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Presence

Be in the state of Presence.

The person exists in the state of complexities.

Presence exists in the realm of divinity.

Mooji

Learning

Some say that the purpose of life is to learn.

But why add to one's memory? Memory fades.

Why not learn to see the real from the false. That would be indeed LEARNING.

Let us learn to see what does not change (the true) from what changes (the false).

Amen.

All is Shiva (Consciousness), The Avadhuta Gita

https://m.youtube.com/watch?v=hQpdd28Jvx8

Mooji spontaneously asks someone to read randomly some verses in the book, The Avadhuta Gita. What follows after these beautiful words is a very powerful and joyful Satsang in which Mooji shows how all expressions, without any exceptions, are only the play of the 'Limitless One', the one Self. All sense of separation is wiped away from the mind, just in the hearing of these liberating words.

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THE AVADHUT GITA, or Avadhuta Gita, may be called an ancient non-dual text. Several errors in Hari Prasad Shastri's English translation (1st edition, 1934) have been corrected here; some words and phrases are updated; and a few notes have been added. The source of the introduction is Hari Prasad Shastri's preface. - T. Kinnes

Introduction

The word Avadhuta refers to a mystic who has done away with worldly concerns and standard social etiquette, at least in his or her heart. Such personalities are considered to be free to 'roam the earth like a child'. An avadhuta does not identify with their body or mind. Such a person is said to be pure consciousness in human form. Avadhuts play a significant role in many Yoga, Vedanta and Bhakti traditions.

Some are born free, and may appear in any class of society. Others wear next to nothing, and meditate a lot. And then there are others who may not be recognised for what they are, as they do not show off. They may live like ordinary people.

The Avadhut(a) Gita is a mystical text which tells how the avadhut(a) is.

Dattatreya, the Author

It has been mentioned that Dattatreya was the teacher of the sage Patanjali. Be that as it may: The main work attributed to Dattatreya is the Avhadhuta Upanishad. It describes the wherabouts of a free (liberated) soul, one who is much uninterested in the dogmas of others, or habits, rituals, and surface morality too at times.

According to Dattatreya, the free man need not have any particular appearance, lifestyle, religion or social role. He (or she) may walk about naked or be dressed up as a prince. He may appear pious or blasphemous, ascetic or hedonistic. The important thing is that. Also, a liberated soul will not wilfully harm or destroy others, it is pointed out, even if there occasionally are good sides to breaking rigid taboos before they do us harm.

Dattatreya is often pictured naked, sitting in embrace with a lovely female, eating hog's flesh, drinking wine . . . He is further described as Madman and Child and so on.

The Avadhut Gita

The Avadhut Gita is . . . meant for the use of those advanced students of Indian metaphysics who have learned self-control to an applicable extent . . . [Mod.]

It is a well known classic in its way.

The lower form of prayer consists of singing hymns and repeating mantrams [words or sounds] in which the ultimate Reality, the secondless, all-transcending Brahman [God] is conceived in terms of duality.

A mantra(m) is a Vedic formula, the repetition of which, according to approved rules, induces spiritual consciousness, and also psychic powers.

Added: It is perhaps poetically declared in the Manu Samhita "An offering, consisting of muttered prayers, is ten times more efficacious than a sacrifice performed according to the rules (of the Veda); a (prayer) which is inaudible (to others) surpasses it a hundred times, and the mental (recitation of sacred texts) a thousand times." [Chap 2, v 85]. Add a pinch of salt, allowing leeway too. Depending on the required skills and the conditions, effects may vary.]

'Brahman' comes from the root 'brih', expand - also called Sat, Chit and Ananda, i.e., (Absolute) Existence, Intelligence and Bliss (joy).)

The higher form of prayer consists of feelingly singing of Brahman in terms of non-duality, [for example,]" I am Brahman," and [it may] bring before us the great vision of Truth [it is held] . . .

The Avadhut Gita contains this knowledge . . . The word Avadhut means a high renunciate, a Mahatma ['great soul', perfected in some way or ways], one who has found unity with God . . .

Who was this Mahatma Dattatreya . . .? To some Yogis and devotees he is an immortal, and they still see him . . .

He was a historical person . . . From the fact that most of his devotees live in the Bombay presidency we can infer that he lived in Western India . . .

There is a mention of the Avadhut in the Eleventh Book of the Shrimad Bhagavata [which is attributed to Vyasa, written in a highly poetic style . . . The following is an extract from this book:

His many gurus

"Salutations to you, Sage, Kindly tell us what guru has given you the great knowledge which has made you perfect in wisdom, full of peace, and devoted to the good of all living beings."

The Avadhut anwered:

"One's own Self is one's chief Guru. By knowledge of Self [in] communion one gets the great bliss."

The Avadhut did not learn from one particular source, but from many teachers, or gurus. He then mentioned twenty-four of them, including Water, the earth, the wind, space, the moon, the sun, the sea, and the arrow-maker.

1. From water he learned purity and the taste of tastelessness. "As water is sweet and pure, so is Atman [the divine Self]. Man should manifest sweetness and purity in his conduct. I have therefore taken water as one of my Gurus," he said.
2. "Patience, forgiveness, supporting others without expectation of gratitude I have learned from my Guru, the earth."
3. "The wind blows everywhere, over the flower-beds, deserts, marshes, palaces and prisons, without being attached to any of them, without preference or dislike. So, I, an Avadhut, go everywhere, scattering my blessings of peace, without being attached to anyone. My Guru, the wind, has taught me this lesson."
4. "In the all-pervading space there exist clouds, stars, planets, dust-storms, and so on, but it is not touched by any of them. So is Atman, which, pervading all bodies of men and animals, of saints, sages, kings, madmen, sinners, and paupers, is untainted by any of them. So do I feel, having learned this lesson from space, my Guru."
5. "As the moon is perfect, in spite of its waning and waxing, which do not exist in it, so is Atman ever perfect, in spite of its seeming imperfections. This is what the moon, my Guru, has taught me."
6. "As the sun through its rays absorbs water from the earth, only to give it back in a cool and pure form, so ought a Mahatma to take the things of the world, not for his own sake, but in order to give them back in a richer and better form. This is what my Guru, the sun, has taught me."
7. "Though thousands of rivers empty themselves into the sea, yet it remains within its limits; so remains undisturbed the mind of the knower of God, though objects of all kinds pour themselves into it. Thus, the sea, my Guru, has instructed me."
8. "From the arrow-maker I have learned the value of concentration. In a certain town there lived an arrow-maker, who devoted his full attention to his occupation. Once he was beating the point of an arrow, when the king and his procession went by the street. He was so attentive to his work that he knew nothing of the king's passing, and when they asked him how he liked the music of the procession he said, 'What procession? When did it pass?' So ought we to concentrate on the Truth that no external object or event should disturb us."

The teachings of Rishi Dattatreya are similar to those of Vasishtha . . . There are still many paramahansas . . . and yogis who follow the path of spiritual solitude . . .

Chapter 1

1.   By the grace of God the Brahmins above all men are inspired with the disposition to non-duality (unity of the Self with God), which relieves them of the great fear.

2.   How can I salute the Self, which is indestructible, which is all Bliss, which in Itself and by Itself pervades everything, and which is inseparable from Itself?

3.   I alone am, ever free from all taint. The world exists like a mirage within me. To whom shall I bow?

Reader, do you exist?

4.   Verily the one Self is all, free from differentiation and non-differentiation. Neither can it be said, "It is" nor "It is not." What a great mystery.

5.   This is the whole substance of Vedanta; this is the essence of all knowledge, theoretical and intuitional. I am the Atman, by nature impersonal and all-pervasive.

6.   That God who is the Self in all, impersonal and changeless, like unto space, by nature purity itself, verily, verily, that I am.

7.   I am pure knowledge, imperishable, infinite. I know neither joy nor pain; whom can they touch?

8.   The actions of the mind, good and evil, the actions of the body, good and evil, the actions of the voice, good and evil, exist not in me (Atman). I am the nectar which is knowledge absolute; beyond the range of the senses I am.

9.   The mind is as space, embracing all. I am beyond mind. In Reality, mind has no independent existence.

10. How can it be said that the Self is manifest? How can it be said that the self is limited? I alone am existence; all this objective world am I. More subtle than space itself am I.

11.   Know the Self to be infinite consciousness, self-evident, beyond destruction, enlightening all bodies equally, ever shining. In It is neither day nor night.

12.   Know Atman to be one, ever the same, changeless. How canst though say: "I am the meditator, and this is the object of meditation?" How can perfection be divided?

13.   You, Atman, were never born, nor did you ever die. The body was never yours. The Shruti (revealed Scriptures) has often said: "This is all Brahman."

14.   You are all Brahman, free from all change, the same within and without, absolute bliss. Run not to and fro like a ghost.

15.   Neither unity nor separation exist in you nor in me. All is Atman alone. "I" and "you" and the world have no real being.

16.   The subtle faculties of touch, taste, smell, form and sound which constitute the world without are not yourself, nor are they within you. You are the great all-transcending Reality.

17.   Birth and death exist not in the mind, not in you, as do also bondage and liberation. Good and evil are in the mind, and not in you. Beloved, why do you cry? Name and form are neither in you nor in me.

18.   Oh my mind, why do you range in delusion like a ghost? Know Atman to be above duality and be happy.

19.   You are the essence of knowledge, indomitable, eternal, ever free from modifications. Neither is there in you attachment nor indifference. Let not yourself suffer from desires.

20.   All the Shrutis speak of Atman as without attributes, ever pure, imperishable, without a body, the eternal Truth. That know to be yourself.

21.   Know all forms, physical and subtle, as illusion. The Reality underlying them is eternal. By living this Truth one passes beyond birth and death.

22.   The sages call Atman the "ever-same." By giving up attachment the mind sees neither duality nor unity.

23.   Concentration is not possible either on perishable objects, on account of their mutability, nor on Atman. "Is" and "is not" do not apply to Atman either. In Atman, freedom absolute, how is Samadhi [state of inner union] possible?

24.   Birthless, pure, bodiless, equable, imperishable Atman you knowest yourself to be. How then canst you say: "I know Atman," or "I know not Atman."

25.   Thus has the Shruti spoken of Atman; "That You are." Of the illusory world, born of the five physical elements, the Shruti says: "Neti, neti" (not this, not this).

26.   All this is ever pervaded by you as Atman. In you is neither the meditator nor the object of meditation. Why, mind, do you shamelessly meditate?"

27.   I know not Shiva [it can mean Brahman and high awareness],
How can I speak of Him?
Who Shiva is I do not know,
How can I worship Him?

28.   I am Shiva, the only reality,
Like absolute space is my nature.
In me is neither unity nor variety,
The cause of imagination too is absent in me.

29.   Free from subject and object am I,
How can I be self-realizable?
Endless is my nature, nothing else exists.
Absolute Truth is my nature, nothing else exists.

30.   Atman by nature, the supreme Reality am I,
Neither am I slayer nor the slain

31.   On the destruction of a jar, the space in it unites with all space. In myself and Shiva I see no difference when the mind is purified.

32.   Brahman alone is, as pure consciousness. In truth there is no jar, and no jar-space, no embodied soul, nor its nature.

33.   There are no worlds, no Vedas, no Devas, no sacrifices, no castes, no family tribes, no nationalities, no smoke-path, no shining-path.

34.   Some there are that prize non-dualism, others hold to dualism. They know not the Truth, which is above both.

35.   How can the supreme Reality be described, since It is neither white nor any other colour, has no qualities such as sound, and is beyond voice and mind?

36.   "I eat," "I give," "I act"; such statements do not apply to Atman, which is purity, birthless and imperishable.

37.   Where the one Brahman alone is, how can it be said "this is Maya [by which the phenomenal world has been brought into existence]", or "this is not Maya", "this is shadow" or "this is not shadow"?

38.   I am without beginning and without end. Never was I bound. By nature pure, taintless is my Self. This I know for sure.

39.   From subtle substance (mahat) down to formed creation, there is nothing but Brahman; most clearly do I see this. Where then is the division of caste?

40.   The absolute void and its opposite, all am I everlastingly.

41.   Atman is not male or female, nor is It neuter; neither is It happiness or suffering. How dare ye pervert It?

42.   Atman is not purified by the six methods of Yoga. Absence of the mind makes It no clearer. The teachings of a Guru reveal It not. It is all purity, in Itself, by Itself.

43.   I am neither bound nor free. I am not separate from Brahman.

44.   Neither the doer nor the enjoyer of the fruits of karma am I. The pervader or the pervaded I am not.

45.   As a volume of water poured into water is inseparably united with water, so, I perceive, matter and spirit are one.

46.   Why do you call Atman personal and impersonal. Since you are neither bound nor free?

47.   Pure, pure you are, without a body, unrelated to the mind, beyond maya; why are you ashamed to declare: "I am Atman, the supreme Reality"?

48.   My mind, why do you cry? Realize thy Atman, Beloved; drink the timeless great nectar of non-duality.

49.   Knowledge born of the intellect am I not. By nature Truth eternal am I. I am perpetual immutability.

50.   Neither formless nor with form, described by the Vedas as "Not this, not this," free from separation and unity, the true Self reigns supreme.

51.   There is no father, no mother, no kinsman, no son, no wife, no friend, no prejudice, no doctrine. Why are you disquiet, my mind?

52.   Why do the wise imagine the bodiless Brahman to be a body? In It there is neither day nor night, neither rising nor setting.

53.   Since the imperfections of attachment and the like are not in me, I am above the suffering of the body. Know me to be infinite, like unto space, one Atman.

54.   My mind, my friend, many words are not needed, and the world [hardly] comprehends reason. In a word, I have told you the essence of truth: "you are Truth, you are as space."

55.   In whatever place and in whatever state the Yogi dies, his spirit is absorbed into That, as, on the destruction of the jar, the space in the jar is united with absolute space.

56.   Whether he dies conscious or in coma, in a holy temple or in the house of an untouchable, he obtains liberation, becoming the all-pervading Brahman.

57.   The Yogis regard righteousness, prosperity, desire for Paradise and liberation, and also the moving and fixed objects, as mere will-o'-the-wisps.

58.   The Avadhut in unshakable equanimity, living in the holy temple of nothingness, walks naked, knowing all to be Brahman.

59.   Where there is no "Third" or "Fourth [note]", where all is known as Atman, where there is neither righteousness nor unrighteousness, how can there be either bondage or liberation?

Note: In addition to waking, dreaming and dreamless sleep, Indians reckon with "the fourth" (state), also called Turiya. Beyond it is the . . . which is beyond words and common experience. - TK.

Chapter 2

The Avadhut said:

1.   Do not hold the immature, the credulous, the foolish, the slow, the layman and the fallen to have nothing good in them. They all teach something. Learn from them. Surely we do not give up a game although we have mastered it?

2.   Think not lightly of your Guru should he lack letters and learning. Take the Truth he teaches and ignore the rest. Know well that a boat, painted and adorned, will carry you across the river; so also will one that is plain and simple.

3.   The higher intelligence which without effort pervades the movable and the immovable, and which by nature is all peace and consciousness, that I am.

4.   How can the one supreme consciousness which without effort rules the living and the inert and is all-pervasive, be other than I?

5.   I am subtler than primordial substance, beyond elements and compounds, free from birth and death, above duality and unity.

6.   The modifications of the inner organ (antahkarana) have no part in me. Like bubbles rising and falling in a river, thoughts and volitions rise and disappear in the inner organ.

7.   As softness is not perceived apart from soft objects, as sweetness is not known apart from honey, as bitterness is not known apart from the [very bitter-tasting] Neem tree [leaves], as fluidity and coolness are the nature of water, so the primordial form of matter called mahat ['giant'] is no other than the Self (Atman). As the rays of the sun differ not from the sun, so matter does not differ from God.

8.   How can "I" or "you" be said of Brahman which is more subtle than mahat, free from all attributes, greater than all, above the range of mind and emotion, without medium or limitation, lord of the universe? It can neither be called static or dynamic.

9.   As space cannot be compared with another space, so Brahman being above duality, cannot be compared with any object. Brahman alone is perfection, taintless, all knowledge.

10.   It walks not on the earth, the wind cannot move It, the water cannot cover It, It stands in the middle of [inner, subtle] Light.

11.   It pervades space-time. Nothing pervades It. From limitations ever free, eternally the same, with nothing outside It and nothing within, It abides.

12.   Atman, of which the high yogis speak, most subtle, beyond perception, without attributes, must be realized step by step, and not by sudden violence.

13.   Ever practicing yoga, not depending on any object, the yogi merges his consciousness in Brahman, and becomes Brahman.

14.   There is but one antidote to the poison of highly dangerous passions, which beget infatuation, and that is to return to the state of Atman. Atman is unapproachable by the emotions, is ever formless and independent.

15.   Hidden in the realm of eternal consciousness lies the world's cause, which is prakriti. Within this cause is Brahman. The husk of a coconut is the world, the pulp is prakriti, and the sweet cool water encased in the pulp is Brahman.

16.   Like the full moon is Atman. See It in all. Duality is the product of defective vision. As there is only one moon so there is only one Atman in all.

17.   No duality can touch the conception of Brahman, because It is all-pervasive. The wise who teach this acquire boundless patience, and their disciples can never be too thankful to them.

18.   The talented as well as the witless attain the state of desirelessness by knowing the mystery of Atman, through the grace of their spiritual teacher.

19.   This transcendent ['beyondic'] state of consciousness is reached by those who are free from attachment and aversion, ever engaged in doing good to all living beings, whose knowledge is firmly rooted, and who are patient.

20.   The yogi is merged in the divine after leaving the body, as the jar-space is merged in cosmic space on the destruction of the jar.

21.   The statement that the future condition is determined by the state of the thoughts at death is made of the uninitiated, not the initiated.

22.   The knower of Brahman may leave his body in a holy place, or in the house of an untouchable, he is absorbed into Brahman.

23.   When a yogi has realized Atman, which is his true Self, birthless and beyond the range of the mind and emotions, then the karmas [actions and their retributions] no longer touch him. He may perform the rituals or leave them. To him it is all one.

24.   Atman realized is the master of creation, eternal, indestructible, formless, without dimensions, absolutely independent, without pleasure or pain, full of all powers.

25.   The wise discover that Atman is not seen either by the study of the Vedas, by initiations, by shaving the head, or by being a Guru or chela [dear, intimate follower or disciple]. Nor is it seen through postures.

26.   That God, Atman, by whose power the whole universe is born, in which it abides and to which it finally returns like bubbles and waves in the sea, is realized by the wise.

27.   Atman, which the wise realize, is not the aim of control of breath (pranayama) or hatha yoga [of physical postures and the like]. In It there is neither knowledge nor ignorance.

28.   There is neither unity nor duality in Atman, nor unity-duality, neither smallness nor greatness, neither emptiness nor fullness. All these exist in the mind, and the mind is not Atman.

29.   The teacher cannot teach Atman [note]; the disciple cannot learn it.

Note: "If that is so, then why this song at all?" asked a mirthful lad.

Chapter 3

1.   How shall I worship that great Atman
Which is neither personal nor impersonal.
Taintless, above love and aversion, uncreated,
All pervasive, of the form of the universe,
Having no attributes, yet not attributeless
That all-bliss Shiva, my Self.

2.   How shall I bow down to mine own Self
In my own Self and by my Self?
I have no colours, white or yellow;
Eternal Shiva am I.

3.   I am rootless, and without root,
Free from smoke, and smokeless am I,
Without a lamp, and lightless am I,
Equanimity am I, like a sun ever risen.

4.   How can I name the passionless, desireless One
As having desires? The Absolute cannot
Be described in terms of conditions;
How can I speak of myself?
I am neither with an essence,
Nor am I without an essence.
Space-like all equanimity am I.

"I am not without an essence," then . . . (For everyday affirmations one is advised to hold on to the positive things, visualize and repeat them, and steer out of negations.)

5.   How shall I say that non-duality
Is all this creation, or that, or that?
Even if it be duality, then too I cannot
Attribute creation or dissolution to It.
How can the Eternal, the All
Be expressed in any way?
Space-like, all-bliss am I.

6.   Neither gross nor subtle is my Atman;
It comes not, and It goes not;
Without a beginning and without an end;
Neither higher nor lower is It;
That Truth absolute, space-like,
Immortality-giving knowledge am I.

7.   Know well that all the senses
Are as space, and so also their objects.
Know that the One is taintless,
The One is neither bound nor free.
That all-pervasive ever-blissful Shiva,
Immortality-giving knowledge am I.

8.   The knowledge of the Self, hard to obtain,
Which is experienced, is not Atman;
The object of meditation,
Hard to concentrate upon, is not Atman;
That which is near, and that which is far, far away,
Is not Atman. Space-like, all-bliss
Shiva am I, Shiva am I.

9.   Without karma am I, I burn up karmas;
Without pain am I, I burn up sufferings;
Bodiless, homeless am I, and yet I burn up these,
All equanimity, space-like am I.

10.   The seed of the plant of the world exists not in me,
Contentment and pleasures exist not in me;
Bondage and ignorance are not in me;
Space-like, absolute Shiva am I.

11.   Atman is not the Knower
Nor the known.
It is not accessible to inference.
Words cannot describe
This Consciousness Absolute.
The mind is lost in Its majesty.
How can It be explained to you?
As space-like I AM-realization giving immortality
[Space-like immortality-giving knowledge am I].

12.   There is no separation and no unity in It.
Neither is It inner nor outer.
It is Truth transcendental.
It cannot be said "It was all before."
Verily nothing exists but Atman.
And that space-like immortality-giving
Knowledge am I.

13.   I am the eternal principle.
Free from attachment and aversion,
Free from imperfections am I,
Fate and providence exist not in me.
Eternally free from the sufferings of the world,
Verily, space-like immortality-giving
Knowledge am I.

14.   As the three states of consciousness
Exist not in Atman,
How can It be the Fourth?
Free from past, present and future
How can the cardinal points exist in IT?
Eternal peace, space-like transcendental
Truth am I.

15.   Neither father nor mother have I,
Neither wife nor child.
Birth and death I do not know.
The mind is not my own.
Eternal peace, space-like transcendental
Peace am I.

16.   Devas and Gods, like Indra and Brahma,
Have no place in Atman.
Neither Paradise nor Heaven exist in Atman.
The one taintless transcendental Truth am I.

17.   The saying of the Shruti "not this, not this"
Does not apply to Atman.
How can it be said "When all is subtracted
Atman alone remains"?
It is symbolical but not a symbol;
Yet even this cannot be said of Atman.
Space-like, the water of immortality am I.

18.   Maya is not my modification.
Nor is its glamour mine.
Deceit and hypocrisy, truth and untruth
Have no place in me.
Space-like, immortality-giving knowledge am I.

Chapter 4

1.   Nothing can be added or taken away from the Universal Consciousness. It cannot be invoked or worshipped with flowers and leaves. Meditations and mantras cannot reach It. How could It be worshipped as Shiva? - for in It there are neither distinctions nor unity.

2.   In the One there is neither bondage nor salvation, neither purity nor impurity. From union and separation the One is free. That space-like Truth am I.

3.   As in reality I am Nirvana, thoughts as to the reality and unreality of the world trouble me not at all.

4.   Eternally free from the taint of ignorance as I am, knowledge or illusion never had birth in me. How can I say whether I am bound or free?

5.   Neither sin nor virtue ever existed in me; by nature I am Nirvana. Neither the worshiper nor the worshipped am I. No instructions and no rituals are there for me. Knowledge also am I not. By nature I am Nirvanic [HPS: Nirvana].

6.   Taintless Nirvana am I; I am neither the comprehender nor the comprehended. Neither the cause nor the effect exists in me.

7.   Neither am I a body, nor am I bodiless. The buddhi [note], the mind and the senses are not mine. How can I talk of attachment and detachment, since I am taintless Nirvana?

NOTE: Buddhi: The higher mind which includes the discriminative faculty and intuitive reason. It may also mean intellect.

8.   In me exist not birth, death, purity, impurity, poison or the water of immortality. Verily I am free even from the taint of Nirvana. I cannot speak of the "Third" or the "Fourth".

9.   Neither a fool nor a pundit am I, neither silent nor of many words; how can I speak of reasoning or argument since I am free even from the taint of Nirvana?

10.   Giving up all meditations, all good and evil karma, drinking the water of immortality, the heros know that I from the taint of Nirvana am free.

11.   No ritualist injunction is binding on me; mind, the seat of anxieties does not exist in me. Far, far from me also is egotism. Space-like, immortality-giving knowledge absolute am I.

12.   I cannot say whether the world is nothingness or if it is partly real and partly unreal, or, if like a flowing river though ever changing, it is in fact real as a whole. Space-like immortality-giving knowledge absolute am I.

13.   There is not the least shadow of name or form in the Infinite, nor is there unity or diversity in me. My shameless mind, why do you create a confusion? Space-like immortality-giving knowledge absolute am I.

14.   My friend, there is no cause for disquietude since you are not the body. You are imperishable and eternal, then why do you cry? Rest in peace. Space-like, immortality-giving knowledge absolute am I.

15.   Why are you troubled, friend, since avarice, lust, attachment, are not you? [A realization of] space-like, immortality-giving absolute knowledge I am.

16.   Why this craving for power, companion, when in truth wealth is not thine. "Mine" and "thine" are not in you.

17.   In your heart there is no meditator, there is no Samadhi, nor is there any possibility of meditation in Atman. Time and causation never existed in you.

18.   I have told the disciple the essence of Truth. There is no "you" nor "I", no world, no Guru, or disciple. Know that by nature I am freedom absolute. I am transcendental Truth.

19.   When Atman, the absolute existence, alone is, and It is I, then where is transcendental Truth, where is bliss, where is knowledge, secular or spiritual?

20.   Unknown to fire, water and earth, motionless, all-pervasive as space, knowledge absolute know your Atman to be.

21 Renounce, renounce the world, and also renounce renunciation, and even give up the absence of renunciation. By nature all-pervasive as space, knowledge absolute are you.

Chapter 5

1.   The syllable OM spoken is the essence of the lower and the higher knowledge. It is Brahman, space-like. There is neither existence nor non-existence in this world. Brahman is ever free from duality.

2.   You are that Atman of which the Shruti says, "Tat Twam Asi [you are That]." Know that you are free from maya. Do not cry, mind, verily you are all.

3.   There is neither higher nor lower in you. You pervade all equally, and there is neither inner nor outer. Then why do you mourn, mind? All, all is Brahman.

4.   Neither that which is imagined, nor the imagination exist in you; know that cause and effect touch you not. Free from words and all expressions are you, eternally the same. Mind, do not cry.

5.   To know that there is neither higher nor lower in Atman is Samadhi [note]; to know that Atman is ever free from time and space is Samadhi. Do not cry, mind, all is Brahman.

NOTE: It is a sort of existential definition.

6.   As there is no jar, there is no jar space. As there is no jiva body, no conditioning medium, there is no jiva. The cause and effect that produce conditions do not exist in Atman. Why then do you cry, my mind?

7.   It is all one whether we live in a hut in retirement, or in a house with many kinfolk, for Atman is free from the multitude as from solitude. Free also is It from knowledge, theoretical and practical, Atman being All, my mind, do not cry.

Chapter 6

1.   The whole universe is a projection of the mind; therefore it is a mode of the mind. The true nature of the mind is bliss, and when the mind is stilled, bliss absolute is revealed.

2.   Consciousness absolute, being unknowable by the mind, how can speech explain it?

3.   The Self is free from day and night, and therefore the conception of its pilgrimage in time and space is no true one.

4.   No sun illumines Atman; the fire and the moon cannot shine therein. It is not equanimity or even desirelessness; how then can action exist in it?

5.   Neither can it be said that It is to be known by the absence of action. It is neither within nor without. It is nothing but bliss absolute.

6.   How can it be said that It is the first or that It is the last, since It is neither element or compound, nor emptiness nor fullness? Eternal, ever the same, the essence of all is Shiva.

7.   The statement that Atman is describable or indescribable cannot stand. Neither is It the knower nor the known. It cannot be imagined or defined. How can we say that It has a mind or any of the senses?

8.   Space, time, water, fire, earth, constituting the world, are a mere mirage. In truth the One, imperishable, ever blissful, alone exists. There is neither cloud nor water in It.

9.   As there is no possibility of birth and death in It, so no conception of duty nor dereliction of duty can be applied to It. That undifferentiated, eternal, all-pervasive Shiva alone is.

10.   The modifications of primordial matter and of individualized consciousness are in the realm of cause and effect. When there is eternal all-pervasive Shiva alone, how can there be matter or spirit therein?

11.   There is in It no suffering, and no possibility of suffering, because It is free from all attributes.

12.   There is no duality in It. How can there be age, or youth, or childhood in that One eternal principle?

13.   Atman is dependent on nothing and is unlimited. The law of cause and effect touches It not. How can the buddhi, which operates only in duality, and which is perishable, discern It?

14.   It grasps not, nor is It grasped. It is not born nor does It bring forth. We can only say that in It there is no destruction.

15.   In Atman there is neither manhood nor womanhood, because such conceptions cannot exist in eternity.

16.   There is no pleasure in It, and no faculty of enjoying pleasure, since It is free from such defects as attachment. Equally free from doubts and suffering, one and eternal is Shiva; thus the conception of "I" and "mine" do not apply to It.

17.   Neither is there Brahman in It, nor the absence of Brahman. Since It alone exists and is eternity, it must follow that It is free from pain, and also from freedom from pain.

18.   There is no gain and there is no loss. Infatuation and worldly wisdom have no place therein. When the eternal consciousness alone exists, how can discrimination or wisdom, or any such thing be contained in It?

19.   In It there is no "you" and no "I", therefore family and caste exist not therein. It is neither true nor untrue. Neither is It of this world nor of the next. How then can one pray to It?

20.   Illusory is the connection of the learner and the teacher. Teaching and contemplation, when thus beheld, are not admissible. "Verily, I am Shiva." This alone is the whole Truth. How then can I pray to It, or worship It?

21.   The body itself is imagined in Atman, as is the whole universe. Atman is free from all differentiations. Then since I am Shiva, there can be no idea of prayer or worship.

22.   Consciousness absolute has no body. It cannot be said that It is without a body or attributes. All that can be said is that It is bliss absolute, and that bliss am I. This is the height of worship, and this is the culmination of all prayer.

23.   The Avadhut who has realized this mystery of all mysteries, and has risen to the state of unceasing and perfect bliss, moves about in the crowds unconcerned, radiating bliss and higher knowledge.

24.   He is clothed in a habit of old and worn. He walks in a path that is free from religious merit or sin. He lives in the temple of absolute emptiness. His soul is naked, and free from all taints and modifications of [illusions called] maya.

25.   The Avadhut has no ideal, neither strives he after the attainment of an ideal. Having lost his identity in Atman, free from the limitations of maya, free also from the perfections of yoga, thus walks the Avadhut. He argues with no one, he is not concerned with any object or person.

26.   Free from the snares of expectations and hopes, he has cast off the worn-out garments of purity, righteousness, and all ideals. His path is free from any such consideration. It can only be said about him that he is purity absolute, and is far, far above the clouds of maya and ignorance.

27.   He has no such thoughts as "I am not in the body," or "I am not the body." He has no aversion, attachment or infatuation towards any object or person. Pure as space he walks, immersed in the immaculate bliss of his natural state.

28.   The Avadhut may be compared to immeasurable space. He is eternity. In him is neither purity nor impurity. There is no variety nor unity in him; no bondage nor absence of bondage.

29.   Free from separation and union, free from enjoyment or absence of enjoyment, he moves calm and unhurried through the world. Having given up all activity of the mind, he is in his normal state of indescribable bliss.

30.   Atman, with which the Avadhut has found natural unity, is limitless and inconceivable. It is unknowable by the mind. It is neither a part nor is It divided. It cannot be said, "So far is its province and no farther." Verily, it is hard to describe and hard to obtain.

31.   The Avadhut is not concerned with the things of the world, because the natural state of Self-realization renders all else insignificant. Death and birth have no meaning; he meditates not, neither does he worship.

32.   All this world is a magic show, like a mirage in the desert. Concentrated bliss, alone and secondless, is Shiva and that is the Avadhut.

33.   The wise man does not strive for anything, not even for Dharma [good conduct and righteousness, etc.] or liberation. He is free from all actions and movements, and also from desire and renunciation.

34.   What do they, the pundits, know of him? Even the Vedas cannot speak of him perfectly. That bliss absolute, ever indestructible, but a source of bliss to all, is the Avadhut.

Chapter 7

1.   When as a pilgrim, I began to journey towards You, then my little notions of all-pervasiveness of Atman died.

2.   When my mind began to meditate on You, it lost all interest in objects. When my tongue began to praise You it lost the power of praising others. I forgot my three great sins.

3.   He whose buddhi is no longer attracted towards desires and pleasures, whose nature has become joyful and compassionate, he who, even in his heart, has no idea of possessions, who is ever peaceful and most temperate in all things and is not moved by any happenings and events - that muni [a Vedic maestro] takes refuge in Atman. Ever watchful, solemn as the ocean and full of patience.

4.   He who has conquered the feelings of pleasure, wrath, avarice, attachment, vanity and aversion, this one is peace itself, and free from all pride.

5.   Efficient in his undertakings, full of compassion is the sadhu; he gives pity to [many, not] all, has enmity towards no one.

6.   He bears patiently heat and cold, seeing the one Self enlightening all bodies. He walks solitary as a rhinoceros [here: a symbol of detachment, solemnity and peace]. He has become an ocean of Truth and is ever engaged in the work of mercy. Such is the Avadhut, free from birth and death.

7.   The knowers of God will know the meaning of the word AVADHUT by the four letters which form it, A, V, Dh, T.

8.   A stands for freedom from the snares of hopes and expectations, pure in the beginning, in the middle and the end, merged in Self-bliss.

9.   V stands for the rooting out of all desires after pleasure, subtle or material, and for life in the present as all-sufficient, the present being eternity.

10.   Dh is the physical body, covered with dirt and dust, but with the mind ever pure, and the heart ever still, above contemplation and meditation.

11.   T is the unceasing contemplation of the eternal Truth, and indifference to the activities of the mind and senses. It also bespeaks freedom from egoism and pride.

12.   Woe to them that give up this knowledge of the wisdom of Atman, which in itself constitutes eternal freedom and joy throughout all worlds, and turn to the realms of limited pleasure and of ignorance.

13.   Those who desire to acquire this eternal bliss and of communicating it to others through their teaching, must give up all sensuous pleasures, more especially those which arise from sex union.

14.   The body is made up of impure elements, of blood, flesh, bones and the like. Woe to those who are attached to it, and indifferent to the ever blissful Atman.

15.   There are three kinds of wine, produced from syrup, grain and honey. But there is a fourth, the darkest of all, the wine of sex, which has intoxicated the whole world.

16.   When the mind is uncontrolled, then the body, which is the object of affection to the ignorant, also suffers, and when the mind is controlled, then the body also remains in good estate.

17.   So, all you lovers of wisdom, protect your minds from feelings of pleasure, and engage them in spiritual wisdom.

18.   This is the song of the great Dattatreya Avadhut. Those who read it and hear it with respectful attention [all in Sanskrit, then?], they are not reborn here on earth.

"Blessed am I; in freedom am I.
I am the infinite in my soul;
I can find no beginning, no end.
All is my Self . . "

Note to: "I can find ... no end": See if you can find one right here, where the song ends.

here is a good translation to check:

https://en.wikisource.org/wiki/Translation:Avadhuta_Gita/Chapter_1

 

'Be still and know I am God.'

Tell your mind to come, 'Be open, Do not be afraid, Stay as heart.'

You simply be the space in which everything happens. Nothing is a big deal. Everything comes and goes in the stillness of your Peace. 

This is your power. 

This is your strength. 

Stay as the great space. You may start off as a person but you end up as the presence. As you keep watching with neutrality you find yourself as Presence. And when the person is gone, the voice of the serpent will also be gone. But don't wait. Don't wait for Presence. 

Be presence. You just be empty. And stop thinking about the future. Nothing is there for you. 

Nobody has ever experienced the future. You are only ever now. 

Where do these words come from when they are not prepared for you in the kitchen of the mind? 

They flow straight from the Source itself. His timing is always perfect. And He does not need to study anything. He is never on the way to somewhere. 

Is there something that wants to run now? Be aware of this. Is the runner a representative for you? 

Don't be confused by the one who wants to run. 

If you run now, you are running away with the one you should be running away from. 

You don't need to run. Simply turn away from his company and be in the stillness of your own Heart. 

Be In your God-space. as one with that. It Is your true space. 

The Supreme Lord Says, 'Be still and know I am God.' 

- Mooji. Monte Senate Retreat 2015 

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The Main Thing Missing in Your life

You have not acknowledged your Presence.

You made your well feel dry and you rely now on logic and rationality which are limited forces within you.

You must now own your Self, love your Self, because by loving your Self, your power returns to you, and you find your well is no longer dry.

When this power is revived in you again, all powers you need come spontaneously into play again. 

There is a bush found in the desert. They call it a desert rose. It is dry just like tumbleweed, but if you spray water on it and put it into a moist place, it becomes the most beautiful flower. 

Your Heart can seem dry, but it is never dead. It is only dry when you turn your attention towards your mind and your person. That is the quickest way to dry up. And when you become dry like that, you don't attract the beautiful things of this world. 

Quickly you must find God, but you must also proof your worth. 

You always have this power, but you must honour it. It never left you; it is you who seem to leave it, even though it cannot leave you, for you are One wholeness. You, the 'person', are trying to work things out with your own mind but the personal mind is totally inadequate to perceive the things of heaven. 

It is just not enough, always falling short. What I am pointing to now is never too late to see, but you must turn to your Heart again. You must turn and cry and moisten your Heart again so that the Lord's flower opens inside you. 

Too much thinking. To much person. Your well, which is the spring of life, seems to have dried but It Is not dead. But it seems difficult to bring things across to you. It is as though you are ignoring me. Jesus said to some of the teachers of the Law and the Pharisees, the religious authorities of the day: 'You sieve out a flea, yet you swallow a camel,' meaning that you pay attention to tiny, stupid things, but the big things you miss altogether. The big thing's You. You are missing from You. You are the main thing missing from your life. You think other things are missing but X Is You that is missing. Don't avoid your Self. 

The whole word suffers because we avoid our Self. - Mooji

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Mooji: Shift the Focus

Check out this video on YouTube:

http://youtu.be/y0NBix84UJw


You are like ice in warm water. Your form will give way to your formlessness...

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Place of Connection

I don't know when I will see you physically again.

I don't know this. Nobody knows these things, but if you have listened well, if you have followed earnestly inside, if you go to that place and leave everything aside, carry nothing with you, not even "I".

Go to this place whenever you want and you'll find me there. This is my connection with you. That is my love for you.

Thank you. -Sri Mooji-


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empty to Grace

When you are sufficiently empty,
you become a perfect vessel for the
manifestation and embodiment of His grace.
But while you are still nurturing your identity,
the light has little chance.
You tell me, ‘Until I get there, show me what to do now.’
I say, No, because then I am colluding with you
to cheat you out of your timelessness.
And this I cannot do.
I don’t want you to cheat yourself.
The solution to all sorrows is ever present within you,
but something is turning away from this chance.
Don’t trust that.
A single liberated being sheds enough light
to raise the consciousness of countless beings.
Who is that one?
Could it not be you?

~ Mooji

Mooji on death

Is the last breath, in or out?

Out.

Who's is it?

Not Separate

“Nothing from the heavens ever told you that you were separate. This came from the earth. This came from the earth-mind.”
“Anyone who rediscovers the Self your heart will be full of gratitude.
Gratitude is your truest response, because you have earned your salvation.
To be free from the tyranny of delusion,
To come back to a state of emptiness.
Not the emptiness that the mind is afraid of
The true emptiness where,
There is no one planning any existence
There is no one being peaceful
There is no one being aware
There is only the awareness and you are that awareness.
And it is so vividly clear for you that all the schemes of the mind and all of that ‘They cannot touch you.’
It’s like a dog barking at a flying bird.
The minds argh argh argh and the bird of freedom is untouched.”
“The seeds of Grace are already planted inside you.
The posture of your heart and attention should be always just to say:
‘Yes, rid me of ego and merge me with You’.
That’s you little work and keep quiet and trust and see..”

Mooji ~ from the Video “This Is It! – The Final Satsang in Rishikesh” ~ 30th March 2015

Eternity

Joseph Campbell

"Eternity is not a long time; rather, it is another dimension. It is that dimension to which time-thinking shuts us. And so there never was a creation. Rather, there is a continuous creating going on. This energy is pouring into every cell of our being right now, every board and brick of the buildings we sit in, every grain of sand and wisp of wind."

Joseph Campbell, Myths of Light

Presence and knowing

Listening to Mooji tonight, a talk where he had his listeners experience their being, and where he led them very gently into their beginingness... The 'I' that came before the 'you' and the 'world' ...

http://youtu.be/8ui3vIvymDE

From ACIM...

III. Perception versus Knowledge

T-3.III.1. We have been emphasizing perception, and have said very little about knowledge as yet. 2 This is because perception must be straightened out before you can know anything. 3 To know is to be certain. 4 Uncertainty means that you do not know. 5 Knowledge is power because it is certain, and certainty is strength. 6 Perception is temporary. 7 As an attribute of the belief in space and time, it is subject to either fear or love. 8 Misperceptions produce fear and true perceptions foster love, but neither brings certainty because all perception varies. 9 That is why it is not knowledge. 10 True perception is the basis for knowledge, but knowing is the affirmation of truth and beyond all perceptions.

-from the state of presence, we know intuitively. Their is no doubt. It has nothing to do with perception

T-3.III.2. All your difficulties stem from the fact that you do not recognize yourself, your brother or God. 

-we are the Presence rathere than the body/mind, see this now

2 To recognize means to "know again," implying that you knew before. 3 You can see in many ways because perception involves interpretation, and this means that it is not whole or consistent. 4 The miracle, being a way of perceiving, is not knowledge.

-we do not question in the stae of Presence

 5 It is the right answer to a question, but you do not question when you know. 6 Questioning illusions is the first step in undoing them. 7 The miracle, or the right answer, corrects them. 8 Since perceptions change, their dependence on time is obvious. 9 How you perceive at any given time determines what you do, and actions must occur in time. 10 Knowledge is timeless, because certainty is not questionable. 11 You know when you have ceased to ask questions.

--in Presence, one knows. We do not have questions. We are mindless. The mind is not us.

T-3.III.3. The questioning mind perceives itself in time, and therefore looks for future answers. 2 The closed mind believes the future and the present will be the same. 3 This establishes a seemingly stable state that is usually an attempt to counteract an underlying fear that the future will be worse than the present. 4 This fear inhibits the tendency to question at all.

T-3.III.4. True vision is the natural perception of spiritual sight, but it is still a correction rather than a fact. 2 Spiritual sight is symbolic, and therefore not a device for knowing. 3 It is, however, a means of right perception, which brings it into the proper domain of the miracle. 4 A "vision of God" would be a miracle rather than a revelation. 5 The fact that perception is involved at all removes the experience from the realm of knowledge. 6 That is why visions, however holy, do not last.

T-3.III.5. The Bible tells you to know yourself, or to be certain. 2 Certainty is always of God.

-know yourself as awareness, that which can see even presence

0 3 When you love someone you have perceived him as he is, and this makes it possible for you to know him. 4 Until you first perceive him as he is you cannot know him. 5 While you ask questions about him you are clearly implying that you do not know God. 6 Certainty does not require action. 

-certainty and knowledge, like presence does not need action. Knothing is needed. 

7 When you say you are acting on the basis of knowledge, you are really confusing knowledge with perception. 8 Knowledge provides the strength for creative thinking, but not for right doing. 9 Perception, miracles and doing are closely related. 10 Knowledge is the result of revelation and induces only thought. 11 Even in its most spiritualized form perception involves the body. 12 Knowledge comes from the altar within and is timeless because it is certain. 13 To perceive the truth is not the same as to know it.

-knowing the truth is being it. There is no separate self.

T-3.III.6. Right perception is necessary before God can communicate directly to His altars, which He established in His Sons. 2 There He can communicate His certainty, and His knowledge will bring peace without question. 3 God is not a stranger to His Sons, and His Sons are not strangers to each other. 4 Knowledge preceded both perception and time, and will ultimately replace them. 

-presence preceded thought too... Validate this now.

5 That is the real meaning of "Alpha and Omega, the beginning and the end," and "Before Abraham was I am." 6 Perception can and must be stabilized, but knowledge isstable. 7 "Fear God and keep His commandments" becomes "Know God and accept His certainty."

-know presence as the constant (god) and accept knowledge (relinquish ego)

T-3.III.7. If you attack error in another, you will hurt yourself. 2 You cannot know your brother when you attack him. 3 Attack is always made upon a stranger. 4 You are making him a stranger by misperceiving him, and so you cannot know him. 5 It is because you have made him a stranger that you are afraid of him. 6 Perceive him correctly so that you can know him. 7 There are no strangers in God's creation. 8 To create as He created you can create only what you know, and therefore accept as yours. 9 God knows His children with perfect certainty. 10 He created them by knowing them. 11 He recognizes them perfectly. 12 When they do not recognize each other, they do not recognize Him.

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The Little Garden Home

Mind can not go home with you

Don't log in

Mind is there in front of you.

Don't log in.

Watch it, it is not you.
Thoughts come and go.
Emotions come and go.
Even presence comes in the waking state,
and in deep sleep vanishes.

You are aware of deep sleep. This is you.
Not a person.

Rumi

I have no longing except for the One,

When a wind of personal reaction comes,

I do not go along with it

There are many winds full of anger,

And lust and greed. They move the rubbish

 Around, but the solid mountains of our true nature

Stays where it’s always been.

There’s nothing now

Except the divine qualities,

Come through the opening into me.

Your misinterpretation was better than any reverence,

Because in this moment I am you and you are me.

I give you this open heart as God gives gifts:

The negativity of your message has become,

The honey of friendship.

Keep Quiet -Papaji

Keep Quiet

by knowing you are not the ego that has to keep Quiet.

This Quietness, this Silence,
has nothing to do with talking or not talking
because even when you are not talking
your mind is continually racing everywhere.

• No thought rising from your mind is this Silence.

• Awareness of any object is not it.

• The one who is aware of awareness is it!

Surrender is to surrender your concept of separateness,
your ego.

You must surrender like a river discharging into the Ocean.
Surrender is to discharge your river of separateness
into the ocean of Being, losing your limitations,
and allowing to happen what happens.

You cannot find and kill the mind, it is the ten headed demon.

Chop off a head and another will grow back because
"I am bound" and "I am free" is exactly the same trap.
so only the desire for freedom will help you
because you are what you think.

Think to destroy the mind and mind is a destroyer, not destroyed.
Think of Freedom and you become Freedom.

As persistent as the pain of a toothache, always think of Self,
because if the desire for Freedom is continuous
then all other habits and distractions will drop away.

ॐ Papaji

throw away your ideas

If you want to go all the way, throw everything away.

And right there, there is joy, freedom and lightness.

Strip everything and bring everything to nothing.

Throw your attachments, your desires, your needs road and you are immediately in a state of total novelty. Total wholeness.

Every human being would occasionally need to do this. The serious seeker develops this relentless attitude to free their minds of cholesterol of ego identity. Be in that emptiness and then you see that emptiness is completeness.

And the more you do, the more you rejoice in the effortlessness of everything.

Now ignore the voice of the interpretation-giver, the reporter, the bookkeeper, the mathematician and in a short time you will not want him back. If you want to go all the way, throw everything away.


,Mooji


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We are one -Joseph Campbel

"Stephen, strolling along the shore,
is thinking of the relationship of visible things to their source—of a son to a father, of Hamlet to Shakespeare, of himself to the ground of his being—and he comes to the relationship of Jesus, the Son, to God the Father, which is a Christian problem.

It Jesus is God, and his Father is God also, what then is the relationship? Jesus said, "I and my Father are one," and those words brought him to the cross. Sufi mystic al-Hallaj said the same thing, "1 and my Beloved are one," and he too was crucified.

This is the mystic realization: you and that divine Immortal being of beings of which you are a particle, are one. The classical statement of the Idea is "tat teem asi," "you are that," and the famous formula in the Chandogya Upanishad: "you are yourself the divine mystery you wish to know.' "I and my father are one."

Joseph Campbell (commenting on a passage in Jam. Joyce's Ulysses), from Mythic Worlds, Modern Words, p.71


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Communication

It is impossible to communicate an experience to someone who has not had the experience.

Try to communicate the experience of skiing down a wonderful mountain slope to someone who has never been on skis. Try to communicate the experience of being in love when it happens to people who have never known this experience. It cannot be done.

You can speak only by analogy. For a system of mythological symbols to work it must be operating in the field of a community of people who have essentially analogous experiences; otherwise, nothing is happening there."


Joseph Campbell, Collected Audio Lecture 11.2.5, "Creative Mythology"


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Become the watcher of the person

It's Tuesday now. The bus is leaving tomorrow afternoon. Then you say, 'I am sorry, I have tried, Mooji.'

But who are you? I have proven to you that this one you refer to as yourself is not true. I have proven 'you', personally, can never be true. You are born a lie as a person You are only true as the Heart/Presence. You must come to your Heart/Presence because this is the voice this world needs to hear from and longs to see.

For a long time you have been trading as an ego, but here we don't use this currency. The currency here is Presence. These are the options that are available to you: to continue as a person or to recognise the Presence as your real Self.

When everything is burnt, ego will not rise from the ashes of this white tire. You must not survive a meeting with the guru.  You should not survive this retreat as ego. I feel you have a choice in this. -




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Be the watcher of the person

I have never had such difficulties with my ego than in these last two days.  I feel I am holding you at a distance, and a lot of arrogance has come up.

Mooji: It is the sixth day now.

The retreat ends tomorrow. And I have been pointing you over and over and over to the same thing. I don't want to go through your person again. Enough time has been given to that. Don't talk about the person anymore. The person Is apparently searching for Freedom but Freedom Is from the person, not for the person.

You need to be free of the person, for no person has ever been free.

It's about time you took my words to Heart. I have not come here to work on your terms. Your terms, your concepts, have not worked. Now you speak of arrogance, but I don't acknowledge your arrogance. I don't acknowledge you anymore, not as a person. I don't want to hear from the person. I want to hear from the one who sees the person but is not the person. When are you going to be in this position?


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Look to the source

Julie Gallagher Mooji sangha 3 hours 's

If you wish to find love,  don't look for the object of love,

look instead for the source of love,

for there you will meet and merge with the Beloved -- your inmost Being."

Mooji White Fire # 119


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Waiting for God

You are waiting for God because you are waiting for 'other'.
But he is never showing up.

If you are not looking for God as 'other', than what do you see?
Stop putting God in the 'other' place. And now where is God?

Mind cannot breathe here. It needs to go to 'other', for the sense of other sustains mind.

Mind cannot see God and live as mind, therefore mind makes a caricature of him. Him is not him. Him is not her. Him is not 'you' as you.

If you take yourself to be a person, you also are 'other'.

Don't touch 'other' and there is no problem.

Don't touch 'other' and there is no time.

There is neither separation nor union in the Truth. Why should there be union When separation never happened? I don't know who hears my words. I have been waiting to say them. Maybe tonight God wants to hear. Maybe God has been satisfied with the play of 'I' and 'other' for a while but tonight he says, "I have had enough of that game. There are no 'others' now." You try and figure out the rest. - Mooll White Fire 287


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How much time is needed for the limitless,

How much time is needed for the limitless, to arrive here?

How much time would it take for the timeless to arrive here?

What could there be that could stop the limitless from being here
In my awareness?






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altered states

"Ego is… if you want to have altered states of consciousness,
most people are already in one of the more wild altered states
of consciousness. It's called egoic state of consciousness.

It's a wildly altered state of consciousness.
It gets you to perceive things that aren't there.
It gets you to see enemies where there aren't any.
It gets you to see dualities where there aren't any.
It gets you to have things like a self-image
when there isn't a 'self' there to the begin with.
It gets you to have certain thoughts about yourself
when in actuality the only thing that could be called a 'self' at all
is simply the thought you have about it.

So if you want altered state of consciousness I'd stick with ego.
It's about as advanced as you are going to get. It is existence, you know, doing its damnedest, its best job at altering consciousness.
And yet in spirituality somehow, spirituality got associated with altered states of consciousness. You can alter your state of consciousness.
Lots of the types of spirituality the people practice,
they'll alter your state of consciousness.
You can chant God's name for four or five hours,
you'll notice your consciousness starts to alter, change.
You'll feel different, things will look different.
All sorts of things you can do to alter your state of consciousness.
But the funny thing is, enlightenment has nothing to do with any of that. Enlightenment is the unaltered state of consciousness.
Consciousness needs no alteration to see that everything is One.
Since everything IS One you don't need the altered state of consciousness to perceive that everything is One.
You need the altered state of consciousness to perceive
that everything is actually more than One,
like two or three or four or five or ten or a thousand."

~ Adyashanti

Keep quiet

Keep Quiet shared Mooji's photo.


Recognise the natural silence of your own Self.

Silence is not a behavior.

Silence is not a practice.

It is the natural perfume of being.

Trying to be still is not stillness.

Find that stillness inside, which simply Is. There is no one to practice it. It can only be recognized. It is here. It is not hiding. It is not hurried.

Simply stop identifying with the past, future, present or with any self-image.

Be open to being nothing. No thing.

So that Internally you are simply like a space.

But this is not an inert space, but a space full of aliveness.

Still, don't define yourself as aliveness. Don't define yourself at all.

Simply remain in natural Self-awareness.

Mooji


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The I AM "Practice" (1/2) ~ Mooji

Check out this video on YouTube:

http://youtu.be/QHfuQRvNyiA


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The Sage's Secret: Stay as the Self

Check out this video on YouTube:

http://youtu.be/fIdKlzbbdlk


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Defence is attack -ACIM

Beloved,

don't be a warrior, just be yourself.
Don’t waste energy preparing for this mind-battle.
You are sharpening your sword
to kill dragons that don’t exist.

The more you think about them,
the more you empower illusions
and become deluded by them.

And then you are compelled to do battle
with an imagined enemy;
one created by your own projection,
arising out of your own fear and
appearing inside your mind alone.

In truth, man can only fight against himself.
So the way is not to fight,
rather, be in the fullness of your Peace
—the Peace that exists before duality arose.

~ Mooji

Vanish inside yourself

Just quietly vanish inside yourself, disappear. So beautiful. Your form is still here, but inside: Nobody. Inside: Cooked. But don't tell anybody that. Just be the peace of this world, the light and joy that shines from the indivisible Self. -Mooji


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Disapear !

Your life used to belong to you — at least you had this feeling. But now it is belonging to God, and you are slowly melting and merging here. At a certain point you will disappear. When you disappear, unexpectedly you will find you are fully here in the most alive way. This is the mystery, a paradox that the mind will not understand easily. Trust is the key. Stay open. Live with a 'yes' inside your Heart for all that is true. - Mooji


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The person is always late

Nothing Happens To You Ever www.mooji.org/audio.html#nothinghappens

The person is always late because its tendency is to keep linking to the past. It does not adapt to the freshness of now.

Whenever you look Into the mirror it never shows you a face of the past.

The consciousness is just like that, it is always fresh.

A Spontaneous Satsang recorded at Monte Sahaja.

Freedom -Mooji

Jim Gleason Mooji sangha G.

"So, the freedom of which you have spoken, is the freedom from being someone?"

Mooji 'Yes. Ultimately, it is freedom from even the concept of freedom. It is the end of striving. We put all our attention, efforts and energies into becoming the best someone we can be. That is natural, it is the whole story of mankind. But it is not freedom. By all means, live the highest expression you can.

Changing what you feel does not serve Truth.

Follow your heart's promptings, but do not take the expression to be a measurement or definition of the Self.

Enjoy with gratitude your life as a gift from life, es an expression of God, as the dance of the cosmos while remaining throughout as the formless seer.

The sage looks into a mirror at the pictures appearing as himself, but he is not confused. He remains as the unalterable being In the shrine of emptiness."

- Mooji Before I Am

Be empty

Mooji

Be empty. Be light.

Drop the luggage of a personal self along with its self-centered projections, so that you can feel again the simplicity and Holiness of your original Being. When the mind becomes light again, all the angels, all the heavenly Beings are rejoicing. You can feel the presence of them inside

All are singing hallelujah to the Truth. - Mooji

You are the One -papaji

Your are the One

which is aware of the awareness

of objects and ideas.

You are the One

which is even more silent 

than awareness.

You are the Life

which precedes

the concept of life.

Your nature is silence

and it not attainable.

it always is.

Papaji

Mooji -give up

Give up the idea that you can know anything and you will find Universal Consciousness.

Give up the idea that you are your body and you will be the Imperishable Self. But don't tell anybody about it. The mind cannot bear these types of words. But then it doesn't really exist.

Fall in love with emptiness. Fall in love with love but don't be a love story. Then you will experience your existence. You will feel like you are Space moving about in space. Tremendous love will be with you and unspeakable Peace.. Unfolding Happiness.

You will be comfortable knowing that nobody can understand you. Nobody ever has nor have you understood anybody and yet, in a strange way, you know every living being.

You know every living being. When you look at their eyes, you know that who is looking through them, is you.

Compassion Self to Self

Gracefulness

No agenda

Meet god in this life.

Your attention is your magic...

/br

From Bernard Werber, Le Livre Secret des Fourmis,
which quotes the Encyclopedia of the absurd and the absolute.

Mooji -on being a body

The Buddleia and the Daffodil

Mooji:

I keep saying you are not that which can die, but you can experience being that which will die.
I wonder if you follow?

Because some beings, you know, we are winding down, so I really want sometimes to be blunt when I see the dedication that we give to the noise in the mind, to present your life like its some kind of tabloid event.

I think, "My God! How unworthy to give such attention to such things! Don't be so spineless! How great you are! How great you are! kick these habits! Don't be the body. 

The body is here, its an instrument through which the Divine can taste experiencing. Enjoy, but don't cling to it because its made out of organic material and it will pass. Why cling to that? Why cling to that which in a short time is going to be decayed material; congealed blood, pus, smelling gases. What is that? That will die! Why cling to that? Why bring your thoughts to that? It is not a curse, but have the courage to face these truths, these actualities. 

This is not you. Its just your "spacesuit". Don't be so tender. I used to tell you that one of my favorite plants is a plant called the Buddleia. In England we have a lot of it. This plant is not going to win the Chelsea Flower Show. It grows anywhere in the wild. You will see it even on the Railway stations, on the bricks. Its growing out of the bricks. It doesn't even need any soil. It grows like this. I don't think many people are planting Buddleia. 

It just grows. It grows on a rooftop, on the side of a building...anywhere, it can grow. But when it flowers, all the butterflies come from everywhere! They go mad for it! Be like this. Don't just be a daffodil that needs water and a careful place to be. 

Be this Buddleia Being. Be robust! Don't be requiring, requiring.