NMT (No-Me Teaching) new series 114:

Ribhu Gita (Tamil) Ch 32:

(18)  Hence all differences due to mental delusion should be demolished completely and the state of the Undivided Nature established  by always practicing the bhava (conviction, attitude) of the Undivided Absolute.  The bhava (conviction, altitude) itself will not arise in the Minds that are not of an inquiring nature.  The non-inquiring Mind is the enemy because of which people get submerged in the Ocean of Birth—Death cycle.

(19)  Knowledgeless non-inquiry is the abode of Ignorance.  It will hide from sight the Knowledge that confer endless blessings. instead it will project an insurmountable imagination.  It will not let one abide in the perfectly full nature.  It is the seed, without a peer, for all overwhelming fear.  In a trice, it will accumulate sankalpa (concept, fixed idea) & vikalpa (doubt, difference, imagination) and a million modifications of the Mind.

[selections based on Master Nome’s Self-Knowledge]

The known depends on the knower and does not exist apart from the knower. Consciousness can never be a known or unknown object.

Consciousness is self-luminous. None knows it. It knows all. It knows itself. Thought is only Consciousness, yet Consciousness is not thought. The world in the senses, the senses in the thinking process, thinking within Consciousness; Consciousness is vast and formless, this is the clear perspective. The origin of the universe is the origin of one’s present experience. It is Consciousness. All things originate from That which is not a thing. All thoughts derive from That which is not any of them. That is formless, inconceivable Consciousness.

There is no experience apart from Consciousness. Consciousness alone appears as all experience. Known as it is, Consciousness has no appearance whatsoever. That which illumines thoughts, sensory perceptions, and all experience is known by none of these. It is Consciousness, formless, and infinite. All experience rises, appears, and dissolves in Consciousness, which has no rise, appearance, or dissolution. He who knows the Truth of the Self has neither birth nor death, neither attachment nor fear, for he is one with Consciousness. First, see that Consciousness contains all that is ever experienced. Then, see that Consciousness is forever unmodified and there is no all for it to contain. Only Consciousness can know itself.  Nothing else can do so.

[based on the Maharshi’s Teaching]

Knowing that our Mind possesses this wonderful power of creation & self-deception, is it not reasonable for us to suspect that the Body we take to be “I” & the World we take to be real in our present Waking state may in fact be nothing more than a mere imagination or mental projection, just like the Body & World that we experience in Dream? What evidence do we have that the Body & World we experience in this Waking state are anything other than a creation of our own Mind? We may be able to point out certain differences between Waking & Dream, but on analysis we will discover that those differences are superficial, being concerned with quality or quantity rather than with substance.  If we compare the World drama we see in Waking or Dream to a drama we see on a cinema screen, we may say that the drama seen in Waking is a better quality & more impressive production than that seen in Dream, but both are productions none the less – productions not of some external agency but of our Mind which sees them.  In substance, there is no essential difference between our experience in Waking & that in Dream. In both states our Mind rises, attaching itself to a Body by taking it to be “I”, & through the Senses of that Body it sees a World bound within the limits of Time & Space, & filled with numerous people & other objects, both sentient & insentient, all of which it is convinced are real. How can we prove to our self that what we experience in the Waking state exists at all outside our own imagination, any more than a Dream exists outside our imagination ?

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) have been available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

NMT (No-Me Teaching) new series 113:

Ribhu Gita (Tamil) Ch 32:

 (16)  lf you are not continuously of such bhava (conviction. attitude). the distortion of the restless Mind will not cease.  Is it not the distortion of the restless Mind that gives rise to the misery of this World  ?  Tell me how the Mind’s real nature, whole and faultless, be impressed upon the understanding of those who have had the distortion of their Mind destroyed by such deep, daily bhava (conviction. attitude) ?

(17)  How will the wearisome Bondage of Worldly existence be loosened for those who wander about without being established in their own nature ?  Howsoever they try, the base Bondage of Worldly existence can never be destroyed for those who have not found their True Nature.  As the wrong understandings of the restless Mind are resolutely destroyed for those who adopt an unwavering bhava (conviction. altitude).  Their Natural State will result, without any taint of veiling or confusion.

[selections based on Master Nome’s Self-Knowledge]

The Teaching of Non-Duality, when inwardly “received” & meditated upon, & then experienced, results on the destruction of all Delusion & Illusion, & in the Realization of the Self. That Teaching is what unfailingly puts an end to all of the imagined “bondage” (illusion of being a mortal individual capable of suffering). To “receive” this Teaching & to come to know it is the dawn of Self–Knowledge. Meditate on this Teaching, applying one’s own effort to awaken from the Illusion of Duality & thus gain clarity on Knowledge. To merge with its meaning is the direct experience of absorption in Knowledge. Be so absorbed in it that it is one’s very Identity & eliminated all possibility of Duality. Thus the state of Knowledge & Being are one & the same in Self-Realization.

Reality is comprehended by Reality itself. This is Self-Knowledge, the all-comprehensive Knowledge of Reality.  Such does not entail an all-comprehensive of the endless details of illusory objective things (science), or of the wide variety of spiritual practices (religions & paths) or states of mind (philosophy & psychology. Rather the Teaching of Non-Duality & resulting Self-Knowledge amounts to fixed gaze upon the Infinite, which is pure Consciousness & Existence, the sole-existent Non-Dual Reality. Self-Knowledge is Knowledge of the Absolute Self which is Reality, 1–without–a–2^nd, apart from which, there is nothing else.

[based on the Maharshi’s Teaching]

The Truth discovered by means of Vedanta is not something that can be demonstrated or proved objectively by one person to another. It can, however, be directly experienced as a clear knowledge in the innermost core of each person who scrupulously pursues the necessary process of Discernment until the True Nature of Being – which is the True Nature of Consciousness, & of Happiness – is revealed in the full clarity of pure unadulterated Self-Consciousness.  Vedanta does involve doing anything. It is an art not of doing but of non-doing – an art of just being.  The state of just being is one in which our Mind does not rise to do, think or know anything, yet it is a state of full consciousness – consciousness not of anything else but only of Being. The skill that is to be learnt in this art is not simply the skill to be – because we always are & therefore require no special skill or effort to be –, nor is it merely the skill to be without doing or thinking anything – because we are able to be so each day in Deep Dreamless Sleep. The skill to be cultivated is the skill to remain calmly & peacefully without doing or thinking anything, but nevertheless retaining a perfectly clear consciousness of Being – that is, consciousness of our own being or essential Existence. Only in this pristine state of clear non-dual Self-Conscious being, unclouded by the distracting agitation of thought & action, will the True Nature of Being become perfectly clear, obvious, self- evident & free from even the least scope for doubt or confusion.  Our first & most direct experience of Being is that of our own Being or Existence.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) have been available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

NMT (No-Me Teaching) new series 112:

Ribhu Gita (Tamil) Ch 30:

(26)  Since it is only Supreme Brahman, which is Consciousness alone.  That appears as the World, the Individual, & the Supreme. all this World and Individuals. though countable, are nothing. else, but only Consciousness alone.  Do the bracelets and others that are composed only of gold constitute anything apart from gold ?  Can the pot & the dish & others that are mere clay  be even a trace of anything except clay ?

(27)  Even though the Undivided, perfectly full Brahman is seen as the World by the Ignorant, this manifold World will be seen as the Supreme by the fully knowledgeable.  Even though the rope is directly in front appears to the uncomprehending as a snake, we have seen the principle of that snake [appearance] manifesting as an actual rope [Reality] only to the knowledgeable .

(31)  That state of being full of changeless Awareness is the unparalleled Liberation.  Those who have attained that great State will never again be in sorrow, never again have any blemish, will attain Joy, will be the ones who have accomplished all they have to do, and will remain ever the one Supreme Nature, for those, who are af the nature of the exalted Supreme there are none of the problems of this misery of repetitive Birth and Death.

[selections based on Master Nome’s Self-Knowledge]

That which knows the presence or absence of thoughts is neither. Neither obscures or clarifies That. Consciousness, which is the knower, is never defined by the known. That in which the three states of waking, dreaming, and deep, dreamless sleep, with all that they contain, appear, as the illusion of motion in That which is ever still, of form in the Formless, or a modification in That which is immutable, is the Reality of infinite Consciousness. Consciousness requires no light other than itself to illumine itself. The entire manifestation is rightly said to be only one small corner in the infinite, formless Consciousness. Examining a corner to see what actually is the corner, it reduces itself to a single conceptual dot. That dot is the notion of an “other,” a “second.” In Ultimate Truth, as there are no corners in space, there is not a sing objective thing in the Reality of the Self.

Negate the attributes superimposed on the Self and the concepts about the Absolute, and realize their identity. The Self is: in all sentient beings, the Consciousness which is their Being; in all things, the unseen Existence which is; in all locations, the space; in all Space, the vastness; in all Time, the endlessness, in every heart, the Love.

Veiling and differentiation are the characteristics of ignorance. As dimension of depth of the image in a mirror does not truly exist, so differentiation does not exist in the one Self. Meditate on Consciousness without an object. If you ask yourself what do you know for certain, you will release all ideas and form and abide in ever-existent Being. There is no creation and no destruction, no birth and no death, no bondage and no liberation from bondage, no ignorance and no knowledge, no path and no achievement, none ignorant and none who know, no one bound and no one striving to be liberated and no one liberated. This is the highest final Truth.

[based on the Maharshi’s Teaching]

We all believe “I am this Body”, “I am a person”, “I am called so-and-so, & was born on such-and-such a date at such-and-such a place”. Thus we identify our consciousness “I am” with a particular Body. This identification is the result of a confused & unclear knowledge of the true nature of Consciousness.  Our consciousness “I am” is not something material, whereas our Body is merely a bundle of physical matter, which is not inherently conscious. Yet somehow we are deluded into mistaking this material Body to be our consciousness “I”. As a result of our unclear knowledge of consciousness, we mistake matter to be conscious, & consciousness to be something material.  That which thus mistakes this Body to be “I” is our Mind. Our Mind comes into existence only by imagining itself to be a Body. In  Deep Sleep we are unaware of either our Mind or our Body. As soon as we wake up, our Mind rises feeling “I am this Body, I am so-and-so”, & only after thus identifying itself as a particular Body does it perceive the external World through the 5 Senses of that Body.  Exactly the same thing happens in Dream – our Mind identifies itself as a particular Body & through the 5 Senses of that Body it perceives a seemingly real & external World. When we wake up from a Dream, we understand that the Body we mistook to be “I” & the World we mistook to be real and external were both in fact only figments of our imagination.  Thus from our experience in Dream we all know that our Mind has a wonderful power of imagination by which it is able to create a Body, to mistake that imaginary Body to be “I”, & through that Body to project a World which, at the time we perceive it, appears to be every bit as real &  external to us as the World that we now perceive in this Waking state.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) have been available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

NMT (No-Me Teaching) new series 111:

Ribhu Gita (Tamil) Ch 30:

(22)  Only if there is Consciousness is there the World.  If there would he no Consciousness, there would be no World.  Hence all this World of Duality is only an illusion on Consciousness. By inquiring. with Knowledge about the oneness of all these  By positive and negative contrasts. and reflecting thereon. and focusing on the meditation that I am ever this Consciousness that exists as perfect fullness – I am ever That, remain ever changeless.

(24)  Since it is only Supreme Consciousness, which is the Substratum of all, that is full of the quality of being all-pervasive. is blemishlcss like the Sky, and is extremely subtle and unattached, it is called the Space of Consciousness, the Infinite Consciousness. Being of the unforgettable conviction (bhava) that I am the great Infinite Consciousness, overcome all illusion.

(25)  Apart from the Supreme Brahman. which is Existence alone, there is no World, which is creamed as the moving and the unmoving. apart from the Supreme Brahman, which is Consciousness alone.  There is no World of appearances, thoughts, & such.  Apart from the Supreme Brahman, which is all good.  There is no World of manifold activity.  Being of the conviction (bhava) that you are the Supreme Brahman which is just That alone, overcome all weariness.

[selections based on Master Nome’s Self-Knowledge]

The known depends on the knower and does not exist apart from the knower. Consciousness can never be a known or unknown object.

Consciousness is self-luminous. None knows it. It knows all. It knows itself. Thought is only Consciousness, yet Consciousness is not thought. The world in the senses, the senses in the thinking process, thinking within Consciousness; Consciousness is vast and formless, this is the clear perspective. The origin of the universe is the origin of one’s present experience. It is Consciousness. All things originate from That which is not a thing. All thoughts derive from That which is not any of them. That is formless, inconceivable Consciousness. There is no experience apart from Consciousness. Consciousness alone appears as all experience. Known as it is, Consciousness has no appearance whatsoever. That which illumines thoughts, sensory perceptions, and all experience is known by none of these. It is Consciousness, formless, and infinite. All experience rises, appears, and dissolves in Consciousness, which has no

rise, appearance, or dissolution. He who knows the Truth of the Self has neither birth nor death, neither attachment nor fear, for he is one with Consciousness. First, see that Consciousness contains all that is ever experienced. Then, see that Consciousness is forever unmodified and there is no all for it to contain. Only Consciousness can know itself.  Nothing else can do so.

[based on the Maharshi’s Teaching]

First we know that we exist, & then only can we know of the existence of other things. But whereas our own Existence is Self-Conscious, the existence of each other thing depends on us to be known.  We know our own being because we are Consciousness. In other words, our being is itself the Consciousness that knows itself.  It knows itself because it is essentially Self-Conscious. Thus it is reasonable to hypothesize that consciousness is the primal & essential form of Being. Without Consciousness, Being would be unknown, & without Being, Consciousness would not exist.  Our Being & our Consciousness of Being are inseparable – in fact they are identical – & both are expressed by the single phrase “I am”. This Being-Consciousness, “I am”, is our most fundamental experience, & the most fundamental experience of every sentient being. “I am” is the one basic Consciousness – the essential Non-Dual Self-Consciousness – without which nothing would be known. “I am” is therefore the source & foundation of all knowledge.  What then is the use of knowing anything else if we do not know the truth of our own Being-Consciousness, our Self-Consciousness, “I am”, on the basis of which all else is known ?

All that we know about the World & all that we know about God – all our sciences & all our religions – are of no real value to us if we do not know the truth about our self, who desire to know the Truth about the World & God.  We are the Being-Consciousness “I am”, yet our knowledge about this “I am” is confused.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) have been available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

NMT (No-Me Teaching) new series 110:

Ribhu Gita (Tamil) Ch 30:

 (7)  The part that is the Substratum, the Existence-Consciousness-Bliss, will stand as One & complete, perfectly full.  It is in this that the illusory Name and Form will arise as just 2 limitations.  Understanding by an Inquiry of meditative Discrimination, that the illusion is indeed the Substratum and being rid of misunderstandings by focusing on this, enjoy unsurpassed Bliss.

(10)  The Body and all that is gross are of the nature of Brahman.  Whatever is seen as an appearance is of the nature of Brahman.  All objects that are divisible are of the nature of Brahman.  The Supreme, the Individual, and the World are all of the nature of Brahman.  Whatever is seen as something separate is Brahman.  Immersed in the certitude of the one Absolute, enjoy unsurpassed Bliss.

(20)  Ignorance, which is derided is of the nature of Brahman.  Knowledge which shines is of the nature of Brahman.  The Individual [jiva] that is. differentiated is of the nature of Brahman.  The Lord is of the nature of Brahman.  The Earth and stars are of the nature of Brahman.  Whatever is seen as something separate is Brahman.  Whatever is experienced by the Senses is of the nature of Brahman.  By the intense conviction that 1 am that originless Supreme Brahman, be in Bliss.

[selections based on Master Nome’s Self-Knowledge]

Being is forever undefined but realized as “I.” The Formless is real and infinite. There are no forms within it and none beyond it. There cannot be two that are formless. There cannot be non-duality with forms viewed as forms, and there can be no duality in the Formless.  Both the appearance and disappearance of a thing or a thought are forms. The Formless is neither. Where there is plurality, one sees only false appearance, where there is non-duality, one see clearly and truly. All forms arise from, appear in, and dissolve into the impartible, indivisible, formless Reality. No form can yield the Formless, forms can give rise only to other forms. The Absolute is formless and non-dual. There is nothing outside it and no “outside.” Nor is there anything within it. Do not mistake a definition for Existence itself. Neither dualism nor a concept of unity is the Non-dual Truth. Non-objective Being is neither a multiplicity, nor one-in-many, nor many-in-one. It is indivisible.

Being and Consciousness are one and the same. That which is real ever is, continuously. What is discontinuous is never real. Every form is dependent on something else to be experienced. Being, which is Consciousness is nondependent. What is dependent is unreal. What is self-existent is real. In relation to all things, Consciousness is the witness. Seen clearly as it is, Consciousness is formless, and there has never been an objective thing; there is neither knower nor anything known. Being can never change its nature. Being has no attributes. It is the Void, Brahman, forever free of definition. It is called the Self because it is your very Being, who you are. It is called Being because it always is, timelessly, and can never cease or be destroyed. It is called Consciousness because it is nonobjective and can never be a known or unknown object. It is called supreme love because it surpasses all emotion and is indivisible. It is called Bliss because it is full with exquisite perfection that can never be flawed or deficient. It is called God because it is nothing else. It is called eternal, for it is uncreated and imperishable. It is called the Absolute because its Existence is nondependent and it is not in relation to anything. What is this formless undefined Self in itself. Silence is most eloquent. That which is real does not depend on anything else to be or to be experienced. This is Being. Again and again examination of the dependent in this way will emphasize the self as the residual reality. Unchanging Being is the root of peace. Space-like Consciousness is the root of freedom. The Bliss of the Self is the root of joyful love. The Absolute is not a part of reality relative to other things.

[based on the Maharshi’s Teaching]

The Truth discovered by means of Vedanta is not something that can be demonstrated or proved objectively by one person to another. It can, however, be directly experienced as a clear knowledge in the innermost core of each person who scrupulously pursues the necessary process of Discernment until the True Nature of Being – which is the True Nature of Consciousness, & of Happiness – is revealed in the full clarity of pure unadulterated Self-Consciousness.  Vedanta does involve doing anything. It is an art not of doing but of non-doing – an art of just being.  The state of just being is one in which our Mind does not rise to do, think or know anything, yet it is a state of full consciousness – consciousness not of anything else but only of Being. The skill that is to be learnt in this art is not simply the skill to be – because we always are & therefore require no special skill or effort to be –, nor is it merely the skill to be without doing or thinking anything – because we are able to be so each day in Deep Dreamless Sleep. The skill to be cultivated is the skill to remain calmly & peacefully without doing or thinking anything, but nevertheless retaining a perfectly clear consciousness of Being – that is, consciousness of our own being or essential Existence. Only in this pristine state of clear non-dual Self-Conscious being, unclouded by the distracting agitation of thought & action, will the True Nature of Being become perfectly clear, obvious, self- evident & free from even the least scope for doubt or confusion.  Our first & most direct experience of Being is that of our own Being or Existence.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) have been available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

NMT (No-Me Teaching) new series 109:

Ribhu Gita (Tamil) Ch 29:

(37)  Ever being changeless, peaceful Existence alone is the direct Awareness.  Son !  That is the pure Liberation while yet alive.  It is also Liberation out of the Body.  Only they who have the Grace of our Lord can easily reach this state without Duality, as explained here.  The sum and substance of the pronouncements of the captivating crest of the Vedas is only this.

(40)  For those who hear and understand this explanation will reach Liberation right away and they will not have the least of difficulty. They will enjoy Bliss that is not small by any means and attain  perpetual auspiciousness, be established in fearlessness, and return no more to the miseries of mundane existence.  They will became of the nature of the motionless Supreme Brahman.  What l have said is the Truth, there is no doubt of this.  In the name of God, this is the Truth.

[selections based on Master Nome’s Self-Knowledge]

The Body is objective, divisible, changeful, and dependent for its very appearance. The Self is nonobjective, indivisible, changeless, nondependent and self-existent. The two need not be confounded. The self is not the Body and has no inside or outside. There is no inner and no outer. It is ignorance to assume the Body is the boundary line between them. The bodiless Self is birthless, locationless, and deathless. It comes from nowhere and goes nowhere. An incalculable number of cells are given the name “Body,” and such is considered an existent entity. Remove one cell at a time and see what actually is the Body. The name “Body” does not make it a real entity. To see the world, one must stand as the Body. To see the Body one must stand as the mind. The entire universe is in the mind and the mind does not exist. Be free from thought’s definition, from the notion of a second knowing principle, and from the notion of a differentiated mind. This is merger of the mind. To see the mind one must stand as the Ego. Who are you? If the Ego is not, creation is not. An Ego is an absence. No one has seen an Ego at any time. The Ego cannot be produced by the Self, cannot be produced by anything in the universe, and cannot be self-produced. So, where is bondage? All illusion is based upon the Ego, and all illusion is contained in the Ego – but the Ego itself is an illusion! All the known is for the “I,” but the “I” does not exist at all. Upon the Ego is based all ignorance and misidentification. The discovery of the absence of the Ego is the end of all ignorance and misidentification. With the imagined rise of the Ego, all else appears, with the disappearance of the Ego, all else is not. All illusion is for the Ego, based upon the Ego, and contained within the Ego. Self-Realization is the Knowledge of the absence of the Ego and the utter unreality of illusion.  The Ego is a false assumption assumed by no one. All illusion if ignorance. Ignorance is misidentification. All misidentification is the Ego. The Ego is nonexistent. The Ego has no form of its own. Strip it of its covering, and nothing remains of it. Superimpose Being: the Ego seems existent. Superimpose Consciousness: the Ego seems sentient, a second knower. Superimpose Bliss: happiness seems external. Go back the way you came.

[based on the Maharshi’s Teaching]

The art of just being, remaining fully conscious but without any activity of the Mind, is a skill that can be cultivated & applied to produce an experience of inexpressible beauty & Joy – but also a an attempt to acquire true Knowledge by keen observation. And this is not only the art of Happiness, but also the art of Consciousness, & the art of Self-Knowledge – incredibly simple & clear. To the human Mind, however, it may appear to be complex & abstruse, not because it is in any way complex in itself, but because the Mind which tries to comprehend it is such a complex bundle of thoughts & emotions – desires, fears, anxieties, attachments, long-cherished beliefs & preconceived ideas – that it tends to cloud the pure simplicity & clarity of Being, making what is obvious appear to be obscure.  It begins with observation & analysis of something that we already know but do not fully understand, & proceeds by reasoning to formulate a plausible hypothesis that can explain what is observed. Vedanta does not study any object of knowledge, but instead studies the very power of Knowing itself – the power of Consciousness that underlies the Mind, the power by which all objects are Known.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) have been available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

NMT (No-Me Teaching) new series 107:

Ribhu Gita (Tamil) Ch 29:

(3)  As the natural Reality of the Non-Dual Supreme remains undestroyed.  It is, indeed, the Reality. as this world of Duality has no intrinsic reality.  All this is only illusory.  This illusoriness, when inquired into, is indeed, the Supreme Brahman. which is the Substratum.  It is that Brahman. which eternally endures, that is your own pure, True Nature.

(4)  When the reality of the imaginary Snake is thoroughly inquired into. that reality is only the Substratum of the Snake-form, namely, the reality of the Rope, and not the reality of a Snake.  Likewise upon deep Inquiry, the reality of the World is realized to be the only Reality of Brahman, the Substratum, it is only that Brahman, which is ever the Reality.  That is your own Non-Dual, True Nature.

(5)  Just as, on Inquiry, there is not a trace of intrinsic reality. apart from your own reality of the World that appeared in the imagination of your Dream, so there is no intrinsic reality apart from your own Reality, for the World in your Waking State, which is also an Illusion.  Brahman, which is the only Reality, without-a-2^nd, is similarly your True Nature.

(6)  The Body, the Senses, the Life, the confounded Mind, the Intellect, the Ego, the thoughts,  The primal Ignorance about all of these, and various seeming entities which seem differentiated are all, upon Inquiry realized to be only the one Reality, which is the Supreme Brahman.  Only that Brahman, the one Supreme Reality, is ever your true Nature.

[selections based on Master Nome’s Self-Knowledge]

There is the Teaching, which when received, meditated upon, & experienced, results in the destruction of all Delusion & all Illusion, & in the Realization of the Self. It is what unfailingly puts an end to all the imagined Bondage. It is intended for those who know the value of Detachment & the importance of Self-Realization, & who are endowed with an inward-turned Mind.  It is the quintessence of Advaita Vedanta.  It is the Maharshi’s Teaching. This Teaching is reiterated here. To receive this Teaching & to come to know it is the highest blessing. It is the dawn of Knowledge.  To meditate on this teaching, applying one’s own ever to awaken from the illusion of Duality, & thus gain clarity in Knowledge, is to be in the sublime state of Grace. To merge with its meaning is samadhi, which is the direct experience of absorption in Knowledge.  To be so absorbed in it that it is one’s very Identity & all possibility of Duality is a removed, the state in which Knowledge & Being are One, & the same, this is Self-Realization.

In Truth, Reality is comprehended by Reality itself. This is Self–Knowledge. In the Agama texts, this is referred to as all–comprehensive Knowledge. It is so, not because it is an examination of the endless details of illusory, objective things or of the wide variety of practices & states of Mind, but because of its fixed gaze upon the infinite, which is pure Consciousness & Being, which is the sole existing Reality. It is Knowledge of the Absolute Self, which is Reality, with 1-without-a-2^nd, & apart from which there is nothing else.

In Non-Duality, meditation may be regarded as by the Self, for there is no other knower, & upon the Self, as there is no object of meditation.  In meditation upon Self–Knowledge, one cannot stand apart from the self to contemplated.  Oneness, identity would being, is the essence of the meditation.  This is timeless knowledge that is thought–transcendent. Thoughts are not real, & they cannot reveal what is Real. Not retaining any idea or concept by inquiring into oneself, there is entrance into Self–Knowledge. Therefore, the only intent upon the Supreme State, meditates with a singular undistracted focus on Truth, abandons meandering Delusions for the sake of what is Sacred, for the sake of Self–Realization, & is absorbed in that which is blissful, unforgettable, illimitable, indivisible, & beyond the Body, Mind, & Ego. That is formless Being.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) have been available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

NMT (No-Me Teaching) new series 106:

[selections based on Master Nome’s Self-Knowledge]

The one, Absolute, Non-Dual Self alone exists Eternally (from aeviternus, of great age, similar to aeon, but more technically for Medieval Philosophers: existing “entire & immutable as an indivisible point in Space”).

The Self neither begins nor ends, neither expands nor reduces, has no phase or condition, & is ever just as it is. The Self alone is present always.

Knowledge of the Self is based upon the seeker having a firm conviction in the Identity, or Non-Duality, of That & thou as expressed in the Upanishad mahavakya: “Thou art That.” This reveals the Identity of Self & the Absolute (Brahman). When seeking Realization of the Absolute, Brahman, seek to realize the Self  as it truly is. The Realization of the Self is our only true, Natural State [Sahaja, “the Natural, effortless Innate State. ]. Any other state is Illusion (that which fools us) & the product of Delusion (fooling ourselves). The ultimate nature of Illusion is non-existence (that is, it does not really exist).

Ribhu Gita (Tamil) Ch 37:

(41)  All is the Supreme Brahman: there is no doubt of this.  I am indeed am That: there is not a bit of doubt of this.  I say this in the name of the Supreme Lord of all the World.  What said is the Truth. There is no doubt of this.  Worthy son! therefore. being aware, with great certitude, that all is ever Brahman alone, and I am That, and thereby casting aside everything, abide as the pure Self alone.

(42)  All “appearances” (Individuals, etc.) that seem sentient (conscious) are but the Supreme Lord, which is Consciousness alone.  I am indeed the Lord which has nothing in the least to learn, I am indeed that Lord which has nothing apart.  By attaining the undivided Realization through such practicable bhava (conviction), and being rid of the Bondage of Birth-and-Death cycle, abide as the “Apex”, your Self alone, not different from the Supreme Lord.

(43)  Thus have I described the Abidance in the undivided Self.  As expounded by our Lord.  Son !  If this is heard just once or read without blemish as now told, the undecaying State of Liberation will result.  Is there any doubt that those who hear this or read this every day will attain the bondagelcss Supreme Liberation ?

(44)  Only those who deeply inquire into and contemplate upon the nature of the perfectly full, undivided Supreme Lord as the Substratum of all the numerous Names & Forms of things will attain taintless, undivided Abidance in the: Self and cross thc hard-to-cross Ocean of Birth & Death (re-incarnation).  None else can ever cross this Ocean by any other action, all being tainted (by duality).

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) have been available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

NMT (No-Me Teaching) new series 105:

Sri Bhagavan Ramana Maharshi’s “Cinema” analogy:

CINEMA SHOW                   SELF

(i) lamp                           (i)  Self

(ii) lens                           (ii) pure (sattvic) Mind

(iii) film photos           (iii) subtle thought vasanas latent tendencies

(iv) lens ==> light       (iv) Mind ==> seer / Jiva

(v) screen light            (v) Mind-Sense light on World

(vi) screen images      (vi) names-forms-objects

(vii) motor                     (vii) divine law manifesting latent tendencies

Shri Shankara’s is commentary on the Hastamalaka hymn:

(Invocations)

Knowing which all will be discerned as being in the Supreme Self, to that Eternal–Knowledge–Bliss, originless & changeless, I bow. 

 By ignorance of which, Duality appears, on knowing which, Duality disappears, like the Rope–Snake, completely, to that Supreme Spirit, I bow. 

By the knowledge of whose teachings, our Consciousness–Self becomes evident, to that Sadguru, the Sun that dispels the darkness of one’s Ignorance, I bow. 

Here certainly, for all living beings, by one’s own natural inclination, indeed there is a wish to accept Happiness & the desire to abandon Suffering, thus – “Let there be Happiness for me, let there not be Suffering for me.”

In this context someone who possesses full, superior, abundant merit, having known the Suffering is inevitable & that “happiness” born of sense objects is without reality, is impermanent, & is thus suffering, indeed by striving with aspiration, by spiritual practice, & by perfect very strong abandonment of attachment to some Samsara (illusion), is free from craving.

With indifference & relinquishment of Samsara he strives. As non-knowledge, or misunderstanding of our True Nature of the Self & turning away from Self-Knowledge are the cause & production of Samsara, the spiritual teacher instructs him in the Knowledge of the Self.

(1)  The instrumental cause of the activity of the Mind, the Eye, & so on;  devoid of all conditionings, akin to Space; just as the Sun is the instrumental cause of the World’s activity; that which by its nature is Eternal Knowledge am I, the Self.

“Mind” becomes the “thinking Mind” [manas], the “Ego” [ahamkara], the “Intellect” [buddhi], “memory & feeling” [chitta], which are the 4 aspects of the Mind.

So also of the “Eye & so on” means the Eye [vision], the Skin [touch], the Ear [hearing], the Tongue [taste], & the Nose [smell], which are the 5 senses & sense organs of perception.

And also: Speech, Hand, Foot, Excretion, & Genitals, which are the 5 organs of action.

From the Supreme Truth, there will be rejected, all the above without exception, all limitations, such as the characteristics of the Intellect & others.  Therefore of that it is said quote devoid of all conditioning.  It is because of

Being “devoid of all conditionings”, indeed this is akin to “Space” means completely pure like Space.

Thus he declares:

(2)  Resorting to that which is of the nature that is Eternal & is Knowledge, the Mind, Eye, & so on, not possessed of Knowledge, [seem to] enter into activity, like fire & heat [fire gives rise to heat], the unwavering One, that which by nature is Eternal Knowledge am I, the Self.

What is the eternal nature of True Eternal Knowledge (bodhi) ?  True Eternal Knowledge (bodhi) is commonly referred to as ordinary knowing (jnana).  But ordinary knowing (jnana) is generated and brought forth by the connection or drawing together of the senses, the objects and so on.  The ordinary knowing (jnana) thus arisen utterly disappears & is destroyed.  Hence because of its character of origin & destruction, it does not deserve to be considered as True Eternal Knowledge (bodhi).

True Eternal Knowledge (bodhi) would not approach the True Nature of the Self, with its Eternal Nature, if there were True Knowledge (bodhi) that was non-eternal in nature. Such would be a contradiction.

Then again, it is also said indeed that by the term True Eternal Knowledge (bodhi), simple perceptual awareness (chaitanya) is meant.  True Eternal Knowledge (bodhi) is also not simple perceptual awareness (chaitanya) which is the knowledge produced by the “perceived object” such as jars & such, all of which are inert.

The “perceived object” indeed is ordinary knowing (jnana), as a ordinary knowing (jnana) of the jar is brought into existence for & is apparent to “me”. Likewise, the ordinary knowing (jnana) of some cloth is brought into existence for & is apparent to “me”.  This is what is actually evidentially being experienced. Thus we see the non-eternal nature of that kind of knowing & the way it is not of the True Nature of the Self. And so, the Self being of the True Nature of Eternal Knowledge (bodhi) is arrived at.  [to be continued]

Notes [by blog author] on Happiness:

In the context of Non-Duality, the Sages tell us that Happiness is our Real Nature, as one sense of Ananda in Sat – Chit – Ananda, Existence-Consciousness-Bliss. For the same reason that we seek Self-Knowledge, seek to know our own Identity, we likewise seek Happiness, which is our Identity. Cessation of Existence is inconceivable, so that those who identify with a Body will fear Death. Enlightened or Ignorant, either way, such cessation of Existence is unacceptable because we intuit that this would bring an end to Happiness.

Self-Knowledge & thus true & lasting Happiness are gained by the removal of Ignorance as to our own Identity. So to inquire: Who am I ? & to subjectively find the “Inquirer” to be the answer, to be that pure Existence & Happiness – this alone is the final & lasting solution to our unending search for Happiness.

When I breathe, turn left or right, think this thought or another, all is done to increase Happiness or to decrease the loss of Happiness, for this is the only motive for anything. Complete Self-Knowledge includes the recognition that as Happiness itself, we can never find it outside, & once realized, we can never lose it.

In the meantime, the very mean, mean, “meantime”, we chase external objects of desire in a Dream–World. When partial Happiness is apparently attained for the moment, that anxiety of the Mind relaxes, & a glimmer of true Happiness is experienced.  But as the Buddha advised, in telling us that the nature of Worldly Life is suffering:

1) to not get what you want is suffering

2) to get what you don’t want is suffering

3) to get what you want also includes suffering because we sense that what appears in Time, with a beginning, will certainly have an end be lost.

4) whatever the happiness enjoyed when you get what you want, you still sense that you could have more or better, may have once had more or better, & that “others” already have more or better.

Real Happiness never ends & has never left us, even if only dimly appearing as the “reference background” by which we “measure” lesser happiness. We always know just how happy we are, or are not. We often know the same about others. Ever we “measure” against that “reference background” of perfect  Happiness which is our own True Nature, the unwavering Reality of Happiness which is our very Existence.

Sri Bhagavan Ramana Maharshi’s “Upadesa Saram” with ~ 10 Meditation points by his disciple, Master Nome:

(22)  The Body, the Senses, the Prana, the Intellect, & ignorance are not I, the one Being.  That is inert, for it is unreal. 

1. The Body, subject to Birth & Death, constituted of parts, changeful, objective, inert in itself, & sporadically experienced, is not the Unborn, Imperishable, Undivided, partless, changeless, non-objective, continuous Being–Consciousness. It is not I. The one Being alone am I.
2. The Senses, subject to appearance & disappearance, multiple, changeful, objective, known by the Mind in a particular state of Mind, inert & unknown to themselves, & sporadically experienced, are not the non-appearing yet never vanishing, singular & Undivided, changeless, non-objective, unknown by the Mind & transcendent of all States of Mind, un-sensed & self-luminous, continuous Being-Consciousness. They are not I. The one Being alone am I.
3. The Prana, subject to coalescence & dispersion, entrance & exit, of various types & conditions, active in various ways, objective, not knowing itself, & non-eternal, is not the space-like, neither entering or exiting, un-conditioned & not multifarious, invariable & ever un-moving, non-objective, self-known, & eternal Being-Consciousness. It is not I, the one Being alone am I.
4. The Intellect which appears & disappears, the form of which is thought, which is objective, which is not known by itself, which is not Eternal, & which is changeful, is not the non-appearing yet never disappearing, Formless, thought–transcendent, non-objective, self–known, Eternal, ever–changeless Being–Consciousness. It is not I. The one Being alone am I.
5. Ignorance which is as if darkness could be in light, which is imagined & gives rise to the imaginary, which is not Eternal, the cause of for all differentiation, which is not known itself, & which is not self–existent, is not the ever–shining, self–luminous, real & not imagined, eternal causeless & without effect, undifferentiated, self known & self-existent Being–Consciousness. It is not I. The one Being alone am I.

6, I am only the one Existence. There is no other Existence, & there is no other “I”.

7. The one Being alone is real & alone exists. The unreal is ever non-existent. There are no degrees of Reality. Degrees of unreality are as unreal as the non-existent itself.
8. Consciousness alone exists. The inert is truly unreal. All, from the Ignorance to the Body, not being self–known, or not self–existent. They are un-real. The self–existent & self–known is alone real. Therefore, know the Knower.
9. The Knowledge of not being the Body, Senses, Prana, the Intellect, & Ignorance is not for the Body, Senses, Prana, the Intellect, & Ignorance they are. They are inert & un-real. The Knowledge is for the Self, which is truly I, which is the Real & which is Knowledge itself.
10. Inquiry that negates all misidentifications reveals the true Identity of the ineffable Being, which can neither be conceived nor negated.

(23)  The Illuminator of Existence is Consciousness. Where is there another ?  As Existence is indeed Consciousness, so Consciousness indeed is “I”. 

1. The Self is Being–Consciousness. Other than Being, there is no other Existence. Other than Consciousness, there is no other Knower or Illuminator.
2. Being–Consciousness cannot be known by or through anything other than itself, for the non–existent cannot realize, & the Known cannot know.
3. Self-Knowledge is that in which the Self is the Knower, the Known, & the Knowing, & which is of the nature of indivisible Consciousness. Consciousness is the Knowledge. 4. Existence is I. Consciousness is I. I always exist. I always know this Existence.
4. I am. I know that I am. The Knowledge that I am is inseparable from the Existence of I am.
5. There is never a doubt about Existence. Even if such a doubt could be conjured up, I would exist to know the non–existence.
6. Consciousness ever shines; I always know. Even if there were any of not knowing or being bereft of Consciousness, that condition would still be illumined by Consciousness; I would still know.
7. Since Being is Consciousness, there is no other to know. Consciousness being “I”, there is simply no other “I”. I do not become Consciousness. By my nature, I am Consciousness, & there is no other quote “I”.
8. I do not become Consciousness. By nature, I am Consciousness. I do not become Being. By nature, I am Being, & there is no other “I”. Self–Knowledge reveals this.
9. The essential Teaching is true Knowledge. True Knowledge is Consciousness as it is. “As it is” is just Being. Just Being is the Truth of “I”.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) have been available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

NMT (No-Me Teaching) new series 104:

Sankara quotes:

Bearing all afflictions without retaliation & without mental disturbance is what is known as Patience.

It is in a man who has strong Dispassion & Desire for Liberation that Peacefulness & so on are really fruitful.

Among the contributory factors of Liberation, Devotion stands Supreme, & it is the search for one’s own True Nature that is meant by Devotion.

The practice of Faith, Devotion & Meditation are declared by scripture to be the means to Liberation for a seeker after Liberation. He who perseveres in these will achieve Freedom from Bondage to the Body, created by Ignorance.

Let all those who put away & cast aside every sin of thought, who are sated with this world’s joys, whose thoughts are full of Peace, who delight in words of Wisdom, who rule themselves, who long to be free, draw near to this Teaching, which is dedicated to them.

Renouncing inwardly, renouncing outwardly – this is possible only for him who is free from passion; & he who is free from passion renounces all Attachment within & without, through the longing for Freedom.

The 4 Perfections are numbered by the wise. When they are present there is success, but in their absence is failure. First is counted the Discernment between things lasting & unlasting. Next Dispassion, the indifference to self-Indulgence. Then the 6 Graces, beginning with restfulness. ‘l’hen the longing for Freedom.

A certainty like this – the Eternal is Real, the fleeting World is unreal; this is that discernment between things lasting & unlasting.

Ribhu Gita (Tamil) Ch 35:

(37)  The dualistic mode of “I am the Body” & such.  The Witness-mode that I am the Witness of all, the undivided mode that I am the Absolute – rejecting 2 of these 3 modes.  And attaining the differenceless Knowledge of the Supreme Brahman by the divisionless, undivided, Supreme mode, and being rid of all the original Bondage of the misery of Worldly existence, ever abide in the Self.

(39)  The gross Body and others are all of the nature of Brahman, whatever is seen as Dual is of the nature of Brahman.  Space & Time are all of the nature of Brahman. whatever things that are seen are all of the nature of Brahman.  l am the root Cause, the Supreme Brahman.  Setting aside everything by such settled Knowledge, abide as the true, undivided Self, the true Abode, which is not different from the Supreme Brahman.

Sri Bhagavan Ramana Maharshi’s “Upadesa Saram” with 10 Meditation points by his disciple, Master Nome:

(20)  Upon the destruction of the “I”, as “I”, I shines the heart by itself, the supreme, perfect fullness of Being.

1. Self-Knowledge born of Self-Inquiry that reveals the Eternal non-existence of the Ego is the destruction of the “I”.

2, Though the Self is ever–existent & ever – shining the belief in an Ego, the misidentification of an “I”, seems to obscure.  The cessation of misidentification leaves the self- shining as the un-obscured only Being.  The obscuration & the one for whom the Self seems to be obscured are the same un-real “I”. The destruction of the “I” is the destruction of all Ignorance & obscuration forever.

3. I am only I, the eternal, un-alloyed Existence. I am ever I, the perpetual Consciousness. In this Realization, the Self is the Knowledge of itself, as surely as Being & Consciousness are are the same, as certainly as I am I.
4. The light of this Absolute Knowledge is the luminosity of one’s quintessential Being, which is the Heart. It is realized in identity with it, in which there is no “I” to be different from it.
5. The Heart, quintessential Being, knows itself by itself. Another “I”, one who is in any way distinct from the undifferentiated Self, cannot know & truly does not exist.
6. As Being is itself (I, I), as Consciousness knows, shines, flashes forth, by itself, so Supreme Bliss exists as the innate fullness & perfection of Absolute Being.
7. The absolute, perfect fullness is ever on fractured & undiminished, just as Being is ever undivided & free of any modification. Omnipresent, there is no scope for an Ego in that.
8. The Ego “I” is that which appears as the unreal in the midst of the sole–existent Reality as, as an Individual in the Ego-less Self, as the veil of the darkness of Ignorance for the self–effulgent, infinite Consciousness, & the suffering in the midst of Bliss. The “I” is misidentification, which composes Ignorance, which alone is the cause of suffering. The destruction of the “I” notion is the end of all suffering.
9. The Supreme, perfect fullness of Being is ever so. This is the Truth. When the “I” is removed from I, all that remains is the true I, which is the perfect fullness.

(21)   This is called the state “I”; all day even in Deep Dreamless Sleep, even upon dissolution of “I” I, it is un-dissolved as Being.

1. The perfectly full Being is to be viewed as truly I. It is thus perfectly full Being that is erroneously conceived of as an individual quote “I”.
2. The “I” dissolves in Deep Dreamless Sleep every day, yet Being remains. Therefore, as one always exists & Existence cannot cease to exist, I am not “I” but only in the indissoluble Being.
3. Being, which never ceases, alone is the abode of “I”, & there is no other place for an “I” to be. Being has only itself within it. By this Knowledge of Reality, the supposed “I” portion merges with the Undivided, perfectly full, true Being.
4. The significance of the word “I” is according to the Identity either conceived of as oneself or known as the one Self. Upon the dissolution of the “I” notion, indestructible Existence is realized as it only true meaning.
5. As in the case of “this”, the existence of an “I” is only according to the “I”. In its True Nature, the Being of the Self is devoid of a “this” & of an “I”. Only according to the non– self does the non–self exists; only according to the un–real does the un–real exist. The belief in an adherence to the “I” follows the assumption of the “I”. For the Self, the Self alone is; for Reality there is only Reality.
6. Being can never cease to be. Indissolubility is the very nature of existence. That which is all’s is not being & does not really exist.  7 is the dissolution of the unreal does not represent the loss of any real thing & as realization of the every is the reality is not the acquisition of anything new, the simultaneous dissolution realization are purely of the nature of self – knowledge.  8.  The various states of creation dissolution such as waking, dream, & sleep, pertain only to a quote I conceived of as other than the self.  The self is quote I – less, state – less & free of creation dissolution 9.  Being is consciousness & can never be inert or cease to be.  Self – knowledge is of the very nature of this consciousness & is not contained within or bound by the 3 states.  Self – knowledge is not for an quote I & is not a state.  The permanent dissolution of quote I by keen self inquiry is its revelation.  Self-knowledge, being of the nature of being, it self is never lost.  10.  If one would inwardly acquire so as to cease to misidentify with all that is perishable, or that can dissolve, this would suffice for the knowledge of the Eternal Self..The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

   www.jpstiga.com/

   http://jstiga.wixsite.com/nonduality/

   or with Caps-sensitive:

   http://sdrv.ms.YPOgkX/

   Duplicates (but with graphics) have been available on:

   http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

   http://being-as-consciousness.blogspot.com/

   “There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

   for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

NMT (No-Me Teaching) new series 103:

Sri Bhagavan Ramana Maharshi’s “Upadesa Saram” with 10 Meditation points by his disciple, Master Nome:

(18)  Modes of the Mind now, are dependent on the “I”–notion. Modes & thoughts are the Mind, know the “I” is the Mind

1. The Mind appears as states, modes, & thoughts, & has no form apart from them.
2. All of them appear for “I”, who is defined as the conceiver or experiencer of them. They depend on “I” & are never experienced independent of “I”.
3. That which is dependent has only a dependent existence & never otherwise, does not actually exist as such, or is non-dependent, actual Existence, the Substrate, mis-perceived as such.
4. The self existent alone is Real & is the self. One should inquire within & thus abide as the Self, which is self-existent Being, self-existent Consciousness, & self-existent Bliss. 5. The entirety of the Mind is merely the “I”–notion in various guises.
5. Knowledge resolves the Mind into I. Knowledge is not in the Mind. If Knowledge were in the Mind, it would not know the resolution. It is beyond the Mind & even knows the “I”.

7  The self is untouched by any thought.  The self is.  Self-Realization is not a mode of the Mind.  It is not reached by thought or by an assumed, illusory “I”.  The Self is true Knowledge of itself, which is just Being, itself is the nature of Realization.

9. When the “I” is obstructed by notions of conditions of the Mind, it is only “I” obstructing itself by itself with itself. A mistake mistakenly mistakes itself as some mistake, which is mistaken to be otherwise. Imagination imagines itself to be otherwise.  10. Inquiring “for whom ?” is the cessation of imagination, which returns a sense of Reality & Identity from the Mind, which is only thought, to “I”. And thence inquiring “Who am I ?” reveals Self as it is, which is the sole–existent Reality.

(19)  From where does this “I” com to be ?  From one who knows, oh ! The “I” falls. This is Self–Inquiry. 

1. The “I” does not come from the objects or the Sensations conceived as objects, for the belief in objects is for the “I”.
2. This “I” does not come from the Body, its activity, its parts, or a location in the Body, for the Body & such are for the “I”.
3. This “I” does not come from thoughts, for they are for the “I”.
4. “I” cannot arise from another & cannot arise from itself, for “another” is only for “I” & “for itself” presumes the I’s pre–existence.
5. The supposition of a connection between Being–Consciousness & objects, Sensations, a Body, & Mind, & the supposition of the Self as existing in them or because of them or as possessing them as attributes, are delusive.
6. “I” can only be for the Self, yet the immutable Self does not give birth to an “I” at all, at any time.
7. The nature of the Knower is the Self, so the “I” falls from the Knower, & his own Being is revealed. Therefore, this Self-Inquiry is one’s own Inquiry.
8. Not being of an “I”, not being a mental mode, Self-Inquiry is constant, just as Consciousness is. Neither of an “I”, nor of anything else, the Self-Inquiry is into & of the innate, & the Knowledge thus revealed is Innate, just as Being is Innate.
9. The classification of Knowledge of one’s Being, in which the falsely assumed Individuality ceases, is this is essential, non–objective Self-Inquiry that yields Liberation from all the imagine Bondage.

Based on the Teachings of a great Sage:

What is man ? We have to begin with man because it is as men [humans] that we ask these questions. It is therefore in connection with ourselves that these problems arise; we must know also whence they come. The first one was “What am I ?”; the others were “What is the purpose of this existence ?“ “What is Life ?” and “ What happens after death ?”

It will be seen that if the first question, “What am l?” is answered to our satisfaction, the others will also stand explained. Now what we have to understand is the nature of the being who refers to himself as “I”. We may say, for example, “I am hungry”, “I feel cold”, “l sat down”, “I am going tomorrow”, or “May I speak with you ?”; in all these examples, the same “I” is given different roles. It is the body that is hungry, the body that feels cold, the body that sat, the Body that will go tomorrow and the Body which is to do the speaking. We arc, in fact, identifying ourselves here with our bodies. We also identify ourselves with our minds. If we say, for instance, “I think”, “I remember”, “I wish”, “I can imagine” or “I wonder”, does it not show it clearly, for it is the Mind that thinks and remembers & desires & imagines things and asks questions.

We are concerned with finding answers to our questions. The meaning of Vedanta,is the end or attainment of Knowledge. Here is an attempt to find a solution to those problems which have always faced mankind.

Some more selected verses from the Ramana Maharshi disciple Master Nome:

“The bodies here do not make for a multiplicity of selves. The idea of “others” exists only in one’s Mind, as does the entire world. Trace this Mind to its source. From where do its ideas originate ? You will find they originate from a sense of “I” which is integral to every one of its ideas. Inquire further to see the core, or nature of this “I”. You will find its real “I”– nature, the non–ego state.“       Master Nome

[blog author comment]

Hardly anything is taken for granted more than all the “others” here with us – friends. Relatives, associates, people on the street & where we work.

All Perception & Conception is thought in an unreal Mind, & that goes for our own Body & all the “others”. Oh, we are real & so are they all – but as One Consciousness – not as separate bodies housing separate individuals. If there was a Mind, an empty Container with no form, no boundaries, it would be like a 3-D graph-space with thoughts, somehow floating in the Coordinate Space. It is like a Coordinate Space in that each thought is defined with reference to a central Origin, somewhat as on a graph. Every indefinable thought has supposed meaning, only with reference to that Origin which is Ego. Like this metaphor, or with whatever other theory or nature that a Mind is supposed to have, can any such concept actually be Real ?

Penetrating deeply with Self-Inquiry, abide in “the core, or nature of this “I” … its real “I”– nature, the non–ego state” – the Absolute Non-Dual Self.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) have been available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

NMT (No-Me Teaching) new series 102:

Sankara quotes:

When the force of the Desire for the Truth blossoms, selfish desires wither away, just like darkness vanishes before the radiance of the light of dawn.

By achieving the purity of an habitual Discrimination & Dispassion, the Mind is inclined to Liberation, so the wise seeker after Liberation should first develop these.

If you really have a desire for Liberation, avoid the Senses from a great distance, as you would poison, & continually practice the nectar-like qualities of contentment, compassion, forbearance, honesty, calm and restraint.

The wise talk here of 4 Qualities, possessed of which one will succeed, but without which one will fail. First is listed Discrimination between unchanging & changing realities, & after that Dispassion for the enjoyment of the fruits of action both here & hereafter, &and then the group of 6 Qualities including Peace & of course the Desire for Liberation.

Dispassion is the turning away from what can be seen & heard & so on in everything which is impermanent.

The settling of the Mind in its goal, by turning away from the mass of objects through observing their defects again & again, is known as Peace.

The establishment of the senses each in its own source by means of turning away from their objects is known as Control. The supreme Restraint is in the Mind function not being involved in anything external.

Ribhu Gita (Tamil) Ch 37:

(13)  The sense of possession, which thinks “this is mine, mine, the Ego which thinks of “I”, “I”, the variegated things that are considered internal —  all appearances of such different categories are such profound certitude of the undivided Absolute, abide as the taintless Supreme Brahman alone.

(14)  The forms of Matter such as Energy, Space, Gas, Liquid, Solid, the categories of Life functions such as Speech etc., the endless variety of the World to which the experiencer is subject.  The millions of galaxies in the Cosmos — all such baseless appearances of such different categories are of the nature of the Supreme Brahman.  By such undiminishing certitude of the undivided Absolute, abide as the Non-Dual Supreme Brahman alone.

(17)  All projections that arise as in a picture. such as the decisive functioning of the Intellect, the doubtful functioning of the Mind,. the ghostlike emanations of thought, the multiplicity of experiences — all these activities are of the nature of the Supreme Brahman, Consciousness alone.  By such clear certitude of the undivided Absolute, abide as the Supreme Brahman, the mass of Bliss alone.

Sri Bhagavan Ramana Maharshi’s “Upadesa Saram” with 10 Meditation points by his disciple, Master Nome:

(16)  The Seen warded off, the Mind is of the Self. The revelation of Consciousness is the revelation of the Truth.

1. Consciousness plus the supposition of the objective, gross or subtle, appears as a Mind. Devoid of the objective, the only thing that remains of the Mind is Consciousness, which is the Self.
2. There is no such thing as a non-objective thought. There is no such thing as a Mind without thought. These are merely imagined where there is, in truth, only one tattva, the that is truth or principle.
3. The objective is form, multiple, transitory, limited, the perceived & the conceived, not the Self, & unreal. The non-objective is Formless, Non-Dual, Eternal, unlimited, neither perceived nor conceived, is the Self, & is the Reality
4. The objects are only of the Mind, the Mind is only of the Self, the Self is only unalloyed, Absolute Consciousness, & Consciousness, itself is the Truth.
5. To know the Truth, one should make his vision non-objective. Consciousness is Truth. Its revelation or itself to itself is non-objective.
6. The very Consciousness that, appearing as Mind, turns inward to see the Truth, free of delusive objective definitions, is not a Mind at all but is of the very nature of the Self.
7. One who pursues Consciousness is Consciousness, for that is the only Knower. The Truth revealed & one for whom the Truth is revealed are the same, for that is the only Being.
8. Warding off or turning away from the objective, is by knowledge, & not by objective means. Knowledge is the fruit of Self-Inquiry.
9. The revelation of the Consciousness of the Self, in which the non-objective illusion of the Mind does not arise, is the revelation of Truth.
10. The perception of That is the perception of self–luminous Consciousness of the Self, which is self–revealed when that which is objective is no longer imagined in the Mind.

(17)  What then is the Mind ?  Upon seeking, there is not indeed the Mind.  This is the direct path.

1. The unreal appears as if Real by non–inquiry. Upon Self-Inquiry it vanishes.
2. Illusions, such as the Mind, is only assumption.
3. True knowledge, which is the essence of Self-Inquiry, is not unreal, for the unreal cannot destroy itself or reveal its own Existence.
4. That, which knows that the Mind is it is not is not existent, is not the Mind, & is never non–existent. It is immutable, beginningless, & endless.
5. If one assumes that appearances a real, from the form of thoughts, a Mind is assumed. If one seeks the Mind itself, there is neither the form no thought, & devoid of assumptions, no such thing as Mind is found to exist. One Formless Consciousness exists & is Real.
6. That which does not assume the validity of suppositions concerning what is Real & what is I, but discerns clearly, unimpeded by assumptions, is the Direct Path, for such Self-Inquiry to know itself does not include any of the Dualism that one strives transcend. 7.  To assume the Mind exists & is oneself &, maintaining that supposition, attempt to destroy the Mind & its delusions, is indirect & is an attempt to realize the Truth upon a basis of that which is false.  Knowledge is not attained by means of Ignorance. In the abandonment of Ignorance, Knowledge shines.
7. Comprehension of Ignorance, as being only Ignorance, is its end. The Realization of the unreality of the Mind is known as its complete, final destruction. For that which was never born, never existed, there is no return.
8. If there were a Mind, it might divide the Self from oneself. If there is no Mind, there is no such separation.
9. By the Direct Path of Truth, by the light of Self-Inquiry, in which imagined divisions are no longer assumed, the Self knows itself with Mind–free knowledge, as indivisible one Reality. What could be more direct than the one Self as it is ?

Based on the Teachings of a great Sage:

“What am I ?”   “What is the purpose of this existence ?”  “What is Life ?”   “What happens after Death ?”

Many systems of philosophy claim to answer these questions, but not many can offer at the same time the means to experience directly the truths they contain; and when the means are lacking, it is a sure sign that the answers themselves are inadequate.

When the right answers are given & understood, they bring about such a revolution in the Mind of the seeker that until he has experienced them in the most concrete manner, he feels he cannot rest. Advaita Vedanta  or “Non-Duality”, and has been practiced in India from the most ancient times right up to the present, (though in its purest form it has not been practiced by the majority of that population).

We are concerned with finding answers to our questions. The meaning of Vedanta,is the end or attainment of Knowledge. Here is an attempt to find a solution to those problems which have always faced mankind.

Some more selected verses from the Ramana Maharshi disciple Master Nome:

That should be known as Self Realization in which no alternative is possible, in which there is just one infinite, unconditioned, eternal, homogeneous, formless Self, which is not the cause of anything which is not the effect of any thing else, in which there is nothing else, but which is infinite, with no division, no separation, & which has no parts within it. It is Absolute & not in relation to anything else, but just is as it is.  As for anything else, it also is just the same Absolute. To realize this is very simple.  It is simpler than even a thought.  It is simpler than the idea of “I”. That divine simplicity lies where you are alone with no “I” to disturb you.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) have been available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

NMT (No-Me Teaching) new series 101:

Sankara quotes:

Through information, digging, & casting aside the stones, a treasure may be found, but not by calling it to come forth.

The products of natural Causation, from the idea of Doership down to the Body itself & all its Senses, are also unreal in view of the way they are changing every moment, while one’s True Nature itself never changes.

Give up identification with this mass of flesh as well as with what thinks it a mass. Both are Intellectual imaginations. Recognize your true Self as undifferentiated awareness, unaffected by Time, Past, Present or Future, & enter Peace.

So long as even a dreamlike awareness of yourself as an Individual in the World remains, as a wise person, persistently see to the removal of all ideas of additions to your true Self.

The tendency to see “me” & “mine” in the Body & the Senses, which are not oneself, must be done away with by the wise by remaining identified with one’s true Self.

The sage who stands in the Eternal, the Self of being, ever full, of the 2^ndless Bliss of the Self, has none of the hopes fitted to Time & Space that make for the formation of a Body of skin, & flesh, subject to dissolution.

When the false self ceases utterly, & the notions of the Mind caused by it come to an end, then, by discerning the hidden Self, the Real Truth that “I AM THAT” is found.

Ribhu Gita (Tamil) Ch 37:

(8)  What is conceived of as separate is Duality. the Inquiry into the undivided Supreme Brahman will remove this misconception.  All that are of the nature of Delusion — all that are completely unreal —  all such appearances are of the nature of the partless Supreme Brahman.  By such certitude of the undivided Supreme.  Undefiled by the idea of anything apart.  Abide as the exalted Supreme Brahman alone.

(11)  That I am ever the Individual subject to Bondage, that I am ever Brahman without Bondage.  That all this wondrous World and such are unreal — all such perceptions are of the nature of the all pervasive Supreme Brahman.  By such exalted certitude of the undivided Absolute, abide as the taintless Supreme Brahman alone.

(12)  All the ideas that cloud the Mind.  Such as the actions to be performed daily, the steadfast devotion, the endless contemplation of God, and the worship at shrines, are all of the nature of the exalted Supreme Brahman.  By such profound certitude of the undivided Absolute, abide as the taintless Supreme Brahman alone.

Sri Bhagavan Ramana Maharshi’s “Upadesa Saram” with 10 Meditation points by his disciple, Master Nome:

(14)   From controlling the Prana, the Mind is dissolved.  From thought of the One, that Mind reaches destruction

1. Prana does not know. When suppressed or controlled, it does not know it is so. If Prana dissolves or merges, it does not know in what it dissolves or with what it merges. 2. The Mind does not know. When dissolved or merged, it does not know in what it is dissolved or with what it is merged. 
2. The one Consciousness alone knows. The Mind is not a 2^nd knower. It is merely the Known & cannot know the true Knowledge.
3. Alteration, reduction, dissolution, etc. of objective appearance, such as Prana, alters, reduces, & dissolves the activity of Mind. This is not final, for it is not Absolute. Non-objective Self–Knowledge alone destroys Illusion. 
4. Contemplation of the One becomes singular contemplation in which there is no division of contemplator & contemplated.
5. Thought cannot know. It neither knows itself nor other thoughts. It cannot know the Self. In the thought of the one Self, it is the knowledge–essence that shines.
6. If that which appears as thought turns inward in a singular manner, the Mind is destroyed, & only the one Consciousness remains.
7. That which appears as the One Thought, which is the thought of the Absolute Self, of the non-objective & Eternal, of that which is thought–transcendent, is in essence really not a thought–form at all. The One Self shines for itself.
8. Due to is a singular contemplation, from the One Thought of the One, the Mind is said to then reach destruction. How can the Mind reach where it is not ? That one, undifferentiated Consciousness reposes in the self, as itself. 
9. Singularly inward turned, contemplating in the inconceivable, no 2^nd Knower is found to exist, & the One alone remains

(15)  With Mind destroyed, for the exalted yogi, because of his Self-Abidance is there anything to be done ? 

1. With Mind destroyed, the yogi exist as only Mind–free Being–Consciousness. No Mind is no Individuality. Being–Consciousness exists as itself.
2. The real Self cannot be destroyed. Only the unreal is destructible. The individual Mind is ever unreal & does not realize. The yogi is solely identified as a real Self, which realizes itself. The yogi who knows the Self is the Self always.
3. Exalted above the World, Body, Mind, & Ego, the yogi’s very nature is in Union, yoga, with the Absolute Self, for the Self is only one. This is excellent, for such is the highest Bliss.
4. As long as there’s nothing else other than the Supremely blissful, Eternal Being of the Self, there will be the urge to accomplish, in order to attain Happiness, to know what is Real, to find oneself. For the exalted yogi who rests in that as that, there is nothing else to be accomplished.

5, For something else, either as purpose or doer, something needs to be done. The natural state of one’s own Self, Being itself, how can there be the ideas of the to–be–done & one who does ?  Does one do anything to exist ?  Is Existence not Eternal but only to begin at a later time ?  The exalted yogi abides in as his own Nature.

6. Since Being is as it is & is Non-Dual, Abidance is Knowledge; not knowledge of or by another, but knowledge identical with Being. Consciousness is Knowledge.
7. Abidance is Being, not becoming another. The Self is Being. Being is not a thing, an activity, or an event.
8. Activity is for the instruments of the Body, Speech, & Mind, or for the Senses, or for the Sheaths (“layers” of Mind). Free of mis-identification with any of these, abiding as the Self alone, the yogi truly never does anything.
9. Being something other than the Self, doing & the to–be–done, & indeed anything else whatsoever, are entirely in an of the Mind. These are utterly inapplicable, indeed non-existent, for the exalted yogi whose Mind is destroyed & who thus abides as the Self.
10. The destroyer is Siva, the one who remains is Siva, the excellence is a Siva, the yogi Siva, the all accomplishing is Siva, the ever-attained Siva, the Self is Siva, the Abidance is Siva, & Siva is always Siva. The yogi attains that which leaves nothing further to be attained, experiences the Happiness that leaves no other joy to be desired, knows that which leaves nothing else to know, realizes that which leaves nothing else to realize, & abides as that for which there is no other existence.

Based on the Teachings of a great Sage:

Duality is the seeming division of non-dual Consciousness into thinker & thought, or subject & object. The one [thinker & subject] being conscious of the other [thought & object].  Duality is only a figment.  When I am conscious of an object, that is, of a Notion or a Percept, that object alone is present.  When I am conscious of my perceiving, what alone presents itself to Consciousness is the Notion that “I perceive the object”.  Therefore the notion of my being the Perceiver also constitutes an object of Consciousness.  From this, a most important fact emerges: the so-called subject who thinks, & its apparent object, have no immediate relation.

That the notions of subject & object are separate thoughts may be seen from the following example, drawn from everyday Life. When we are absorbed in some activity, let us say in reading a book, we experience a steady flow of thoughts relating to its contents. The notion, “I am reading” does not occur while we are thus absorbed.  It occurs only when our attention wavers.

Even when we are not thus absorbed for any appreciable lapse of time, the subject who afterwards lays claim to the action was not present to Consciousness when the action was taking place.  The idea of our being the agent occurs to us as a separate thought, which is to say that it forms an entirely fresh object of Consciousness. And since, at the time of the occurrence, we were present as neither the Thinker, the Agent [actor], the Perceiver, nor the Enjoyer [includes Sufferer], no subsequent claim on our part could alter the position.

The cause of our claiming that which belongs to the Body is to be found in the erroneous habit of mis-identification. If the notions of subject & object are both the separate objects of Consciousness, neither term has any real significance. An object, in the absence of a subject, cannot be what is normally called an object.  The subject, in the absence of an object, cannot be what is normally called the subject.  It is in memory that the 2 Notions seem to combine to form an entirely new Notion, I am the Perceiver or the Thinker.

Now all Notions are more or less complex. Memory is therefore an ingredient essential to the Sense of Individuality. Individuality is the apparent combination of the changeless Self & a changeful Body. Ignorance is the identification of Body & Self &, as a corollary, the personification of the impersonal principle of Consciousness.

We remember that alone which has affected us.  What affects us is Pleasure & Pain.  The Memory of Pleasure & Pain gives rise to Desire & Aversion.  These 2 [Desire & Aversion] in action become Will. And Will in its widest Sense, makes us seek what Memory tells us has been found agreeable or necessary to Life & avoid what has been found disagreeable or hurtful to it.

Some more selected verses from the Ramana Maharshi disciple Master Nome:

Knowledge of the Self is based upon the seeker having a firm conviction in the Identity, or Non-Duality, of That & thou as expressed in the Upanishadic Mahavakya: “Thou art That.” This reveals the Identity of Self & the Absolute (Brahman).  Seeking Realization of the Absolute, Brahman, seek to realize the Self  as it truly is [not the apparent, personal individual “self” based on the Body]. The Realization of the Self is our only true, natural state. Any other state is Illusion (the Perceptions that fool us into feeling limited to the apparent, personal individual “self” based on the Body) & the product of Delusion (fooling ourselves into identifying with the apparent, personal individual “Mind” based on the Body).  The ultimate nature of Illusion is non-existence (that is, it does not really exist).

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) have been available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

NMT (No-Me Teaching) new series 101:

Sankara quotes:

The veiling effect only disappears with full experience of Reality, & the elimination of false knowledge leads to the end of suffering caused by that distraction.

There is no such thing as ignorance beyond the thinking mind. Thought itself is ignorance, the cause of the bondage of becoming. When thought is eliminated, everything else is eliminated. When thought increases everything else increases.

In the Silence is the highest Peace because wavering is the intellect’s unreal work; there the knowers of the Eternal, mighty-souled, enjoy unbroken happiness of partless Bliss, recognizing the Self as the Eternal.

There is no higher cause of joy than silence where no Mind-pictures dwell; it belongs to him who has understood the Self’s own being; who is full of the essence of the Bliss of the Self.

Through unwavering ecstasy is clearly understood the reality of the Eternal, fixed &` sure. This cannot be when other thoughts are confused with it, by the motions of the Mind.

Whose being neither intellect nor reason knows — this is the Eternal, That Thou Art.

Ribhu Gita (Tamil) Ch 37:

(5)  If you always flawlessly practice the certitude that the Body exists not, the Senses exist not, the beings exist not.  Ideas exist not, the Mind exists not, the Ego exists not, Thought exists not.  Its root, Ignorance, exists not.  In the firm certitude of the Supreme Brahman is practiced in faultlessly always.  The manifold Mind that differentiates will disappear like darkness before lhc Sun.

(6)  There is no Wakefulness, no Dream, no Deep Dreamless Sleep,  No “4^th State” to be sought.  Nothing of Multiplicity. nothing as a collection of separates or as an integrated coalescence, and no World of parts at all.  Attaining the certitude of the undivided Supreme that all ever is Brahman, and thereby correcting all the misconceptions of the Mind, abide as the exalted Supreme Brahman alone.

(7)  Whatever is seen as Illusion as apart on the Substratum of all, the Supreme Brahman, Is nothing but the Substratum, the Supreme Brahman itself, and not a trace apart.  Attaining such certitude, By worthy Inquiry in a process of Negation, and thereby changing all the misconception of the Mind, ever abide as the exalted Supreme Brahman alone.

Sri Bhagavan Ramana Maharshi’s “Upadesa Saram” with 10 Meditation points by his disciple, Master Nome:

(12)  Mind & Prana are Consciousness combined with activity & are 2 branches rooted in Shakti.  Mind & Prana are combined with, connected to, the activity of Consciousness

1. Consciousness is innately unmoving, & being Absolute, is eternally so without any modifications ever.
2. If there is an motion, it is only the infinite Consciousness that appears as that which moves & its motion within itself.
3. Consciousness combined with the supposition of activity appears as the Mind & Prana. Such are only the activity of Consciousness
4. The supposition of the connection of activity with Consciousness depends on the supposition of a connection between Consciousness & the Mind & Prana.
5. The appearance of Mind & Prana are rooted in the same power. The power of the Mind & Prana is of the same root. This one root power, Shakti, is never apart from Shiva, of the nature of Absolute Consciousness.
6. Without Prana, there can be no Life of the Body, Senses, & such. Without the Mind that can be, there can be no Cognition, thoughts & such. Without Consciousness these cannot be, or be known. The root of their power, Existence, & the Knowledge of them is Consciousness.
7. The activity of Consciousness is perceived only by the activity of Consciousness. The existence of the Mind is conceived only in the Mind, & the Mind & Prana are perceived only by the Mind with Prana. Moreover, Consciousness is the only knower.
8. Consciousness is always undifferentiated. Spiritual instruction pertaining to any apparent difference is only for the purpose of revealing the Undifferentiated, pertaining to multiplicity to reveal the Non-Dual, pertaining to the unreal to reveal the Real, pertaining to the created to reveal the Uncreated, & pertaining to the branches to trace, discern &, & reveal the Root.
9. One who abides in the Source of is not misidentified with the branches. The nature of the one is solely Consciousness, which alone can abide as itself. Even while the branches are still aloft, that one abides as the inward indestructible Root & is thus fully Liberated while alive.
10. The Mind & Prana are known by their activity. The Self, Consciousness, is the power that shines as their activity, yet remains as their transcendent Knower. The Self is the Root of all the branches yet remains without branches & is rootless. The Self is never associated with anything else, yet all our ever in union with it.

(13)  Dissolving & utter Destruction of both forms of control. That which is dissolved becomes again, but that which is dead does not. 

1. To change the form of Ignorance, even stoppage thinking the thoughts composing it, without knowledge of the truth, is merely temporary dissolution.
2. True Knowledge completely destroys Ignorance, inclusive of its forms & very existence. When one knows Ignorance to be just Ignorance, it ceases to exist.
3. A change of the Mind’s state or mode is changeful. The cessation of the Mind itself, by True Knowledge, is forever.
4. A change of the Senses & their activities is temporary respite. Knowledge of the one source of Happiness is permanent freedom from attachment to the Senses. Destroyed by blissful Knowledge, Ignorance is not revive.
5. A change of state is temporary relief from the forms of the unreal. Knowledge of the Reality, self revealed in the comprehension of how unreal the unreal is, is complete destruction of the unreal forever. Destroyed by real knowledge, Ignorance does not revive.
6. A change of thought & even its stoppage, by means of Prana or Mind, may bring a temporary dissolution of the form of one’s identity. Knowledge of the Self completely destroys the misidentification, the tendency to misidentify, & the idea that is involved in such. Destroyed by Self-Knowledge, Ignorance does not revive.
7. Destruction is only of the unreal. That which is real cannot be destroyed at any time.

8  If believed to exist, the actually unreal, after dissolution seems to return. That which is destroyed by the Knowledge of Existence does not recur;  how can that which was never created be created again ?

9. A Mind in abeyance is only restrained. Absorption in Self-Knowledge is a Mind that has ceased. Outwardly & transiently they may appear similar, yet inwardly & lastingly they are entirely distinct.
10. Self-Inquiry aims at the Death of the Mind, in which its content & the very notion of an existing Mind are, with finality, abandoned & gone. Finality lies in the Absoluteness of the utterly Non-Dual Self.

Based on the Teachings of a great Sage:

Life, or individual existence, is the expression of Non-Duality. Life proceeds in terms of Desire & Aversion.  Desire & Aversion apply to the different modes of individual experience. The commonsense distinction between Mind & Matter is unreal. Desires appear at times to be Physical & at others Mental.

These, then, arc also the expressions of Non-Duality, for the ultimate object of every Desire is to become Desireless.  Aversion is simply the obverse of Desire & has the same target. This is the manner of looking at Pleasure & Pain. Meanwhile, it is evident that the search for the one [Pleasure] & the avoidance of the other [Pain] are the sole & complementary aims of individual existence at all levels.  Neither would be possible without Memory.

The Thinker is an object of Consciousness.  I can remember only what I have known.  I remember not only my thoughts.  1 remember also my having thought.  It follows that I, as the Thinker or Individual, am the object of Consciousness.  But as the knower of this & of all other objects, it follows that I am Consciousness itself.

Egoism & the Act of Remembering. Whenever the 2 It is the same thing whether these memories are Conscious, Unconscious, or Subconscious, whichever of the 2 last expressions is preferred. Whether the knowledge or the memory is correct or incorrect makes no difference. The principle of Consciousness gets identified with the Body, the false notion of my being the thinker springs up. That which claims to have been conscious of an event at which it was not present is the Ego, or the I-thought. Thus the Ego can claim only what has gone before & the experience so claimed is a remembrance.

As just now stated, the false notion of my being the thinker arises whenever there is identification of the impersonal principle of Consciousness & the Body. The effect of this identification is to divide Non-Dual Consciousness into the ostensible Duality of a conscious subject & its object.  Since the objects of Consciousness appear discontinuously; & since, moreover, the conscious subject, made objective in the form of the claiming I-thought, also appears discontinuously.

The Consciousness that illuminates them seems to be discontinuous too.  When Non-Dual Consciousness seems in this way to be conditioned by Time, it seems to assume the form of a faculty of remembering that gives cohesion to what would otherwise be a state of total flux, unimaginable & impossible because it could not be known by a knower who, by his having no continuity, must perforce change at every Perception.  He could not even know himself.

Some more selected verses from the Ramana Maharshi disciple Master Nome:

When you have been in Satsang, have you had an experience in which your mind suddenly turns around, or in which you see more deeply, as we are talking. That is what you are asking about. Your eyes are open, and you have been carrying on a conversation. Was there any difficulty in that revelation ?  It was rough on the mind since the revelation went contrary to existing ideas, but it is precisely when you knew yourself in a deeper way, contrary to ideas, that there was expe­rience. Obviously, whatever kind of instruction, teaching, thought, etc., that would be in conformity with your existing bound thoughts would not do that much good for you. It may be very popular with you, but it will not do you that much good. That which runs contrary to the mind’s conception does good. Real spiritual reasoning, in a profound sense, runs contrary to and uproots all the concepts of the mind. When it runs in compliance, or conformity, with the concepts of the mind, it is nothing more than self-validating delusion. That delu­sion is false and is actually totally unreasonable. It will not stand up to the light of inquiry. You have had this experience with your eyes open. Did you bring in any special method to do that ?  You are not a performer of action then.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) have been available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

NMT (No-Me Teaching) new series 100:

Ribhu Gita (Tamil) Ch 36:

(3)  Except for the Supreme Brahman, which is boundless Being, ever present Consciousness of the nature of a mass of unsurpassed Bliss, connectionless, without attachments.  Existing alone by Itself.  There is nothing such as the Body and others, ever. all is indeed. the undivided Supreme Brahman, and that Brahman, the subtle is indeed myself. by such pure conviction (bhava) of the Absolute, conquer the Mind.

(4)  Except for the Supreme Brahman, of the nature of the blemishless, partless, formless, taintless, peerless, attributeess, immaculate Self without any false projections, which is spread out as thc infinite and the gapless, there never is anything — ever.  All that exists is the undivided Supreme Brahman, and that Brahman. without Duality. is myself. by such conviction (bhava) of the Supreme Brahman, the One, conquer the Mind.

(6)  There is not a bit apart from the magnificent Supreme Brahman, the holy Supreme Lord, the Supreme Self, of a nature that is higher than the highest and completely, perfectly full, (If the nature of That which is Truth-Consciousness-Bliss (Sat-Chit-Ananda), and the undecaying Brahman is myself indeed. by such silent conviction (bhava), conquer the Mind.

(13)  ‘The elements and Nature, their combination the World and all things are entirely of the nature of Brahman.  All the perishable worlds are entirely of the nature of Brahman.  The worlds which are not yet created are entirely of the nature of Brahman.  What appears as a difference is entirely of the nature of Brahman.  The myriad galaxies are entirely of the nature of Brahman.  Great Sage !  by the delusionless conviction (bhava) that I am that Supreme Brahman, conquer the Mind.

Some disciple of Ramana Maharshi quotes:

That which dwells within all this, that through which Awareness itself becomes aware, that which exists in each thing as its individual nature, is the true “I”  that shines as pure Consciousness.

The indivisible Reality that dwells within is Consciousness itself.

The Truth of the Self shines as pure Consciousness underlying the Mind.  The fitting course is to discern it in the heart through Being–Consciousness & then to establish it firmly there through deep contemplation, so that the fetters of worldly bondage – the companions of lustful infatuation – disappear, being revealed as the false, & Liberation, the mark of the Real, shines forth.

Bitter worldly bondage arises through the degrading error of mistaking the Self, Being-Consciousness-Bliss, for the insentient body.  It can only be removed through the certainty of the experience of Self-Inquiry that is filled with the divine light of Consciousness.

Know that the perfectly pure Self will well up as a flood of deep Peace in the hearts of those who have come to know Reality as it truly is through Self-Inquiry.  What is required is to perform worship of that Self within a collected Mind, so that the Mind melts away to the power of the true Love that is free of guile.

Turning to the 0ne purified Consciousness within us, the Witness, one should gradually bring it to the fore and then become aware of the perfection of one’s True Nature.

Those who focus on the Self that is Consciousness, who have put away the outward, the imaginations of the Mind & senses, & selfish Personality, they are freed from the bonds and snares of the World, but not they who only meditate on what others have seen.

Based on the Teachings of a great Sage:

Duality is the seeming division of non-dual Consciousness into thinker & thought, or subject & object. The one [thinker & subject] being conscious of the other [thought & object].  Duality is only a figment.  When I am conscious of an object, that is, of a Notion or a Percept, that object alone is present.  When I am conscious of my perceiving, what alone presents itself to Consciousness is the Notion that “I perceive the object”.  Therefore the notion of my being the Perceiver also constitutes an object of Consciousness.  From this, a most important fact emerges: the so-called subject who thinks, & its apparent object, have no immediate relation.

That the notions of subject & object are separate thoughts may be seen from the following example, drawn from everyday Life. When we are absorbed in some activity, let us say in reading a book, we experience a steady flow of thoughts relating to its contents. The notion, “I am reading” does not occur while we are thus absorbed.  It occurs only when our attention wavers.

Even when we are not thus absorbed for any appreciable lapse of time, the subject who afterwards lays claim to the action was not present to Consciousness when the action was taking place.  The idea of our being the agent occurs to us as a separate thought, which is to say that it forms an entirely fresh object of Consciousness. And since, at the time of the occurrence, we were present as neither the Thinker, the Agent [actor], the Perceiver, nor the Enjoyer [includes Sufferer], no subsequent claim on our part could alter the position.

The cause of our claiming that which belongs to the Body is to be found in the erroneous habit of mis-identification. If the notions of subject & object are both the separate objects of Consciousness, neither term has any real significance. An object, in the absence of a subject, cannot be what is normally called an object.  The subject, in the absence of an object, cannot be what is normally called the subject.  It is in memory that the 2 Notions seem to combine to form an entirely new Notion, I am the Perceiver or the Thinker.

Now all Notions are more or less complex. Memory is therefore an ingredient essential to the Sense of Individuality. Individuality is the apparent combination of the changeless Self & a changeful Body. Ignorance is the identification of Body & Self &, as a corollary, the personification of the impersonal principle of Consciousness.

We remember that alone which has affected us.  What affects us is Pleasure & Pain.  The Memory of Pleasure & Pain gives rise to Desire & Aversion.  These 2 [Desire & Aversion] in action become Will. And Will in its widest Sense, makes us seek what Memory tells us has been found agreeable or necessary to Life & avoid what has been found disagreeable or hurtful to it.

Some more selected verses from the Ramana Maharshi disciple Master Nome:

Your nature is like pure Space, unmoving even when the instruments of body, speech, and mind move. Misidentify and you will become concerned with thinking, speaking, and doing as if they were the “I”.  Inquire. Who gets caught up with these ? The Silence is perpetual. It is your real Being. You are not the performer of actions. You are not the doer and not the speaker. Again, “Who actually gets caught up?” Are there 2 of you ?  Is there one that is the real Self and one that gets caught up ?  Thus, there are 2 aspects of the inquiry.

The first aspect, which is primary, is to clarify the dis­tinction between your actual Being, your Self, and the instruments of the body, speech, and mind. When the body moves, you do not move. When the body is still, you are not still. When speech is being used, you are not speaking. When thought is occurring, you are not thinking. You are never the actor, the agent, or the performer of actions, a speaker, or anything similar. To clarify the identity in Knowledge is this first aspect The second aspect referred to is to inquire, “Are there 2 of you, a real Self that is perpetually at Peace in Silence and another “self” that gets caught up? Whose delusion is it?” If you inquire like. this, it is ultimate Self-Inquiry.

The one, Absolute, Non-Dual Self alone exists Eternally.  The Self neither begins nor ends, neither expands nor reduces, has no phase or condition, & is ever just as it is. The Self alone is present always.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) have been available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

NMT (No-Me Teaching) new series 99:

Ribhu Gita (Tamil) Ch 35:

(41)  All is the Supreme Brahman: there is no doubt of this.  I am indeed am That : there is not a bit of doubt of this.  I say this in the name of the Supreme Lord of all the World.  What is said is the Truth. There is no doubt of this.  Worthy son !  Therefore. being aware, with great certitude, that all is ever Brahman alone, and I am That.  And thereby casting aside everything, abide as the pure Self alone.

(42)  All “appearances” (Individuals, etc.) that seem sentient (conscious), are but the Supreme Lord, which is Consciousness alone.  I am indeed the Lord which has nothing in the least to learn, I am indeed that Lord which has nothing apart.  By attaining the undivided Realization through such practicable bhava (conviction), and being rid of the Bondage of Birth-and-Death cycle, abide as the “Apex”, your Self alone, not different from the Supreme Lord.

(43)  Thus have I described the Abidance in the undivided Self, as expounded by our Lord.  Son !  If this is heard just once or read without blemish as now told. the undecaying State of Liberation will result.  Is there any doubt that those who hear this or read this every day will attain the bondagelcss Supreme Liberation ?

(44)  Only those who deeply inquire into and contemplate upon the nature of the perfectly full, undivided Supreme Lord as the Substratum of all the numerous Names & Forms of things will attain taintless, undivided Abidance in the: Self and cross thc hard-to-cross Ocean of Birth & Death (re-incarnation).  None else can ever cross this Ocean by any other action, all being tainted (by duality).

Some disciple of Ramana Maharshi quotes:

Clinging to the Consciousness “I” & thereby acquiring a greater & greater intensity of concentration upon it, is diving deep within.  Instead of thus diving within, many, thinking that they engaged in Self-Inquiry, sit down for hours together simply repealing mentally or vocally. “Who am I ?”  or  “Whence am I ?”  There are others again who, when they sit for Self-Inquiry, face their thoughts & endlessly repeat mentally the following; questions taught by Sri Bhagavan: “To whom has this thought come ?  To me; “Who am I ?”  Or sometimes even wait for the next thought to come up so that they can fling these questions at it ! Even this is futile.

We should not remain watching, “What is the next thought ?”  Merely to keep on questioning in this manner is not Self-Attention.

By saying, “This is the direct path for all, Sri Bhagavan points out that anyone, however weak his mind may be, can acquire, through this Path, the true strength of Mind which is required to Abide in one’s Source.  Therefore, taking to Self-Attention, which is the real introversion, is by itself far better than giving any other target to the Mind.

If our attention is directed only towards ourselves, our knowledge of our existence alone is nourished, & since the Mind is not attended to, it is deprived of its strength.

When, through the aforesaid Self-Attention, we are more & more firmly fixed in our Existence–Consciousness, the tendencies will be destroyed because there is no one to

The feeling I am is the experience common to one & all.

The pure Existence-Consciousness “I am” is not a thought; this Consciousness is our nature. “I am a man” is not our pure Consciousness, it is only our thought.

Based on the Teachings of a great Sage:

The “I-thought”, together with its concomitant, Memory, needs to be studied.  Mental activity is a notion arising from the Memory of distinct thoughts. Each thought as such constitutes an object of Consciousness,  of objective or individual experience in reference to mental activity. Thoughts are so called from the standpoint of one who sporadically identifies himself with his Body. His own & other bodies appear as external to what he takes to be himself, while thoughts seem to occur within.  But for one who has understood that the Body & its World are merely Notions pertaining to his individual experience, there is neither an inner nor an outer World.

The whole objective domain will appear to be mental.  If it has been clearly understood that the commonsense distinction between Matter & Mind, or Waking & Dreaming, is an illusion, then the truth of this statement will be readily grasped.  But if all its implications have not been fully accepted, we are likely to oscillate continually between identification with the Body as such (“I am of medium height”) & identification with thoughts as such (“I am clever”).

We view thoughts as subtle entities until we know by reasoning & accepted the implications of the fact that all the objects of Consciousness, whether they appear as external or internal, are so many aspects of a single objective plane. It is pointless to make any distinction between Mental & Sensory, or Physical, activity.

What is called a thought is the Consciousness of something: & this Consciousness we personify as I who think.  But for all that, we continue to use the word “thought” for the sake of simplicity, so long as we are examining human experience as such. The “thinker” is supposed to think the thoughts of which he is conscious.  But no one “thinks”.

This Truth will become apparent from examination of the Duality of subject & object.  Note that the expressions, “I think” & “I am thinking” both mean I am conscious of something objective & not “I am the thinker”. Whereas the objects of Consciousness are many & various, the single Consciousness in which they appear remains unmodified.  “I” am therefore a principle transcending all that is objective to me.  “I” cannot be the thinker, for the thinker as such is the object of Consciousness & not the Self.  Otherwise I could not remember having thought.

Some more selected verses from the Ramana Maharshi disciple Master Nome:

The Maharshi has said that the Self, which is its own Realization, is Being. It is not an occurrence, but it is Being. The Self is Consciousness, itself Even now, Consciousness is not an event. It is not something occurring to you. Even now, your own Existence is not occurring to you. It is not occurring slowly, rap­idly, in intervals, or even continually. It is not something occur­ring. Rather, it is something that is.

The quest to know one’s Self is, simultaneously, the quest to know ultimate Reality. Reality is That which is. That which is your Existence, the real Self, is That which is. There are not two of you, a self that you supposedly are, and a self that will hap­pen to you, as if you would acquire or attain it. The Maharshi has made this abundantly clear when he says, “There are not 2 selves, one to realize another.”  Every effort should be made, and one should persevere with utmost intensity in such a way to know the Self, but keep in mind that it is Self-Knowledge, the Self knowing itself, and not an objective occurrence.

How are you to know the Self ?  You are to know the Self without any intermediary. The same things that would act as intermediaries should be set aside as just so many misidentifi­cations, for they are not your real Self.  As you inquire, set aside, as not having anything to do with a definition of your Self, all that occurs in the World, and anything perceived by your senses, inclusive of the body. Such is not your identity, and any bodily

Whatever your Knowledge is of the Self that is true even now, such as the fact of your own existence, is not through thought. You do not require thought to know that you exist. Similarly, the Realization of the Self is not thought dependent. The inquiry, likewise, is not thought-dependent.  Of course, one may commence meditation by thinking, “I”, yet as soon as the Self-Inquiry turns further inward, the experience is that of Consciousness abiding quite free of any thought, even the thought of “I.”

If you try to search for the Self, regarding it as something objective, the intention is good, but the results will not be vast enough, deep enough, or enduring, for it is the nature of every objective occurrence to come and go, to have a rise and a set, whether it be in thought or through the senses. Appearance becomes disappearance. Something gained is also lost. If it: is born, it perishes. Seek to know your Self in a way that is nonobjective.

In seeking to know yourself in That, by That, which is non­objective, you arrive at that which is very vast and exceedingly deep. It is your own nature. No thought can compare to this, let alone anything sensed through the body. That which is non­objective is illimitable. It has no beginning or end or interrup­tion. It undergoes no change, and it has no condition. By inquiring to know your Self, setting aside everything that is objective, you easily come to something that is detached from all, that is perfect, and that is all peace in itself: By finding That which is non-objective, your own true Self, you find yourself abiding in That which is Bliss, itself—the unconditional, unlimited, real joy of the Self—the very same that was intuited in every desire for Happiness, the very same that motivates the drive for Liberation and the seeking of Self-Realization. That perfect, transcended Bliss is your own Being. You should have no doubt about this,

The Maharshi revealed Truth by exquisite instruction and by example. In his Silence, the instruction and example were identical and simultaneous.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

NMT (No-Me Teaching) new series 98

Ribhu Gita (Tamil) Ch 35:

(37)  The dualistic mode of “I am the Body” & such.  The Witness-mode that I am the Witness of all,  The undivided mode that I am the Absolute – rejecting 2 of these 3 modes. and attaining the differenceless Knowledge of the Supreme Brahman by the divisionless, undivided, Supreme mode, and being rid of all the original Bondage of the misery of Worldly existence, ever abide in the Self.

(39)  The gross Body and others are all of the nature of Brahman, whatever is seen as Dual is of the nature of Brahman.  Space & Time are all of the nature of Brahman.  Whatever things that are seen are all of the nature of Brahman.  l am the root Cause, the Supreme Brahman.  Setting aside everything by such settled Knowledge, abide as the true, undivided Self, the true Abode, which is not different from the Supreme Brahman.

Some disciple of Ramana Maharshi quotes:

You can only put your attention on 1 thing at a time.  While it is on the Mind or the Body, it cannot be on the Self.  Conversely, if you put attention on the Self & become absorbed in it, there will be no awareness of the Mind & Body.

You have to forcibly drag your wandering attention back to the Self each time it shows an interest in going anywhere else.

While the Search was on, that which was being sore sought was, in Reality, that through which the seeing was taking place.  You were looking for an Object that finally turned out to be the Subject that was doing the seeing.

Even the question, ‘”To whom has this thought come ?  To me,” quote is based on Ignorance of the Truth.  Why ?  Because it is verbalizing a state of Ignorance; it is perpetuating an erroneous assumption that there is a person who is having troublesome thoughts.  You are the Self, not some make- believe person who is having thoughts.

Based on the Teachings of a great Sage:

A doubt may arise whether the Self may properly be called Changeless, even though it does not change as the Body changes.  But change is a characteristic of Matter. The Self, since it transcends the Body, transcends change, including Birth & Death.  Our notion of individual existence is born of the identification of Self & Body. This identification is mistaken, because the Changeless Self & a changeful Body cannot be identical.

Typical expressions of identification are, “I am of medium height.” This portrait is of “me as a child”; “I am hungry”,  “I injured my leg”, “my Body is lean”, & “I lost myself”.  This supposed identity of incompatibles is called a human being. Plain men use the pronoun, “I”, indifferently to express 3 distinct levels of Identification.  First is identification with the Body & the bodily Senses.  For example, “l am of medium height” & “I hear”.

Second, there is identification with thoughts & the affections. For example, “I think” or “I imagine”, & “I am happy” or “I am (emotionally) moved.

Third, there is identification with the state of un-consciousness which is supposed to exist in the absence of thought. For example, “I was unconscious” or “I slept soundly”. The expression, “I was unconscious”, is a contradiction in terms.  It means “I”, the thinker, had no thoughts.  But I cannot be a thinker when I have no thoughts.  When thought is absent, I remain in Being, although the consciousness of an individual existence has vanished with the cessation of mental activity. Thus the expressions, “I was unconscious”, or “I will be unconscious”, imply that “I” continued, or will continue, to exist without individuality.

Every human Life proves the foregoing fact, although it is not recognized.  If, for example, there were any fear lest the loss of individual consciousness spelt annihilation, no one who identified himself with his Body would dare to fall asleep. As human beings, we seem to have a personal identity that is expressed by the pronoun, “I”.  This Ego causes the real Self to appear as identical with the Body, the Senses, or the Mind.  Such an identification is wholly illogical & unreal. The personal pronoun “I”, whatever Sense we may give it, denotes always the immutable Self, that single True “I”.

Consciousness is that n which the totality of objective experience seems to occur. I think means “I am conscious of thoughts”.  “I see or hear” means I am conscious of Visual or Auditory Perceptions ; & “I am happy” means l am conscious of a feeling of Happiness.

The terms “thinker’, thinking, & thought” include all the different aspects of mental activity as such. That is to say, Reasoning & Intellection, Imagination, Feeling, Volition, & Perception.  Perception denotes the mental action of knowing external things through the medium of Sense presentations.  To this list must be added one other, namely, Egoism or the habit of Body-identification, called the “I-thought”.

Some more selected verses from the Ramana Maharshi disciple Master Nome:

The Upanishad says, “The unknown Knower of all that is known.” It is non– objective, thus unknown, for it is something that cannot be thought of.  The entire World is known by the Senses, but all the Senses are, in turn, known, too [by Sense-Thoughts about them].  You know if there is Seeing or if there is Hearing, just as you know if there is something Seen or something Heard [Perceptual Thoughts of objects].  Furthermore, all that occurs for the Mind. The Mind’s cognition & thoughts, in whatever form they appear, do not illumine themselves & are, in themselves, inert.  Something else knows them.  It is not that one thought knows another.  None of these thoughts have a knowing principle.

There is only one Knower, but when you look at him, he is unknown in the sense that he cannot be objectified.  The Individuality of that Knower should be examined very closely.  In Truth, there is just one Knower, & not a knower in you, a knower in him, & a knower in her.  If we think of it in terms of an Individual knower, such is the Knower, or Consciousness combined with some idea, with some connection with an aspect of the Mind.  Regard all that is objective as not who you are.  Even the notion of  “I” & whatever seems to be apart from the undifferentiated Absolute, should be relinquished as not being the Self.

In knowing the Self, it is essential that not only your Identity be known as being just Consciousness, but that you understand Reality to be that, as well.  If you leave the sense of Reality mixed up with something objective, it necessarily implies your stand as a particular experiencer.  If you recognize that the World is the known &  “I”  am the knower, but you still regard the World as existing in some form, such posits some “experiencer” of the World.  That experiencer is an embodied, sensing entity.  Even if he be regarded as disembodied, he is still a sensing entity.  The truth is that the Self is not a sensing entity.  The notion of a sensing entity & the Senses themselves are equally objective as the things known. Therefore, if you are thorough in your Inquiry, the sense of Identity, its Happiness, & Reality will return completely to their rightful place.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) have been available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

Ribhu Gita (Tamil) Ch 35:

Some disciple of Ramana Maharshi quotes:

Based on the Teachings of a great Sage:

“think, know, enjoy, perceive” by the Senses, & “act”, & their opposites.

Some more selected verses from the Ramana Maharshi disciple Master Nome:

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

Ribhu Gita (Tamil) Ch 35:

(29)  Just as, if the conditioning of the Pot and the Pitcher are removed, the Pot space and the Pitcher space are one,, if the conditioning of Ignorance and such are removed.  The pure. Individual being & Supreme are one.  Realizing by the certitude of the Discernment the Innate Identity of the Supreme and the Individual without any sense of Duality, and becoming thereby of the nature of the dense Undivided Infinite, abide changelessly in the Self.

(30)  If after inquiry, the inapplicable meanings of words are removed from the statement “He I am”, the meaning to be understood is the Innate Identity.  Likewise in the statement “Tat Tvam Asi” (“That You Are”), the meaning to be understood, after removal of the inapplicable meanings of words, is the Innate Identity.  Understanding this, relinquish all the mental differences and abide changelessly in the Self.

(31)  Negating all the illusory conditionings of the Individual and the Supreme by blemishless Inquiry, and attaining the Knowledge of the fearless, undivided meaning that the nature of Brahman, indicated by the word “That”, is indeed “I”, denoted by the “You”, and being rid of all the hard-to-remove Bondage of Worldly existence, abide changelessly in the Self.

(32)  There is not the least of the differences such as the World, the Supreme, you and “I”. I am not in any way different from Brahman.  Brahman is nothing different from me. all that has been spoken of is the Undivided Supreme Brahman. I am that perfectly full Brahman.  Casting aside everything by such undivided Knowledge of the  Supreme, ever abide in the Self.

Some disciple of Ramana Maharshi quotes:

If you remain in the state of Consciousness, there will be nothing apart from it. No problems. no misery, no questions.

Ignorance is ignorance of the Self, & to remove it Self-Consciousness is required. When you come to an awareness of the Self, ignorance vanishes.  If you don’t lose contact with the Self, ignorance can never arise.

Bhagavan spoke about turning inwards to face the Self.  That is all that is needed.  If we look outwards, we become entangled with objects & we lose Consciousness of the Self shining within us.  But when, by repeated practice, we gain the strength to keep our focus on the Self within, we become one with it in the Darkness of Self – Ignorance vanishes.

Tayumanuvar, a Tamil saint whom Bhagavan often quoted, wrote in one of his poems:

“My Guru merely told me that I am Consciousness.  Having heard this, I held onto Consciousness.  What he told me was just 1 sentence, but I cannot describe the Bliss I attained from holding onto that 1 simple sentence.  Through that 1 sentence I attained a Peace & a Happiness that can never be explained in words.”

Based on the Teachings of a great Sage:

Non-Duality abides as the Substratum & the Reality of Dualistic experience.  This is so even though we cannot as individuals be aware of its Existence when our attention is turned outwards. Like Space, which would be inconceivable apart from the Objects it is supposed to pervade.  Time also cannot be more than a Notion.  It is never directly experienced.  We never experience a Present Time.  The present time is nothing more than our way of qualifying a select group of thoughts which has just now been Present to Consciousness.

Behind our Notion of a Present time, however, is the immediate apprehension of the principle of Consciousness, which is ever present as the Self.  This is not in terms of succession, but as the Present Eternity. And this Immediate Knowledge finds expression in our use of the pronoun, “I”.  This is Egoism.

The pronoun, “I” , Ego, even when supposedly standing for individual Consciousness, stands always for Non-Duality. If we would actualize this Truth, we must abstract Ego from our notion of Consciousness.  In the Existence of Non-Duality, it is not a Presence we can know as we know Objects, since it is the real Self.  That is to say, the Self is the Ultimate Subject.

Non-Duality, though unknowable, is of all things the “best known”, for it is ever experienced as the Self.  That is personal, not as we unwittingly do when we fall asleep & between 2 thoughts, but by the Remembrance in our workaday Life.  Of the main principles of Advaita, personal guidance from one who has fully realized Non-Duality is essential.  No book can take its place.

A practical definition of Individuality is the consciousness of a separate, corporeal existence; & of Personality, the sum of physical & mental traits characterizing that individual existence. Now in the being conscious of something, there is a distinction between Consciousness & the object of Consciousness.  We are conscious of our individual existence & therefore we transcend it. That which transcends individual existence is the changeless, impersonal Self.

Notwithstanding, we identify the Self with the Body. The outcome of this mistaken attachment is the Notion of a personal identity, to which we give indirect expression through the possessive & direct expression through the personal & reflexive pronouns [I, me, mine].

The Body continually changes, but we who claim it as our own are changeless, otherwise we could not say, “this portrait is of me as a child.”  Yet we ignore the evidence & become identified with each successive bodily state of which we are conscious. This ignorance causes us to personify the immutable Self as our self, that is to say, as I who “think, know, enjoy, perceive” by the Senses, & “act”, & their opposites.

Some more selected verses from the Ramana Maharshi disciple Master Nome:

Since ancient times, it is recommended that one go on listening, reflecting, deeply and profoundly meditating, and experi­ence absorption, until the Truth is realized without an alternative.

A book like “Who am I ?”, “Forty Verses on Reality”, by Ramana Maharshi or “Atmabodha, Self-Knowledge”, by Shankara consist of only a few verses.  Even if you were a slow reader, it does not take very long to go through one of them. Yet, you should listen to such, or read such to yourself; time & time again, each time understanding more & more deeply, until you, yourself abide as the Infinite. Then, what remains is the Self in perpetual fascination, as the Maharshi says, with the Self.

What else is detachment but utter clarity regarding the abiding source of Happiness?

Those simple questions, “Where is Happiness ?  What is Real ?  Who am I ?” tend to revolve again & again, each time deeper in the seeker’s mind, until he has arrived at a conclusive Realization that will not waver in the least.  In that lies Liberation.

Among those who are worldly-minded, who do not turn their minds inward, everyone is apart from God.  Among those who are spiritually inclined, in one way or another, everyone is a part of God.  For those who inquire to know themselves, there are no parts—just God.  However, it is not necessary to convince others, because either they are God already & you need not convince God, or they do not exist apart from God.  In your practice, your aim should not be to convince others but to have inner experience. Moreover, your own blissful experience becomes convincing enough to those who have ears to hear.

If the Consciousness is obscured by a Mind that is cloudy, the Mind should he made pure, it is said. What is meant by a pure Mind is an introverted Mind, which is a Mind that relinquishes its own adherence to its own self-conjured ideas. Such is purity of Mind. With that pure Mind, you realize pure Consciousness. That is, the Mind is absorbed.

Quieting the Mind is not the end in itself.  You can quiet the Mind by any number of means.  Here, it is generally recommended that the desire for Liberation, itself; & the attempt to inquire, “Who am I ?” take care of quieting the Mind.  If one uses some other method to quiet the Mind, it brings him to the point at which he can make that inquiry to know who he is.

If there is a feeling of bondage, the instruction is given as to how to be free or to be Liberated. Following that instruction, finding your own nature, you discover that it is Freedom itself, Liberation itself.  In other words, you discover that your True Nature has never really been bound.

Non-Dual experience is aligned with Self-Knowledge, & may be felt by the aspirant as greater Freedom, greater Happiness, greater Peace.  Such do not come to you.  Indeed, it is always already there, but illusion or ignorance needs to be destroyed in order that the real Knowledge, the Reality, itself, shines.  Similarly, the state of Self-Realization does not come to anyone.  In Self-Realization, there is just the Self, and no individual.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) have been available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

NMT (No-Me Teaching) new series 96:

Ribhu Gita (Tamil) Ch 35:

(25)  The World, Individuals, and the Supreme. not a trace of which existed before the projections of the Mind arose, and not a trace of which will exist after those projections of the Mind subside, and which seem to have a gross existence, though appearing in between due to the projections of the Mind, when thoroughly inquired into, are realized to not exist at all.  Thus negate all else, and abide changelessly in the Self.

(26)  There is no Mind and no thought of the World or Individuals or others in Deep Dreamless Sleep.  In Dream, there is a “mind” and extensive thoughts of the World and others.  By this comparison and contrast, upon even a little Inquiry, there is not a trace of this World or Individuals and others, which are all merely of the inner faculties.  Thus negating all such thoughts, abide changelessly in the Self.

(27)  There is no Mind, no distortion of Mind, no delusion that the Mind is the cause.  No Waking State, no Dream, no Deep Dreamless Sleep, no name, no form, no “me”, no “you”.  Nothing else ever – never anything at all.  Negating all differences by Inquiry and abiding in the nature of the undivided Absolute with nothing separate, abide changelessly in the Self.

(28)  Like the evident truth the Snake [imagined in a Rope] and other superimpositions, when inquired into, |are nothing in the least different from due natural substratum of the Rope.  There is nothing of illusory superimposition except the pure Substratum itself which is the Self.  By the process of such Negation and blemishless Discernment, be established as the nature of the great undivided Supreme. abide changelessly in the Self.

Some disciple of Ramana Maharshi quotes:

When we mistake that which is impermanent for that which is enduring, it only serves to emphasize the disharmony within our hearts. The true temperament is one that cleaves ton the indestructible Self dwelling at the heart of our very Existence as the immovable Reality.

Unless the mind subsides into the heart, whose nature is consciousness, and experiences the deep peace of union with it, the mind, through separation from it, will fall into the trap of the sense organs, be whirled about in the world of the senses, and become scattered.

Those who crave a worldly life of pomp and ostentation, relying on the fleeting impressions of the sense organs, will remain slaves to the obscuring desires of the flesh, and give scant regard to the eternal life of living as the supreme.

Those who, instead of enjoying the bliss of the Heart — the form of Consciousness — embrace and find pleasure in the objects of sense, will wander from birth to death and death to birth, alternating in that deluded consciousness between the states of  membering and forgetting.

Based on the Teachings of a great Sage:

“Past thought” really means I am at Present conscious of the kind of thought called a Memory (or a recollection).  “I will think” really means I am at Present conscious of the kind of thought called an Expectation (or a future intention or a prediction).  “I think” really means I am at Present conscious of the kind of thought called an Actuality or a Present occurrence.

That the absence of objective experience in connection with the use of “thought” experience cannot be thought or spoken of as a Present occurrence. This is obvious. In the 1^st place, there is no occurrence; & in the 2^nd, there is no individual to speak or to think.  The seeming Duality of a conscious subject & its object arises only when objective experience arises.

“I slept” (in Deep Dreamless Sleep) or “I was unconscious” really means I am at Present conscious of a Memory that relates to the absence of thought. But it is not exactly the absence as such of thought that is remembered.  Sleep & unconsciousness are Notions based on the Memory of conditions that preceded & followed the cessation of individual experience.

This comes from the standpoint of the plain man who thinks of Sleep as occurring in Time. That is to say, as having a beginning & an end, thus making it a part of Waking experience.  Whereas Deep Dreamless Sleep from its own standpoint cannot be said to occur at all.  Profound Deep Dreamless Sleep in itself is non-temporal & neither an Active nor a Passive state.  Duration, Activity, & Passivity pertain exclusively to the objective realm which in Deep Dreamless Sleep is non-existent.

But some Positive state, corresponding to what is Negatively called the absence of thought, does undoubtedly exist.  That is called it a [mental] State.  It is not a State in the common acceptation of the word, for States begin & end, but this is non-temporal.  In it [Deep Dreamless Sleep] we are merged in Non-Duality, ready as it were to become, or rather to seem to become.  That is the conscious subject, when objects are experienced, or seem to be experienced.

Some more selected verses from the Ramana Maharshi disciple Master Nome:

The Maharshi revealed Truth by exquisite instruction & by example.  In his Silence, the instruction & example were identical & simultaneous.  In that Silence, transcendent Abidance in the Unborn, the Uncreate, Reality without even a trace of delusion — the perfect example of how to be & also the instruction itself — in that Silence.  “The doubts of the disciples were all quelled & subsided.”

The Teaching is the Truth.  The example is truthfulness. The teaching is highest Bliss. The example is the perfect Bliss & undisturbed Peace.  The Truth is Self-Knowledge.  The example is steady Abidance in that Knowledge.  In the Silence, the example & the Teaching were the same.

He said that the responsibility of the Guru — himself — is only to reveal his own Existence.  How true that is !  How is it revealed ?  It is Self-Knowledge. What is the Existence revealed ?  It is one’s own Existence, which has no Individuality, is not divided, & is not a multiplicity of beings.  It is just One, interminable, Infinite, real Being.  So, inquire & know your Self.

In Self-inquiry, there is a negation of what is not the Self, just to reveal the Self.  It is, in Truth, a negation of what is unreal, in order to reveal Reality.  The negation, itself is not a particular practice.  It is just a way of describing what happens in the Inquiry.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) have been available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

NMT (No-Me Teaching) new series 95:

Ribhu Gita (Tamil) Ch 35:

(21)  Sage of intense spiritual practice !  Casting aside all ideas of difference by the differenceless Knowledge of the Supreme.  The Knowledge that all appearances of superimposition arise in me.  Who am eternal Knowledge, and therefore indeed, all “I”, the perfectly full Knowledge, and that “I”, the expanse of Knowledge, am Brahman. Abide changelessly in the Self.

(22)  Like the truth of a Mirage seen superimposed on the hot ground, being ultimately only the ground itself , whatever is seen as a superimposition on the Self, the Substratum, is only the Self, and differenceless “I am Brahman”.  Casting aside all ideas of difference by such differenceless Knowledge of the Supreme. abide changelessly in the Self.

(23)  Like the “truth” that all that is seen in me is a Dream. is nothing apart from me.  all that is seen in me during the Waking State is never anything apart from me.  Casting aside all ideas of difference by the differenceless Knowledge that “I” with nothing apart am Brahman, and by the differenceless Knowledge of the Supreme with nothing apart. abide changelessly in the Self.

(24)  If the World and such really exist, they should be changelessly present in Deep Dreamless Sleep.  Since all these do not exit in Deep Dreamless Sleep, all these are dream-stuff. illusion. I who remain unchanged am Brahman.  Casting aside all ideas of difference, by the pure differenceless Knowledge of the Supreme, abide changelessly in the Self.

Some disciple of Ramana Maharshi quotes:

Many are those who take qualified experiences of taste, light, sound and so on to be the final attainment of Self-knowledge and because they have had these experiences they think that they have attained liberation and they become more and more entangled in attention to second and third persons, thus losing their foothold on Self-attention. Such aspirants are called “those fallen from yoga.” This is similar to a man bound for NYC getting down from the train at some intermediate station, thinking “Verily, this is NYC”, being deluded by its attractive grandeur !

A sincere aspirant should arrange his work in such a way that he will spend only a portion of his time and energy for maintaining the body, so that he can utilize the remaining time and energy in striving to earn the great profit of Self-knowledge.

Based on the Teachings of a great Sage:

It follows that in thinking of Past & Future occurrences, we do so only with reference to a Present time. But without a subsistent Past & Future. we could not form any notion of the Present. There cannot indeed be a Present, since there is neither a Past nor a Future time. Consciousness alone subsists & Consciousness alone is Ever-Present.

From a standpoint that is still in Duality, thought appears as the principle of Consciousness objectified,  But in order that Consciousness may seem to be objectified, an independent agent is needed: & nothing can exist independently of Consciousness.

Thought is the apparent objectification of Consciousness.  Let me add, moreover, that each thought as such has an object & that the 2 are inseparable.  Now time, or the notion of succession, is one such object. Time too is Consciousness objectified.

We measure the passage of time by the observation of movements in natural objects like the Sun.  Observation implies the remembrance of successive Sensory Perceptions.  Were it not for these memories, our Notion of Time, if we could ever have acquired it, would fade into the experience of Pure Being, as it does whenever mental activity ceases.

The absence of mental activity cannot properly be called a State [of mind], since it transcends Time.  If we wish to understand what it is, we must abstract every idea of duration from our Mind.  This is not impossible, for a thought as such is always at one with its Object.  If we make timelessness the object of thought, all that is objective drops away & we realize Timelessness as pure, changeless, Being.

There remains the question as to why the principle of Consciousness, which is immutable & impersonal, should come to appear as the duality of a conscious subject & its object.  As to the situating of experience in Time, when we are thinking of a specific object, nothing else is present to Consciousness & there is no idea then of the object’s location.  A separate thought, or series of thoughts, is required in order to situate that one object in relation to others.  These determinative [location] thoughts follow almost invariably.

Likewise, just as one group of Sensations going to form the Notion of an Object is followed habitually by another, which situates the Object in Space, so is this, & any other kind of experience, followed habitually by one which situates it in Time.  That is to say, it brings the experience into relation with the succession of thoughts in general. The group of thoughts so situated is then considered to be a present occurrence, though it is already Past. It is considered to be a Past occurrence only when new thoughts arise.

Some more selected verses from the Ramana Maharshi disciple Master Nome:

The Maharshi has said that the Self, which is its own Realization, is Being. It is not an occurrence, but it is Being. The Self is Consciousness, itself.  Even now, Consciousness is not an event.  It is not something occurring to you.  Even now, your own Existence is not occurring to you.  It is not occurring slowly, rapidly, in intervals, or even continually.  It is not something occurring.  Rather, it is something that is [a timeless, from Past Eternity to Forever, always, everywhere, without anything else, solid Reality].

The Quest to know one’s Self is, simultaneously, the Quest to know ultimate Reality.  Reality is That which is.  That which is your Existence, the real Self, is That which is.  There are not 2 of you, a “self” that you supposedly are, & a Self that will happen to you, as if you would acquire or attain it.  The Maharshi has made this abundantly clear when he says, ‘There are not 2 selves, one to realize another.”

Every effort should be made, & one should persevere with utmost intensity in such a way to know the Self, but keep in Mind that it is Self-Knowledge, the Self knowing itself, & not an objective occurrence.

How are you to know the Self ?  You are to know the Self without any intermediary.  The same things that would act as intermediaries should be set aside as just so many misidentifications, for they are not your real Self.  As you inquire, set aside, as not having anything to do with a definition of your Self, all that occurs in the World, & anything perceived by your Senses, inclusive of the Body.  Such is not your identity, & any bodily state or Sense experience is unrelated to the Realization if the Self, or Knowledge of the Self.

Thought should be set aside. You do not know the Self through thought. Whatever your Knowledge is of the Self that if true we even now, such as the fact of your own Existence, is not through thought. You do not require thought to know that you exist.

Similarly, the Realization of the Self is not thought–dependent.  Inquiry, likewise, is not thought–dependent. Of course, one may commence meditation by thinking, “Who am I ?”  Yet, as soon as the Inquiry turns further inward, the experience is that of Consciousness abiding quite free of any thought, even the thought of “I”.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) have been available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

NMT (No-Me Teaching) new series 94:

Ribhu Gita (Tamil) Ch 35:

(13)  There are none of the delusions of the Mind such as the extensive variety of sins and duties, the plethora of prescriptions and proscriptions.  The worship with attributes, devotion, the knowledge of attributes, the real and the unreal.  Casting aside everything with your inner steadfastness in the certitude that all is the divisionless Brahman, and That I am, abide changelessly in the Self.

(14)  Casting aside even the conviction that the “I” adopts: that all the World is completely non-existent, and only the motionless Supreme is Existence.  That all is totally non-existent and only the Self is perpetually Existence, that the Self indeed is Brahman and Brahman without a 2^nd  is the Self, abide changelessly in the Self.

(19)  Negating all variety of conditionings such as the infatuated Mind, the Intellect, the Ego, the inner faculties, Life, Body, organs, senses. eyes. illusion. the difference-ridden Individual being, the Supreme, and the World,  further casting aside all the mental projections arising therefrom, and understanding well the identity of the natural oneness of the word “That” with the word “I”, abide changelessly in the Self.

(20)  Realizing with certitude that whatever is seen as a superimposition on the Self ls not apart from the Self. that the Self is that which is the undivided Supreme Brahman.  And it is the undivided Supreme Brahman that is the Self. that it is Brahman that is the Self, that “I” am.  And casting aside all that is apart from the Self,  abide changelessly in the Self.

Some disciple of Ramana Maharshi quotes:

The more we attend to thoughts pertaining to the second and third persons, the more they will increase.

There are two kinds of impediments which act as obstacles for the mind to achieve Self-abidance, and hence two kinds of strength of mind are essential for overcoming them. The first strength is that which is required to prevent the mind from branching out into innumerable thoughts through the force of tendencies towards the sense-objects. The second strength is that which is required to direct the mind (the power of attention) towards the first person or Self, that is, the strength actually to attend to Self.

The nature of the mind is to attend always to things other than itself, that is, to know only second and third persons. If the mind in this way attends to a thing, it means that it is clinging (attaching itself) to that thing. Attention itself is attachment !

When the power of attention of the mind is directed more and more towards second and third person objects, both the strength to attend to those objects and the ignorance — the five sense–knowledges in the form of thoughts about them — will grow more and more.

The mind which attends to Self is no more the mind; it is the consciousness aspect of Self !  Likewise, so long as it attends to the second and third persons (the world), it is not the consciousness aspect of Self; it is the mind.

Based on the Teachings of a great Sage:

These several Perceptions take time. That is to say, they are successive.  Space is therefore inseparably linked to Time, & Time to the Memory of successive Perceptions, granting also the real existence of a retentive faculty. Many thinkers  believe that the concept of Time cannot be fully accounted for, unless we distinguish between perceptual, or subjective, Time, which is confined to the perpetually shifting “Now” of the Present, & conceptual or objective Time. This includes all periods of Time & in which events we call Past, Present & Future can be mutually & fixedly related.

No clear distinction can be drawn between Perceptual & Conceptual time, for the one cannot be postulated without the other. Nevertheless, if we consider the “Now” of the Present entirely by itself, just as it occurs in experience, Time need not be postulated at all. And if we closely examine our ideas of Past, Present & Future, they are found to be “gratuitous” [unnecessaey], & so again we cannot postulate Time.

Deep Dreamless Sleep is a state of Un-conditioned Being, when viewed from its own standpoint & in Reality. We say, nevertheless, that we slept for so many hours, just as we describe as brief the Interval between 2 thoughts.  In both cases, we attribute an Existence in Time to the Unconditioned Self.  But if we carefully consider the actual experience, we shall find that duration has no part in either Interval. We experience duration only in [mental] States characterized by the succession of thoughts.

Time is therefore the object of Consciousness.  Time, in other words, has no existence unless we are “thinking” of it.  Our concept of Time is based on the ideas of Past, Present, & Future.  Now this division of Time has no real meaning. The thought of a Past or a Future event occurs always as the Present object of Consciousness.  The event we supposedly recall or expect must have been, or will be, a Present experience. Strictly speaking, moreover, a Past event as such has vanished [gone] once & for all; a Future event as such is wholly inexistent [not yet to be].

Some more selected verses from the Ramana Maharshi disciple Master Nome:

All that is said of the Truth — that it is the Unborn, the Uncreated, the Unembodied — pertains to that real Self.  If these descriptions were about another, it would do you no good for Self-Realization. They are all about the Self, the very Being of you. That is why those spiritual descriptions & the sayings expressing the Teachings have been preserved for ages & ages. They are all about You, who you really are. That is why you can have Self-Realization. If they were about another, a different kind of Self, there would be no Realization for you, & consequent­ly, no hope of Peace or Bliss or Liberation. But they are about You, who you really are.

See the rise & fall of the “I” & inquire to see if this “I” is existing at all. See the various mis-identifications built upon that “I”.  See these mis-identifications as mis-identifications & not as true. Thereby, you climb directly out of Bondage through Knowledge. Seeing a mis-identification as such, you are no longer identified with it.  Seeing Ignorance as Ignorance is its destruction.

If you are caught in Attachment & your Mind is becom­ing entangled in Delusion, see it as the conjuring of your own Mind.  Examine to see what thoughts are composing this & upon what Identity have you been thinking these thoughts.  The thoughts have a basis, which is some kind of Identity.  “Go back the way you came” [a well-known Maharshi instruction, intended on the deepest level] & thus set yourself free. Go on making this Inquiry until your freedom is complete & firm, without wavering.

[in response to a questioner comparing  Self-Inquiry to comparable scriptural teachings]

To contrast or compare can be very useful. Make sure that identity becomes established by the actual inquiry, “Who am I ?” for the Self is singular without a 2^nd.  We con­trast the Self with whatever is regarded as the “I” in order to assist with Discrimination, so that the ability to see with the Eye of Wisdom is there. Once one is firmly headed in the right direc­tion, he simply inquires, “Who am I ?”  The “I” is only one. [In other words the true “I” is the one referenced in Self-Inquiry.]

In highest Truth, there is not a right “I”  &  a wrong “I” –  a true “I”  &  a false “I”.  There is just one “I”. If you have come to the conclusion already mentioned, or if there is a question of difficulty, & you feel that you are taking your stand with the wrong  “I”  or you assume that there is a wrong  “I”  involved in all this, inquire, “Who am I ?”.  That resolves everything.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) have been available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

NMT (No-Me Teaching) new series 93:

Ribhu Gita (Tamil) Ch 35:

(10)  There are none of the delusions of the Mind such as the extensive variety of sins and duties, the plethora of prescriptions and proscriptions.  The worship with attributes, devotion, the knowledge of attributes, the real and the unreal.  Casting aside everything with your inner steadfastness in the certitude that all is the divisionless Brahman, and That I am, abide changelessly in the Self.

(11)  There are none of the specious notions of the various kinds such as meditation on the qualityless nature and knowledge of the attributess form and the bondage arising out of Duality and the Liberation of being the One.  Casting aside everything with your rare steadfast certitude that all is the motionless Brahman, and That I am, abide changelessly in the Self.

(12)  There are none of the delusions of Duality such as the Inquiry into the existent and the non-existent, the Inquiry into the mobile and immobile, the Inquiry into Consciousness and non-Consciousness, and the Inquiry into the little and the great, casting aside everything by the Non-Dual certitude that all is the one Supreme Brahman, and That I am, abide changelessly in the Self.

.Some disciple of Ramana Maharshi quotes:

Yes, you can say that this state of affairs is also Bhagavan’s grace, Bhagavan’s compassion.  You could say that He keeps the world like this as an incentive to go inwards. This state of affairs sets up a real choice; if we go outwards there are problems; if we go inwards there is peace.

We have to give up all the things of this world, and all other worlds, and direct all our attention towards the Self. If we want anything in this world or the next our energy will be dispersed in these desires, and to fulfill these desires we shall have to be reborn again and again.

To find the Self, to find what is real, you have to look inside yourself.

Turn to the light within all the time.

You dissipate your desire for the Self by undertaking all kinds of useless activities that waste your time and lead to attachments. You think that your life is endless and that you can put off meditation till a later date. With this kind of attitude, you will die filled with regrets, not filled with peace.

Based on the Teachings of a great Sage:

Remembrance is merely one kind of thought amongst others, each Memory forming the present, & therefore an entirely new, object of Consciousness.  It is impossible to live in the World unless we accept Causality [Cause & Effect], but it is impossible to understand the nature of the World when Causality is accepted.  Its acceptance amounts to granting the independent & simultaneous existence of objects, any one of which may be acted upon by another. This we have seen to be an impossibility, for an object cannot exist unless it is thought of, & 2 thoughts cannot occur simultaneously.

If, however, we grant for argument’s sake that objects could exist independently of their being cognized, we should still be unable to allow the relation of Cause & Effect. Strictly speaking, it is only after the occurrence that we can take it to be the Effect of a Cause, by which time the ostensible Cause must be presumed to have passed over entirely into the Effect.  The 2 never are observed in concert. Causality is therefore a meaningless term.

Notwithstanding the fact that all men experience the Self as an unbroken continuity, they normally take no note of its Existence excepting as the Subject to whom Objects appear discontinuously. This is to be expected, for they have not looked into the nature of Deep Dreamless Sleep.  Moreover, because they always emphasize the objective side of their experience & overlook the subjective, they transfer the continuity of Consciousness to the objects of Consciousness in the form of relationship.

Consciousness then appears as the Memory which relates one thought to another. But Remembrance, as already stated, is only 1 kind of thought.  And 2 thoughts cannot occur simultaneously. A thought is the Consciousness of an Object & every new thought bespeaks a new Object. Since 2 thoughts cannot together occur, it follows that 2 Objects cannot coexist. How then could they [the 2 Objects] be related ?

Thus the ideas of Change & Causality are erroneous, for the incident of Change, or the relation of a Cause to its Effect, is a figment. As to the relation of Space to Time, granting the reality of Space when the reality of the perceiver’s Body is also granted, several Perceptions are required in order that the Notion of an “extension” may be formed.

Some more selected verses from the Ramana Maharshi disciple Master Nome:

Whether there is a real Ego to kill, whether it was ever really there, if there seems to be an Ego, it is best to “kill” it.  The best way to kill it is to find it.  The more one inquires, the less he sees of it.  First, eliminate the tracks it leaves behind such as the actions, the “I-am-the-body idea” & so forth & so on. Then eliminate its thoughts.  Get to what the Ego, itself, is.  If you hold on to the Ego–“I” then its “I”–ness disappears & only an “I”–less “I” remains.  The Maharshi has said, “If we penetrate into the heart of the Ego, only the Self is there.”  He said so because, in Truth, there is only one “I”.  If there is an Ego, hunt it down & slay it. Your aim is to destroy it.

When you hunt it you find that there is nothing there to be destroyed. That is why it is called Maya. In the ancient scriptures, it is said that it is impossible to explain Maya & that it is “without beginning.” Most think that this means that it has been around for a long time.  That is so [in Imagination & Ignorance]. Yet it also means that it is without beginning, that it did not start. That is why it is Maya.  It did not start. If you think it is existing, it seems to have been going on for a long time, much like, when you start to dream, you feel that the Dream has already been going on.  It seems as if the Dream World has been gong on for a long time, even though it is all just in your Mind. It is like that with the present illusion. It seems as if it has been there, but really it has never been there.

Inquiring to know the Truth & getting a good grasp of what this Illusion is, [it turns out, one finds that] there is no Illusion at all. There is nothing to it. It is like bringing a light & grabbing the proverbial Snake to find that it is just a Rope. Nevertheless, you need to bring the light in & see it for yourself.

[COMMENT: Not to be disrespectful, but some may recall from The Matrix movie that similarly“one must see it [the Illusion] for yourself.”]

[in response to a questioner who feels the Ego Illusion to be a way he “boxes” himself in]

When you see yourself building the “box”, you can just as easily dismantle the box. If you think the “box” [on the other hand] comes pre­packaged, & that you are just in it, it seems a mystery as to how to attain your freedom.  But seeing how you, yourself construct the Illusion of Bondage becomes the way to your Liberation.

Your aim should be to look into the “I.” If you feel that the “I” is just a thought, a notion of Individuality that rises & falls, your aim should be to know & establish your Identity as That which sees the rise & fall even of the “I”.  That alone is the true “I” & there is where your Identity ought to be.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) have been available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

NMT (No-Me Teaching) new series 92:

Ribhu Gita (Tamil) Ch 35:

(6)  None of the illusions such as God, Creation, Sustaining, Destroying, practices, mantras; shrines, charity, warship, holy service exist.  Casting aside everything, with the unhindered certitude that all is the taintless Brahman, and That I am, abide changelessly in the Self.

(7)  There do not exist any of these illusions such as what is laid down in so many ways by the Vedas, what is laid down at length by Philosophy, what factors are recognized by religion, that delusion and such exist, and that delusion and such exist not.  Casting aside everything, with the steadfast certitude that the Supreme Brahman is the One, and That I am, casting aside everything by the steadfast certitude that all this is Brahman, the Mass of Bliss, and That I am, abide changelessly in the Self.

(8)  They are all  false – all the illusions bandied about such as non-existence, Existence, Duality, the one, the many, and the all.  The troublesome, the new, the nearby, the far off, sorrow. Happiness, and such.  Casting aside everything, with the unencumbered certitude that all this is Brahman, the Mass of Bliss, and That I am, abide changelessly in the Self.

(9)  All the delusions of the Mind — Wakefulness, Dream. Deep Dreamless Sleep, the 4^th.  The Subtle and other bodies and their experiencers, various groupings as the aggregate and the discrete — are totally untrue.  Casting aside everything by the faultless, steadfast certitude all is the great Brahman, and That I am, abide changelessly in the Self.

Some disciple of Ramana Maharshi quotes:

Don’t waste energy on thinking or evaluating how well or how badly you are doing in your Meditation.

We have to give up all the things of this World and direct all our attention towards the Self. If we want anything in this World our energy will be dispersed in these desires, and to fulfill these desires we shall have to be reborn again and again.

To find the Self, to find what is real, you have to look inside yourself.

Turn to the light within all the time.

You dissipate your desire for the Self by undertaking all kinds of useless activities that waste your time and lead to attachments. You think that your life is endless and that you can put off meditation till a later date. With this kind of attitude, you will die filled with regrets, not filled with peace.

There are 2 kinds of impediments which act as obstacles for the mind to achieve Self-abidance, and hence 2 kinds of strength of mind are essential for overcoming them. The first strength is that which is required to prevent the mind from branching out into innumerable thoughts through the force of tendencies towards the sense-objects. The second strength is that which is required to direct the mind (the power of attention) towards the first person or Self, that is, the strength actually to attend to Self.

The nature of the mind is to attend always to things other than itself, that is, to know only 2^nd & 3^rd persons. If the mind in this way attends to a thing, it means that it is clinging (attaching itself) to that thing. Attention itself is attachment !

Based on the Teachings of a great Sage:

From previous considerations of expressions such as Consciousness, the principle of Consciousness, Peace, & Non-Duality, an important fact emerges. Material objects & their spatial situation are seen as separate notions linked only by Memory. That is to say, in the Mind, it must be clear that objects are situated, not in some invisible & external Space, but in the Consciousness of their perception

A characteristic of Waking & Dreaming experience is that of change. But nothing, in truth, changes, for when the prototype has changed, it has ceased to exist. In other words, if the object supposedly altered has ceased to exist in its previous form.  We cannot then say that the present form is anything but a new form, that is, another & original object of Consciousness.

That the Absolute Existence of a 3-dimensional Space is no longer accepted by Physics without many reservations is of real importance, since it confirms the findings of Advaita Vedanta.  The same may be said regarding the rejection of the commonsense notion of Time & the emergence of a theory of Space-Time conceived as a 4-dimensional continuum.

But when the classical concept of tri-dimensionality has been discarded, why is it thought necessary to postulate a 4-dimensional continuum, which perpetuates, in a new form, the old commonsense illusions of the real & independent existence of things ?  There is the practical advantage that such a concept is said to bring to empirical Science.  It has little meaning for Psychology & none at all for Advaita Vedanta.

This 4-dimensional continuum, if it may still be so called, is the single Consciousness in which all our manifold experience occurs. A question may arise whether records taken of the original, or our Memories of it, do not provide an adequate basis for comparing & associating the 2 objects, the old & the new. But a photograph, for example, can only be an extension to Memory, when it is not simply a substitute. And as for the ideas of plain men regarding the nature of Memory, they are based on a misunderstanding.

Some more selected verses from the Ramana Maharshi disciple Master Nome:

Sometimes, Consciousness is thought to be the Lord of all, creating, sustaining, & destroying everything. Some consider it to he only a Creator. After being a Creator, this God steps aside & lets everybody else take care of the creation. Some hold the view that Consciousness has created so much within it, & this Play goes on by some residual energy of the Consciousness. All the explanations were not intended to give further credence to the thing created. Some people do however think in terms of these explanations as really existing or occurring.

Inquiring to know who we are, we look for the Consciousness that is invariable. Whatever is variable is only the modification of thoughts & is not Consciousness itself Consciousness is aware of all change, yet is unchanging. The characteristic sign of Reality, real Being, is that it always is just as it is, without beginning, middle, or end, & without change.  Inquiring, we find our Identity is just Consciousness.  We find that Reality is, indeed, Consciousness.

The question arises, “If Consciousness, the real Self, is ever the same, how has any of this [the World] ever come to be?”  The question resolves itself further into, “Has it come to be ?”  One requires a “how” if it is really there.  We do not require a reason why or an explanation of how the proverbial Snake came to be in a Rope, or how the water came to be in the mirage. The true knowledge is that there is no water & that there is no Snake.  Likewise is it with the whole Creation.  The idea of how it comes to be experienced is based upon the idea that it is experienced.  We inquire & know Reality. We find that all else did not arise & will not arise in the Future.  Such did not happen.  Such will not happen.  While you are in deep Meditation, all objectified experience may cease, even at its own level, yet should it not cease, it is still not created.  It does not need to go away because it is not there to begin with.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) have been available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

NMT (No-Me Teaching) new series 91:

Ribhu Gita (Tamil) Ch 35:

(2)  When inquired into, all names and forms that appear as differences in Brahman, of the nature of the one undivided Essence, not different from the incorporeal Existence, the Self, are not different at all.  Casting aside everything, with the blemishless certitude that all is the peaceful Brahman, and l am that changeless Brahman.  Abide in your natural Self.

(3)  The Intellect and other appearances have not the least existence apart from Brahman, which is Consciousness alone.  The Mind and other appearances have not the least existence. apart from Brahman, the perfectly full.  Casting aside everything with the Non-Dual certitude.  That any kind of appearance is Brahman. and that the One perfect Fullness is myself. abide changelessly in the Self.

(4)  There is nothing as darkness or light or something different, this or that, you or me, bewilderment or clear perception or illusion, Mind or its ramifications, form or formlessness.  Casting aside everything with the blessed certitude that all that exists is Brahman, and that I am, changelessly abide in the Self.

(5)  There never is any such delusion as, “This is the Lord and this is the World which is his creation; I am an Individual here; I am born here; I am tied by Bondage; I am a Sufferer;  I am the child, I am the adult, the mortal.”  Casting aside everything, with the blemishless certitude that all that all that exists is the differenceless Brahman, and That I am, abide changelessly in the Self.

Some disciple of Ramana Maharshi quotes:

You have to make an enormous effort to realize the Self.  It is very easy to stop on the way & fall back into Ignorance. At any moment you can fall back. You have to make a strong determined effort to remain on the peak when you first reach it, but eventually a time will come when you are fully established in the Self. When that happens, you cannot fall.

You must have a lifelong commitment to establish yourself in the Self. Your determination to succeed must be strong & firm, &  it should manifest as continuous, not part-time, effort. For many lifetimes you have been immersed in ignorance. You are habituated to it. All your deeply rooted beliefs, all your patterns of behavior reinforce Ignorance & strengthen the hold it has over you. This Ignorance is so strong, so deeply enmeshed in all your psychological structures, it takes a massive effort over a long period of time to break free from it. The habits &  beliefs that sustain it have to be challenged again & again.

Don’t be discouraged by the length of the journey, & don’t slacken in your efforts to get home.

Based on the Teachings of a great Sage:

The concept of Space & the erroneous idea that objects have an independent & simultaneous existence go hand in hand.  When this has not been understood, the following question is often asked, usually with a look & a tone of supreme triumph: “If objects are notions that arise & abide solely in my head, should not a distant object, when I think of it, appear just before me here ?”. The question is based on misunderstanding.

Determinative thoughts as to Time & Place do not always accompany the thought of an object, though they almost invariably do. They do that with such rapidity as to make the question seem plausible at first sight Yet the object itself, when we are specifically thinking about it, has no location. That is to say, we do not think of it as being near or far, here or there.  The notion of the object is alone present to Consciousness.  It needs a separate thought, or series of thoughts, to situate the object in relation to others [near or far, here or there].

This will be evident if we consider the sort of Sensory impressions spontaneously evoked by the words “here” & “there”.  And besides, the same Memory which makes us believe in the simultaneous existence of objects will not allow us to see a mountain on a writing desk.

Abstract thinking, like Space, Location, Distance, Proximity, & Direction are abstract terms arising out of present Perceptions, without which they would be meaningless. These convenient generalities we tend to convert into absolute entities. It must never be forgotten that whenever we use such words, we are speaking of actual images or Sensations, however vague they may be. For there is no difference between mental & physical awareness.

Some more selected verses from the Ramana Maharshi disciple Master Nome:

For most seekers, the approach & the progression of spiritual experience, will be, “It is not my Happiness, it is not my Identity, it is not the Reality.” You cease to regard Ignorance as your Happiness. Then you cease to regard it as your Identity.  Then you cease to regard it as existing at all.  It is possible to go otherwise [in some other sequence], but in any even, it should be done completely.

In one sense, you are enjoying more, but you are not enjoying the object. Track the Bliss. Of course, you are feeling happier, because you are clearing up the question of what is Real or not, Who you are & what is not who you are. Therefore, the Bliss is shining. Now, do not be so silly as to make a Superimposition regarding the Bliss, & think that you will find Happiness in the given activity itself.  Otherwise, you may merely become the author of a book to be titled, ‘The Joy of Whatever” instead of realizing the Eternal, nondependent Bliss of the Self.  Whenever Happiness shines in your experience, it is your own True Nature shining, & to the degree that you remove the false definitions that hem that Nature in, to that degree the Bliss shines all the more for you.

If in our Waking Dream, we imagine some other scheme of “reality”, then we feel there must be some explanation for it.  The explanations usually given are that God, or the Supreme Self, has created it or has dreamed it. The original purpose of such explanations was to guide the seeker’s Mind to the Self, which is the Source.  If you think that there has been creation, you should go to that Source. All the explanations are originally intended to point one to pure Consciousness & not make one think in terms of the objective or manifest thing as actually created or happening.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) have been available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

NMT (No-Me Teaching) new series 89:

Ribhu Gita (Tamil) Ch 34:

(34)  There is nothing in the World to equal the Knowledge that gives the clear discernment that I, the undivided, complete, perfectly full Self, am Brahman.  What can surpass this Knowledge ?   Those who have attained the Knowledge, which is the Awareness of the undivided Supreme Brahman.  That I am Brahman, Brahman is myself. and I am all — will become Brahman alone and. rid of all limitations, attain Liberation that enables one to exist as oneself.

(35)  Only the extremely firm certitude, “I am Brahman, all is the undivided Supreme Brahman, and That indeed is myself, and I am That”, can be said to be the Knowledge of the immaculate Self.  Worthy son! hence, attaining firmly without impediments the steadfast certitude, “I am Brahman”.  You will ever be. free of bondage, without any shackles, and become Brahman, Existence-Consciousness-Bliss.

(41)  The “I am Brahman” certitude is indeed, The acme of firm Upanishadic conclusion.  The “I am Brahman” certitude is indeed, the settled conclusion described in various scriptures when deeply inquired into.

The “I am Brahman” certitude indeed, the settled conclusion emphasized by the endless, legendary lore when studied in depth.  The “I am Brahman” certitude is indeed, the settled conclusion described by all the legendary texts when closely looked into.

(42)  The “I am Brahman” certitude indeed, the settled conclusion of the Lord.  The “I am Brahman” certitude indeed, the firm settled conclusion of the undivided Knowledge.  The “I am Brahman” certitude indeed, the settled conclusion of the disciples of the Lord. The “I am Brahman” certitude indeed, the settled conclusion of the devotees of the Lord who have attained undivided Knowledge.

(48)  The undivided Supreme State will ensue, for those who have the steadfast “I am Brahman” certitude.  The relentless hold of reincarnation will disappear For those who have the steadfast “I am Brahman” certitude.  Endless varieties of afflictions will be finished for those who have the steadfast “I am Brahman” certitude.  The undivided Supreme Joy will result for those who have the steadfast “I am Brahman” certitude.

Some disciple of Ramana Maharshi quotes:

We have learned to see only those things that seem to be real, but will not learn to see the Truth of the One that sees & knows them.  If we do grasp the Reality of the One that perceives & knows, the ghost-like Ego will fall away & the deep intense Bliss of the life of Grace, the Supreme Self, will come into Existence.

 Reality, the supreme & unique Nature of the Self, is nothing other than the heart in which the power of the Mind to generate its false creations has died.  If the aggressive Ego is eliminated at its Source, a joy will arise that the sorrows of the Mind cannot touch.

 Those who, through holy grace, have purified their Consciousness by remaining as the Witness, will attain an Awareness whose strength derives from its 1–pointedness. Through that Awareness they will be freed from delusive desires &  the terrors they bring, thus attaining the authentic state of Supreme Bliss free all affliction.

 Laying hold of that Self, which is the cause of Love, you should realize your True Nature in the Bliss of the Real.

 Eliminating the error of my words, thoughts & deeply flawed Ego-Mind so that all my defects subsided, a greater Existence enfolded me, the wealth of the Real, flaring up within my heart in the form of dynamic Consciousness.

 Mistaking Dream for Reality, my changeful Mind had been overspread by dark clouds of Delusion, intoxicated by its own error until it was submerged in the Reality of the immutable Self & merged into a true Existence where all conflict is absent.

Based on the Teachings of a great Sage:

The response to Sensory stimuli that exceed a certain minimum threshold continues for a brief period after the event. Ultimately this response is cerebral & belongs to the domain of Biochemistry.  In normal circumstances, distinct groups of Sensations & their prolongation, succeed one another with sufficient rapidity to make them appear as though the formed an unbroken line. There will, however, be no difficulty in understanding that objective continuity is an illusion, if what was said regarding the interval be between 2 thoughts be borne in Mind.

We do not normally take note of this interval because we wrongly assume that when nothing objective is presented to Consciousness, what subsists is nothingness & not Consciousness.  The Sense of continuity cannot therefore be derived from the objective, physiological side of Perception.  The Sense of continuity is derived from the single, immutable, & non-temporal Consciousness in which all Perceptions occur.

As regards the Psychological origin of tri-dimensionality, when our attention goes outward, we become conscious of Sensations & instinctively perform a mental process. Completing it, with another, which is to imagine what we cannot possibly perceive, namely, the other side or the inside of the surface, we perceive notionally [mental].

We then gain the impression of having perceived a 3-dimensional object. Our habit of combining Tactile with Visual & other Sensations is due partly, if not wholly, to the fact that we are able to have the Feeling of, or Touch, those parts of our Body we cannot see.  The analogy does the rest. As an illustration of how we create the appearance of the World, we need only look at a painting & ask ourselves where the recognition of nonexistent objects in a non-existent Space comes from.  It does not come from the colored canvas.  It comes from our habit of associating things physically experienced & visually appearing.

In practice, we do not always actually see or feel, in imagination, the other side or the inside of a surface. The idea of materiality is so much a part of our mental habit that we do not need to. In Sensory Perception, as in thinking, even those who are least developed among us often arrive at conclusions by an round-about process which is probably the best measure of good & bad Brains. While this Method is being practiced, it may be necessary to disentangle ourselves at first from this pragmatically useful but metaphysically unreliable short cut.

Some more selected verses from the Ramana Maharshi disciple Master Nome:

You pass through Waking, Dreaming, & Deep Dreamless Sleep states. Your Mind passes from Waking to Dreaming states, &, suddenly, all the Dreaming events are given the stamp of Reality, while the Waking state is regarded as though it had never happened. You may not even remember the Waking state.  If you enter into Deep Dreamless Sleep, both Dreaming & Waking states are gone. All the multiplicity is gone, & there is just Deep thoughtless, Dreamless Sleep. Still, there is the sense of Reality, but now it is not being given to anything else, not being stamped upon anything.

The Dreaming state of Mind comes out of the seed of Deep Dreamless Sleep, which is why Deep Dreamless Sleep is referred to as the “causal” state.  You later regard one of the Dreams as the “Waking state”.  You then think, “Here it is” & you give to it the stamp of Reality. As the Maharshi often points out in his Teaching, “Nothing comes & tells you, ‘this is real’.”‘  It does not stand before you & say, “I am Real.” In your experience you must say, “It is Real,” & so you to consider it as such. When you say it is Real, the Reality still inheres in you, oneself which is the Non-Dual Self.  The Reality is not as the “person” for that is just one of the phenomena that are coming & going.  Reality is found in & as your real Being.  There is the Truth.  From there is where the sense of Reality derives.  Nothing ever declares its Reality, no matter how Real it seems. You can superimpose that unreal thing upon the Reality, & then it seems endowed with the qualities as if it is Real, like the “Snake” that never declares its Reality. Only in Imagination does one say it is a “Snake” [though it was a mistaken rope all along]. It is just like that with everything else in relation to the Self, which alone is the one, sole-existent Reality.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) have been available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

NMT (No-Me Teaching) new series 88:

Ribhu Gita (Tamil) Ch 34:

(26)  Hence, all seekers after Liberation should easily attain the certitude of the undivided Supreme and thereby remove these differences of the Intellect that are the origin of an indescribable variety of fear and sorrow.  The removal of that thought of differentiation is the fearless establishment in the abode of Freedom from fear and the attainment of bondage Liberation.

(27)  Except for those who have attained the certitude of  “I am Brahman”, “Brahman is myself”, “I am all”.  The Non-Dual state of Liberation, which is the undivided, Supreme Brahman, is not within reach.  This is so for all those who are obsessed with notions of differences  Of the World, the Supreme, I. you, this and such. only those, who have the certitude of “I am Brahman”, will attain complete Liberation;

(28)  Whatever is seen as illusory superimposition on the Self Is never apart from the substratum, the Self.  The Self is indeed the undivided, Supreme Brahman. the undivided, Supreme Brahman is indeed the Self.  Being aware of the Supreme Brahman, which is not different from the Self, by abiding on the state of  “I am Brahman”, and being the Supreme Brahman is not different from the Self, and being the unwavering, is undivided Liberation.

(29)  There is not the least bit apart from the Self, not the least bit, not the least bit, not the least bit.  Whatever is seen an superimposed on the Self is indeed the Self, indeed the Self, indeed the Self.  The Self it is that is the undivided expanse of Consciousness, the Non-Dual Supreme Brahman, the Self it is that is the completely peaceful, Undivided, complete, and perfectly full Brahman.

Some disciple of Ramana Maharshi quotes:

Established in the highest Awareness, which is of the nature of the indivisible Self, & which is free of a discriminating consciousness based upon discursive thought, my Mind’s illusory cravings have ceased, & that enervated state dominated by suffering & deluded desire has come to its final end.

Through the arrogance of the Body-bound Ego, my Mind rushed hither &  thither until it was finally & irrevocably defeated, as my Consciousness merged into that glorious unbroken Awareness that is the Bliss of Being, which is the boundless expanse of the one true Self.

Attaining a vision beyond the reach of sight & an Awareness more subtle than the tiniest atom, I have become established in the Reality of the Self that shines unaffected by anything else.  And thus my Mind has merged with the Supreme in which there is no going, no coming, no connection with anything whatsoever.

In the Supreme that exists as the Self, free of all modification, the movements of my own Mind, realizing their True Nature in the heart as that radiant Supreme, entirely subsided, remaining absorbed in the Self as the Self.

Through being established in the Being-Awareness that is my authentic nature, I became free of the mental activity that caused me to act in accordance with the imaginary creations of a divided, Mind that was deluded by the thought of “I”  &  “this”.

My Mind’s activity along with my Ego subsided & fell into total abeyance so that, with no longer anything to experience or know, I rejoiced with the nature of the eternal & all-pervading Self as my sole object.

Based on the Teachings of a great Sage:

Our knowledge of this “dimension” likewise cannot be the result of direct Perception, for Sensations are of surfaces. Nevertheless, the idea of depth is inherent in the Notion we have of surfaces, a surface without substance being quite inconceivable [~ bootstrapping dependent origination].  The Notion of Depth has its physiological basis in 2 parallel factors – the conventions of the Sense of Touch & binocular Vision  The second is impossible without the first. Binocular vision provides the stereoscopic effect, the appreciation of depth & distance.

This depends on the fact that the images of an object formed by each eye are slightly different & that these 2 images are presented simultaneously to the Brain without appearing double. The 2 distinct images, that is to say, 2 distinct Perceptions, come to appear in Consciousness as 1.  A similar process is performed in the Brain with respect to tactile Sensations, as can easily be verified.

The Skin offers a good instance of how our conventional reading of Sensations depends merely upon habituation.  A pencil slid between the tips of the Middle & Index finger is felt as one stimulus because these surfaces are normally adjacent & we have learnt to fuse their Sensations. But, if the fingers are crossed, surfaces which are never normally in contact are brought together & a pencil placed between them is now felt as “double”.

In this case, association does not occur automatically, as is normal. Instead the 2 Sensations appear as 1 even though 2 separate Sensations are experienced.  If we did not have the testimony of our eyes or the knowledge of the experiment we were making, the 2 Sensations would remain, & in fact they are, quite discrete [separate].

This should now be applied to the faculty of grasping, in which the physiological basis of tri-dimensionality certainly lies.  But the Physiological aspect of Perception cannot be separate from the Psychological.

Some more selected verses from the Ramana Maharshi disciple Master Nome:

You are active with your eyes open. The path of Self-Knowledge is in no way bound by Action or Inaction.  Someone who is correctly pursuing the path of Self-Inquiry or Self-Knowledge does not have any difficulty with Action. The reason for this is that, right from the start, as is so clearly evident in the Maharshi’s teaching, there is the elimination of the notion of the Performer of Action, the Doer of Action.  This is because you are not the Body.  The Body does Action.  You do not.  There is no problem with Action. If the Meditation be one of Self-Inquiry, which is turning inward to know oneself, one can meditate with the eyes open, with the eyes closed, & while active or inactive.  Of course, in practical application, most, if not all, people on a path of Self-Knowledge will take time for silent, closed eyed Meditation. It is, perhaps, their most worthwhile activity. Nevertheless, the substance of the experience, of knowing oneself: of Inquiring, is in no way bound by Activity & is in no way bound to an inactive state.  To assume so is to miss the basic Foundation stones of the Teaching.  Experience goes beyond the Body & bodily activities. If you can see this with one activity, you will be able to see this with all activities in the course of practice. If you can see this with all activities, you see this with all sensory phenomena, all sensory experience whatsoever, from birth to death & everything in between.

This comes by pursuing the same Knowledge, that same spiritual freedom, inside. When we think a thing to be real, that does not make it real. When we think a thing to be unreal, that does not make it unreal.  Something will not change its own nature. That is fundamental in the Teaching. Whatever you are, you always are. You will not change your True Nature.  It is important, though, that you know who you are. That may manifest as the greatest change in Life, from suffering to complete Happiness, from agitation to Peace, from Samsara to Realization.  But what you are in itself, the Self, undergoes no change.  Similarly, if something is unreal, even if you think it to be real many times over, such does not make it so.

Let us say you are given some news. Somebody tells you something, but it is not true. This may be either because that person made it up, or he was told by somebody else who made it up, or someone mixed up the story somewhere along the line.  Let us say you go on thinking that the so-called “news” is true, even for years.  That would not make it true, would it ?  It would be only your idea.  If this can be so with a relative issue, how much more so can it be thus for Reality itself.  Thinking something so does not make it so.  It is just thinking.  When you think a thing is real, that does not make it real.

On a path of Knowledge, one finds out from where the sense of Reality comes.  Undeniable is it that everyone has a sense of  “this is real.”  This is usually associated with the so-called “present moment”. Though when one is very much caught up in memories, the memories seem present. The proverbial case of the mistaking a Rope for a Snake is the classical analogy. A Rope in dim light. is mistaken to he a Snake. The Snake seems to be the exact shape as a Rope. It is, though, an Illusion superimposed on the Rope. The Rope alone is real. The Snake has never come to be.

Likewise, the present thoughts seem very vivid. When an object fades away, or that particular experience fades away, & that moment in time fades away; that “here & now” also fades away. The next “here & now” seems very real, & on & on it goes since Infancy, or before. You go on thinking “this is Real, this is Real, this is Real.”  Everything is getting the stamp of Reality, & the stamp of Reality is being withdrawn the next moment for the next experience. In Ignorance, one says, “the World is real, it comes to me.”  This is despite the fact that it does not come to him.  You give it the sense of Reality.  Then it passes, & you give the next thing a sense of Reality.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates (but with graphics) have been available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://being-as-consciousness.blogspot.com/

“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”  –  the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/