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

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ILIE CIOARĂ – mistic iluminat

 

ILIE CIOARĂ – mistic iluminat român

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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 

Belagines laws

 Count Inoppucciato Belagines laws commented

1. Beyond the flow of time and

the contemplation of the gods, is the Living and Eternal Fire, from
which all things come and through which all things exist
are. Everything and nothingness are His breath, emptiness and
the full are His hands, movement and stillness
are His feet, nowhere and everywhere is
His midst, and His image is light. Nothing no
it is made without light and everything that comes from light
comes to life and takes flesh.

Comment: What does the flow of time mean?

From the beginning of human civilization the sages

Masters asked themselves the question What is time? Of course

that they found the interpretation that science today

modern discovered it thanks to technology

modern. Time is rendered by the movement of a point

to another point. If we extend this law

astrophysics at the level of the entire universe, which can be

considered a finite or infinite set of points, and

they are moving relative to each other

permanently, then we can understand that this very

motion determines what we mean by time and

especially its flow.

The thinking of the gods to which the first law refers

belagine may have the meaning of

the reality that the universe is coordinated by the Gods,

rather, by cosmic consciences that,

in their thinking – that is, in their thinking they order

 

 

 

everything in this universe. But beyond time, and

these cosmic consciences without any doubt

Zamolxe tells us that there is the living and eternal fire.

What can this fire be? Asian teachings, especially

the Tibetan and Buddhist, they call it the Agny fire, the fire

Divine that fuels all spirits. This Fire

Divine-the living and eternal fire is the very being

Supreme that we call the creator.

Everything and nothing, as concepts that signify the

two extreme representations of the Creator, the

it is also found in Buddhist esotericism, in the same form,

as well as in Egyptian Hermeticism left by

Hermes the Trismegist as a teaching for the sacerdotes

Egyptians. Everything and nothing comes from

the same source for everything, even if it includes everything

What is it – this being another given name

To the creator, however, nothing should be interpreted as

being something that does not exist, but is the vacuum about which

modern science comments that the percentage of

about 20% of what exists in the universe and

which is not visible-that is, dark matter. What

it means that everything and nothing is the breath

The creator, and the void and the full are his hands,

movement and stillness-his legs? Blowing

means in the acceptance of the ancient initiatic science even

that force that causes all things to be put into

movement, and in relation to beings – causes them to

be enlivened. If we thought in a way

simplistic to what blowing means, let's imagine

how we blow into a balloon that expands, or

we draw air and blow epste anniversary candles from

cake. The balloon inflates, and the flames of the candles

 

 

sting due to a stream of air – this being

unseen energy, which interrupts their combustion from the wick.

Everything represents everything that exists as forms and energies

in the universe, from quantum particles to

clusters of galaxies, all that exists being animated and

put in motion by this Breath of the creator. But what is it

actually this breath? It is an intelligent force that

being present in creation, therefore also in man, ensures

maintaining life. So we can say that the breath

Life maintains everything and that both everything and nothing,

they are driven by this Breath of life, it can

be understood as a live Current-better times put,

the Creator is constantly on the move everywhere.

Emptiness and fullness can also be interpreted as Yin -

the void, and like the Yang-full. For example in medicine

Chinese it is known that man also possesses

hollow internal organs – such as lungs and

stomach and full organs such as the liver and

heart. What does it mean that the hollow and PLN are the hands

The creator, as the most Wise tells us

Zamolxe? Hands are the ones that always meet a

modeling work, right? And then we give

for example, if we eat something, the bowl

food is first formed in the stomach, which is

an organ of the Yin type, therefore empty, after which it passes into

the digestive process to the liver, which filters being a

Oragm Yang respectively full. But let's expand

things even more, placing the gap and the fill on the level

cosmic, and we can talk about black holes that

absorb everything as well as about white holes –

discovered by astrophysicists in recent decades, and

which expel matter and energy from them. From

 

 

astronomers ' research found that both holes

nerge, as well as white ones, behave like factors

modeling in those areas of the universe where they

there is. Also planets being full bodies,

so Yang, is formed in relation to the interaction

their, as matter, with the outer space in which they exist,

this outer space being the void in which bodies

heavenly ones live their lives spinning. Interaction

between the body of the planets and outer space produces

what we call atmosphere, so the work that is done.

From such a perspective the movement and

stillness – which are shown as the legs

The creator-The Living Fire, are displayed here as two

complementary factors acting together

produce the phenomena of appearance and disappearance of all

forms. For what moves acts on a

which doesn't move. A handy example is

solar energy moving through space arrives

on Earth – what does not move (from its orbit)

but it spins as a body of solid matter,

producing what we might call walking or

evolution of the Earth.

Everywhere and nowhere being the center of the creator –

that is, that means of his, The Center, he being all that

It reminds us of his lyrics

Eminescu:"...that moving point, much weaker

like the grain of foam, he is the boundless master over

I have the world..."It is obvious that Eminescu

it referred not only to the earthly world, but to

The World Of The Universe. And modern science has more

there is also a truth about this, that

there is an ordering Intelligence, which acts

 

 

at any point in this universe. From this point

Zamolxe's view tells us that this Creator is

even light, but here we must not interpret as

being only the light that we can see with our eyes, but

and light as Love, cohesion, knowledge,

Reality, Truth, What Exists. And if the light

it is the face of the creator, then from Zamolxe we will

understand that this face does not mean a face, as

we have a face by which we recognize each other,

but it has a face, that is, an appearance, better to say a

Reality of what he is. Reading wisdom

left by Zamolxe with regard to this phrase, that

Light is the face of the Creator, we actually understand that

Light is the reality that means to be, otherwise

said Life is the face under which it presents itself everywhere

in the universe The Creator.