Wherever your attention alights,
In this technique, firstly you have to develop attention. You have to develop a sort of attentive attitude, only then will this technique become possible, so then wherever your attention alights you can experience ― you can experience yourself. Just by looking at a flower you can experience yourself. Then looking at a flower is not looking at the flower only, but at the looker also ― but only if you know the secret of attention.
You also look at a flower, and you may think you are looking at the flower, but you have started thinking about the flower, and the flower is missed. You are no more there, you have gone somewhere else, you have moved away. By attention is meant that when you are looking at a flower, you are looking at a flower and not doing anything else ― as if the mind has stopped, as if now there is no thinking and only a simple experience of the flower there….
Attention means a silent alertness with no thoughts interfering. Develop it. You can develop it only by doing it; there is no other way. Do it more and you will develop it. Doing anything, being anywhere, try to develop it.
You are traveling in a car, or in a train. What are you doing there? Try to develop attention; don’t waste time. For half an hour you will be in a train: develop attention. Just be there. Don’t think. Look at someone, look at the train or look outside, but be the look, don’t think anything. Stop thinking. Be there and look. Your look will become direct, penetrating, and from everywhere your look will be reflected back and you will become aware of the looker.
You are not aware of yourself because there is a wall. When you look at a flower, first your thoughts change your look; they give their own color. Then that look goes to the flower. It comes back, but then again your thoughts give it a different color. And when it comes back it never finds you there. You have moved somewhere else, you are not there.
Every look comes back; everything is reflected, responsed, but you are not there to receive it. So be there to receive it. The whole day you can try it on many things, and by and by you will develop attentiveness. With that attentiveness do this:
Wherever your attention alights,
Then look anywhere, but simply look. The attention has alighted ― and you will experience yourself. But the first requirement is to have the capacity to be attentive. And you can practise it. There is no need for it to take some extra time.
Whatsoever you are doing ― eating, taking a bath, standing under a shower ― just be attentive. But what is the problem? The problem is that we do everything with the mind, and we are planning continuously for the future. You may be travelling in a train, but your mind may be arranging other journeys; programming, planning. Stop this.
One Zen monk, Bokuju, has said, “This is the only meditation I know. While I eat, I eat. While I walk, I walk. And while I feel sleepy, I sleep. Whatsoever happens, happens. I never interfere.”
That’s all there is ― don’t interfere. And whatsoever happens, allow it to happen; you be simply there. That will give you attentiveness. And when you have attention, this technique is just in your hand….
Wherever your attention alights,
Just remember yourself.
There is a deep reason because of which this technique can be helpful. You can throw a ball and hit the wall ― the ball will come back. When you look at a flower or at a face, a certain energy is being thrown ― your look is energy. And you are not aware that when you look, you are investing some energy, you are throwing some energy. A certain quantity of your energy, of your life energy, is being thrown. That’s why you feel exhausted after looking in the street the whole day: people passing, advertisements, the crowd, the shops. Looking at everything you feel exhausted and then you want to close your eyes to relax. What has happened? Why are you feeling so exhausted? You have been throwing energy.
Buddha and Mahavir both insisted that their monks should not look too much; they must concentrate on the ground. Buddha says that you can only look up to four feet ahead. Don’t look anywhere. Just look on the path where you are moving. To look four feet ahead is enough, because when you have moved four feet, again you will be looking four feet ahead. Don’t look more than that, because you are not to waste energy unnecessarily.
When you look, you are throwing a certain amount of energy. Wait, be silent, allow that energy to come back. And you will be surprised. If you can allow the energy to come back, you will never feel exhausted. Do it. Tomorrow morning, try it. Be silent, look at a thing. Be silent, don’t think about it, and wait patiently for a single moment ― the energy will come back; in fact, you may be revitalized.
People continuously ask me…. I go on reading continuously so they ask me, “Why are your eyes still okay? You should have needed specs long ago.”
You can read, but if you are reading silently with no thought, the energy comes back. It is never wasted. You never feel tired. My whole life I have been reading twelve hours a day, sometimes even eighteen hours a day, but I have never felt any tiredness. In my eyes I have never felt anything, never any tiredness. Without thought the energy comes back; there is no barrier. And if you are there you reabsorb it, and this reabsorption is rejuvenating. Rather than your eyes being tired they feel more relaxed, more vital, filled with more energy.
Osho, The Book of Secrets Talk #51
One must have asked oneself, I’m quite sure, whether one changes at all. I know that outward circumstances change; we marry, divorce, have children; there is death, a better job, the pressure of new inventions, and so on. Outwardly there is a tremendous revolution going on in cybernetics and automation. One must have asked oneself whether it is at all possible for one to change at all, not in relation to outward events, not a change that is a mere repetition or a modified continuity, but a radical revolution, a total mutation of the mind. When one realizes, as one must have noticed within oneself, that actually one doesn’t change, one gets terribly depressed, or one escapes from oneself. So the inevitable question arises: can there be change at all? We go back to a period when we were young, and that comes back to us again. Is there change at all in human beings? Have you changed at all? Perhaps there has been a modification on the periphery, but deeply, radically, have you changed? Perhaps we do not want to change because we are fairly comfortable.I want to change. I see that I am terribly unhappy, depressed, ugly, violent, with an occasional flash of something other than the mere result of a motive; and I exercise my will to do something about it. I say I must be different, I must drop this habit, that habit; I must think differently; I must act in a different way; I must be more this and less that. One makes a tremendous effort and at the end of it one is still shoddy, depressed, ugly, brutal, without any sense of quality. So one then asks oneself if there is change at all. Can a human being change? – J. Krishnamurti, The Book of Life
Like the pot and clay, waves and the sea, ornaments of silver and gold, the universe is non-different from Brahman. The cause does not lose its being by appearing as the effect. The world is not an illusion, but it is nondifferent from Brahman. Like heat is inseparable from fire and identical with it, so the universe which is of the nature of Brahman is identical with it.
The world is dependent on Brahman and independently the world is nothing. The play of cit (consciousness) alone shines as this universe. The universe was, is and always will be. There is no beginning or end to creation.
Behind the impermanent material world there is the invisible source of all things, pure, unchanging spirit or Atman. In the presence of God, maya (illusion) creates the world, even as in the presence of the superior officer, the subordinates do their work. Just as a carpenter cannot work without the instruments, and the instruments themselves also cannot do any work without the carpenter, so also, Isvara (God) cannot create the world without maya, nor can maya create the world without Isvara.
This world is an overflow of the love of God. This is the view of a bhakta (devotee). This world is an overflow of the bliss of Brahman. This is the view of a vedantin or sage. Love and bliss are one; God and Brahman are one. This world is nothing but the expression of God’s love for Himself. This world is an expression or manifestation of God. It is the outcome of the spontaneous play of love and joy. God expands Himself and manifests as the world.
Atmic sankalpa (the will of the self) makes this universe shine and constitutes it. Every object is surcharged with divine significance. Everything in this world has got a spiritual message to convey. Learn from everything. All is Brahman. When this truth is intellectually recognised and intuitively realised, then all feelings of differences end forever.
- Swami Sivananda
Deepavali has to be observed as a day for getting rid of all the bad qualities
in us, symbolised by the demon Narakasura. The inner meaning underlying the
festival should be rightly understood. A whole array of lamps is lit by the
light from one lamp. That one lamp symbolises the Supreme Effulgent Lord. The
others symbolise the light in individual selves. The truth of the Vedic saying,
“The One willed to become the many” is exemplified by the lighting of many lamps
by the flame of one. Deepavali festival thus bears out the profoundest spiritual
truth. The lamp points to another significant fact. Wherever it may be placed,
the flame rises upwards only and never moves down. Likewise, the flame of Jnana
(Spiritual Wisdom) leads one to a sublime level through the path of
Righteousness. – Bhagavan Sri Sathya Sai Baba
Whatever has a beginning or an end is unreal. That which exists in the past, the present and the future is real. Only Brahman exists in these three periods of time. Hence Brahman alone is real. The reality underlying all names and forms, the primal one from which everything originates is Brahman, the Absolute. Brahman is the soul of all joy, all bliss. Brahman transcends phenomena. Production and destruction are only phenomena, the jugglery of the mind or maya (illusion).
Brahman is infinite, eternal, immortal. Infinity is one - only that which is unchanging, indivisible, non-dual, beginningless, endless, timeless, spaceless, causeless, can be infinite. There can be no parts, no differences, no distinctions in Brahman.
Brahman is self-luminous, self-existent, self-contained, selfestablished, self=revealed. Brahman illumines itself by itself; by its nature it is ever illumined. Individual souls and the world are unreal - nothing save Brahman is eternal.
Immortality, knowledge, bliss purity, independence, perfection, etc., constitute the very nature of Brahman. He resides in your heart. He witnesses the activity of the buddhi (intellect). Word, speech, mouth, may not approach Brahman. Mind also cannot go there. Supreme Brahman is impersonal, formless, all-pervading and subtle - but He can be reached through meditation, through the eye of intuition, by one who has purified himself and who is endowed with the four means of salvation.
God cannot be seen with the physical eyes - but He reveals himself to His devotees. He is one though called by countless names. Realise the reality of the one existence, the one life that throbs in all atoms, in all beings - the one power that creates, sustains and dissolves this universe.
When the heart of the devotee is united in the Lord, no difference between them remains.
Before saturating the mind with thoughts of Brahman you will have to assimilate divine ideas first.
Remember this triplet always:
Assimilation - Saturation - Realisation.
Deep sleep is often compared to Samadhi, for, the senses and the mind are transcended and the ego is immersed in itself. It is in bliss, but, it is not aware of that bliss, for, wakefulness alone gives that knowledge. So, what can grant realization is the awareness of the waking stage and the bliss of the sleeping stage. Concentrate on the point, where one is having these two: that is the moment of victory. Mark the word ‘Sama dhee’ – it means balanced, unruffled intellect, and equanimity in the face of grief and joy, pain and pleasure, rejection or rejoicing. One who has attained that stage will be indifferent to fear or favour, to hate or love, to praise or blame. Where there is only One, how can even thought arise? That is the true Samadhi – the being, the awareness and the bliss.
- Bhagawan Sri Sathya Sai Baba.
Culture must be directed towards reforming one’s character. Along with that reform and to the extent it is gained, outward standard of economic life too can be adjusted. Everyone must be trained in the techniques of enjoying peace and happiness. These do not depend on the outer, the external, the visible objective world. So there is no profit in worrying about or debating about these matters. You must take shelter in the contemplation of the Divine all the time. Remind yourself that the body is subject to change, it is temporary, and liable to decline. It is only when each and every aspirant is aware of this fundamental truth, equanimity, equality and exhilaration can be established on earth.
- Bhagavan Sri Sathya Sai Baba.
For the complete mutation in consciousness to take place you must deny analysis and search, and no longer be under any influence, which is immensely difficult. The mind, seeing what is false, has put the false aside completely, not knowing what is true. If you already know what is true, then you are merely exchanging what you consider is false for what you imagine is true. There is no renunciation if you know what you are going to get in return. There is only renunciation when you drop something not knowing what is going to happen. That state of negation is completely necessary. Please follow this carefully, because if you have gone so far you will see that in that state of negation you discover what is true; because, negation is the emptying of consciousness of the known. After all, consciousness is based on knowledge, on experience, on racial inheritance, on memory, on the things one has experienced. Experiences are always of the past, operating on the present, being modified by the present and continuing into the future. All that is consciousness, the vast storehouse of centuries. It has its usefulness in mechanical living only. It would be absurd to deny all the scientific knowledge acquired through the long past. But to bring about a mutation in consciousness, a revolution in this whole structure, there must be complete emptiness. And that emptiness is possible only when there is the discovery, the actual seeing of what is false. Then you will see, if you have gone so far, that emptiness itself brings about a complete revolution in consciousness: it has taken place. – J. Krishnamurti, The Book of Life
You say, “This is my body” - this indicates that you are different from the body and the body is your instrument. You are holding it just as you hold a walking stick in your hand.
In sleep you exist independent of the walking stick in your hand (body). In dreams you operate through the astral body without having any concern for the fleshy body. Through ignorance you have identified yourself with the physical body and mistaken it for the real `I’ which is ever-pure, all-pervading, self-existent, self luminous and self-contained, which has neither beginning nor end, which is changeless, beyond time, space and causation, and which exists in the past the present and the future.
Prana (vital force) is not `I’. It is the effect of rajas (energy). It is inert. It cannot welcome a man while you are asleep, though it is flowing. It increases and decreases. You say, “My prana” - this shows you are different from prana. It is your instrument only. You can control the breath by pranayama. The controller is different from the controlled (prana). Prana is not `I’.
Mind also is not `I’. It gropes in darkness. It borrows light from a higher power. It gets puzzled and confused. During shock and fear it becomes insentient. It is the effect of satva. It is your instrument. You say, “my mind” - therefore mind is different from `I’. It is full of changing ideas. It has a beginning and an end. You can control the mind and the thoughts - the controller is different from the controlled (mind). It is as much your property, and outside of you, as your limbs etc., or dress, chair, etc. In sleep there is no mind, yet you wake up with a feeling of continuity of consciousness. There is no mind in delirium or coma, yet `I’ remains. Mind is a bundle of thoughts and all thoughts are centered around the false egoistic little `I’. The root thought of all these thoughts is the `I’ that is full of vanities.
Talking of myself, I always speak of `I’. The sheaths in which I am happy, old, black, a sanyasi (monk), etc., are incidents in the continuity of the `I’. They are ever changing and varying but the `I’ remains the same - unchanging amid the changing.
Selfishness has become the guiding force for all activities of man today. His mind is filled with all types of desires and violence has become the way of life. He is wasting his life not knowing the purpose of life. He is straying away from the path of Dharma and Prema. Desires of man are crossing limits and ultimately leading him to misery Man is in a state of confusion as he is unable to comprehend the true meaning of life.
I have been giving discourses for the past 60 years, but you are not making any effort to put into practice at least a few of the teachings. Students are like gold. Their hearts are suffused with sacred feelings. Their behavior also should be in consonance with their feelings. Man will be ruined it his behavior is not on the right lines. It is not only the students, even the teachers and administrators are not coming up to the expectations. No doubt, they have immense love for Swami, but the same love is not expressed in the form of gratitude and Sadhana. It is rather surprising, even to Me, that for the past few days I did not 4eeI like speaking at all. As there was no marked change in you, I thought there was no point in continuing to speak to you. Hence I have decided to confine Myself to a few words. What do you expect Me to speak? I have already taught all that ought to be taught. There is nothing more to convey. I am pained to see that all My teachings have gone in vain and all My sweet words have become tasteiess to you.
Ego is on the rise in devotees. Pomp and show has become the order of the day. Man is not able to recognise that ego will lead to his downfall. He is unable to derive the benefits arising out of his education and experiences.
Devotees are not grateful for the love and grace showered on them by Swami. They pose themselves as great people to the world at large. There is no greater sin than this.
Since ancient times, the Vedas have been proclaiming profound truths. They form the basis for a peaceful and prosperous society The term ‘Veda’ refers to ‘wisdom,’ ‘discrimination’ and ‘existence’. There are people who chant the Vedas from dawn to dusk. No one is examining these issues — What is the utility and significance of the Vedas? What is the benefit derived by chanting them? Many do attend the Veda Classes and study them, but they do so only for the sake of money name and tame. It is well nigh impossible brahman to study them all Vedas within his limited life span. Therefore, Sage Vyasa classified the Vedas into four broad categories: Rig Veda, YajurVeda, Sama Veda and Atharvana Veda. The Yajur Veda has been further classified into Krishna Yajur Veda and Shukla Yajur Veda. The manifold nature of the Vedas is conveyed by several other names such as — Sruti, Smriti, Trayee, Chandas, Swaadhyaaya, Nigama and Agama etc. Each name is pregnant with a deep inner significance. The Vedas consist of two divisions: Brahmanas and Aranyakaas. The Mantras that are chanted during the Yajnas and the Yaagas constitute Brahmanas. Aranyakaas consist of Mantras that are chanted by the Vaanaprasthaas in the forest. But unfortunately no one is giving due respect to the Vedas, which are very sacred and are replete with profound truths. As a result, Indian culture is on the decline. People from the overseas better understand the value of the Vedas than the Indians. The Japanese and the Germans have studied the Atharvana Veda deeply and thus could excel in the manufacture of arms and ammunitions. But unfortunately the Bharathiyas are unable to comprehend the greatness and the grandeur of the Vedas. They are ruining their lives in the pursuit of materialistic pleasures. Even spiritual practices are undertaken only to fulfill their worldly ambitions. Man can nourish this sacred culture only when he develops steady faith in divinity. They take to Pravritti Marga (outward path) forgetting the Nivritti Marga (inward path). Today man wants everything to be done in a trice without any exertion on his part. He is not prepared to put in any effort or put up with any hardship. - Bhagavan Sri Sathya Sai Baba