Maharaj consciousness and absolute. Nisargadatta Maharaj I am That and Consciousness and Absolute. Nisargadatta Maharaj "Consciousness and the Absolute". Jack Absolute series by Chris Humphreys
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Nisargadatta Maharaj
Consciousness and the Absolute
Thanks
Sri Nisargadatta Maharaja's conversations were recorded on tape by N. Vanaya, who never missed a meeting. We are all grateful for her devotional service.
I was with Maharaj all the time while the work was going on to transfer the talks from tape to manuscript, and I did the transfer every day. With his blessing, I returned to America on April 24, 1981, and tried to get the talks published before his death. However, they did not have time to go to press. Since Maharaj spoke only Marathi, interpreters were always present at his talks. Chief among them were Saumitra K. Mullarpattan, who had been with Maharaj for many years, Ramesh S. Balsekar, who had been with Maharaj for the past three years, and Damayanti Dungaji, a longtime follower. I express my deepest gratitude to them.
I am especially grateful to Margery Russell for her help in preparing the manuscript for publication.
Being faithful to my Guru, Nisargadatta Maharaj, who wanted the discourses to be published without any changes, I did not edit the translation. Only punctuation marks were placed, and the language and style remained original. In case readers have difficulty understanding some of the expressions, a glossary is provided at the end of the book.
Some of Maharaja's discourses are verbose. This is explained by the fact that even towards the end of life, when the body was already significantly weakened, Maharaj continued to shake the house with his teachings. This becomes clearer than ever from his last words addressed to us in Consciousness and the Absolute.
Foreword
The teachings of Nisargadatta Maharaja have been published in the form of several books using the original question and answer format in which the teaching was given. Maurice Friedman's translation of I Am That, and all subsequent collections of dialogues, including this one, serve as pointers to Maharaj's philosophy. Many people from the West began to follow his instructions after reading these notes. The next link in the golden chain of pointers is the book "Consciousness and the Absolute" presented to you.
This book contains the final part of the teachings of Sri Nisargadatta Maharaj, his last dialogues with people who have come from all over the world to hear his words. These conversations, which took place in the last days of his life, were the culmination of the rarest teaching that he transmitted to us; this is the pinnacle of his wisdom.
The stage for these conversations was a small room under the stairs, built by him about fifty years ago for his own meditation. How many seekers have come to him seeking spiritual guidance for forty years! Now the conversations that took place during his painful illness (cancer) were short, laconic. It was quite obvious that although the body was in excruciating pain, he knew that he was not that body. Not a sound of suffering escaped his lips, and we knew about the suffering of his body only because he himself spoke about it. His whole appearance was inspiring.
Maurice Friedman described his great teacher as "cordial, gentle, with an exceptional sense of humor, absolutely fearless and honest, inspiring and supportive of anyone who came to him." Others called him the tiger. He was whatever it took to be: kind, gentle, patient, harsh, obnoxious, impatient. Moods streamed through him like a summer breeze, barely touching.
The full power of his message is focused on a single goal: “Put aside everything you have read and heard and just BE. Being the Absolute, you are not this "I Amness", but now you are forced to be in it. He says it over and over. The constant repetition of his teachings makes sense for us, who have built a strong armor to protect the pseudo-self: you need to constantly hit with a hammer so that the armor is broken. The wordy, repetitive style of his conversations is part of a wise approach to teaching.
He taught us to find out for ourselves, weigh his words and ask ourselves: "Can this be true?". He said, we need to find out what the body is, where it came from, examine it impartially, look at it without prejudice. Soon it is revealed that it is just like a robot programmed by others. We must go back to that which allows us to know of its existence in order to unite with it.
Being in the "I Amness" (or Consciousness, which is pure love), we will receive all answers from Consciousness itself. Right now we are Consciousness: not anyone's specific consciousness, but the impersonal, universal Consciousness. Over time, Consciousness will reveal to us that we are not even it, but the Eternal Absolute, unborn, undying.
In the course of these last penetrating conversations with those worthy of being in the presence of the Maharaj, all shades of his extraordinary wisdom were reflected.
May his blessings descend upon you as you read these words.
Jean Dunn
May 1, 1980
Asking: How does a jnani see the world?
Maharaj: The jnani knows about the source and value of consciousness - this being, consciously conscious. This very consciousness plays many roles, both happy and unhappy; but whatever they are, the jnani only observes them. Roles have no effect on jnanis.
All your problems are body-mind problems. But you still cling to the body. Thinking of yourself as the body-mind, you construct phrases following certain polite forms of conversation. Me not. I can put you in an uncomfortable position; you cannot accept what I say. I am not burdened with morals.
You are bound by your own ideas and judgments. In fact, you love only this feeling of "I", you do everything because of it. You are not working for anyone or for the people, but only for the feeling of "I" that you love so much.
With: But I like to act, I like to work.
M: All this activity is going on, but it's just entertainment. Waking and deep sleep come and go on their own. Through the sense of "I" you voluntarily feel as if you are working. But find out whether this feeling of "I" is real, whether it is permanent or impermanent.
The "I" that arises is unreal. I have proven how unrealistic it is. At the moment when the unreality of the "I" is proven, who is the one who knows about the unreality of the "I"? That knowledge within you that knows the unreality of the “I”, that knowledge that knows change, must itself be unchangeable, constant.
You are an illusion Mayan, imagination. Just because I know the unreality of myself, I know that you are also unreal. It is not that because I am real, you are unreal. And here's how: since I'm unreal, that's all unreal.
Consciousness depends on the body, the body depends on the essence of food. This consciousness is speaking now. If there is no essence of food, the body cannot exist. And without a body, how could I speak?
Is there anything you can do to keep the sense of "I"? As it comes by itself, so it will go away. It will not warn you by announcing, "Tomorrow I will leave."
A doubt has arisen and you are trying to find a solution - but who is the one who has a doubt? Find out for yourself.
May 10, 1980
Maharaj: How did I come to the truth that I exist forever? Choosing the meditator himself as the subject of meditation, dissolving the “I Amness” into the “I Amness”. It was only after that that I really understood what my true nature was. The Great Sages meditated in exactly the same way. Nobody told me how it's done. I did not look for knowledge about this outside. It has grown from within.
I meditated like the Sages and saw something. In the beginning it was space, and in space I saw principles embodied. In fact, they do not have a specific embodiment, but in my vision they had a form. I named them Prakriti and Purusha- male and female aspects of cosmic consciousness.
Before the reunion of Prakriti and Purusha, the dynamic, all-pervading consciousness was dormant. At the moment of the union of the male and female aspects, the female principle was fertilized. The fetus formed in the womb began to take shape. After nine months of pregnancy, a baby was born.
This consciousness placed in the womb was the causal body, lingadeha. This causal body contained the germ of the knowledge 'I am'. That's what I saw in meditation.
Asking: How did we lose this pure state of consciousness?
M: Every being is in a state Ishvara, actually or potentially, but it is so involved in the objective world that it loses its individuality. You yourself must know this principle "I am." It arises spontaneously, and with it conceptual life begins.
With: How can I start searching for my Self?
M: Start from the beginning. In this gross world, I started with my parents, because I knew very well that what constitutes this body known to me was already in the totality of the elements of their bodies. But I came to the conclusion that I could not be the collection of elements that came out of my mother's body.
Among those who sit here, no one is a hundred years old. But does this mean that a hundred years ago you did not exist?
With: I don't know.
M: The one who says "I don't know" must have existed. Without going into details, you were not the same as now - but you had to be something. You must understand this correctly. A hundred years ago I was not the same as now, I was not like this person - but the one who is now talking about it, still had to be there. And you were, you are: you abide forever.
What I am saying now, of course, does not agree with worldly knowledge. You are still not ready to give up either worldly knowledge or the so-called spiritual, but through these concepts you want to comprehend the mystery of your own existence, and that is why you will not succeed.
Your true state is absolute bliss, not this perceived form. In that formless state you are full of bliss, but you have no experience of it. In this state there is no trace of grief and unhappiness, but only pure bliss. Tell me what am I talking about now?
With: This is ananda (bliss).
M: Because you want to satisfy your own ideas, you are trying to define pure bliss. The term ananda only makes sense when it means something that a bodily being is able to experience. When you are in deep sleep and you start seeing forms, it is really a dream. Don't you make these molds yourself? Whatever you see, even in the waking state, does it not come from the sense of your existence that is in the body?
In deep sleep, consciousness was in a potential state. There were no bodies, concepts, barriers. With the onset of the state of awakening, with the appearance of the concept of "I Am", the love of "I Am" also awakens. That's what it is Mayan, illusion.
With: Is Maharaj trying to say by this that he who experiences all these three states is I?
M: This state Saguna Brahman; because of your existence, all other states exist. The dream world is very old, it is not a new world. You see ancient statues in your dreams. Your beingness is a very powerful force.
The arising of your beingness creates time. Everything is being, but I, the Absolute, am not it. There was space in my meditation, there was a moment when two forms emerged from formlessness, Prakriti and Purusha– and the essence of these forms was the knowledge 'I Am'. At first there were no forms, then forms appeared, just like in the world of dreams.
As a sleeper you lie in your bed at home, but in the dream world you see your body and you think it is you - and you act as this dream body, through it. The bodies in the so-called waking state are created in exactly the same way.
In condition Prakriti and Purushas there are no forms and it is eternal, it has neither beginning nor end. But five elements emerge from it and form the body, the moment the experience of time arises. This process continues indefinitely, and your body-form simply allows you to experience time. What I say is not available to everyone.
At the moment of so-called death, in what capacity would you like to leave?
With: Like Parabrahman.
M: The absolute that I call Parabrahman, - what is he? All you are doing is multiplying words, multiplying concepts.
C: Maharaj has to save me from all this.
M: Who do you think you are?
With: I need your blessing to understand who I am.
M A: You are a true word game specialist. When I talk about knowledge beyond the manifest world, you are trying to understand it through words and concepts. Throw away all these concepts and explore the nature of your existence. How did you come into being? Think about it, take a look! The real mercy of the Guru is revealed when your own knowledge grows within you.
May 14, 1980
Maharaj: Doctors have diagnosed this body with cancer. Is there anyone else who would be as happy with such a serious diagnosis? You perceive the world directly, observe it directly. Everything that happens happens on this level, but I am not on this level. I disidentified with Sattva Guna, with being.
The final stage in spirituality is the state when no needs are perceived anymore, when nothing is useful anymore. This state is called Nirvana, Nirguna and this is the Eternal and Final Truth. The essence and final result of the whole present conversation is called Satguru Parabrahman- a state of absence of needs.
After the collapse of the Universe, when everything disappears to the last particle of the universe, only my perfection remains. Passing through the creation and destruction of the entire universe, I remain unaffected. I have not explained this before: I have never experienced the creation and destruction of the universe. I am the root cause that transcends all creation and destruction. This is my essence - but also yours, though you do not realize this, cherishing your existence. This can be understood only by receiving indestructible faith from the inner Satguru Parabrahman. This state, this source Parabrahman eternal, and besides Satguru. He is an essential attribute of every follower of the Guru.
July 29, 1980
Asking: Why did consciousness arise?
Maharaj: You are both the question and the answer. All your questions arise from identification with the body. How can one answer the question concerning what was before the body and consciousness? There are yogis who have been sitting in meditation for years, trying to get answers to such questions - but they have not reached understanding either. What do you have to complain about?
With: This is a great secret.
M: This is a mystery only for the ignorant. For one who is not identified with the body, it is no longer a mystery.
M: I tell you, but you don't listen.
With: Maharaja sees us as individuals?
M: There are no individualities; there are only bodies made of food and having the knowledge 'I am'. There is no difference between an ant, a human being and Ishvara - their essence is one. The body of an ant is small, but the elephant is large. Their power is different because of the size, but the life force is the same. Knowledge requires a body.
With: How did the Maharaj get the name Nisargadatta?
M: At one time I wrote poetry. Poems just flowed out of me, and to this flow I simply attributed: Nisargadatta. I reveled in versification until my Guru warned me: "You are enjoying this writing too much, stop it!"
What did he lead to? His goal was my merging with the absolute, instead of enjoying existence.
That's how I got the knowledge, not through mental manipulation. My Guru said, "That's it," and that's how it ended for me! If you remain in the realm of the intellect, you will become entangled in more and more concepts.
Consciousness is time, flowing forever. But I - the Absolute - will not be eternally accompanied by consciousness, because it is bound by time. When existence ends, the Absolute will not know that "I am." Appearance and disappearance, birth and death, are all about existence; but these are not your qualities, they do not concern you. When you urinate, the stench comes out - are you that smell?
With: No.
M: This existence is like that urine. So can you be this existence?
With: It's completely impossible!
M: You no longer need sadhana. The Guru's words have decided everything for you.
October 5, 1980
Maharaj A: I have no personality. I take no personal position. Whatever happens in the manifested consciousness just happens.
People think of me as something according to their own ideas, and they do what their concepts tell them to do. And this, too, is consciousness that manifests itself—nothing else. Who is he, the one who speaks, walks, sits? These are all expressions of this chemical 'I am'. Are you that chemistry? You keep talking about heaven and hell, about this holy man (Mahatma) or that one - but what about you? Who you are?
In meditation one gets many visions. They happen as a result of chemical reactions, all this happens in the field of your consciousness, doesn't it? All these things are connected only with chemistry, only with the born. You are not this chemical 'I am'!
Spiritual knowledge should not be studied. This knowledge is obtained by listening. When a person hears it and accepts it, something clicks in him.
This "I Amness" is actually separateness. This is an expression of duality.
November 8, 1980
Asking: Why do we usually think of ourselves as separate beings, individuals?
Maharaj: Your thoughts about yourself as an individual are not really your thoughts; it's all collective thought. You think of yourself as having thoughts, but in fact thoughts arise in the mind.
As our spiritual knowledge grows, identification with the body-mind fades away and the consciousness of the individual expands into universal consciousness. The life force continues to operate, but thoughts and actions are no longer limited by the individual. They become manifestations of the totality. It is like the action of the wind: the wind does not blow for anyone in particular, but for the sake of the universal manifestation.
With: As individuals, can we return to the source?
M: As an individual - no; the feeling "I am" must return to its own source.
Now your consciousness has become identified with the form. Later it will realize that it is not a form and will move deeper. In some cases, it can reach space, and very often it stops there. In very rare cases it reaches its true source, beyond all conditioning.
It is very difficult to give up identification with the body. I'm not talking to the individual, I'm talking to consciousness. Consciousness must find its source. Existence arises from non-existence. Smoothly, like twilight, the feeling "I am" descends, and space suddenly appears. Air, fire, water and earth begin to move in this space. All these five elements are only you. Everything comes from your consciousness. There is no individuality. There is only you: the totality of what is happening is you, the consciousness is you.
You are consciousness; the names of all gods are your names. But by clinging to the body you become temporary and mortal, limiting yourself.
I am the entire universe. Being the Universe, I do not need anything, being everything. But I squeezed myself into this little body, became just a part, and became needy. The body needs so many things.
Do you exist in the absence of a body, and did you exist before? Are you there, and have you been there? Reach the state that is and was before the body. Your true nature is open and free, but you hide it in various forms.
November 9, 1980
Asking: Should children be taught the dispassion that Maharaj teaches us?
Maharaj: No: if they do this, they will not have the desire to grow up; Growing up requires certain ambitions and desires.
The one who has finally known himself will not try to interfere in the game of consciousness. There is no creator endowed with infinite intelligence, this whole game happens by itself. There is no intention in it, so don't invest yours in trying to change something; leave everything as it is. Your mind is only the result of this process, so how can it be responsible for the entire creation or even comprehend it? Explore yourself – that is the purpose of your existence.
Spirituality is nothing more than an understanding of the play of consciousness; try to discover what the catch is by looking for its source.
November 12, 1980
Maharaj: "I Amness", manifestation Brahman, Ishvara, - all this one; think about it and understand. It is rare that such detailed explanations are given - take full advantage of them.
You are the manifestation Brahman. I have said many times what your true state is, but by force of habit you again fall into identification with the body. The time has come to give up this identification. The body will act until it falls off, but you should not identify with this activity.
Asking: How can we do this?
M: The body is perceived, which means you are not the body. The breath is perceived, so you are not the breath. Similarly, you are not consciousness, but you have to become consciousness. After gaining stability in consciousness, disidentification with the body and its manifestations occurs by itself. This is an arbitrary renunciation, not intentional.
This does not mean that you need to neglect worldly duties, fulfill them to the fullest.
With: Shouldn't we rediscover our childish spontaneity?
M: Understand how a child arises. A child is a product of the father's sperm and the mother's egg. Consciousness resides in the child in the same way as in the parents; it is always the same consciousness, that of a child, that of an adult. Consciousness is only one. You need to become one with it and settle in it, and then transcend. Consciousness is all you have. Understand it.
How much do you know yourself?
With: I fell at the feet of the Satguru, I know nothing more.
M: Keep doing this, but you should understand the meaning of the expression "to be at the feet Satguru". Understand it this way: as movement begins with the foot, so it begins from ignorance to knowledge. When knowledge comes Satguru is moving. Go to the source of this movement, to where the "I Amness" begins. The efforts of the one who stopped the movement will not be in vain. be at the feet Satguru is the boundary between knowledge and ignorance.
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2015
Consciousness and the Absolute (Nisargadatta Maharaj)
Format: audiobook, MP3, 256kbps
Nisargadatta Maharaj
Release year: 2015
Genre: Philosophy
Publisher: Do-it-yourself audiobook
Artist: Nikosho
Duration: 06:11:08
Description: In this book you will find the final teachings of Sri Nisargadatta Maharaj, his last dialogues with people who have come from all over the world. These discourses, which took place in the last days of his life, were the culmination of the rarest teachings that he gave us, this is a collection of the very heights of his wisdom. He taught us to find out for ourselves who we are, to reflect on his words and find out if they could be true? He said that a person should find out what the body is, where it came from; that he should examine it with an open mind and without judgment. Residing in the "I Amness" (or Consciousness, which is pure love), this Consciousness itself gave us all the answers. At this time, Consciousness is what we are – not a personal consciousness, but an impersonal, universal Consciousness. The time will come when Consciousness will reveal to us that we are not it - but the eternal Absolute, unborn and not knowing death. It turned us inward, letting us know what we are and become one with it. All shades of this man's extraordinary wisdom are reflected in these last conversations, subtle and insightful conversations with those who were fortunate enough to be in his presence.
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Duration: 04:02:45
Description:
Description: Brief description, summary, or what we can tell you about this book. The bunny had a bast hut, and the fox had an icy one ... We all know the content of this tale and remember how the fox offended the bunny, and how he cried, and asked for help from everyone, and helped him ... cockerel. Agree, rereading children's fairy tales as an adult, you involuntarily are horrified: was this what we were brought up on? It's no wonder that...
Nisargadatta Maharj
Consciousness and the Absolute
Foreword
The teachings of Nisargadatta Maharaj were published in the form of several books using the question-answer format, in which these teachings were given. Maurice Friedman's translation of "I Am That" and all subsequent collections of dialogues, including the one presented here, serve as pointing pillars to Maharaja's philosophy. Many Westerners began to follow his instructions after reading these notes. And now, in a golden chain of pointers, readers are presented with the book “ Consciousness and the Absolute».
In this book you will find the final teachings of Sri Nisargadatta Maharaj, his last dialogues with people who have come from all over the world. These talks, which took place in the last days of his life, were the culmination of the rarest teachings that he transmitted to us, it was a collection of the very heights of his wisdom.
The stage for these conversations was a small room under the stairs, which he built some fifteen years ago for his own meditation. How many seekers have come here for spiritual guidance in fourteen years! At the end, when his illness (cancer) caused him acute pain, his phrases were short, concise. And it was quite clear to see that although his body was suffering, he himself was not that body. He knew that his body was suffering - he told us this; but no one ever heard a groan or complaint from his lips. It was amazingly inspiring just to look at this man.
Maurice Friedman described this great mentor as "gentle and warm-hearted, with biting humour, absolutely fearless and truthful; inspiring, guiding and supporting everyone who came to him." Others compared him to a tiger. He was just what could be required: kind, affectionate, tolerant, rude and harsh, ruthless. Moods passed through him like a sea breeze, barely touching him.
The power of his messages resounds in the very simplicity of the principle he proclaims more than once: " Forget everything you have read or heard and just BE. You, as the Absolute, are not this "I Amness", but now you must abide in it. He repeated this over and over again. But the very repetition of his teachings was significant, for we had built a strong fence around this pseudo-ego, trying to protect it, so it took more than one blow to break it. Repeating the same instruction was part of his wise approach.
He taught us to find out for ourselves who we are, to reflect on his words and find out if they could be true? He said that a person should find out what the body is, where it came from; that he should examine it with an open mind and without judgment. And then the researcher will soon see that it is like a robot programmed by others. It turned us inward, letting us know what we are and become one with it.
Residing in the "I Amness" (or Consciousness, which is pure love), this Consciousness itself gave us all the answers. At this time, Consciousness is what we are – not a personal consciousness, but an impersonal, universal Consciousness. The time will come when Consciousness will reveal to us that we are not it - but the eternal Absolute, unborn and not knowing death.
All shades of this man's extraordinary wisdom are reflected in these last conversations, subtle and insightful conversations with those who were fortunate enough to be in his presence. As you read these words, look for his blessings in them.
Jean Dunn
Asking: How does a jnani see the world?
Maharaj: The Jnani is aware of the origin and meaning of consciousness, this being, which has spontaneously blossomed in him. The same consciousness plays many roles, some of them happy, others unhappy. But whatever the role, the jnani only happily watches them. Roles have no effect on jnanis.
All your problems are body-mind problems. And even though it is, you are clinging to the body. Since you have identified with the body-mind, you have been using certain established rules of communication and expression. Me not. I confuse you; perhaps you cannot accept what I am saying. I am inappropriate and obscene.
You remain the test in your own concepts and concepts. In fact, you're only in love with this feeling myself; EVERYTHING ELSE IS DONE FROM THIS. You do not work, do not act for anyone else, neither for the nation, nor for humanity - but only from this feeling of your "I" that you love so much.
With. But I like to act. I love working.
M: All these activities are going on, but they are just entertainment. The stages of wakefulness and deep sleep come and go spontaneously. Through the sense of "I", you spontaneously feel that you like to act. But find out whether it is I that is real, whether it is permanent or impermanent.