Meeting Ramana Maharshi, Conversations with John Sherman

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MEETING RAMANA MAHARSHI

ConversLicions with John Sherm:

an

MEETING RA_MANA MAHARSHl

Conversiarionswith John Sherman

lilitcd hi" CarL Shcrniad.

MEETING RA.MANA MAH.\R5HI

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USA,

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Credits II

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AcknGVp'lcclgcmcnt? "Vtii

Pitfccc at.

Surrcndrr ood Investigation 25

TTictc h Nd PIjq: lo Stiand 53

Hpw to conLicC John !5li:fmaii G?

Iih

Dai" Intcns1"vc ivith John Shcrmin at the Tcmcscd G-itcwj^" Parkp
it! Pacific Paliiodc^i CaLfomti3i on September 22^ 2002,

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RauiLKlI Sf ^h ^lurs

II

Fo

r^vvort

mi J btKik t^ .1 fine cx:impli: of John s no-frll!^ mc5s."^c; 2.
iniDGlJi cntn^ into the cub|cizt^ followed hv ii simple k^ing-outof

the fundjjncrntL"Js — with no superfluous vcrbl^gt.

Bi' izurrent atjncLirdij John's voicc rings niosc loLid and
dear, the comments br the rcErCxic.int^ demoniirjitc thjc thiv If 5d,

It even sound?; iii though he m^v gerniinjte iincw gencratLon of
LacherSp as did P^qfl.

TTiii Is a "worthTiVhilc booklet, for those who Itiveno other
^ccesi to Johnn

Robert Wblfc
Ofid, C4dtfornri^

Scptcmhcrll, Z004

Mil

Acknc ^'Icdgracnci:

Our sinccn: grjititudc to Launc Hopc>"who gninouslr Jnd

Wonderfully trjinicrtbctl lKc tapes oFtlicic nicccir^s.

^Kt arc inimcniiclv grjitcRjJ to Robert Wolfcp whose
sUggc^Cioni and o^nimcnE^ Were vcn JnstrLlnKntiil Ln making the
book wk.it ic li now,

*TnanlcTOLL, j\\ oFiTm ivho ciimc to thti intcniive ^ur
pne^nce^ repoirs anilqucitignEnuckc chjf book foi^tblc.

hHI

Fw&ce

John SlicrntkLi met hi? tcachcij dangajij in June 1^94,
when he ^v-as in the ISth ir^rcFifnpriwnmcnC in fedcTiil prjwnK
for crinici comnxjttcd in ihe 7(]\ in the name of lirnicd revolution.
Cinga|J luid been LnvLJed Co the prLMn hD oEIcr \iiL'ijng there In
that first meeting, John dj SCO vcrcdhtmjiclftq be ctcmalh' and
LinizondLtLoniill^' free.

After thti first mceiJng wJcn Gangjjt, he spent .mother
three-and-a-half ^rars In prtEon^ beieire he wa^ fin-ilh' relcjwx[_
During diat tlniep he decph^ eicpericnord what has come to

l^e known as *^chc dark night of the aoui'^, Ic "was a [ime when
cycnthing he thought he had gAlncd in chat meeting "W" I ch G^nggji
Bcemca to disappear^ leaving hJni empti'-handcd and hopeless.
During diat tlniep he started rcadtng Ram_ina M.^Lir^hi's bookv
■3nd, out of despcraciorii he followed his instructlonj to chc Jetier.

Wnat he discovered tn thU true meeting with Ramana
MaLiTihi IS coffered to "^tfu in this book, through hi^ dialect wtth
spirlrual sreiters horn all oyer chc countni

Find Yourself

SomctlmcT m Jujt jecrn^ ro sillvto ^pcJc Nothing tin ever
be jddc:d to wlut is ^ilrc-jdi' present hrt^i as yon. Nevertheless, here
we Jirt J jjn gotng to tdka tittle bit ^hout ftr" slon\ to begin chh
morning;. Mostof ^t3u hnvc hecm ic In one form or another^ but 1
WiinC to put this retre-Jt in tontcst — b^'ivKLth i mcjn mi ston\

After fliteen Vc^i Ln Eederd prLsan^s onjbsoluEeh' iaipoisJbte

Btroln: of iuekor Grjce cime to me. Gjnga(i vt sited che priion
where l"w:i5. At the ttme of meeting Gjngnjij I h^id hjd j. total of
aix nionthi of ipuituiil piactice I Wi^ Uiii^le to meet her tlie £rs[
time ihe e^ime to ihe pHaon: I ^as eqo terrified. I didn't Jmo^ chat
ic■^Vcl3 ihe ^vho lud ^parked this terror I ani not even certain that
It IS Jiccuraie to nuke tk.it connection now_ Nevertheless, I pjistt:d
an the first opportunin" chjt I had to meet her, becrusc I wjis
stricken wJthagrciit terror, jnd I imniediiitel^^ began Vn'hjt WiOi to
be on extrtmelv truntiited Buddhist prjicticc

I had previously known no intcrcfl: whatmcvrr in spiritual

practice or sp|rttii.il Ideas, after all, T svas a devoted and committed
Marti it/ Lenlnl^t for whom spiritual practice or spiritual ideai
"were anathemj. Iherii somchown sir months after ihat first mivsed
□pportunitv, ^hc returned. Hovi' unlikch is thi^^ Not onh did I get
^ chance to mecc her in a federal prjsqnp but when I wa^ failed tc
dg H3 the firjhT nmc^ she came bacU

In am" cvenCp between her first vlsir co the prison and the

I

MFl!TlNt-lU-MANAM.^HAHS]-]]

scD:>nd Gm:, I embarked Upon j BtiddKii^l: practicr. Hie Tibetan
BliddhrisL^^crc aiming to the prison [ Sv^n iiitoiii^licd to

qlJCLTwr, imnicJincclvupon hearing some ot' their CKichjngST imt
I knew cver^'thtng thci' Were talking ahouc — i[ Wju iiU dccph'
and intlnui^^ l^:uniiLir eo me The wordii .ind the conctpt^ thev
proYtdcd me ^VLth^giive nK jn inteJIccto^ undcrstiindjngQf wkat 1
alreiojJ^' knew. So I began this ribctan Buiidhi^t practice with great
^E^l andintcresc and afnjKmcnt. I was seen bv tha^e who were
mniing into the pri^n to he adviinorel jn mv under standing, i^nd
thei' brought a Tibetan Lama in to give me rclvs^and baddhiucra
vd^vs.

I aJso spent choie six months in contaa with the people
who were involved with Gangai^ and iill that time I wa.Talwavs
denouncing her, I knew "verr wc\[ thjt wLit slie hjd to iavwaj
fooliihnc^Si not to be paid attention to 1 was fond of Kiinng, "Tlic
BLlddhiiL-^hdve been ubout thi^ business for ^,500 vcir^i and thev
know what thci' arc doing Tliii v^um_ul comes tn here and tcll^ ui
that ^'ou need to do nothing'. And she uMi that, en £actj Lt Jjronli'
the thingi chac ^"ou are doing that jLind in the w^^' of what rau arc
tn'hng to Jttiiini

Sot 1 caJlcd her a fraud J didn^ Itnow what her g.ime W3s
or wWi in the world \he Would be coming into a federal priion.
Ihcnr wai no mono^Jn tt for her chenr I? no Rime or Jortune to be
Jaad there, but one thing woi dear to me sheWasEJse SheWasa
frjLid I used to watch her videos during that period and, in niudi
the lamc ^'ai" chac I knew wh^it the BucWhtic^ were t.iJking about,
1 h^fXi^ her I did not realize that it Was the iame unespectcd^ silent

FINDYOUHSEIF

knowing ihjdfWJi present in Fcgjrd to the Duddhi^E rcjchings.
It itlt mofCiis if I had known her jonic tLiuc corlitr in m^' lifci
ni^^'bc not n:al]v ^cll, but wtrlJ cnoLigh ao chjt I o^uld rtcogntzc
her gcitiircij the t^^jv ihc LLirncd hcrdfj and the wav \hc ^pokc. I
o^Lild not figunr out how I knirw^ htr hue sJncc It ?rau]d be in jffy
life thiit I knew her, it did not stem to bode well for her

^^ThcR she returned to the prtsonp in June of [^^)4^ I -W'js

id?le to njeet her pcrsonalli', fiicr to ^ice, upon lieramviil At tlul
pojnt, I had 3 icdh" iratlsfacton' understanding of jp hi tujl truth T
iTiU quite HtLsficd wtth the contLnutd deepening of ni^' intetleiztUiil
LindcrsCandLngof spLriCual rcoliti" thiit hjd been trL^ertd b^' mi'
meeting ^ith the Buddhists Her tcjchtngj tuch as tfw3Tp did not
£t into that.

On thedai' of her sco:?nd visits it ^Vas [ Svho had ^et Up the
mom for her. I hud taken ore of the ivrongemcnts and rrmde sure
that the people "who w.intcd to aee thi^ herctleknew thac she was
CDmlng. It woi m^' rciponMbilLti" to nidet her when ^he arrived
Tvith herentour:^e, and lo tell [hem what the .irronge men tj "were
and to take them to ^vhere die^ would he, ^^en she walked Up to
mc^ ihe Cookm^' hand and looked into mi' ei"ei quite ofdtnarih'.
You knoWp there "WjfnV on \" splHtuol eneigh"; shc"W"a^ nralli'" quite
ordmor^', and ihe said: ^Hi You mu^t be John ^ She had heard of
mr energetic opposition to her. And^ as she greeted mc> I itmplv
diisolvcd and the whole mcehontsm of understandings die whole
rticchaniini of fudgmenc and relationship, of die mointenanorof
fHf dlrappeonrd, Ic ali stopped,

MFllTlNC-lUMANAM.^HAH^]-]]

TTicrc i^ no WJl' [ cm posiibh' describe to I'ou the
npcrJuia: of that 1 jm iiduall^' cionl^dcnc th^il: all of I'ou bcrc
In ch|^ room kivc knc^wn this cxpcntRcc, thii|^tmp&tr, this
mflfflfWi^FJ;j'djiKolutLon of jdcntitij the jnomcntiir^' stopping of the
mind\ frcnctLccflorts co a^ntrol^ to undcrsLind, to do something
fliflWJ" Kinicthlng. Notliing more hjppcjied for the entire time thai
she Vfc^ai diere. When ihe left thiSL earning, 3 lud Hillen hopelessly j
Tvilolv, un con troJlabhp without rcscr.^intT tn love with her. Wheri
she left m^' sight, I Iclc like mi' heart had been torn out of ni^'
chest. 1 h^ neyt:c tni^Jnctl sucJi tormentp such pain|Ormch \qa

[ saw her one more timej before I "Was relcjucd from prlsonj
and th.1t wnr ^Iximonchs after our fir^t meeting FblJowing th^
seoijnd nieeling, I Was not to lec her i^aln for tlifcc-jnd-a-hjilf
Tears, when 1 iv^r finally rtlcivcd from prijpn.

[n the ftrst iTarof our meettngi ever^'thtng thdt 3 dcdi^'iis
done TvJth tlie antcntof pltiitnghcr There "was nothing] would
not have done to c^n ^nd hold her love and her attention I
"would have donean"^'th|ngJ if rhat could Keep hcr.itienrion and
her love on me. I "Wrote of this love — letter after letter — which
were all love letters to her; I haJ nian^'absolutelv ewrjordinan',
m^nLhccntcjizperLcnars dunng that ^ear and 1 wrote of them
often to her. She rci^i tho^" letters m^tung, wherever she wenL

[t had dawned on niCi eari^' on^ that the on[\ thing thai
rrij/^ Would please her would be ftir me to wake Lip Nothing elst
Then: wa^ nothing else ihc "wanted from me other than that I wake

up permanently; dial I be ^finiihed^ permanench".

FINDYOUHSEIF

TltiC first iTTor Wii5 :i time of rapture iad indescribable
LnrensiBiiition of ihe desire lo ptc^ise her, to win her love^ to be
Tvhat she "wantCLl me to be Or « 1 thought. Rnalh\ ofcer :i vcj\rr
this entire edifia: of splrilUiJ y?7ftotMlf77d colLipsed ir!o hell and
torment J h^d tried yen' hard co den^ her "whjt she Lid wonted,
1 bjd tried ver^ kird not to obci" ber I lud done Tomc things
tbiit \he 4J1W to be a hetrj^'al Nat j. betrav^ of her, but j bctrj^-ii
of mvfflfp 3 betrj^a] ultlnotclvof I'ou. I found mvsdlf in :i hell
Jliucb bigger, much more jncscipiible, much more horriR'lng
than Jinnhing I ojuldb^rvc ever im.^Jncd The Af//w3s ai bigp^j
huge and intense iii the irur uifi^jl^idlif hai been- It was during
that Unic in hell thjt I j^^dj/^ turned m^' .attention to Ranuna
Mah-irshi.

[ kid Ignored [Liman.iMaharshl. ] thought chjc [Limarm
Wiii not Vcri" interesting* and was not vcn" important. After all, I
"friij G2ngjji\ pet. I WJ5 her favorite 1 ^Vis eloquent and poijiionace
In che ei"preislon that I gave to thti Jove. I he.ird the Jtoncs sing^
What did f need with Eiam^ina, slniple-mindcd Ramana, j&j^-ijffl-/
Riimana^ I knew who [ ivoij I hjd knoftri it since the Buddhists
amc 1 ^Vas "infinite^ pure, innoornt consmousncss^pla^mgas
the lover of Gon^ji.

But w liopclc^s and so desperate was I to regain the itate
that J kid loihi; io hopelcvs and so de^perace was T to es<:^c from
the hell that 1 had fuund mvwif in^ that I would have turned to
am'bodi'j ff^fff to ELimana: even th^^ Mmpic minded wh<]-ani-] gUv
that hod n:alh' nothing vcn" In teresdr^ co sar. At that potnc, I did
Jiot suppoie that he held an^' thing interesting to \av But I linall^"

MFllTlNt-lUMANAM.^HAHS]-]]

realized the depth 2nd the darit^', and the hLogenesiofRrifncinji
reJizjtion — and his Willingness, hn deter jniiiiif ion to give it

R.TfTiina ipcnc twelve "\Txu"T"^]chout ^pcaklngT hidtngout
£rom people But tlie^ follovnTd him around and hounded htm
and, finalli, hegiivc tip_ And from then until the end of his life,
he spent evcn^ waiting moment giving jwvn' this rcalifJtion> and
the method whereby' he hjd realized the truth cf ^u hdng to be
the truth of vofli" being. The truth of j^/ being-

[ Itillowcd liii instmctLon? with the senouAnesA of intent
"n^ith"y^^hLlJl,a^ ^cv 337p "an"L"in with his linir on finr iceks "W'jitcr.
Ml' intentLCin Wiii no! as ptirc as it might have been What I
"wanted "was to cieape from hell. But, pure or not, ttwas big iind
oVerndLng jnd vcr^' serious.

The rciiKin that T tel! I'ou tht^ storr i^beciusc cvervihing
that ] spcak-of tod^^', or m an^' meeting dut ^ou nia^' ^d me m^
\% spoken from the eipcricncc of Living followed che In^hirueieons

cif RamionaMaharshi — within the hugeneiK of diii 3oVc that m
CangafJ. Evcr^diing, that i ipeak to luu about, ODmci from the
cKpcricRce of havtng Jollowedhif mstruetloni. eycn. when thci'
didn't make an^' Mrnie to me.

What 1 hiid heard from ^anga|i, ilntll then. Was that [
should do rw!)in^' Hiat I should itop cvcr^'thlng thjt I wan doing
And what I heard from Ramana was that one should mokt the

Utmost intense effort of one\ entire lifc to diiouvcr the truth of

FiNnyoLTH^Exr

ones Idcnut^^ Andi in m^' ignoriincc jC chaE timcj it Kcmcel fo
me that thow t^G thlngT were rfv^^ttTflJ. It rcaHv liiJ seemed to
mc for iomc cJmc chat, b^' rrujdng this huge tffbn: that ILinmrui
^slti of uij I %v^ in wmc t^^j^' bctTii^'ii^ Gangiji. BuE so horrtbic
wjii the hell (which consisted ont^' oF?h"jnttng Gan^jjlV love and
believing iJui 1 hjd IgaE itj^ and so intenKe was m^ dctcrmLn^tion
Eg escape £rom this helJ, thjt 1 Would have dene an^'tliing, even
3t rbe o?5rof dcnring Gangajj's mcis^e and, |n!hTe;id, jdoptjng
Raniand^ icjichjng. So I followed RioniEina^i ini^tructions. I foUoSvcd
them as iveJ! as I couJd And I ani here todjiv co teJl I'ou ahouc mi'
experience \n follovn'ing Ramana'i inKtructions — and to pasi on E&
I'ou wbat I learned from him.

[e ELirns oLit drat Ramana wan not ai nonverbal ai might
be irru^incd, Ramana in fact tud a who[e Jot and, ai with anv
being through ^vhicli lome transmission of tbc Eruth niusE flow,
tie iaid man^ Ehjngs that are contradictor^^ tie ^d ionie doings
Loiffl^Jf people, other things to oi,^pcopte — as doc? Gangiji, as
does Papaii, a^ does even'une who Eriei Eo Apeak thi^ unspeakable

Soj what i\3u bear from rue Ls Svhat [ heard from him. TlilJ
Is not scripture W^do noc open a hook here, and read from It and
then tiVj "Oh, but he \aid such-and-such over there ^ ^^t I fiavc
to oiler to "^TFLl LsTvhat Gan^i hiu commanded me to oftcr I'ou,
which IS m^' own espcrLcnce Mv own self. Completeh".

One of the most fundamental instructionSpOneof the mort
fundamental transmissions that comes £rom RamanEi Maliaidii

MFllTlNt-lUMANAM.^HAH^]-]]

Elhd^dio comcj from GjngDji and Piipi3|i^ i^ chii: cvcn^thing
I'ou know aboLit ^pirLto^Lin' ii ji:^fl^t/;/H; licrc. Evcrv 4nnccpt, ntj
nT-ntcj" hc]W Tubtlc^ no n"Liticr ho^ Tccmlngli' jcoinitc, no rroticr
JiDW bcjutifijlx no iTuttcr how wonderful, even' conffpt without
nccptjon — ^cry sutrnipCvcn" scripture, even' mantnin even'
teaching — Le Svorthlc^s here it j^, in facL, ft^ow thjn worthless.
It if J debilitating obstruction to the poisibilic^' oF^cHi being
HnishedrOno: ^nd Irir ^l> in this momentn with the tt:af"[Ji for die
truth If ^'ou trul^' Wiint tlie truth, I'ou muAt be Wllljng to dnicird
cyenthing voLL [Ifwk '^'ou hojii^ Jibout it — all the i/fljjof jdvjttj.
and non-dualir^'h iJl the tdeaTof the onene^^of bcLngj all the ideii
cif the CKperJcncc of realLZLSlLon. Even' CKpectation that I'ou might
h^ve must be thrown in the tniih ThcTare no |pod to tou now.
Perhaps i2t one tinic the^ were. Rjnianii\pcjkiohenof theiiwfLilnesi
of those ctiching^ to c^t icn_L as fjraf ^'ou haw gotten: tolejtlvou on,
to Cenipt ^"ou. Buthcrexirvdnow, die^' jreof no uic N^nc

This is the hrjt thing thac I realb' absorbed fmm R-imani
AndiflttAelcaniined, jf Jt is o?n^idcrcd just for Ji iccond^ LfwiUbt
qbvJouv to rau chjt chit ih the cisc. Thev ^reot" no uie now Thcr
miy return re invigorated, with new life brejthcd into diem Ihcr
rnai return in sLich a wj^' tl^at luti ee them from aditieitnt point
ofytcw. Bucfor nqwa for igd^-p chrow them aw^.

Rjmana'^ instruction Is regarding chc JnvcTtlgatlon into the
actuahtv of vDur jdentlt^'- TTue Lc what he cncotiTi^cj u^ to hnd
— for no reaion at all. If vou enter into thi; with the Intention
qf somehow ^t^jTffJjaomerh I ng irom Jc, vou aindemn rotirself
to iomc unpleasant times iLimana la; ven" dear: if I'ou arc herCj

FiNnyoun^Fir

whjKVcr j^^lD be done jlrfcid^' h^s been done Tfi'ou an M^lcH
for fivcmLnuEci Co Vh'kil: 1 jm ^laving wLthotit running from djc
roonip cvcmhing chjt had to bcdDn^ hj.^ been done The ofJt"
rtmiainlngqti^ifiizjtion, jco^rding to R^iniiinii^ ii Tout /yjfj'w/'Jflrrj
and in nn'ccpericnor thti \s chc frutliH

Now ^'ou «:e right aWii^' Svh^' apJritUid oDncrpts get in the
w^r. 3f I vpeak chc word ''intention,'^ "wt know from nx^ngall the
lutTJi ^ind Jl of the Acripturcf i^d ^1 of the eXpLmjEiDn^ .ind the
teachtng^p that Intention, in truthi is not anhthing' tRit there is no
drte for /ohmi inrentjon on be Nevertheless, R^inijna tells us that
theonh' thtng required is the jbwiutenesa of ^'our intention. Tlii*
ha rc;:il]v good exLunple ot'wh^' theie sp|ritu:il jde-.iE h.ivc to be
disorded^even if thc^'^e true.

[t turn-out Cangiji sa^'^ die some thing, Eoldiough I did
jidt hciir It from her Jt first Tlie intentLon dut is required of
TOM (and this is jj^/tLit j^ required of tou) ts the utterh' ^riou^
determimition Co know chc iictuafm' of ^'our identic^ Nothing
e|ic. Not the Intention co gdn enlightenment, noc the intention
Co gain reLiliinlJonT not die intention to be finished widi ignofiince
and iuHcnng- TKr desire to be finished wjth auficrlng Jt whjt got
YOU as fjir ^ vou 3rc now_ Now that cm be thrown nwji' The only

■ h 4

thing required m the intentton to discover the lictU-iliti' of I'ouf
identity" for voursclf The incerition to be finished fooling afound^
and to an^Vh'ec the ont^ questJun that niiitteri: Who jm I n^illyf

[ siiipea [hat j\\ hum-Ui [jves Ignore this question, and

pretend that it Ia something alrejd^ known^ \ plfff^n/ i^'i I knovF*

MFllTlNt-lUMANAM.^HAHS]-]]

who 1 jm — 1 am \:hc one ^4ici is doing afl thtj. lam the one
who npcTlcncr^ thji hodv and thi^ life, ft is iiiruTzing lo nic, in
rctru^pcct, tk.it the uctcr ignomncc of n reliitionihip Tvlthonv true
Knjc of our idcntiti- ii lo taken forgrantcdi ignored and denied.

TliJi M dl chat i^ asked of itiu" at lraj?t For ihis timevh'e have
togcthefh that VDU ^Vantniore than an^'thing — to theejcduiion
of cvenThingelfl: — to get the aai_Li]tn' of I'our tdennn', Rnnian;!
cd!i us, jind I hciVc found this to be the cue, that the onl^ thought
thar should he of an^' interest to i"ou> the onh' choughE thac should
hisc an^ draw for ^oilr Jttenuon is ^vhac lie cJli the ^1- thought",
hi' wludi he meaniego. for Rajnana, the word^ *<^'*i ^1^ Jnd
*mJnd*T all poini eucth" co the i^inic thing Mind is cgOp "I" \5
ego Ego i^, in trutli^ even-thing there i^ to ui.

One diing is ^ure: as ^ou mC here, ^'ou have a wrnseof

identity', a lenie of cKlstcjicCi a acnseoFbcUig so^/IfS/)in^^ i"oU kno^'
nptT^hat, Riimana cAh chu aenst the "l-thought'> aqd he ceU^
UJS that no other thought is worth looking at All other thoughth
"ivithouc exception, can be distinguished from chlv core thought.
Because ever^' flj^ff thought, no matter how vLaoUK^ no matter
how low-minded, no matter how high-minded, or no matter how
wondrous in Itv tncent or its hcyuti" or its subtlccv^rvcr^" other
fifel^j^J" has a relationship with ^I.^ Ever^ thought other than
T has a rfl^nof/^hip svtth '^T. ^ It sprtngs from *^I" — "what I Itke
abotit things^ wliat 1 do not bke about thjngs, "^hat I iduse to
accept about diings, what 3 do about thingi, what I want, what
I need, or what I don'c wane , "what miiic go awai' . All of tt,
without exception^ relates dirccth' baek to this ^nrc thought *I,"

10

FiNnyoLTH^Fir

which jccoivling Co Ri^IeItU] Lc ego — ^ ii ThccncinrCi' of the
mind. HicrcforCj ELirnan.i lug^tsts th^l: ^r n:fujc to attcmJ to anv
thought ncccpc the thought "I ^ Rnm^m.icnLTsurjgci u^.dcnuncLr
cif Ll:^, begs UKj ple^^ with tJ5, to Jttrnd onh' to ^1 " To refuse
^ttcntton to j\[ che other thoughts thac go on.nna Intend eo mm
otir iittentJon inWiord towiiid the thinker, toward the joj^^rfoF thought

^^ThcR SVC use thth svord "sourcen "wc thtnk we knowivhat

Wc arc talking about. E^peclailv jn ipiritoal eirdcT^ the 'louro:/ of
ouLifiei t!t this ''inftjittc ocean of conidousncss ^ That th nor ft'hat
Ranuna-m^s Rxiraana a^'s the source of ail appearance j^cgo So
the tjfgetof our investigation is cgo_ ELimanaask.T ui to ^nrfcgo^
to find "T " And {i^fjo n tt that is co perform chlv tnvcscigjtioni^
Ego. [t i:scgo tiiat rfofj even thing. It iiego that J^ the motofx tlie
cnginc> hv ss-hich the entire tinlver^e ti m_ui|fcst And it u the
belief in c^ aj our identic that ts the toutcc oI""jH sLiffcring^aH
hatcfulnesii all niurderi all betfa^'al, ali niiier^' whatroever So let
cjolind igf} Ihts [s the Invitation of Ramana Maharshl Let ego,
instead of ligurtng ever^tlungclsc out, figure out itsclE Let it find
its own j^^

EgOj af cauf5£,Mitf i It lia not present ■^vhen there U deep
itcp. There Uno one here in deep sleep, There if nobodv, then:
ia no mlndi there Js no univcfTCi there iino nie, there ii no
J-thoi^ht Tliti I? the sweetness of ilcep: I anijjcMr

Ego IS a thought that arlKeK It is different froman^' other
thought, bccjusc j[ Is the sourer of all other chought fr arl^e^
in some ihj/fg- This that itarJiei in ii ^tmrwlf, die subject of

1]

MFllTlNt-lUMANAH^HAHS]-]]

all lijur seeking" the core of ego. Sdx Wt ictego on the taikof
looking for itscff, of sinking its oftcntLon into it^ own njrorCi of
hplding-itiencion on itwlf onh, of refuting lo .ictcnd :o Jinrof the
jTt^nLlSccnteKpresiions thdH it ipcwi out. Hiis varizh fcr ego, b^'
1^, \^ [he cvstnre of jf^-ji;^irjf;^tf rim-
Now ^'ou on Tce wIit, i^iiin^ ipiitCtJ^ a^mxpt; hnvc no
place hcrc> the^" .inr of no u^e tn thii investigation. We know
thiit ego doej not exi^t So, vn'ouliJ it not be better to Watch ra^'
bieoth^ Or to periorm fapriT orpLi|Jior worship^ Well, ^"ou ^vould
actually be better doing nothing. You woLitd jctoolh he better
abiolutcl^' jW?7y^j!^fir J liar st'ho i^ to do diat^ VlTio Ji diere to
surrender itself iajego^ And if s^ou chlnlc^^^ hnvc surrendered,
who h It that thinki this but c^of

[f ITDU hc^ nothing eliCj hear diis" Ramiinatelk u^ that the

purpoie of ^ our Itfc ii to discover the actLLiIjt^ of ^our identlt^'r
Thcnr |^ no purpose "wbatsocvcr fofiTm other than thac j^nd tt Is
nu'expencnor that, tnithfuUi^ thts i the Wai" we spend oLir lives,
although we uihuolh^ do noc know that we anr doing that, Orwe
deny thjt we arc doing thjt^ beoiuv to jdniit Jt would be to admit
that ^1 do not liave a due who f am talking jbout when 3 ^^' L^

But it II mi" esperjence in thji Ijfe — and a^far as I con
tell frum tho^e I have spoken wJrh, It is tlic prominent eitperiencc
c^f humanjt^ — that we ipend our lives trving to J^^nreout

who we are j\nd thj^ confirms Raniona^ Jnsight that this is the
^U^flff of our life. Romona^ ^u^cstlon ih thac we quit looiang
in ^ the Wrong plaizes and instead turn our attention dirccdr

12

n Nn YL'pumFj.F

to otir identity'. To tr^' with e^II of our hr^t to find our idcndc^'
— kaowlng^ohvfcDuihfc thjt it ea not to be foLind in thoughtjij
crriDcionVi GrctimsnincCi hod^n etc. Then lie Eclh uv, and ch|s
isahaolutcl^' mi' cspencncCi thoc the invc^tigjtlon itself Jj the
realization thqc ^oll wck wJch vo^ir heart.

What isobviauslicfclj that there is abiolurck nothing

Tou cm do to tfnWtfJ chc reLdJE-qtion of the truth of s'our being.
You arc s/^jf. You ^rjr that^ it Ginnot be Jttjined. Rediliz^stioH]
enlightenment, the truth n LiniicLajnable, Not becauw it li
Linrciicliabic bi' ^'ou, but becauic tt i^_yoft j\b^"ilai:ef^ luUi
ju^f siS J^l{ xljV — not ionic in^^inedi perfected, purilied ^t?u.
Ejcictli' iTJu, So j[ Is absolucelv un.ittJilnjbfc And the conscious
in^nr^f/flfl of thjtx die tlirning Lnward ofattcntivcne^^, the vigil
» the he.irt ol "^'ourself ts re.ilizLitton. Great jnitghcj nia\" spring
Upi pai' dicm no nund ITiei" Will dt\io]vc |ust lis quiddviii the^'
appeared. Great tenor nui' spring opi pj\' it no mtnd k siofnomore
QDn!oqij:Tia:di.indKmiL^^. Itl^anJeoinnof^our^ Inthl^pin^

["WDufd like forTou to nulnmin ojnvcrratjonal silen<r

during diii 6^y f do not mean thjtai ^Gh nir God, I cannot
spciilc" But honor the seriousness of the intent that hji brought
Tou hen:, and refuse to dlSfhlf^f whatever appcarsT whatever raltei
place within ^-our hearty hv seeking ODnverution. TTic purpose of
the mvestig-acioR Js co lora: the mind co turn |ee artcntion tnwjnl,
^Wii^' from all of the techniques and the tactics dial we have all
adopted to irjlJ^W^ our selves that We are. [t Is all okai^, but ic
J^JJt hat no place at the beginning c^F the invc^tigiitlon Ramana
tcUs us that this invcjtlgidon takes huge effiiHrti that it m not the

1-1

MFllTlNt-lUMANAM.^HAH^]-]]

natiiTiJ ificlifution of the nxind Ic ii jhwluccl^ the rcvcrjtofthc
LDdiiTiition of the jTiLnd, which is n^tLlr^^' Lndin^ to ^ out^v^uvl^
to look among choughc^nnd memories and iJcjii jnd '^Hi, hcfw
^rf ixiU^^ jnd <ill the ^tlJfF[lli^t wcdo. Tbi^ m Lti n^turjil Lndinialion
land it 1^ oJtir But it' the tnvc^Tig-ition i^ to he truh^ bcgunn tt h.i^
to be attended b^' die greatest effort to refuie the mind it^ riJtural
LudiiTiitJon^ to deni" its njtarjl dcEiic to go outward, to compare
Tvhat U sccmi to be finding ^itn whjt j[ remcmherii lo be, or wbac
LC IJ sUppt^tii\yc findi-ng] fore^iinipje Ri^una ^pealu of thii as
thegrcLitcsteflvirtot'thts ]tfe_ So, it l^ not cjiT, Till? it why the
Bcrlou5ne:i5 of ^tmr intention Le eo important. The itrength of ^tFtir
intention it what i^ required.

In J recent mecCing, [ reorived ii report from lomehodv
Tvho JeTcribcd a huge CKpenenor of p.ir.titse th.it hricl o^mc co
Incr in the vcn beginning of iier Jftempt_^ to toin her attention
ini^'iard A huge cxperienec of the oneness of being. And then that
CKperitrin: diMppcan:di co be replaced b^' the eicpcricnce qf Iqaj
^hddjijppointment She bar told me iinor thnt if that csperlence
W not wh;:it she i& JooJung for — bctiuse it Js not — tlicn ihe
Wanti nothing to do Vh'ith ipLntual stoU. Vltllj tlut iTolta^. Itiere
is a hugediMFlQ.-^Jonn)ent that is posiibte in this.

But i tell ^'ou, from m^' heart, tlut no CKpencnix
whatsoever that mmei to vou> no ni^ittcr how long standing
— Rximana ^a^'s, even if tt lait^ forattioU-iandi'earT — rlfl
mafter how huge^ no cXp^yif^iC^ cm toudi the {(msfdfl! coniaoua
redi^atjon of the tnich of ^Tsur bctng_ Tbii has nothing co do with
good cxperlenix or badeKperienor. Nodiing wlut soever.

1-1

FiNnvL'kun^Fir

TTiii cofiicious nrJizjtion of die truth of ^'oiJr being i^ th^
invcsti^tionj It ]s the inward- turned mtnd. Berlin ^vitKj^jt cllurt^
Riimoro promt i<:!i that If tdu pcrEist, |f tou hold ixiur [Utcntlon
ini^^ard iilwj^'s; if, when the inward attention hrejki loi it will)
and"\"oti find TourKlf dicing Jirnund in rhc mLicltol cDnipafLsonp
Vou ijnniedjatcli" poll ^our jftcntLon tuck in^v^d (without
JuitiR'LngxeitpLiintng, Lindcratiinding or doing anything at ^ about
the movement oucwi:ird)p Ranuna promJics that, however long
this eAurt sccm^ to last, it^tll end in iti disappearance^ in its
dissolutton. In the ptrmanenc inw.irdne^s of che mjnd, He speaks
of Lt lilte ihi^: if T\3u bring the nxJnd\ attention within the zcmc
of the heart of %'OQr hdng, there J^a mj^jnetjsm there Thcit ij
a put! then: chat wiil eatch "^xiUpandaJt i^ourcfforrj'wji] be hni^hed.

[ sai' that the mind E=\\\\ in love with this seardi for Jtidf;
icfalh in love in a \\t^y that is linimaginable The nxJnd then U m
In love chai tt Jo^es interest tn all of Lts other aflair? ^andallof |ti
other lovers) becjuTe this Ls the love affair Lt liai wanted from the
Dcpnning andkas noc known where to find it

l^ni sprakjng here to thcic cgoi, Eo these beliefi in
individual cidstcncci and I am announcing toTou where ij to be

found i^our true desire. It la; yourself Even'chjng \\}i\ do dut is
not pcnaLning to thu ae;:u"i:h for che actuality' of "^xjurselfts a watte
iz^f time EvciTthlng- And I tell I'ou froniniv heart that cventhing
that Raniana jai^s ii a^DcL in thi^ inve^tL^tion^ ^'ou will End
what 1T3U have never imagined — tt [e a iei'f ajfuir It ir rich and
deep and lubde, bc^nnd all poisjbdlti" of imi^ining in \'oui

1^

MFIITINC-IUMANAM.^HAH^]-]]

prcvioui investigations. Papoji tms said thjl die question "^Tio am
P" Qccds tG bt jsltcdonlv ujicc, if tt J^ ^skcd right Ht is painting
cKactlv to ft'h-it f am speaking ot hen: It mztr t^lo: ^tju awhile
to get it rigliL But [ promiKC ^ou, in the moment tliat intuition
Etrhkr^ h ^rillluvc you. You ^lllnt^t be able tu e^c^e r/^m.

Tlic onlv Forc^ drat h^ the pov/er to look in the Wrong

pbor^ to dcRvthe truth of ttii bcingp |?"^■ou_ j\nd time ii done out
of Lgnoriancr; it li just the Vh-j^' thli^s lOrc But when ^'ou di^o^ver
Tvhat jt 15 you linvc rxrollv been looking iiirp"\TFU iviil not jjJi/^ff to
Jook^nnvhcrc die. Von SvlU have found I'our home Thj?r is the
Qvc of the heart j\nd tt is to be found Jt the Q?Fe of i^u At the
oure of chiic horrali'lng^ aelfish me, thcme-Jtnot th.it aeems :o be
the problem, that seenii to be what We skitter aw^i' from. Look
gnlvihere Only there Look unttl ^ou find it,

[ cangiv^ TCiUafcW htnti' no on^ can teil vou where to find
"vquricIF! Noboav can tcJl ^'ou, "Oh, look hcren look there ^ }5tf
know where tou are. ILimana spe^Jii of the hcartj Riimana points
out thjt for those of us ciaght Jn chc grip of what he cJi? the I-.im-
thc-bodi'-idc;! (the unspoken and unacknowledged belief that
my idcntitT' i:s thii bod^' in some Wa^'Ji tlie heart (which is not
the human hcLirtor chc cmocionj] heart but the con:, the source
cif ego, the lourcc of all things whatsoever) nioit likei^' lk icienti&ed
ji^ ft.Tmc locitJon wtthtR the bodi". He uhte the sutraj and the
scriptures to confirm liiiown ctperLcncc all \ai' th^t jAu heart, if
it la etperJenccd within the bodij ls CKpcrjcnccd on. the right side
of chc chest, Alt iar that if there Js chc eicperlencc of Lam-the-
bc^d^'s it Is from this point in the bod^' that fear, bhss, the world.

nNnTOUlHEt.F

thoLlghland.mD^cfumJarTnuitallVj "^I" arise. And lie tcUj us that if
WcmLiit conccntraJc on wmctKjng "wLthjn the bod^'i it i* in licrc that
thispoiriMsco bclviund- {jDfjnp{}ffiaiorhfr^ks&/^{fhisrhisr,)

\ am xi little rcluctJinc to speak nbouc this, bcciu^ when T
first rc^ jhout it, it «:cjncd to mc to be rcolh' stupid But Liter,
liriLind it to be quttc uieful^ ^though you m^v not. I found it to
be 2. LLscful reference. Most tmportimt \s to hold ^'our attention
on sonictliing thiit \ou believe Co be I'ouriclf. Sinee Vqui self
[sevcntning wLitsocvcri tt does not v^W mactcrl There is no
way of dcterniinLJig, of dcfinJjig, of poLntin|^ Co ionie pbirtictiLir
experience thiit i* ^tmrwrlf MoAt important is to Und wrac
IpcatloR in the mind that seems co be s^ou, and to hold vour
attention there — widiout regird to all the advaittc nonsense.
I S3V noRscnie hecjLiic> ir the ounccitt ol orc who t^ carncsth'
Eeeking for on end to their belief Ln the experience of separafJon,
all of these i^tM are nonienK:. For the onz ^vho t^Z/^vw oneself
tQ be the doer chc thinlter, the sufleiefj all the ideas that fimy
the existence of the doer, the doJi^, the done, the Auflercfh the
suflenngp alJ of chcie idca^ Lve uielcsin

Youmu^t itarfwhcK-L-dtlare Make diiiefiurt, jtlst for
toda^-L Find some thtng thnt [Iseislila: "me'' and hold onco it, And
when ^'our aftentton ^liJtJeri a^Va^' from it, hold onto it*^ain.
Ramana promt ieii that a} the accualencn" Into the core ot'ego jr
theiVjafl/MJ^OWof c^3 which doci not mean that ego iitisSppfAW^M
dhd b) if ^'ou tn' lor nothing other tlian diii, ^vith all I'our lieartj
"vou "will be succcTifulp"\"ou will be unabJe co fajl

17

MFllTlNt-lUMANAM.^HAHS]-]]

ca.

jiiiMlIy ^rtira fi/£Sh d)f igi^ /ookmg unhf cgOr looking \js ih^ pkcrs m
c^m^chiiswsi rhar hii'f lfri!K Tjbdrid<ff?t:d iPid hi^kmg jr IffP'iiynL
W/Tfis icfms :o fjdpprr? js i/Tfii ff^rr is no iWS!iff}\ th^f li ;j shifr in
7i/hys-}^/oi>km£ /s^r^im aus r/f\/rfy — rhf i^fwraft fAf pfnmsditVr
boki^tmrsf^', IJ^f iif^prr ii look, /"/r woiT m^iocfnT^ ff^^ieir
KOf-hioiifh?giy rh f^on i^p^^iy: iPi^ d)f /w^'yitfT hrcifm^s purr /wf
^id purr ptura ib^ ca/i^j^s jjc locanii ^fij/m(^n,

^ftUp thii if jspfomiicd-

is ii wflfjiwj Irioff} i^m mwr fi/ho h noncwg. \/Jxd shyt n^hich is
lookifi^ fl smiftbifi^ fhxT is j/H^rrjfl lookit^,

Yn, flut-V right. Riim^ru sa^'s tlui the onlTcljEEcrcncr

between the [p-inL .ind the j|nanL, hecwcen the n:altzcd niLnd jnd
the ignor-int mind. Is point of "vsctv,

M th irtffuiry: thr altrKtion ixisl subtly sbffis. /risfflnfduii

j'jiif /w^f fzW JJftiff .

This [J the intuition. It J^usefui to see thiit whjt v^
spcLJcof when ive speak of the state of reallzaclonT li intutfionp

FiNnvoun^Fir

LincjptQroblc bi^an^' description- You find tlie world ii lEill dicrc^

do vGUnot?

fr a sritlrhfif, bat fr is if.^f^-jf^ft/ in jwf* tt t^o^pffr^fy

Yci TTiaC is die Erulh. Tli^ people wldi whom Rnnun^
spokcp being an India .ind being In j"w:dantlc" cnntc]cCp"wcn: people
who 'h'crc pnrtc^ ihorp on theie diffirrcnt ide-J5 of i^mixlhi In
rsfaiHDga, u Is aricrted thqc the uJcirroLc ijrrodhi ih tiir/'ffkj^
Jaw^l^-^f ^'litdi t^s JccDrdin|^ Co RiomEirUj the obflrmzeof objcctSj
and diii Atmc IS LndisEingijiih^ble From deep ileep. RjLnijna ^aid
that" ntrrjltJpji ^-vrtidhi was olci^', but the Ttate tdu liin: Jooldng For
i^s^lJklJ Siltflildhiu which IS the natural state, and that is whaf^T3u
^re reporting,

Iitwd)V{iyrrfff^mj)fffrct Im^jitsi l^ugc A/i/l rrftn' rrft'rh ^j^jrr/ral

It ir normal Tt h cJloa the natural state for a rcAMn. Et

trulv ts theiYiiCural ^tJtc It i; nothing odier than a shift In potnE
cif vle^iV Ftfore^ cver^'thlng was seen from the point of vJeW oF
ego, a ieparatc> needful idcnttti'. And things seen horn the point
oFvle^iV of t^ arc appropriately" Keen m the wa^' that thei' arc
Bcen tn ti'pica! human life — injffcringand mtsen', compurison
and contentJon and "I Want thla and I don't want that ^ Ihii ia a
pcriecth" appropriate perception — seen From the poJntof view of
c^o There t^ nothir^ wrong with Jr. [ amverr happy chat m^are
t^^ng about thii, bcojuK I rcallv would like you to get thts. k ii

13

MFllTlNt-lUMANAM.^HAHS]-]]

not tLu the poinE of view of c^ i* wrong. From the point of view
cif cgD, ii \h perfcctlv jpproprJjtc. It i^ |U5! ^sofyoil^ It is tin: posnc
qf view chatiTDu h;:ivc jdopEcd jmdxieccpKd From jw^r point of
vicWj E^hlih^ whialadsfltrcjiec!

WtfvfT^soiia "bi^tlsi^axils/hkci&r^fiiFbyyeii Itfffts skif m Tf^

stf-i/iqiu}yiai^d^'irig[uiDokiitthrmoKthUfdr f/jf wm/^j^-a/.

rfjf moirdiioit'nf^ — loirhoui ^^^ry irirrfii to fix rf or Sdkc ;jn^jy t/jf
pain.,, ;is lljf poi^t (^ i^if^y chfsg^s. ii^i^ ;jll this lot'c ii/fd ci^i^^^

nm sr^^nm^ to sff is slkir )r j^nAih if!foiilfifsi^hmf;jskiKif;xriJ
rrjfctf^, Smiishmg h£ipp(7is in {i'kai dppcim ifi br "ijrrrshr}^'" ipyi
rhtifyou /?;jrf fi^niciiyour/^ickan, ^inaf i^i !k ^xpfyman^ t^ rkj(,
rhc^r is :his kfioii^ifi^ tfjiiT ii a jifl ^hf stwxf, /r if dlonc thing. lilot^t
hioftf frhw^r h ibr ri^hr fi/ord. bat k i^ ah?imT bJii i/r tfiffiitry rtiks
uihmj'ou ki^s shf ifsist utiii it WTH mtv iifkmt ^r;il^' !f.

It doe^ not neceicsarih^ nican th^ it Idwt iLTj^^fj^jjWff asa
braiE. Iliiit Lc thconh^ thing tLit 1 wotiLd ij.y E^out this.

Af f too.

Hcrel! tlir question: ti^ the bcMfit cvernc?; been s^iiked in thhs^

No JAf Aa/jt A/j t J^jericno^ iaffai nor /jfi^ioskrd ki it^
but h cou^n!possi/^!y nor if

20

nNDYaufl^Eir

TbcrCfc thcn^ is the \^v to the rcjliz^tion tlut then: Es nothing
Vhiriffvou Th^if hiidbet/i srtl/a WfliWmjii^a/ir^ r/wr

/f i/iwj ^:or hiivc to ^ smjflh/}^ fhf Ji^is is ri^hif shr

IT si^ilf bf tnifisfotvsfii suso soffjfth^ ^kf /W n^ifl Ih'f huflpily f jJfr
^^tfr jmt^ffd if /IS pky Bfrffwcioum^, But )t ik jJI qfk.

Yci.Artd if iti«:msdut ih^fciiitiratrhing Ji^ir hnj; bnn
dgnc, thcnmr 5ug;i:stion Ie th-it stju find out ff^ ft^hfFfl fhiv

seeming La. You lor tlic lii itinctLon hcrc^ 1 ant not iuggcittng
that you imd out anything jbolit the secmLng it_sclf The wrcmLng
that iomcthtngh^is been dLnnc> that ^nmcthlng |r changed, im
JffflJiV^. No problem wjth ihjt But when tou find thir if/iffin
the aeemlngT chcn chc i^uc^tion i^, ^'Ebr jjj/w?^cIdc!i this &eem co be
la chiingcT You do not need to clLniinjte the jf mjj^ of change^

Nothing f/aw^rj It ^jintihf fy^ tkilarr Iffo/fp^iir cither

It isadiflerent point of vie^^' It i^ a shift in point of vic^^'.

Bui ffl f^f?'i hril fitis cmrmatiOfT mih ytm, livou^ifioi
fftii^f £omn thf,

21

MFllTlNt-lUMANAM.^HAHS]-]]

Then ■L'oU lire milking good UK:of mc. Anv tlrtic ][ itcnij

that 5Dmcthtngh^"is been rmnilormctl uv thl?rc;Jiz.ic[on? cHran
inviiiitiGn ofAv to Und our for ^vhom Ji thii seeming Theit ti no
other Investigation chjc t^ worthwhile No n"Littcr how ^bdc jna
5^^■cct it mi^t bei the rc^c of lE i^ more ducriictaon, niore out^^ud

moving- \tTio orc^^

sffmfihffr^ fl^?j aaujily r/ww^ff;^. Bus r/ff isniy [hkr^ ^hni ft^^^ sb^ng

Tacrefore the proper pl.^ct for attention t^ not on wli_ii
seems to be dionging^ but on whjt is iceLng it Gangaji pforai^ej
"U^thac there ris no end, there iv ."Jtv-i^'t more. Thist is G^f^ajiV
proraiw. So if iViu Und I'ourdf tiiHng, "Ohj I got it, everything is
cliffc^c^t^*' findoLit si/hogoS it^

(r/cwW jr, t/jf mo^"^ sui7!!c ot^^tcp^r i^' /^i^rr h is so snrnrsn/^

ThM Ei a useful "wiii" You know, I'ou find ^'ourowri wav.
TTiiit Ls v^hv I wan w> reluctant to spciikof the iiejrt jnd Its
sphiffll?ld' SpKuTiina ii the throbbing of the r'j^fjitf/ of the hc^krt
cncrgj" Buti"ou find ^^our own wjy, Who elid o^uid poisiblT"
havean^' idtii v^hefc voLi on be foLindj other than ^ou^ So ifj

22

FiNnvoun^EXF

in i^Dll^ c^Xx the direction of ^'our jltcntLon hai been in the
b^lnning tovF-ard the hlircful or the hurt — then that it perfectly
appropriate, kdocj not nicjn tkit js chc cjic for cvcnonc. You

all knoVp'Tfr'hrre tou jtc. RcaUv. How hard on it be Co look for

TTiMi rfcghc. ITuc lb the cnjth, Tliat ts .1 oi^nhrmang
sign- And Lt on ^leem like a bLoining That J^ the cphur<injs the
vibr^or^' fororof the heart that 1^ spoken of in the sutrji, Jn the

Upanl^h-idsp \n the Veti-ii. [t js chiic fj^;^ when iecn from the point

cif view of mc cb the bcid^\ [t i:^ perfect] v appropriate to loolt there,
beciuie rhot Lh the point of yiew from which snu are looiunglur
I'ouriclf. When the point of view ihift-ij the pos^ibiElt^' of finding
Xuuriclf in am' location diiappeari And it rnai' reappear This Will
Lippenovcr time,

ELimana ipcakii oFthe diffcrcnor between E;radLial and
immediate rcaljziation He \ai"5 that for reali2alionj thoic ideas
have no meaning, ft ts onl^ fur the one ^vho Ji j"ff,fj>^realliition
that the idcaof Tudden or gradual hai nnv meaning at a]i Te
iaolcii'. Vol! muit begin from where ^'ou /jfr. It doe^ no good
whatsoever to Hi"p ^^Oh^ but I have no location I am infinite
tunscJoLi^neb^ There ii not tvnn " None of that ts heJpfiJ. What
is helpful ii to ^tarl hone^tlv <jang^l «vt, "Tell the trLitk"" Start
hcneitli' ircini when: ^"ou are — which is, lor moiteven'one, irom
the potntof vicwof *I am the bod^ ^ [nlcrcstingh', Raniana tells

21

MFllTlNt-lUMANAM.^HAHS]-]]

Uijcind he Im Co be spcjltlngfrom his own csptricncci tha! fcr
the jn^nL iNi not thjt the I-iim-chc-bcxJ^ LdciidiiappE:arA^ Lt
[^ |U5t that the l^ftiif]n ttdJrjppc-.irt, It t^ iccn from 2n. cntirth^
difFcrtnt point of vLcW It L? not thjl: jn^' thing dtsappc-or^ It ii ndt
that jfcuddcnlv mu Jis thn d^Tiamo of ojnditloningp h.itclulncsT jnd
sclf-scrvio: bcoDmcK j. ^nt, pure and dc^ But Lt^ \osc^ Ltc grip.
TTic poJntof view that wsfffj through l5 the point of view dut wc
itjut [ram ^Ticn the point of vlirw ihitcj jnd dt!tippcari> k doc?
not mcjn thdt the d^'nomo chjngc^ it^ niifurc, thjt the icorpEon
dtingc? It? nature! lo what^ Who aiej^ft? FJnd "^xiursclf- TTicrc
la nothing else Jor ^"011 to do You are not in this IlIc to beeon:ie ii
uint You are in this lili: to Und mUrHJf Give it eiU up

[ am really happ^' Co be here with Vmhu, Rnd voUrselE

OmShanti

Surrender tind Investigation

JLimoru 52ild thiic the onJv things ihsolutdv the onlv

thing chat ii Ynnftliwhile lo know jnd Co rcnicmbdr Lc tlut there
Is jiDthtng but the selt. There ti nothing hut iell_ j^l thtngi, all
thoL^hrf, 'A] emotions, all dcsJngp all not-doJng, _JI surrender ^
arogima:, jdl ignorance, iJl darLti^j dl\ things wluLwdvcr arc \c\£.
AciErdingto [^"Lina, this |^ the onh" pieo; c^f knowlcc^ thjt
^'ou ever need in thii qLiest 1 got a note from lomehodv jdvJsJng
mc thar iJie *^fii* In chc word sattqng \s most often translated
into Englishes "tnich.'^ I had culled it "avsocLition wJch v:\i "
^Ajv^ciidtion ^ith tmth^ ii themoKt conunon rendering of the
Sanskrit wond "^sacsang.^^ Wei!, I opnfeij" 1 did that on ptirpose,

One oF the chlngii that really appealed to mcabouc Gongaji,
and T am sure tt is one of the chingii thac appeals to mostevcn'one
obouf her, j^ dul ihe ti iueh an £jn/vHjjjJ Woman. Reall^', apart
trom her ni;^nificcnce> jhe th an j\merian ivomann ivJch lltrJe
interest in the LntriciGe^ of spiritual ideas and comzept^ In fact,
Tvlth contlderahle ir/^piifimiT'^l^^ vplrttual idci^ and concepii. So,
In thh oanstant mcettng wtth her I felt a permission to dlsciird
all of chc itidc\' ituffahoQC \piritual eSprcTslon Tlie onl^ ipLTLtLial
practice I kiveeitpericncc ^Jth n Buddhl^nip and [ have to tell
^^u diat the Buddhj^ti hate the Word "Self.'* [ won told hv a good
hicnd of minc>"W'ho was oneof mh' Buddhist le^ichcrs In prlsorii
that the onli' thtng that he reaJh' cook exception to tri the whole
business of RamanaMahar^hi wa.-^ che liarpingon Self iThe aalJd
dg awa^' "^Jch chat wonlp eyeriiJiingelse vrauld be oW^

2^

VlH!TIN^nA-MANA^^.^HAH^]-]]

Iluvc ro sav ihat [dad not ILkc tlut ^-ord cither Ic ^t^UlJc
mc OS being iildnd ^f Hjndu thing "Sclfj" lol^VJi'a wilii eD opital
S- Sdj for:i long timCi I ^tcjdfjstlv n:fu«:d co use th.ifwordj
c^pcciallv in ut^il^g. [ liioLlglit it Idnd GfAtimk.^ litde blE HilE
Is 3 good cjcumplc of the usctes^ness of opinions, Rajnana tclh u?
thiit tbcorJi' diing tkit wc need to kno^ lk thjt dicrc L? nothing
^^j^^th^n vlf In thi; constant meeting with ELim^uu, Ln thjic
pcq3ctu:il Invtrsttgition, [ rLivc come co sec thiic self adunllv is the
perfect word js long as it docs not h^vc ii capital S. It i* jctuall^'
the perfect word iur what rau ore looking. lor

[ have no idea what the Word tf^^jfl felt like in San^iti
Prohablv no one has an^' idea what this woid felc like in Sanskrit,
It being a dead LngtJ*^ thjt. In so far ai 1 Itno^v, no one speaks
^niTnon:. Bue I know wh^it the word ^'icIF^' JceJs like tn English,
I know what it refers Co. I know the experience, the reality' that
It refers to- j\nd chj?rl\ what w^ jk spcaltJngof It is not I'our
"higher Self ^p although it ma^' well he called chac Tt k not Truth
as an object, althot^h it mav Well be called that too. ThjA that ¥/e
are scclang In thk invest]|^Jcion j^preeiseivthe onilnan'T mtindanep
fver^'da^j never- becn-abient senie of wif that_yoft know- So I have
tlclibcrafcl^' spoken of «ttkngai ^aswdatlon With «rff '^ bdcauie,
in mv view and in m^' expencncc, chls describes precisely wha
Batsangl^ It iianajsoctatjon With ^'oursclf.

Gangafi ^vs, *Iam ^^our ftilf ^ She laVa it all the time.
And when I first heard diat, I took, it to mean ^Shc is my wJf
a? T ought to be,'^ she i^ the goal Her TL"itc> her realiz.icion, lier
m-jgpii<irETHT n the goal Well, I ^ee now that what she Ji ipeaking

?ijimcNnfHApjnrwsT-:^'nr;ATiON

cif is the lilcFiJ truth l^v lo ixiu, 1 jm I'dUr «rffi^ and 1 jffj
^nur self wlut tlw could 1 be* If [ sdi' to ^^ou^ *I .im ^-oLir wdP,
[ l"IorV rruxin &1F with j tipltol S_ Thts^Tw — chjt .^ppcarii in
^'our DunscLoLl^ncK^, ^^S'"E ^'^^ ^^ ^^^ ixiUrdf — is ^'oLlTE^If
All things wLitsocvcr without Jinv exception, arc loursclf, the
ordkn^^', Eimplfj evcntii^'i muncLine ielfnesi that i"oLi iire.

ThJj n^lm"oF"^T^tl^se^f li the ke^' Tt h not Kuncchjng th^i
izhiingeic. I .im fitting here in tliii duiT^ I i^i loakjng jC iJl of
iTju — j/^-ispccts oFmvoTvn self Ai]d> ao fnras I cm ecII, this
drt^ who is ^ittmghcrc Ji cKactli" the larne xl^ tht tlircc-ir-or-
oid hoy thiit once Wiii i^ed bv thi i name Nothing wluL-wcVer
h^i chnngcd jLoutmvicIt", Tlic hoJyluu OL-ingcd, the mind has
changed The orcuniitioncrs h^vc changed, and continue to do lo.
But I, b^' which [ mc^n mi self, kive not changed ^toii, juirt like
_yoy^'elf Not because ^xiur self 1 1 **sLnijLir" to m\' self, but bccauw
itii the iifljir self Thtjii ^"our self also \/olm floinrs iv hirmf^] It
appe.ir^ ;fl ^'ou, JtcLrappcarT ini"ou Ancl"^T^u ennnot find it bv
looking j-jrthiT rose You on find It onK' h\' looking Jt the y^^rof
the rose, the pero:|"vcroJ the roiCn che lover or hater of the rose.
And wliat IS discovered f/vJT is nothing new.

Once the intuit|on> the esientlsl perm-inent conscious
realization of^-oLir actual Identity is prcwntj the mi^nlKcznce
pf tt iv unspcalciblc. The heedom of it I? be^'ond an^' povsibllltv
of ipeal^ng jbout It Tlut is whiMt i^ prob^bh Lmavuldahle that
■when Vnr are in iptritLial cJrdesand in jpintLiai contexts. We get
all "^Aahhhhh , Self ,^ and this l^okar Tt is jdiuaJi^' appropriate-
The realization Ji huge. But tt is the realjTatJon of something that

17

MFl!TlNt-lUMANA\!.^hlA|l^[-J]

is w jbsolutdi" ordinjT^' So obwluccl^'i pcrn^oncnth" ^j'WfMr Sfi
Ed^iolutc:!^^ sLfiiplc, xhjl the hlghT^iiutLn idciiiaboLil: it e^tc rc^v juft
glldtngthc lih' — and :^ wjiitc of timcl

Who nir ^'OLL!^ Nothing cEac ts of anrlmpormncc Who arc
^'ou, rciiU^'^ ^tTutdo I ^pcak of Vh'hcn I utter the yiord ^V? Wh-it
spc^lu *I'^ I found it helpful in the beginning to mi '^I^ -^g^n 2nd
againn andtn" to citch chc ipoi From whence this ^vord x"ippc;:u"i_
Ani'thifig helps, thjt Lc done ^vtth the intention of truli hnding
I'ouncIF, Ic is nmnztng thac It should sctm so difficult Tt ir^'our
self JitiS tik^ Wllil^' R-imanii Eiii'i there lareonl^' Evn'o methods for
obtxalnring diJi lealizjtion One m 3elf-Lnvciti^iUons and the other
I? sclf-^rrender Self- investigation ^'ou can do, self-surn:ndcr is
undoable. If_^ft could surrender, i"oq Vnnuld liave done 10 iain:adi'.

jsmYsff 'It kffx^ (fm^ika^Mf n^^wtfD^o inroii nniiff Ufi r&tkit

my fljjvj ^xpf>'ifncf

When I'ou are speolong lobotit mc, ^vhat ii it that^pu are
EDcaking ahout? What arc vou rtlcrnr^ eo^

Where docs thjc experience ^pcarf

Ml flJf .

The son and thd nioon and the ^tar^^ where do the^' appear^

4UHHCNnfHApjnrwsT-:^'r[^;A!riow

Bur fhxt h Nor :hf mysfn^it txprnenr^ tf '^Ei^nyrhifig is One *"

An, It ts not the m^^ttcJ experience of "Evenlhlngis

One'* Thconlv difference betVhnm the fl-7)¥fjfli/cKpcriencc thdC

eventhing t& one jnd the ej:pcrLcnj3r ch.ic evcrrchlng isjfl,"^. Is
point of view, f lell ^'ou tliJif the jn^'^Eicd CKperccncc thjt all j^one
Is prccLclv I'our ci:pcricncc Wli^' ^'ou periLsC Ln denying it to he jo

Isam^'iccn', 77?af is chc imstcrv!

*TnJj IE red [^'cTTccJ lent. Tluf is :c^[y tmponiinr Tht^ ds ^'lui
I QJii Telling ^-DU ^'Dur citperiencej |Li.^t a^ it is, if thectpericncc of
^■ali is one wJf * Tlic m^'^tcn" J^ whi' ^-ou \av it Lc not.

Il^icss Iffffmorr httmiin siftTh my Thoiighrs.fcfli^, »^
dZHVffrmcH, T^bfj^j; ihin Ifh a^Tih ifi^fOs.

So rounhoti^ts, ^"our emotion v, TourfcctjngiT touf bodv
■ — tlic^' arenotobjectE^ Arc xhsr,' notohiccts Ln ^'our conscioiUflt^^

Thii Je not theoreClal- TTue i:^ ^'oiJr jctt^al experience...

This a truf^

S03 where i^ tlic dtitmcCion, other thiin the fceiinp; of *niore
intimate^" PCrhap^ tliii CKpenennc tlut ^'ou cnll ^fceiing j moic
Intimate rcLitLonshlpp'^ tn Ranunn\ parJ.ince> g3cs b^' the name
I-am-thc-bod^' idea ThlE give?r vou a izhalce: vou on izhoo^
to attend co this iretir^oF "monr Intimace with mv choiightSp

23

MFllTlNt-lUMANAM.^HAHS]-]]

rtLTcmoCLons, m^' bodi' jnd 5d forth;' or^ if^'ou [chzhtcind «c for

"frhom tliii feeling of intuimiz^' ^ppcar^^ it will po^^ibh' reveal itself
to h<r 2n ofjlfcrln consciouincn, Arc "^^:JU following mcj^

rdlkifi^^iboHsHiniiithi — ;/;jjf ft^/w /j^/?fffif /rZfljH/jwo^ffTJH
Gi^^ajr Bar xi^/jffiyou srdmif riilkin^ tibenrRiiMdfM jnJ i^boai

The cKpcricncr that tou nnvc, trut ^mv tnoi^tv, my Dodv>

ffli'tmotlons arc of J djficrcnt ofdcr thiin the itin, the mooHj chc-
rttifs JuiLi thf oppcanqnorof John Shcrnun In consciouincsSn'^ chlv
Mpcricncc itdf points to the etpcrLcnizer The feeling of Lntimjcv
thiit i^turaleA these thoughtis the bod^', the emotjon^^ Lind nukes
them feel special. Is atio j thought, Ic i^ an eirpcrtcncc. Thjj
OperJent^^ hi' whom Jr ht eKneneiieKl^

There Is tlie endleK^ temptation to move Jtrenuon into
the obfctts of though! And lE beizome^ niorc and more sLlbtle,
the dosef^ou o:>mc lo the heart. The mind hai icen thaiugh
thoic, 'I get it, "what I think I ant Jian object tn oDn^doU-ineiS ."
The capadn^of rhe mind lo trick itself with new levels and
bi'cr^ of subtleties in endless, so that one is able lo thjnkthjt tlie
apparent f/jjw^^f ii lomethuig that it of some imporEancz. That
is undcrTtandable, And you chink th-ir this Irclir^of mtimacv le
something spedal Thit I i understandable, too Do not stop there.
FLna.t>utyflr^i^ciw this apparent diflcicna: ib. JAdf IfiTuursclf

JO

?ijimcNnfHApjnrwsT-:^'nr;ATiON

Tlic valu^ of Rxintsn^^ iiisctciort thiit cvcr^'thLng ii \\}iir self,
and the VEalucof l^i in^L^toicc thjE iJiis i^jil ^'ou Rf^cd Eu know, ii
thnr dJ .i fr/ftirrdfi' In the hcMof the injbtlc ihtfttng oJ the mind
and die subdc Wii^i lE on dt^Er-^izt itscif froni what Lt reiiTh v^iint^
to dop which Iv to find ttsclf, the tr-uicc cin be broken, Confijsion
Ls <in eKjimpte of Ehat G^nfucLon i^^ hre^ngof tiuE Iti^notto
be rejected, it i^ j izonfirnung sign.

[n die trixlition in whidi ELim^ru jppejrSj wluJeVcr
n-imc it goes b^', the^' jpcjkof the ^'^hejchs,'^ ihc "o^vertng^
cif eHc Aihur'^ You 2rc ipcakliig Libolit the belief thjt o^nm
from die investigation into the question "\(^ho jm 1^' Hie fijtil
shciithi chc hnjl obitidc, thcHnjJ ob^turacion goes bi" tht njmc
cif flnHfflVjflji7)Tr-^Gf/?tFor the iheath of bLis. Thjr is tht fin^
qb&ojratiori and often for mam', it i^ a rtlddng point Thiv wonuin
thiit 1 \pDkeof diii morning "WJi drownedi drenched Ln die
bltsiof beings jjT^ conicqijeao: of her invcTtigatLon. Tlul blisE
If an exprnmcT — for whom Is chljeKpcrtencc^ Hie ei"per|encc
of hljiii that ^'Du know from invc^tigiatJon Ji; replaced b^' the
cxperJeRo: of conhislon at being cDnfronced with lomething that
docT not quite fit in to wliat ^our mJnd has dcctdcdi pcdiaps
silenth'j to be that. Therefore^ if the bhis that ^ou eitperLenix
dliGppeaf^ and Is replaced hv confiisLonp then that I? not what you
arc looking for If itgoc^, it is ncE what ^'ou 21c looking for ^tliat
"vou are looking For li ^"ouraelt^ whtch has never changed^ and
never will drangc You know then. Here, nothjr^ is to be found
that changes. Here, birth and death ore not to be found. So don^t
itop TliLs I? the beatid" of the ^'/f/wfl/i che Invcstig^ion. This tb
the magmficenLic of it. Evcn-Ehjng is Itdot Edcher' cvcr^' Ehought^

MFllTlNt-lUMANAM.^HAH^]-]]

ever,' feeling, dVcn' moment ofbli si, cvcr^' moincnc of confusion
is now pointing i^ou istriilght b-jck to ^'ourwrlf [f onl^' vou vn'ill
Kvcrsc the tlircctjon d? \uur {jiTrfrnm and foHo^h' i[ bade to Its
■aurcr. All of It [^ tbc guru on. the ouL^idci pudiing ixiu to the
gLiru on chc Lniiac, pulling "\Tm_ Evtn' chough[> even" coni\irjpn,
even' nustJike, cver^' Wrongneis^ cver^ rightncKs, fi^r^ylhfti^
pDJnting ^^lierCj therc.^

W: 2IC not here for blm Biiis ji greisti but lE o^mcK Ji\d

^C5. The I3I1SJ thaf^TFu jrf li pcrm^incnt The biivE th^it stju arc 11
th^ in "whlch bliss and ^sgonv si fikt plav. It ii^l in T%Dur uiEentJon+
It is all in whiit %'ou want [f ^-ou ^Vant bliss, thecizperienccof
bliss, thaiVciiT, Rcalh', thaiVcjiT, TTierc j£c m-imn ni-im tcuchcrs

L _ _ _

wjindering the land with big shi^ti who will give I'ou that And if
"VOU onnoc findoneof thoscn there Js oIwjvj Ecstaii^or some- other
chenm:^ substanne. 1 teil lou, bL^iS cs not whot^ouare looking lor

^Itanr Jl, throughoal ourencirr Jtves, Jooldngp tn^tng
to find ^Who am!?" 'Hut it j11 we arc dojnghcre in thKli[>r^ m

these hodiesT tnlng to figure out who we are So finaJEv in this
meeting Witli l^aniana, chat quest bcoDmei cmscim^S- Now, finiilliT,
the opportunity' has appeared in ^iiur life to make tbh qucit —
that hat been snjur qucTt from the momenr s"ou were horn —
ConscJoU^^ direct^ unmedlated. Who am ]^ fTir"^hom l^ this bbsj^
Pbr whom ir this conFurbn? Wbo am V Find voursclf!

n«jj ffflj" i^ai^A", IgUfis I wti^ to sort skif out, hfi^i^iif sv&irii Hfcf

J2

^i.T«ii'NrihHArJtirNVH^r[^;ATiow

Before T^DlJ cjin surrender, toU have Id Elrst wirrcndcr the
ELirn:nden:r.

Sitm^tiiTiFs though /iknoa^ ifHfiffwsiirsijifMghSifr\uyiri^

[c Li the iiinie ihing Tlic mvesfi^^on is ihepatli Eg iLLrrcricler
In the inveitigition, ^tju Jie in EicC surrendering tlie ^urrenderer-
Riimanj ssr^rond I .Tgrcc wholehcortctUrT chat evcmzne tlilnks
when the^' hciar that thtre jtc two cholorKj investlgauon jnd
surnrndcr, thac surrender i& chc c^sicic. But tk.it k onli' hcci^uH:
thn' don't understand how absolute Ji the surrender thjt is
required.

SiiUrtiiifr /?t7s bcc^! i'fyykiTi://{}rmcJusrIfkryig\\^^^, Iris

Bui iifuii tikf siti^VfuI^f: n^hf?! Lxt^i j^tw^ !hf qi^csfiim.

Thill fs-d cbnfirming sign Th^ f^jrfii the ^ame, R^oiiond
puts it thth sv.Ti'; if ^ou kno^ God^ ^ou surnrndcr IJ ^nu Itnow
Gcrd, vqu love Liod You cannot love God and surrender, unless
I'ou k^oK} God. Ihc p^di tG know God J s sf^-i^^^sli^iSto^i When
the irivcstlgatioR tJilori holdcfiTmn tou wtll happlivgtve alL You
Qnnot hcip but do th^t. \ou cjn't do other If, hosvever, itdU ia^\
''Olcn', T get Jc_ 1 hjivt to surrender. Okiv, I surrender; here arc
JUT dothc^, here ls m^' moncv, here is niv j^b, here la m^'T.Vilt,
here Ls m^ house 1 am goUig to go sit in the foiest I surrender.

MFllTlNC-lUMANAM.^hlAll^H]

I surrender' fl^ surrenders* Pi2pj[i mi'5 Co thdC Eooliihne^i,
^Fint fcnoLinar ihc rcnounorr* You are right thu invntigalion
ends In surrender It ^[^mjin tht willtngne^s to surrender. In che
wilLi^esi thi3l appears Wtthin theego-mtnd tc find out, ono: and
forjJL ■^■h.ii Ls the truth of mv Identity". Thar L5 25 ruudi surrender
U'^Y>u arc dpahic of And chat in huge. TTial Lc rcalh huge Do
"sxiu iec how huge diat Js^ Tlie rcoiJgnjtJonj "1 don't know wluE
Jn chc world [ am tilkingahout, when I sar ^T,^ T gtvc up, T-im
gc^ing to findout,'^ TIieIC LicaEl the surrender that j^ needed. That ii
Intentign,

Or^ ^ha la^i siif^fO, /^f/ty L/m siiH stuck m your s^iyirr^

rkiT 17 IS h^jfossibt^ to sMirniirn i^ fo !tikf fJ^ ^^^kfi pifk i^cdtuf
I ktoso sof/s^ofif xi^/jo sf^^u to lii^t m ToTtrf sunr^ii/fr, ;jHii hf /w brm
ihni^^h this jAj/r yw rGmaoxxsria, Ha sny^ "^y^^u iijw fi^arit Giv/'^
K^ill m^lr Fi}tmyo!iy en^n, ^hmyoii si^ilf tik^siys bf c(Ktf/it — irn/filf

I abwlutch' ^^^ wif" 'nat,

5ft fi/iiy /ii/I yofi sjy ii- ivai PTipossibff ..,

1 C:dnrtc^t A[7eaktc^ hjm becauiehe is noc here EckLii' 1 can

spedc to "^TFU and a5kn3u wh^j^WU ha.ycru lurrcndercd to chat
levels Wh^t «op4 ^"ou^

Fivb^j6iy sk iriffmi ofskjl^sk qfrf}c body Oshrr ifmfsa, I
a/oHkiloi'^ to fm^iirt fjtm .^

J^

lijimcNnfHApjnrwsT-:^'nr;ATiON

Bllc it rcjQv ii pointlcjK to spcjJt jboLit wmconc dsc^
ciipcriMno: It i^not uicful. WEuiC nicyoii Lntcrcitcd tn^

And have ^'ou ^uizctnrcL^J^

And wlio ii if [hojtlujnt suixccdcd^

When: 1^ thiit Co be found^ Is it possible for i^Ui riglit nGVt^
to rcnouno: ^xiur f^'orrj tci surrender — lind hD emulate thli ailf-
iurnrndcnrd one — ;ind instcid .ittcnd orIt to thi^t ^*?

I thwk it rffuH be pfssibif, ifusl^jiUffurstxofi ft^kityvunrf
jai'ff^ //^rr r^ orhrr finish et ir^ipG^ibl^

%tll, forget ] a^dit then. I take ht badfi]

/^cjffj^ftjjjffrj^w sotiikfhiku^k ffshinsii^hiryoit ^fudi fkis

[ actuallvicich nothing Mi' onJv nope hen: ie to poiril ^tdu
to ^"ourwlf j\nd the rcoion 1 \ai' it is JmpoiJlblcfor^n^'oni: to
tLlrrcnder^ iind 1 Lini not the onlv one who ^J^-^ thn, Js benause I
cannot ini^ine who there couJd be who could perJorm Euch an
acL 1 ^lumothndan^one wlio i^npoiEsibE^ surrender,

J^

MFllTlNt-lUMANAM.^HAH^]-]]

And 1 Jt^gcit tQ ^'OU] <ind Eo jU, that thr bhnkti pi^th,
the pjch of iorrcndcrh h extremely" soitictLvc It seems vcn^c^i'
Looked :it from outride. It seems vcrr CM^r Wi^it I iuggjeat to"^TFU
is thjl thi:^ ^orrendcr cliat voLi seek on be imniccltiilel^^^ rejtic^'
In chc determination onth' lo find vourscif; heciuie chcn: ij no
one for iTiu to aurrendcr fry, other tlun vout sc^ If there is God,
L[ Ja; I'ourdf Itie necking .ifter I'oLirdf ft"w^ii the iceting after
Cjod And surn:nderJs not something chat yuw do^even in the
invcitigalion V^Trdt the investigation docs is £njsh"^YJU_

Icdiiiiiat^sctKjym'ffiyjTrrTTiisis the^fli/ofth^h^^

*Tnat ts the elimination of the iiurrcndercfi is It not?

I think ftT 2IC agreeing. The bhaktJ path \s the efJminatLon

cif the iurrcndcFcrj oi js the investtgition Tlic onlv distinction
between the cwo ti that the path of investigation If done
CDnscJoLixh^ b^^ tbe ego ThiE i^ tbe onl^^distiniztJoii-

In:i:^l reading one of the greatest bhaktiSp Saint John oF

the Cedsi. He i^ realh'onc of the greatest bhokfii. In reading
Dark iWi^hs f/rh Sf^ffl^ I hid no idea svheie ic was going,

i1.T«lI' NriFH ANti rNVH^ririATION

But the j7^ij/rMliz^on of Saint Jolin w^ not the ctcrtiaE life
df [he ffiui, but the ji^FffjAj^JfJiff/ of the toqI^ the iinnihil^tion of
the jTjrrendercr, the annlKibcioR of chc dcvoEcc and the obl^ct
of devotion Thj^ is citjetl^' what in offered in the investigation
[Liniofu s^rra thei' arc the i^une_ lhc\' h^yc the i.imeoLiEcomc

Thmkyoii fur your i'^irifiairfitn. I HJidrryu^nI,
You areven" ^velcomc.

«.

discovered somfffjf^lg t/^T Stf^J^
Yc!, [ remember itm,
Yoii iD^ rnc iv kffp ^]yii mutton imi^f, TJ^^JlnTrfvn^rhitt

Yei, |i Lin In the begLnntngj it is ven'djffiajltH

Ifoujiii ir ^xhiitsrin^. Is cx^fn r?iti,Ws m^ pbpin^lfysfffjry
bfi^i^fIfrfnjk/h2f'fSou^failtfmyfKff^!i>hfp7^iyartfWi{^
thsrr. So ir is rrty^^^ so hftir t/jiifivrTiyoiu ^^fdiiis^ I sf^ugf^s ff^rr

[e if thehiirdcit thing ^'ou will ever do, in the beginning.
The promtsc i^ that if voll mjincJin the effon> the cflort will

37

MFl!TlNt-lUMANAM.^AH<.H]

dlMpp&ir. And th.1t ii niv promise jjt Well. But il is the kordcsE
thing ^iju "WJil c^r dc kgoc^^^ainsE evcn'thing.

Yc!, tlut ii£nc_

tivyyrlvn^ is {rystii! iifiir, If li like tTiy ^kssfs kid bcm t^h^ry dnti ^iti
^ff lud/im / ck£m€d thrm^ Thfrr }^ ^ift:r/ir^ ffipjcwusnas^ kisas
^ffsy ffody l^fiofjxfs n^ifssj^tuttiL his siwt, }i n drisnJvri^, ^nd iiis

pmms, h'Ufydih?^ h pfTsms hxit ihm! iytI /i^krrrs^AUisoaiimi aykh
rijc "me;" ITS tik^ fAr "fTi^'jsd bitbbtf My e^iorjo^is dir t^f^y ritt^mif I
fi«jj ocpfcrin^ h^ifffctifT^ oflos^^, or ha^efftlinj^ ofcomfidssim: baf
teifrryili^ditd i7}yf?i![imljui^sffjr^i7Hyysbifigfi'ab/ibsi}/utech^

Wluc niorc- could inu wjnt? It rroi be tkit huge emotions
"frill ODme. Mavbe not. Nd one on Cell. 'Tliewr mjttcr? areentirciv
accurding tci ihc predispo^iuon^of tlic LndividuiJ. It m;aT be ttut
hugeexpirnrnEes will comei good thLngjj7^;^b_id M.n'bc not,
Your job 1^ to keep Jtrentjon inwiirdi rcgL^rcUcsiof the emotion
gr the !:acK of ic The o^nfimnngfl^ Ji thi^dispjsslonp whidi is not
diesKodiOttQn luiteqtronLmiti'- Thkis^'ourniituiLal rtJlc-

Aiiiff^yljffr / hii'f 6fe^ sfiircbm^for sbii tn^I Il)3ii tht
t:mcfpr Tfjar ii !oo!iii be ior/icsh^grfii!^ iJiJffW!^ ^Viiflyspfcitil But

JB

iurmcNnfHApjnrwvt^rirjATiON

Veil Ttmntc vDLi I ani vcn- hjppv with tlut report- TTits ii

Jcall^' Lntcrcstjng, bciz^usc thu Ji cticth' whjt 1 i^m spcjking of
Tvhtn J r.ilk jhouE ttur fjct tk-it wc all rLivc the fdffi th.u wc kno^r
whjt wc arc tcjoking for \Ct arc looking fcr wmc bjgj explosive
change. ^itUp big «plo!flvc ch-ingts 3rc chjngixqbic Thr^" come
and the^' go.

[t Is not th^t T am tcJtjng"^x}u what ygu Tnould be dotng^
such lOi *whi2l ^^ou ought to be doJng i; trying to find nDLirsclf
Thjf IS jictujJJr whiit wc Rivc Jl been L"lo|ng all DurJtvcv V^'Kit hat
changed is th-it wc have become ODnicJoLi_Tof that, and noy^r we
are able to do it more intelligendv [am ven' liapp^' to hear horn
"TOU, You affljzordo It wrong. Do ^'OLigct ihqt? You cannot do it
Wrong. Your JntcntLon is alf thjt mattcT:^. Tliere in nothtng more to
It, 3f I'our tntencioR Js jbsoluteh" "3 am going to find mra:lfp* vou
t^nnotdo that wrong. Really. If i"oUr inttntJon ii ^I amgoJng to
Jook within^ instead of without,' you iiinnot do m wrong. It lc not
possible

]3

MFllTlNt-lU-MANAM.^hlAll^H]

(f stf^pifsfss Titnii/i^ i^wiini rh^x k ^i shon-chTNii this f\ipf^fru
Ziw-tj^ jf"wJi.-it-r/rirjrrflfij7wi"fi jflf^j-ut ami I ffthrr^ts-skfpy —

ThjS Lc Jntcrciting, bcG^u^ [hoic arc tlic two Duto^mcN that
art vtn" comnioiilv rcporlcd The dccpincsi h cillozl WfFWoij)fli

Tvhich t& the lanLi of cilmJngof the mind> the dtimbingdownp
the deadliest It ii often niLstaken tu be the ^tJte tiLit is soLight^
bcciuie rherc ij nothtng happening "[here t^ j sleepiness and ^
diiappcoranoruf eoneern llie otlier itatc, whiidi ls the iiihiOjii
BaniiitMii, J?r the state that ihedescrJbeel, whidi is dariti^ and
qifpassion. But diifJLifJDn i^ nor like'yh'hatdlspafslnn sounds lllo:,
It is^F/yititiTicIf

Yes, not dhconnccEcd In the appcanmceof this qionoLnap

tht ptHiibiliti' then and there is to find out "for whom J:s tliii
cjccuTfin^"

The fific one In cne second oncj one v attention Is
ptrmancnth'on the dfj^fJTTJjJ^Fmj"^ inward. A o^nditJon
in whjch nothing "inwoni" nor ^otityh-ard" can he lunnd.
Itrmancnti^' wichdrawn, jrhxi!^ — thit is uihaja uniadhi. Its
frcling LA the feeling of darLti' anddlspassiun andevervdiing is
pcriecriv olrvJgur So, theappearanorof this manoUra t^ actuaJh'

^0

(LliHCNnfHApjrirwvt^'nrjATiON

Q confirniing lign of the invcstigatJon- k 13 jgcMKl sign It is JLulC
not one to be tiakcn Kdoud^' It iian JnvitJtiGn to go deeper jnd td
fim out fonvhom chL5*.txtlncsSxi{ipc^ifi In wJutdcEsitj/^^fl??* Pram
SvhenccdoHic oumc^

Continue the inVcitigifJon- Aj\6 even Ln the itatc of daric^'
anddj^piissiun^ the yigi^lIna^ thjt Gan^jL ^peotu of t\ required It
is the ce.iiclcss iriwiJirdxiticniJonp the ce."i5cies5"wllJtngne5!i to refrain
from gcttuig GiUght up in the old in^ituatLons of the ^lucaaing"
qf che de.idne^ST che "ma.uiing'' oFthc sleep tncjs, ilit ^'mejnJng^
c^f the clarLti'j the "me-jning'* of die diipjsiion \qij knovF^, it ii
the outgoing mind thjt looks for meaning in diose diingi llic
InyitiMion Is to refuse thac_ It hjsdonc inu no good. NevcrT Jt 3nv
ticje^ Kdi Lt hecn ukRjI to ^ou- It Juit leadi to more questions,
more cusnFuslonp more suhdeti', moreexpljinacconr Just itop. Thii
i:^ whnt IS meant bv ^stop-* Stopping is to turn Uiwjrd 1 hjve iiiid
before in mi^ meetings, I have sugge^tcd to eVer^"onc, that lou did not
start the thought, therefore jwtf cmnot stop tt. And^ at a ccrrjiin
sti^i this Lc Useful to help ^'ou see thjs thought «:cni5 to jppear
jndependentJvof che percciveroFthe choughc But 3 teil ^ou now
that Jt Lc ahiolutci^' possible to stop thought Thought is stopped
when itj origbi is investtgitcd And I tcL %'ou alio dui cver^^lhbig
Tvhatsoe^r ii thot^ht. Even'thjng. So thac, in am' eicpcnenoir-,
the investigation of the origin of tlie etpenenix destroys Jt as an
ei^rJencr^ as 2. separase ohiect.

^1

VlH!TIN^nA-MANA^^.^HAHS]-]]

bfoiu^rr ffrTi^/.f/?^Jiwfi mr, I it'onil hiofi/ {i^bar 1 n/^j £ot^s to ihjfik
YcSj and tkji is Lruc cnQugh, It conicEfroni tk: Ehinkcr.

[e rorvk^^ from the thinker, the ego, which i^ die muftc
qf thoughi- Thii L5"W'hr ic li useful no X:y ro catch thought us It
^ppe^:^. If i"oLi arc loakjng for j thought to appcarj land mitCixlof
iDltowifig Lton lL^ CDuric JTid lEi rjTTu£QtLons, VDLlr attention m
turned hick to the point Jrom whtch Itiipptx^rf, fuur Jttentton is
qrl tlie Eource of thougJit itself

JJjtif fiofi^if m^ikf sfmc iv r^jf fot' f^iSf^p&, ^ifl of ^i stuidcn III
sfff Ih fJjifikt^i£ dl^out Totfi Qvisf, Hf mfiim nothtt^ TO mc, Burr^y
mirid ik-gf^jfFtiim^rimf^kiiibiJiisTf^^ Cruisr.

WKac Is iL thac we zk ceferrtng to "wncn we ^jj\' mv
Jliind"^ TTrflii the question feu have ju^t Eoid that something
isgcncriUing dieic thoUgliL'? There J* the etperienec of iome
di'namo, lonit engine churning out thoL^htT Hut |r what I wiinE
\-dU Eo ^uznd to.

Okdy. Jfs riv rhoi£ W^^a:/! coffits tip wit^ ^llr/?£^^ ffWighn,

H^tlt, cEiicth' Ihe thing which turns out diose dioughtSj
that h the thinker it Ji eIu i^iped of ego One of the mo^t

i2

^imcNnfHApjnrwvtsrr^iATrow

liberating iispcctn of BLiddhiitprjcticc cliat [know iilh^
diicovcn" thiit thought.^ JTC cj^^fiWi thjt tbc^ ore not mr TTtcI'
jippc-.ir jppjftntl^' unbidden Ihcn' ccrr^inli'do noc rLivc amT:hing
to do wfcth mc Before tins diiouvcr^^ the oitlinan' jj^umption Lc^
"T am mi' thoughts ^ And thtrc is agrcGc scurnHng andcfiurr m
dronge or do lomcdiing jbout thiit, whitli provcij of couric, K
be hitile. Hie iictualjt^' Ls thjt there i^ die espericncc of something
thinking tho^e thoughti_ NoWp [Utcntton tin be pLiccdon chat
whtdi Lc turning out those thoughts^ and be held thtrt, Without
regard to the oiirCiffTiH of It — there n no outojme to It, It ot just
thiit ifMt^^ Vh'hcTc atrenuon belongs, in die quc^c to determine
^'oui aetUiJ identLti'i because for most of thi^ lifei for nios! of us,
the f/;i?z^jr has been che sense of who 1 jim. So qttcnd to that.
Hold tlut.

Thinkyon

CO.

ibeughLiTtcf^iis irms-inijinm nfhfrr you ai^Y^e burk to sh/ Gnghi {f

[ oon'i knQVf^ Thii iSnibnrjct,

I ijjrr n ^i^^Gift m^if fi'fth flyifig I Sf^} /ik n) fjn trfippr/i t

MFI!TINC-IU-MANAM.^HAHS]-]]

Tlic onl^' ^v-^v lo 5Top thjt tlioughc ic to no! ^ttoid m the
thought <ind, h\ all mcans^ not to tri' to divert itior Jtccntlon
to iomc othtr thoL^hti Instcitl, follow chjt choug;hc back to it?
EotiTo:. Sec from whence Lt ODmci. Gncc vou arc strapped into
diat o^flin, there t^ nothing tou cm do about Jc juistv3^'. Ona:
that thing Icjvc^ die run^VaVj i^ou nrc trapped. Tlicrc ij nothing
you cindo ff that airplane ingoing Co go down, jC is goJng to go
do^n, No amount of dtitrjdilng ^njuriclf from chc fear, jnd no
amount of trvLng to do something about itx will help ^"oa In that
moment, in che reollvquttematun: rccc^itJon that it i^ too late
to do amthing (^1 ^hoLitd never liavc gotten on tliii airplane, but
|[ Jj too late now.*), there ls theopportLinit^' to sec that fear iticif
is a huge gifc of grace, bctLiuie it ij ao intense J Itnow hoiv intense
it cin be. 1 haTC been in gunflght? with the pollec. Tliat iear itwif,
Tvhtdi Li so Jnten^, Is a gifr of gmor Bctiuse of |es inten&tti^p It
Imt done awav with io caslh. So, look for where it o^mes from-
You look for who ctpcricnccs it- You look for I'ourwlf. Voti put
"TOUfscIf Jn a sirujtJon where there l& nothing toll ciin do, w you.
might as "Well Ur^ jl

iLn^ii^h th^^ h^hf ^7^i ^asririg oiifghi up, a^j^ tihi/nyr bfm^ ubii fu
Jiifl /wk TWO rkir ii^hidj n yjwt^ ri^hiJ? ^ex^ir cki^x^^s As I /hientJ ro
yoUr r?£ys)^ffni^orkindofJtinrif As t mis sirr^^ig f7f>r nfuiTin^foryou

■j-1

^i.T«ii'NrihHArJtirNVH^rr^;A!riow

nffl ffft iini^ li.^sii'fs ^}VsisSii^cf, and lojvfs iff^tiy^ I losis !tii^^x tifhi^k

A'ft /jj/i/wf. .i^ rhm ii^lkir fkjflfifufd ft^s, 'Ohy^iyG(ki sh^/v
h ?zo phcr so IfP^I 'Ih^n^ ik- ^j^j pLiiT rhif is rMr^om^ nf ha tt. It a

iijf}r rfmrs ti plsif {L^b^fryoii llw/rwM that all shi sm!^ l/imriGl

You arc not raving LttfuJCc rlghf^ bcizauic i^du iilmiifyl^yc
from th-it jU the time Hicrc izomcK a point when the eflort of it
riiii^ppcari. Wlicn chceflbrt to keep vigil di^iol^c^ ^ndthcyigil i^
^'oui DrdiiurV state of aDn:iaGLi.-^neftE.

h Is ^ nof nffrrk Issjuisthrp-arrdfljghs^bfhr^^m sh^sis^tf.

Yes, |i U the 1cm: aHairmthTDuriclf. When I'ou find
the absolute love of ^'our life, duil wliiizh iievcr^'thtng ^ou ever
wanted, whv would voti evenv:inr co leave? TTi^ th what Lt ts_
And It i^ a great, onnhrnung sign Just as I have soidj that in not
d^Vavs the case. In some cases^ Jt L^ verv sin^jlc and there is not
a loL oFemotionol ?torm and thunder^ hut in other ca^es, it ij
not In the case of thiis pcrsoRi there was huge ^^r and terror and
anger and confusion and ratling about oFcmottons_ Tn^i cares
whatsoever, it iiahwiuteh' posiiblc for ^T\\l to attend onl^ to ^'ouf-
sclE It is ohioluleh^ possible for ^ou to refrain from following onv

MFllTlNt-lUMANAM.^HAH^]-]]

emouonj] upriiing i^ndi insrcjd, to keep I'our iirtcncion on fArf,
on d^c one for whom thi^ emotion appears. This foo\^ i^tirsclii
Whac oi^ci^ hjppcnT, in the invcjtLg:^tion, |^ th.it m |^ lilo: throwing
open the cell doors to the pcnitcntliin'. All of the horror^ ^1 tlic lud
guyj with tcirdrop^ tatmocdon chcir ehcelup o^mt njihtngoLil:

[ Jim ycTv happv to hear chlv T am jJ^.i^'v happv to hear of
the ih^ng. 1 jm hjppi" to hciU the report of cLiriC^' jnd pcjcc .and
freedom; jnd I .im jtio reoFh^ lupp^' to hear of shaking, hecaUic
yA]2.l \s being mJhxI of ^'oll, whai inu anr asking oFiTJuricIt' in this
inVeiUlgition, Jt to put cven'thingon the line Evcn^thing ^I do
fipt know ^vhat tn the ivorkl I .un talJung-ibciUT" when 1 sar / Let
me find that out " Evcr^lhing j? on the line then So the ihjking \^
not sLirp rising.

fj/idlia)fl 'Vhrr^yGfv^, th^'n nj^h'f up fifffyFhp?^ I i^'tr sbonglit
I h^tii^ diwit iwythinS' "/ Ar^ ini^^sffd ti lor ifyfii}\ iis niGif (fas

Aiid I irrrsrlfvi n'lsb my thflii^ha rhas rif^bi I a/iinmi ro nm asiytjy,
/IW ir if ii^mi likr ihf Jrwjf ixpcn^tic^ in Jwv /ff t/m spicf skif /

offrcfpniulkdtmi^tfjifi^. jiW jiJ Ai^jww Think i: alt ss, ikifyoujtr
imppfvi

ThJs h Tvhronc or Pjpaji s most profinuna utceninccs if

^non-ohLdancc Jn the mJnd .innvhcrc.* Non-ahid^nce in the mind
aniT^hcre. And when ^'ou taite that with the obvious reafrit^ that ait

^0

<.UHHCNntHApjnrpJVF_^'nr;ATiON

i^ WJ^zrfj where docK tha! Icmvc ixiu lo stondP ^Ticrc is chcfc iipljcc
Co itand^ JJjc^Y h no pLiCf Sost^Uiii' Hicrc i* no rcfcrtncc poinL

IbrndnatdkcdobauiEhk jIgi: — ^ thaCdCfiur^ h ii
Emit In pome oFvicw, But n:alh', the new poLnt of v tew li not3
/^flm^cif view, khjs no pi jot to ^tond ft hj3 no posLtLon. I .un
Q^nvJnizeds in nn" own csptncncei thjt the whole phenomenon of
mijldentihii^ition, ^ihout which billions oFwonis in hundreds of
!ingiii3ge^ hciYC been wriltcnj i^ merely' the dcterminiitlon Co cLng
to J p3rTiai].ir point of view. ThatV tt, Tliat Ih ^ tt J^h Wcllj there l«
jio pLix to standi Only Jind ~^-DLirsel£

out ^ my /-Wii^,

[t is ob^v. It [i not tilvlid.

Right now? MJcc .iiicGsion rjghl now

The dedsLon thjit counts Iv che decision to findrotirBelf^
^^1 cost! i cnn n:^3Jtire ^'ou^ I o^ te[l \'ou thjt thcdecliion-
m.iking thni mjikes this llitr run will quite hiippiiv tike place, no

i7

MFllTlNt-lUMANAM.^hlAll^H]

mafteT Vh'h^thcr ixiu jtc looking for i^jtirsclf or not "Iliconlv
rf^^rwffJJT tl^jf, lis long oi ^'ou arc pcriLucLrd thoc "^'oq^ arc the
cjcctdcrT ^'Du will suflrr. And js long .is rou thLrLfc^TmrsclJ :o ^ the
decider, the onlv question wordi jaking lc, ^Tio ani P ^C-Ticrc ii
thif deader to be found?

^Qolc^nasce. Dcdslonsarc nude Truthful I v^dedslons
an^ nude and izonnnuc to be nude. I niean^ I jm herCh am I noE^
Didn^t 3 luvc a choice this niornJng^ Cou1dn\ 1 liivc |u4t left jU of
Touon i^ourown and gone lo the be;3ch^

Tliji IS the hard fact of it. ITtoU arc determined to kec^
them in vour csge, then I would x^dvl5C"^T^u not even to think
abouc trvij^ Co find out who ^'ou are.

flnf l/ify fljJ/Jf BZf rf'oiibtt iinyn^iiy,
Ihcnict them out,

[ thinkthjt i^ an ^propfiate Insight. Ftnd l^ourstlfl

CO.

-9H

ii.T«ii'NriFiiArJtirNVH^r[^;A!riow

Tlmt [E a useful insist, Thcrcfcur, qllcntlon should be
placed on tbc soflt'Cf of EitEcntii^n,

Bfo^us^ ^yoit ii^"^ puSTiti^yourtinffiiio^ionsinyshi^ i^mi

la that voLirci:pMricna:a.T"wtUT tlut JtTcnliLDii ii ixiUr
Identic?

*Thcn., th^t k where utentkon bclongB

*Tnat ts the onh pLicc. Ajili J[ JHtf^bc th^ic others will also
diicovcT thjt liicdirccLEan where the icITit to be found J:^ Jt the
BQ|iri:eoF;:itttnfion. But th.it ls noc ncccsMitlv the jz^sc for^ll.
There i:^ no tCiidiing here. Hie tcachtng ii to find ^"ourseff j^d
if itoctnira Co I'oUj in the Keiirch for ^'otirwlf^ due ^JttentLon is
mi' icltp irn' idenEiti%* tKit is chc i^tguni calling; s^ou home, in chr
directiGn from whence attention comcis. But lur ethers, it cnuld ht
^ emireLvdlfh:rentei:perience,

Kximana teils u_t thjt chc onh" thin|^ i\3u have to remember
Is chatevqnthingJs vQursclt It mai' be that luu fmd aiensc qf

^

MFllTlNt-lUMANAM.^HAH^]-]]

l-ciiirsclf in »fiic flf^f/'cSpcricncCj wliidi ii no! to \ai' thjt it ij
not attention. It H juit to j^v thj! caiJi onc^ JcoDnJjng !o their
pwn prcdijpositton, find^ 5Drnc pjirticuLir djrccrion homCn some
p.jrriml.irprnnrf-r homc. Lct it hc the Kc^t ctiakrji ict it be the
back of the head ^vhcn: thot^hts wrm :o uppcoTT Ict it be ^ur
big toe. [f it IS itdUt absolute ctpcrLcncc that chisi: lk the knot df
identity', the source of itior identttij ^ind ^'ou hold ^'oLlr attention
tbcic ee:i:ieles hi r without fjilj vqu cannot bc^rongn

^i^fmsity. No! rhtfF rkit hs fiik^^T m^ iitl ifjc n^iiy hmiC' Bunt his

T hjve somcncw^ for ^ou^ you have no cumpjnLons on thti
jotiTTKi'. I JJTi notdti^^iecjng with \uiir 1 am not Jirguingivith
^'ou, bur 1 iijngliiJ vou iiid thjc If there is nolh{>ig ^ftn^oorself,
then ^'ou ^c alone. Youare jfone. Alone. Papaji bj^'a two annot
go there toother. [ cm listen aqd see tf Tour report tuinform eo
my own e^perLenee 1 Ginnot tell ^ou where j'ou can find ^'ou^lclf^
or when: rou can\,

ti^yyrhtu^ ^&^ li&ti, JJm! n ihcs^m^ i^^artai die /j^dtT t^rl^c micsc^

Yea. [n Fact, Romana telh ui that ego ris tndistinguUEuble
from ft:lf Ihii Ji the rciion that be eno^urogei uc to diretlour
Jnquin" toward egOp rather than self It \s because ego I? the most
direct doorwai into tlie self; it Ls bidli^tinguishoble from wlf —
which Lc whv we arc confused. That realisation Lc present iji the

JO

iUHHCNnfHApjnrwsT-:^'nr;ATiON

in ^vhJdi the ego [s \pokcn of iii the dhsolan p{yffCS Minvr Tina
Is the reason whv^ve gtt confu^d, bcciusc it feels lila: ielE It is
indiiStLnguiahablefrDni wif This Lc one of the thlngi that nuhes
the l-thought so unique jmon^ thou|^ts, hecuiid it Ircjtactl^ lilcc
x^iiiBclf. And evcnthif^ Vh'hjtccvcr js rtljtcd to it — to «3fi to me.

ifljfjj ifus li^s ifjry tnf fictiiiyi^ ifG^b ibe Mimf,

There i:^ truh' no distinction- A diicusaion of the mind
QToppir^ tnco the heciri ls onir for che good ot' the one who Is
seeking to do iiwas" with his own ioUcrLng It m orK^ j tcaeliing
storTj and there is no truth to Ic But thiii u certijunl^' the
experience of all who feci ^"parjte. Rcgardlesi of whether we
arc talking about the VctLintlc heart, or iomc other conorpc flf
he;:utT che ei"pcr|encc is that *^Iam separate from the aouro:. I am
separate from the heart lam separate fnjm God ** Ihatiithc
experience It docs no good eo scold, rou and mt that k is not the
tnjthj that tlicre is no vparatJon Tlut is fuit one moie diing to
suOrr ahout, to tr^ lo make real Hut is the r[:ason whs all these
lutras and tcicts and teachings take the form thevdon because
thci' take lurmfrom the point of view of the one who m iccldng
liberation And it Ls the eEperlenJie ol the one who Is seeking

liberation tlial he or she Ls separate from the ioUroTj separate from
Gcrd Thefcforc, thc^' Urge ^ou to_^^n/tlie source, lo £nd «rlf, m
End che hearr. And the reason that ch|s heart diaitra is identified
ijs because it i^ theeKpencnceof so man^ k ii lo uniformly" the

MFllTlNt-lUMANAM.^hlAll^H]

rtLpcriNUia: of people who arc convirttrd tlui thc^'arc the budv —
that then: is thii center of encrgi'j thi^d^'namo of cnei^ — th^ it
m^ proven uicfuJ to turn vour jctcntlon chcnrn rjither t"h:in to the
ou(gotng niind. Blit there J:^ no truth to it Whjt v^ are speaking
qf ti f^frtmrf cuIvm not reality". flfj/fTj^Js that thenr |^ nothtng
but ^'ouricll"" Nothing. Voti are the Kurcr of all There ts no
^localization" to ^'ou.

Yci, thjt is right, Tliat |r where tt comev from That is when:
itariit^ fiom Hi* is wlicre die t-thoi^Jit iirtt lumcs fiuni In thu trjJiticinn
the [-thoughr ]i the Mororof chc miH^- [t |^ the mLndand the seed,

Yes. [f I speak eoit^u, liind ! cell vcu to find vourselfp
ohvioU-ih ] am speaking nonKcnic. How can i^ou toiC ^ourwrlf?
And ^ttn I know the csptnence of not knowing m^'sof So I ^pejk
tQTOu like that ^^liJt good vrauld it he forme to tell tou thar :idl
i^one^ that nothing isMe thatheJpfulP I don\ think, so. Ramana
tclt^ uSt in ipcalangof the dliciRctton hccwcen the rca] and the
Linrcalj "Here L? Iiow ^'ou tell the difference betvnrtn the real and
the LlnrcaJ: orn^thing tliaf Ls sfcn J^ unreaJ." So, look for the Wf£
Find "^xjurseifp which ha^ never been seen and haT never been

4

absent Never, not for ananowro^nd Soi in tins dreaniof beings in
thii drcam of me and "^xjUp attend not Eonie> jctcnd co s"ours:lf
Find from whenix this dream arhf s- Find ^T^Urself TKaok^Tlu.

52

TKere Is No Pkice to Scantl

When Tiras In prtsonpnftcr meeting G^ngajL f^nd iftcr
gctttng to know Raniani3L wIid rc-jll^' finiJh Liitroduccd jnc to
G*LngLi|i) I "WJSxit tht topmost level ot'prciiigc. I had been an
armed bjuik robber -ind tEmc |^ piem^mijch the top of the he-jp, I
Wiii yawf j/jj^j in prJ^on! In theafrerrr^tliuf m^' mcctLng ding^ji
and Rjm-."inx"i, the people who hjd prevloa^lv Itnown me Jindwhat
I w^H like^ Werei for the nioit port, fljbbergiiteid. Ihc^' could not
fit whiit bad happened "w I [hjn me tnco jn^' of their JdcL^i of what I
Tvai itke and whjt I hjd been doing. It dtd not fit into Jinrof the
ofdiDJT^' Wiii'i bv which convicts dj^aiiis tho«: who strj^ from the-
mai^t and narroiv- T did noc fit tnco anything. As a conw^qtiencc
c)f thj^h ] found mi'acif in utung |ust jhout all the tinic —
challenged, debated One of che group? that wai most Interested
In dcstroi^ing wLit the^' perceived to be m^r heretical view of
thlngi was die ClirJ^tLani. llic CbrJ^ttani in piJion are realU'j
reallv Chrlrttan^ I remember Living a di^cu^sloR with a group of
ClirntLani in prison ahout the "Will of God- At one point, thcv
were tndLgnani and tiid, "\XtlLhow do yeu Icnow whac the "will of
God |rf^' And] sjid, "^ Lpok around itjll, How cm vounuss it?^

I wanted CO h\" sonicthfr^ about attention, idcntjh^and

insight. [ ani aduallvverv fanuljar with the in^Lglit thjt attention
Is identity': k IS no djflerenc from what Ganga|J suggests co
"QS when she asl« ui^ "^(Tiere i?"\T3ur attention?^ Because it Is

true that Lt is thep^iVy^^of Jttcntion that bccumcs the jctof
identification, It ot the rclaiLaclon, the refui^al co Jocus^ictentlon on

Ji

MFllTlNt-lUMANAM.^HAHS]-]]

this; or iJiiU:^ that la; the ^/j-^fftlzi/^taK: ckric^^and dicp^^ion. The
thing about in^iglit, however, i\ thjt Jnstght Lc j two-ct^cel iword.
[c spontjncouil^' appears Jind |c on be ycrr u^ctul. Etr the one tc
whom tlie Ln^lght jppeara, it cnn hd ^\lij I never suipcdcd th-it!'^
All insights, however ^e limlt^^dnnd chenrfore are not dejcrtpttve
df the real. As i^n insight occur?, the j^j/'jjijj'jo^i (in the instant
thiit it ^ppeurs, tLe moment dixit it penetrates o^nscJoLl^ncs^)
|e to dt^ml^s itr to let Jtgo. No Jn&tght Ot the truth- Insight ^ Jire
gifts of grjce diJtarc vcn' sweet and Ver^' powrrftil, iind ihc^'
can be cKtremeh powerful in cutting through prevjoLislv-held
jnisLinderALindlngs- But js raon <is it does its job, it'j hisEon'x

[ ruvc to tell rau chjt when I jpcnk to ^'oll of these things^
df the iweetnebi of reoIlzjtJoni I ipeakto i^u from m^' own
rxperJtRce When I jpeok to voll of the pervcrslti'oFthe mind^
willingness to be tridtcd bi' itiown productjon^, I jjio spciik to
^'ou from mi o-^'n experience — I do not spejJt theofeti oUt.
And insights that are chenshcd Jii thtngj iri themselves become
li^gige Ln the bjgof bonei thjt Pjpaji jdvLses U-i not to orr^'
aroLind. Love whatever jppcju"s :ind let ic go. [c h*is done its |ob
tn the moment of Jts appearance and after dial it j^ j burden. It
is Just lomethlng; to arn' around and to compare present
nperjcno: ivtthj so It i^ of no uie tq "^xju,

^^ also ^poke of dijpaislon From rJnic to ttme in mv
meettngs^ 1 uied to point que the fact that uncondttionjil bve
doesn't core and, when someone liod not heard that bcforcj it

often produced aldndof ihnklng. Well, mo^t evcirbodi' who
hoj been with n^ noss' has heoid nic ui' that, so [ don't aa^' it

y-l

EMFUF H NOnAfETO 5TAND

£inT more Bui this dijpis^ion tkit Wc ^pokcof i^ prccLKlv thai
UniZDnclLtLoniil love thjt dchcnn't ore. It doccn'l: make tt<in^' tttJE
iy;^f_ It J& chc ht^cit love. It ti the love ch.ii ijlo^i all to hc^j rf^.
It if tlicllght in which iJint and stnncr <iljkc live land move juid
h^vc theJr being It luu gotten thl^ n.inic 'cllspa^sion'' jctjched to
it in order to dl^tLnguLsh it from the cfi^igi^ leave thisfwe ore moit
&miij^ With in huniiin ^ctiviti'. But thla di^piUNJon thjt we ipe^
of ts love fi/ishouS rundkiofi' It is love [kac truly carcingt wh^
shineE iii It) light,

yoif ijho^iC;jn i^isj^h I hiihiboiiS ifis^h, Jofm, xitl I am ixiy is li}tiT
yGur p^^ ixpnimcf ii^- a i^amhrrifn'ayifi/ ft'fi^ Whm yorj spm ihiAr
truism fyiLisrffs, iili m} bcsinrifii! chrisf^ insigha tkn I i^y to hoU w

Good. TTiial i? good use of me.

so ho^ m tfnl}3S, A^ i!!'fry ri^ir I ^pra^ to yorj. yfmj{iJi /jhsT this
iiii^y Af^ hViffkf tkif I tfjoji^ht chnr rifiis sonif ^'^^^^^i tntlAit.

Y«, of ouursc Tltit i^ the rej.wn Vnr ding to thal^ becjun:

Wc think theit i^ wcurit^' in it

y^

MFl!TlNt-lU-MANAM.^HAHS]-]]

tuhir IS /^fffigpf^'Cfir^ii 1^ Thf y/sofjxfni, Bui h^hic is hftf^p^nrii^fd is
H.. Ju^ ^h^t L5 being pcrccLvcd

ThM s righc.

smif thins,,

^KHl, stop thnt then!

/ fapt to rtlfyoii rhc cippifchiTion thtiT fffclforyou .

iifffr J ics tijhi^ hvssifji, I^D, "TjMinkGtxiyoii hep ^iffxins ifwf

You arc wn" ^vclcomc This i^good uw: of mc Throwing
out time CJEgct_i iigood uk of mc' Find i^ouridf Tlut ts thconlv
[laik ^'ou luvc How hiird cin iJiiU: bf ^

TH cue IS NO PUCF-'nJ TTANn

bffrxa Ffm/rkabk ni^fi7L'ffkforf^!f Onr ihfj^ rl^r rmtly sTmrk mt

iiHis rfjiir I si^i dris^i^nTy i^rtwd I /AJif sh^ ihoif^hrr 'Who n^iwa
fu sxifTi iff! [h 7udi(r^" BiiS ihi! firjO' shirugh {i^fj^\ '^Tig isdn'sm (f

Tlui Lc the nozt itcp \tTio Lc a^ng tlici^ quL-^Cioni?
Riamarutclli uc^ Jind it Lc nn^cXpcrEcnors that tEic iRvcstJgiitiun
itopj thf mind Thii l^rcalh' Intcrcating to icc I once rr.t"! 3 Jcticr
thiit Silicone wrote to Giin^jl, in whjth thc^rtrcr daiincd eIigC Jt
Is impossible to iiop tht mtnd- And Gangjjj wrote bsdc co her and
said, "k Jubsoiutclv poi^iblc to ^top thcnundj but the result is
not a stopped iiiLnd/ Siniilarh^s it ts iib^luteh' possible to dccEro^^
the ego J buc the result is not the absence of ego. The invcstig^itLon
will itop the mind. If whjt result.^ from that 13 htanknc^^T It Ji
the manolara. II what revuiti from tk.it \s the dartn^.ind ihc
diipisiion, the mind Ji not gonei the objects are present ^s thei'
dw-j^'5 Were. Tlie j/^j^^/jj^^ltc present as tlic^ alwal'5 were. But die
miffi/t tnjlvj tsdead.

ELimana tells ui tn-.it investigation ii rediiiitlon I said this
jnornJng, I will sa^' tt<^alns I wiH probabh' si^y it I^ million Einirs
before 1 die. the Investigation has no goal. TTie investigation ct_scff
is ^hat Tou have ^uwa^'s Tvanted. Andevcrr" second spent VhNth

the nund In Ward- turned on its ovn^n ioLirn m a wo^nd spent
consdoLislvieLJizcd- If ic ts persisted in^ graduaJlv che time spent
with tlie mind going outward diniinishej. And tlic time spent
with tlie nund stopped and happs" bcoDmcs permanent. But even'

r7

MFllTlNt-lUMANAM.^HAHS]-]]

rito^nd ipcnt i^'itli the jnindon Ilt uurcc iia KODnd spent in the
CDnccJDLi^ rc-illzatiDn of the nafurcof i^our bcir^. Hic investigation
Is the rc:Ot£itlon Te if not the mcani tm rcilizLiticn. Ai^d that will
slop the mind.

frtc??^; re? ski^ikyo^i ^iw fMr rfuch^, 7J;f}' hii'c chi^igfii f^y tifr If
h i^rry raiyfor mi w ciiscb f^y^rfami mm wy tinrritifm innfimi nfbm
/uffl /«jJJA^ ^r negative fhoit^hs ot'dji^ii^sf^is ff^ught oysom^thttig
rhins iimvmfondbfc. It is Ijtitdfr n^/jfri t^tgsc tfmi^fyfs dtv p^ii'^i^y^
^uid happy.

Yes, tnt^ JJ prcdjicK^ the nrason Tvhh' most of the trjoLtton^
injllsc thiit suHerLng is ^glRorGracr. Because It L^ much dialer in
the midst of iuflenng to turn Tour attencion InwiWs But when
fven-thingn feeling f^ood, it'sltkci "^tTioji Hike thjs!'"Will,
there is nothing wrong with hkjng it It it fus! the i^mc old stor^'i
bcc-iuve this th.it ixju like so much ivlll disjppecu"_ Wich nkituriti'
on th'w padij beesu^ it sureh^ is a path, there conies the reidl^itJon
that the sweetness ItsdJf is an even grcLiter gift of Grjce^ because
c^f the opportunlti' it oSers to djspiiiKioiuteli' refiiic to_^vort '^i
to dispiiisioiLiteli" be wilLng to find fcr n^fioffJ thl^ tdstes so iweec
And, In thntp to sec for ^Tsuraelf "whether an^thtng Is lost. \oll
JtlUSE tn' JL

^^l^dL h^ £3Ja it J^Jin and jgnin: |nvesti^.ite peace. ^Then
pfcice comeSi Lnvestigjte pejcr and see- We ali know thiit when the
good sttitf ODnieSs Ltdoepin't l^ht ver^^tong. So the understamd^bte

SB

TH cue IS NO PUCF-'TO rrANri

EUidquilc ju-'^tilijjjlc LiidLnjtion is to u.\\ ^WcL^ lam going !o
cnJGT thii iTiViint lo jusE be with this while it is here; jnd when
the bad scuff cDfTieSp TU Juat go b:ick to mv ccU.^ Find out
fcr I'ourwif Vh'hcthcr an^'thlng la lost hi' rcfL-^ing lo tend to the

sweetness.

Christ ^^iii iJ ^Mf Tfiichir.

ChrlEt ^d^ 'Tile- kingdom of liciiven ie wLthin vou,^
E^crty, .i/hi if Took Ro/^fn AJiitfn. ji ffticfj^i'^^f^yoiimiiy

Y«,du£^ right.

Tluli right. Tlutiexadli" rightl

So Tf}cir is pnif ^'iifu^ if! th ChkUi^fi tcdfhhigs BkfTf^

Inict Chriit asafcur-^-rar-old 1 ^vaa living ^viih mv

grjndrnothtr>Tvho "wjs ;i Itnieoj^LiI Chnstizn ("whlth k jbouc ?
hindamcjitaliat J5 Vqu c^ngctj and ibc tJliglit me to re.id ujing

;:u

W

MFllTlNt-lUMANAM.^KAHS]-]]

tlic Gospel? ^s the rctc Wcfl, j four-^'c-jj-oU'i mind [i2\ not been
cundiEJGnozl like .in oJdcr person'? mind to coniprcliendj *^^[tllj
tm^ isT^'h.it thli fdollr mcanj,'' 5d the things ch.ic were tud by
Christ 35 reported in the Goipcis Went ^t^algllt home to nie. Sd,
I kive from time to tJmc commented on the fjct th.it Chriic
crippled nie, land miide it impoiisibfe for mc to be eflcctLvc in
thi^ lii^, beGiusenotlung nKo^Llre^ up to ^vh^t be sjis. Nothing.
CJinitl^nitv Gcrt;:iln]v doc^ not — whtch t^ moirth' j b:ug^iin wich
God" 'Hi be good if ^'ou let me Ijvc forever" So I n:al]^' ^^^^ with
that. Christ z^yjy Jgreot ccichcr. The great mritccr to me jbout
Christianity' ic thjtj despite cbc 2,000 i^cari of obfu station and
denial and ODnfuAtonand corruption, the power of his teachLng?
itiE] persists,

[ iiAvc hei^ another t[:^eher ij.\\ '^Vomie, insoiWas i~cti
grc jm^thing, time ^

5fl, ^j^J^f^jf^i^'everyihln^ ;Ai !^ would ^ in^^, n^lfl^

Aj true a? anvthcng c[5c,

E.vi:n the prc^seni nionicjit i? too Ear aVi^a^'. Vouridf ismodidojo".
^Now^ sa^'s It J Lttlc doKT But the pie ernt moment is too fjraWiiT'.

fo

THFRE [S NO PLACE TO TTAPJn

Cift.

rtnrfjw thisrrtjwr Ibis ptViTis is so in^irmitc, Iffff like I dRr fjctt^

nff/^Ff-f fflitjind, iM^sif! lifi'm!^, //cW'if fAf iwjfyfft, ^xw/th n^otifs
cijmf ffj. /jj^J" ^/f^'v i/ff rj^fcrmg ur /raclft^^ a d{fft:f7nrpiin ffr/if /

Vom itr my f}fjii, iitui Qi^x^ij/s ^itiii Rsinitifnis, ;uuf Ifook i^! fAoff

Yes, if ivrut hi^ppcni here U red, t!ic "wofliii jic rcalh' hcsidc
the pocni

It u v^ty nourahing, si^fjjrtPtr if fl tJ)iifkifipws„,

where is die silence ^vhen spejJting is luppcnJj^?

Somcrmxfs I s^m mrfjcmuf/tir^fii, ItTiCiin, it imk^iys rhrtt,
yig^ffl. ;r ii ihjhfjgfiictts jtfjjz/j^g jw i/jf ^ju^k^, and Itnfnm^ w

repots, ^oifjg f^of^f i}£;jin,.,

TTiii IS like the nafural clLS1Z^Lnl^nJtLon Hicrc iia
cli5tnin|njting"Wjaclom th.it sees thcdjfierencc hcE^ren loiningm
the laughter and fssff^iflg to things i^nd tlinf deep^ deep sil^flCf drjt
Is rc-olh^ being pointed to. Ihcre are no Wcrdi Vh'ithout that sllencCr
The Vhurd^ h.ippen hcrCk bcciuic chac li wh^t we are here for. I am
spciiking to the hearer of words But theit ts wniething much

fi]

MFeTlNt-lU-MANAM.^HAHSH]

deeper^ jnd mLich more incinufCi tiJcijig pLicc bcnciilh tlic wordi,
withtn the "wordi.

Ychj it [b rimfDri^nLio dc^r the doubtfn

Wfll rh^v ciiJTj' ^a fhvi^^h iho^a iimn {i'hn / hjir bn^ ^o
wM:^ H'h?! Iiit^i jii^ixyj^vt^i xi^ork' Bunoft^fi liir?iiiT^i^i^'k ii7f>riin
jitiT so mi^^/7 f^r/idfi fif^dtfifss, iimfliim ^l^c ortf n^^sh shr si^^ on f^y

And hoi^ !u[Jti they

JTC,

Qifry rlhif {^ivr^y jt^a^^kdiiy somite f J m(^r, ami Ihjoxi^ tT is ^lo: ^or^g

If ^'OLL keep ^'OLLT^ttcntJciR Inwaidi :ill will be welJ, The
ratiiTiil ^pontancQui rcsponftr lo the necxEj of people th-it arijei
In ^"oUi will be absoluEelv approprt^e, ^nd it will beeTcictli" wRit
i:^ needed And if ^du refrain from wrcund-guci^Lng yoordfj and
Jneikjng b^clcond |Lit^ingp ^Oh^ 1 should l^ve -ujd it jAif WiiV,'
"vou will be 'jhlc to bold ixiur Mtcntton imvurd mudi better,

■ H

ft:

TH cue IS NO PUCF-'TO rrApjn

Y«, it happens iiJllTva^'i You know, iJiis Lc the thing jboLil:
iurrrndcr jItci l]yi idcj thjc ixiu jfc in diai^of iiow thi^ form
meets chc nccdi of other J is Jiro^oncc. Tlie Idea th.it vou arc the
one who J^ rc^pDn-ijblc for determining tlut JLli^t the right thing is
isldr prjust the ri^t thtng W giveOi th ^irrogjncc.

An^ I ^7ff: i^jtit di7vst^ncf ortr iiffd om'

Yes. And thjt ^rog^nccj when it i? jfm, \s the opportuniti'
to nicet ihc jrrogjnortfff^^r FJnd ouc iiir whom u this arrc^jncc,
ArrDganoTj Svhen it lc nr^li^ seen, ic so jhiurd Suiicnder i:^
automzuJc, I jclvlBrn3ij never ed tn' to get nd of arrogance A'f^Yr
try ro mi fc^ yot^^^ffhrmrfoT moTc £^^pon^[y^- }u^i keep vour
^tenttonon i^orseif And iet thli iortn and life be used perfcctK"
^ i[ ii heing used It ts noE i^ourjob to decide how "^tdu ihould be-
llied. Rcalh". You hjvc no idea \Ctll, ma^'be ixiu rfottivc an idea^
but Jdc^E are usclcEi!

Arrogance is a wondcrrLJ ceacjier,

0«

fffkihisma7di^Iffr^rfjyii^hfr^yoxiisjdrh[fijf}7hf^oph^^
fosnwd Quicrfivf^ofjs Arid I foi^c h&si.^ you Siiid 'UH (fni;jniffitiinon

jiiid sbm. wbm stimih^dy lifff^- siilkffig ahimt ki!f£irisfl

6^

MFl!TlNt-lU-MANAM.^HAHS]-]]

dftrifnitdcs^ it^Jiriin srillH^ss: I do^i't fs'cti dsit'r si^ i^kniy. TAwfjiff

It (JTOUr j"f^ Keep iT3ur atlcntiqn thcnCj qn"VDiifKtf,

/ iiofff kfjoxo K^ho ahzTc fo fce^p ihciifTfnritm rbrn.

^Xtil, ill Cruchfc thcrt is no onc_ But it doc^ vou no guchJ
to hokion CO tk.it t/i^n. Dc^pitt chc fjicu tEuc there j& no onc>pait
loarp T%Dur jttcntLon on ^ourwlf Until i^ou yfl^[5ff to And thcQ ^'ou
seep ^our jctcntlon ori s"oiJrtt:lf Jtill,

YcSp Juar :iu when t'du get on the JLrpLii^c> and tt iv ^nrAiv
too l.3fc, ixiu lire in It fiOK- There m no escape No fSi^pf Nq

securLti No pLar to ^tand No conKilafJon possible.

TTinl ii GtrtJam You ^n that freedom, VoLi know it ia
aiitom-in" to announce lo I'ou, ''You Jirc iVcc.^ \oij Lire the
freedom in wliieli jU things whatwevcr arc free to 03mc and^,
to iinee Jind pin^', ^i// thoughti^ j// emotions, all l^eipg? YoiiJie
freedom Be that Ae if voLi o^uld bean^'tliing elsel Br ibtlt

You are AT:rv' wcioame

&1

THERE [S NO PLACE TO rrAPJn

Cift.

I hi/'f projinr/l ofiifl Gj^^Jt a^you — jja^ wwi' mw r/!^

7i^hyty{fumfd^hoiitJxi.K[ift:mgyo}itzi!fhi!ii^t:d WJ^mlhi^kdSyimy
lifi, yow liff is so live ihii jjW :o fs^Ik iibtjxi: ii f jyw thoifsh^'ou s^jy
tkn f/^rryth^ig Tim siippf^n sh}i ki-iiyfrni iimnnim, Ifrflhk my l^

This Is Tvli3c I zm EJitlang Jsout, Your uttcntton now li on

Voui lift, I lam luggcHting thjt ^oLir attention he m^t Lzt I'otir
life DC ^^ jrfi 1 hjvt notntng to Mh^^ibout thts Itfc Ti^Jf life is llwil:
I dcii not iiiQD^ d^i. I Erioi vcr^' h^uvl tG reject thj^ eoIc C,\n ^'ou
believe thai* You tin jsk GangafL T tried yen' hard co reject diis
pole, .ind itdcd mc no gocid! None. YourMtcntlon now ts on "^■otl^
life and liow tt doc^ not ^uppD^t chj:^. Mv ^uggeiUon to voLi ii thnt
"vou keep your attention on i^jji which i'oli thlnlt Ot not iTipporced
bv ^"ourlifc. LetvoLirlifcbc!

t«

^ffjiiiiih}i{gha Isifff^ iu 7rir shic ^yoii r^.Ity mmi iili ^h^ ^\j^
K^iib skit, shn si^Diilst bi ^ifl fIhis is nr^iifd

If^-ougooll the WJv with jjAjrAJ^xitii jU that iii needed.

Tjic problem 15 that one minute ^e think thnc this ii |e> jnd ive

trr to go all the wj^' wtth it; i^nd dien wego^ *Ghj wait anunute.

fi^

MFllTlNC-lUMANAM.^HAH^]-]]

^WlrjCinbDur fAji^TTus loob mcirc like it.'' But the truth i^ tli^j if
■^xiij go all the wa^' With iin^thing, it Will take luu there. Tlic mo^t

iJirtct method is eo go jlII the Wx"n' wlch finding ^"ounelt' Bllc i1
you put ^-DLir whole hear! into lOmthingp \ou arc finished. Hiat
I? surrender Tint l^ piJrtingTOLLr"whoJe hcin tnto Jc_ It docv not
nufter whit it lc. But the mo^t direct methnxl ii to pLit vour "whole
LcjTt into findtng ^'ourwlfj which ic what ^'ou have been tn^ing
to do all ^'our life annviji'. I am n:al]vhapp^' to hcqr this reportp
I rciil!^ aai. Ajid if i^ou go Jl the wa^' With that, it will take ^'ou
thcie. If vGLi Ro all chc waj" wich thatj |c wiil cake ^gu to vGLirsclt

Do not be distracted SeekGnh'"\T3urse[i Blesaed wr[r_

Tlijnkl'ou for this retreat.

Om Shantt,

M.

Meetings land event'? "wich John Sherman slrcorgani^ni
b^' ihe RivcrGan^ tT>LLndJtion^ ii 501[cH3) pLiblie non-prcifit
orgonizaJiion JoGirird in O]^^ Calitcirntii, UnJEird Ststfs-

AU mcctingi jnd CVcnLi ^vitlijolin Shcrnun i^rc l2l^vJ^'^ free
£if dixirge. Out work l^ cntutlv lupporccd b^'donocion?. If iTiu
frcl thiic this booltfLts bcecL ukIiiI Co ^'ouiatl ixiu WDuld ][kc M
ticlp us niiikc john'^ mcsii^ nioit ^vjilablc to tlic worldj plc^Lse
CDnslder nuking ii tJK-dcelLictlbIc donation No iijnouni: ii too
imall. For more LofoniiiatJon and to rreikc a donation uiing our
secure iccvers, please dick here to go To our Wcbittc:

hrcp :ff\^rvry ri Ve^angioi^/SLip port/

[f cheJt h J group of people where ^"ou iiveiiVho feel deeph'

oiled Co meet Vi'idi Jolin, 2nd I'ou would like to invttehmi to
spcidc in '^x^Llrare^s pleo^ Gz^ntad Us!

R[Tcr Gmg:! ftiundatton

POBotl^bb

Oja[, Califomb USA

info grist cg.qngiorg / wwwnvejgcingao^

[f ^'ou TiViih to cont^izt John, write to him direcdi' at
Jonniherman@rivcrgjingxi.org or iend a letter to tine .iddrts^ jbovc

67