There Is No Birth!-Robert Adams

There Is No Birth! 12' August, 1990 Robert: Think and ask yourself, "Why did I come here today? We come to a hot room for what? We could have gone swimming, bowling, we could be home watching TV, but something motivated us to come here, what?" Ask yourself. There is a mysterious power that motivates people to do what they do. Some people are motivated to go to a house of ill repute. Some people are motivated to go to the movies. Some people are motivated to go to spiritual meetings, what causes this? Who makes this happen? We can say God does it, but of course God is within yourself and some of the things you do, you would never allow God to make you do that, if God is yourself. So we would have to say it's your karma. It's your karma that motivates you to come here or to go anywhere else. When you come to a meeting like this you can rest assured that you have been working on yourself in past lives. You've been practicing for many lifetimes. Remember this is not a church and this is not a teaching, this is a confession of reality. Whenever I use the pronoun "I," I am not referring to myself, I am referring to Iam. So when I refer to my confession, I am referring to our confession, omnipresence. Remember whenever I use the word "I," it means omnipresence. So, I am here to confess, of absolute reality, of being unborn, of ultimate oneness, of pure intelligence, of emptiness, of nirvana. I confess all these things for you. Let's ponder these things as we meditate together. If you truly want to repent, just sit in silent meditation and see the perfect reality within, for all manners of error merely arise in erroneous thought, and like the morning due before the rising sun, can perfectly be eliminated through the benevolent light and wisdom. Om, shanti, shanti, peace. When we meditate like this, it's for the purpose of emptying the mind. The mind is like a garbage can. It's full of preconceived ideas, thoughts, concepts, not only from this life but from previous lives. There's a lot of stuff in that mind. In truth there is no mind, but as long as you're expressing concepts, ideas, opinions, then we will talk of a mind. As you sit in silent meditation and you watch your thoughts, observe how they come and they go. Observe the kind of thoughts that come to you. We do not try to change them. We do not repeat affirmations. You merely watch the thoughts and they leave of their own accord. This is how you deal with your mind. You observe your thoughts, you become the witness to your thoughts or you ask yourself, "To whom do these thoughts come?" one or the other. If you do this often enough, the day is going to come, when you become totally free and you realize and understand what I mean, when I say, "You are unborn, you are nirvana, emptiness." What do I mean when I say you are unborn? Now the opinions that I express to you, does not have to be accepted. Remember I am speaking to my Self. I-am is speaking and I-am is the infinite, the absolute reality. And I tell you in truth I-am unborn, everything is unborn Take a tree for instance, what gave birth to a tree? A seed, where does the seed come from? Another tree? Where does the tree come from? Another seed, and you go back like that and there is no answer, no validity. Take for instance, creatures, worms, cockroaches, bugs, who gave them birth, originally? Where did they come from? Flowers, the moon, the sun, the earth, the stars, human beings, ideas, intuition, discrimination. I tell you none of these things exist. Nothing has ever been born. It is a false premise you believe in. Changing bad to good, wanting positive experiences, it's all nonsense. The reason you don't want a positive experience is because you've never had a negative experience. There is no birth. What gave anything birth? Where did it come from? Do you know what anything is? You have no idea what anything at all is, you just give it a name. For instance, a cat, what is a cat? You have no idea. It was here when you came into existence and we called it a cat. Why don’t we call it a tree? We call it a cat. We give everything a name. That's the first mistake because no thing is, what it appears to be. Therefore the first rule of the true spiritual path is called divine ignorance. Divine ignorance. You have no idea what anything is, you just assume to know. You want to act intelligent, to imagine you know something. So you study harder, to learn relative existence. But what you don't realize, is that you're studying yourself right into the grave.You'll learn and you'll study and you'll become something as it appears, and you'll get older and older and older and before you die you'll wonder what anything is all about. You have no idea what anything is, but I tell you again, everything is unborn. Nothing actually exists and the only explanation is, it's like a dream. When you have a dream, do you give birth to everything? The dream just begins, with everything as it appears. You do not go to a beginning, or to an end. The dream just starts from nothing and it goes on until you awaken. The waking state is called the mortal dream. We're dreaming the mortal dream. All of the things that you are interested in, all of your fears, all of your frustrations, goods and bads, all of your happy and sads, it's all a dream. And the more you get attached to it, the more human you become. It's like getting attached to a dream and never waking up and you keep living the dream. Consequently, you create your own reincarnation because you are attached to person, place and thing. And this pulls you back into a body, over and over and over again until you learn to let go, until you start practicing, emptiness. Remember, there is no being and there is no non-being. There is no birth and there is no death. Just knowing this brings you a semblance of peace. Just thinking of these things makes you happy. But it is beyond human happiness. It is beyond human peace. It is beyond laughter. Laughter is when the body is happy over something. When you realize there is no body, where is the laughter? Where is the crying? Where is being impersonal come in? None of those things exist. Therefore you ask the question, "Well do I exist?" You have to ask yourself, "What do I mean by I? Do I exist as a human being? As a reacting mechanism? As a person who gets turned on and turned off?" That is a false concept. It is called false imagination. You imagine a world populated by insects, trees, the moon, the sun, human beings and everything else that appears to exist and you have discrimination. You like this, you hate this, you enjoy this, you despise that, but I say to you, you must go beyond these concepts if you wish to be free. Just imagine how peaceful you feel when your mind stops thinking, stops trying to change conditions, stops trying to get even, to fight for your rights. What rights? You have no rights. As a human being you have rights, and you always will have to fight for them, for it will appear that someone is trying to take them away, but in reality there are no rights. There is nothing to stick up for. You may ask, "Well what do I become, nothing?" No, emptiness is not no thing. It is called emptiness because it means nothing exists as it appears. But there is something, a mysterious power that is an embodiment of love, compassion, peace, happiness, joy, bliss. Yet those words are meaningless. They do not give it justice for it is much more behind that. You have to experience it to understand it. You have to experience to go beyond cause. Metaphysics teaches you, there's a cause for everything but that's kindergarten. Cause does not exist. There never was a cause, for r there would have to have been someone to make the cause, to produce the cause and of course most people call that God. So we get into duality, into separation. We say that God made the cause and we're experiencing the effect. So I ask you, "Where does this God come from that made the cause? And who made the God?" It's all concepts, it's all relative thinking. Do not try to understand this with your finite mind, you cannot. The infinite can never comprehend the finite or the finite can never comprehend the infinite. They are two different things. Suffice it to say, that you as you exist now are complete emptiness. You are pure intelligence, pure awareness, absolute reality, nirvana. Just the way you are right now! Do not think about it, if you think about it you spoil it. Do not just try to understand this with your finite mind, you cannot. The infinite can never comprehend the finite or the finite that can never comprehend the infinite, they are two different things. Suffice it to say, that you as you exist now are complete emptiness. You are pure intelligence, pure awareness, absolute reality, nirvana, just the way you are, right now! Do not think about it. If you think about it you spoil it, just the way you are this moment. You are pure intelligence, absolute reality, you are the unborn, but every time a thought comes into your mind you spoil it. When you first wake up, those few seconds between getting up, waking up. Just before you wake up, that’s when you are in your true state. You just opened your eyes and you haven’t thought of a single thought yet, that lasts a few seconds. Think about that time, don’t you really feel good in those few seconds. Before you start thinking about the days activities, that's reality. Try to catch yourself tomorrow morning as soon as you open your eyes. Before a thought comes. That is your true state and that is what you are. Forget about your problems. There is a power that knows how to take care of everything for you, if you allow it to. You have to allow it to. You have to surrender your ego, your pride, your concepts, your opinions, your questions, your answers, everything has to be surrendered and the power works on its own volition. A great Master said, "Take no thought of what you should eat, of what you should wear, of where you should go, but seek ye first the kingdom of heaven and all these things will be added unto you," it's the same thing. But how often do you take thought. Most people take thought every moment, you're always thinking, worrying, trying to correct something, trying to figure it out. And that's what keeps you from the kingdom of heaven. So what do you do, nothing. You do not try to fix anything. You do not even try to change. You simply become your Self, just the way you really are. You leave the world alone. You leave things alone, you leave people alone. So you say, "How can I exist? I have to go to work? I have to mix with people? I have to make decisions?" Have no fear. You will do all those things, but it'll be different. You will understand totally that you are not the doer. Your body came to this earth to do something and it will do its job. You have absolutely nothing to do with it. Stop fighting, stop trying to make things happen, keep your mind on your Self. What do I mean when I say, "Keep your mind on yourself?" Your real Self is your heart, not your human heart, but your spiritual heart. Your heart is God. Keep your mind stayed on God in your heart. If you want to use your imagination to begin with, you can image a sphere of white light in your heart on the right side of your chest, your spiritual heart. And allow all your thoughts to merge into your heart. In other words, do not allow your thoughts to go outward. When your thoughts go outward conditions take place. When you keep your thoughts in your heart centered, all of a sudden you find peace, pure happiness it comes by itself. We have to allow the power that we don’t understand to take care of us. This mysterious power knows what your needs are. I recall when I first saw a picture of Ramana Maharshi in my teens and I had to go to India to see him. I had no idea, why? I didn’t have the funds. A couple of months later my aunt died and left me fourteen thousand dollars. And I left my family and went to India. I don’t know why? And it has been like this all of my life. So I’ve learnt to surrender my wants, my desires, my ego, to the power that knows the way. And this power will always carry you on a stream of blessedness to your highest good, if you allow it. But you have to become humble and you have to let go of fear. You do this by this the methods we teach, through self-inquiry and becoming the witness. This is called satsang it means that I shouldn’t even be talking as much as I do and just answering questions and talking back and forth. So let's do that now. Express your ideas, ask questions, do something, share with us some of your experiences: SD: I have a question Robert, I understand the concept of surrender, but at the highest level you say to allow it but how could you possibly disallow omnipresence? R: It appears as if you are, that’s all a part of the appearance. (SD: That's on the mortal plane?) Yes. (SD: But I mean if everything is unfolding as it should and predestined, on the highest level how do you disallow it?) You do not try to disallow it, but you hear these words and you no longer react to it. By not reacting you disallow it. For if you didn't hear the words you would still be fighting. But now you watch and you see it unfolding before your eyes. Yet you do not react to it for you realize who you are. You're like the mirror, like that mirror over there and a reflection is taking place. But you are not the reflection, you remain as the mirror, so you do not fight, you do not argue, you do not fear, and you're not overly happy. (SD: Not overly happy?) Yes, physically. (SD: I do not know of anyone who is overly happy.) (laughter) If you, if someone won forty-million dollars in the lotto last night? If you won forty-million dollars would you be overly happy? (SD: For a while.) (laughter) That’s what I mean, for you become overly happy for a while. But if you understand what I’m talking about, all that stuff stops. (general talk between students) R: What's the other question Dana? SD: Oh my other question is that on a certain level I except that we know nothing and yet I think Arnold brought up the other day that the evolutionary process which has a certain logic to it, would that be, I guess that would be just part of the dream right, in other words, that would be an explanation within the dream? (R: All explanations are the dream.) That's true because how can they be, that doesn't exist? R: There is no cause, there is no birth of anything. So there are no explanations, you're wasting time trying to explain. (SD: That's true because you're explaining with the mind.) People write voluminous texts about nonsense, about existence. And we read and we get involved and we try to be intelligent about it and we suffer. All suffering stops when you stop searching and you stop fighting. SB: So Robert you’re saying, since we really don’t know what anything is, and since we don’t know who we are, therefore we would be released into a disposition, if we don’t really know what anything is and if we realize that the self that we think we are, is all perceptual or it's an illusion, that would automatically release us into a no-self condition? (R: Into emptiness?) Like a releasement into emptiness. R: But remember the emptiness is not real emptiness, it's bliss. (SB: It's like a nocentre, it's not like a regular spiritual path, they are always trying to get you to go back to a centre and that keeps you in the ego-self, you know. But this is like a releasement.) Total release, total emptiness, there's no centre. (SB: So no centre, that's tremendous.) For if there was a centre where did it come from? There is no centre. (SB: Yeah and as long that there's thinking, there's a centre. We separate ourselves right there?) Exactly. (SB: When you're released there's no centre.) So there is no thought to have no center. (SB: Then there is no differentiation between things?) No discrimination whatsoever. SD: A release is scary to the ego. SB: Oh, it's death, It's death. Nobody wants it. How many people are here, do you see the whole Los Angeles wanting this, nobody wants this. R: This is why I always say in the beginning, I'm just relating my confession, what I feel, the experiences that I’ve been through, and I ask no one to except it, but I ask you to work on yourself and see what happens. SA: I have a question about self-inquiry and self-observation. About a week or so ago there were just three of us here, Sam, myself and Dana. You asked us to speak about what has been happening in our lives and we all kind of spoke and we all gave a little brief, a very positive synopsis of the previous weeks. Very chipper, very up, each one of us. And I've been thinking about that and I’ve been thinking about the importance of being positive that you speak of and out-projecting the positive. And so I want to use one little example which will help you get to my eventual point, which gets us into the literature. There are two kinds of books, I'd say, one is a very famous bestseller type where people go through certain experiences and all ends well and there's true love and all that kind of thing and people are drawn to that and then there's, I'd say, war and peace. I don’t know how many people have read war and peace? Where you really get involved in life in a way that most literature does not allow us to get involved with or most experiences. There is the black and white in war and peace. There is the ying and yang. Tolstoy created a vast world of both pain and pleasure etc, etc. Unlike these other books. So my point is to get back to where I was before. When you read war and peace the final experience is one of being moved to a higher reality, of being moved by something beyond oneself. It leads you to something else whereas this other literature although in a temporary sense appears to be positive does not. Okay now to get back to my original point, my original example. We all spoke very positively about our little weeks. We’re all good little soldiers, good little boy scouts and girl scouts. Was this a valid experience of self-observation or was this positiveness that everybody is mad for in Los Angeles, or was it a distortion? Or would it have been better for us in the long run to have said something like for example, you know today, the morning was hell, this that and the other thing was hell, this afternoon I’m feeling better I can see certain things. In other words to give an experience in the ying and yang, the black and white which appears to lead to these higher realms. R: You’re right. Always be truthful to yourself. Don’t put it on, don’t imagine, things are going well when they’re not. Be free and be yourself. When you're free you can express yourself positively and negatively and you have no fear of either one because they're both the same as far as a human path is concerned. But when you’re not free you try to hide the negative and accentuate the positive and as you see you're making a mistake because you are just fooling yourself and in your subconscious you're hiding all the negativity. SA: That’s what I feel here very much and this is particular to Southern California which is where because of the constant sunlight and all that sort of thing and people want to have pleasure and they want to be positive, it’s a misinterpretation of what being positive is, it seems to me. (SD: It’s like happy faces.) It’s like it’s all happy faces all the time. And the ultimate result is that if anybody is honest - we've talked about this, is that people are not happy really underneath, it’s a surface phenomena, it’s an illusion again. R: But these people are going through whatever they have to go through. This is why when the question is asked, "What can I do to change the world and make everybody know the truth." The answer is become self-realized, because when you’re self-realized that's not a selfish answer. Self-realization means omnipresence and when you're selfrealized you see the world for what it really is. But when you see it through human eyes, you see suffering, you see good and you see bad and you think it’s true. So your omnipresence of self-realization helps others, just by being your real Self. In the beginning it appears selfish because you're saying I-am and self-realized, what about the other people that are suffering? What about the homeless? First become self-realized and then see what you think of the homeless, you'll have a completely new idea. SD: That’s what Maharshi always says too isn't it? Just do self-inquiry and the world will appear differently. R: And that appears strange and it even appears sometimes like a cop out. Because you say, "Work on yourself and you'll help others," how can you do that? But it's true, because as you know, God is in everyone and in everything and when you become selfrealized, you become God. So you become the Self of all. The real Self of all is perfection. So when you become the real Self of all you see perfection in everything. And the seeing of perfection, not with your eyes, but with your spiritual Self, that perfection causes the perfection to be in others. SA: Well that’s a different kind of positiveness than just saying, "Yeah, it's just marvelous... (R: Oh yes of course.) ...it's a lovely day and I'm going to be marvelous?" (R: Of course, totally different.) SA: Would you analyze this thing that happened to me yesterday, what was really going on with this. I went to a party, a family party and I had an experience with someone else in the family several weeks ago. You know I used to write books and do quite a bit of writing and it happened that I was with these people and this cousin of mine read one of my books and he finished it and he threw it on the floor and this... (R: He really liked it huh?) (laughs) ...was quite an experience. This is a very unusual thing for somebody to do. SN: I'd take that as a compliment. (laughter). SA: So, I was with these other family members yesterday and I wanted to tell this story. I took great joy in telling this story for one thing because it was an interesting story to tell and for another thing my cousins, I could arouse their intense interest which I enjoy doing. What was I doing? Was this kind of a negative experience for me, I wanted to communicate very much and also I wanted to, in this communication, I was relieving myself from the tension of this experience because it did happen (I didn’t comment on it) to this man who did it. I didn’t say anything because that’s a very difficult situation with that married couple, they wouldn’t be able to understand anything that I might say. So I repressed everything then. Do you have any comments on that? R: Yes, what was the name of the book? (Laughter.) Ask yourself, "To whom did this happen and who wants to comment?" It's your ego playing all these games. If you were coming from your real Self, it doesn’t matter, you would have no feeling for or against. SA: But since I still am involved in the ego, wouldn't it be better for me just to – now I'm trying to justify my actions of course – wouldn’t it be better for me to...? (break in tape then tape starts abruptly as another student asks a question) SB: ...we have moments of being able to do the self-abiding and it happens and then just a moment later the habits of attention, the consciousness is addicted to the habit patterns and all of a sudden the self-abiding just seems to disappear and we're back in the ego again in the motions of attention. And we can never transcend that ego attention. (R: Don't say never.) Not never, but it seems to lasts for only a very short time and then by habit we're back. Then there is attention moving in, there is desire and the me and the memory. You know the whole thing again, you know? R: Of course, in the beginning this is quite true, but say you're trying to become a surgeon. You have to keep practicing, you make mistakes, that's why you practice on the stiffs and dead bodies. (SB: Yeah, that's what I'm trying to do right now.) What are you doing? (SB: By myself, practicing on the stiffs.) (laughter) Yes, you keep practicing, you practice again and again and you have more stiffs to practice on, until the day comes when you give a perfect operation, then you become a surgeon, same principle. You keep catching yourself. (SB: Yeah trying to recognize through recognition...) You keep remembering to catch yourself and it happens more often, more often. (SB: And that is what the inquiry is helpful for...) Yes. (...it keeps reminding me that I'm back in me again.) The time lapse becomes closer and closer to reality and starts coming closer to it. SB: It's really interesting because when you're doing even a little bit of self-abiding to some extent, no matter all the things that get you angry when you're in the ego, they don't bother you, you know people driving they cut in front of you, usually you get all tight and contracted and angry, but when you're self-abiding you are just resting, they can do anything, you don't react, you're released, you're not tense, the day goes smooth... R: If you're really doing it, it brings you perfect peace. (SB: Perfect bliss, yeah.) It really does. So we keep remembering, remembering, we'll forget. Then we'll remember again, sometimes we'll get disgusted with the whole thing and we'll stop for a couple of months, who knows? But then we'll go back to it. If we keep abiding, we'll get there and become free. But then again if you don't that's okay, because you'll come back again and you'll be ahead of the game. (SB: But the way you're speaking now it seems like we're going to get there. It seems like we're not there, isn't it true that we're there...) Of course. (SB: ...only that we're just distracting ourselves?) Of course, you're distracting yourself. You can awaken anytime. (SB: Yeah, but it's not a goal to be attained, it’s just to recognize.) To awaken, just like from a dream. You keep dreaming the same dream until you wake up. (SB: So we're going to wake up to what is already the reality, truth, right there aren't we?) Of course. And the only difference about this and the dream is that this appears longer, that's all SD: And another difference it seems to me that, with rare exception and I guess you'd call it lucid dreaming but we usually aren't trying to wake up from the dream at night when we have night dreams. (R: But some people are.) Yeah, in lucid dreaming you do. (R: It depends on the dream.) Because you know that you are dreaming but most dreams you aren't attempting to awaken within the dream and in this dream we are. Consciously we're attempting to awaken to this different dream. R: I had an interesting dream the other night. And I dreamt that I was conducting a class and Queen Elizabeth came in and she sat down and took off her crown and put her hands on her lap, then I woke up. (SD: That's interesting.) Whatever that means? (SD: Did she have a crown on, I was going to ask whether she had one of her silly hats on but she had a crown.) She had a crown on and she took it off and put it on her lap. SA: I know that we can't take this word literally, but it kind of leads to certain conflict. You speak of the great reality, at times pure intelligence, I think I've made this point before more than once, but you use the term pure intelligence. It's so hard for me to accept that term and not believe that intelligence leads to something else. Intelligence for us in our current state implies so many other things, so that this intelligence when you use the word, and I know you mean something more than intelligence. R: I mean non-discrimination, non-attachment. When there is non-discrimination and non-attachment there is pure intelligence because you see things as they are. (SA: But isn't there a suggestion that something develops out of this type of intelligence, that it is a pregnant situation.) If you accept it that way, but that's not the meaning. The meaning is just pure intelligence, period. No concepts, no definitions, non-discriminatory, nothing you hold onto, it’s pure existence, pure knowledge, same thing, pure bliss, those words are all synonymous. (SA: That reminds me of - I told you have been reading Plotinus again, Plotinus says, "Nothing can be said about the one. No attributes can be given to the one, beyond any such thing.") That's true. That's why we call it ultimate oneness, there’s no definition. SN: You can't even call it one. (R: It's not one at all!) One is also a concept. SB: That's why they call it non-dual, instead of one they call it non-dual, for not two. (R: Or emptiness.) Robert, I had an idea about it with that I think might be interesting. I think what it is, is really realization of consciousness. I've been living as realization of mind. You know, me wanting to know, wanting to get realized, you know, wanting to be released. I've been really living as realization of me, realization of mind, with memory, conditioning. I think this whole thing is coming to rest as realization of consciousness, just consciousness, not consciousness of anything but just consciousness. And when that position is held onto, rested in, established in that position, something magical happens. R: Yes, you are speaking of no realization. Realization of consciousness is really, no realization because there's no one to realize. (SB: Yeah, no self?) SD: Isn't it called pure awareness? (R: Same thing, absolute reality.) SA: The Zen Buddhists speak of no mind, that's a common term. (R: No mind.) SB: No Self. (R: Or nirvana, the same thing.) SD: So maybe Arnold when you think of pure intelligence, you might think of pure awareness or pure consciousness. (R: Why think?) (laughter) If only we could stop. (R: Who said that?) Like it says, my ego. Oh I have a kind of dilemma that has occurred to me in meditation once in a while and that is, say it goes on for a long time when we're listening to music and everybody, the natives grow sort of restless, and I'm thinking to myself, you know, "Well who is restless?" and I think as you have taught us, "I am," then I think, "Who is I?" but that's contradictory because the real I could not possibly be restless. R: Of course not, but when you realize who your ego-I is and you follow it to its culmination, you follow it to emptiness, to nothing. (SD: So it's the ego-I that we're asking about when we say, "Who is I?") It's the ego-I. (SD: And it will just annihilate itself by...?) It annihilates itself when you take it to its source, which is nowhere. (SD: Because I thought for a long time that it was the I who was awareness?) That exists by itself, but when you don't know it, then you're talking about the ego-I. (SD: So in self-inquiry when you say, "Who am I," you are talking about the ego-I?) The ego-I, yes. SA: The little I, you might say. R: Yes, and when I play music in between, it's not to make you feel nice listening to music. It's because it gives you the space to watch your thoughts when the music is playing and see how you respond, see what you do. Always watch, always be aware, always watch yourself, watch how you react, watch how you think, watch the kind of thoughts that come to you, while the music is playing, while you're meditating. Be aware of all these things and the more aware you become the more you disappear. All these concepts start to disappear, just by you being aware of them. It's like playing hide and seek. You're trying to find the person who is hiding. So you're trying to find the thoughts that are lurking deep deep in the subconscious and they come up themselves and you say, "I see you. I know that you're there. You cannot fool me any longer. The fear is there, I see where you are," and you ask yourself, "Who fears? Where did you come from fear? Who is your mother? Who is your father? Who gave you birth? You have no birth? You don't exist?'' You keep talking to yourself like this, so that part of you no more exists and it dissipates of its own accord. That's how you work on yourself. Let's play some more music. (music played) When he says, "I need no one or I need nothing and I am free," he doesn't mean that literally. He means he's not attached to people, places and things. There's quite a difference. You ask perhaps, "How can I have a relationship without being attached?" You can have the most beautiful relationship that you can ever imagine. It doesn't mean you become a loner on this path. It means you have friends, you have loved ones, but you give them all the freedom in the world and you're not attached to their emotions or with anything else. That means total uncommitted love. It's a little different than what most people do. Being non-attached means being compassionate, being loving, being kind. Now you know what mercy means. Helping your friend before you even help yourself. If you're attached you think of yourself first but if you're not attached you think of the other person first, there is a lot to that. Any comments? SB: Robert being released from the self, I think instead of calling it self-realization it should be called, realization of there's no self. (laughter) That would be closer to... R: It would be complicated for some people. (SB: Because self-realization people think, "Oh me as the self is going to realize something," but that's absolutely the opposite.) That's what brings them in. That's how you begin. (SB: It brings them in, in the beginning thinking the ego's going to get something. It's just the opposite of that it's just losing everything.) Of course. SD: But it's also realizing that the Self is all there is. SB: Yeah. But you know my mind... it's such a strange condition. Like the mind is just not used to walking around being released from themselves. Like we walk around like we always hugging ourselves, like me, me and I'm trying to grab everything, you know. And understanding this it would be a release from everything, walking around it's like being a zombie. It's different to what we're used to. As a person educated, as a child, you know we're used to me and the world you know. It's a very strange condition and the mind doesn't like it. You know it's hard to have to constantly reinforce, to be able to... R: First experience the condition and then see how strange it is. (SB: It's like a zombie condition.) It's your natural condition. (SB: Yeah, it’s natural but we're so unnatural.) Yes. (SB: The self is so unnatural and that's all we know. So you glimpse it for a second and then you run back and grab hold of yourself again, you know.) That's how it happens. That's why you keep working on yourself, working on yourself. You keep remembering what to do until it becomes second nature. (SB: It's almost like floating around, you know it's so light, there is no tension.) You become light, that's true. (SB: It's so light it's pleasant.) Yes. SN: How do you know if you're so not in bliss. (laughs) SB: So in other words you have to go to total zero, from the point of the mind. So it's like dying, going to total zero. R: Well it isn't that bad really. What you are doing is that you are just changing your allegiance. Before you used to have faith in the world and people, places and things. Now you have faith in omnipresence, in the infinite. In something that you can’t feel, taste, touch, smell or see. And the more faith you have in that which is your Self the more faith that you have in the world, the real world, as your Self. (SB: So really it starts with an act of faith in that...) Faith in the invisible. (SB: ...in the invisible so that you go on with it.) You drop your self-importance. And you stop having conflicts with people, places and things. And you just start loving and you become compassionate. And you realize everybody is your brothers and sisters and everything happens by itself. SD: Isn't he right in saying in a way that it feels like dying, because I think it was St Paul or one of those who said, "I die daily?" R: Yes, St Paul said that, you die daily to the world. But it's not a negative experience, it's a good experience. Every time you let go of something you feel better. (SB: Selftranscendence?) As an example, say you have a job and you're worried about being laid off, inflation, pay increases, strikes, but as you begin to understand this teaching you let go of all those thoughts, you realize that you will always be at your right place and no one can take your right place away from you. So wherever your right place is that's where you are going to be. You subsequently stop worrying about your job, about layoffs, about strikes, about pay increases and you just do your work without fear and you become a better worker as a result. So you get promoted, you get a raise and everything happens by itself but all fear goes away SB: It's really amazing not to be attached to body-mind and to people, places and things. R: And life goes on. But it goes on the way it's supposed to go on, naturally, infinitely and it's all good. (SB: I think it would make you healthy because you're not all nervous about things.) It improves you in every way. All parts of you will improve. It's amazing how it works. You stop seeing evil. First you stop seeing evil in yourself, you sort of forgive yourself for all of your mistakes. It's like being born again and then you can forgive everybody else, totally, completely. You become free, unlearn everything and you feel your omnipresence. You realize you are not yourself as a person, you are the Self as the universe, it's a grand feeling. (SB: Tell us about the bliss aspect of it.) Bliss, love, joy, happiness, those words are all synonymous. But take the happiest experience you can think of as a human being, what's a real happy experience that you've had in your life. An experience that really turns you on. Now compared to bliss, it's not even an atom of bliss. That's how more powerful bliss is, it has nothing to do with human happiness. It's a billion times more powerful, it's unexplainable, it's ineffable, nothing you can even think about. You can just be in it and partake of it, but nothing to explain. SB: How is it possible to stay conscious if it's that good? (R: Who's conscious?) If something is really painful you lose consciousness. So I would think if something is unbearably ecstatic one would also lose consciousness. R: You’re speaking in human terms, that's why they call it transcendental. You transcend human terms and you're in a completely different space, so there's noone to lose consciousness. You can only lose consciousness as a human being but if you transcend your humanhood there's no one left to lose consciousness. There has to be a body to lose consciousness but when you see “I am not the body,” there is noone left to lose consciousness, do you follow? To have any experience, there has to be someone left to have the experience. If you get rid of the someone then you become natural and you do not lose consciousness when we're natural. (SB: So there's no experience anymore?) There's no experience at all! (SB: The one who experiences has been transcended, is gone.) Is dead. (SB: So realization is a non-experience, it's like a primal...) It's not even that, it's beyond that, it's totally transcendental. SD: You can't experience bliss is that true? (R: That's right!) SB: You really do feel bliss, I mean, you feel bliss but it's different, it's not the mind experiencing bliss. R: It's like the sun trying to experience heat. (SB: (laughs) That's good.) You can't. (SB: There is bliss but there's no one experiencing, there is just bliss.) That's the natural state. (SB: Yeah.) SA: Speaking of the sun, I don't know if it's out of speculation but, there's a teaching that the world, the earth, is an intelligence. The earth is going through its evolution and it's struggling for its own revelations, its own enlightenment as we are part of this way of life. And the same is true for the sun. (R: Umm.) Do you have a teaching on that? R: That's the mental plane. In the mental plane everything is alive. There is no such thing as dead matter. Everything lives and wants to express itself, the moon, the sun, the earth, the flowers everything. But when you go beyond that, it doesn't exist. It only exists on the mental plane but in truth there is no mental plane. So none of that exists it's like a dream. Always go back to the dream. (SA: So the whole universe, the solar system and the universe are projections in a sense also.) Projection of the mind. SD: All part of the Maya? (R: All Maya.) SB: And all the inner planes too? (R: All the inner planes, projections of the mind.) Astral, causal, physical, all of that? R: For whom are these things, where did they come from? For whom are they? They're all projections of the mind. When the mind goes everything else goes. So that's why when you follow the I, the I is the mind and the ego. When you go to the source, everything is attached to mind — all the things that we've been discussing — they are all part of the I-thought. I see the sun, I perceive the moon. As you said, "I perceive the earth as being alive." I do these things. But when the I is transcended who's left? Just itself and all of those things are gone. So there's peace, there is nobody left to worry about those things, that they concern themselves with. SA: When you say you go beyond it reminds me of a line in a book I'm very fond of, it's called "the secret teachings of the Tibetan Masters" and one of the phrases that is used by the Tibetans is, "Going beyond the beyond." R: (laughs) Is that by Paul Brunton? (SA: No, Alexander David Neal, French woman from Tibet.) I don't know, her. SB: Was Paul Brunton a realized being? (R: Yes.) I thought he was because he had a whole series of books. SA: Oh it's a very thick book, it's very succinct, which is wonderful. She speaks on the misconceptions of the self of being having any identity at all, she pushes more of a scientific standpoint that everything is constantly in flux, although we don't see the changes from moment to moment, the things that you've said of course. We want to hold on to this idea of an identity which simply has no reality, personal identity. R: On the mental plane everything is in a state of flux, nothing is solid, everything moves. For it doesn't exist because it's non-duality, non-duality exists. Duality is when everything is in a state of flux, then there are atoms, there's energy, there are molecules, and there are things and they're in complete motion. But if you go beyond the molecules and the atoms and the energy then you'll have nothing, emptiness, and that's reality. It's like the story I tell of the monk, who is asking the Master, "What is reality, what is reality," and the Master said go pick a fig. And he picked a fig off a tree and the Master said, "open the fig" and the monk did. And the Master said, "Cut open the seed" and he cut open the seed and he said, "what do you see?" And the monk said, "Emptiness," and the Master said, "that's true, everything comes from emptiness," because in the fig seed there is a hollow, there is nothing. So out of the nothingness came the fig tree and so has everything else. (pause) Remember I love you all and I always think about you, but remember to love yourselves, to pray to your Self, to bow to your Self, to worship your Self, because God dwells in you, as you, peace. See you again next time, God bless... (tape ends as students organize to go to restaurant) [TOC]

A consciência

Você pode dizer: 'Bem, a vida pode ser um sonho, mas não quero me machucar no sonho. Quero que meu sonho seja tranquilo e fácil. Quero ser feliz, harmonioso e saudável.' Se você pensa nesses termos, ainda não tem consciência do que é consciência. A consciência transcende tudo isso. Consciência é harmonia divina. Nenhuma dessas coisas existe. Eu sei que é difícil de entender. As piores coisas podem parecer acontecer ao "meu" corpo, aos "meus" assuntos, à "minha" vida, mas estou ciente de que não estão acontecendo. Não estou imaginando que não estão acontecendo. Não estou reprimindo. Não estou dizendo a mim mesmo: 'Robert, você precisa ver apenas o lado bom'. Está além de tudo isso. Não existe bem. Não existe mal. É liberdade total, libertação total. Veja desta forma. Você tem uma ideia do que Deus é porque Deus está gravado na sua cabeça desde que você era criança. Você consegue imaginar Deus tendo medo de alguma coisa? Ou Deus passando por qualquer tipo de experiência? Ou Deus dizendo: 'Isto é bom, isto é ruim, isto é certo, isto é errado, prefiro isto do que aquilo?' Não há dualidade em Deus. Portanto, o universo é a unidade suprema. Unidade suprema é outra palavra para harmonia divina. Está além de todos os conceitos e ideias preconcebidas. A mente humana não consegue compreendê-la. Basta dizer que tudo está bem. É quando começamos a aquietar a mente que nos aproximamos cada vez mais dessa compreensão. É quando os pensamentos começam a parar, quando se acalmam, que nos tornamos mais conscientes de que tudo está bem e que a realidade chega até nós por si mesma. Enquanto continuarmos nos identificando com o mundo e com as coisas deste mundo, nunca poderemos conhecer a verdade sobre nós mesmos. E novamente você pode dizer: "Bem, eu tenho que funcionar no mundo. Tenho que trabalhar, tenho que ter uma família, tenho que cuidar dos meus interesses." Quem disse que não? Mas isso não tem nada a ver com você. Você precisa entender que seu corpo cuidará de si mesmo. O sonho continuará por si só. Você fará tudo o que veio fazer nesta Terra, sem pensar nisso, sem tentar fazer algo acontecer, sem tentar endireitar nada neste mundo. É isso que quero dizer quando digo: "Seja você mesmo. Apenas seja você mesmo. Viva o eterno agora." Isso é ser você mesmo. Seja espontâneo. Permita que o mundo se desenvolva como deveria. Não julgue. Olhe para tudo o que é fresco e novo, com admiração. Tenha reverência por toda a vida e pergunte a si mesmo: "Quem sou eu?". Então as coisas começarão a acontecer. Robert Adams 10 de março de 1991

You Must Have Your Own Experience-Robert Adams

Transcript 1 You Must Have Your Own Experience 3rd August, 1990 Robert: I welcome you with all my heart. This body does not presume that it has anything new to teach you. I will refer to this body as I, to make it short. I have nothing new to tell you. I am not a philosopher. I am not a preacher. I am not worthy. I simply have a confession. I confess to you, your own reality. It is not a teaching it's a confession. I am speaking to my Self confessing and you are my Self. You are sat-chit-ananda — knowledge, existence and bliss. You are not the body or the mind. What you appear to be is not the truth, it may be a fact but it is not the truth. A fact is something that appears to be true but it changes. You cannot be who you think you are for when you were a baby, you were quite different. And when you were a little boy or a little girl you were also different. And the way you are now is completely different than you were before. Consequently how can you be the body? What are you? Who are you? Sat-chit-ananda? What's that? Even if I tell you this, it means absolutely nothing. You must have your own expe￾rience. You mustn't believe a word I say. Why should you believe me? What do I know? I am simply confessing to you that there is only para-Brahman, consciousness, bliss, being, awareness, pure intelligence. This has been my experience. There is nothing else. Everything else is an experience of the mind, an appearance, like hypnosis. The world seems real, so does a dream. What is this world? It's as if you just woke up from your dream and you still re￾member the dream. In the dream you were going places, getting married, having children, getting older then you wake up and you halfway remember the dream and halfway re￾member the world in which you wake up. So which one is real, the world or the dream? It has been my experience that they're both alike. There is no real difference. You attach yourself to this world, in the same way you attach yourself in your dream. If you were dreaming and you dreamt you were falling off a mountain and I was falling beside you. And I said to you, "Don't worry, nothing can happen to you, you're dreaming," you wouldn't believe me, you would be filled with fear and you would say, "Can't you see we're falling, can't you see what's happening, how can you tell me I'm dreaming?" Just before you hit the ground you wake up, and you laugh, "It was all a dream." In the same way you have attached yourself to sickness, to health, to good, to bad, to happiness, to unhappiness, these are all concepts. You've attached yourself to person place or thing. You have forgotten that this is a dream. You believe it’s real and because you believe it’s real you suffer accordingly. When you leave your body you will have to come back again and again and again, all part of the dream, until you become detached. How do you do that? By simply observing what's going on around you and not attaching yourself to it. By being awake to your reality. Understanding yourself that you are not the doer. Everything that you do has been preordained. It will be done. You have to let go mentally of all conditioning, of all objectivity. And you must still your mind. Make your mind placid, like a motionless lake. Then reality comes of its own accord. Happiness comes of its own accord. Peace comes of it own accord. Love comes of its own accord. Freedom comes of its own accord. These things are synonymous. They happen without you ever thinking about them. But first you must get rid of the notion, that I am the body, or mind, or the doer and then eve￾rything will happen by itself. Be still and know that I am God. There was once a girl who was born into a house of prostitution. And across the street in front of the market place there was a preacher, a holy man. He used to exclaim the virtues of God and talk about the house of prostitution. How it was filled with sinners and he told people to repent. Yet the girl who grew up in the house of prostitution was twenty-three years old. She used to look out the window everyday and cry to herself and she would say, "How I wish I was like that Holy man, how I wish I was spiritual," and she would imagine in her mind that she was a holy person and yet go on with her work. Now they both got old and died and went to St. Peter to go into heaven. St. Peter told the man, "You can't come in you've got to go to hell," and he told the girl, "you can come in." So the Holy man became dumbfounded and said, "Why? For all these years I've proclaimed your goodness and your virtues. I told people to repent. How can you let her in when she was a prostitute and leave me out?" And St Peter said, "You've been a hypocrite. You were very worthy and talked a lot and said nothing. In your heart you thought every body was a sinner but you. Whereas the girl in her imagination, in her feelings, always was thinking of God. So she can come in, you can't." The point is this: It's not what you say. It's not what you proclaim. It's what's deep, deep, deep in your heart that determines what happens to you. It's not reading books, it's not studying, it's not going to classes. It's sitting by yourself, becoming quiet, going deeper and deeper within yourself. Transcending your mind and your body until something hap￾pens. When thoughts come to you, you simply ask yourself, "To whom do these thoughts come? From whence cometh these thoughts," follow the thoughts to their source. Find out the source of your thoughts. You will find that the source of your thoughts is I. Follow the I-thread to its source by asking, "Who am I?" or "What is the source of I? Where did this I come from?" You will realize that the pronoun I, is the first word that was ever spoken and everything else is attached to I. Every other word. Every other thought, every other feeling, every other emotion, they're all attached to the I. I feel happy. I feel sad. I feel sick. I feel well. I feel poor, I feel rich. Everything is attached to I. If the I becomes dis￾solved, so does everything else and you become free. Find out for whom there is an I and you will discover something amazing. You will discover that I never existed. There never was an I. You will discover that you never existed. There's no such thing as you. You will discover that you are the imperishable Self. That you are never born and you can never die. You will discover that you're omnipres￾ence, omniscient, omnipotent. That there are no others. There is no world. There is no universe. There is no God. There is only the Self. All this is the Self. All that you behold is the Self and "I-am" is that. This will give you a feeling of freedom, of bliss, of happiness. You will not lose your awareness. When I speak these things people believe that they become completely annihilated and there's nothing left. They melt into the great ocean of nirvana. This is not necessarily true. You will always be awareness. You will always be pure intelligence for that is your real nature. You will always be blissful. Except you will understand that you are not who you appear to be. Your body will still appear to be doing things, going through its motions. You will appear to be an ordinary person but you will know. You have lifted yourself up above the gross world into the heavenly world of pure consciousness and you will be at peace. Any questions about that? Feel free to say anything you want: SA: Hi Robert, I've been thinking about the practice of the teachings in the world in daily life. I was mulling over this recent business of the problem of the two Christian Scientists in Boston whose child had died. I'm not sure whether you're aware of that? This was in the news recently. And of course there was strong similarities between the teaching and Christian Science. And of course these parents believed that the illness was error and they wanted to project only health, only divine health, divine reality which was all that existed according to the teaching whether it’s Chris￾tian Science or this teaching or whatever. And so they refused to acknowledge that the child was sick. So what do you have to say about this subject that has, do you want us to believe that you are projecting a different reality, the true reality or not? R: This has nothing to do with the belief system. You have to understand what's going on and where you are. If you are sick you see a doctor, if you're hungry you eat, if you're in the sun burning up, you get out of the sun. It's not a belief. This is why I tell you to believe nothing. Do not believe what I say. Do not believe anything. Christian Science unfortunately believes that you shouldn't go to doctors even if your sick. But they have a belief system. A belief system doesn't make it so. You have to have a consciousness of the Truth. That’s why there are some Christian Scientists who do not go to doctors and it works but most of them that do not go to doctors die because they T1: You Must Have Your Own Experience are not high enough. You can't just accept this system and say, "This is the way it is," men￾tally. You have to become a living embodiment of the teaching and then it works. In other words you can't join a Christian science church and never go to a doctor again. You have to work on yourself. You have to do certain things within your own con￾sciousness until you lift yourself up and out of the ordinary human error, then things be￾gin to happen. But of course what I'm saying to you is go beyond sickness and health, beyond poverty and riches, beyond good and bad. We're not trying to exchange bad for good, they're two sides of the same coin. We are trying to get off the wheel. To become completely totally free of human good and human bad. It's a completely different dimen￾sion. If you exchange bad for good, you'll have to exchange good for bad. For we live in a world of duality. For every good there's a bad. For every bad there's a good, for every up there's a down. For every amount of pressure pushing this way an equal amount of pres￾sure pushes the other way. Like in the flying of jet planes. Without pressure the plane couldn't fly, without resistance. This is the world in which we live. I am talking about tran￾scending the world, going beyond the limitations of this world. Becoming pure bliss, pure consciousness while embodied. Completely different, do you follow? (SA: Yes.) SH: Three weeks ago you said something which I wish you could elaborate on, I think it's beautiful, you said, "the only choice you have is to abide or not to abide in the Self" R: Oh I was referring to, everything that’s happened to you in this life has been preordained, you're not as free as you believe. Every hair on your head is counted, every move you make: if I move my finger like this, (moves finger) it has all been preordained. SA: What is the source of it? Why did it begin though? R: It didn't. It never began, it’s hypnotism. SS: Who preordained it? (R: Noone.) Not yourself, nothing? (R: No.) Capital nothing? R: No, it's hypnosis. I always use the example the sky is blue. There is really no sky and there is no blue. If you fly up there is only space but we see the sky as blue. If you're in the desert and you see an optical illusion and you see water and you chase the water, it's a mirage. It didn't exist, same thing. SM: So you're saying it's the mind that has to believe it has a source. (R: The mind.) That's rejecting that upon itself? R: When the mind goes, all those concepts disappear with it. (SM: Those concepts also, uh-uh?) So what I was referring to, the only freedom the mind has - and this has to do with the mind — is to turn within and find the source. (SM: It's almost like connecting to the same circuit, just freeing it from the mind.) Yes, you have to use your mind to destroy your mind. (SM: Is that so, yeah.) The mind is nothing but a bunch of concepts. All that the mind is, is bunch of thoughts of the past and the future. If you understand that everything is preordained, you have nothing to worry about. (SS: Is that also what people say is you have an attitude of, "What the heck, it's preordained?") No, that's no good, I'm glad you brought that up, you have to act as if nothing is preordained. (SS: Even though it is?) Even though it is. (SS: Then why is that?) Due to the fact it will give people license to do whatever they like. The average person should never hear anything like this. For they will all go out and do all kinds of strange things. So we say, your life is preordained but don't just sit back and say, "It's going to happen anyway." Act as if it's not, act as if you're free, but realize it's preordained and everything will take care of itself. (SS: Because ultimately you're the watcher?) Yes, your real nature is freedom. (SS: But when you have all those stopping points in between is that worth it?) It's the mind, it all comes from the mind, all creation exists in the mind. Your universe, what you see and feel extends out of your mind. You create your own universe, everyday. The way you see things with your eyes and your senses, it's an extension of your mind. When you pull in your mind and rest your mind in your heart, you're in a completely different universe. (SS: You don't need a mantra to do that?) No, just awareness, it's a waking up process. SS: When you meditate there's so many things on meditation, contemplation, concentra￾tion and so on that recently I'll begin, I'll go in, I'll start with this mantra and then I'll go to that mantra, and then I'll think just thoughts... I'm having different mantras now, it's very dizzy, but then there's the idea of blankness, we don't want blankness necessarily either it's not just a void is it or is it? R: There is no such thing as a void. (SS: There's still awareness?) There is pure intel￾ligence, absolute reality, but that's ineffable, you can't explain it, you'll have to experience it for yourself. What we call the void in Buddhism is pure awareness. It's not really a void, the reason it's called a void, it means it transcends the world, it's beyond anything you know and so it's a void as far as that's concerned but it's really pure awareness. (SS: And so in meditation if you have no experience, it means nothing?) Absolutely nothing, doesn't matter. Experiences are not reality. (SS: I'm saying that because I'm wanting confirmation on feelings that I've already had, you've confirmed many thoughts.) All forms of meditations, affirmations, yoga, breathing exercises are all to make the mind stop, to still the mind, to make the mind quiescent, but that's going about it the hard way. The fastest way to do this is to ask your￾self the question, "To whom comes these thoughts?" As I mentioned before, you must use your mind to annihilate your mind. And by asking the question, "To whom do these thoughts come?" but not answering, it will take care of itself. (SS: By not answering?) Do not answer, due to the fact when you answer it's your ego answering. Your ego seems to have all the right answers and you never get anywhere. You do not answer but the feeling will come to you, "These thoughts come to me, I feel these thoughts," and the next query should be, "From where does the I come from?" or "Who am I?" and again you do not an￾swer. And one day you will find out that the I does not come from anything, it’s mesmer￾ism, there is no I, there never was an I, there is only I-am, freedom, bliss, consciousness, existence, they are all synonymous. And you will feel your Self not as a body but as omni￾presence. You will realize everything as your Self. There's only one and even the one does not exist. There is no word to use. There is the Self. That's the only word you can use. Eve￾rything is the Self and you are That. (SS: So find that Self?) When you use words it spoils it. It's beyond words, beyond thoughts. It comes to you. It's like you wake up, it's like you've been asleep for all these years then all of a sudden you awaken and you know. It's like the story of the Buddha. He was sitting under the Bodhi tree for thirty days and he made up his mind he was going to sit there until he dies or until he awakens. And his disciples were sitting all around him, watching. On about the thirtieth day he opened his eyes and he was shining, he was smiling. His disciples asked him, "Master, what happened to you, did you see God?" He said, "No," "Did you become self-realized?" "No," "Well what happened," and he simply exclaimed, "I am awake!" Therefore all these words, self-realization, illumination, awareness, they're just words. You just wake up from the dream. Right now you feel your body. You feel your emotions. You feel pain. You feel hurt. You feel all kinds of things going on in this world. You watch TV, you watch the news and you get upset, all these terrible things, these dastardly things that are taking place in this world, but when you wake up all these feelings are gone. You realize the illu￾sion, the dream, and you are no longer that. SS: Do you behave then differently in the world with things that used to interest you no longer interest you? R: In a way that can be true but in a way you could still be doing the same things except you're no longer attached to them. As an example if you have a good job. Be the president of a bank or if you're a garbage man, doesn't make any difference, you will do your duty whatever you have to do, better than you ever did it before. You will no longer look at time. You will no longer think that you are the doer. You will just do whatever has to be done. Whatever your body is supposed to do will be done. Your body is under the law of karma and whatever you have to do, you will do. But you will have no attachment, you will have compassion, you will have love, you will have lovingkindness and mercy but no attachment. (SS: Does it just happen like (flicks fingers) that?) Yes. (SS: So we're not in the process of that?) No, it appears that you're in a process. (SS: Yeah that's what I think, I feel like I know more now or I know now that I don't know, how do I say this?) The process is an appearance. SA: Couldn't you say that this is a necessary preliminary state though? (R: No.) SS: So somebody working at the car-wash down here could all of a sudden just (flicks fin￾gers)... (R: Yes.) They wouldn't be going through any of the gymnastics... (R: Exactly.) ...we would be going through? R: Some people call this God's grace but there is more to it than that. You had to be in this thing in a previous life. You did your Sadhana, you did your spiritual exercises, your Spiritual practices in a previous existence and you're now waking up. (SS: That makes it sound like a process.) That's how it appears, that's the appearance. SA: Wouldn't that be true of the fellow at the car wash too? If he'd done something in previous lives, while he was washing cars and suddenly he woke up? R: Yes, that's all an appearance, you're speaking of the appearance world. In reality nobody's ever done anything and nobody's ever become deluded. Everyone is already free. Identify with your freedom. Identify with the ultimate reality. Do not identify with the experiences you're going through bodily, leave them alone, leave them be. Do what￾ever you have to, to take care of them but do not put your mind to that. Keep your mind on your freedom, on your absolute reality and then you will see what happens. SB: What exactly does it mean when Ramana says, "The mind falls into the heart? The mind rests in the heart as the heart?" R: The heart he is referring to is absolute reality, pure intelligence. The mind has come out of the heart and does all its damage by making you believe you're worldly. When you go back again, the mind goes back into the heart, into the absolute reality from which it came, because it never really existed. And the absolute reality shines forth once again in all its glory and splendor. Just like the sun in the clouds. When the clouds cover the sun, the ignorant person says there's no sun. He or she does not realize that the sun is always shining but the clouds are now covering the sun. And whence the clouds dissipate, the sun is shining once again. So it is with us, we appear to have troubles and problems and all kinds of nonsense going on in our lives, those are clouds, but your true Self is try￾ing to shine. You will not let it because you imagine your problems are real. You identify with the evil, with the negativity. You identify with the wrong conditioning. So you keep the clouds from dissipating. As soon as you turn from your problems and turn towards the light, the clouds of your problems will dissipate once again and your heart or your sun will shine through and everything will be resolved. SB: How does that relate to the physical body is there any relationship? (R: No.) Didn't Ramana used to say you can feel it in the right side of your chest? R: Yes, people always wanted to know where the absolute reality is, so he gave them a place on the right side of the chest, to focus over there. In other words people asked him for a process, "Ramana, where should I meditate? On what part of my body?" So he realized that they weren't understanding anything, so he said, "Okay, meditate on the right side of your chest, that's where your spiritual heart is, see reality there. Go, jump into the right side, that's where it’s at." He wasn't speaking literally, he was just giving people a place to go because they couldn't comprehend the absolute reality. (SB: But to be established in absolute consciousness, or to be established in Samadhi, it seems to be based on abso￾lute faith that we're not a person, that we are consciousness?) On the contrary, faith has nothing to do with it. (SB: I mean trust in the Divine rather than trust in me as an ego? You know trust in that Samadhi...) No. (SB: ...trust to be able to release into Samadhi, you know?) Remember the person who wants to trust is the ego. So you don't want to do any of those things. You just want to awaken and you don't even want to do that. Just be your Self, be your Self. Ask yourself, "Who wants to trust? Who wants to awaken?" and you will see it's all your ego, it's I. I want to do this, I want to do that, I want an experience, I want this. All of that has to go. When all of that has gone, the sun will shine by itself. And the way you get rid of these things is by asking, "From whence do they come? From whence do they come?" In other words, "Where does the idea that I have to trust some power come from? It comes from me. I believe that. Who am I who believes that?" Just observe your thoughts. Do not try to change them. Do not try to correct them. Just observe them. And you can ask yourself, "To whom do these thoughts come?" or you can just witness your thoughts without asking anything, and the process will take care of itself. You will know what to do. What we use here sometimes which is a very good beginning is the I-am medita￾tion. You relax your body and you inhale and you say, "I," and you exhale and you say, "am, I-am." You can do this while you're waking, while you're walking, while you're wash￾ing dishes, while you're resting. What it does is it makes your mind one pointed, so it'll stop thinking. In other words, you use whatever method you have to, to still your mind. The whole secret is to quiet your mind. To keep it from thinking. To keep it from being active. Your mind is a bunch of waves. You want to stop the waves and you want your mind to become still and the fastest way to do that is by self-inquiry or by observing your thoughts, watching your thoughts, becoming the witness to your thoughts. SS: I was in a group for ages, are you familiar with Maurice Nicoll? (R: No.) He wrote, Psychological Commentaries on the Teaching of Gurdjieff and Ouspensky. He talked about doing self-observation. I thought it was too intellectual, too much trying. They say, "What am I observ￾ing?" "I'm observing anger," and they would bring up, what is the opposite of anger, and then they would say what would be the feature of consciousness. But I felt that was a whole... (R: It's a whole procedure.) ...procedure just like any other school or clinic and I thought I couldn't do that any￾more. (R: Whatever you think you need.) I have a question about illness. (R: Okay) Are per￾sonal questions appropriate? (R: Sure.) This one I call I, in November of ‘88 became ill, became very tired, went to the doctor, it was after some treatment. They can't do anything for me, he called it "chronic fatigue syndrome, S. T. R. I.” So somebody suggested to me to go to a naturopathic doctor. I feel that I felt myself trying to do those things and it came to me that as long as I am seek￾ing health, I will always have an illness. And when I no longer care that there is a state of health or there is a state of illness, that's the place where I want to be. (R: You're on the right track.) There is no teacher that earnest and you know what you're to do now and that's all there is. R: Whatever your karma is, is going to happen, no matter what you do. So why concern yourself? (SS: Yet do I ignore the body?) See whatever you're going to do, you will not be able to stop. SS: I know, I find that. I write down, I say, "Why do I allow myself," I observe myself, look I went here, I went here, I went to this person, I asked this person, I see what I'm doing why do I allow it? When I can be here in this peaceful state sitting in my rocker looking out at the trees or whatever and yet I do that, but each time I do it, I feel like I'm learning a little bit. R: The way to see it is like this. Let your body do whatever it has to do. Do not think about it too much. Do not identify with it. Do not attach yourself to it. Everything was preordained before you came into existence. (SA: But still there has to be a rational proc￾ess?) It will take care of itself. The apples grow, the grass grows, the sun shines, there's warmth to make human life exist, there is a power that takes care of everything and it has nothing to do with our thoughts. SA: Okay, now let me throw this back at you. I know you made a move recently, to move your apartment. You didn't tell me this I think it was Dana who told me this. As she was saying you moved into a better apartment and there were various advantages. Obviously some form of thinking went into this, you just didn't decide you were going to move into an apartment. So... R: On the contrary, it just happened. (SA: You didn't think about it?) No, it became available, I just did it. SB: But wouldn't it be intelligent to find out the needs of the body and then supply those needs and then just forget it. R: If that's your Karma, I'll give an example: At one of my experiences in India, I was with a yogi called Nimkarali Baba. And one day a bunch of us, and one of the people there was Ram Dass, you remember Ram Dass he was there too. We were sitting in front of him, when an old lady came up to him and spoke in Hindi, whatever language they were talking I forgot. And what she said was that her husband was dying, "Would you please come and save him, because only you can come and save him.” And Nimkarali Baba looked at me and said, "Should I go?" and I said, "yes go, let's all go." So we walked about two miles to a little shack and the husband was lying on the cot dying of some kind of disease. And he looked at him and all of a sudden the candles began to flicker. So he turned around and ran out the house (Robert laughs) and started to run back to the ash￾ram and we all followed him. And we said when we finally stopped we said, "Baba what happened? Why did you leave?" and he said, "Ah, God wants him to die," and he died. The point is this: your life, your health or your sickness, your riches or your pov￾erty has all been preordained by the law of Karma. And whatever you're going to go through, you're going to go through. If you're supposed to become a health fanatic and watch your health and eat the right things all the time, you will do that and if you're not supposed to, you won't. If you're supposed to take the middle path you will do that. Eve￾rything is ordained, planned before time. The only freedom we've got is to not identify with the process, even though your body's going through it. Do not attach yourself to what your body's going through. Keep your mind above it, keep your head in heaven and your feet on the ground. So we have no choice in the matter. Whatever is going to happen will happen. So if we have to do all kinds of things and we find ourselves running from one doctor to another doctor and so forth, do not attach yourself to that but do it anyway because you can't help it. SA: Can you try to clarify this a little more, you've just been speaking of karma, and yet I know that you believe that karma does not exist will you comment on that, karma exists and karma does not exist? R: Again the Buddha said, "Karma is a taskmaster for the foolish and the servant to the wise," meaning, if we in the level mentally of karma, we will suffer and it'll become our task Master. But if we lift our minds away from the condition and we keep our minds on the absolute reality, we will not suffer no matter what the body is going through. Who suffers? The mind, not the body, the body cannot suffer. The body is merely a lump of flesh and bone and blood, but it's animated by the mind, so the mind suffers and allows the body to suffer, but the body can do nothing by itself. So if the mind is taken away from the body something else will happen, you'll be free. (SA: What was the line again? Buddha's line, karma is the taskmaster for the foolish...) ...and the servant for the wise, it's a servant because you do not pay any heed. (SA: Control it.) Exactly, you observe it and you do not respond. So it becomes your servant when you do not respond to karma, then you overcome it. In other words if somebody becomes angry at you and you do not re￾spond, there is no karma, and you'll be free. Karma again is like a person, who talks to you and talks to you and talks to you but you say nothing. What will that person do? They'll get up and leave. So when your karma sees that you're not paying any attention to it, it dissipates and returns to the nothingness from whence it came. (pause) Let's play some music. Why don't you put the fan on while we're doing it? (tape starts abruptly after music is played as Robert continues.) ...To assure you there is a power that knows how to take care of all things if you trust it. That power of course is you, but you don't know it. I've been trying to get a hold of a certain picture of Ramana Maharshi for quite a while but first I should tell you that, when I was seventeen, I was led in mysterious ways to Arunachala, where I met Ramana. I won't elaborate on that right now but there was mysterious circumstances that caused that. So going back to now, I tried to get a picture of Ramana Maharshi that I liked, and sure enough last week George brings me the same picture as a present, in color, that I had been looking for for a long time. So I took it home and hung it on the wall. But in the meanwhile I had a visitor from Hawaii. He used to be one of my students came to see me, he was traveling through and he brought a lae and put it around my neck. So I took off the lei and put it around Ramana's picture, and he said to me - after being on this path for so-called ten years or more, he said, "I didn't know you worship gurus." Now, he should've known better. So I explained to him the facts. Ramana's not a guru, he is the same as my Self, I am simply paying homage to my Self. There is only one Self and we are all that. So when I honor him with a lei I am doing it to me because he is none other than my Self, and you none other than my Self also. So it's not a guru worship, it's bowing to your Self, praying to your Self, worshiping your Self, because God dwells in you as you. But this just goes to show you that there is a power that knows how to take care of you, that loves you, that is always on your side. It only requires one thing, surren￾der. Surrender to your Self. God, guru and Self are one, bow down to your Self, love your Self. When I speak of your Self I'm not referring to your ego self. There is something about you that perhaps you're not aware of yet. The absolute reality that we've been talking about. It is you, that's what you worship, that is what you bow down to, that is what you express. Never defile your Self, by hating yourself. Never believe there is any mistake you've made that is going to rise up against you. Everyone has made mistakes, forget it. Begin to realize who you are, begin to love yourself dearly, have mercy on yourself, lift yourself up and become free, any questions about that? SA: Robert, I know that it's a mistake to take these words literally as you said many times that you speak of the One, as the one Self as being pure intelligence and then you speak of its great love and so it's so hard to realize that this thing is beyond these words which we can't help at our level in associating with a more tangible identity. (R: Yes.) Those words, pure intelligence, what do we think about, naturally we think about the workings of the mind. R: Human intelligence? (SA: Yeah.) Of course that's why I say, if I say anything at all, if I speak, listen with your heart not with your head. Get your head out of the way. Do not try to analyze because you can only analyze with your own concepts. Rather, let it happen, let it be, become open and then things begin to happen. SA: One other thing that went through my mind, this is a different one entirely, which indicates that the Greek teachings are the same as yours. I've read that over the entrance to the Greek mysteries where the words are written, "Know thy Self" which is really your teaching. R: Well this teaching is neither Greek, nor Hebrew, nor Christian, nor Hindu, it is just a universal message of the truth, that's as ancient as the hills, it's nothing new. Only it works, something happens to lift us up above the mundane and into freedom. And you will know when it happens because you will have a feeling of immortality, a feeling of spaciousness. Right now you feel bound to a body. When you become free your body will no longer hinder you even though you may appear to still have it. You will feel omnipres￾ence. The whole universe will be you and you will be in bliss all the time but you will still appear as an ordinary person to most people. SS: (Student asks whether she is fooling herself by becoming quiet and writing to herself?) R: In a way you are because isn't that temporary? And then the condition comes back again in a different time? It's like using drugs to get high. They make you feel good for a while then when you come down you feel worse, anything that's temporary is an illusion. A better way, is to ask yourself, "To whom does this depression come?" and wait and see. (SS: Don't write?) If the writing has helped you feel better then you can use for a while, yes, why should you stop? But a better way is to ask yourself, "Who is depressed?" See your Self can never be depressed, your ego is depressed, it's playing games with you. In reality there is no ego, so there's nothing to be depressed, you're free. (SS: It never really answers anything about the question that I ask, (laughs) It'll say, "I know no such thing as depres￾sion.”) Umm. It's your mind playing with you, it's playing games with you, but if it makes you feel good for a while continue. (SS: It has given me some insight.) So continue for a while. It will not make you free but at least it'll give you spurts of happiness. So if you have to continue, then do it. But the better way is to ask yourself, "To whom comes this depression?" and realize there is no place for it to come. There is no body home to be de￾pressed. Your real Self can never be depressed, it's free and happy. We have to do what￾T1: You Must Have Your Own Experience ever we have to do in the beginning. For instance, sometimes you have a depression you can't get rid of it no matter what you do. So a good way to help you is to take a cold shower. If you take a nice cold shower it will change the molecular structure of your body and you'll feel better or put ice on back of your neck (SS: Is that a mind game too?) It's a mind game. It relieves it for a moment, for a while, but tomorrow you maybe depressed again and until you get rid of the entire concept of depression. SS: That way as it becomes less intense it's easier for the mind to become detached from it? (R: Yes.) If you turn(your mind away), you're constantly not doing anything about it. R: Yes, turn your mind away completely. (SS: Sometimes. For a while I was doing gardening.) Whatever you have to do and when you do feel better, work on yourself and practice self-inquiry, that's the fastest way. SB: So the mind is creating its own depression? (R: Yes it is.) And trying to get out of it. (R: Yes it is.) So if we just realize that we'll just stop creating the depression. (R: Yes.) If we want to be happy just be happy instead of creating depression. (R: Sure.) SS: Do not figure out why it's there? (R: No.) I wonder why though? What caused it? R: You'll be doing that forever. That's just like a person who has a tumor. Instead of finding the cause, he makes the doctor cut it out. So it grows back on this side, then they cut it out of this side, then it grows back on his leg, it never stops. But if you went for the cause, why did he have the tumor? He might find the cure, so it's the same thing. Do not look at the effect, but go to your Self because the Self is always free. (SS: You don't ask why we got sick?) No, just ask, "To whom does it come?" and you'll realize it comes to noone, noone is depressed. It's part of the dream. SH: Do you know how did I come to find that picture? (R: Tell us.) It was about two weeks ago, I went to sit in the morning, to meditate. And I recall one of books of Ramana, called, Ramana ??? I think it was done in India and I saw there a beautiful picture of Ramana. And I was watching it and I lifted it up and there was a feeling, such a beautiful feeling interlocking the pic￾ture of Ramana and I said, I have to expand it, take it and make copies with a big computer graph. I couldn't find the time to do it but at midnight I went to some place to get it done. I was busy one week, the second week I finally find the break for it and that was when I brought it to you. (R: Umm.) I don't know why I did it or how I did it I just had to do it. (R: It's interesting.) I wanted to offer you the picture, that was the basic feeling I... R: About three months ago, I saw the same picture somewhere, I can't remember where I saw it, somebody showed it to me and I said to myself, "I haven't seen this picture before I'd really like to get a picture like that," and you presented it, it's funny how things work. (SS: It's not the picture that's in the books?) No, he was about forty-eight years old in this picture...

About simple things about meditation

View this post on Instagram

A post shared by Legacy Osho (@osho1legacy)

ILIE CIOARĂ – mistic iluminat

 

ILIE CIOARĂ – mistic iluminat român

27MAI2019Lasă un comentariu

Scurtă cronologie spirituală

– La 29 de ani are prima decorporalizare spontană- La 32 de ani începe călătoriile astrale dirijate- La 41 de ani începe exersarea „Rugăciunii inimii”- La 52 de ani renunţă la practica formulelor repetitive în favoarea meditaţiei tăcute- La 55 de ani suferă o transformare iluminatorie, care îi conferă un nou tip de minte- La 88 de ani părăseşte definitiv cochilia corporală, pentru a se reintegra în lumea infinită a lui Dumnezeu 

 

Pasaje din scrierile misticului Ilie Cioară

DESPRE ILUMINARE.Eram precum în situaţia unui orb din naştere care tocmai şi-a dobândit vederea în urma unei operaţii chirurgicale. Totul în jur era ca şi nou. Aveam o perspectivă globală asupra lucrurilor. Mintea devenise în întregime, prin tăcere, o imensă oglindă în care lumea exterioară se reflecta. Fiinţele apropiate, prieteni sau străini erau priviţi fără deosebire, cu un sentiment de iubire pe care nu îl mai simţisem vreodată. Dacă vreo reacţie a minţii ieşea la suprafaţă, ea dispărea imediat în contact cu lumina ATENŢIEI impersonale. O stare de linişte şi bucurie atotcuprinzătoare mă caracteriza în orice împrejurare, fie ea plăcută sau dureroasă. Mă comportam precum un simplu martor, perfect conştient de ce se întâmpla, fără a-mi afecta starea de pace care îmbrăţişa totul. După ce am experimentat ILUMINAREA, au început să-mi dispară: interesul pentru călătoriile astrale, credinţele mele religioase, egoismul, dorinţele, frica, invidia, mândria…

ATENŢIA totală fără scop este însuşi Sacrul în acţiune. Mai există, de fapt, un alt tip de atenţie direcţionată de voinţă, care se limitează la un singur obiect, fiind subiectivă. Aceasta se defineşte ca lipsă de atenţie.Viaţa nu poate fi înţeleasă obiectiv decât dacă suntem într-o stare de completă libertate şi seninătate a minţii. Viaţa e mereu nouă, de la un moment la altul şi ne cere, chiar ne forţează să o întâlnim cu o minte nouă, FĂRĂ BAGAJUL MEMORIEI.În pacea sufletului, în pasivitatea minţii, în golul sau liniştea psihologică – cine mai există? Când mintea obişnuită tace, iar liniştea preia comanda, ai observat că o minte nouă apare, care se extinde în Infinit şi se defineşte ca Pură Conştiinţă? Astfel descoperim că suntem o simplă „fiinţă”, „aici şi acum”, fără limite – una cu infinitatea. În această simplitate nu există aşteptări sau scopuri, pentru că ego-ul a dispărut complet. Acesta este Adevărul Absolut ce există în interiorul nostru şi oriunde în jur, care ni se revelează în tăcerea smerită a minţii. Astfel de realizări operează transformări radicale, care în cele din urmă vor zgudui fortăreaţa ego-ului, ai cărui prizonieri suntem atâta timp cât mintea ne domină şi îi oferim importanţă psihologică. Când această ficţiune dispare, topindu-ne în Sublim, experimentăm Inteligenţă creativă, Iubirea, Frumuseţea şi Fericirea, care ne dirijează prin impulsuri intuitive.DESPRE NEVOIA DE ILUMINARECum ar putea această micuţă cochilie, care e mintea omenească, să îmbrăţişeze şi să înţeleagă imensitatea oceanului de Energie Cosmică?! Totuşi, acest ego obraznic afirmă mereu că el ştie ce este Dumnezeu, ce este Iubirea creatoare, nemurirea etc. Mai mult, el oferă soluţii pentru marile probleme cu care se confruntă omenirea. Dar acest ego nu este conştient de un lucru, acela că însăşi prezenţa sa creează întreaga tragedie şi suferinţă de pe suprafaţa Pământului. El este duşmanul principal al fiinţei umane. Activitatea sa închipuită, haotică, înşelătoare generează şi întreţine nefericirea şi suferinţele umane. Dar, când o rază de lumină emanată de Pura Conştiinţă străpunge micuţa carapace a minţii şi îi dezvăluie ficţiunea în care trăieşte, mintea devine smerită şi tăcută.Iluminarea este un fenomen surprinzător, care deschide calea spre măreţia divină pentru omul obişnuit. Fenomenul este însoţit de două schimbări profunde, şi anume: spulberarea ego-ului şi trecerea fiinţei din lumea finită în cea infinită. Acest eveniment norocos nu e produsul intelectului, nici al imaginaţiei, nici al efortului sau voinţei utilizate pentru a îndeplini un scop sau ideal. Nimeni nu ne poate oferi iluminarea. Niciun sfânt, maestru sau profesor nu ne-o poate dărui în vreun fel. Iluminarea este preţul muncii asupra ta însuţi. Odată ce ai descoperit viaţa adevărată, aceasta te transformă şi, prin tine, transformă întreaga umanitate. În Marele Întreg, transformarea unei părţi influenţează în mod natural întregul. Dacă omul ar descoperi realitatea propriei sale fiinţe, orice problemă s-ar rezolva în cel mai fericit mod posibil. Iar relaţiile umane ar crea un adevărat paradis pe această planetă.Perfect conştient, văd lipsa de consistenţă a acestei lumi, iar mintea tace. În această linişte, misterul se revelează de la sine. Fiinţa se extinde în infinit. O lumină necunoscută înainte ne cuprinde şi ne vindecă. În afara timpului şi spaţiului, suntem pură conştiinţă – în perfectă uniune cu Fiinţa Supremă. Toate acestea demonstrează că viaţa din noi, în esenţa sa, este nemuritoare. Nu are început, nici sfârşit, nu doarme niciodată, fiind mereu trează. Acesta este rezultatul final al practicii corecte a „Cunoaşterii de Sine”.Prin acest contact minunat dintre noi şi curgerea vieţii, direct şi spontan, mintea cunoscătoare – ca trecut şi viitor – este complet exclusă. Gândirea devine complet mută. Întreaga minte este într-o stare de totală pasivitate, când nu aşteptăm nimic. Definim această întâlnire: stare de meditaţie. Ea poate fi realizată în orice împrejurare – când suntem singuri sau când ne aflăm în mijlocul unei mulţimi gălăgioase. Punctul de început al meditaţiei este liniştea. Ea transferă fiinţa într-o stare atemporală.(traducere din limba engleză)

Referinţe despre ILIE CIOARĂ

Texte în manuscris ale lui Ilie Cioară, în blogul http://iliecioara.blogspot.ro/http://edituramateescu.ro/2011/12/povestea-„sfantului-din-colentina”/http://www.gurusfeet.com/guru/ilie-cioarahttp://www.yogitimes.com/article/ilie-cioara-enlightened-man-being-mystic-enlightement-romania/

Cărţi online (.pdf) de Ilie Cioară

ĂLĂTORIE SPRE ADÂNCURILE PROPRIEI FIINŢEMURIM ŞI ÎNVIEM ÎN FIECARE CLIPĂO CĂLĂUZĂ ASTRALĂ. FERESTRE SPRE INFINITPE URMELE ABSOLUTULUIREALITATEA SUPREMĂ ŞI CONDIŢIONAREA UMANĂSPIRITISM ŞI SPIRITUALITATE MISTIC-CREŞTINĂMOARTEA MORŢII ŞI DESĂVÂRŞIREA ETERNITATEA CLIPEI (.doc)CALEA DESĂVÂRŞIRII SPIRITUALECARTEA CĂRŢILORCUNOAŞTEREA LUI DUMNEZEU PRIN CUVINTE POTRIVITEFIINŢA UMANĂ ŞI ADEVĂRUL ABSOLUTMINUNATA C

Extras din cartea „Moartea morţii şi desăvârşirea”, de Ilie Cioară

Capitolul IV –  CĂRAREA ÎNGUSTĂ (fragmente)

Au trecut douăzeci şi doi de ani de la primul fenomen al dedublării şi doi ani şi jumătate de când practic „cunoaşterea de sine” şi iată că viaţa îmi oferă o nouă şi minunată surpriză. Într-o dimineaţă din luna august anul 1971 – mă trezesc ca de obicei pe la ora 6. De cum am deschis ochii, constat cu surprindere că psihic funcţionez altfel decât înainte. Gândirea mea nu mai pleca nicăieri, nici înapoi şi nici înainte, ci se afla în permanent contact cu clipa prezentă. Fiinţa întreagă funcţiona ca un tot unitar – corpul fizic şi psihicul constituiau o perfectă unitate.După micul dejun am părăsit locuinţa plecând spre serviciu. Pe stradă, în tramvai, toate mi se păreau altfel. Câte vedeam şi auzeam aveau un tainic ecou în sufletul meu, fiind îmbrăţişate cu un sentiment de deosebită afecţiune.Fenomenul a durat circa două ore. După care am început să-mi pun întrebări asupra cauzelor ce au generat o astfel de trăire. Întrucât de multă vreme căutam calea spre Necuprins, i-am zis cărarea cea îngustă. De fapt conştientizez un fel de incizie în structura „eului”, prin care pătrund în Nemăr­ginire. Şi orice problemă ce se iveşte pe fond psihic o cuprind în ansamblul ei, în mod direct şi nemijlocit. Din această cuprindere apare înţelegerea faptului, nealterată de vreo interpretare susţinută de acumulările memoriei. Practic, relaţia directă exclude de la bun început aprecierea, totdeauna relativă, a minţii condiţionate.Tot în legătură cu denumirea acestui fenomen m-am gândit şi la alţi termeni ca: „iluminarea minţii”, „stare de eliberare” şi „Nirvana”, Desigur că în literatura de specialitate pe care am studiat-o am întâlnit aceste expresii. Însă diferenţa dintre înţelegerea raţională şi trăirea reală a feno­menului respectiv este enormă. Ba mai mult, între una şi alta nici nu se poate face vreo comparaţie. Prima este produsul mărginirii, a intelectului condiţionat, iar a doua se realizează în Infinitate.În prima Duminică care a urmat n-am mai simţit nevoia de a mă duce la slujba religioasă. Dar, împotriva a ceea ce simţeam, m-am dus la biserica unde mergeam de obicei. Aici slujeau cei trei preoţi pentru care aveam mai înainte o stimă deosebită. Acum vedeam cu totul altceva. Modul cum se desfăşura întreaga ceremonie era ca o repetare a unei piese de teatru. Slujitorii – nişte artişti repetând simple roluri, fără să simtă, să trăiască ceea ce spun.Ţin să precizez că nu era vorba de eul meu – eul care judecă, apreciază, critică, condamnă sau aprobă. Nu! Fiind în contact direct cu slujitorii de la altar, eu nu făceam altceva decât să descriu stările psihice reale ce-i caracterizau în acele momente activitatea lor care se reflecta în puritatea conştiinţei mele ca într-o oglindă. Şi eu doar îmbrăcam în cuvinte tot ceea ce se petrecea la suprafaţa şi în adâncimea realităţii.Tot atât de surprinzător pentru mine a fost şi noua mea atitudine fată de dedublare. Detaşarea mea fată de acest fenomen apare tot mai evidentă. Dedublarea o apreciez ca pe un simplu fapt care şi-a îndeplinit rostul – demonstrarea nemuririi sufletului şi a vieţilor succesive. În prezent, pentru mine, fenomenul nu mai are nici un fel de însemnătate.La câtva timp după aflarea cărării înguste mi-au căzut în mână câteva cărţi privind conferinţele lui Jiddu Krishnamurti Până la el nu mai întâlnisem pe nimeni care să descrie egocentrismul uman cu atâta precizie şi competenţă. Îl socotesc drept cel mai autentic trăitor al Adevărului din câţi a avut omenirea până la ora actuală. Cunoaştem prea puţin din viaţa lui lisus Hristos şi ceea ce ştim este destul de relativ, fiindcă nu el şi-a scris viaţa. Iar cei care au povestit despre El, nu-L puteau înţelege în mod real. Înţelegerea doar intelectuală a trăitorului veritabil este o înţelegere parţială, cu totul relativă. Or, în cazul Krishna­murti, cele rostite de el au fost înregistrate cuvânt cu cuvânt şi cel care le citeşte şi la rândul Iui îşi trăieşte propria descoperire le înţelege perfect. De altfel, adevărul nu are decât o singură faţă. Toţi care îl întâlnesc nu pot să-l vadă decât la fel. Exprimarea poate fi aceeaşi sau diferită, dar sensul este unul şi acelaşi. Nu are nici o importanţă dacă unul l-ar rosti întâi şi ceilalţi mai târziu. Ceea ce are importanţă cardinală este şi rămâne întâlnirea cu el. Adevărul îl vezi tu însuţi, în mod direct, şi nu ca pe ceva arătat de altcineva. Aici nu este cazul de repetare a ceea ce a zis altul.Şi, ca o remarcă privind pe marele înţelept trebuie spus că el a evitat de fiecare dată să dea două răspunsuri clare în ceea ce priveşte nemurirea sufletului şi reîncarnările succesive legate de condiţionarea umană. Fiind un om cinstit cu el însuşi, nu o putea face decât în cazul trăirii fenomenului dedublării. Numai trăind acest fenomen poţi afirma cu întreaga autoritate cele două realităţi absolute.De acum, condus nu de ego-ul meu – mărginit, încontinuu interesat de „eu” şi „al meu” – ci de adevărata fiinţă, iată că ceva din interior mi-a poruncit să scriu despre „Cunoaşterea de sine”. Şi astfel, vrând, nevrând, am devenit poet. Între anii 1971-1972 am compus 300 de poeme şi poezii-oglindă. Temele fie mi-au fost impuse din interior, fie determinate în urma discuţiilor cu diferiţi semeni, fie luate direct dintr-un dicţionar de sinonime.Pe măsura tratării acestor teme am constatat o seamă de transformări psihologice privind omul vechi: mai întâi o lărgire a ferestrei spre Infinit prin care tot mai multe acumulări traumatizante dispăreau fără să lase urme. Ambiţia, vanitatea, ura, teama nu-şi mai găseau sprijin, ca altădată. Practic, nu mai sunt în măsură să înşel sau să urăsc pe cineva, Această capacitate a omului obişnuit a dispărut treptat. Credinţa şi-a pierdut încă de la început orice raţiune de a mai exista. Când întâlnesc direct Sacrul, unde mai are loc această încredinţare imaginativă că El ar fi ? Nu pot însă condamna pe cineva că trăieşte sub condiţionarea propriei credinţe sau necredinţe (ambele pornind din aceeaşi sursă imaginativă).Deci, am continuat să-mi duc existenţa practicând de acum cu tot mai multă uşurinţă simpla întâlnire cu mine, adică cu cel ce se manifestă prin gânduri, imagini, dorinţe, ataşamente, temeri etc.în luna iunie 1988, din profunzimea fiinţei mele s-a declanşat iarăşi un insistent îndemn de a scrie din nou, folosind calea versului. Şi, de la acea dată până la începutul lunii august 1990, am mai compus un număr de încă 680 poezii-oglindă. Scrierea lor m-a ajutat enorm, fiindcă am descoperit nuanţe ale psihicului uman, mai înainte nesesizate. Apoi am fost brusc oprit şi îndemnat, aş zice presat să scriu această carte.Tot timpul m-am socotit un simplu instrument destinat să pună la îndemâna semenilor o nouă modalitate de a întâmpina viaţa. Ceea ce fac nu este nici religie şi nici măcar filozofie sau o teorie despre viaţă şi moarte. Nu fac altceva decât să scot în evidentă că toată suferinţa omului şi, prin el, a lumii întregi îşi are originea în conştiinţa de suprafaţă, adică în condiţionarea umană, că gândirea noastră aşa cum funcţionează, este cel mai mare duşman al omului. Căci prin procesul de gândire apare gânditorul, care este o ficţiune ce ne amărăşte viaţa, degradându-ne atât moral cât şi psihic şi fizic.Prin cele 980 de poezii-oglindă nu fac altceva decât să pun pe cititor în faţa oglinzii propriului suflet pentru ca, întâlnindu-se cu el, să se poată înţelege pe sine însuşi şi depăşi în acelaşi timp. Or, depăşirea condiţiei umane înseamnă armonia, pacea interioară, care permite Sacrului aflat în noi toţi să se manifeste ca iubire, frumuseţe, adevăr, bunătate, înţelepciune.La Sacru, deci, se ajunge nu prin activitatea gândirii ci prin pasivitatea ei. O minte liniştită face ca Scânteia divină din noi să ne cuprindă întreaga fiinţă, unindu-ne cu Infinitul.După aceste scurte semnalări să revenim la fenomenul dedublării, care acum se realizează de cele mai multe ori în absenţa dorinţei mele, aşa cum se întrunea în etapele de viaţă anterioare.
O împărtăşanie simbolicăDe la producerea ultimului fenomen de chirurgie a structurii ego-ului de care am amintit mai sus, nu am mai putut să vorbesc semenilor nici despre Rugăciunea Inimii şi nici despre celelalte practici mistico-religioase. Această schimbare totală prin adaptarea unei noi optici faţă de viaţă nu a fost rezultatul unei decizii deliberate. Nu schimbam o formă de credinţă cu alta, socotită superioară celei vechi, cum se întâmplă în general în lumea credincioşilor, când o religie sau sectă este părăsită, pentru o alta care promite mai mult, fie pe plan fizic, fie spiritual.Nu ! Toate acele-zise valori în care credeam cinstit şi care-mi dădeau asigurarea supremă a transformării mele psihologice – singure s-au desprins de mine. Fiindcă toate, fără nici o excepţie, făceau parte din mărginire, erau creaţii relative ale minţii omeneşti, ce nu poate să-şi depăşească propria limită.De-acum înţeleg că tot ce a iniţiat omenirea în acest domeniu al spiritualităţii nu depăşeşte sfera relativului. Un intelect care se luptă cu el însuşi nu este în măsură să transforme fondul, ci doar să amelioreze unele compor­tamente exterioare, folosindu-se de diferite măşti spre a-şi ascunde adâncurile tulburi ale fiinţei sale.Operaţia ce a avut loc în structura mea psihologică mi-a creat o altă mentalitate, care mă opreşte să fac afirmaţii în măsură să contrazică ceea ce văd nemijlocit în realitate. Acum, tot ce privesc şi aud descriu ca şi cum le-aş avea în faţă şi ele singure îşi exprimă autenticitatea prezenţei, iar eu doar le îmbrac în simboluri cât mai adecvate pentru o bună înţelegere. Golul psihic oferă de fiecare dată posibilitatea contactului direct cu „ceea ce este”, cu „ceea ce se întâmplă pe parcursul unei clipe”. Noutatea ce ne-o aduce viaţa prin mişcarea ei constantă este întâmpinată numai în acest mod – iar înţelegerea se realizează ca de la sine.În această nouă viziune a lucrurilor, una din cunoştinţele mele mă solicită să le vorbesc ca înainte, ea păstrând amintirea unor mângâieri duhovniceşti din acele vremuri. I-am răspuns că nu mai pot să vorbesc ca odinioară, fiindcă asta ar însemna să fiu necinstit, să mă mint pe mine şi să induc în eroare pe ascultători.În noaptea care a urmat, iată ce mi se dezvăluie fără să doresc, să imaginez sau să solicit un anume răspuns în vreo formă oarecare: sunt scos din corp şi condus într-o biserică. În faţa altarului se oficia împărtăşania credincioşilor, aranjaţi în şir monom. Preotul, un bărbat de 30-40 ani, foarte frumos, despre care toţi ştiam că este însuşi lisus Hristos, oferea împărtăşania din potirul ce-l ţinea în mână. M-am aşezat şi eu la urma acestui şir. Şi, cu toată smerenia şi liniştea ce o simţeam în interior, îmi pun mie însumi întrebarea: „De ce oare am fost adus într-o biserică, deşi eu văd lucrurile altfel decât creştinii obişnuiţi ?” Am aşteptat cu răbdare să văd ce vrea prietenul astral să-mi demonstreze!Uitându-mă mai atent, descopăr că în faţa mea se află preotul monah I.L., pe care-l cunosc destul de bine. Prezenţa să mă determină să reflectez: „Este foarte normal ca pe el să-l împărtăşească, fiindcă este preot, dar pe mine, care nu mai cred în această practică, cum ar putea să-mi dea împărtăşania ?”Când ajunge rândul preotului, lisus Hristos cu un gest simplu, îl dă la o parte, fără să-l împărtăşească. Primul meu impuls a fost surpriza că nu vrea să împărtăşească pe monah. Apoi, mi-am zis iarăşi: „Dacă pe el nu-l împărtăşeşte, cu atât mai justificat mă va refuza pe mine !” Dar nu a fost deloc aşa cum gândeam eu.Am fost luat de mâna şi condus în altar prin uşa împărătească, unde, spre deosebire de ceilalţi, mi s-a dat împărtăşania în interiorul altarului. Am fost apoi condus câţiva paşi spre o altă uşă din dreapta altarului, pe unde am părăsit biserica. Pe lângă bucuria ce s-a revărsat în întreaga mea fiinţă, am înţeles aprobarea şi preţuirea noii modalităţi de abordare a vieţii prin cunoaşterea de sine, care, practic, se concretizează prin depăşirea şi dizolvarea spontană a „ego-ului”.Prin cunoaştere se realizează o altă religie, pe care o putem numi religia tăcerii, practicată prin pasivitatea minţii. Tot secretul purificării fiinţei umane se realizează prin întâlnirea golului psihic, când Scânteia divină din noi se uneşte cu Lumina Luminilor. În această ipostază apare Iubirea absolută, care curăţă şi transformă energiile ancestrale ce ne condiţionează şi stăpânesc, făcându-ne prizonieri ai propriului egocentrism.
Un alt caz de previziuneAu trecut trei luni de zile de la fisurarea ego-ului, în care timp eu nu m-am mai dus la biserică, întrucât nu mai simţeam nevoia s-o fac. Şi într-o noapte mă întâlnesc, ca într-un vis, cu duhovnicul meu. Locul de întâlnire, strada 30 Decembrie, colţ cu Calea Victoriei, Veneam din direcţii opuse. Mă opreşte şi-mi spune:- Domnu’ Ilie, sunt eu de vină cu ceva ?- Nu, părinte. Nu sunteţi de vină cu nimic.- Aţi trecut la o altă religie sau sectă religioasă?- Nicidecum părinte ! Eu trăiesc acum prin cunoaşterea de sine. Şi aici nu este vorba de nici o religie sau sectă. Se merge de unul singur.- Bine! – şi ne despărţim.Peste două zile, în acelaşi loc, mă întâlnesc cu fostul duhovnic. Discuţia a avut loc întocmai. Preotul îşi reproşa în sinea lui că ar fi greşit cu ceva, iar eu, văzându-i greşeala, m-am îndepărtat de credinţă.Între timp, cu ocazia unor parastase făcute de o cunoştinţă de-a mea la biserica unde slujeşte el, a mai încercat în două rânduri să mă readucă pe vechiul făgaş. Răspunsul meu a fost acelaşi. Am încercat să-i demonstrez posibilitatea de a întâlni Scânteia divină din noi prin tăcerea smerită. N-am izbutit! Greu, foarte greu să te desprinzi de capcanele gândirii condiţionate, care ne vâră în diverse tipare şi face din oameni nişte veritabili izolaţi, în conflict atât cu ei înşişi, cât şi cu lumea.În aceste condiţii, simplitatea este greu de pus în practică. Calea amăgirilor este mult mai uşoară. Împlinirea unor formalităţi seci dă satisfacţii ieftine ego-ului, care acoperă şi înăbuşe flacăra conştiinţei, ţinând pe om în întunericul ignoranţei şi al păcatului.Numai contactul direct cu noi înşine ne desprinde de omul viclean care încearcă mereu să-şi camufleze sub diverse măşti goliciunea şi urâţenia interioară. Dacă atingem acest stadiu de cinste şi puritate interioară nu vom mai fi obligaţi să jucăm teatru. Vorbele şi faptele noastre în această împrejurare vor fi îmbrăcate în mantia inocenţei, care singură se va exprima prin ea însăşi.Aici nu este vorba de teoretizarea unei doctrine, metode sau credinţe, ci de o punere în aplicare, pe clipe, a întâlnirii cu noi înşine, aşa cum suntem, nu cum am dori să fim. Şi dacă aplicarea este corectă, veţi descoperi singur că ceea ce este întâlnit dispare astfel, se topeşte. Numai în acest fel ne vom elibera de energiile negative care ne înrobesc din vremuri imemoriale.[…]În noua înţelegere a lucrurilor şi fenomenelor legate de viaţă, tot ce a fost precum şi tot ce se va întâmpla în viitor au o însemnătate redusă. Toată importanţa trebuie acordată în întregime numai şi numai prezentului, care este viu şi activ, în veşnică transformare şi noutate absolută de la o clipă la alta. Realitatea vieţii numai aşa o putem întâlni, împărtăşindu-ne din frumuseţea şi binefacerile ei transformatoare.
DespărţireaÎnainte de-a ne despărţi, vin cu câteva sublinieri pe care le apreciez ca necesare înţelegerii şi punerii în practică a „Cunoaşterii de sine”.Întâlnirea practicantului cu sine însuşi se realizează prin pasivitatea minţii. Se priveşte şi se ascultă cu flacăra atenţiei fiecare reacţie a propriei gândiri ce apare la contactul cu mişcarea vieţii. Atenţia este aidoma unui laser care arde, spulberă, dezagregă tot ce se mişcă în câmpul conştiinţei noastre. În acest fel, începutul şi sfârşitul cunoaşterii se concretizează în golul psihic.Clipa întâmpinată în acest mod ne oferă Eternitatea.Misterul transformării psihologice are loc numai în acest vid absolut, în care Sacrul aflat în noi spulberă întreaga condiţionare. Puritatea se impune în chip vădit – ca iubire, frumuseţe, bunătate fără margini, fericire nemo­tivată.Sunt excluse de la bun început: voinţa, efortul, imaginaţia.De asemenea, lipsesc cu desăvârşire: scop, interes, ideal. Din aceste considerente, „Cunoaşterea de sine” nu poate fi socotită drept teorie, metodă sau credinţă.Prin această modalitate de abordare a vieţii, practicantul descoperă singur că în el se află atât discipolul cât şi maestrul. Adică ego-ul – creaţie spaţio-temporală, şi non-ego-ul sau Sacrul, în a cărui prezenţă trebuie să tacă tot ceea ce este efemer. Căci numai prin smerita tăcere a „sinelui” Absolutul îşi revarsă asupra întregii fiinţe darurile sale binefăcătoare. Transformarea radicală a omului vechi, prin înlocuirea lui cu noua structură, asemănătoare Sursei din care provine, numai în această conjunctură se operează.În această cuprindere universală, adevărata religie este „Tăcerea”, împlinită prin practica tăcerii sau rugăciunea tăcerii.Pentru a veni în întâmpinarea acelor suflete cu adevărat interesate de cunoaşterea realităţii propriei existenţe, voi încerca să sintetizez o seamă de răspunsuri, privind dualitatea fiinţei umane în contextul fenomenului de viaţă şi de moarte. Şi vom începe cu ceea ce este evident pentru majoritatea oamenilor, şi anume cu suportul fizic.Omul adevărat nu este corpul fizic, cu care adesea, în mod cu totul eronat, ne identificăm. El este doar un instrument intermediar care ne ajută să ne manifestăm vizibil la nivelul vieţii terestre.Prin fenomenul dedublării am constatat că din acest corp se desprinde o entitate de sine stătătoare, aidoma ca înfăţişare. Ea poartă în sine toate însuşirile fiinţei mele. Desprinsă temporar de tiparul fizic, această entitate dispune de memorie, voinţă, sensibilitate, inteligenţă. Şi ea poate acţiona după propria dorinţă şi după cum o cer împrejurările. De fapt, aici se află omul adevărat, cu toate defectele şi calităţile sale.În această ipostază, corpul fizic rămâne ca un vas gol, faţă de care am o totală repulsie, întocmai ca de un cadavru.Dublura vie, într-o permanentă mobilitate, este formată – potrivit vederii astrale – din punctişoare luminoase, inde­pendente între ele, care se adună totuşi, ca atrase de o forţă magnetică interioară pentru a forma structura entităţii.Deplasarea ei în timp şi spaţiu se realizează aproape de viteza gândului, potrivit intensităţii impulsurilor deter­minate de actul voliţional.La acest nivel mă comport întocmai ca omul obişnuit: judec, apreciez, mă tem şi acţionez conform condiţionărilor ce mă caracterizează. Aici, însă, înţelegerea lucrurilor şi a evenimentelor se împlineşte cu mai multă acuitate decât în contextul planului fizic.Am extins investigaţia şi mai în profunzime. Cu acest prilej m-am desprins atât de dublura-fantomă cât şi de încă alte învelişuri. În final, am atins acea minunată stare de conştiinţă pură, de iluminare fără limite, integrată în oceanul nesfârşit de lumină cosmică. Am trăit clipe de uniune cu Marele Tot care se revărsa în mine. Această ipostază o consider ca fiind cea mai de seamă realizare, în care Infinitul îşi confirmă prin mine propria realitate.Să revenim la dublura psihică, pentru a relata şi alte experienţe iniţiate în scopul descifrării tainelor vieţii. Mai întâi am dorit să aflu adevărul în legătură cu vieţile succesive şi despre peregrinarea spiritului cu învelişurile sale prin diferite încarnări. La solicitările respective mi s-au dezvăluit fragmente din alte cinci vieţi petrecute pe pământ. Atât fizionomia cât şi preocupările legate de acele existenţe erau cu totul distincte de la o reîncarnare la alta. Am fost întotdeauna numai bărbat.Tot din postura dedublării am făcut investigaţii şi asupra viitorului, legat de această ultimă întrupare. Şi astfel, astral mi s-au dat fragmente de întâmplări viitoare pe plan fizic, care, apoi, prin trecerea timpului, s-au petrecut în­tocmai. Intervalul de timp dintre previziune şi trăirea reală a fost de zile, luni şi chiar ani.De pe aceeaşi poziţie, ca dublură astrală, am luat contact cu un număr impresionant de mare de oameni cunoscuţi şi necunoscuţi, desprinşi de pământ prin aşa-zisa moarte. Mediul în care aceste entităţi îşi continuă viaţa variază de la hrube întunecoase la palate cu grădini de flori şi multă vegetaţie, ce încântă privirea.Timp de opt ani de zile am trăit acest experiment fără să am vreo cultură în acest domeniu. Până la declanşarea spontană a primei desprinderi de corp, nu posedam nici un fel de informaţie asupra unei asemenea posibilităţi.După această perioadă, când am început să citesc şi ce spun alţii, numărul evadărilor în lumea astrală a crescut, fiind solicitat de diferite cunoştinţe care doreau dovezi şi informaţii privitoare la fiinţele dragi ce i-au părăsit.În tot ceea ce relatez cu privire la această perioadă (cap. III), descrierile mele au mers până la exces de amănunte. Din convorbirile cu cei decedaţi, am constatat că ei păstrează aceeaşi mentalitate pe care au avut-o pe când trăiau printre noi, mediul în care îşi continuă existenţa în astral fiind determinat de gradul lor de evoluţie. Actele condamnabile săvârşite aici îşi găsesc în acea lume (mult mai reală decât asta !) reversul prin ispăşiri în raport cu gravitatea lor. Glasul conştiinţei din noi este, de fapt, judecătorul incoruptibil care ne atrage la locul dreptei ispăşiri.Fenomenul dedublării mi-a dat certitudini despre ne­murirea viului, precum şi informaţii precise privind procesul de evoluţie spirituală, care în mod obligatoriu, trebuie să fie iniţiat şi dus cu toată seriozitatea şi perseverenţa încă de aici, de pe pământ, în strânsă legătură cu corpul fizic.Nemulţumit de condiţionarea mea psihologică şi oare­cum obligat să fac mai mult în raport cu câte mi s-au descoperit, am iniţiat şi alte modalităţi privind ameliorarea comportării mele. Iar, în final, am ajuns şi m-am statornicit la practica cunoaşterii de sine.După circa doi ani şi jumătate de practică asiduă, în structura mea psihologică se produce un alt fenomen surpriză, pe care l-am numit „Spargerea tiparului mental al gândirii condiţionate”. De-acum, ascensiunea spre culmile evoluţiei spirituale se realizează infinit mai uşor. Aş zice, ca de la sine, Prin spărtura ce s-a operat spontan, fără vreo urmărire anticipată, încep să se elimine acele energii care hrănesc şi menţin structura ego-ului.Simpla conştientizare a reacţiilor gândirii omului vechi, determinate de provocările permanente ale vieţii, se con­cretizează în acţiuni edificatoare. Astfel se elimină aglomerările ancestrale care ne-au ţinut prizonieri, programându-ne totodată, în mod fatal, stări tensionate, temeri, suferinţe şi amărăciuni.Din acest fericit moment, practicile de mai înainte şi-au pierdut însemnătatea şi rostul continuării lor.Dedublările, ca şi orice fel de fenomen de parapsi­hologie, sunt considerate ca simple manifestări care au loc la nivelul limitat al conştiinţei ego-ului. Importanţa pe care, eventual, le-o acordăm constituie un veritabil obstacol ce împiedică manifestarea reală a Sacrului existent în noi, adică a conştiinţei pure, de care am amintit anterior,Acum, în noua conjunctură, întâlnirea cu Infinitul o putem realiza frecvent, o dată cu instalarea vidului psi­hologic, sau tăcerea smerită a şubredului ego ! Practica are loc în orice condiţii de viaţă; singurătate sau în mijlocul mulţimilor, ca om liber sau privativ de libertate.Ţin să mai precizez că această cunoaştere se practică individual şi ea nu dă naştere la asocieri sau la fenomene de subordonare. Aici nu mai există maestru şi discipoli, şef şi subalterni, învăţător şi ucenici ! în faza nimicului psihologic toţi, fără nici o excepţie, suntem la fel, prieteni care-şi întind mâna, ajutându-se reciproc.Nu sfătuiesc pe nimeni să-şi abandoneze credinţa religioasă, metoda, practica sau disciplina impusă, prin care speră să-şi înnobileze sufletul şi să întâlnească pe Dumnezeu, Nu ar face decât să schimbe o metodă acceptată la nivel de ego, cu alta.Ceea ce încerc să transmit este dorinţa de a descoperi singuri că toate practicile bazate pe ştiut, analize, imaginaţie sau diverse credinţe, ne limitează, închizându-ne în tiparele respective. Or, Adevărul Absolut nu poate fi întâlnit decât de fiinţe complet libere de orice condiţionare.Cât timp funcţionaţi la nivelul ego-ului ştiutor, în­doiţi-vă de orice, căci în câmpul desfăşurării sale, totul este relativ. Şi numai prin îndoială avem posibilitatea să descoperim certitudini absolute.Când mintea îşi înţelege dimensiunea neputinţei… ea tace. Şi în această tăcere, Absolutul, existent în profunzimea fiinţei noastre, se manifestă prin infinita lui sfinţenie, operând transformări radicale binefăcătoare.În finalul acestei lucrări, ţin din nou să subliniez că toate destăinuirile ce mi-au fost făcute, sunt adresate tuturor oamenilor, ca un mesaj în scopul accelerării evoluţiei spiri­tuale pe Terra.Eu mă socotesc un simplu mijlocitor; în locul meu ar putea să fie orice locuitor al acestei planete. Scrierea acestei lucrări a urmărit, aşadar, achitarea unei obligaţii morale – transmiterea unui capital de informaţii, spre a fi pus la dispoziţia pământenilor. Atât numai.Cine a avut îndemnul şi curiozitatea să ducă lectura până la sfârşit are completa libertate, fie să-şi continue existenţa ca şi până aici, fie să încerce prin mijloace proprii descoperirea Realităţii Absolute, singura în măsură să opereze transformări binefăcătoare, atât în structura individuală, cât şi a lumii, în general.SFÂRŞIT„Adevăratul rost al întrupării noastre pe Terra este acela de a ne descoperi „Scânteia Divină” existentă în adâncurile fiinţei, calitativ identică în fiecare ins (starea de conştiinţă pură sau de frumuseţe absolută), singura în măsură să opereze transformări radicale, benefice pe drumul mereu ascendent al evoluţiei spirituale.” (citat de pe coperta cărţii)Sursa: Spiritus