Nothing Wisdom

Nothing Wisdom
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There was a time when I asserted that I am a devotee of God. It is because of this assertion that I kept making futile attempts to prove it. Due to my assertive declaration, I also desired to be known as a great devotee by more and more people. I further desired to hear them talking about my devotion. I considered this to be a criterion for convincing myself that I am a devotee.

However, when I reached this stage of worship, I felt that it was a new world. At that time, I asked myself whether I was really a devotee. I now realise that the answer to this question can only be obtained through silence. Hence, my calmness should always prevail within and without.

©Love Love Love Bliss
www.avadhoothguruji.org

2.Nothing wisdom
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Even after desiring to remain calm, by controlling the mind, why does my mind create thoughts? Actually, if I do not wish to think, these thoughts should not arise. But if thoughts arise, it means there is an individual within who wishes to think.

In other words, there is an individual within who seeks answers. However much control is exercised over the mind, as long as that individual gets answer, the thoughts will definitely arise. Initially a thought arrives, as a guest. If it is assumed, that this thought will not affect me and is treated as trivial, the thought that arrived as a guest will become the individual’s thought. By that time I and the thought will become one. Then how can I can remain in peace.

This flow of thoughts occur in us due to the inability to maintain the earlier witnessing in the begining stages of sadhana

©Love Love Love Bliss
www.avadhoothguruji.org

3.Nothing wisdom
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Why does egotism persist in us? Since lack of real knowledge (ignorance) persists, egotism persists. The extent of egotism will be proportional to the extent of ignorance.
Do I have egotism? That question itself is a sign of ignorance. The extent of egotism that persists in us, determines the extent of our groping in the darkness. When we approach gurus also, unknowingly our negotism will be manifested; how this occurs is that everybody approaches guru with the thought of clearing doubts, isn’t it? When the thought that my doubts should be removed is replaced with the imagination of my misunderstanings must be removed arises in us, only then will we begin to change.

What is the difference between doubts and misunderstandings? Removal of doubts means that within me persists matters about which there are no doubts. So dedication is applied only for removal of doubts. However the tone of one who dedicates the self will emphasize on the removal of misunderstandings. How much attention we ought to pay to our actions!!!

©Love Love Love Bliss
www.avadhoothguruji.org

4.Nothing wisdom
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A sadhak should continously witness his sense of I.Only then will full spiritual development occur in him. Why is it said so? The reasons may be several.

One of them would be clear, if we consider the case where we are gaining spiritual knowledge for spiritual development ; at that time we decrease and shift our attention from other worldly pleasures and focus on spirituality whereby spiritual knowledge is acquired. But bliss need not be necessarily experienced.

Why doesn’t bliss and knowledge happen together?
That is because, with a little hardwork and attention and the persistence of aham, anybody can self- acquire spiritual knowledge; however to render the spiritual knowledge into bliss, the persisting sense of I should be removed.

©Love Love Love Bliss
www.avadhoothguruji.org

5.Nothing wisdom*
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There are no limits to desires. We ourselves only have to determine the limits to desires. If it is possible to decide the limits by oneself, that will lead to one’s self-control. However if we hesitate to decide, it means that we are bound by desires, isn’t it?

If the desires are discerned and the limits are decided, by a person he will become wise. If it is possible for one to outlive the temptations of maya, then the decline of inherent tendencies occurs in him.

©Love Love Love Bliss
www.avadhoothguruji.org

6.Nothing wisdom
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As the meditation sadhak passes through the life of sadhana, various experiences or state of bliss may be obtained. However, a sadhak must go forward by sharing those experiences, whatever they be with the sadhana guru because the different views of the sadhak, regarding the experience may be, the creations of the mind.

During meditation, the dormant perceptions in the hinnermost layers of the mind may become active to make us reach a new experience. On getting engrossed in the flow of the joy of the experience, the mind will set out to desire for that experience. Then unknowingly we tend to consider meditation as a means of bliss. So what happens is that we slip and fall into the illusion of the mind. Moreover the futile feeling that we have great meditative experience, occurs.

However if the meditative experiences are shared with Guru, the functioning of the hmind with respect to the experience will be pointed out. Moreover Guru helps to remove any self developed misunderstandings. In this manner a sadhak’s journey along the spiritual path is rendered facile.

©Love Love Love Bliss
www.avadhoothguruji.org

7.Nothing wisdom
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There is some sort of discomfort, some sort of shortage, lack of contentment, some short of dissppointment. But I do not agree that it is a disappointment. After all I am a spiritual being, isn’t it?

Why does this occur if I am a spiritual being? So if all this is.happening, am I a spiritual being? There is no other option than admitting that I am not a spiritual being.

If not complete then upto what point would my spirituality reached? Hence what could be the cause for this state? This thought should come in every sadhak, only then will he subject hinself to self examination. Only then will the awareness that I am a beginner will arise. Only if this realisation arises will the answer to this state be obtained.

The main problem is that the mind desires even now, the fullness of the materialistic world. When the attachment of the mind to materialism lies hidden in us, the strong affinity to materialism although not manifest,wlil lurk behind, in our mind, desiring for fullness in materialism. They may be in any form such as desires, achievements or protection.

©Love Love Love Bliss
www.avadhoothguruji.org

8.Nothing wisdom
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I have become tired running around in search of cotentment. The discriminating power in me told me that materialism cannot give complete satisfaction but I was unable ito listen, to that message.

On account of that I have become weary. That experience taught me a lesson. I must listen to the voice of my discrimination. For that to occur I must be silent. Let the voice of silence lead.me forward.

©Love Love Love Bliss
www.avadhoothguruji.org

9.Nothing wisdom
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The word tolerance is often used by us. We also feel very proud of that use. In what way does one feel proud of its usage? Inwardly the pride tat one is sacrificing maybe maintained.

What does it mean when a sadhak tolerates and is proud of sacrificing? Doesn’t that mean he is proud of his own body (narcissist)? In that case does he sacrifice?

If we do not misunderstand our action to be a sacrifice or tolerance, we will rise in sadhana. This is so because karma is a truth which is simultaneously binding as well as liberating.

©Love Love Love Bliss
www.avadhoothguruji.org

10.Nothing wisdom
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What is sadhana? What type of sadhana should I follow. Will I be able to do sadhana? Should sadhana be done? What all types of question arises in my mind? Why do I think of these matters, in this manner?

Indeed isn’ t it my sense of I, which is the main cause of all these thoughts? Did the thought that whether I should do sadhana, arise after knowing what sadhana is? The doubt as to which sadhana should be done , arises from not accepting a Guru, isn’t it?

Belief, detachment and dedication, which occurs like occasional summer showers, will cause some awareness in him.

©Love Love Love Bliss
www.avadhoothguruji.org

11.Nothing Wisdom
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Relationship should not be a bondage. When attachment occurs, emotions gain an upper hand. The reactions of the mind arise. At that time is sadhana possible?

When we enter into the sadhana phase, all types of relationships of affection should be forsaken. All relations are mental dealings which have to be cut off. What more, one has to break ties with oneself, itself. Then what is to be said about ties with those, associated with oneself?

It is the mental connection that has to be severed, which means that the tether to the bound boat has to be cut.. Then one can freely move and enter into the world of spiritual practice

©Love Love Love Bliss
www.avadhoothguruji.org

12.Nothing Wisdom
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How will the relationship between the Guru and sadhak be like? Guru will know the relationship with the sadhak, from the previous birth. But the sadhak may not know about it. If he has to know he has to earn the grace of Guru. The obstruction to that grace is nothing but the sense of I, in us.

When sadhana commences and continues, the sadhak will not know about that relationship. Yet the detachment in the sadhak will cause the spiritual growth of the sadhak. Then Guru will show how to view the universe, in a detached manner. Thus, every object and perceptions will be approached, shorn of emotions.

It means that excess functioning of the mind does not occur, if emotions are lacking. Gradually emotional feelings towards himself will disappear. It must be remembered that even then the association with Guru continues, although that relation is not through mind. Only at that time will he know about the relationship with Guru from the previous birth. It is at this point that the Guru finally breaks the persisting connection, which leads to deep meditation.

©Love Love Love Bliss
www.avadhoothguruji.org

13.Nothing Wisdom
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Why cannot the mind accept the gospel of Guru. How should it be understood? It is acceptable to logic but the mind is unable to understand it. What could be the reason? Whose fault is it?

Our imaginations based on our inherent tendencies creates a world of its own, which binds us. By remaining in that bondage, the concepts of guru cannot be understood because if the aim does not centralise on the inner core, how can the mind understand the concepts leading to the inner core.

Even if there is no aim, the logic will have no difficulty in accepting different concepts. Even though the logical concepts are accepted, it is not necessary that it affect a change in us. The inherent tendencies in the mind does not accept the logical concepts and hence logic becomes enslaved to the inner tendencies.

©Love Love Love Bliss
www.avadhoothguruji.org

14.Nothing Wisdom
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Spirituality is a foot path, where nobody else can follow one’s footsteps. The reason is that each one’s truth which is comprised of his experiences, cannot be shared or described by others nor can it be made a guiding path for others. It seems that spirituality is so very individualistic.

Often in his path, one stumbles down to a low level. What could be the reason? It will be known that the reason is not actually external; it is solely internal. If the noise or vibrations within the mind can be observed, one will understand that he is a witness. The awareness that arises at that time, will help him to get enlightened.

It is only when commitments, compassion, love, friendship becomes distant from us, that we can merge in Oneness. Because all these persist in duality, isn’t it?

©Love Love Love Bliss
www.avadhoothguruji.org

15.Nothing Wisdom
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Is there freedom in spiriituality? Many forsake spirituality due to the notion that there is freedom in materialism. But wherein is freedom actually found? Just think! Ha ha ha various answers are being put forth, isn’t it? Why doesn’t a single answer arise?

It is because, the mind will attribute, obstruction of vasanas, to the obstruction of freedom. So the mind will bear enemity towards Guru. When troubled by vasanas, the notion arises that materialism is binding. At that time Guru becomes the Real – Parabrahman, the Absolute.

Guru will sometimes tell us not to undertake certain deeds. But the cunning mind may think what is wrong in it. Guru would have told so, considering the sadhana mind. But our mind, through its close attachment will make a sadhak view that there is nothing wrong in it. Finally when the affection causes harm to spiritual development, the sadhak will realise how genuine and relevant was Guru’s guidance.

©Love Love Love Bliss
www.avadhoothguruji.org

16.Nothing Wisdom
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Guru is one who motivates us to the right path, when we wander, perplexed by the wordy ways and trends. In that way Guru is a guide. When he teaches us to walk towards our goal, by focusing on it, he becomes a teacher.

Since Guru created the sadhak in me, Guru is indeed, Brahma. Guru who protects me from the tenacious grip of materialism is also Vishnu, to me. By destroying the karma in me and finally the sadhak in me, Guru is indeed Maheshwara to me.

Guru blesses me with bliss. However he also confers pain as well. If that pain will lead me to permanent bliss state I am ready to face the pain.In that way Guru is the Supreme healer (Dhanwanthri, Shiva). In the way, who am I to Guru, who is everything to me?

©Love Love Love Bliss
www.avadhoothguruji.org

17.Nothing Wisdom
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During the course of sadhana, has the thought of relevance of our likes-dislikes ever occurred? However it has to be thought about. It has to be thought of, with seriousness. Only on thinking will it be realised that all my likes- dislikes is related to the sense of I. It is when I yield to my likes-dislikes that the illusion bound me, gains strength.

At the beginning of sadhana, the inward journey could have passed through easily. Even sadhana experiences would have continously, then we.have to understand that the cause is our like- dislike. For maturity to set into a sadhak, considerable dismantling of his mind set- up has to occur, isn’t it?

Knowing fully well that as long as the sense of I prevails, freedom is impossible, how can liberation occur in me as long as like – dislike persists? So shouldn’t I observe more consciously, the inner vibration (noise)?

©Love Love Love Bliss
www.avadhoothguruji.org

18.Nothing Wisdom
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How does observation become complete? Observation is not possible until the observer is awake/ alert ( jagrath). When does an observer become alert? The mental activity of the observer is sleep, indeed. The mental stillness of the observer is wakefulness.

Actually is there sleep and wakefulness for an observer? When the noise, excessive vibrations, stillness in the mind keeps changing, it might be felt by him that the observer is asleep. In reality, the observer is always awake.

When mind is trapped in vasanas, the mind becomes a field of activity. At that time, observation is impossible.Then who is the observer? Where does he exist? When the mind functions where does the observer disappear?

©Love Love Love Bliss
www.avadhoothguruji.org

19.Nothing Wisdom
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Do we know all that is within us? To what extent do we know the knowing factor that let’s us know from within? Why, we can’t even experience, that which knows, within you?

Why is it so? The reason is that the knower and the knowing occurs separately ( not in the same frequency), by which experiencing is nòt complete. Every experiencing will be so.

©Love Love Love Bliss
www.avadhoothguruji.org

20.Nothing Wisdom
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What is gratification? Why do they say that one should be fully contented? Are gratification and full contentment different?These depend on the mind. Hence to acquire gratification or full contentment, we should first focus on the mind, isn’t ?

As long as the strong desire for more and more persists it is impossible to be contented. For one who is not contented, it is imposible to be contented even in dream.

As the desire of the mind becomes stronger, one becomes restless; he can never remain calm and peaceful.

©Love Love Love Bliss
www.avadhoothguruji.org

21.Nothing Wisdom
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The mind is within me; although I do not see the mind, it does influence me. How can the mind which influences me, be seen? To experience it, one has to go beyond the mind.

All vasanas and strong desires are gross forms, itself, of the mind. On starting to observe them, I will be able to see the subtle mind within me.

You must know that being able to see is not discernment. Of course it is true that discernment can lead one to the subtle realm, because wisdom can point out the gross nature of the mind such as vasanas and strong desires. When discernment points out, the seer ( experiencer) will see ( experience ) the subtle aspect of the mind.

©Love Love Love Bliss
www.avadhoothguruji.org

22.Nothing Wisdom
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How can the meditative sadhak be able to be still, to realise the Supreme, within?The soul exists in everything. However the truth is that everything is rendered vibrant while being based on the Supreme. So how is stillness and noise (vibrations) experienced in a sadhak. In other words based on how a sadhak understands (through experience) between.noide and silenc), will the stillness be in him.

Whe the noise or vibrations of the mind subsides he will begin to experience the Supreme within.The one who gets the experience of the soul is not effected by the vibrational experiences of anything which is set into vibration by the soul, because he changes into that inner Supreme which witnesses the onset of all those vibrations.

©Love Love Love Bliss
www.avadhoothguruji.org

23.Nothing Wisdom
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Sadhana is a necessity for the sadhak as is food for him. One’s own realisation, a state obtained through sadhana, becomes a call from within for him,, depending.on how much he remains continously established in that state.

What could be the reason.for him not being able to establish himself in that state? Isn’t that a case, where two states occurs in our mind. When we are attentive, focussed the
mind goes into stillness but when the mind becomes compromising it gets involved in vasanas.

The sadhak should understand well these two states of the mind. It is only then that the complaint that everything is due to the problem of the mind changes to the realisation that everything is due to the problem of lack of attention to the core. The inward focussing is indeed faith, devotion.

©Love Love Love Bliss
www.avadhoothguruji.org

24.Nothing Wisdom
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When we enter into sadhana, the mind will ask how am I to do sadhana? I do not know anything at all. At that time, our intelligence will come to our help. In that manner, matters relating to sadhana, will begin to be understood, with the help of intelligence. The matters which have been understood will influence our sadhana.

However on proceeding forward, for sometime, with sadhana, we depend considerably on intelligence, which helps us now, as our guide. Hence without us knowing, we subject our sadhana to the influence of the intelligence.

Thus the sadhak goes in the wrong direction because sadhana or the spiritual practice decreases and instead a stage is reached when the intelligence has an urge to know more about sadhana.When such a situation is reached the knowledge which he has gained becomes an obstruction for his spiritual development.

©Love Love Love Bliss
www.avadhoothguruji.org

25.Nothing Wisdom
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Values, in the spiritual life of a sadhak, sets in when complete spiritual identity is preserved and maintained in sadhana life. It is guru who develops that individuality, in the sadhak. Until the individuality becomes complete, even the sadhak will not know about the liberty taken in the matters of the sadhak?

However a sadhak who does not does not dedicate
his heart, will think that Guru is employing too much restrictions in his case and will mentally maintain a distance from him. It is like the case of students who try to occupy the back bench.

Guru will be able to quickly detect the spiritual change, just like a mother who knows the mind of her child. But guru will not point too much to the weakening, fearing that will increase the distance between guru and him.

However an ideal sadhak, through sadhana, in future, will understand his mistakes and by tiding over the play of the mind, will definitely move ahead.

©Love Love Love Bliss
www.avadhoothguruji.org

26.Nothing Wisdom
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There is nothing which is impossible in spirituality. After coming into spirituality, if many things are not possible, it means we have not let go of various things, isn’t it? Our Gurus have scaled the powerful heights of spirituality, bare handed.. So everything was possible for them.

Who is my real kith and kin in the spiritual path ? It is those who travel along with me, in the journey of sadhana, that are the true kith and kin, isn’t it? If that relation is giving me complete detachment, then that will, to a certain extent do me good. If my relation with those who are of no benefit to me, causes disturbance or vibrations to my sadhana mind, will that relation be useful to my sadhana life?

If one’s own mother is an obstruction to ones sadhana life then one can mentally distance, from that relation. By doing that there is nothing like opposing to righteousness. Because it is those who are against sadhana that are unrighteous ……

©Love Love Love Bliss
www.avadhoothguruji.org

27.Nothing Wisdom
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Spiritual life is not a comfortable journey for those who persist at the mental level. But for those who move forward by pushing aside the mind, it is truly a journey of internal observation. There, the question of whether the journey is comfortable or difficult has no relevance, because if it is so, there is no witnessing or observation occuring, isn’t it?

Those who have understood the significance of observation in sadhana life, will seek the guidance of Guru’s advice. For further journey, Guru’s advice alone is not sufficient, Gurus grace is also required. Remember that anybody can get Guru’s advice but very few can get Guru’s grace. We wiill realise that it is not our hard work that causes our rise in spirituality.

Think of karna. What a satwik great soul was that divine sadhak. But his coperation with duryodhana did not permit the satwa that persisted in him to be useful to him. Without Guru’s grace we cannot achieve anything. Hence the third eye of witnessing should open.

©Love Love Love Bliss
www.avadhoothguruji.org

28.Nothing Wisdom
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Those who have completely dedicated their mind to spirituality, would have discarded all the other associations, attachments and continued with the spiritual practice; that lack of attachment might have conferred the sadhak with many good sadhana experiences. But many sadhaks have to overcome the next great obstacle in their sadhana life.

The prior inherent tendencies may lie dormant, deep within the mind; as of now they may not express themselves, although they can rise up, any time ; inherent tendencies may be affection based on self-interest, dependence or love. Whatever they may be, they were expressed towards other individuals before coming into sadhana ( based on detachment). However on entering into sadhana, these vasanas were temporarily discontinued; yet after an interval, these vasanas in subtle form will search for baits.If one fails to persist in detachment then he will be deeply entangled in the vasanas.

That is why, during this period, Guru fixes up strict restriction for the sadhak as he moves ahead, like the horse is made to walk wearing eyeshields. Since our vasanas were associated with individuals, it will seek individuals. Guru does not destroy those vasanas but instead of allowing those vasanas to
seek individual, he makes one to try and use it by persisting in sadhana.

©Love Love Love Bliss
www.avadhoothguruji.org

29.Nothing Wisdom
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Guru gives the thrashing to our vasanas, upon which the mind takes the beating and our sense of I reacts. This is really an agitation of the mind. This is a cruel sport of the Guru, to make us understand the sediments lying at the base of the bucket, which is the mind.

Is it obstinacy? Is it selfishness? Is it cruelty? The answer to all this will be clearly obtained, when the mind becomes more in the present and more alert. Guru is like a mother. A mother will advise the child. The calm child may not cry but the essence of the advice will be only half understood by the child; at that time the mother will scold, upon which the child will become obstinate because he is deprived of what influenced his mind. At that time when the problem starts, the mother will forcibly administer medicine. When the mother hurts the child, her heart also pains.

When health is regained, the love that the son has for the mother cannot be fully expressed in words. The various thoughts which assailed the child, when the mother advised, scolded, beat and finally the love for the mother…. all these are the waves from the same mind, isn’t it? Then think of the mother”s feeling for the child..

Gurus are obstinate, cruel, selfish becuse the disciples are fostered in the enclosure of their heart, to get protection from the materialistic world.

©Love Love Love Bliss
www.avadhoothguruji.org

30.Nothing Wisdom
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The relationship from the consequence of action is a bondage indeed. A sadhak should be fully aware that one is invariably bound by karmic action because when he is involved in karma, there is a cosequence to every action which will rebound on the subject.

What effect does consequences have on one, for whom karma has ended? At that state of no karma there can be no cosequence and hence will have no effect on him. Even a sadhak’s journey should be towards that goal. So he should deal with the mundane world in such a manner that the consequences of the actions, should not obstruct the spiritual journey towards reaching his inner self.

How is that possible? We cannot please anybody but we can be in a pleased state and check within ourselves. The former causes extroverted results while
latter leads to introverted nature.

©Love Love Love Bliss
www.avadhoothguruji.org

31 Nothing Wisdom
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Consumption of food endows health. However, if the food consumed causes ill-health then fasting helps restore good health. The means of good health being food, it’s usage as well as non – usage, works in two opposite or contadictory fashion to give the same result of good health.

Even in sadhana we have such illusory effects; in sadhana there are some contadictory effects leading to the same target. In sadhana we have to undertake certain certain renewal work, by which it will be understood, whether the mind is stuck at any state of spiritual development.

An ideal sadhak will himself be ready to willingly undergo a change, conforming to the ^command of Guru. He will focus and observe inward, upon which he will put forth his leg onto the next step.

©Love Love Love Bliss
www.avadhoothguruji.org

32 Nothing Wisdom
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It cannot be said that the mind was created due to vasanas because mind was there before vasanas. But the mind that persists now, is due to inherent tendencies. For each vasanas to persist in us, a sense of rightfullness will be imagined. That is to say the veil of the self-imagined rightfullness, of each one causes the persistence of vasanas.

If we ourselves have decided the rightfullness of a vasana persisting, then that vasana may not be thought of as an enemy; thus the persisting vasana which we misunderstood as right will gradually begin to demand various things from us. Hence we may think that all what we considered is right. We will subsequently realise that they were indeed obstructions in our path.

Gurus never permit prostrating at the holy feet because prostration of a body with vasanas will never ever be possible. Isn’t total complete dedication truly, a prostration at the holy feet? It means that a sadhak performed prostration at the holy feet when depletion of vasanas occurs in him.

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www.avadhoothguruji.org

33 Nothing Wisdom
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What is it that is needed in spirituality? We may think that various factors such as faith, dedication, devotion, sincerity are required. But what is needed is the pristine consciousness. Here what is meant by pure consciousness?

The consciousness which is influenced by the mind impure. What is the meaning of impure consciousness? When the mind functions in consciousness it becomes I – consciousness, by which it transforms to impure consciousness.If the minds is linked to the I consciousness, then how can spirituality persist there? If the mind is connected to the consciousness that becomes the journey to spirituality.

We must understand that if, this seizure by the mind leads us to emotions, it means essentially that we remained under the influence of the mind;.on the other hand if we remained calm it means that we persisted under the influence of pristine consciousness.

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www.avadhoothguruji.org

34 Nothing Wisdom
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When did I learn about what the mind is? Isn’t it when I entered into spiritual practice. When I came into sadhana how did I understand about the mind? It was by observing isn’t it? On observing the mind, did not the mind vibrate and become noisy? Yes it did become noisy! Then how did you obseve? Because of persisting in the witnessing state, it was possible. In essence, it could be said that if the witness state in us persists, even if the mind becomes noisy, witnessing can be done.

When observation was carried out, could it bring about any differrence in my mental state or expressions ? No. I was knowing the inconstancy of the mind. When I observed the vaccilation of the mind, what occurred in me? I came to know about the unchangeable ultimate Absolute…by experiencing the formless form.

The experience of the formless form of Consciousness does not occur in me because I do not persist in witnessing, isn’t it? When the witness state was lacking in me, I failed to observe the mind. When the observation within, vanished from me, inconstancy increased in me,causing me to be emotional. That caused me to forget Me. I changed into the mind.

©Love Love Love Bliss
www.avadhoothguruji.org

35 Nothing Wisdom
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What is liberation? I consider myself to be an individual.Just as each of the waves in the sea thinks that it is different. Truly, each of the waves, in fact even the sea, is water isn’t it?

The disappearance of the misunderstood identity is liberation. If that state of mind of that individuality vanishes, one gets liberation.

Who attained liberation?There is no person as such there. There is only an essence of consciousness that exists then.

It is only upon realisation of that undefinable essence of consciousness that the individual ceases to exist. It becomes known that all that was seen, as the world, is this Me of existence, pure consciousness and before experiencing this form of consciousness, was also consciousness. Bondage was a mere misunderstanding.

When liberation is experienced, i, as a state of individual will not remain (exist) to say that i have acquired liberation.

That what I am was always that.

©Love Love Love Bliss
www.avadhoothguruji.org

36 Nothing Wisdom
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Why does rise and fall occur in sadhana? It is only our I- consciousness, that is responsible for this rise and fall. How does I – consciousness become the cause of rise and fall in sadhana?

When we rise in sadhana the mind will tell us not to become egoistic, in order to save ourselves from developing ego. However when we fall in sadhana, why do we worry? When ris and fall occurs in sadhana we ought to be calm and unemotional to either changes, isn’t it ?

Remember that if we became upset when a fall occured in sadhana, can we say that we did not feel proud when a rise occured in sadhana? It is to be known thatt the thought of not being proud can never persist without being proud.

©Love Love Love Bliss
www.avadhoothguruji.org

37 Nothing Wisdom
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Does sadhana require discernment? If our discerning ability promotes development of ego, it is better to do without that discernment. How does discrimination nurture egoism? Isn’t discerning power required to discriminate? Yes, to discriminate, discerning power is required. However in sadana more than discernment, stillness of the mind is required.

Too much of discernment will cause too much activity of intelligence. What is implied here is that discernment is not required for sadhana but in materialistic world, it is essentially required. Often it is seen that discernment is being used in sadhana without using it in the materialistic world. If that is the case, what purpose does it serve?

The sadhak who tries to silence the discrimination, will be able to grasp the fact that such an attempt of disceimination leads to making him a knower of supreme knowledge. The learned, wise man may be a knower of supreme knowledge but a sadkak has not to be a learned man. Through practice ofsilencw of mind he should change into a knower of Supreme soul, isn’t it?

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www.avadhoothguruji.org

38 Nothing Wisdom
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A sadhak has to protect himself. Just as a fence around the planted sapling of a tree gives protection, so also how can a sadhak protect himself ? A sadhak should himself try not to get mentally involved with other things, individuals, situations etc.

One fact too has to be always remembered here. Although a sadhak often takes such matters seriously and remains detached, one has to look into the matter whether complete success has been achieved in this endeavour. This is required because a sadhak only views and thinks only of whether he is mentally involved in these affairs.

However when such matters come to him, he must also convince himself that they have no dependence on him. Because he can’t rule out the possibility of a sense of doership arising, developing ( from that dependence) and causing the sense of I. This is not a third ping, however this possibility is more than enough to make the sadhana mind noisy.

©Love Love Love Bliss
www.avadhoothguruji.org

39 Nothing Wisdom
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Upon entering into sadhana, I realised that my mind was my enemy. After further development, I understood that the thoughts were the problem. When I became more aware, I was convinced that thoughts were not the problem. Then the next thought was, if thoughts are not the problem, then who or what is the problem?

Then, I realised that the reason for the thoughts persisting, was my problem. So I tried to keenly understand the reason. As a result, I found that these thoughts persisted, as an expression of me and mine. Hence I began to closely observe these perceptions of me and mine and what resulted?

I began to think as to why dualistic thoughts arose in me; aren’t the thoughts of me and mine, the two hands of ego? For this keen observation to work out, in me, how alert I ought to be isn’t it?

©Love Love Love Bliss
www.avadhoothguruji.org

40 Nothing Wisdom
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Why does attachment become harmful to sadhana life? Sri Ramkrishna Paramahamsa teaches us that when interacting (conversing) with the world, we should deal in a manner similar to applying oil in our hands before cutting jack fruit. This will avoid the sticky latex of the fruit from adhering to our hands. When I see the jack fruit, I cut it, but do I apply oil? If the extent of the harm is known will the adherence be removed?

Note that, we should know that the jack fruit has sticky latex. If we do not apply oil, our hand will be full of latex and the stickiness will render it difficult to cut the jack fruit because as we keep cutting further more latex oozes out into our hands,which causes anything that comes into contact with it, to stick, isn’t it?

A sadhak should always remember this…. let this mantra of success always resonate in your sadhana life…realise yourself the bliss that arises from detachment.

©Love Love Love Bliss
www.avadhoothguruji.org

41 Nothing Wisdom
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It is a bit difficult to understand Guru. It is more difficult to follow and go with Guru. To merge in Guru is easy. Why this variation ?

When we try to understand we use the brain. Then what can we know? At the most we can know the divine knowledge (wisdom) in Guru but we cannot know Guru.

Why cannot we follow Guru. It is due to Guru developing within us a new spiritual individuality. When it is so Guru will try not to make the following of the sadhak to become an imitation. How is the merging into a guru rendered easy? When guru is merged in me what is the relevance of merging.

©Love Love Love Bliss
www.avadhoothguruji.org

42 Nothing Wisdom
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After coming into sadhana many do not persist, for long, in sadhana. Is it due to the defect of sadhana or of the sadhak? Those who do not have an aim or do not put in an effort, cannot remain in sadhana. Can one who gives importance to the the sense of I, continue with sadhana?

Does not sadhana life involve observation of the sense of I and study of the functioning of the sense of I ? This effort should always be maintained by a sadhak, isn’t it? How can we say that the effort put in all these years has not effect or brought about any change? Because depending on what was done all these , will be the experience.

The one who bathes daily will have less dirt. It does not mean that from now onwards dirt will not.accumulate on the body. It will be foolish to think that since all these years one has bathed, dirt will not be formed again. One has to bathe to remove the dirt. To remove the dirt of aham (sense of I), witnessing has to be done, isn’t it?

©Love Love Love Bliss
www.avadhoothguruji.org

43 Nothing Wisdom
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I just thought about myself prior to entry into sadhana. Now, think very impartially; then you will be able to know the huge vibrational waves of materialism, which
reverberates and pounds the mind. The reason for that is the great relationship borne of affection and attachment, isn’t it? Due to the relationship of affection, I could not even set my foot on the stepping stones of spirituality and never could I even accept a Guru.

However when the mind began to get hurt and pained, these relationships of affection began to get wiped away. Then itself, the mind was willing to accept a guru. Subsequently I began to understand spiritualiý and it’s essence. When the relationships of affection did not persist, the benefit of detachment, hard work began to be be obtained.I got very close to Guru.

When I exist in this spiritual state, again if I get involved in a relationship of affection, what happens?Here it does not mean that attachment is to the materialistic realm; affection cannot be classified as materialistic or spiritual. However if affection arises, detioration begins to occur, gradually the bond with Guru weakens; this in turn, paves the path towards spiritual detioration. This is due to the fact that attachment or affection is the stepping stone to the sense of I.

©Love Love Love Bliss
www.avadhoothguruji.org

44 Nothing Wisdom
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What is meant by sadhana?I do not know about it. Yet I am doing sadhana. Because as I do sadhana, something is happening within me. I know only that,I cannot remain without doing sadhana; that is why even now I continue doing sadhana.

Why am I doing sadhana?Honestly I do not know, why I do sadhana. But honestly speaking it is sadhana which makes me do sadhana. That is the truth isn’t it?

Am I a sadhak? I do not know because I dont know who in me asked that question, who in me heard that question or who will yield the answer to my question, is not known. Yet I am a sadhak because I like to be a sadhak who keeps trying to destroy the ego, which is be better than destroying myself, by becoming an egoist.

©Love Love Love Bliss
www.avadhoothguruji.org

45 Nothing Wisdom
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A sadhak who practises meditation, should be one who always keenly observes his mind because the mind will evade the observer, to express it’s thoughts outward in various ways. Only if we are very alert can we be aware of what is going on in the mind. If an attempt is not made to understand that, what will be the problem? If that attempt is not made, the result is that restlessness keeps on setting in us.

So when we experience restlessness in us remember that we are just not doing keen observstion of the mind. When our mind is in turmoil, the intensity of thought increases and the genuine meditative sadhak will search for an answer to the cause of thoughts, and try to arrive at a solution to make the mind calm.

However if he fails to make the mind calm by observation, then he will move on with the flow of thoughts of his own mind, he becomes restless, blame himself and will fall to the low level of blaming the ideals of sadhana. Remember, should the tongue that proclaimed- I am Brahman- blame itself? If it is possible it means that a change has occured in the way of thinking of the mind, isn’t it?

The lack or deficiency of observation gives chances for demoniac state of being to quickly develop and spread. So we should not allow the mind to conceal the intelligence. If you allow it, then the discriminatory power in us will be destroyed, and we end up, not being real.

©Love Love Love Bliss
www.avadhoothguruji.org

46 Nothing Wisdom
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Sadhana life is not a comfortable journey, it is a little bit difficult because only if one is ever alert can one know, where all the mind is trapped down. But our mind will always instigate us to move forward by taking the wrong path. Why does the mind play such a trick with us?

It is so because the mind may perceive an expectation on various matters and by hovering around the expectation or diirectly/indirectly depending on it, a state of mind is self-created. If this is not realised by the sadhak, then in future when the expectation is lost or when we try to overcome it, on realisation of its harmful effect, it will be understood how deeply rooted it’s influence was.

Under such circumstances, if we do not depend solely on discrimination, the confused mind will pull us deep down. If we use the discriminatory power, the truth is that at least in future the mind will accept.

The truth is that we cannot come out of the grip of the mind without using the discriminatory power. If at this time, my discriminatory power has to function, I must be in a high witnessing state.

©Love Love Love Bliss
www.avadhoothguruji.org

47 Nothing Wisdom
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What does a sadhak do,! through his sadhana? Doesn’t he perform the difficult yajna of undoing or dismantling his mind? Note, that we are those who do anything, in agreement with the mind. However it is that very mind that we are dismantling. So just think, now where do we hold on to, during this time of undoing the mind?

When we do not know how to stand in deep water and when we are involved in doing yajna of dismantling the mind which we held on to, where or to what should we hold on to? Without the hold we cannot do the dismantling, isn’t it? To what will we hold on ? Should we not hold on to the hands of our Guru?

Indeed even though our journey is from from me to Me, it is only by holding the hand of the inner guru who seems to persist outside and !by remaining with him that we can understand that mind and uproot it to be thrown far away.

©Love Love Love Bliss
www.avadhoothguruji.org

48 Nothing Wisdom
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Where does meditation occur? When the meditation sadhak attempts to practice meditation it is essential that calmness prevails within and without. Effort is essential, on the sadhak’s part for external calmness to prevail. Effortlessness is essential for inner calmness to prevail.

This is because meditation occurs in silence. Here silence does not mean the state of noiselessness ( vibrationlessness) or stillness. All that vibrates, will vibrate but if we do not get become one with the vibration, then silence sets in there.

What is tha silence in noise(vibration) of the mind. If the silence is witnessed it will be possible to become silent, then that state is known as meditatiion.

©Love Love Love Bliss
www.avadhoothguruji.org

49 Nothing Wisdom
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Beatings.
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What are beatngs? Wnat is the connection between sadhak and beatings? The truth is that there is no such thing as beating. However, if the feeling of having got a beating arises, what is it that actually occurs there?

If we ignore our ego and do introspection, only then will we get an answer. Here there are no beatings but only directions. But if those directions is reflective of egoism, then they will be considered to be beatings. On the contrary, if those very directions are reflective of discrimination, they will be considered to be grace. Now tell, do we get beatings or are we endowed with grace?

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50 Nothing Wisdom
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Each sadhak moves forward in the spiritual path by having the experience of existing at the mind level, the soul level or between the mind and the soul. How would those experiences be?

If a sadhak exists at the mind level, his experiences of life will be associated with experiences of joy-sorrow. That is a journey of emotions, thoughts, mental disturbances and unsteadiness.

Next, how would the experience of a sadhak, existing between mind and the soul be like? His eyes, ears, thoughts, words and deeds will be through Guru. This is so because, when he does not hold on to his mind, then to help him in his own witnessing, the universal mind of his Guru will become his mind. This change is unavoidable for the entry from the mental level to the soul level. It is now that it is possible to witness without enforcing the mind.

On remaining at the soul level the experience will be of existing ever, only in bliss.Since the mind is not there will not be experiences of happiness and sorrow. There will only be the experience of bliss of the soul. There will only be experience of bliss, characteristic of wholesome eternal consciousness.

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www.avadhoothguruji.org

51 Nothing Wisdom
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It is shortage of focused attention which causes me to get ensnared; others enter into me, solely due to this shortage of focussing. The persistent inherent tendencies within, influences me, due to this shortage of focussing.

If the vasanas influence, the mind within me will begin to function; this will have an unfavourable effect on the permanent peace within me. If that attention has to return in me, what should I do? I must hold my mind in my control. Who helps me for that? It is nothing but the awareness in me.

Inspite of that awareness persisting in me, what is the reason for this shortage ofattention arising? It is due to the inability to understand the spiritual (real) knowledge
under the influence of illusionary knowledge.

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52 Nothing Wisdom
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Only if there is a continous and consistent effort can one persist in spirituality. Here effort means maintaining the mind always in the jagrath state. What effort has to be done to make the mind persist in the jagrath state? When we make an effort, there the mind becomes functional whereby the nature of the gunas (attributes) manifests.

If so, is effort not needed? Surely effort is required. However when the mind exists as the thrigunas, the knowledge which evolves will not be clear; that knowledge is not very helpful to lead us forward. At that time we must have the discerning power to grasp whether the knowledge that arises in us is knowledge the real or of the illusionary aspect of existence. How do we acquire that ability? That can be obtained only through grace. When not even a trace of I consciousness (egoism) persists, that grace will continue to flow on.

That is where the relevance of sadhana Guru arises. By pointing out there and then the vibrations of egoism, making us aware of the vibrations of the mind, the focus is directed to the consciousness.

Without grace we cannot move a step forward. Everything occurs within me, but as long as my mind extends outward, that eternal truth remains as the third ping.

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www.avadhoothguruji.org

53 Nothing Wisdom
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Do I have belief in myself?Since my mind is always changing, I do not have belief in myself. In such a case how can I have faith in others? Even they are under the control of each of their own minds, isn’t it?

Then how is it possible for me to establish faith in me or to expect faith from others. Therefore how and what will I believe, as I Iive on?

Stop thinking that it is not possible to live without mind. As a result the attachment to the mind will change, whereby we will begin to experience a new individuality; that will help us to realise our selves.

54 Nothing Wisdom
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What occurs within a sadhak when his self- inquiry is stopped? It cannot be said that self- enquiry in a sadhak happens on forgetfulness or without him being aware of it. Just as one does not forget to breath, similarly how can a sadhak forget to carry out self- enquiry.

If an obstruction to self-.enquiry occurs, it means that the mind’s attention has shifted to body consciousness. At that time, naturally, the journey towards the soul will be hindered. If the mind’s focus has shifted to the body, a sadhak will not be aware that self- enquiry within him has been disrupted, which exactly means that he is under the control of vasanas.

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After knowng that it is possible to do meditation if the mind is calm, if we remain doing nothing, the thought that the mind will be calm may set in ; that is fearing that calmness will be disrupted, if one does not get involved in various matters, it is indeed a sort of running away from perfoming one’s karmas.

The reason for the above tendency is that the problem is within and not outside us. If it is noted that the root cause for the fear, that associating myself with various matters makes my mind get too involved (attached), is within, then wherever I runaway to that prroblem remains within. So remaining aloof, is not a permanent solution.

It maybe felt that if external relations are decreased the mind will be calm but the root problem within may lie dormant temporarily; when favourable circumstance arises, the problem may raise its head; if the inner problem persists, then even by remaining away from some associations, the mind will will be active and noisy through imaginations.

Hence the ability to understand problem and the discerning ability to know the cause of the problem is required. Finally, divine grace is essentally required, to root out the problem.

56 Nothing Wisdom
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Just as acquatic algal blooms covers the pool, so also do vasanas conceal the mind. Due to the dense cover of plants the water cannot be seen. Similarly due to vasanas, it is not possible to see that the vasanas are processes occuring in the mind.

If we keep removing the algal plants little by little we will be able to see the water on which the plants existed; if it is possible to observe keenly, little by little , the mind in which the vasanas existed can be seen. However, only if the plants are completely removed, can we get to the know the complete form of the mind.

If the process of removing the plants is abandonred half way, what happens? The remaining plants will grow much better than before and will definitely cover.the pool. This will spoil the water and render it useless.

57 Nothing Wisdom
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By keeping on dreaming, it became impossible to even know what reality is. The mind weaved an illusionary web, in the centre of which I remain, in search of a prey.

The web was formed from me, expecting a prey to be trapped ; although the web was weaved to trap preys, however here it was I, myself who got caught in my web, to remain entrapped till the end.

The spider, which is my mind, weaved a web of dreams and trapped me which gradually gnaws at my being. Some truths maybe unpleasant but if one refuses to accept them, his own life will turn out to be unpleasant.

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Guru talks about various matters, however it is silence that emanates and.is experienced from those conversation. If we are not able to experience that silence, it maybe due to our persistence in the worldly life and relation…. Since we exist at the level of mundane, Guru talks. When I realised this, I understood that Guru is not at all talking….

To understand Guru experience is required. There is no point in having external experience; internal experience ittself is required, because Guru is experience itself? How can one get the experience of Guru?

The fact is that the high awareness in me, itself is Guru, so experience became internal; when internal experience happens, isn’t it an experience of silence? Thus, if the noise involved in in the mind is decreased, peace of mind can be achieved…..

59 Nothing Wisdom
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The doctrine of spirituaity is to know, the joy of spirituality is to experience, the merging ecstatic pleasure of spirituality is to be wholesome consciousness.

Here, why do we know ( understand )and who knows?
Why do we enjoy? Who enjoys?
Why do we derive ecstatic joy? Who is in ecstatic pleasure?
”
If one is able to know the answer to these questions, then his journey has ended. If one who realise these through the instruments, is able to realise these without the instruments, then he has crossed the stepping stone of success. The knowledge obtained without the instruments helped him to know himself. Next the knower should become the knowing.

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What is it that the mind does within me? Am I aware of that? Who in me permits to do all this in the mind? Who in me should awaken if a change has to occur in me? If such thoughts persists in a sadhak he is on the path of athmavichara.

The questions maybe of different types, however the answer to these will be only one. It is the sense of I within which alone is the reason for me fearing yet loving; the main cause is the I whiich I caress.

This is a very old relationship.If this is not broken, then now and forever this relationship will make me persist in bondage…….

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When happiness was felt I was joyous, when sorrow was felt I was sad. However I now realise that I had various causes for my joy and sorrow. But those causes had no connection with the Primordial cause. Hence the mind reacted, since the mind persists in duality ; the mind had to depend on different causes. When it is so, how can happiness be there?

When the soul in me is existence in bliss, the mind gets attached to causes and wanders perplexed in joy and sorrow. As an escape route from this state, is the intentional development of a mentality of detachment ; such a mind has no connection with the soul. It is only a reaction towards the duality of the mind . Remember that even at that time the mind is dualistic.

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There is no spirituality when there is sense of I, however if there is a sense of I, discrimination arises. How is it so? If the sense of I hides the discriminatory power, the functioning of the latter will be obstructed. However, if the discriminatory power points to the sense of I, then the functioning of the sense of I will be obstructed. That is why it is said that spirituality is beyond discriminatory power.

Why is it that that when sense of I increases, discriminatory power decreases? The jiva runs behind happiness, be it body comfort, mental happiness, thereby gets attached to happiness. The mind has never known the happiness of the soul, hence there is no ability to discriminate the fact that the soul is the cause of joy; therefore thinking that the cause of joy is external and attributing joy to external objects, the mind becomes weary.

One in whom the discriminatory power has developed and who using intelligence assures himself that happiness is in him practices diligently hard to understand this fact. Only when one distinguishes between the cause of happiness and happiness, then that disciminatory power can never be overcome by the sense of I.

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Only after entering into the spiritual realm do we begin to understand matters correctly ( as they are); matters such as which thoughts are to be retained, which thoughts have to be discarded, what are the causes of creation of different type of thoughts in me and then, even studying how one ought to think…

However when all this is done, if the focus is on how much success has been achieved, then the experience of pride, on success or sorrow on failure in sadhana, will be manifested. In such a case are we not still existing in the mind level? The fallacy in me, that by using intelligence one can scale the heights of spirituality, is the cause of this state of mine.

It is possible to observe the thinker only when it is known where all these matters are perceived. For that grace is required, one must know what love is, must become love; it is only through love that we will be blessed.by grace; if the sense of I persists there is no love…. i must experience that divine love which persists always in the three states and
through that must merge with the supreme bliss.

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It is due to lack of knowledge that I do not know what is in me. But will ignorance persist where knowledge exists. Never ever; once knowledge of the Real is obtained, never will a njaani speak about ignorance. On the contrary he will speak about the knowledge pertaining to the everadiant Eternal Truth.

If he talks about ignorance, it is clear that he is involved in comparisons, at the mental level. When knowledge of the Real shines does the mind persist? When the knowledge of the Real was hindered the mind was formed.

We are to travel on, and not remain at a point; how can one for whom the goal has set, cannot travel? There will never be an obstruction to the journey. However if the journey is at the mind level there will be obstruction.

65 Nothing Wisdom
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Is life (existence) in between birth and death? Truly existence is between birthlessness and deathlessness. Only one who knows this, will be able to understand what life is. Then he will be free, of the thought of past present and future.
Often when significance is given to birth and death, the life soul or individual soul or existence is misunderstood.This misunderstanding creates a chain of illusionary, mundane action; this results in a life where the Supreme creator is forgotten which is the cause of his successvive continuation in the earth plane.
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66 Nothing Wisdom

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Imaginations are of different colours, those colours which are naught always entrance the mind considerably; such a mind, entranced by colours, will dream about these colours and lead a life, in trance. Thus reality can be experienced as something different.

Life should persist in reality.and not in imaginations; if one is caught in imagination, it will become impossible for the mind to understand, experience and accept reality.

Why does this happen. Since the mind likes colours, it tends to compare between reality and imaginations and discards reality.. Longing for the colours which bear no fruits, life becomes devoid of colours.

67 Nothing Wisdom
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Undoubtedly, endeavours are stepping stones towards success. Continous efforts are signs of detachment. Not pushing the mind into a depressive state, during continously effort shows the presence of spiritual maturity.

By controlling the mind, directing one’s focus to a single goal and progressing enthusiastically without mental depressionis or comparison is a satwic attribute, isn’ t it? Such matters should occur within us knowinly or unknowingly. In essence only if the mind is paid earnest attention and rendered calm, quiet can it reach the goal.

Inherent tendencies may raise their head and become active.Whenever our inner tendencies tend to become active, our power of discrimination should realise that and control it, because I alone have to safegaurd myself, isn’t it?

68 Nothing Wisdom
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Spirituality is a real, genuine experience; When we traverse the path trodden by Sankaracharya, Ramana Maharishi, Chatambi Swami,Srinarayana Gurudevaan, Budha, we ought to have so much of humility. It is only through humility that inner clarity arises.

Whe inner clarity arises knowledge of the self illuminates. When we are humble prevails we become docile and disciplined. . Spiritual love begins to flow from within. But for all these to disappear, the ego in us requires less than a fraction of a minute.

So may each sadhak take each step in utter humility.

69 Nothing Wisdom
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Sadhana is a kind of dismantling process. It involves demolishing of ego. Hence this involves considerable amount of pain. Only those who can endure this pain can persist in sadhana. If the sadhana is done before and close to a guru, the pain will be double because we have to be obedient and oblliged to keep on subjecting ourself, unexpectedly, to the dismantling process.

When one tries to break the ego, it is natural that one gets angry with himself. However if he is performing spiritual practice under the sadhana Guru, unknowingly he becomes.angry with the Guru who tries to demolish his ego. It is not just natural, it is in fact history and the bare truth.

One who is dedicated can enquire about the reason for the anger that persists, from his Guru, or he wii seek the answer by himself. Anyway he will understand that the cause of his anger is his pride.Remember that false esteem is more harmful than self.esteem….

70 Nothing Wisdom
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How did I come into spiritual practice? Was it my own decision? Is it out of my ability that I continue on spiritual practice? Is it due to my skill that I get any sadhana experience?
If it is possible to rise even a little bit, by whose grace is that due to? If it is possible to persist and continue in sadhana, is it due to my ability?

We have to think over the answer to these questions very well; I maybe making an endeavour to acquire the jarath mind, which may make me feel that it is an effort of mine; hence the notion that haven’t I a part in continuing in sadhana arises. For that we have to give a proper answer to our sense of I.

When laxity sets in, unknowingly we go down in sadhana, whereupon we are assailed.by vasanas. At that time, if we realise this fact with our discriminatory power, our mind will admit that it is responsinble. Since I am the cause of my failure in sadhana, remember that when we rise in sadhana, there are chances for the crooked intelligence to make us misunderstand that it is due to our ability. So sadhaks be ever alert…..

71 Nothing Wisdom
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When we begin to practise meditation, the meditation master will ask us to observe the mind; when we try to observe the mind, we fail, whereupon Guru will instruct us to hold the mind in the present. It is at that time we are able to observe rhe mind.

When we observe the mind we reach in the present state. If we persist in the present it becomes possibe to observe the mind. Note, how far away we stand. So much reluctance is shown by the mind to come from the imaginary world created by it to the present state.

Here when the sadhak begins doing keen observation, he will begin to get, from within, direction for the path to be taken in our spiritual journey.That will be beneficial in his progress to higher levels of spirituality. On the other hand if observation of mind fails,when the mind pulls us into our imaginary world, we have to listen to two flows within, from which the direction to be taken in spirituality. At that time only if the discerning intelligence is active can we discern.

If the discerniing ability is not active, then the mind has remarkable and great influence to follow the direction for the path which comes from its inconstant dealings. If the sadhak develops the discerning ability to distinguish the two sources of the two flows, he can progress forward, without falling into the trap created by one’s own mind.

72 Nothing Wisdom
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It is for self-realisation that all sadhaks set out on the spiritual journey. It is indeed a good action, yet is there any meaning in continuing with this great, noble journey without understanding its greatness?

The greatness of this journey does not lie in knowing what iis self- realisation and then starting the journey because once, what is self-realisation is known, there is no more journey. But then what is exactly meant by greatness?

The greatness of the journey lies in the fact that it is a journey of realisation of the factors in me that hinders the realisation of the true self. That is the greatness of this journey. Without knowing them, all that
we do will be purposeless, just like pouring water on an inwerted pot.

73 Nothing Wisdom
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I am mad about spirituality. It is my life. I do not need anything else. If there is no spirituality I am not there. I will do anything for spirituality. It is for spirituality that I live.

Since a long time, I have been convincing myself, by saying all these things. After that also this darned mind does not grasp anything about it, isn’t it? Even now the mind, in it’s own world, has prepared a golden throne for itself and sits like a king.

If it goes on like this, how can matters work our? For each and everything, there is a mind isn’t it? See how I speak, supporting my mind. Oh God, now I understand one thing; in order to find relief, I keep repeating this to myself.

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As various sentimental expressions pass through us, we may think whether we ought to reject or bear them; since we do not find time to understand them, all these are like a flow…. a continous flow. What is real? What is unreal? What are the duties I have to perform? What should be done and what should not be done? Is it a trivial matter to distinguish between these and be a karma yogi?

Total rejection of materialism would be cowardice, isn’t it? Why should I ignore and hide the fact that I took birth due to the seed of karma remaining within me. If I am controlled by emotions, how can I think logically and clearly? If I cannot think in this manner, how can I be aware of the Self?

The flow of expressions are natural; once that is understood and accepted, then everything becomes peaceful. Only then will time and situations arise, to think. It is only with that calmness that clarity of the core is realised.

Nothing Wisdom

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