TODAY’S CONSIDERATIONS
To review the key pointers that would be offered were the taking of mahasamadhi only hours away:
A. The source of all relative problems always involves fanaticism.
B. Fanaticism is always rooted in the agendas of personality identifications.
C. Fanaticism also works hand-in-hand with higher-than-ever levels of the Obsessive-Compulsive Personality Disorder are manifesting around the globe.
D. “It’s all very simple so keep it that way.”
E. “Seek what you are if you like, but it would be enough to simply find what you are not.”
F. “Question everything and everyone.”
G. “The relative existence will never be stable, but you can be.”
H. “If seeking authenticity, listen to the beat of your inner guru and allow that to be the drum which provides the beat to which you march.”
I. “There are hundreds of sources of pain, but only one source of misery and suffering.”
and
J. “If you would come to understand how to abide naturally, find a guide and then a model that are abiding naturally.”
The next topic offered for consideration is excerpted from the book WHEN ONLY THREE HOURS OF MANIFESTATION REMAIN (The "Final" Talks of Floyd Henderson):
[Continued from yesterday]
K. You Really Can Just Be (Without Being Anything or Anybody), Part Three
Once more, the unwavering sense of "Just-Being-ness" can manifest only if all illusions about self-ness and Self-ness and WHO-ness end.
What was Maharaj’s take on identity?
Again, he said:
“You are afraid that you will lose your identity. This is childishness, clinging to the toys, to your desires and fears, opinions and ideas. Give it all up and be ready for the real to assert itself.”
and
“Wisdom is knowing that I am nothing.”
He made clear at the end that the Ultimate Sickness is a mind sickness - a mental illness, marked by the symptoms of “ignorance, stupidity, and insanity.” Then he made clear that "All illness begins in the mind."
He said of the mind,
"Your confusion is . . . in your mind" and "Whatever is conceived by the mind must be false, for it is bound to be relative and limited” and "Distrust your mind, and go beyond."
Then he made the connection between "identity" and "mind”:
“Identity, individuality, uniqueness - they are the most valuable aspects of the mind, yet of the mind only.”
He made clear that whatever can say “I am” and whatever can believe any words which follow “I am” can never truly identify you and cannot ever be real:
Maharaj: “Once you realise that whatever appears before you cannot be yourself, and cannot say 'I am', you are free of all your 'persons' and their demands.”
He explained: “Such self-identifications are patently false and the cause of bondage.”
He also said: “The impersonal is real. The personal appears and disappears. 'I am' is the impersonal Being. 'I am this' is the person. The person is relative [whereas] the pure Being is fundamental.”
He said of “the realized” that they are “no longer bound by appearances” and that they “do not identify with the name and shape.”
When asked about how a “realized man” sees himself, Maharaj answered:
“Neither ordinary nor extraordinary . . . just being aware and affectionate, intensely. He looks at himself without indulging in self-definitions and self-identifications. He is completely rid of himself, like a man who is very rich, but continually gives away his riches. He is not rich, for he has nothing; he is not poor, for he gives abundantly. He is just propertyless. Similarly, the realised man is egoless. He has lost the capacity of identifying himself with anything. He is without location . . . placeless . . . beyond space and time . . . beyond the world. Beyond words and thoughts is he.”
He said: “The very idea of becoming ‘this’ or ‘that’ is unthinkable.”
He said: “It would be a grievous mistake to identify yourself with
something external,” making clear time and again – at the end – that any notion of self or Self is false. And what can rid one of the false?
He said: “A spark of truth can burn up a mountain of lies. The opposite is also true: the sun of truth remains hidden behind the cloud of self-identification . . . .”
Having become able to differentiate between the true and the false, he was able to say:
“I am free from all description and identification. Whatever you may hear, see, or think of, I am not that.”
To be continued.
Please enter into the silence of contemplation.
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