No thought that arises as Mind is any more or less profound than any other thought despite what each promises – even those thoughts that are pregnant with charm are insignificant.  Everything we think is merely a dark cloak that conceals the Self.  Nothing we can think will liberate us, no matter how profound.  Only when thoughts fall silent are we approaching the true nature of what we are.  Nothing else matters……….

(Quote) on BEING STILL

I needed to know this even before I learned to speak!

D.: Cannot samsara (Literally means: journeying. [cycle of birth, death, and rebirth]) be got rid of by any means other than making the mind still?

M.: Absolutely by no other means; neither the Vedas, nor the shastras (In essence, the shaastra is the knowledge which is based on principles that are held to be timeless.) nor austerities, nor karma, nor vows, nor gifts, nor recital of scriptures of mystic formulae (mantras), nor worship, nor anything else, can undo the samsara. Only stillness of mind can accomplish the end and nothing else.

D.: The scriptures declare that only Knowledge can do it. How then do you say that stillness of the mind puts an end to samsara?

M.: What is variously described as Knowledge, Liberation, etc., in the scriptures, is but stillness of mind.

D.: Has any one said so before?

M.: Sri Vasishta had said: When by practice the mind stands still, all illusions of samsara disappear, root and branch. Just as when the ocean of milk was churned for its nectar, it was all rough, but became still and clear after the churn (viz., mount Mandara) was taken out, so also the mind becoming still, the samsara falls to eternal rest.


4. Is the state of ‘being still’ a state involving effort or effortless?

It is not an effortless state of indolence. All mundane activities which are ordinarily called effort are performed with the aid of a portion of the mind and with frequent breaks. But the act of communion with the Self (atma vyavahara) or remaining still inwardly is perfect effort, which is performed with the entire mind and without break.
Maya (delusion or ignorance) which cannot be destroyed by any other act is completely destroyed by this perfect effort, which is called ‘silence’ (mouna).

Spiritual Instruction, revised form by David Godman, chapter 2


(Selected piece) Introduction to JNANI and BHAKTI

I am adding this to the blog because this is a really significant piece.  And this principle is not only applicable to Yoga.  It is a universal principle that applies to human nature (though in other esoteric traditions the terms may be different).

Source and sincere thanks go to: http://www.jnani.org/jnani.html

The term jnani means seer, or one who has pursued spiritual growth through wisdom or insight. It is used as a noun to describe a type of person, or an individual like Siddhartha Gautama (the Buddha), and is also used as an adjective to indicate the concepts and practices of a particular path. In India the term is often contrasted with the term bhakti, meaning devotee or devotion.

 ”The understanding of the differences between jnani and bhakti is vital in one’s spiritual journey, and also in understanding the sometimes bewildering diversity of the spiritual life”

The real significance of jnani and bhakti is as a personal orientation to the spiritual, though we can often describe a whole religion as having either a jnani or a bhakti emphasis.

Jnani individuals: make their initial response to the spiritual through the mind; their attitude is one of enquiry and doubt; their stance is aggressive in that they wish to penetrate the divine; their instinct is to understand.

Bhakti individuals: make their initial response to the spiritual through the heart; their attitude is one of love and trust; their stance is passive in that they wish to be penetrated by the divine; their instinct is to surrender.

Note that care has been taken to point out that these are initial responses. The jnani grows in love just as much as the bhakti grows in understanding. These are preliminary definitions which will be expanded upon and illuminated with examples in the various sections of this site.

The significance of jnani and bhakti can be vividly seen in the life of the great 19th century Indian saint, Paramahansa Ramakrishna. Romain Rolland, Ramakrishna’s biographer, quotes him as saying:

 “Greeting to the feet of the Jnani [seeker on the path of awareness (knowledge)]! Greeting to the feet of the Bhakta [seeker on the path of devotion]! Greeting to the devout who believe in the formless God! Greeting to those who believe in God with form! Greeting to the men of old who knew Brahman! Greeting to the modern knowers of Truth.”

This quote captures the breadth of Ramakrishna’s vision, a breadth that is aspired to in the contents of this website. However it is the specific interaction between Ramakrishna and fellow seeker Tota Puri, and between Ramakrishna and his disciple Vivekananda that most vividly illuminate the distinction between jnani and bhakti (see ‘selected Masters / Ramakrishna’ for an account of this).

Amongst religions we can cite Christianity as having a mainly bhakti emphasis, and Buddhism as having a mainly jnani emphasis. Hinduism, being such an ancient and eclectic religion, incorporates both orientations, for example showing a pronounced bhakti emphasis in Krishna-devotion, and a pronounced jnani emphasis in the Advaita tradition of non-dualism.

(Quote) by Ramana Maharshi – on IMPRESSIONS

All the age long vasanas (impressions) carry the mind outwards and turn it to external objects. All such thoughts have to be given up and the mind turned inward. For that effort is necessary, for most people.

(Ramana Maharshi, GFB, chapter 8.)

Vasanas which do not obstruct Self-Realization remain [after Self-Realization]. In Yoga Vasistha two classes of vasanas are distinguished: those of enjoyment and those of bondage. The former remain even after Mukti is attained, but the latter are destroyed by it. Attachment is the cause of binding vasanas, but enjoyment without attachment does not bind and continues even in Sahaja.

(Ramana Maharshi, GR, 89.)

There are not two minds – one good and the other evil; the mind is only one. It is the residual impressions that are of two kinds – auspicious and inauspicious. When the mind is under the influence of auspicious impressions it is called good; and when it is under the influence of inauspicious impressions it is regarded as evil.

(Ramana Maharshi, WHO,16.)

Only one who is free from all the latent tendencies (vasanas) is a Sage. That being so how can the tendencies of karma affect him who is entirely unattached to activity? 

(Ramana Maharshi, SI, Chapter 2, Question 26.)


“The wanting to find something … the Mind feels if I learn enough I will learn my way into freedom maybe. That’s one of the illusions. If I learn enough, and I study enough, and people have studied tremendously, pundits of knowledge, sometimes find their knowledge gets in the way now. [They think] ‘I have studied all these things and something in me knows it is nothing’.”

Mooji.   http://www.youtube.com/watch?v=3lwM3udQn5A

Whilst I was in Canada in 1986 I met a woman called Brenda S, wife of Vijay S who had been with Swami Ji a number of years. I recall that she was happily married and had at least two very young boys.  At some time before I met her she had been terribly ill and had actually died on the operating table. She described to me the out of body experience and of moving towards a bright light, similar to those recalled by people who die and are brought back to life .

She said that as she left her body she had the thought, “I can’t leave. What about Vijay and the boys? How will they survive without me?” Then as she moved further towards the light she felt herself let them go and think to herself, “They will be okay.”

When she came back into her body and recovered she was moved into a ward. Vijay and the boys naturally came to visit.  She saw them enter the ward through the doors but it was as if she did not know them.  She felt no emotional attachment at all to either her husband or the boys.  Naturally for Vijay this was very distressing and when they next had the opportunity to speak with Guriji they asked why this had happened? His answer was an indication of the nature of attachment and of the laws that govern rebirth.

He said, that when she died she had withdrawn too far from her present incarnation, to the point where attachments bound to this life and this body were broken or lost. That it was natural and that she should not worry. She would simply have to make new attachments if that is what she wished.

So why am I telling this tale? Well it is not just our attachments that leave us when we die. Learned (bookish) knowledge is not the same as experienced knowledge. Knowing the Self is not knowing in the sense of knowing this or that. It is more like abiding in the Self and in that way it is known. All learned knowledge is also forgotten when this physical body dies and withdraws into the subtle body before we take a new birth.  Whereas experienced knowledge is always available because it does not belong to us – it belongs to no one.   It is simply there to be seen.

When Swami Ji advised me not to do a philosophy degree I was puzzled.  I now see that it makes no sense to spend years learning information that will simply be lost in favour of practice that will reveal knowledge that cannot be lost.  I trust his judgement.

There will come a time when one will have to forget all that one has learned. – Sri Ramana Maharshi

(Thoughts) on THE JOURNEY

Meditation sometimes produces surprising insights.  Today was no exception.  Practice is a journey without a destination.  I see that for many years I was climbing a ladder to reach enlightenment but the Self I was seeking was in a sack on my back and was with me all the while.  But for years I do not realise.  Each rung I touch I learn intimately and could retrace my steps.  Even when the rungs are left behind I remember how they felt and what I learned from their touch.  All the rungs seem important and are leading me to my goal.  But I don’t need to climb the ladder, I never did, except that as I climb I get nearer to realising this, until one day I wonder in just the right way. I take the sack off my back and I look inside and find the Self that has always been there.  I realise then that the journey was not necessary, and yet had I not climbed I would not have realised that the Self was always with me.  I never was the climber, or the ladder, or the journey.  Such is the strangeness of the practice.