Scriptures 2015 – 76 – (Sri Ramana Maharshi , Sri Nisargadatta Maharaj , John 12:27 , w/ Nietzsche & Derrida footnotes)

Those who know that what is to be experienced by them in this life is only what is already destined in their prarabdha will never feel perturbed about what is to be experienced. Know that all one’s experiences will be thrust upon one whether one wills them or not.

(Sri Ramana Maharshi)

–

The world is but the surface of the mind and the mind is infinite. What we call thoughts are just ripples in the mind. When the mind is quiet it reflects reality. When it is motionless through and through, it dissolves and only reality remains. This reality is so concrete, so actual, so much more tangible than mind and matter, that compared to it even diamond is soft like butter. This overwhelming actuality makes the world dreamlike, misty, irrelevant.

(Sri Nisargadatta Maharaj)

–

Now my soul is troubled, and what shall I say? ‘God, save me from this hour’? No, it was for this very reason I came to this hour.

(John 12:27)

–

the divine will will act and guide the course of events. Fate is overcome by jnana, Self-knowledge, which is beyond will and fate.

(Sri Ramana Maharshi)

–

Just see the person you imagine yourself to be as a part of the world you perceive within your mind and look at the mind from the outside, for you are not the mind. After all, your only problem is the eager self-identification with whatever you perceive. Give up this habit, remember that you are not what you perceive, use your power of alert aloofness. See yourself in all that lives and your behaviour will express your vision. Once you realize that there is nothing in this world, which you can call your own, you look at it from the outside as you look at a play on the stage, or a picture on the screen, admiring and enjoying, but really unmoved. As long as you imagine yourself to be something tangible and solid, a thing among things, actually existing in time and space, short-lived and vulnerable, naturally you will be anxious to survive and increase. But when you know yourself as beyond space and time — in contact with them only at the point of here and now, otherwise all-pervading and all-containing, unapproachable, unassailable, invulnerable — you will be afraid no longer. Know yourself as you are — against fear there is no other remedy.

–

You have to learn to think and feel on these lines, or you will remain indefinitely on the personal level of desire and fear, gaining and losing, growing and decaying. A personal problem cannot be solved on its own level. The very desire to live is the. messenger of death, as the longing to be happy is the outline of sorrow. The world is an ocean of pain and fear, of anxiety and despair. Once you have understood that the world is but a mistaken view of reality, and is not what it appears to be, you are free of its obsessions.

–

Keep very quiet and watch what comes to the surface of the mind. Reject the known, welcome the so far unknown and reject it in its turn. Thus you come to a state in which there is no knowledge, only being, in which being itself is knowledge. To know by being is direct knowledge. It is based on the identity of the seer and the seen. Indirect knowledge is based on sensation and memory, on proximity of the perceiver and his percept, confined with the contrast between the two. The same with happiness. Usually you have to be sad to know gladness and glad to know sadness. True happiness is uncaused and this cannot disappear for lack of stimulation. It is not the opposite of sorrow, it includes all sorrow and suffering.

(Sri Nisargadatta Maharaj)

———————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————

Nietzsche & Derrida Footnotes:

In this world only the play of artists and children exhibits becoming and passing away, building and destroying, without any moral additive, in forever equal innocence. And as artists and children play, so plays the ever-living fire, building up and destroying, in innocence. Such is the game that the aeon plays with itself. It builds towers of sand like a child at the seashore, piling them up and trampling them down. From time to time it starts the game anew. A moment of satiety, and again it is seized by its need, as the artist is seized by the need to create. Not hybris but the ever-newly-awakened impulse to play calls new worlds into being.

      (Nietzsche, Philosophy in the Tragic Age of the Greeks 7, P. 62)

————————————————————————

… knowing that it took place but never, according to the strange turn of the event of nothing, what can be got around or not which comes back to me without ever having taken place, I call it circumcision, see the blood but also what comes, cauterization, coagulation or not, strictly contain the outpouring of circumcision, one circumcision, mine, the only one, rather than circumnavigation or circumference, although the unforgettable circumcision has carried me to the place I had to go to, and circumfession if I want to say and so something of an avowal without truth turning around itself, an avowal without “hymn” (hymnology) and without “virtue” (aretalogy), without managing to close itself on its possibility, unsealing abandoning the circle open, wandering on the periphery, taking the pulse of an encircling phrase, the pulsion of the paragraph which never circumpletes itself, as long as the blood, what I call thus and thus call, continues its venue in its vein.

(Derrida, Circumfession 13-15)

# 46 : Atman , God , Christ , John 12:27 , Context , Name , Purpose , Time , Translation , Nietzsche/Freud/Derrida (Rhythm) , Advaita , Sadhana , Now , Words , Music , Silence

the question concerns the “subject” , the “I” , the unknown or unknowable “I” and how the “I” as it is usually understood as the illusion of the little personal ego

–

how the “I” belongs to the “Atman” , “God” , whatever name you want to give it , except that it is really beyond all names and ultimately beyond existence and nonexistence

–

“now” deconstruct question/answer, subject/object and the other binary oppositions of language, while respecting the difference of/in/between languages (the personal name’s “place” in language) and Derrida’s notion of deferred meaning and “the impossible”

–

play/place these lines from Christ in that context (shifting contexts, “impossible” contexts) toward demonstrating the (affirmative) deconstruction of context

–

in earlier posts there was discussion of rhythm, Derrida’s commentary on Nietzsche and Freud’s rhythm of correspondence and style/genre , messages sent and received , the play and music of their inventing of genre’s of literature and (with Nietzsche) the understanding and composition of music

–

Derrida traces Freudian ideas to their earlier “places” in/with Nietzsche and Schopenhaeur, we present the ambiguity of Nietzsche’s friendship with (Sanskrit scholar) Paul Deussan with Nietzsche’s “debt” to Schopenhauur and Schopenhaur’s debt to Hindu/Indian philosophy

–

with Scriptures 2015 the Hindu/Indian philosophy is expressed through the (transcribed spoken) words of 20th century gurus Sri Ramana Maharshi and Sri Nisargadatta Maharaj with some lines from the written ancient texts (Upanishads and Bhagavad Gita) and lines from the (“transcribed” spoken) words of Christ (from the book of John).

–

other texts occupy (important) “footnote” spaces and are read accordingly

–

the selections and postings of these Scriptures 2015 (like Scripture 2013) are a type of meditation (some might say prayer) and represent my sadhana practice

–

they serve as a “mystical” rhythm (rhythms) of sending and receiving (also the archive)

–

in the last several days the inspiration to select and post has somehow been lacking. as each Scripture post contains a single line from the book of John, placed in linear order,  it is perhaps significant that we pause right before (right as we come to) John 12:27 .

–

this verse where Christ refers to a “troubled” soul , the importance of time/hour and name…

–

and so the two “about” passages from this blog were numbered and posted in an attempt to see previous descriptions and try to see “where” we are “now”

–

the time/hour is always “now” (while acknowledging and respecting Derrida’s notion of the deferred “now” through his many gestures and while continually being reminded in the very act of working with language and  translations) in paradox and actuality.

–

so as we prepare to read/hear Christ “speak” about the (troubled) psyche, purpose, hour/time and name we pause …

–

and “i” say “we” for the other readers of this blog as well as for the multiplicity that is the “i” , the “me” the places and places of the multiple/divided ego-self inside of the Atman monism

–

“we” can refer to “tension” in light of Freud and Derrida and we can also remember Jung and his appropriation of the eastern philosophies

–

Jung is another important character in our “project” and he will appear (in footnote) again , as another “student” of Nietzsche and Freud as well as being a student of the eastern ideas that find more center “stage” now (“now”)

–

with all of these words we are reminded of the importance of silence

–

also music …

–

there are the old recordings of Scriptures 2013 that are in another place , they contain Brahm’s four symphonies, Debussy’s preludes, etudes and La Mer , Bach’s Goldberg Variations, Brandenburg Concertos , Cello Suites and so much more …

–

with the recent recordings of Scriptures 2015 Bach’s Mass , Mathias Passion, Flute and Lute sonatas as well as Mahler’s 6th and 8th symphonies , Mozart’s Requiem, Beethoven’s Missa,  Stravinsky’s Symphony of Psalms, Wagner’s Rhine Gold and Ravi Shankar have been important/helpful (there is the question of the different balance and rhythms of the Dionysian and Apollonian)

–

“now” is a very sensitive time to honor time/hour, purpose and name

# 45 : Atman

the spaces in-between constitute a new/different form of “reading” , a massaging of the texts, tactile, libidinal, in the most minute and exaggerated-formidable-subtle forms (doing justice to/with Prana, Orgone, Chi, Elan Vital, Kundalini) reading with pulsing light waves to introduce hitherto unrecognized (in)organic openings, always multiple (between/within/beyond the monism) like the beginning “spaces”, in the vertebrae or labia, turn of phrase downpour typhoon spirituality/sexuality invoked with the dissemination of the ejaculation of “metaphors and metonymy and anthropomorphisms”,

a particular god-like understanding between the page and beyond … beyond the texts that “fail” to “hold together” (or never “arrive” , always defer meaning) due to a gentle willingness to release (inevitable), a relaxation of context, swimming with Nietzsche’s (lovely) sea monsters — such as the signature which plays among these waves —

so if we’re looking for what this “postcard” project is “about” we are once again reminded of the importance of spaces, creating/following space, rhythms, the “spiritual” history of Psychoanalysis as a meditation fragment(ed) through Derrida, as “whole” , through eternal/impossible justice, deconstructed history, reading the most isolated and elevated sentence (as accident/fate),

dark subterranean passageways, strange redemptive light, an alternative psychic reading which points the way, narrates the unnameable, “catches up with itself” in eternal deferral of meaning/movement, that “lack of lack” which marches on, “mobile army” of strange logic toward lifting or lowering to light and darkness, dark green (or iridescent) sea monsters of the joyful wisdom, science beyond/between causality (as conscious understanding), angelic consciousness, diverse infinities of/in “Moment”, gateway of nothingness, which may reveal hidden themes (here and there), at the outset, to “do justice” through a certain rhythm, plurality of rhythms …

# 44 : Atman

a dialogue with what it means just to Be. those language arrangements, architecture, yes the arche and even so with the kora/chora behind and becoming the opaque wall turned toward breathing as death drive transformed as Justice on “the last day” , these idiomatic transfers , crossing borders with the sacred scriptures, taken upon ones self, as Self realization occurs in the process of no-process ,

to “begin” with a marginalized tale is to reinvent beyond personal agency, which means if we invoked “psychoanalysis” before we were always referring to so much more, that spiritual ineffable, beyond any (historical) investigations of the “oceanic feeling” , beyond and including womb logic, all of those metaphors which took place and emerged, submerged inside of a “tradition” , something then appropriated and raised in some sense , beyond sense,

eternal yes, return yes yes, “beginingless beginning” to be sure , perhaps hinted at by/through a Romantic poem, traditions in and out of the whatever you want to call it, then thinking of Emerson again and those of us who read the great Hindu scriptures “over here” in America , we might also invoke Whitman and even Blake (preceding him back in the “old country”) , but these currents will always mix and be mixed, part of what takes us to the “after-now” of Postmodern “traditions” standing as they do/are in league and in appropriation with/of the Modern and Romantic, then think of Nietzsche’s friends : Jakob Burkhardt and Paul Deussan. yes, research the multiple origins of the dawn,

the sacred scriptures which (in)form the very context for speaking and silence, you’ll find it all there , amid the words being lifted, rise/rising above the ghosts that haunt (your) presence, breakthrough/breathing of the “life that itself cuts into life” , “breaks into life” , the revelation and the mysteries/mystery of revelation, like the “I” used by God/Self/Atman/Christ to narrate the soul’s travel beyond the sea in/toward dissolution, deconstruction, water, blood, flesh, heart, silence. the winding down, the release, the Upanishads, the spoken and recorded words of Sri Ramama Maharshi , Sri Nisargadatta Maharaj and yes also those of Yeshua Christ , written down by John, these esoteric lines that achieve and produce the appropriate understanding in juxtaposition with “all things were made by Him and without Him, nothing was made that was made.” that Justice beyond and including deconstruction.

that daily and moment-to-moment prayer-meditation transcending all names, as messengers are translated as angels then back in the Greek, Hebrew, Sanskrit Other language mix that forms a greater Lacanian unconscious (beyond Lacan), also taking place as the (historical) person, like Hegel and/or Heidegger, to be narrated into a tale spoken/written by Derrida. but/and there are multiple stages/platforms occurring here , simultaneously or otherwise, there is also Max Muller and whatever other names that read, write and translate inside the ephemeral/eternal libraries. “now” and “after-now” brought to “us” in that “future” belonging to “ghosts”. can also be translated as Spirit or maybe even Yoga. multiple and diverse traditions supported and informed by the One (beyond name, beyond “One”). detours and marginalized phrases eventually returning, as also supported by, the “One”, the “Self”, “Atman”, “Yeshua” , “God”, this chain of names, name meditations and the meditation beyond name and beyond naming. the spiritual “work” continues.

Scriptures 2015 – 75- (Sri Ramana Maharshi , Sri Nisargadatta Maharaj , Chondogya Upanishad , John 12:26 , Bhagavad Gita , w/ Tao Te Ching footnote)

When there is no ‘I’ there is no karma.

A man might have performed many karmas in his previous births. A few of these alone will be chosen for this birth and he will have to enjoy their fruits in this birth. It is something like a slide show where the projectionist picks a few slides to be exhibited at a performance, the remaining slides being reserved for another performance. All this karma can be destroyed by acquiring knowledge of the Self. The different karmas are the slides, karmas being the result of past experiences, and the mind is the projector. The projector must be destroyed so that there will be no further reflection and no further births and no deaths.

(Sri Ramana Maharshi)

–

Jnani understands a situation fully and knows at once what needs be done. That is all. The rest happens by itself, and to a large extent unconsciously. The jnani’s identity with all that is, is so complete, that as he responds to the universe, so does the universe respond to him. He is supremely confident that once a situation has been cognised, events will move in adequate response. The ordinary man is personally concerned, he counts his risks and chances, while the jnani remains aloof, sure that all will happen as it must; and it does not matter much what happens, for ultimately the return to balance and harmony is inevitable. The heart of things is at peace.

(Sri Nisargadatta Maharaj)

–

In this body, in this town of Spirit, there is a little house shaped like a lotus, and in that house there is a little space. One should know what is there.

What is there? Why is it so important?

(Chondogya Upanishad Book 8)

–

Whoever serves me must follow me; and where I am, my servant also will be. God will honor the one who serves me.

(Jon 12:26)

–

Individuals have to suffer their karmas but Iswara manages to make the best of their karmas for his purpose. God manipulates the fruits of karma but he does not add or take away from it. The subconscious of man is a warehouse of good and bad karma. Iswara chooses from this warehouse what he sees will best suit the spiritual evolution at the time of each man, whether pleasant or painful. Thus there is nothing arbitrary.

(Sri Ramana Maharshi)

–

The person is what I appear to be to other persons. To myself I am the infinite expanse of consciousness in which innumerable persons emerge and disappear in endless succession.

You, the Self, being the root of all being, consciousness and joy, impart your reality to whatever you perceive. This imparting of reality takes place invariably in the now, at no other time, because past and future are only in the mind. ‘Being’ applies to the now only.

(Sri Nisargadatta Maharaj)

–

Self-possessed, resolute, act without any thought of results, open to success or failure. This equanimity is yoga.

(Bhagavad Gita)

———————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————–

Tao Te Ching Footnote:

What does it mean that success is as dangerous as failure?

Whether you go up the ladder or down it,

your position is shaky.

When you stand with your two feet on the ground,

you will always keep your balance.

–

What does it mean that hope is as hollow as fear?

Hope and fear are both phantoms

that arise from thinking of the ego.

(Tao Te Ching)

Music for Scriptures 2015 (1-44) : Beethoven (Missa) , Mahler (6th & 8th Symphonies) , Bach (Lute Suites, Flute Sonatas , Mass, Mathias Passion) , Mozart (Figaro , Requiem) , Stravinsky (Symphony of Psalms) , Debussy (Pelleas et Melisande) , Wagner (Rhine Gold) , Tchaikovsky (6th Symphony) , Ravel (String Quartet) , Ravi Shankar (Charukauns)

(1)

Beethoven : Missa (0-9:47)

Mahler : 6th Symphony (0-13:02)

Bach : Lute Suites (0-7:48)

Mozart : Figaro (0-9:06)

Stravinsky: Symphony of Psalms (movement 1)

———————————————-

(2)

Bach : Mass (0-10:33)

Debussy : Pelleas et Melisande  (0-7:30)

Ravi Shankar : Charukauns (0-6:51)

Wagner: Rhine Gold (0-8:39)

Ravel : String Quartet (0-12:22)

—————————————————

(3)

Bach : Mathias Passion (0-11:43)

Mahler 8th Symphony (0-12:10)

Bach : Flute Sonatas (0-6:20)

Tchaikovsky 6th Symphony (0-13:00)

————————————————————–

(4)

Mozart : Requiem (0-13:43)

Ravi Shankar (6:51 – 15:17)

Beethoven : Missa  (9:47- 24:29)

Mahler 6th Symphony (13:02 – 27:24)

——————————————————–

(5)

Bach: Mass (10:33 – 26:55)

Ravi Shankar (15:17 – 22:59)

Stravinsky : Symphony of Psalms (Movement 2)

Bach : Flute Sonatas (16:37 – 25:06)

Wagner : Rhine Gold (8:39 – 18:00)

——————————————————–

(6)

Bach : Mathias Passion (11:43 – 23:55)

Ravel : String Quartet (12:22 – 18:27)

Mahler : 8th Symphony (12:10 – 23:49)

Ravi Shankar : Charukauns (22:59 – 44:23)

———————————————————————-

Mozart: Requiem (13:43 – 27:11)

Bach : Flute Sonatas (25:06 – 40:29)

Tchaikovsky : 6th Symphony (13:00 – 29: 00)

Scriptures 2015 – 74 — (Sri Ramana Maharshi , Sri Nisargadatta Maharaj , Chandogya Upanishad , John 12:25 , w/ Derrida & Emerson footnotes)

When one has completely surrendered oneself at the feet of Siva, thereby becoming of the nature of the Self, the resulting abundant peace, in which there is not even the least room within the Heart for one to make any complaint about one’s defects and deficiencies, alone is the nature of supreme devotion. One’s thus becoming a slave to the Lord and one’s remaining quiet and silent, devoid even of the egotistical thought ‘I am his slave’, is Self-abidance, and this is the supreme knowledge.

Worshiping God for the sake of a desired object is worshiping that desired object alone. The complete cessation of any thought of a desired object is the first prerequisite in a mind which wishes to attain the state of Siva.

(Sri Ramana Maharshi)

–

Some unknown power acts and you imagine that you are acting. You are merely watching what happens, without being able to influence it in any way.

You are shouting in wilderness by which you can bring about no change individually. Observe, be, enjoy, and don’t try to bring about a change in manifestation as it is.

You have taken this disguise (Ochre robe), in your true nature, you don’t belong to it. When you realize such a state everything will be done, don’t participate, just watch the happenings effortlessly.

I have appeared spontaneously without my knowing and everything is happening spontaneously. Having realized this do what you like, even if you sit in a desert, it will become a place of pilgrimage.

You as a dreamer are sleeping on the bed, but in your dream world you see a body and think that it is you, and you are doing everything through this dream body. In that same way bodies are created in the so called waking state.

Go back to that state of pure being, where the ‘I am’ is still in its purity before it got contaminated with ‘this I am’ or ‘that I am’. Your burden is of false self-identifications — abandon them all.

Trust me. I tell you; you are divine. Take it as the absolute truth. Your joy is divine, your suffering is divine too. All comes from God. Remember it always. You are God, your will alone is done.

focus the mind on pure being ‘I am’, and stay in it.

(Sri Nisargadatta Maharaj)

–

Self stays in the heart; ‘heart’, a word that seems to say ‘here it is’. Who knows this, daily enjoys the Kingdom of Heaven.

(Chandogya Upanishad Book 8)

–

Anyone who loves their life will lose it, while anyone who hates their life in this world will keep it for eternal life.

(John 12:25)

——————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————-

Derrida & Emerson Footnotes:

“Death, the ‘proper result’ and therefore the end of life, the end without end, the strategy without finality of the living — all of this is not solely a statement of Schopenheur’s. It also coincides almost literally with several Nietzschean propositions that we had attempted to interpret: on life as a very rare genre of that which is dead (Joyful Wisdom), a ‘particular case’ and ‘means in view of something else’ (Will to Power), this something necessarily participating in death; and finally on the absence, in the last analysis, of anything like an instinct of conservation. The unconscious port of registry, at the distance of this generality, also will have been Nietzschean.”

( Jacques Derrida, “To Speculate — On ‘Freud’” , The Post Card  269 )

“Ineffable is the union of man and God in every act of the soul. The simplest person who in his integrity worships God becomes God; yet forever and ever the influx of this better and universal self is new and unsearchable. It inspires awe and astonishment. How dear, how soothing to man, arises the idea of God, peopling the lonely place, effacing the scars of our mistakes and disappointments! When we have broken our god of tradition and ceased from our god of rhetoric, then may God fire the heart with his presence. It is the doubling of the heart itself, nay, the infinite enlargement of the heart with a power of growth to a new infinity on every side. It inspires in man an infallible trust. He has not the conviction, but the sight, that the best is true, and may in that thought easily dismiss all particular uncertainties and fears, and adjourn to the sure revelation of time the solution of his private riddles. He is sure that his welfare is dear to the heart of being.”

(Ralph Waldo Emerson , “The Over-soul” )

Scriptures 2015 – 73 — (Sri Ramana Maharshi , Sri Nisargadatta Maharaj , John 12:23-24 , Chandogya Upanishad , Bhagavad Gita , w/ Tao Te Ching footnote)

If the longing is there, realization will be forced on you even if you do not want it. Long for it intensely so that the mind melts in devotion. When it has resolved itself into the Self without leaving even the slightest trace behind, it is realization of the Self.

(Sri Ramana Maharshi)

–

See that there is no such thing as a permanently separate person and all becomes clear. Awareness — mind — matter — they are one reality in its two aspects as immovable and movable, and the three attributes of inertia, energy and harmony.

Awareness becomes consciousness when it has an object. The object changes all the time. In consciousness there is movement; awareness by itself is motionless and timeless, here and now.

In pure consciousness nothing ever happens.

No attitude. Nothing is happening.

nothing happens to life when forms break down and names are wiped out.

Death is natural, the manner of dying is man-made. Separateness causes fear and aggression, which again cause violence. Do away with man-made separations and all this horror of people killing each other will surely end. But in reality there is no killing and no dying. The real does not die, the unreal never lived. Set your mind right and all will be right. When you know that the world is one, that humanity is one, you will act accordingly. But first of all you must attend to the way you feel, think and live. Unless there is order in yourself, there can be no order in the world.

In reality nothing happens. Onto the screen of the mind destiny forever projects its pictures, memories of former projections and thus illusion constantly renews itself. The pictures come and go — light intercepted by ignorance. See the light and disregard the picture.

By all means go and get killed yourself — if that is what you think you should do. Or even go and kill, if you take it to be your duty. But that is not the way to end the evil. Evil is the stench of a mind that is diseased. Heal your mind and it will cease to project distorted, ugly pictures.

(Sri Nisargadatta Maharaj)

–

Now the time has come for the Son of Man to enter into his glory.

I tell you the truth, unless a kernel of wheat is planted in the soil and dies, it remains alone. But its death will produce many new kernels—a plentiful harvest of new lives.

(John 12:23-24)

–

Rivers, flowing east and west, rise from the sea, return to the sea, become the sea itself, forget their identities.

These creatures do not know that they have risen from that Being, or returned to that Being.

That Being is the seed; all else but His expression. He is truth. He is Self. You are That.

(Chandogya Upanishad Book 6)

–

Upasana [meditation] helps concentration of mind. Then the mind is free from other thoughts and is full of the meditated form. The mind then becomes one with the object of meditation, and this makes it quite pure. Then think who is the worshipper. The answer is ‘I’, that is, the Self. In this way the Self is ultimately gained.

Worshipping the formless reality by unthought thought is the best kind of worship. But when one is not fit for such formless worship of God, worship of form alone is suitable. Formless worship is possible only for people who are devoid of the ego-form. Know that all the worship done by people who possess the ego-form is only worship of form.

The pure state of being attached to grace [Self], which is devoid of any attachment, alone is one’s own state of silence, which is devoid of any other thing. Know that one’s ever abiding as that silence, having experienced it as it is, alone is true mental worship [manasika-puja]. Know that the performance of the unceasing, true and natural worship in which the mind is submissively established as the one Self, having installed the Lord on the Heart-throne, is silence, the best of all forms of worship. Silence, which is devoid of the assertive ego, alone is liberation. The evil forgetfulness of Self which causes one to slip down from that silence, alone is non-devotion [vibhakti]. Know that abiding as that silence with the mind subsided as non-different from Self, is the truth of Siva bhakti [devotion to God].

(Sri Ramana Maharshi)

–

Just as, in this body, the Self passes through childhood, youth, and old age, so after death it passes to another body. It never was born; coming to be, it will never not be. Birthless, primordial, it does not die when the body dies. It is called the Inconceivable, the Unmanifest, the Unchanging. If you understand it in this way, you have no reason for your sorrow.

(Bhagavad Gita)

–

The Self is near and the way to it is easy. All you need doing is doing nothing.

Your sadhana is to be. The doing happens. Just be watchful. Where is the difficulty in remembering that you are? Your are all the time.

(Sri Nisargadatta Maharaj)

——————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————-

Tao Te Ching Footnote:

Can you cleanse your inner vision

until you see nothing but the light?

Can you deal with the most vital matters

by letting events take their course?

(Tao Te Ching)

Scriptures 2015 – 72 — (Sri Ramana Maharshi , Sri Nisargadatta Maharaj , Chandogya Upanishad , John 11:33-34 , Bhagavad Gita , w/ Tao Te Ching footnote)

If you thus reject everything, what remains is the Self alone. That is real love. One who knows the secret of that love finds the world itself full of universal love.

(Sri Ramana Maharshi)

–

When the ‘I am myself’ goes, the ‘I am all’ comes. When the ‘I am all’ goes, ‘I am’ comes.When even ‘I am’ goes, reality alone is and in it every ‘I am’ is preserved and glorified. Diversity without separateness is the Ultimate that the mind can touch. Beyond that all activity ceases, because in it all goals are reached and all purposes fulfilled.

(Sr Nisargadatta Maharaj)

–

That Being is the seed all else but His expression. He is truth. He is Self. You are That.

(Chandogya Upanishad Book 6)

–

 “Lazarus, come out!”

 “Loose him, and let him go.”

Free him of the burial wrappings and let him go.

 “Untie him and let him go.”

 “Unbind him, and let him go.”

(John 11:43-44)

–

Never was there a time when I did not exist, or you, nor will there come a time when we cease to be.

(Bhagavad Gita)

———————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————

Tao Te Ching Footnote:

Can you let your body become

supple as a newborn child’s?

(Tao Te Ching)

Scriptures 2015 – 71 —– (Sri Ramana Maharshi , John 11:41-42 , Sri Nisargadatta Maharaj , Chandogya Upanishad , Bhagavad Gita , w/ Tao Te Ching footnote)

when you talk of love, there is duality, is there not – the person who loves and the entity called God who is loved? The individual is not separate from God. Hence love means one has love towards one’s own Self.

(Sri Ramana Maharshi)

–

 Father , I thank you that you have heard me. 

 I knew that you always hear me, but I said this for the benefit of the people standing here, that they may believe that you sent me.

(John 11:41-42)

–

The “I’ which appears in unreal. You are an illusion, Maya, an imagination. Because I am unreal, everything is unreal.

How did I get to the truth that I prevail everlastingly? By meditating on the meditator, by “I amness” merging into “I amness”. Only then did I realize what my true nature is. the great sages meditated in the same way. nobody had told me how to do it. I did not seek this knowledge externally. It sprouted within me.

(Sri Nisargadatta Maharaj)

–

know the nature of sleep. When a man sleeps, he is united with that Being, that is himself. We think it enough to say that he sleeps, yet he sleeps with himself.

(Chandogya-Upanishad Book 6)

–

your sorrow is sheer delusion. Wise men don’t grieve for the dead or for the living.

(Bhagavad Gita)

——————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————

Tao Te Ching Footnote:

Can you coax your mind from its wandering

and keep to the original oneness?

(Tao Te Ching)