Author Topic: Vichara  (Read 2663 times)

Nishta

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Vichara
« on: August 29, 2017, 04:38:07 AM »
Maharshi clearly shows us the simplicity of our True Nature, and the direction in which to look.

   M.: Know the pure state, your own real nature, by keenly observing the interval between two thoughts...
   This interval (is) the abiding, unchangeable reality, your true being
   [Guru Vachaka Kovai, Godman].

 
There are two common responses to this statement made by Maharshi. First, resting in the interval does not satisfy me. Or secondly, I am a jnani, my work is complete.

When the spaciousness between thoughts is recognised it is invariably seen only through layers of ego attachments. Consequently, on first recognising the interval between thoughts it does not satisfy because it is only seen through multiple attachments. This is akin to viewing a beautiful landscape through obscured glass.

   D.: On enquiry into the origin of thoughts there is a perception of 'I'. But it does not satisfy me.
   M.: Quite right. The perception of 'I' is associated with a form, maybe the body. There should be nothing associated with the pure Self.
   The Self is the unassociated, pure Reality, in whose light, the body, the ego, etc. shine. On stilling all thoughts the pure consciousness remains over
   [Talks].


Equally, on recognising the interval between thoughts, to conclude "I am a jnani, my work is complete", despite the fact the view is obscured by attachment to mind/body/world, is a grave error and the mischief of maya.



« Last Edit: August 29, 2017, 04:42:43 AM by Nishta »

Nishta

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Re: Vichara
« Reply #1 on: October 22, 2017, 05:57:07 AM »

Nishta

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Re: Vichara
« Reply #2 on: October 31, 2017, 01:20:33 AM »
 M.: Take no notice of the ego and its activities, but see only the light behind. Abiding in the Self, one need not worry about the mind.

Why should I care for this mind!
It is a puff of smoke.
Best to look away, have nothing to do with it.

Nishta

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Re: Vichara
« Reply #3 on: November 03, 2017, 02:43:17 AM »
 M.: Simply through your powerful attention to Being, become the reality, the vast eye, the unbounded space of consciousness.


To discover something.
To dis - cover.
To cease covering.


Knowing only thoughts, concepts, the unbounded space of consciousness is covered and remains hidden.

Cease covering with a simple shift of attention to that sense of Being-ness, that all without fail, possess. One need not fight thoughts, nor stop them, nor do anything other than make a simple shift to your own eternal Being-ness.

Initially, that Being-ness is only a glimpse. It is still "seen" through the lens of attachments. Perseverance, and IT becomes the only view.
 

Nishta

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Re: Vichara
« Reply #4 on: November 10, 2017, 03:52:34 PM »
What is the most obvious?
What is always there when one looks?
Is it not the sense of "me", the sense "I exist"!

Maharshi says, "Asked who wakes up from sleep you say 'I'. Now you are told to hold fast to this 'I'. If it is done the eternal being will reveal itself."

How wonderful! How beautifully clear! That unavoidable and obvious "me-ness", that is always there when one looks. Just attend to it. Attend to it. Attend to it. And "the eternal being will reveal itself." Or more aptly (perhaps!), the "me-ness" fades away.
 

Nishta

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Re: Vichara
« Reply #5 on: November 14, 2017, 02:37:47 AM »
Dreaming


Is it not amazing
that at night when we dream we do not realise we are dreaming,

We take the dream events and dream people to be very real.


It is only on waking in the morning that we realise it was all a dream
Despite all the happenings in my dream not only do I remain untouched,
but I need change nothing about what is only a dream.

Likewise, the jnani, having awoken from the dream, says to the person, you are dreaming.
The person objects, but my suffering, my pains, my struggles?

It is only on "WAKING UP" that the suffering, the pains, the struggles,
that are now taken to be so very real, are seen as they truly are,
A Dream.
 
 

 

Nishta

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Re: Vichara
« Reply #6 on: November 16, 2017, 02:45:52 AM »
Love?
When it is dis-covered that All are only yourSelf!



Nishta

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Re: Vichara
« Reply #7 on: November 25, 2017, 08:49:54 AM »
Maharshi points to the great simplicity of Self in his answer below.
But despite this simplicity, there remains an enormous chasm between the jnana and ajnani.
The ajnani sinks then rises up, sinks then rises up, sinks then rises up. The jnana does not.



D.: There are times when persons and things take on a vague, almost transparent form, as in a dream. One ceases to observe them as from outside, but is passively conscious of their existence, while not actively conscious of any kind of selfhood. There is a deep quietness in the mind. Is it, at such times, ready to dive into the Self? Or is this condition unhealthy, the result of self-hypnotism? Should it be encouraged as a means of getting temporary peace?

M.: There is consciousness along with quietness in the mind; this is exactly the state to be aimed at. The fact that the question has been framed on this point, without realising that it is the Self, shows that the state is not steady but casual.
 

Nishta

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Re: Vichara
« Reply #8 on: December 14, 2017, 10:06:15 AM »
The inevitability of imagining a separate "I", is that the "I" will be slapped by life.
Sometimes the slap is light, sometimes not so light.

In my own life I have had many slaps, more that I can count.

The gift of the cross that one bears is that it is a reminder.

A reminder that there is no way in the world for this "I", other than Maharshi's Vichara.



Whose suffering is this?
Who am I?
« Last Edit: December 14, 2017, 10:09:58 AM by Nishta »

Nishta

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Re: Vichara
« Reply #9 on: December 16, 2017, 03:30:23 AM »
He who engages in investigation starts holding on to himself, asks 'Who am I?' and the Self becomes clear to him.
(Maharshi
)

 "holding on to himself" is simply to cease scattering attention
when attention is scattered, ask "Who am I?" and scattering ceases

if scattering is finally brought to an end, never again returning, only Self remains

Nishta

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Re: Vichara
« Reply #10 on: December 21, 2017, 01:08:54 AM »
"Death of Mind does not mean Thoughtlessness".....

Despite this the sadhak is nevertheless required to strive towards mental stillness as this is the only means by which the illusory ego ceases.

    Be still and know that I AM God. So stillness is the aim of the seeker.
    All that is required to realise the True Self is to "Be Still" [Maharshi].


At ego "death" it is found that the Self is thought-free, yet mind may or may not continue to have thoughts as per its destiny.

    In the realised man the mind may be active or inactive, the Self alone remains for him [Maharshi].

Nishta

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Re: Vichara
« Reply #11 on: January 04, 2018, 03:59:12 AM »
Maharshi's Teachings are simple. One of my favourite uncomplicated Teachings is "keep quiet".

To keep quiet is to ignore thoughts. One does not need to stop them, change them, nor object to them. Just ignore them.

D.: What do you advise me to do?
M.: Why should you do anything and what should you do? Only keep quiet. Why not do so?

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Re: Vichara
« Reply #12 on: January 06, 2018, 07:25:13 AM »
I have long argued that it is easy to mistake ones sense of beingness or existence with the true Self, when in fact what is actually contacted is the false ego merely resting. This error often leads such a person to conclude "my work is complete" and "I am a Teacher".

An alternative way to express my point is to consider the perceived and the perceiver.

A thing perceived, including the perceiver recognising itself, is always "other", is always secondary to Source, an add-on, a dualistic state. It can be rejected as "not I".

If any claim is to be made, the best one can say is, "I am that that enables perception. I am not what can be perceived".

Of course only direct "seeing" into the Truth that I am neither the perceived nor the perceiver will appease the aspirant. Otherwise the subject remains as intellectual philosophising.

Maharshi asserted that this I am neither the perceived nor the perceiver is dis-covered via the inquiry "Who am I?", or by remaining quiet.

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Re: Vichara
« Reply #13 on: January 09, 2018, 02:50:53 AM »
[1] perceived, [2] perceiver, [3] beyond both perceived and perceiver



[1] the ajnani typically knows only what is perceived, namely concepts and desires

[2] Vichara turns attention away from what is perceived to the perceiver of concepts and desires; and thereby what is perceived becomes known as "not I".

[3] focusing attention upon the perceiver (the mirage that parades as ego), the perceiver itself also becomes known as "not I".


Identification is dvaita. Non-identification ("not I") is advaita.

Nishta

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Re: Vichara
« Reply #14 on: January 14, 2018, 02:32:39 PM »
RM.: Because Self exists just as the feeling "I am", Atma vidya (knowledge of Self) is very easy indeed.


Isn't it profoundly simple!

The true Self that you have been seeking is verily that sense I exist, that sense "I am".
Why then does this Truth not end your search?
Because after resting as "I am" for a moment (or longer), a desire/a concept appears, covering "I am", seemingly hiding it.


The jnani in contrast is no longer lost in concepts, "I am" is never covered with concepts.

Maharshi decrees that earnest Vichara brings an end to the covering, the apparent loss, of "I am".
« Last Edit: January 15, 2018, 06:00:25 AM by Nishta »