Robert Adams Satsang

If you remember the stories about Ramana, when thieves broke into his house and his disciples wanted to fight them off and he said, “No don’t do anything, give them what they want. It’s their dharma to steal from us and it’s our dharma not to resist. So give them what they want.”

Then again, when Ramana was walking around the mountain, Arun- achala, he stepped in a hornets nest. Instead of pulling his foot out and cursing the hor- nets, he left his foot there and he spoke to the hornets, he said, “Sting me, it’s your right to sting me because I broke into your home. So sting me all you want.” And he came home that night all swollen. Does that sound stupid? If you think about it, it sounds stupid. But if you don’t think about it (students laugh) then you’ll understand.

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Can’t you see now that if you get rid of the I, all those feelings will also go. So you ask, “Who am I? Where did this I come from?” You never answer that question. When thoughts come to you, you inquire, “To whom do they come? To me? I think these thoughts? Who am I?” You do not answer.
As you continue to do this process you find that your mind is becoming quieter and quieter. The confusion stops. You begin to feel happier and happier. You are no longer reacting to person, place or thing. You become spontaneous in everything you do. You live in the now.
But you’re not doing that. It’s doing you. In other words you have not decided, “I am going to be spontaneous from now on. I’m going to live in the now.” As you are aware, how many times have you tried that without avail? You can’t make up your mind that you’re going to be spiritual, that you’re going to know that you are consciousness, that you are absolute reality. How many times have you tried to do that, and the first thing that comes into your life, you become upset? You react. Something bothers you. Or something good comes into your life and you become elated. You react in a positive way. They’re both impostors. Remember you’re not trying to change bad for good. You want to transcend everything, and become absolutely free.

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SH: Is your mind permanently quiet?
R: Not all the time, I have thoughts that come and they disappear right away. They don’t stick around. (SH: They don’t stick around?) They know better than to stay. (SH: They’re immediately witnessed and disappear.
R: That’s it, as soon as I confront them, they’re gone. That’s the reason I can sit in a chair at home for maybe four to six hours and it seems to me like five minutes passed. Because I draw a blank. But in the blank, in the void, there’s power, fantastic power. It’s not a blank, it’s unexplainable. But there’s a feeling of boundless love. It’s as if my own individuality has melted into boundless eternity. (SH: Into what?) Boundless eternity, and I just rest that way. Another question somebody asked, they say, “Robert, if you are con- sciousness why don’t you know what’s happening all over the world? Why can’t you know what’s happening in Europe, in Iraq, what somebody else is thinking. If you’re eve- rything, how come you don’t know?” Who can answer that?
SG: There’s no one else to know?
R: You’re on the right track. (SG: There’s nothing else to know?) Consciousness is self-contained. Consciousness has nothing to do with the relative world. So if you are consciousness, you are beyond the relative world. The relative world does not exist for you. So how can you know anything relative.
SH: How can you say it has nothing to do with it, when it all occurs within consciousness.
R: That’s the appearance. What occurs in consciousness is an appearance. It is not reality.

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SB: But some of the Saints are able to do that, they’re able to know what’s happening.
R: Oh they’ve got all kinds of powers. (SB: …powers that they can know what’s hap- pening in other parts of the world and to other people.) People develop siddhas, but that’s dan- gerous. (SL: What is it called?) (SN: It’s actually siddhis.) Siddhis yes. (SH: Psychic powers.)
SB: That’s of the mind, isn’t it? (R: Of course.) So they’re limited?
R: All the books tell you, avoid those things.
SK: So then there’s another group of Saints who they come spontaneously to them and
they spontaneously arise for the help of other people. (R: To help other people?) Yeah.
R: Well to an extent, but the highest way to be is to know yourself as omnipres-
ence. Then you become other people. And that’s how you help them.

….

Why? Why not just awaken right now? (SK: Yeah.) Just wake up. Stop playing games, just wake up. All you’ve got to do is become tired of the world and just wake up. As long as you have de- sires, wants and needs you cannot wake up. So how many of you are ready to give up all your desires, wants and needs? Not too many, that’s why you can’t wake up. Because there’s something in your mind that’s very important to you. Get rid of that and you’ll wake up. Even if you’re thinking right now, I can’t wait to go home and eat dinner, that’s a strong desire. That prevents you from waking up. Or when I leave here I’m going to see this movie. That’s a desire that prevents you from waking up. To wake up you’ve got to be desire-less, total desire-less. That’s in your mind of course. It doesn’t mean that you have to give up anything physically. You have to give it up mentally.
As an example: If you’re attached to your car. And you’re always thinking about your car, how you love it. You hope nobody steals it. Those thoughts have got to go. Enjoy your car. Drive your car, but do not allow it to possess you. In your mind that is. So you really don’t have to give up anything physically. Everything is given up mentally.
SB: Robert is it because when a desire is in the mind consciousness cannot be pure?
R: No, any desire is a thought form and a thought form takes the place of reality. So when the thought form is subdued, reality ensues. Therefore all thought forms have to go. And desire is a strong thought form.

R: No. If you reach a state of enlightenment you become your natural Self. And as your natural Self, you go about your business like you always do, but you are not your business, you are not the doer. Your body does whatever it came to this earth to do, but it has nothing to do with you. You’re separate.

In other words, you do not have to go to a cave or a jungle retreat. You can be in the world and do whatever it is you have to do. But you’re not attached.
R: Yes, you have the realization that you are the mirror and the reflection at the same time. You watch the reflection but you know that you’re the mirror and not the re- flection. The identification is with the mirror.

You know plenty. (SB: It’s a total mystery.) That’s how it appears to the ajnani, but it’s beautiful.
SL: When you’re enlightened could you go back down to experience any level that you want to?
R: No. You don’t do that. You stay that way. You stay awake. (SL: So you wouldn’t delve into the siddhis? Is that what it’s called?) Siddhis are powers, powers. (SL: Okay then, so you would not go into that area?) You have no need to, no desire. (SL: Because you don’t have any desire at that point?) You’ve got everything, what else do you need? You have become everything. You are the source of the siddhis, the source of the power.) (SL: So at that point you would not even want to necessarily know anything.) You don’t even think about it.

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R: There’s more to it than that. I remember watching the Ananda maya movie yesterday, tears came to my eyes. (SL: At what part?) Just observing her, just watching her in action. (SL: Why?) Why? Who knows? Does there have to be a reason? See many people have a misapprehension, that self-realized people are cold and nothing disturbs them, nothing bothers them, they just walk around like a stone, not so. You feel and you have compassion, you have joy, you have bliss. You have total understanding of your fellow man. I am you and you are me. There’s no separation. So when you hurt I cry.
That’s what’s wrong with this path, because a lot of people who follow Advaita, think you have to be cold and calculated, no feelings, no emotions, don’t care. It’s not so, on the contrary.

Become mindful, yes. Start it tomorrow morning when you get out of bed. Observe your feet going on the floor. See how you stand. Going to the bathroom, brushing your teeth, eating breakfast. Become mindful of all of your activities. Watch yourself, see how long you can keep it up. (SL: Being present in the here and now.) Yes, same thing. And that quiets the mind too. Don’t worry about the future and forget about the past. Stay centered. But again, it’s hard to do unless you quiet your mind. So self- inquiry and mind quietening comes first.

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The secret is not to change your thoughts, but to get rid of your thoughts completely. We’re not trying to change negative thoughts to positive thoughts, for all positive thoughts lead to negative thoughts, negative thoughts lead to positive thoughts, that’s duality. We’re trying to transcend the whole bowl of wax, to go beyond, and that’s what happens when you live spontaneously, it happens by itself.

Living spontaneously is a meditation. Do not concern yourself with the fruits of your efforts. Everything will take care of yourself, of itself.

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You identify with those things by what? By silence. You see the difference?

There are many schools that tell you, change the negative into a positive, but that’s

based on the world of relativity. You’ll have to experience both, and there will be no end to it. But when there’s silence in the mind, that means you get rid of all concepts, of all de- sires, of all needs, of all wants, of all hurts. You become oblivious to everything. Then the real Self begins to take over, which is you, and you’ll automatically do, or gravitate to, the place where you have to be. It will all happen by itself, but don’t think of that. Think of nothing. Learn how to quiet your mind. Learn how to make your mind quiescent like a motionless lake. A motionless lake can attract, or image, reflect, the sun, the stars, the moon, trees, grass. A lake that is noisy cannot reflect anything. So, when you learn to quiet your mind you reflect your Self, and your Self is always harmony, always bliss, always sat- chit-ananda, always the absolute reality, always absolute oneness. That’s your real Self. That’s who you really are. It’s all up to you.

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Robert Adams Satsangs: The Collected Works

What do you do with your life everyday? How do you live your life? This doesn’t mean that you have to sit home and meditate all day long. It means you can go about your business. You can work. You cannot work. You can go to a movie. You can watch TV. You can do whatever you like, but never identify with the object! Never identify with what the body is doing. Let the body do whatever it came here to do, but you keep the mind and yourself on your heart, on the light, on consciousness. Quiet your mind any way you want, whatever method you use. Become the witness to your thoughts. Use atma-vichara, self-inquiry, whatever method you have to use, do it, but do it all day long, that’s the secret. Not just when you come here, not just an hour a day, but all during the day.

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Now a devotee is completely different. A devotee has found the path they are looking for and the teacher that they want. So they become the path. They become the teaching and they become the teacher. They take care of the that particular path they are on. It becomes reciprocal thing. A devotee realizes that the teacher of their Zen path has given up everything to teach the path, so they take care of the teacher’s needs, they make sure the path is right for everybody, and they devote themselves completely to that par- ticular path. So what happens to that kind of devotee? Pretty soon they merge with the teacher’s consciousness and they become one and they become realized and that’s the basic difference between a seeker, a disciple and a devotee.

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R: Well the only neurosis you have is that you believe that you are the body, that’s a neurosis. When you take your mind off the body, then you will know what to do, to stop the drug habit.

(SK: But what if it’s not preordained that you’re going to stop the drug habit?)

Then you won’t do it. But, if you realize your choice is not to identify with the drug habit, not to identify with the body, not to react to it, that feeling alone will cause something positive to happen.

(SK: Like possibly not having drugs in your life?) Exactly. (SK: All right, okay, so that whole question I had is answered.) If you say so. (laughter)

(SK: I mean this preordained matter is not like a set box.)

I hate to use those words sometimes, because you may say to yourself, “Well if it’s preordained, then maybe I should keep on taking heroin.” (SK: Right.) And we go for the rest of our life taking heroin, we say, “Well, it’s preordained, what am I going to do. I might as well enjoy it.” (laughter) So you’ve got to be careful with that. It’s preordained to the extent that you identify with the situation, that’s preordained. So as soon as you start to identify with the Self, with total awareness, then things begin to change. Changes will come, they have to.

Robert Adams Satsangs: The Collected Works

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When you realize the truth, it’s virtually impossible to enjoy the world.

R: As long as there is something, it’s not that. There’s no thing whatsoever. It’s beyond words and thoughts.

There’s nothing. But nothing is beyond the senses, so it sounds stupid. When your mind is quiet and peaceful, and you sit in the silence, then you become that you’re referring to and that’s none other than your Self. But don’t try to explain the Self. Once you try to explain it, it’s not it. That’s what I mean when I always tell you, just be your Self, be your Self and you will be safe. Don’t be this and don’t be that, but be yourself. Don’t be a woman, don’t be a man, don’t be anything.

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Of course, the other way is total surrender to God or to your Self. Even when I say total surrender to God, some people still believe they have to surrender to some kind of outside deity, but there is no outside deity. Total surrender to God means to surrender to yourself, to give up all your desires, all your needs, all your wants, all your questions, and just say, “Thy will be done.” That’s it, and let yourself or God take care of everything. Have no anxious thought about anything. And if you really totally surrender to God you’ll be okay. You’ll be taken care of. Whatever method you use it will only lead you upward.

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In the beginning you have to use your mind to destroy your mind. So you use your mind to witness and then the witness goes from the mind to the Self and observes everything and does not react. (SH: Doesn’t react?)

But in the beginning you’re using your mind.

Like Ramana used to say, “It’s like a policeman becoming the thief to catch the thief.”

So you use the mind in the beginning to subdue it.

The ego-mind. The ego and the mind are simultaneously alike. They’re the same thing.

You simply observe your thoughts. You observe yourself thinking, you watch, you observe everything around you. You react to nothing, you just observe. As you keep doing this day after day, day after day, day after day. The mind energy begins to slow down. As the weeks and months go by the mind slows down, until the mind is conquered. Then you will realize there never was a mind to begin with and you’ve been fighting nothing all these years.

The mind is an optical illusion, it appears real. Just like a dream appears real. So the mind appears real. And as long as the mind appears real, it projects and manifests the whole universe. Therefore the whole universe, especially all of your affairs, are noth- ing more than a minds projection.

When you turn yourself inwardly and ask, “To whom do these things come?” You will soon discover that there’s no me and you will be free.

Robert Adams Satsangs: The Collected Works

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R: This is why I say we should destroy all of our books and have no crutch what- soever. And lean on your Self. See what you are, and where you are, and take it from there. When most people don’t feel too hot and they feel out of sorts, they take out a book from the library shelf and they read something and they say, “Ah now I feel good.” But the book becomes a crutch. Whether it’s the bible or whatever you read. You’ve got to become the living essence of the Bible.

You’ve got to become the living essence of the book that you read and you do that by contemplating your Self.

Whenever you feel out of sorts, do not go to somebody external, by taking a book or anything like that. But simply ask yourself, “Who feels out of sorts? Who has these feelings? To whom do they come?” And follow it through. And the feelings will disappear of their own accord.

T22: Beliefs And Predetermination

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