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Notes from Kings Cross

Wednesday 9th December 09.

Has anything ever happened, has reality ever changed?  Turn your attention around one hundred and eighty degrees and directly look and see for yourself, what you are looking out of.  Isn’t it clear and empty there, color-less, form-less, aware emptiness or a fully awake nothing, that the seeing, hearing, and pure functioning is taking place from?  Isn’t it a fact that there where the actual seeing and knowing is taking place from on present evidence, that you are the very opposite of what society and others, including your family and friends have told you that you look like?

Everyone has to look and see this for themselves so to speak.  No one else can see this for you, each has to see it for him or her self.  Just talking about it conceptually is useless, although the words as pointers spoken from this direct knowingness can, if taken on board, cause a resonating or recognition in the hearer of the truth of what is being referred to.  This awareness that you truly and ever are has never changed or altered in any way, and it is closer to you than your own breathing, closer even than your own hands and feet.  THIS is the silence and stillness at the very core of your being, the truth and home of non duality.

Non conceptual, ever fresh, presence awareness is nothing perceivable or conceivable, yet it always and ever “is”.  This awake nothing that you truly are can never be made into a separate person, thing, or object and it is not something that you can attain or become, so we say, start from the fact that that you already are THAT non dual Absolute or changeless reality that you, as the apparent separate entity are seeking.  We are talking about and pointing to the actuality of non duality here, and if reality “is” non dual One without a second as countless sages have pointed out, then that means that duality is only conceptual or imagined, and has never for a moment existed in reality for the simple and obvious reason that there is no duality in non duality, even though it will always appear to be there, just as the mirror is always covered in reflections which in themselves have no separate existence or independent nature of their own, and are nothing but the mirror itself.

Just as the mirror itself is never truly seen because of the countless reflections appearing in and on it, this awake nothing, or boundless aware no thing is never seen and is being ignored, because this “me” of memory or the acquired mind which is time, does not want to be nothing, does not want to disappear and simply be the the timeless space less essence – THAT which never changes.  This made up entity the “me” or time bound mind does not have any power to do anything, although it has been believed all along that it does have power of its own.

So this is what we are seemingly asking you to do, and that is to question this belief that you are a separate entity who has destiny and free will, that you began at some time in the past, that you were born and that you will die at some future time.  What I am suggesting is that there is no time at all, and that beginning and ending are only mental concepts and that what you are is the timeless – you in essence are timeless and space less!  You never had any beginning and you will never have any ending, you were never born nor will you as THAT non dual Absolute, pure awareness or consciousness ever die.

Quite a bit to swallow at one go, isn’t it?  Go into it, question it, find out the truth for yourself.  See THIS for yourself and actually realize the unquestioned assumptions and limitations that you have placed upon yourself with the help of society, culture, and religious beliefs and conditioning’s.  Question all this and see the prison of all these concepts and beliefs vanish before your very eyes.  You are not what you have taken yourself to be – a limited, enclosed, sentient, human being, but the unlimited all knowing potential itself, what we call THAT in the great word or statement of Advaita Vedanta – I am THAT!

End.

Notes from Kings Cross

Thursday 1st to Monday 5th October 09

Non-conceptual, ever fresh presence awareness is the reality of “what is”.  This reality that is presently being pointed to can never change or alter in any way shape or form otherwise it would not be real or fit the definition of reality; which is THAT which never changes.  This ever fresh, naked, all knowing, non-conceptual essence of pure awareness is the very fact and truth of Advaita or non duality.  This that is being pointed to is a boundless emptiness suffused with all knowing awareness or intelligence.

Everything that seemingly appears and disappears can be nothing but that self shining emptiness.  Form is none other than emptiness and emptiness is none other than form.  This statement attributed to the Buddha is nothing but a confirmation of the reality of non duality.  Everything, literally everything is THAT self same one essence expressing and appearing as other in the seeming pairs of opposites.  There is no other way that anything can appear and that is dualistic ally, I and other than I, day and night, man and woman etc.

The manifestation of consciousness takes place dualistic ally in the pairs of opposites and without this contrast there could be no phenomenal appearance at all.  If there wasn’t day there couldn’t be night, wasn’t sound there couldn’t be silence etc.  Even though consciousness manifests in the pairs of opposites, it never changes its true nature as the pure non-dual essence, as pure consciousness or awareness, non dual One without a second as it is stated in Advaita.  This of course is paradoxical to the mind which is of the nature of time and is composed of memories, concepts and images from a past that is already dead and gone.

The mind as we are referring to it here is a useful instrument for daily functioning, yet it has no substance or independent nature of its own and is only a reflection or shadow of the ever present consciousness that animates all things.  This pure consciousness or awareness is the Supreme Reality, God, or Truth if you want to give it that label, however no name or label can ever explain or define THIS that you truly and ever are.  Consciousness is not a thing or object, it is actually an aware no thing, a vast boundless emptiness suffused with intelligence or knowing.

This unlimited potential which is the reality of “what is”, can never be grasped by any limited thought, word or concept and that is why we say that you will never be able to find the answer to this mystery of your true identity in the mind of memory, the acquired mind of the imagined entity “me”.  Consciousness contains the mind, the mind does not contain it and there is no one who is not conscious or aware.  Therefore I say, hold on to this consciousness I am. love this consciousness, be warm towards it, worship this consciousness and there is nothing that you will not be able to know.

The mystery will be revealed to you and there will be no door that will remain closed to you.  This knowledge I am is utter freedom and effortless living, but you have to acknowledge it, love it, worship it and be one with it instead of ignoring it, as you as that separate entity have all along up till now, been doing.  Ignorance is not bliss, it is darkness, stupidity and the pride of doer ship.  To think that you are separate, apart, small and limited is not true humility as it pretends to be, but actually pride and arrogance.  True humility is to see and acknowledge your own unlimited potential and immortality as pure conscious awareness.

Non-dual devotion is devotion to your own Self.  Who do you love most of all?  You love your own Self and there is no greater love that THAT.  It is not for the sake of the wife that the wife is dear.  It is not for the sake of the husband that the husband is dear.  It is not for the sake of the child that the child is dear.  It is not for the sake of the friend that the friend is dear.  It is for the sake of of your own non-dual Self that all these things are dear.  This statement from the Upanishads, a pure expression of Advaita Vedanta in Hinduism is a direct acknowledgement of your true nature or natural primordial state, so simply be as you are in this ever present natural stateless state – I am THAT.
- End.

èñòî÷íèê

43

Notes from Kings Cross

Wednesday 17th June 09

How did I come to be, and what does this being-ness depend on? This is what needs to be known or realized. Non being to being, and then again non being, on what does it depend? Don’t you, as that naked, non conceptual aware presence have to be there first or prior to all these seeming happenings? First person singular, I am. Examine THAT, investigate THAT non dual essence, pure, naked all knowing presence awareness. This knowledge “I am”, is the only true knowledge, all other knowledge is only a form of ignorance, a dualistic expression appearing in the changeless, formless, boundless all knowing awareness that you always and already are.

Are you aware right now? How do you know that you are aware? You just simply know by noticing that you are not asleep or unaware. It is as simple as that, but do we pause there and stay with the subtlety, with the actuality of this that is being pointed to, or do we immediately rush off into the habit energy of the me of memory or the so called mind which is time, the dead past, and try to seek the answer there? This is what we usually do, go off into mind stuff and endless mental conceptualization, trying in vain to find what we have never lost, this deathless, timeless, essence of naked knowing awareness.

You can try endlessly to seek the answer in the mind, continually analyzing and dividing things up because this is the very nature of the mind, and that is to analyze, reason, and divide, it is dualistic in all its functioning. There is no other way that the mind can think, except in the pairs of opposites. The mind is not our enemy as it is useful for daily functioning, but it can never grasp or know its origin, which is non dual non conceptual awareness. This emptiness or aware no thing that you truly are can never be known mentally or conceptually. This is the crux of what needs to be seen and realized.

All other problems will resolve themselves spontaneously once this is truly seen and acknowledged. Know your Self before you know others. Directly know your Self and there ‘are’ no others. There is no duality in non duality or pure Advaita, which simply put means “not-two”. See that all your so called problems are because of this separate entity “me” that you have erroneously taken to be yourself. What you truly are can not be separate or apart from the life essence that is effortlessly functioning and animating the world appearance.

See that this entity me is a made up thing, a phantom, the child of a barren woman without any substance or independent nature of its own apart from this deathless essence of pure knowing awareness that you don’t have to attain or acquire, as it is always and ever present with you and ‘is’ you. This awareness that you ever are is nothing perceivable or conceivable, a void of boundless, limitless intelligence, an endless activity of knowing. Even though this that is being pointed to is a vast emptiness, it is not a total vacuum or void because it is the very livingness or reality of everlasting life that is referred to in the scriptures of the major religions.

No matter how hard you try, you cannot notice this that is being referred to because it is not a thing or object and is the ever present subject of any and every object. The First Person Singular, I am THAT I am. Full stop there! Remain as that pure all encompassing being – I am, without words or concepts. Give up becoming and simply be as you are in the natural state. You exist infinitely and eternally as this already pure non conceptual awareness which in Dzogchen, the highest expression of Buddhism is called The Great Perfection. – End.

This Boundless-ness

Notes from Kings Cross

Sunday 3rd May 09 By Mark West.

To come to the conclusion that I am apart from every manifest thing and without any qualities or qualifications is the realization of the ultimate principal, the natural or primordial state. This natural state that is being pointed to is endless capacity or boundless emptiness suffused with awareness, the Base or foundation of everything – an aware no thing. To impose boundaries on this ever present aware no thing is nothing but ignorance.

This boundless, empty, space-like awareness ( Rigpa in Dzogchen, the highest expression of Buddhism ), is what you truly and really, really are; and because this is self existing and self originating, it is timelessly present without any beginning or ending, and this alone is Advaita ( not two ), non duality or reality and I am THAT, and not what I appear to be as this miserable, limited, sentient human being.

Quite a shock to hear this expounded and proclaimed so simply and directly, particularly for any dream character who hears what is being said and mistakenly thinks that he or she has destiny and free will. If this illusion ( destiny and free will ) is persisted in, then you are just a dreamer trying to change the dream. And every dream is but a dream of fear no matter what the form it may appear to take. Dreams have a beginning ( birth ) and ending ( death ), but what you truly are has no beginning or ending.

Can you find where space begins and ends? This naked, non conceptual, all knowing space-like awareness that you always and already are also has no beginning and ending and is totally ineffable and inalienable. Aren’t you already aware right here and now? Of course you are, wake up! There is nothing else to be done but to acknowledge that yes, I am aware, I am awake and then remain ‘as you are’ unaltered, unmodified, uncorrected, in your natural state and simply abide as THAT.

Do not move away from this pure Omnipresent aware naked knowing into conceptual thought, trying in vain to find the answer to this open secret or seeming mystery in the acquired mind of memory. Mind as we generally know it is time, memory and anticipation, and you will never find the timeless, the non dual Absolute in time, no matter how long or hard you look there. So I say full stop! No what about this and what about my personal problems blah, blah, blah, just drop all that even if it is only for a split second and where does that leave you? You have not disappeared or fallen apart, you are still seeing, breathing, and functioning quite effortlessly without the input of any conceptual thought, person, or entity, are you not?

You are left here and now present and aware as you have always been. So if you find yourself being carried away by conceptual thinking, just pause for an instant and come home to the place you have never really left – the here and now of the immediacy of THIS presence awareness. What could be more simpler? There is nothing simpler than non duality. Reality is non dual, non conceptual, ever fresh, presence awareness, just THIS, nothing else!

This is a direct introduction to your primordial, natural state – “what is” always and ever, or what is referred to in Dzogchen as the Base or foundation of every apparent thing – vast emptiness, nothing sacred. There are no gods in THIS that you truly are. God and gods are in time and you as this essence are timeless – don’t pretend to be what you are not, and don’t refuse to be what you are – THAT, the supreme reality.
End.

Simply acknowledge that ‘yes – I am aware’.

What we talk about is always the same subject, call it Advaita or non duality and it is nothing new. This has been pointed to and expounded by the ancients down throughout the ages and does not need to be attained or realized by anyone. Simply see and acknowledge that yes, I am aware, I am awake and directly realize that you are choice-lessly and effortlessly aware and knowing. This activity of knowing in this immediacy ‘is’ the very livingness itself or the everlasting life that is referred to in the scriptures. Can you find a beginning to this “isness” or undeniable presence awareness that you are and cannot negate? Is there an ending to this present moment?

No beginning, no ending, isn’t that what you truly are, this timeless, formless, quality less awareness that doesn’t begin or end? Don’t take my word for it, but look and see for yourself. No one else can see this that is being pointed to for you. This naked, non conceptual aware capacity or impersonal essence, the knowledge I am is the Charan-Amrita, the nectar of immortality. If you see what is being pointed to and imbibe this nectar you will never again fear a foe and you will be beyond the need for further help, just as Nisargadatta Maharaj told me that I would be, and I am. By abiding in this always present knowledge “I am”, transcend the experience of death and attain immortality.

Do not remain as the limited bound creature that you appear to be, but simply abide as THAT, the knowledge I am prior to the arising of any thought or concept. This knowledge I am which expresses through the mind as the thought or concept I am, has no shape, design, form or quality of its own and is the reality or non dual Absolute that you have been unsuccessfully seeking in the illusory play of the manifest phenomenal world, which is appearing as a Lila or play of opposites.

Everything in the manifest consciousness is appearing dualistically – day, night, hot, cold, man, woman etc, but even though there is an appearance of opposites in this play of consciousness; it has never changed its true nature and remains non dual or One without a second, as it is pointed to in Advaita. Knowing the truth about reality one can never be decieved by appearance, as it is seen for certain, not by any separate entity or person, that there is in actuality no duality in non duality. There is nothing simpler than non duality. If it is clearly seen that this is always and ever the case then who or what is this separate person or entity, this limited creature that, prior to this seeing, I had taken myself to be?

Isn’t this separate entity that was seemingly born and dies a total fiction, a non existing phantom? Have a good look at it, don’t believe what I am saying or take my word for it, but investigate this for yourself. No one else can see this for you. If your time has not come, what is being said here or pointed to will hold no interest for you at all and you will be indifferent or even hostile to what is being expressed. Everything is in your hands so to speak.

Therefore, betake yourself to no external refuge. Look not for refuge to anyone besides your Self. Hold fast to truth as a lamp, the naked non conceptual knowledge I am, infinitely and eternally. This alone, non dual limitless, quality less capacity suffused with awareness is the truth that makes you free from the bondage of limited and limiting self.

– End.

The Supreme Principle

What we point to here in these or any gatherings is undivided empty cognizance of One Taste, suffused with knowing, or what Nisargadatta calls the Natural State. – There is nobody reading or listening to this who is not aware or conscious. – This present fresh wakefulness that everyone is already enjoying is what we call in Dzogchen (the very highest expression of Buddhism) – Rigpa – Emptiness suffused with awareness – The Great Perfection.

So let us start from the “fact” that we “are” That. – The Great Perfection or Natural State is already present and is our own true essence – This is the ‘pointing out’ – an instruction -acknowledge that simple fact that you are present and aware – that pure knowing-ness is non dual, effortlessly arising, pure from the very beginning and is the primordial Buddhahood. (Buddha means ‘awake’)

There is nothing to do or become. – ‘Becoming’ implies ‘change’ and ‘time’. – Just realize I am That ‘I am’ (presence) and be what you already are – You cannot say “I am not”. – Realize that here and now, without a concept, there is just a pure knowing-ness or “is” ness.
Now this pure “is”ness is what everyone is seeking and yet they already “are”, so this seeking is like a dog chasing it own tail – Seeking must take place in the mind – which is time (process).

The pure awareness that everyone is already enjoying is timelessly present, or as the Ancient’s say Omnipresent – So mind or time is only a mental concept – There is nothing inherently wrong with concepts ,they are useful but they are only pointers – This pure awareness that everyone is enjoying is there prior to and after any and every concept – So this non conceptual awareness “is” The Great Perfection of Dzogchen and is our true essence here and now – So it must be seen from this logical step by step inquiry that the search for Truth, God, or enlightenment is a trap, as we are already That – However no one can see it for anyone else – each must see it for him or her self, so to speak.

So I say happy hunting – closer than hands and feet – can’t see the forest for the trees – there is only seeing, hearing. etc, there is no seer or hearer etc – The answer is not in the mind. so stop looking there – full stop! – Find the seeker – have a good look and everything will resolve itself and be clear – Everything is happening spontaneously, without a doer – you so called are being lived period.
Realize that you are the pure awareness – The Supreme Principal, beyond mind and body and abide as That.

See For Yourself

Where to start? – Start from the fact that here and now there is (a) presence of awareness which can not under any circumstances be negated. – You know “I am”- but since when did you know or have this consciousness “I am’? — Also this consciousness”I am” is a temporary thing; it comes and goes. – When it comes it’s called birth and when it goes it’s called death; but my question is – who knows this? – Who is aware of these happenings which we are all are witnessing from day to day?

Isn’t there (an) awareness of the very sentience or consciousness that we are all enjoying presently? -Isn’t everything appearing and disappearing on and in this pure awareness or knowing-ness; this changeless background? – Now this awareness is ever present or Omnipresent because it allows me to say “I am” – It is totally impersonal and invisible and no matter how hard you try, you cannot notice It or see It as an object.

- This pure non dual awareness or knowing-ness has always and ever been with you, but you as that imagined entity “me” have through inadvertence been ignoring it and “this” is the very ignorance that is keeping you in bondage. – This pure awareness which is your Natural or Original State or condition is neither sentient nor insentient.

Please note that all these words I am using are only concepts or pointers, they are not (the) Reality itself – that being said, we can use the words instead of ‘the words using us’. – So if what we have just pointed out is the Truth or Reality that ever seeker is seeking and I can assure you from direct experience that it is;- then this person or sentient human being that I had prior to this realization taken myself to be, is totally false or illusory. -So with just a simple looking I see that what was born is this consciousness or concept “I am” and that is what is going to die, and that can die right now if I actually see that it is false – So this pure awareness unaware of itself is my true or Natural State.

It can only know itself when a vehicle ie body-mind organism, consciousness is present or available. – And truly this pure awareness is here and now untouched and totally unaffected – it is birth-less, deathless, body-less, mind-less, time-less, and space-less and I, the true formless I am That – Right from the beginning -nothing(no thing) is -nothing has ever existed apart from That.

This is self realization not god realization, because that will get you nowhere.

I have never seen any god I am only telling you about myself.

Before there can be any God you the Self or non dual Absolute have to be their first. -You are the proof of God not the other way round.- You as pure awareness are prior to everything and that includes the ‘knower’ of it.- This is wisdom and self knowledge. – Nisargadatta Maharaj told me the only way you can help anyone is to take them beyond the need for further help and he did that by showing me what I was not….this body and mind. – He did not and could not show me or explain to me what is the Truth or actual Reality of all things. because That cannot be put into words or seen as an object.

– I had to do my own inner work and see the Truth for myself. – See and acknowledge this present awareness that you cannot negate or grasp and you too will be beyond the need for further help. – No guru, new age spiritual master, or outer teacher can do it for you, you have to see it for yourself.

èñòî÷íèê

44

Definition of Reality

What we talk about here is Advaita—-Truth or Reality. – Now the definition of Reality is That which does not change. – Everything apart from this Omnipresent Awareness is a was-ing—past or an if-ing—-future.
So this that we talk about, is the only thing worth talking about. – It must be seen very clearly that past or future, are only in imagination and never ever actual–Apart from thought, memory and anticipation, there is no past or future. – As Sailor Bob says, what’s wrong with right now if you don’t think about it? – And I think it is fairly obvious that there can be nothing wrong or right if I don’t think about it. – Also Nisargadatta Maharaj would often point out to me that nothing can trouble you except in your own imagination–read thought–read time–read mind. – So mind as we ordinarily use the term is time–memory of past or anticipation of some coming event — future.

Mind is time and time is fear because it is circumscribed–it has a beginning and an end. – However this pure Presence Awareness is timelessly present or Omnipresent–but usually it’s being ignored or overlooked, taken for granted, we might say. – The “me”, Joe Blogs is time or memory and it wants to continue for all time–it doesn’t want to disappear. – I, Joe Blogs love to be—I am so and so and I’ll do anything to stay alive for as long as possible. – This desire to be and continue endlessly is Thana (sanskrit term meaning thirst for existence), suffering and delusion.
There is no need for me to continue to be or not to be as Shakespeare said, because I am, infinitely and eternally as this pure Presence Awareness that no one can ever, under any circumstances, negate this pure awareness that (they are) I already am is Omnipresence, Omniscience, Omnipotence–All Presence–All Knowing–All Power, and the “me” as Joe Blogs is only a mental concept, a bunch of memories, which ultimately has no substance or independent nature apart from the pure awareness or knowingness which I already am and can’t negate.
So there is no need to get rid of the me or ego, because it never existed–or as Nisargadatta says is the child of a barren woman—and after all a barren woman has never had a son in the first place! – So where is the need to get rid of it, because it is appearance only?
Don’t take my word for it–investigate and find out for yourself. – Who am I? – Who and where is this separate I (Joe Blogs that I have taken myself to be?

Right here and right now, without a word or concept there is just a pure “is” ness or as we say in Dzogchen, the highest expression of Buddhism, non-conceptual awareness.
Dzogchen translated means The Great Perfection. – This pure “is” ness or knowingness that you are That is this present experiencing–without a word or concept, you can’t sat it is good or bad happy or sad–it just “is”–even without a concept
–this non-conceptual awareness that you presently cannot negate is The Great Perfection and you already are That.
The manifest universe (Phenomena) has appeared on and will disappear into this non-dual Noumenon—–read Absolute. – So really, as far as I’m concerned, nothing has ever happened at all—all this discussion, all actions good or bad, everything I am saying is for entertainment only–whirling away the illusory time. – A Jnani knows and I know that all this (whatever anyone says or doesn’t say) is nothing but pure ignorance.

Put that in your pipe and smoke it! -See what it does to your pride of doership and arrogance. – As Nisargadatta pointed out –you as that separate entity, are the result of spit (or sperm, or dirt), so how can you even entertain ego or doership, when this is seen?
What will happen to your self-esteem if you are exposed to this actuality–how can you have ego? Full stop!
Yes sir! – That’s the reason why there doesn’t seem to be many takers for this. – No one wants to be nothing or no thing, and that’s exactly what you are — not a vacuum or a void—pure emptiness suffused with intelligence or knowingness—not a dead thing— pure boundless self-shining intelligence energy–no beginning, no ending — ineffable, unborn, unspeakable, non-conceptual awareness.
Nothing perceivable or conceivable–inconceivable–unknowable–so give up trying to grasp ‘This’ with the mind, you can’t grasp it because you are it!

Let God Run the Universe

Vedanta is the study of the Vedas in Hinduism–The 4 principal Vedas are the core of their sacred scriptures. – Veda means the “word” of God or Truth as revealed to man. – However Vedanta itself means the end of the Vedas– the end of words or concepts. – What we point to in Advaita Vedanta is that the Vedas or sacred scriptures are powerless to reveal this Absolute, or what we commonly call God.
This is beyond words, so Advaita that we point to here is beyond or prior to, words, concepts, or the Vedas as such. Advaita Vedanta means the end of the Vedas-the end of words or concepts. – Also Advaita means total unicity-not two–In that how can there be two: one asking about another?
Realize that prior to the arising of a single word or thought, there “is” an unspeakable, unknowable essence that enables this present expression to take place.
Pause, just for a split second, and relax into that essence–Now without a thought or concept, what can you say about this Omnipresence?
You cannot say anything about it without a thought, yet undeniably it “is”- thought or no thought. -This Natural State or essence cannot be approached positively–you cannot say what it is–it is a mystery–unknowable by any entity or concept–yet you who are reading this cannot be apart from it.
Approach it negatively. – Neti Neti–not this, not this–not the body, not the mind.
Keep negating until you come to something that you cannot negate–I am–even without a word. – That itself leads you to the Mahavakya—the great Word or Upanishad– TAT TVAM ASI–Thou art THAT!–You “are” THAT—I am THAT, as Nisargadatta and other Jnanis’ proclaim.

You are what you are seeking.  Seeing that clearly the search for Truth is brought to an end. – You put an axe to the concepts at the very root, and firmly abide as That. – No more sprouting, no more rebirth can take place because you have gone to the very root. the source of the concepts and destroyed that root by firmly inhering and abiding in the state 3 days prior to conception. – This state or essence, prior to conception as a sentient human being, is your true eternal state–That state prevailed thousands of years ago, right now, thousands of years hence, it will prevail–It always and ever prevails. (It is state-less)
Know it and abide in it–all your problems will be solved and all your desires will be fulfilled. – The scriptural passage Proverbs3:56 “Lean not not unto thine own understanding, in all thy ways acknowledge Him, and He will direct thy paths” becomes true. – The true meaning of this statement doesn’t mean acknowledge some person–it simply means acknowledge this unspeakable essence that is living you, breathing you, thinking you, performing all your bodily functions, beating your heart etc, moving the galaxies–you don’t exist apart from it–you are being dreamed–a dream character.
Also “He will perfect that which concerneth me”. – You have no free will-”Take no thought for the morrow”. – Don’t try to reason anything out. – The answer is not in the mind. – This nothingness contains the mind, the mind doesn’t contain it. – So stop looking there.

No sage, saint, or saviour has ever touched this nothingness or Noumenon–no one, not – Jesus, Buddha, Mahavira or anyone else has ever gone beyond nothing or such-ness.
When this fully dawns you will realize that you were never born, nor have you carried out any worldly actions—everything that you ever thought you did or was done to you—never happened at all–all that you imagined you did was pure ignorance, dream and illusion.
This is the secret of the Siddhas –you’re just pissing in the wind–if you ever find a friend who tells you this and you take direct delivery of it, you will be blessed beyond words.
This is Salvation, Liberation, Nirvana,
the Kingdom of Heaven–accept it now if you can.
If there is still a you there wanting enlightenment–then this is also just what is–don’t fight with it–just notice it, be aware of it and in due course it will vanish by itself without any personal effort. – Stop playing God and let Him run the universe.

Natural State

Empty cognizance of one taste, suffused with knowing, is your unmistaken nature, the uncontrived original state. – When not altering it, allow it to be as it is, and the awakened state is right now spontaneously present. – Right here and now as you are reading these words, seeing is happening, hearing is happening, thinking etc is happening. – There is no one making it happen, yet it is happening by itself, so to speak. – So it is imperative to see, investigate, or realize that there is no entity as such, no “me” who is doing any of this. – The true implications of this fact are quite shocking–This means that in actuality, there is no entity that has ever or will ever do anything.–You as that entity, Mr So and So, have not done a darn thing–Yet, this fact is quite sobering and liberating, if it is truly seen and taken to heart.

Even though no one is doing anything–things still get done, actions happen, deeds are done but there is no personal doer involved in all this.- Therefore, it is this empty cognizance, or cognizing emptiness that is responsible for everything that happens or doesn’t happen. -This emptiness suffused with intelligence or knowing-ness is the ultimate doer or prime-mover. – This is the Natural State that Nisargadatta Maharaj would constantly and tirelessly point to. – No one can negate this presence of awareness or pure knowing-ness.
There is no one who is knowing, there is just knowing, seeing, functioning, feeling etc—This emptiness of one taste is the fundamental essence that is always and ever the same and whole – One without a second–non dual – non conceptual knowing-ness–Jhana Prajnana—heart essence.
Now even though everything perceivable or conceivable appears and disappears in this ultimate essence—the essence itself never changes–empty cognizance of one taste. – There is literally and actually no one home–no person or entity ever existed–everything is empty of a permanent self or “me”.
There is no such thing as an ego or person–all such apparent things are simply dream characters without any substance or independent nature of their own apart from this livingness, that you as the essence cannot negate–You cannot negate this essence and on the other hand you cannot grasp it with any idea, notion or thought.
If you are seeking it, you can never find it, because you “are” it. – So the search from this realization is a trap, because what you are seeking you already are, so how can you ever find yourself if you already are yourself?

You would have to split yourself in two–the seeker and the sought and that is impossible because your Self is whole – One without a second.
Moreover when you really inquire and have a good look–you cannot pinpoint the origin of anything in this world because everything is beyond arising, dwelling, and ceasing–unborn, un-originated.
Normally we think that a leaf is born in the Spring and dies in the Autumn, but actually that leaf has not been born, nor does it die–it was always present, and when the conditions become favorable ( the 5 elements-earth,water,fire,air,ether in the right combinations) it manifests.
So that leaf is never born and it never dies–and nor do we as these apparent entites.
So you who are reading this have never been born and you will never die.
This is the greatest good news that any imaginary person or entity could have-I am THAT.

Back to Basics

Back to basics. -Right here and now there is the presence of awareness, livingness, pure being – you cannot grasp it with a thought or concept, yet you cannot negate it. – This livingness, knowing-ness – hearing sounds, seeing objects, feeling feelings, sensations etc, is all there is.- “THIS” is all there ever is. – This livingness is nothing, no thing – utterly empty, yet fullness,
empty pure intelligence energy – no beginning – no ending.
So all this is simply happening spontaneously. – It is not happening to anyone.
It is just happening ceaselessly and there is no person as such, that has or knows this.
This is a conversation about nothing – utterly absurd to a conditioned mind or person who mistakenly thinks that they have and are consciously living their own lives and running the show, as we say.
Just see that livingness “is”. – Don’t try to be or do anything special – just be – choice-less,effortless, awareness or being-ness.
What effort are you making right now to be aware?
No effort, of course, you just are infinitely and eternally – I am That – You are That – everything is THAT (as Nisargadatta pointed out to me).
Relax into this pure awareness.

Let go and just be THAT instead of the miserable sentient human being that you had, prior to this pointing out instruction; taken yourself to be.
Realize that you, as this pure awareness or knowingness, are prior to everything and the knower of it.
This is the path (of) wisdom – the wisdom of your own natural state.
Even before a thought arises,and you label something, calling it a chair or table, you already know what it is before you name it.
This knowing-ness or awareness is Omnipresent, or as we say in Advaita – One without a second.
SAT CHIT ANANDA – Existence, Consciousness, Bliss, Absolute.
Being, knowing, and loving to be.
They are not three things – they are all aspects of this ordinary everyday awareness that
you are presently and timelessly enjoying. – Realize it, acknowledge it, do not ignore or take it for granted. – It is the very livingness or power that is enabeling me to write these words and allowing you to read or hear them. – Awaken from this dream that you are mortal, fallible, and full of sin, and realize right now that you are this deathless essence or spirit that is enabeling everything to happen.

No one is doing anything to you – everything is happening spontaneously – there is no creator,
preserver, or destroyer. – No Ishwara, no Brahma, no God in heaven. – All these are only conceptual entites.
Everything arises without any cause and disappears into this empty living essence.
There is no reason for the appearance of the universe – it has no cause or creator.
It is just in the nature of things, that this “seems” to happen – nothing has happened at all.
All that you think you are seeing is appearance only – Maya – without any substance or independent nature apart from this empty essence or knowing-ness – Jnana Prajnana – that you cannot under any circumstances negate.

This is the greatest ‘good news’ that anyone (a so called ‘someone’) can ever have – “you have never been born,
and you will never die”.
This “is” the truth that will make you free – know it now if you will. – You yourself are what you are seeking – The non dual Absolute – Your nature is already perfect.

ME is Conceptual

What can I do, where can I go when it is clearly seen that the “me” that I am referring to is only a mental conceptual entity? – If there were no Consciousness it would be impossible for me to have any thoughts or concepts. – So consciousness, awareness of presence, is fundamental to any sense of existence or non existence.
This conscious awareness is nothing in itself, it is the equivalent of space or emptiness, yet is is
the very sentience of all sentient beings. Space or pure space like awareness, has no center or circumference.
You cannot find a beginning to it – This empty cognizance is the fundamental reality and essence of all things.
This is basically what I am. – I am not a separate entity or thing. Things perish, they come and go,appear and disappear in this emptiness. – Everything in the manifestation is vibrating intelligence energy patterns.
Everything is basically energy,livingness – vibration – appearing as the manifest universe of so called separate entities.
This energy is infinite,boundless, whole, one without a second, as we say in Advaita.

Everything in the universe can be broken down into space or emptiness.
Everything is appearing in space and is nothing but space.
All that we are seeing is empty space appearing as people, animals, trees, mountains. – Space or awareness is unborn, boundless emptiness – energy,or pure intelligence.
So there is always the possibility that on hearing this message expounded and expressed, that there can be an undoing of this contraction called “me”, Mr and Mrs So and So, and a release into boundlessness.
This boundless essence, can never, ever be grasped by the limited mind of a human being.
It cannot be put into words – they can never hope to capture it – they can at best only point to it – This is it.
This is all there ever is. – Grace is – but not for any entity – hearing sounds, seeing sights, thoughts arising and passing away.
This very livingness – aliveness is all there is – wherever you go there is only this livingness or now-ness.

There is no coming or going except in the dream. – This livingness is everywhere, every when and it can’t know death – death is only for the character in the world dream.
Dream characters have no destiny or free will, except in the dream.Outside the dream, in awakening – Buddhahood, there are no people or things – there is no sun, moon,stars,or living beings. – Even within the dream or manifestation, this holds true.
Realize right now, that you are dreaming and being dreamed as this illusory entity and wake up! Don’t wait for another 1000 lifetimes. – Hear the words of the master issuing from the heart essence – “I am the self-luminous reality”.
Wake up and be free this very instant. – These boundless blessings flow from the glorious lineage of the Navanath Sampradaya – the group of 9 friends or masters reportedly beginning with Dattatreya, author of The Avadhuta Gita, back in antiquity; one truly great one from this same lineage, living in the last century, was Sri Nisargadatta Maharaj, who I had the extreme good fortune to see, know, and love in this life.

èñòî÷íèê

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Just “What Is”

There is just “what is”, always and ever.
There is no escape from what is nor anyone who needs to escape.
Who am I talking to when I say this, and who is saying it?
No one, it is just consciousness or “isness” talking to itself.
There is no benefit to anyone in this. – There is no profit or loss to anybody, so I am not talking to anybody or mind, there is just this I am-ness talking to itself. – Talking and listening, asking and answering just happen- nothing happens to me, the non dual Absolute.
Whether I exist or don’t exist, live a long time or not, doesn’t concern me.
I have no interest in being or non being, or even in nothingness or emptiness or what we call noumenon.
All these so called things are only of interest as long as the manifested being-ness or consciousness “I am” is present.

This consciousness of being a person and seeing a world is only possible while the food essence body-mind is in good order and is being supplied by a regular quantity of healthy and nourishing food and drink.
As long as that seed of consciousness, I am, is moist and nourished, you will experience this world and have all these concerns.
Once this seed is no longer moist and can no longer be sustained, this consciousness will disappear and merge into the
universal Consciousness. – This stateless state – Parabrahman – for your sake, I attach a label to it – is what is to be known and abided in.
This is what could be called heart to heart. – The words that are flowing out here are not coming from my intellect as such – they are coming from the heart of reality itself.
Heart means – this is the center, not the physical heart on the left, or the spiritual heart on the right, but from the very core of your being.
If they resonate, then you already know what I’m saying, so you are not getting anything from me personally.
This has nothing to do with Mark West or anyone else – this is utterly impersonal – though the words can seem to describe or point to it.

There is no me or you – there is only THAT, non dual Absolute communicating with Itself.
When this that I am pointing to presently is directly appercieved, you will never again fear a foe.
Then the riddle or mystery will be un-raveled and fully understood.
That is: from no- being to being and then again no – being.
How and why this happens will be fully revealed to you.
This alone is self – realization not god – realization.
The idea of god is there only when the manifested consciousness “I am” is present.
When the consciousness disappears and sets at the time of physical death, where is is the idea or need for god? God is only necessary or thought of when this fever (illusion) of being a
sentient human being or person comes over me and is mistakenly taken delivery of.
God is only necessary when the sense of duality or manifested consciousness is present – when this disappears there is no need for god, because I myself am God – the non dual Absolute.

How has this happened? – there was just bliss or nothingness – I didn’t know anything, I didn’t know I was – then for no known reason, and without my permission – this fever or sickness “I amness” came over me – I am So and So.
In my case, this fever or illusion of being a limited, separate, sentient human being has passed off and I am in my original or natural state of bliss or wholeness.
Call it grace, good luck or whatever, but this you can and must realize for yourself – you have to become your own proof of the non dual Absolute – there you will meet no other.

Not – two.

This may be misleading to a circumscribed intellect, so let it be seen (by no one) that the Absolute is not an object – a person, place or thing.
It is not an “it” – has no location, is Omnipresent – this is it – this is all there ever is – TAT TVAM ASI – thou art THAT.

Suffering is Unnecessary

Nirvana is the highest happiness – bliss – what the scripture refer’s to as the peace that passes all understanding – when you don’t know you are – the beingness has been transcended.
So long as there is interest in, and attachment to this beingness – wanting things to be different – feeling incomplete – wanting some thing – then this non dual essence is seemingly obsecured or not fully abided in.
Look and see who it is that is not complete – investigate for yourself and find the seeker.
Then the whole mystery is cleared up.
When you earnestly search for the seeker, you cannot locate or find it -it never existed – it’s a phantom.
This non existent phantom, prior to investigation, was the cause of a lot of unnecessary suffering, anxiety and endless conflict.

Ancients like Buddha, as well as contemporary Jnani’s like Nisargadatta Maharaj, tell us that this psychological suffering is unnecessary.
This cage that I had built around myself – a cage of words and concepts – the bondage of self – is non existent and without substance – if it is looked into.
Freedom is here for the taking – the release from contraction into boundlessness.
You were never that limited entity or person that you had taken yourself to be.
This is effortless – what effort are you making to be aware right now?
None, you already “are” what you are seeking.
In that inner core, that knowing-ness or “I am ness” there are no cages or shackles.
Once it is understood that I am is purely I am -formless – and not that shackled body form – then no liberation is called for.
To be stabilized in that being-ness, which has no name and form,that itself is liberation.
That which is de-conditioned from name and form is “PARAMATMAN” – UNIVERSAL ESSENCE.The vital force or prana is universal, it can’t know death – it has no shape or form – it is universal energy.
The corpse like physical body is only seemingly alive because of this vital breath.

Know and realize that you are this universal essence, life force or livingness, and not just this fleshly body-mind.
This is the primary obstacle to self realization – thinking that you are this body-mind (memory etc) and identifying with it, instead of the living vital force essence that is animating it, and allowing it to say and think “I am a separate person or individual.”
This is delusion,pride and ego – doer-ship. – You are the deathless animating essence, unlimited by any shape or form.
The vital breath is not confined to the body. – All the elements are moved, operated by the vital breath,but because it is inside the body you call it prana.
This vital breath is a vital energy and that qualitative principal is the “knowing-ness” that is in the vital breath.
Vitalness, intelligence energy,principal,spirit – that is what you are -not this limited body-mind entity, called Jiva or individual soul.
In order to know this, no effort needs to be made – just a clear seeing,knowing.
What effort am I making to be aware and present right now? – None at all.

When effort’s are needed effort’s will happen – when effortlessness is needed that will assert itself.
Everything happens spontaneously – effortless effort. – This pure functioning is being witnessed by no one.
Everything is unborn, unceasing, utterly non dual, without any origination or source as such.
This is utter freedom and effortless living. – Self knowledge and self realization.
I am the self luminous Reality. – The sun doesn’t need another light to make it shine – it is self shining
and your true nature or natural state is self knowing.

What I Am

What I am in the absolute sense, is not possible to convey in any words. – In that ultimate awareness, nobody has any consciousness of being present. -
The presence itself is not there in the absolute. – The Absolute is Nirvana – no thing – no knowingness – extinction – no permanent self or individual.
This is what is to be abide-d in and real-ized – not by any entity or person, but by the “fact” that here and now this Absolute cannot be negated.
This very reality enables and empowers the dreamed character, the apparent sentient human being to appear.
It has no substance or independent nature apart from this unknowable and undeniable Absolute.
And this is the very ignorance – that to the so called person, this self-existing Absolute or Reality, doesn’t exist and is invisible,
and the illusory body-mind person, is taken to be real without question – the real is seen as unreal, and the unreal is seen as real.
This is the greatest mystery – That being the Self or Reality, one has lost hold of it, by falsely identifying with the body-mind,
and is now seeking it.
How can this be? – The answer is that it can’t be – nothing has happened at all – Reality can’t change – what changes is phenomena or dream.
This simply has to be seen, by no one. – No attempt to awaken within the world dream is necessary.

Just see this dream as dream and awakening will happen by itself. – There is no one who awakens or is enlightened -
You, the Absolute are always and ever aware. – You never change.
Sleeping and awakening happen in You, not you in them.- What remembers, understands, or forgets is not You.
You the Absolute remain unchanged, always and ever. – Understanding is a subtle form of seeking.
The universe is in You, the Absolute, not You in the universe. – You are more than you appear to be – all the world’s strength and
power rests inside You.
Don’t get caught in words.- They are only concepts or pointers. -For You there is no birth or death, no inside or outside. – You are nothing
perceivable or conceivable – unspeakable emptiness-fullness.
Here at this talking point the words have exhausted themselves and subside into the empty essence – ” To remain without thought in
the waking state is the greatest worship ” – Sri Nisargadatta Maharaj.
This Love is impersonal, all inclusive. – Grace “is” – I am That – you are That – all is THAT.

Reality Never Changed

What capital do I actually possess? – Waking, dreaming, sleeping states, plus the knowledge “I am” – Mr So and So. – All this has to go, or be seen to be utterly redundant, before there can be Atmajnana – Self knowledge.
This consciousness of being a sentient human being, is being sustained and depends upon food essence juices, that are constantly being imbibed. – The body itself is simply the result of vegetation – food essence. – The body is nothing but the elements, and has no independent nature apart from the consciousness, which itself is time-bound. – It appears and disappears.
Where is the individual or separate entity called “me” in all of this?
It has to be seen clearly by no one, that there is no entity with any substance apart from the consciousness which is fully manifest. – The consciousness is ample.
Everything exists in the very light of your consciousness.
Consciousness “is” it’s content. – No object,thing or person can exist apart from it. – When it is looked at carefully, it is seen that everything “is” consciousness.

See the Mahavakya or Great word or statement of Hinduism – Advaita – PRAJNYANAM ASMI. – I am Consciousness.
However, who is it that knows the consciousness? – that “must” be found out before the mystery will resolve itself.
Become one with the I am-ness, the fully manifested consciousness or being-ness, then you can transcend it, then “I” the Absolute, am not the I am.
Be devoted to yourself – I am THAT(ATMAN).
Another Mahavakya or Great Word is -AYAM ATMA BRAHMA -
This SELF is all REALITY.
“Be one with consciousness,worship it like God or Guru, and it will be pleased with you – this is Grace. – Grace is always present, but not in the form of an individual.” -Sri Nisargadatta Maharaj.
The one who is up to his or her neck in water, claims that they are thirsty. – If you drink this water that “I am” is giving you, you will never thirst again.

The one who is thirsting is the son of a barren woman. – He never existed, he is a phantom, an illusion, a reflection, like the moon seen in water; not real even for an instant. – Hold one pointedly to this train of thought, and the belief that there is a separate entity is dissipated, and liberation is attained.
When this is realized there is a seeming energetic shift, from contraction and self-imprisonment in this cage like fleshly body, into boundlessness.
This is true freedom and liberation – to know that there is no person here who needs to be liberated – there never has been and there never will be.
Reality never changed – why did you change, oh man or woman? -If Reality never changed, which “I” the non dual Absolute now claim – then nothing ever happened!
Nothing has ever happened at all.
All this time, so called, you’ve simply been duped by illusion.
You ate of the fruit of the tree of the knowledge of good and evil (duality) and were expelled from the Garden of Eden.
But this event never really happened – it only appeared to happen, and you have been taken in by appearance.
Wakey, wakey!
Wake up right this instant!

The manifest universe has never really been created – it is unborn, uncreated, it only appears to be born.
This world is simply the shadow of Reality.
The world is your own reflection.
The world is in You the Absolute, you are not in it.
Stop taking the appearance to be real and reality is already here and now.
All problems are resolved in the unborn, why swap the unborn for thought?
Trying unsuccessfully to find the answer in the mind, in the thinking – you never will be able to find one there.
This is the fruit of Satsang – association with the wise – Sat – pure being – Nisargadatta – your true natural stateless state.
Nature is not concerned whether it is hot or cold, wet or dry.
Nature is infinite, boundless, untamed, wild, unconcerned with anything whatsoever.
Every living thing, no matter how great, famous, or important, must return to the wild, must become nothing!

How Did I Come To Be?

How did I come to be?
First there was nothing and then spontaneously, without request, this “Iam” news, like magic has appeared. – Once it appears, amazingly, unquestioningly, it is taken to be real. – Because of the Absolute you come to know that you are, it is the Truth which knows, in that knowingness is the universe itself, that knowingness is all pervasive.
Whatever Lord Dattatreya (the first of the Navanath Sampradaya) did,I need to do now, only times change – knowing-ness never does. – We point to Advaita or non-duality in all these meetings and conversations – so called.
Why should I be concerned with others or here say?
They don’t exist apart from the non dual Absolute.
Ishwara, holy spirit, the gods in heaven, and the suffering in hell, are all my reflection only.

I have and need no religion. – Before there can be any god, I ( the Absolute) have to be there first.I am the proof of god and not the other way round.
There is nothing simpler than One – non duality. – Whatever I say of myself is true of you also,because everything is THAT, non dual Absolute – One without a second.
This message is nothing new, it has been pointed to throughout the ages.
However it is rare to hear it this way – stripped bare, straight from the horses mouth – as is.
There is no pride of knowledge here, no desire to gain a following or protect any self-image, no copyright. – This naked non-conceptual awareness is self-shining, self-knowing, nothingness – emptyness.
It cannot be grasped by a concept – it is nothing you can see, hear, smell, taste or touch – yet it is because of this pure awareness presence, that all of these things are possible.
You never leave this pure awareness, you only imagine that you do. – Mind as memory and anticipation is pure illusion, Maya, or imagination. – Stop imagining, stop pretending to be what you are not – a limited bound creature and simply “be” what you are -nothing and nobody, just this pure livingness.

Anyone without a deep urge to know their true nature, will not even listen to something like this. – The mind as it is constituted, can’t bear simplicity or no-thingness.
This will always be rejected in main stream spirituality and religion.
The mind will immediately come up with concepts and try to cover this bare naked awareness-knowingness.
This truth is written in the scriptures, but it is told in the form of palpable and is not understood, taught, or known in the organized religions. – All the religions in the world today are only concepts, built around the direct knowingness and pure experiencing, of their founders or originators. – All these religions are only someone’s idea or concept, and are taught and propogated as such.
They are empty consolations and have no basis in truth or actuality.
eg: “The stone that the builder refused will ‘always’ be the head corner stone.” – This rejected cornerstone will always be the head cornerstone of the temple of Truth.
This is how the parable speaks, and it has to speak this way because truth or nothingness cannot be grasped with any concept – hence it “has” to be rejected by the limited mind of convention, because that mind hates this and wants and insists on lies and concepts – organised religion, consoling concepts to cover up this simple, obvious, naked truth or essence, that no one can ever be apart from, now or ever.

There is no time at all, time is only mind – a mental concept.”Now is the time of salvation” – another parable pointing to this.
What’s wrong with right now, if you don’t think about it? – Sailor Bob Adamson – another not so well known exponent of this natural knowing-ness.
“Look not to the fields and say three months to the harvest – look again, the fields are in full bloom now” – Jesus in the new testament.
If I have the idea that yes, at some future time I will get enlightenment – this itself is a trap, because as all jnani’s have pointed out – there is no future time, there is only and ever this timeless moment – now – Omnipresence.
What you are seeking you already are – this is the message of Nisargadatta Maharaj and Sri Dattatreya. – The essence of what they are didn’t appear and disappear – they haven’t gone anywhere – they are here now – OMNIPRESENT.

èñòî÷íèê

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English Video Satsangs

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An Interview with David Godman

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Remembering Nisargadatta Maharaj

Page 1

I was sitting with a visitor recently, looking at a new book on Nisargadatta Maharaj that consisted of photos and brief quotes. I knew some of the people in the pictures and narrated a few stories about them. This prompted a wider and lengthy discussion on some of the events that went on in Maharaj's presence. After she left I felt prompted to write down some of the things I had remembered since I had never bothered to record any of my memories of Maharaj before. As I went about recording the conversation, a few other memories surfaced, things I hadn't thought about for years. This, therefore, is a record of a pleasant afternoon's talk, supplemented by recollections of related incidents that somehow never came up.

Harriet: Every book I have seen about Maharaj, and I think I have looked at most of them, is a record of his teachings. Did no one ever bother to record the things that were going on around him? Ramakrishna had The Gospel of Ramakrishna, Ramana Maharshi had Day by Day, and a whole library of books by devotees that all talk about life with their Guru. Why hasn't Maharaj spawned a similar genre?

David: Maharaj very rarely spoke about his life, and he didn't encourage questions about it. I think he saw himself as a kind of doctor who diagnosed and treated the perceived spiritual ailments of the people who came to him for advice. His medicine was his presence and his powerful words. Anecdotes from his past were not part of the prescription. Nor did he seem interested in telling stories about anything or anyone else.

Harriet: You said 'rarely spoke'. That means that you must have heard at least a few stories. What did you hear him talk about?

David: Mostly about his Guru, Siddharameshwar Maharaj, and the effect he had had on his life. I think his love for his Guru and his gratitude to him were always present with him. Nisargadatta Maharaj used to do five bhajans a day simply because his Guru had asked him to. Siddharameshwar Maharaj had passed away in 1936, but Nisargadatta Maharaj was still continuing with these practices more than forty years later. 

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I once heard him say, 'My Guru asked me to do these five bhajans daily, and he never cancelled his instructions before he passed away. I don't need to do them any more but I will carry on doing them until the day I die because this is the command of my Guru. I continue to obey his instructions, even though I know these bhajans are pointless, because of the respect and gratitude I feel towards him.'

Harriet: Did he ever talk about the time he was with Siddharameshwar, about what passed between them?

David: Not on any of the visits I made. Ranjit Maharaj once came to visit during one of his morning sessions. They chatted in Marathi for a few minutes and then Ranjit left.

     Maharaj simply said, 'That man is a jnani. He is a disciple of my Guru, but he is not teaching.'

     End of story. That visit could have been a springboard to any number of stories about his Guru or about Ranjit, but he wasn't interested in talking about them. He just got on with answering the questions of his visitors.

Harriet: What else did you glean about his background and the spiritual tradition he came from?

David: He was part of a spiritual lineage that is known as the Navnath Sampradaya. This wasn't a secret because he had photos or pictures of many of the teachers from his lineage on his walls. He did a Guru puja every morning at the end of which he put kum kum on the foreheads of all the teachers in his lineage and on the photos of everyone else he thought was enlightened. I should mention that his walls were covered with portraits. Ramana Maharshi was there, and so were many other famous saints who were not part of his lineage. Mixed in with them were other pictures, such as one of Sivaji, a famous Marathi warrior from a few hundred years ago.

     I once asked him why Sivaji had made it onto his walls, and he said, 'My son wants me to keep it there. It's the logo on our brand of beedis. He thinks that if it is mixed in with all the other pictures that I do puja to, sales will increase.'

Harriet: What did he say about all these photos of the people from his lineage? Did he never explain who they were?

David: Never. I only found out what their names were a few years later when I came across a book by R. D. Ranade, who was in a Karnataka branch of the sampradaya. He, or rather his organization, brought out a souvenir that contained the same photos I had seen on Maharaj's walls, along with a brief description of who they were.

     I do remember one interesting story that Maharaj told about the sampradaya. He had been answering questions in his usual way when he paused to give us a piece of history:

     'I sit here every day answering your questions, but this is not the way that the teachers of my lineage used to do their work. A few hundred years ago there were no questions and answers at all. Ours is a householder lineage, which means everyone had to go out and earn his living. There were no meetings like this where disciples met in large numbers with the Guru and asked him questions. Travel was difficult. There were no buses, trains and planes. In the old days the Guru did the traveling on foot, while the disciples stayed at home and looked after their families. The Guru walked from village to village to meet the disciples. If he met someone he thought was ready to be included in the sampradaya, he would initiate him with mantra of the lineage. That was the only teaching given out. The disciple would repeat the mantra and periodically the Guru would come to the village to see what progress was being made. When the Guru knew that he was about to pass away, he would appoint one of the householder-devotees to be the new Guru, and that new Guru would then take on the teaching duties: walking from village to village, initiating new devotees and supervising the progress of the old ones.'

     I don't know why this story suddenly came out. Maybe he was just tired of answering the same questions again and again.

Harriet: I have heard that Maharaj occasionally gave out a mantra to people who asked. Was this the same mantra?

David: Yes, but he wasn't a very good salesman for it. I once heard him say, 'My Guru has authorised me to give out this mantra to anyone who asks for it, but I don't want you to feel that it is necessary or important. It is more important to find out the source of your beingness.'

     Nevertheless, some people would ask. He would take them downstairs and whisper it in his or her ear. It was Sanskrit and quite long, but you only got one chance to remember it. He would not write it down for you. If you didn't remember it from that one whisper, you never got another chance.

Harriet: What other teaching instructions did Siddharameshwar give him? Was he the one who encouraged him to teach by answering questions, rather than in the more traditional way?

David: I have no idea if he was asked to teach in a particular way. Siddharameshwar told him that he could teach and give out the Guru mantra to anyone who asked for it, but he wasn't allowed to appoint a successor. You have to remember that Nisargadatta wasn't realised himself when Siddharameshwar passed away.

Harriet: What about personal details? Did Maharaj ever talk about his childhood or his family? Ramana Maharshi often told stories about his early life, but I don't recollect reading a single biographical incident in any of Maharaj's books.

David: That's true. He just didn't seem interested in talking about his past. The only story I remember him telling was more of a joke than a story. Some man came in who seemed to have known him for many years. He talked to Maharaj in Marathi in a very free and familiar way. No translations were offered but after about ten minutes all the Marathi-knowing people there simultaneously broke out into laughter. After first taking Maharaj's permission, one of the translators explained what it was all about.

     'Maharaj says that when he was married, his wife used to give him a very hard time. She was always bossing him around and telling him what to do. "Maharaj do this, Maharaj go to the market and buy that."'

     She didn't call him Maharaj, of course, but I can't remember what she did call him.

     The translator continued: 'His wife died a long time ago, when Maharaj was in his forties. It is usual for men of this age who are widowed to marry again, so all Maharaj's relatives wanted him to find another wife. He refused, saying, "The day she died I married freedom".'

     I find it hard to imagine anyone bossing Maharaj around, or even trying to. He was a feisty character who stood no nonsense from anyone.

Harriet: From what I have heard 'feisty' may be a bit of a euphemism. I have heard that he could be quite bad-tempered and aggressive at times.

David: Yes, that's true, but I just think that this was part of his teaching method. Some people need to be shaken up a bit, and shouting at them is one way of doing it.

     I remember one woman asking him, rather innocently, 'I thought enlightened people were supposed to be happy and blissful. You seem to be grumpy most of the time. Doesn't your state give you perpetual happiness and peace?'

     He replied, 'The only time a jnani truly rejoices is when someone else becomes a jnani'.

Harriet: How often did that happen?

David: I don't know. That was another area that he didn't seem to want to talk about.

     I once asked directly, 'How many people have become realised through your teachings?'

     He didn't seem to welcome the question: 'What business is that of yours?' he answered. 'How does knowing that information help you in any way?'

     'Well,' I said, 'depending on your answer, it might increase or decrease my level of optimism. If there is a lottery with only one winning ticket out of ten million, then I can't be very optimistic about winning. But if it's a hundred winning tickets out of a thousand, I would feel a lot better about my chances. If you could assure me that people are waking up here, I would feel good about my own chances. And I think feeling good about my chances would be good for my level of earnestness.'

     'Earnestness' was one of the key words in his teachings. He thought that it was good to have a strong desire for the Self and to have all one's faculties turned towards it whenever possible. This strong focus on the truth was what he termed earnestness.

     I can't remember exactly what Maharaj said in reply except that I know he didn't divulge any numbers. He didn't seem to think that it was any of mine or anyone else's business to know such information.

Harriet: Maybe there were so few, it would have been bad for your 'earnestness' to be told.

David: That's a possibility because I don't think there were many.

Harriet: Did you ever find out, directly or indirectly?

David: Not that day. However, I bided my time and waited for an opportunity to raise the question again. One morning Maharaj seemed to be more-than-usually frustrated about our collective inability to grasp what he was talking about.

     'Why do I waste my time with you people?' he exclaimed. 'Why does no one ever understand what I am saying?'

     I took my chance: 'In all the years that you have been teaching how many people have truly understood and experienced your teachings?'

     He was quiet for a moment, and then he said, 'One. Maurice Frydman.' He didn't elaborate and I didn't follow it up.

     I mentioned earlier that at the conclusion of his morning puja he put kum kum on the forehead of all the pictures in his room of the people he knew were enlightened. There were two big pictures of Maurice there, and both of them were daily given the kum kum treatment. Maharaj clearly had a great respect for Maurice. I remember on one of my early visits querying Maharaj about some statement of his that had been recorded in I am That. I think it was about fulfilling desires.

      Maharaj initially didn't seem to agree with the remarks that had been attributed to him in the book, but then he added, 'The words must be true because Maurice wrote them. Maurice was a jnani, and the jnani's words are always the words of truth.'

     I have met several people who knew Maurice, and all of them have extraordinary stories to tell about him. He visited Swami Ramdas in the 1930s and Ramdas apparently told him that this would be his final birth. That comment was recorded in Talks with Sri Ramana Maharshi in the late 1930s, decades before he had his meetings with Maharaj. He was at various stages of his life a follower of Ramana Maharshi, Gandhi, and J. Krishnamurti. While he was a Gandhian he went to work for the raja of a small principality and somehow persuaded him to abdicate and hand over all his authority to people he had formerly ruled as an absolute monarch. His whole life is full of astonishing incidents such as these that are virtually unknown. I have been told by someone who used to be a senior Indian government official in the 1960s that it was Frydman who persuaded the then India Prime Minister Nehru to allow the Dalai Lama and the other exiled Tibetans to stay in India. Frydman apparently pestered him continuously for months until he finally gave his consent. None of these activities were ever publicly acknowledged because Frydman disliked publicity of any kind and always tried to do his work anonymously.

Harriet: What were Frydman's relations with Ramana Maharshi like? Did he leave a record?

David: There are not many stories in the Ramanasramam books, and in the few incidents that do have Maurice's name attached to them, Ramana is telling him off, usually for trying to give him special treatment. In an article that Maurice wrote very late in his life, he lamented the fact that he didn't fully appreciate and make use of Bhagavan's teachings and presence while he was alive.

     However, he did use his extraordinary intellect and editing skills to bring out Maharshi's Gospel in 1939. This is one of the most important collections of dialogues between Bhagavan and his devotees. The second half of the book contains Frydman's questions and Bhagavan's replies to them. The quality of the questioning and the editing is quite extraordinary.

     A few hundred years ago a French mathematician set a difficult problem and challenged anyone to solve it. Isaac Newton solved it quickly and elegantly and sent off the solution anonymously. The French mathematician immediately recognized that Newton was the author and apparently said, 'A lion is recognized by his claws'.

     I would make the same comments about the second half of Maharshi's Gospel. Though Frydman's name has never appeared on any of the editions of the book, I am absolutely certain that he was the editor and the questioner.

Harriet: So far as you are aware Maharaj never publicly acknowledged anyone else's enlightenment?

David: There may have been others but the only other one I know about, since I witnessed it first-hand, was a Canadian – at least I think he was Canadian – called Rudi. I had listened to some tapes before I first went to Maharaj and this man Rudi featured prominently on them. I have to say that he sounded utterly obnoxious. He was pushy, argumentative and aggressive; apparently Maharaj threw him out on several occasions. I had never met Rudi; I only knew him from the tapes I had heard.

     Then one day Maharaj announced, 'We have a jnani coming to visit us this morning. His name is Rudi.' I laughed because I assumed that Maharaj was making fun of his pretensions to enlightenment. Maharaj could be quite scathing about people who claimed to be enlightened, but who weren't. Wolter Keers, a Dutch advaita teacher, was someone who fell into that category. Every so often he would come to Bombay to see Maharaj, and on every visit Maharaj would tell him off for claiming to be enlightened when he wasn't. On one visit he started lecturing Wolter before he had even properly entered the room. There was a wooden stairway that led directly into the room where Maharaj taught. As Wolter's head appeared above the top step, Maharaj suspended his other business and started laying into him.

     'You are not enlightened! How dare you teach in the West, claiming that you are enlightened?'

     On one of my other visits Wolter was due to arrive and Maharaj kept asking when he was going to appear.

     'Where is he? I want to shout at him again. When is he going to arrive?'

     On that particular visit I had to leave before Wolter came so I don't know what form the lecture took, but I suspect that it was a typically hot one.

     Anyway, let's get back to Rudi. When Maharaj announced that a 'jnani' was due, I assumed that Rudi was going to get the Wolter treatment. However, much to my amazement, Maharaj treated him as the genuine article when he finally showed up.

     After spending a good portion of the morning wondering when Rudi was going to appear, Maharaj then asked him why he had bothered to come at all.

     'To pay my respects to you and to thank you for what you have done for me. I am leaving for Canada and I came to say goodbye.'

     Maharaj didn't accept this explanation: 'If you have come to this room, you must have some doubt left in you. If you were doubt-free, you wouldn't bother to come at all. I never visit any other teachers or Gurus because I no longer have any doubts about who I am. I don't need to go anywhere. Many people come to me and say, "You must visit this or that teacher. They are wonderful," but I never go because there is nothing I need from anyone. You must want something you haven't got or have a doubt to come here. Why have you come?'

     Rudi repeated his original story and then kept quiet. I was looking at him and he seemed to me to be a man who was in some inner state of ecstasy or bliss that was so compelling, he found it hard even to speak. I still wasn't sure whether Maharaj was accepting his credentials, but then the woman he had arrived with asked Maharaj a question.

     Maharaj replied, 'Ask your friend later. He is a jnani. He will give you correct answers. Keep quiet this morning. I want to talk to him.'

     It was at this point that I realised that Maharaj really did accept that this man had realised the Self. Rudi then asked Maharaj for advice on what he should do when he returned to Canada. I thought that it was a perfectly appropriate question for a disciple to ask a Guru on such an occasion, but Maharaj seemed to take great exception to it.

     'How can you ask a question like that if you are in the state of the Self? Don't you know that you don't have any choice about what you do or don't do?'

     Rudi kept quiet. I got the feeling that Maharaj was trying to provoke him into a quarrel or an argument, and that Rudi was refusing to take the bait.

     At some point Maharaj asked him, 'Have you witnessed your own death?' and Rudi replied 'No'.

     Maharaj then launched into a mini-lecture on how it was necessary to witness one's own death in order for there to be full realisation of the Self. He said that it had happened to him after he thought that he had fully realised the Self, and it wasn't until after this death experience that he understood that this process was necessary for final liberation. I hope somebody recorded this dialogue on tape because I am depending on a twenty-five-year-old memory for this. It seems to be a crucial part of Maharaj's experience and teachings but I never heard him mention it on any other occasion. I have also not come across it in any of his books.

     Maharaj continued to pester Rudi about the necessity of witnessing death, but Rudi kept quiet and just smiled beatifically. He refused to defend himself, and he refused to be provoked. Anyway, I don't think he was in any condition to start and sustain an argument. Whatever state he was in seemed to be compelling all his attention. I got the feeling that he found articulating even brief replies hard work.

     Finally, Rudi addressed the question and said, 'Why are you getting so excited about something that doesn't exist?' I assumed he meant that death was unreal, and as such, was not worth quarrelling about.

     Maharaj laughed, accepted the answer and gave up trying to harass him.

     'Have you ever had a teacher like me?' demanded Maharaj, with a grin.

     'No,' replied Rudi, 'and have you ever had a disciple like me?'

     They both laughed and the dialogue came to an end. I have no idea what happened to Rudi. He left and I never heard anything more about him. As they say at the end of fairy stories, he probably lived happily ever after.  .............................

49

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Remembering Nisargadatta Maharaj

Page 2

Harriet: You say that Maharaj never visited other teachers because he no longer had any doubts. Did he ever talk about other teachers and say what he thought of them?

David: He seemed to like J. Krishnamurti. He had apparently seen him walking on the streets of Bombay many years before. I don't think that Krishnamurti noticed him. Afterwards, Maharaj always spoke well of Krishnamurti and he even encouraged people to go and see him. One day Maharaj took a holiday and told everyone to go and listen to Krishnamurti instead. That, I think, shows a high level of approval.

     The most infamous teacher of the late 1970s was Osho, or Rajneesh as he was in those days. I once heard Maharaj say that he respected the state that Rajneesh was in, but he couldn't understand all the instructions he was giving to all the thousands of foreigners who were then coming to India to see him. Although the subject only came up a couple of times while I was there, I got the feeling he liked the teacher but not the teachings. When Rajneesh's foreign 'sannyasins' showed up in their robes, he generally gave them a really hard time. I watched him throw quite a few of them out, and I saw him shout at some of them before they had even managed to get into his room.

     I heard a story that he also encountered U. G. Krishnamurti in Bombay. I will tell you the version I heard and you can make up your own mind about it. It was told to me by someone who spent a lot of time with U. G. in the 1970s.

     It seems that Maurice Frydman knew U. G. and also knew that he and Maharaj had never met, and probably didn't know about each other. He wanted to test the theory that one jnani can spot another jnani by putting them both in the same room, with a few other people around as camouflage. He organised a function and invited both of them to attend. U. G. spent quite some time there, but Maharaj only came for a few minutes and then left.

     After Maharaj had left Maurice went up to U. G. and said, 'Did you see that old man who came in for a few minutes. Did you notice anything special? What did you see?'

     U. G. replied, 'I saw a man, Maurice, but the important thing is, what did you see?'

     The next day Maurice went to see Maharaj and asked, 'Did you see that man I invited yesterday?' A brief description of what he looked like and where he was standing followed.

     Then Maurice asked, 'What did you see?'

     Maharaj replied, 'I saw a man Maurice, but the important thing is, what did you see?'

     It's an amusing story and I pass it on as I heard it, but I should say that U. G.'s accounts of his meetings with famous teachers sometimes don't ring true to me. I have heard and read his accounts of his meetings with both Ramana Maharshi and Papaji, and in both accounts Bhagavan and Papaji are made to do and say things that to me are completely out of character.

     When Maharaj told Rudi that he had no interest in visiting other teachers, it was a very true statement. He refused all invitations to go and check out other Gurus. Mullarpattan, one of the translators, was a bit of a Guru-hopper in the 1970s, and he was always bringing reports of new teachers to Maharaj, but he could never persuade him to go and look at them. So, reports of meetings between Maharaj and other teachers are not common. Papaji ended up visiting Maharaj and had a very good meeting with him. In his biography he gives the impression that he only went there once, but I heard from people in Bombay that Papaji would often take his devotees there. He visited quite a few teachers in the 1970s, often when he was accompanying foreigners who had come to India for the first time. It was his version of showing them the sights. They would never ask questions; they would just sit quietly and watch what was going on.

Harriet: What was Maharaj's attitude to Ramana Maharshi and his teachings? Did you ever discuss Bhagavan's teachings with him?

David: He had enormous respect for both his attainment and his teachings. He once told me that one of the few regrets of his life was that he never met him in person. He did come to the ashram in the early 1960s with a group of his Marathi devotees. They were all on a South Indian pilgrimage tour and Ramanasramam was one of the places he visited.

     With regard to the teachings he once told me, 'I agree with everything that Ramana Maharshi said, with the exception of this business of the heart-centre being on the right side of the chest. I have never had that experience myself.'

     I discussed various aspects of Bhagavan's teachings with him and always found his answers to be very illuminating.

     He asked me once, 'Have you understood Ramana Maharshi's teachings?'

     Since I knew he meant 'Had I actually experienced the truth of them?', I replied, 'The more I listen to Maharaj, the more I understand what Bhagavan is trying to tell me'.

     I felt that this was true at both the theoretical and experiential levels. His explanations broadened and deepened my intellectual understanding of Bhagavan's teachings and his presence also gave me experiential glimpses of the truth that they were all pointing towards.

     I have to mention Ganesan's visit here. V. Ganesan is the grandnephew of Ramana Maharshi and in the 1970s he was the de facto manager of Ramanasramam. Nowadays, his elder brother Sundaram is in charge. Ganesan came to visit Maharaj for the first time in the late 1970s. As soon as he arrived Maharaj stood up and began to collect cushions. He made a big pile of them and made Ganesan sit on top of the heap. Then, much to everyone's amazement, Maharaj cleared a space on the floor and did a full-length prostration to him.

     When he stood up, he told Ganesan, 'I never had a chance to prostrate to your great-uncle Ramana Maharshi, so I am prostrating to you instead. This is my prostration to him.'

Harriet: That's an extraordinary story! Were you there that day?

David: Yes, I was sitting just a few feet away. But the truly extraordinary thing for me was what happened next. Maharaj and Ganesan chatted for a while, about what I can't remember.

     Then Maharaj made an astonishing offer: 'If you stay here with me for two weeks, I guarantee you will leave in the same state as your great-uncle Ramana Maharshi.'

     Ganesan left that day and didn't come back. I couldn't believe he had turned down an offer like that. If someone of the stature of Maharaj had made an offer like that to me, I would have immediately nailed myself to the floor. Nothing would have induced me to go away before the time was up.

     When I returned to Ramanasramam I asked Ganesan why he hadn't stayed.

     'I didn't think he was serious,' he replied. 'I just thought he was joking.'

     It was during this visit that Maharaj asked Ganesan to start giving talks in Ramanasramam. 'I have been to Ramanasramam,' he said, 'and you have wonderful facilities there. Many pilgrims come, but no one is giving them any teachings. It is a sacred and holy place but people are leaving it and coming here because no one is teaching there. Why should they have to travel a thousand miles to sit in this crowded room when you have such a great place? You need to start giving talks there. You need to start explaining what Ramana Maharshi's teachings are.'

     Ganesan was unwilling to follow that advice either, or at least not at the time. There is a strong tradition that no one is allowed to teach in Ramanasramam. Ramana Maharshi is still the teacher there and no one is allowed to replace him. It is not just a question of having a new Guru there; the ashram management does not even encourage anyone to publicly explain what Ramana Maharshi's teachings mean. Ganesan didn't want to rock the boat and incur the ire of his family and the devotees who might object, so he kept quiet. It is only in the last few years that he has started teaching, but he is doing it in his own house, rather than in the ashram itself. The ashram is still very much a teacher-free zone.

      I talked to Ganesan recently about Maharaj and he told me a nice story about a Frenchwoman whom to he took there.

     'When I started to visit Maharaj some of Bhagavan's devotees criticized me for abandoning Bhagavan and going to another Guru. Many of them seemed to think that going to see Maharaj indicated that I didn't have sufficient faith in Bhagavan and his teachings. I didn't see it that way. I have visited many great saints, and I never felt that I was abandoning Bhagavan or being disrespectful to him by going on these trips. A Frenchwoman, Edith Deri, was one of the women who complained in this way. We were in Bombay together and I somehow convinced her to accompany me on a visit to Maharaj. She came very reluctantly and seemed determined not to enjoy the visit.

     'When we arrived Maharaj asked her if she had any questions. She said that she hadn't.

     '"So why have you come to see me?" he asked.

     '"I have nothing to say," she replied. "I don't want to talk while I am here."

     '"But you must say something," said Maharaj. "Talk about anything you want to. Just say something."

     '"If I say something, you will then give some reply, and everyone will then applaud because you have given such a wonderful answer. I don't want to give you the opportunity to show off."

     'It was a very rude answer, but Maharaj didn't show any sign of annoyance.

     'Instead, he replied, "Water doesn't care whether it is quenching thirst or not".

     'And then he repeated the sentence, very slowly and with emphasis. He often repeated himself like this when he had something important to say.

     'Edith told me later that this one sentence completely destroyed her skepticism and her negativity. The words stopped her mind, blew away her determination to be a spoilsport, and put her into a state of peace and silence that lasted for long after her visit.'

Harriet: I have read on many occasions that Ramana Maharshi preferred to teach in silence. I never get that impression with Nisargadatta Maharaj. Did people ever get a chance to sit in silence with him?

David: During the years that I visited it was possible to meditate in his room in the early morning. I forget the exact timings, but I think that it was for an hour and a half. Maharaj would be there, but he would be going about his normal morning activities. He would potter around doing odd jobs; he would appear with just a towel around his waist if he was about to have a bath; sometimes he would sit and read a newspaper. I never got the feeling that he was making a conscious effort to teach in silence in the way that Ramana Maharshi did by looking at people and transmitting some form of grace. However, he did seem to be aware of the mental states of all the people who were sitting there, and he not infrequently complained about them.

     'I know who is meditating here and who is not,' he suddenly announced one morning, 'and I know who is making contact with his beingness. Only one person is doing that at the moment. The rest of you are all wasting your time.' Then he carried on with whatever he was doing.

     It was true that many people didn't go there to meditate. They just saw it as an opportunity to be with him in his house. They might be sitting cross-legged on his floor, but most of the time they would be peeping to see what he was doing instead of meditating.

     One morning he got tired of being spied on this way and exploded: 'Why are you people cluttering up my floor like this? You are not meditating; you are just getting in the way! If you want to go and sit somewhere, go and sit on the toilet for an hour! At least you will be doing something useful there.'

Harriet: What about the other times of the day, when he was available for questioning? Did he ever sit in silence during those periods?

David: There were two periods when it was possible to question him: one in the late morning and one in the evening. Translators would be available at both sessions. He encouraged people to talk during these sessions, or at least he did when I first started going to see him. Later on, he would use these sessions to give long talks on the nature of consciousness. He never sat quietly if no one had anything to say. He would actively solicit questions, but if no one wanted to talk to him, he would start talking himself.

     I only ever had one opportunity to sit with him in complete silence and that was at the beginning of the summer monsoon. When the monsoon breaks in Bombay, usually around the end of the first week of June, there are very heavy rains that bring the city to a standstill. The storm drains are generally clogged, and for a day or so people are walking round in knee-deep water. And not just water. The sewers overflow and the animals that live in them drown. Anyone brave enough to go for a paddle would be wading through sewage, waterlogged garbage and the corpses of whatever animals had recently drowned. Public transport comes to a halt since in many places the water level is too high to drive through.

     One afternoon two of us waded through the floodwaters to Maharaj's door. We were both staying in a cheap lodge about 200 yards away, so it wasn't that much of a trek. We scrubbed off the filth with water from a tap on the ground floor and made our way up to Maharaj's room. He seemed very surprised to see us. I think he thought that the floods would keep everyone away. He said in Marathi that there would be no session that afternoon because none of the translators would be able to make it. I assume he wanted us to leave and go home, but we both pretended that we didn't understand what he was trying to tell us. After one or two more unsuccessful attempts to persuade us to go, he gave up and sat in a corner of the room with a newspaper in front of his face so that we couldn't even look at him. I didn't care. I was just happy to be sitting in the same room as him. I sat there in absolute silence with him for over an hour and it was one of the most wonderful experiences I ever had with him. I felt an intense rock-solid silence descend on me that became deeper and deeper as the minutes passed. There was just a glow of awareness that filled me so completely, thoughts were utterly impossible. You don't realise what a monstrous imposition the mind is until you have lived without it, completely happily, completely silently, and completely effortlessly for a short period of time. For most of this time I was looking in the direction of Maharaj. Sometimes he would turn a page and glance in our direction, and when he did he still seemed to be irritated that we hadn't left. I was smiling inwardly at his annoyance because it wasn't touching me in any way. I had no self-consciousness, no embarrassment, no feeling of being an imposition. I was just resting contentedly in my own being.

     After just over an hour of this he got up and shooed us both out. I prostrated and left. Later on, I wondered why he didn't sit in silence more often since there was clearly a very powerful quietening energy coming off him when he was silent. Ramana Maharshi said that speaking actually interrupted the flow of the silent energy he was giving out. I have often wondered if the same thing happened with Maharaj.

Harriet: And what was your conclusion?

David: I realised that it was not his nature to keep quiet. His teaching method was geared to arguing and talking. That's what he felt most comfortable doing.

Harriet: Can you elaborate on that a little more?

David: I should qualify what I am about to say by stating that most of it is just my own opinion, based on observing him deal with the people who came to him. It doesn't come from anything I heard him say himself.

     When people first came to see him, he would encourage them to talk about their background. He would try to find out what spiritual path you were on, and what had brought you to him. In the face of Maharaj's probing questions visitors would end up having to justify their world-view and their spiritual practices. This would be one level of the interaction. At a deeper and more subtle level Maharaj would be radiating an energy, a sakti, that quietened your mind and made you aware of what lay underneath the mind and all its ideas and concepts. Now imagine these two processes going on simultaneously. With his mind the questioner has just constructed and articulated a version of his world-view. Underneath, though, he will be feeling the pull of his beingness, the knowledge of what is truly real, as opposed to the ideas that he merely thinks to be real. Maharaj's energy will be enhancing awareness of that substratum all the time. At some point the questioner will become acutely aware of what seem to be two competing realities: the conceptual structure he has just outlined, and the actual experience that underlies it. There was a certain look that appeared on some people's faces when this happened: a kind of indecisive 'which way should I go?' look. Sometimes the questioner would realise immediately that all his ideas and beliefs were just concepts. He would drop them and rest in the beingness instead. This, for me, was the essence of Maharaj's teaching technique. He wouldn't try to convince you by argument. He would instead make you argue yourself into a position that you felt to be true, and then he would undercut that position by giving you a taste of the substratum that underlay all concepts. If you were ready for it, you would drop your attachment to your concepts and rest in what lay underneath them. If not, you would blunder ahead, going deeper and deeper into the minefield of the mind. Some people got it quickly. Others, who were desperate for a structure to cling to, would come back again and again with questions that were designed merely to refine their understanding of his teachings.

     Talking to visitors and arguing with them was an essential part of this technique. For it to work effectively Maharaj required that visitors talk about themselves and their world-view because he needed them to see that all these ideas were just concepts having no ultimate reality. He needed people to look at their concepts, understand their uselessness and then reject them in favour of direct experience.

     I should mention here the limitations he put on the types of question that he was willing to answer. He would sometimes tell new people, 'I am not interested in what you have heard or read. I am not interested in second-hand information that you have acquired from somewhere else. I am only interested in your own experience of yourself. If you have any questions about that, you can ask me.'

     Later, after you had had your initial dialogues with him, he would introduce an even more stringent test for questions: 'I am not interested in answering questions that assume the existence of an individual person who inhabits a body. I don't accept the existence of such an entity, so for me such questions are entirely hypothetical.'

     This second constraint was a real conversation killer. You couldn't say, 'How do I get enlightened?' or 'What do I do?' because all such questions presuppose the existence of an 'I', an assumption that Maharaj always used to reject.

     I still have vivid memories of him listening as translators explained in Marathi what some questioner had said. As he understood the gist of what the question was Maharaj's face would sometimes turn to a scowl. He would clench his fist, bang it on the floor and shout 'Kalpana! Kalpana!' which means 'Concept! Concept!' That would sometimes be the only answer the questioners would get. Maharaj was definitely not interested in massaging visitor's concepts. He wanted people to drop them, not discuss them.

     When this second restriction effectively cut off most of the questions that people like to ask Gurus, Maharaj would fill the vacuum by giving talks about the nature of consciousness. Day after day he would continue with the same topic, often using the same analogies. He would explain how it arises, how it manifests and how it subsides. In retrospect I think he was doing what the ancient rishis of India did when they told their disciples 'You are Brahman'. When a jnani who is established in Brahman as Brahman says to a disciple, 'You are Brahman,' he is not merely conveying a piece of information. There is a power and an authority in the words that, in certain cases, makes the listener become and experience Brahman as he hears the words. This is a power and an authority that only jnanis have. Other people can say 'You are consciousness,' 'You are Brahman,' endlessly, but these will just be pieces of information that you can store in your mind. When a jnani tells you this, the full authority of his state and the full force that lies behind it are conveyed in the statement. If you take delivery of that information in the heart, in consciousness, then you experience that state for yourself. If you take delivery in your mind, you just store it there as an interesting piece of information.

     When Maharaj told you endlessly 'You are consciousness,' if you received that information in utter inner silence, it activated an awareness of consciousness to such an extent that you felt, 'He isn't just telling me something; he is actually describing what I am, right now in this moment'.

Harriet: Did this ever happen to you?

David: Yes, and I think that this is what he was referring to when he talked about 'getting the knowledge'. It wasn't an intellectual knowledge he was talking about, and it wasn't Self-realisation either. It was a state in which concepts temporarily dissolved leaving a simple awareness of the being that underlay them. While they lasted the states were very useful; they gave you the conviction and the direct experience that there was something real and enduring that exists whether the mind is there or not.

Harriet: All this is very interesting, but as you have said, a lot of it is your own personal conjecture. Did Maharaj ever confirm himself that this is what he was doing, or trying to do, with the people who came to him?

David: Not directly. He never explained or analysed his teaching methods, or not while I was there. Most of what I have just said comes from my own experience and my own interpretation of what I saw going on there. Other people may have other theories to explain what was going on. However, the facts of the matter are indisputable. People came to Maharaj, had talks or arguments with him, and at some point dropped their accumulation of ideas because they had been convinced that a direct experience invalidated all the long-held cherished notions they had accumulated.

     Let me tell you about one conversation I had with because it gives some good circumstantial evidence for what I have just been trying to explain. Firstly, I should mention that I sometimes used to argue with Maharaj simply because I knew that he liked people to argue with him. He seemed to like the cut and thrust of debate, and if no one had anything to say or ask, I would pick up the ball and start a discussion with him.

     I can't remember any more exactly what we talked about on this particular day, but I do remember that we spoke for about five minutes, during which time I was ostensibly pointing out what I claimed were contradictions in his teachings. He, meanwhile, was doing his best to convince me that no contradictions were involved. It was all very good-humoured and I think he knew that I was only disputing with him because, firstly, we both liked talking and arguing about spiritual topics and, secondly, no one else had any urgent questions to ask. After about five minutes, though, he decided to bring the discussion to a close.

     'I don't think you really understand the purpose of my dialogues here. I don't say things simply to convince people that they are true. I am not speaking about these matters so that people can build up a philosophy that can be rationally defended, and which is free of all contradictions. When I speak my words, I am not speaking to your mind at all. I am directing my words directly at consciousness. I am planting my words in your consciousness. If you disturb the planting process by arguing about the meaning of the words, they won't take root there. Once my words have been planted in consciousness, they will sprout, they will grow, and at the appropriate moment they will bear fruit. It's nothing to do with you. All this will happen by itself. However, if you think about the words too much or dispute their meaning, you will postpone the moment of their fruition.'

     All this was said in a very genial tone. However, at this point, he got very, very serious.

     Glowering at me he said very sternly, 'Enough talking. Be quiet and let the words do their work!'

     End of conversation.

     I always recollect this exchange with happiness and optimism. I feel I have been graced by his presence and further graced by the words of truth he has planted within me. I think those words will always be with me and I know that at the appropriate moment they will bloom.   .......................

50

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Remembering Nisargadatta Maharaj


Page 3

Harriet: Have you obeyed his instructions? Have you stopped thinking about the teachings?

David: Until you showed up today I hadn't really thought about the teachings for years. I haven't even read many of the new books of dialogues that have come out about him. That answer I gave a few minutes ago, 'The more I listen to Maharaj, the more I understand what Bhagavan is trying to tell me,' is in one of the books but I didn't find out until a few years ago.

     My former wife Vasanta was reading the book and she said, 'There is someone here from Ramanasramam. Do you know who it is?'

     She read a few lines and I realised that it was me. I used to read I am That cover to cover about once a year, but I don't even do that any more. Sometimes, if I am in the Ramanasramam library, I pick up I am That and read the opening sequence of chapter twenty-three. It is a beautiful description of the jnani's state that I never tire of reading. Other than that, I rarely read or think about the teachings any more.

     Having said that, I think it would be correct to say that I have more than enough other concepts in my head which are all acting as a herbicide on the words of truth that Maharaj planted within me. However, I have great faith in the irresistible power of Maharaj's words. Sooner or later they will bear fruit.

Harriet: Ramesh Balsekar used to say, 'The only effective effort is the immediate apperception of reality'. Some people would take that to mean that if you don't get the direct experience as the Guru, in this case Maharaj, is talking to you, you are not going to get it at all. Are you sure you are not just suffering from a case of wishful thinking?

David: There is something in what you say. If you could keep your intellect out of the way when Maharaj was speaking, his words, and the authority behind them, would do their work. When he spoke he wasn't asking you to join in the process at all. How could he be asking you to do anything when he knew that you didn't exist? He wasn't asking you to understand, and he wasn't saying, 'Do this and you will be enlightened'. He wasn't addressing you at all. He was directing his words at the consciousness within you in an attempt to make you aware of who you really were. However, if his words didn't immediately produce results, he knew that they might deliver the goods later on. Remember what happened in his own case. Siddharameshwar told him that he was Brahman. Nisargadatta struggled with this for three years until he finally dropped his doubts and realised it to be the truth.

     There is a power in a jnani's words and that power does not dissipate two seconds after the jnani has uttered them. It lingers and it carries on being effective; it carries on doing its work.

Harriet: Did Maharaj himself corroborate this?

David: Yes. I can't remember how the subject came up, but I heard him say, 'The words of enlightened beings have a power that makes them endure. The great saints of the past gave out their teachings, and those teachings have survived because there is an inherent power and authority in them. Other people may have been saying the same thing at the same time, but the words of those people have disappeared because there was no power in them. The words of jnanis have endured because they have the power and authority of the Self behind them.'

     I mentioned this answer to Papaji when I was interviewing him a few years ago. He gave it his whole-hearted endorsement.

Harriet: When you say that the words 'have endured' does that mean that they have simply endured in books, as remembered quotations, or do they still have the power to awaken people, even centuries after they were spoken? Is not the immediate presence of the Guru necessary for that?

David: I think I would have to say that a living human Guru is necessary for all but the most mature to realise the Self. However, once you have seen a real Guru and been with him, his presence is always with you. You can tune into his presence, his grace, and his power in any number of ways: through his photo, through thinking about him, and through reading his words.

Harriet: Again, I feel compelled to ask, 'Is this your own opinion or do you have some support from Maharaj to back it up?

David: I remember a conversation I had with Maharaj on my first visit. I can't remember how we got round to the subject, but we ended up talking about the power of the Guru and the various channels it manifested through. I had been deeply impressed and deeply moved by I am That, and I told him so.

Me: For several months I have been reading I am That. Through those words I felt a very strong connection with you and the teachings. Can one have a connection with a Guru simply by reading his words, or is it necessary to come in person to see him?

Maharaj: The words will do their work wherever you hear or read them. You can come here and listen to them in person, or you can read them in a book. If the teacher is enlightened, there will be a power in them.

Me: In my particular case I read the words of a Guru who was still alive, and those words compelled me to come here and see you. Perhaps your words had such a strong effect because you are still alive and teaching. I made contact with a living teacher, a living presence. What about a hypothetical case of someone picking up I am That in fifty years' time, and in a country several thousand miles away. That person will never have a chance to see you. Will those words still have the power to transform and awaken?

Maharaj: Time and space exist in your mind, not in the Self. There is no limit to the power of the Self. The power of the Self is always present, always working, always the same. What varies is the readiness and willingness of people to turn their attention to it. If someone picks up this book ten thousand miles away in a thousand years' time, those words will do their work if the reader is in the right state to listen to and assimilate the words.

     He didn't actually say that one could get enlightened by reading the words of a dead Guru, but he was quite clear that the words of an enlightened being, even in book form, were charged with a power that future generations could tune into. I think I asked this particular question because of my relationship with Ramana Maharshi. I was the 'hypothetical' person in the question who had discovered the words of great but deceased Guru. I suppose I really wanted to know whether Ramana Maharshi could be the Guru for someone like me who had been born years after he passed away. Maharaj didn't really answer that question for me, but he did convince me that a considerable part of the power and the authority of Guru could be found in his recorded teachings.

     Over time, I came to the conclusion that a living human Guru really is necessary for the vast majority of people, but at the same time I have a great respect for the power that resides in the recorded words of such people.

Harriet: Was this particular dialogue recorded? I think it would be quite an important one for the many people such as myself who have only discovered Maharaj in the years since he passed away.

David: I doubt it. It was a very quiet afternoon session, and only a few of us were there. There were never any organised recordings. People who had a tape recorder would bring it along and make a recording from wherever they were sitting in the room. In the last couple of years several people were doing this, but when I first went, hardly anyone was doing it.

Harriet: You spoke about 'readiness' and 'willingness to listen' as being key factors. Did Maharaj ever speak about how or why some people got the direct experience, while most people didn't?

David: I did talk to him once about this. It was on one of my later visits. I had gone there with a friend of mine, Cary McGraw, and I discovered that it was Cary's birthday that day. When he told me, we were sitting in a café on Grant Road in the interval between the end of the bhajans and the start of the morning question-and-answer session. While Maharaj's room was being swept and cleaned, we all had to disappear for half an hour or so. Most of us would go for a tea or coffee break on Grant Road.

     I asked Cary what he would like for a birthday present and he replied, 'Go back in there and have a good argument with Maharaj. I used to love to listen to you when you used to harass him about his teachings, but nowadays you hardly open your mouth at all. Go back in there and get him fired up about something. That will be my birthday treat.'

     I didn't feel much like asking anything, and I definitely didn't feel like embarking on a full-blown debate. I think by that time Maharaj had finally subdued my argumentative tendencies; I was quite content just to sit at the back and listen to what everyone else had to say.

     We went back in, but I had no idea what to talk about. When everyone had settled down, Cary gave me a nudge and I suddenly found myself talking about why some people get enlightened and others not.

     'Ramana Maharshi,' I said, 'got enlightened in a few minutes. It took you three years from the moment you met you Guru until you realised the Self. Other people try for fifty years and don't succeed. Why is it like this? Are the people who try all their lives and fail doing something wrong?'

     Most other Hindu teachers would answer a question like this by saying that some people had more or less finished their work in previous lives and were therefore able to realise the Self very quickly in this life. This wasn't an option for Maharaj because he steadfastly refused to accept that reincarnation took place at all. This itself was a little strange to me because in the period that I used to visit him the dust jacket of I am That reproduced a dialogue with him in which he explained in quite some detail how reincarnation took place. However, in the era that I visited him I never once heard him accept the validity of reincarnation, and he frequently said it didn't happen. My question was really, 'If one discounts the theory of reincarnation, which you seem to do, how can someone like Ramana Maharshi get enlightened with no desire for it, no effort and no practice, while everyone else struggles unsuccessfully for decades and fails?'

     'It's the chemical,' announced Maharaj. 'Some people are born with a pure chemical and some are not. Those with a pure chemical get enlightened, and those with an impure chemical don't.'

     'The chemical' was one of Maharaj's idiosyncratic analogies or metaphors. I think it was derived from the chemical on a roll of film. We are all issued with a 'chemical' at the moment of conception, said Maharaj, and that is our destiny for this life. In one sense it is like a roll of film, a script that has been given to us for this life. Traditional Hinduism teaches that we have prarabdha karma, an unchangeable destiny for this life that is an inevitable result of actions that have been performed in previous lives. Maharaj couldn't incorporate past-life activities into his 'chemical' theory, but he did have an alternative selection of factors to offer.

     I can't remember whether it was during this particular conversation or on some other day, but I remember asking him about the components of 'the chemical'. He replied that it was a combination of a wide variety of factors: parents' genes, astrological configurations at the time of conception, the future environment that one was going to be brought up in – these were just a few that he mentioned. These all coalesced at a particular moment and issued a body, or rather an embryo, with its appointed destiny.

     'This is all very deterministic,' I said. 'If the purity of the chemical determines whether or not we get enlightened, why should we even care about it or not? What is the point of trying or not trying, wanting or not wanting, if the purity of the chemical has already decided the matter for us in advance? We may as well all go home.'

     Maharaj replied, 'No, it is not completely determined in advance. The vast majority of people in the world are born with a dirty chemical. Nothing they do or don't do will make any difference. Enlightenment is not for them, and most of them won't even care about such matters. At the other end of the spectrum there will be an extremely small number of very pure beings who will become aware of their true nature without any striving or inclination.'

     He didn't say so, but I assume he would have put Ramana Maharshi in this category.

     'Between these two extremes,' continued Maharaj, 'there are a small number of people whose chemical is only slightly impure. These people have a chance to get enlightened. If they can meet with a Guru who can show them the truth and if their earnestness and seriousness are high enough, they can purify their slightly dirty chemical and find out who they really are. That is why we are all here today. People who come to a teacher with a strong thirst for freedom are the ones who have only a few impurities. They are the ones for whom liberation is possible.'

Harriet: So did he think that the people who came to him were 'advanced'? There must have been a mixture of all kinds of people. They couldn't all have been candidates for liberation.

David: Yes, there was a very eclectic mix of people there, from curiosity seekers to people who had travelled half way round the world because they were desperate for liberation and thought that Maharaj could help them. I sometimes used to sit next to a homoeopathic doctor who lived a few streets away. He had no interest in liberation and just saw Maharaj as a good source of entertainment.

     'This is the best show in the neighbourhood,' he told me once. 'I just come here because I like watching how Maharaj deals with all the people who come. I don't believe a word he says, but he puts on a good show.'

     This man, incidentally, told me that Maharaj's language in the original Marathi was occasionally very crude and vulgar. He told me that the translators, who were all respectable, middle-class Hindus, were probably too embarrassed to pass on the full force of his vulgarity. At the end of the sessions he would take me aside on the street outside and take great delight in telling me about all the various sexual jokes and innuendos that the translators had omitted tell us. I think the doctor's entertainment included watching his neighbours squirm as they listened to Maharaj's more outrageous remarks.

     Maharaj to some extent determined the sort of people who were likely to come and stay by setting the agenda on what he was willing to talk about and what he wasn't. He wasn't interested in what he called 'kindergarten lessons'. That meant he generally refused to talk about many of the tenets of traditional Hinduism: ritual worship, karma and reincarnation, common practices such as japa, things like that. A large proportion of the foreigners who were there had come because they had read I am That. They wanted to talk about liberation, not traditional Hindu practices and traditions, and Maharaj was happy to oblige them. The people who wanted to talk about other things soon left to find somewhere more suitable for their inclinations and interests. Some, though, came with traditional ideas and beliefs and fell under the spell of Maharaj and his radical teachings, but I think these people were in the minority.

     I remember Mullarpattan telling us one day, 'I was a traditional Ram bhakta when I first arrived here. I thought that if I could have a vision of Ram, I would be sure to join him in Vaikunta [Ram's heavenly realm] when I died. The first day I came, Maharaj told me that Vaikunta didn't exist. I was very shocked to hear a Guru speak like this, but I felt attracted to him and I stayed on. Within a short period of time I dropped all my ideas about the gods and their heavens.'

     Some of the other local people were very much interested in Maharaj's uncompromising teachings on liberation, but during the time that I was there, the foreigners generally outnumbered the locals by about three to one in the morning question-and-answer session. This could have been because many of the Bombay devotees had to go out to work, but even on weekends and holidays, the foreigners always outnumbered the Indians.

     There was a separate session in the evening that was conducted in Marathi. We were never invited to that because there wasn't enough room for everyone, so I have no idea what went on in those sessions.

Harriet: Did you get the feeling that the foreigners were treated a little differently from the local people?

David: I would just say that we had different attitudes, different backgrounds and, for the most part, different aspirations. When we spoke to Maharaj, his answers reflected these differences.

     One morning a new Indian couple arrived and asked Maharaj in English a series of questions about how to live a detached spiritual life while they were in the middle of all their family and work responsibilities. This is a standard question in India and everyone in the guru business must have a standard answer to it. Maharaj dealt with them very politely and respectfully and talked to them for about fifteen minutes. At the end of that period he asked them to leave. This was a little bit unusual. Usually, when a questioner had finished talking to Maharaj he would go back to his seat and listen to what everyone else had to say.

     On this occasion Maharaj watched them disappear down his staircase. He waited about ten seconds more before bursting into a delighted laughter.

     Slapping his thigh, he said, 'That is the sort of boring conversation I used to have every day before all you foreigners came along!'

     I think he enjoyed talking to people who didn't come along to talk about all their family or work problems. He also knew he could be more irreverent and risqué with the foreigners, which was something he enjoyed.

Harriet: Can you give me an example?

David: One morning he looked around and noticed that there were no local people there at all except for the one translator.

     A mischievous look appeared on his face and he said, 'Three things are absolutely necessary for human life: food, oxygen and sex.'

     We all perked up. This was something different from the usual lecture on consciousness. We waited for him to continue, to develop his theme and explain in more detail, but he refused to elaborate.

     Instead he said, 'Come on! Somebody dispute that statement. It's very controversial. Somebody disagree with me.'

     It looked like he wanted to start an argument, but about what wasn't clear.

     When no one else seemed interested in disputing his statement, I stepped into the breach to be the fall guy.

     'If you don't breathe for a few minutes, you die,' I began. 'If you don't eat for a few weeks, you die. But I have never heard of anyone dying because they didn't have sex. How can you say that it is essential for human existence?'

     Maharaj refused to explain himself. Instead he just repeated himself.

    'Three things are absolutely necessary for human life: food, oxygen and sex.'

     I couldn't see where he was going with the conversation, or where he wanted me to go with it.

     'Are you saying that we should all have sex because if we don't we will all die?'

     I was trying to provoke him into revealing why he had suddenly brought this topic up.

     'No, I'm not saying that at all. I'm simply saying, 'Three things are absolutely necessary for human life: food, oxygen and sex.'

     I tried a couple of other approaches but didn't get anywhere, and no one else in the room seemed willing to pitch in and help out. He just kept on repeating his original statement. After a few minutes he heard footsteps on the stairs. He immediately started talking about consciousness, and as the new visitors, a group of local people, came into the room, he was well into one of his standard explanations. He obviously didn't feel comfortable discussing sex in front of his Marathi devotees. I never did find out what the point of his statement was because he never brought it up again.  ............................


Âû çäåñü » Ê âîïðîñàì î ñàìîðåàëèçàöèè » Òåêñòû è âèäåî íà àíãëèéñêîì ÿçûêå » English texts. (òî, ÷åãî íåò â ïåðåâîäå íà ðóññêèé)