are kept aside, the Self starts sprouting and imparting knowledge. Then it is the realized principle that prevails which was never created, but behaves as though created. Who observes or witnesses then? ‘I the Absolute’ If there are no thoughts then there is no fear, and then the Self sprouts.

(Sri Nisargadatta Maharaj)

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Derrida Footnote:

“that radical hospitality consists, would have to consist, in receiving without invitation, beyond or before the invitation.”

(Jacques Derrida)

Scriptures 2015 – 51 — (John 9:39 , Mundaka Upanishad , Sri Ramana Maharshi , Sri Nisargadatta Maharaj , w/ Derrida footnote) : those who cannot see have their eyes opened , give sight to those who are spiritually blind , sacred knowledge , arrow of devotion , string of concentration , strike the target , realization of Self , absolute Self , go beyond , go back to the source , go to the Self that is the same whatever happens , in reality the world is ever recreated in you and by you

For judgment I am come into this world, that they that see not might see, and that they that see might be made blind.

I have come into the world to exercise judgment so that those who don’t see can see and those who see will become blind.

I came into this world for judgment— so that the ones not seeing may be seeing, and the ones seeing may become blind

My coming into this world is itself a judgment—those who cannot see have their eyes opened and those who think they can see become blind.

I have come into the world to give sight to those who are spiritually blind and to show those who think they see that they are blind.

I came into the world to bring everything into the clear light of day, making all the distinctions clear, so that those who have never seen will see, and those who have made a great pretense of seeing will be exposed as blind.

(John 9:39)

–

‘Take the bow of our sacred knowledge, lay against it the arrow of devotion, pull the string of concentration, strike the target.

‘Om is the bow, the personal self the arrow, impersonal Self the target. Aim accurately, sink therein.

(Mundaka Upanishad Book 2)

–

Hold the ego first and then ask how it is to be destroyed. Who asks the question? It is the ego. This question is a sure way to cherish the ego and not to kill it. If you seek the ego you will find that it does not exist. That is the way to destroy it.

(Sri Ramana Maharshi)

–

What do you consider yourself to be? If you take yourself to be the body you are involved. If you take yourself to be knowledge there is no involvement. Somebody provoked the Guru in you, it is that Guru that receives knowledge and is the one that speaks.

More important is to get rid of the body-mind sense instead of trying to be the Absolute, the rest will happen. After the realization of Self, everything happens. Then there is no question of getting involved or not.

(Sri Nisargadatta Maharaj)

–

There is an absolute Self from which a spark proceeds as from a fire. The spark is called the ego. In the case of an ignorant man it identifies itself with an object simultaneously with its rise. It cannot remain independent of such association with objects. The association is ajnana or ignorance and its destruction is the object of our efforts. If its objectifying tendency is killed it remains pure, and also merges into the source. The wrong identification with the body is dehatma buddhi [‘I am the body’ idea]. This must go before good results follow.

The ‘I’ in its purity is experienced in intervals between the two states or two thoughts. Ego is like that caterpillar which leaves its hold only after catching another. Its true nature can be found when it is out of contact with objects or thoughts.

This ghostly ego which is devoid of form comes into existence by grasping a form; grasping a form it endures; feeding upon forms which it grasps it waxes more; leaving one form it grasps another form, but when sought for it takes to flight.

Only if that first person, the ego, in the form ‘I am the body’, exists will the second and third persons [you, he, they, etc.] exist. If by one’s scrutinising the truth of the first person the first person is destroyed, the second and third persons will cease to exist and one’s own nature which will then shine as one will truly be the state of Self.

The thought ‘I am this body of flesh and blood’ is the one thread on which are strung the various other thoughts. Therefore, if we turn inwards enquiring ‘Where is this I?’ all thoughts (including the ‘I’-thought) will come to an end and Self-knowledge will then spontaneously shine forth.

(Sri Ramana Maharshi)

–

Stop making use of your mind and see what happens. Do this one thing thoroughly. That is all.

The sight of a flower is as marvelous as the vision of God. Let them be. Why remember them and then make memory into a problem? Be bland about them; do not divide them into high and low, inner and outer, lasting and transient. Go beyond, go back to the source, go to the Self that is the same whatever happens. Your weakness is due to your conviction that you were born into the world. In reality the world is ever recreated in you and by you. See everything as emanating from the light which is the source of your own being. You will find that in that light there is love and infinite energy.

(Sri Nisargadatta Maharaj)

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Derrida Footnote :

“Hospitality must wait and not wait. It is what must await and still not wait, extend and stretch itself and still stand and hold itself in the awaiting and the non-awaiting. Intentionality and non-intentionality, attention and inattention. Tending and stretching itself between the tending and the not-tending or the not-tending-itself, not to extend this or that, or oneself to the other. It must await and expect itself to receive the stranger … gather all these words, all these values, all these significations (to tend and extend, to extend oneself, attention, intention, holding, withholding …”

(Jacques Derrida)

Scriptures 2015 – 50 — (John 9:5 , Mundaka Upanishad , Sri Ramana Maharshi , Sri Nisargadatta Maharaj , w/ Derrida footnote) : Light of the world , the undying blazing Spirit , seed of all seeds , Atman , mind devoid of thoughts and turned inward , the mind sees its own source , the Self , not as subject perceiving an object , to see the Heart it is enough that the mind is turned towards it , mind loses itself , Heart shines forth , ‘I am that I am’ , the mind perishes in the supreme consciousness of Self , the real ‘I” in which the activity of thinking and forgetting has perished , pure liberation , Empty yourself completely , give up all ideas about yourself and simply be

As long as I am in the world, I am the Light of the world.

When I am in the world, I am the light of the world.

Whenever I am in the world, I am the Light of the world.

(John 9:5)

–

‘Shining, yet hidden, Spirit lives in the cavern. Everything that sways, breathes, opens, closes, lives in Spirit; beyond learning, beyond everything, better than anything; living, unliving.

‘It is the undying blazing Spirit, that seed of all seeds, wherein lay hidden the world and all its creatures. It is life, speech, mind, reality, immortality. It is there to be struck. Strike it, my son!

(Mundaka Upanishad Book 2)

–

Atman is realized with mruta manas [dead mind], that is, mind devoid of thoughts and turned inward. Then the mind sees its own source and becomes that [the Self]. It is not as the subject perceiving an object.

When the room is dark a lamp is necessary to illumine and eyes to cognise objects. But when the sun has risen there is no need of a lamp to see objects. To see the sun no lamp is necessary, it is enough that you turn your eyes towards the self-luminous sun.

Similarly with the mind. To see objects the reflected light of the mind is necessary. To see the Heart it is enough that the mind is turned towards it. Then mind loses itself and Heart shines forth.

The essence of mind is only awareness or consciousness. When the ego, however, dominates it, it functions as the reasoning, thinking or sensing faculty. The cosmic mind, being not limited by the ego, has nothing separate from itself and is therefore only aware. This is what the Bible means by ‘I am that I am’.

When the mind perishes in the supreme consciousness of one’s own Self, know that all the various powers beginning with the power of liking [and including the power of doing and the power of knowing] will entirely disappear, being found to be an unreal imagination appearing in one’s own form of consciousness. The impure mind which functions as thinking and forgetting, alone is samsara, which is the cycle of birth and death. The real ‘I’ in which the activity of thinking and forgetting has perished, alone is the pure liberation. It is devoid of pramada [forgetfulness of Self] which is the cause of birth and death.

(Sri Ramana Maharshi)

–

What you gave up is of no importance now. What have you not given up?. Find that out and give up that. Sadhana is a search for what to give up. Empty yourself completely.

Man naturally ripens and becomes ready for realization.

Self-remembrance, awareness of ‘l am’ ripens him powerfully and speedily. Give up all ideas about yourself and simply be.

(Sri Nisargadatta Maharaj)

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Derrida Footnote :

“… the question of hospitality is also the question of waiting, of the time of waiting and of waiting beyond time.”

(Jacques Derrida)

Scriptures 2015 – 49 — (John 8:58 , Mundaka Upanishad , Sri Ramana Maharshi , Sri Nisargadatta Maharaj , w/ Derrida footnote) : I Am , all descends from God , everlasting Spirit , don’t burden yourself with names, just be , it is a timeless state , ever present

Before Abraham was , I am.

before Abraham was born, I Am.

Before Avraham came into being, I AM!

before Abraham was made, I am.

before Abraham came to be, I am!

before Abraham came into existence, I am!

I AM before Abraham was born.

Before Abraham’s coming — I am

(John 8:58)

–

‘From Him are born life, mind, sense, air, wind, water, earth that supports all. ‘He is the inmost Self of all. Fire, His head; sun and moon, His eyes; the four quarters, His ears; revelation, His voice; wind, His breath; world, His heart; earth, His feet.

‘Fire is from Him, its fuel sun, moon from sun, rain from moon, food from rain, man from food, seed from man; thus all descends from God.

‘From Him are hymns, holy chants, ritual, initiation, sacrifice, ceremonial, oblation, time, deeds, everything under sun and moon;

‘From Him, gods, angels, men, cattle, birds, living fires, rice, barley, austerity, faith, truth, continence, law;

‘From Him seven senses like ritual fires, seven desires like flames, seven objects like oblations, seven pleasures like sacrifices, seven nerves like habitations, seven centres in the heart like hollows in the cavern.

‘From Him, seas, rivers, mountains, herbs and their properties: in the middle of the elements the inmost Self.

‘My son! There is nothing in this world, that is not God, He is action, purity; everlasting Spirit

(Mundaka Upanishad Book 2)

–

The ego’s phenomenal existence is transcended when you dive into the source from where the ‘I’-thought rises.

You must distinguish between the ‘I’, pure in itself, and the ‘I’-thought. The latter, being merely a thought, sees subject and object, sleeps, wakes up, eats and thinks, dies and is reborn. But the pure ‘I’ is the pure being, eternal existence, free from ignorance and thought-illusion. If you stay as the ‘I’, your being alone, without thought, the ‘I’-thought will disappear and the delusion will vanish for ever.

(Sri Ramana Maharshi)

–

Stay open and quiet, that is all. What you seek is so near you, that there is no place for a way.

Don’t concern yourself with others, take care of yourself. You know that you are. Don’t burden yourself with names, just be. Any name or shape you give yourself obscures your real nature.

The desire for truth is the highest of all desires, yet, it is still a desire. All desires must be given up to the real to be. Remember that you are. This is your working capital. Rotate it and there will be much profit.

Life is seeking, one cannot help seeking. When all search ceases, it is the Supreme State.

It neither comes nor goes. It is.

It is a timeless state, ever present.

(Sri Nisargadatta Maharaj)

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Derrida Footnote:

“This condensation of history, of language, of the encyclopedia, remains here indissociable from an absolutely singular event, an absolutely singular signature, and therefore also of a date, of a language, of an autobiographical inscription. In a minimal autobiographical trait can be gathered the greatest potentiality of historical, theoretical, linguistic, philosophical culture — that’s really what interests me. I am not the only one to be interested by this economic power. I try to understand its laws but also to mark in what regard the formalization of these laws can never be closed or completed.”

(Jacques Derrida)

Scriptures 2015 – 48 — (John 8:54 , Mundaka Upanishad , Sri Ramana Maharshi , Sri Nisargadatta Maharaj , w/ I Ching footnote) : if I honor myself, my honor is nothing, if i glorify myself, my glory is nothing , if i praise myself, my praise counts for nothing , uncounted beings leap from the Everlasting , the difference ‘he’ and ‘i’ are the obstacles to jnana , get rid of all ideas about yourself , no self-definition is valid , you are nothing , in reality nothing can be given or taken , the Atman is formless , from where does the ‘i’ arise ? , the Supreme State will come to you uninvited and unexpected

If I honor Myself, My honor is nothing.

If I glorify myself, my glory is nothing

If I glorify myself, my glory is meaningless.

If I praise myself, my praise counts for nothing.

If I honored myself, it would mean nothing.

If I give honor to myself, that honor is worth nothing.

(John 8:54)

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‘This is the truth: the sparks, though of one nature with the fire, leap from it; uncounted beings leap from the Everlasting, but these, my son, merge into It again.

(Mundaka Upanishad Book 2)

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The difference ‘he’ and ‘I’ are the obstacles to jnana.

(Sri Ramana Maharshi)

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When you are hurt, you cry. Why? Because you love yourself. Don’t bottle up your love by limiting it to the body, keep it open. It will be then the love for all. When all the false selfidentifications are thrown away, what remains is all-embracing love. Get rid of all ideas about yourself, even of the idea that you are God. No self-definition is valid.

(Sri Nisargadatta Maharaj)

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‘The Everlasting is shapeless, birthless, breathless, mindless, above everything, outside everything, inside everything.

(Mundaka Upanishad Book 2)

–

If you do not experience your mind, you are liberated. Why do you call anything logical? Waking and sleep states are your experience. you are nothing. In reality nothing can be given and taken, call it logic, experience. Take it as you like, here acceptance and rejection are transcended. The Atman is formless, names and forms are of the body. Consciousness is also an illusion, non-personal, non-verbal.

(Sri Nisargadatta Maharaj)

–

The mind is nothing other than the ‘I’-thought. The mind and the ego are one and the same. The other mental faculties such as the intellect and the memory are only this. Mind [tnanas], intellect [buddhi], the storehouse of mental tendencies [chittam], and ego [ahamkara]; all these are only the one mind itself. This is like different names being given to a man according to his different functions. The individual soul [jiva] is nothing but this soul or ego.

Trace, then, the ultimate cause of ‘I’ or personality.

From where does this ‘I’ arise? Seek for it within; it then vanishes. This is the pursuit of wisdom. When the mind unceasingly investigates its own nature, it transpires that there is no such thing as mind. This is the direct path for all. The mind is merely thoughts. Of all thoughts the thought ‘I’ is the root. Therefore the mind is only the thought ‘I’.

(Sri Ramana Maharshi )

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When you demand nothing of the world, nor of God, when you want nothing, seek nothing, expect nothing then the Supreme State will come to you uninvited and unexpected!

(Sri Nisargadatta Maharaj)

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I Ching Footnote:

the roots of a plant draw water from the soil to nourish the stalks and leaves

(Hexagram 48)

Scriptures 2015 – 47 — (John 8:50 , Mundaka Upanishad , Sri Nisargadatta Maharaj , Sri Ramana Maharshi , w/ I Ching footnote) : jnana is not a thing to be bound by causes and results , it is beyond causality altogether , it is abidance in the Self , Mukti (Liberation) is synonymous with the Self , there is only mukti (Liberation) and nothing else

 I am not in search of honor for Myself. [I do not seek and am not aiming for My own glory.] There is One Who [looks after that; He] seeks [My glory], and He is the Judge.

I’m not trying to bring glory to myself. There’s one who is seeking to glorify me, and he’s the judge.

I am not seeking praise for myself. There is One who is seeking it, and he is the judge.

I don’t want honor for myself. But there is one who wants me to be honored, and he is also the one who judges.

But I am not seeking My glory. There is the One seeking it, and judging.

I am not trying to get honor for myself. There is one who wants this honor for me. He is the judge.

I don’t want my own glory. But there is someone who wants it, and he is the judge.

I am not seeking honor for myself. But there is one who is seeking it and who judges in my favor.

I do not seek My glory; the One who seeks it also judges.

and I do not seek my own glory; there is who is seeking and is judging;

I do not want to make myself great. There is one who makes me great. He judges the matter.

(John 8:50)

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‘He looks at all things; knows all things. All things, their nourishment, their names, their forms, are from His will, All that He has willed is right.’

(Mundaka Upanishad)

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One thing leads to another, but jnana is not a thing to be bound by causes and results. It is beyond causality altogether. It is abidance in the Self.

(Sri Nisargadatta Maharaj)

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Mukti (Liberation) is synonymous with the Self.

There is only mukti (Liberation) and nothing else.

(Sri Ramana Maharshi)

–

The primary concept is the ‘I am’, out of it are created all other concepts.

The need to be is bondage, no needs no bondage.

In the realm of consciousness are the experiences and all the talk. The one, who has recognized, understood and transcended oneself can talk, otherwise, one is caught in the pincer movement of Maya; you are caught by your own tentacles (identification with body-pincer). Because of your own deception, you ask questions, you are caught and enmeshed in more body-pincer). Because of your own deception, you ask questions, you are caught and enmeshed in more and more concepts.

Information about myself in the absence of consciousness, nobody can tell me. I also don’t need it, I have full knowledge prior to beingness, which is eternal. In the waking state there is struggle and fatigue, in deep sleep there is relaxation, it is a cycle.

(Sri Nisargadatta Maharaj)

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I Ching Footnote :

the watering of the wood, replenishing, after becoming exhausted, one needs replenishing

(Hexagram 48)