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ONENESS FLORIDA |











































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Moscow, Russia 1/3/2010
Video Link:
http://www.vimeo.com/8513184
B:Namaste
to you all! I wish you all a very very
happy new year!
Tr:
Thank you Bhagavan.
B:
So Shall we go ahead with the questions?
Question 1 in
Russian
B:
I will understand the question in
English, and then I will give the
answer.
Question 1
Marina from Russia
asks:
Bhagavan we know,
that physical+psychological+ existential
suffering = constant. I have clarity
about physical suffering. Speaking about
psychological suffering, I've faced two
aspects of it - my personal suffering,
which I observe and experience; the
second thing is when I am in the
society, I feel collective suffering, I
observe it as well and it's transformed
into peace. But I do not know what to do
when I face existential suffering. The
deeper I come into it, the more
depthless abyss is, the stronger
depression is, the stronger
unwillingness to live, and there is no
end to this suffering. These periods of
depression are very long, especially
lately. How should I deal with
existential suffering?
Bhagavan:
Of all the forms of suffering, the most
difficult to understand, as well as the
most difficult to solve, is the
suffering which we call existential
suffering. Now, it's not that you
experience existential suffering; you
are equal to existential suffering. So I
would say, it is not you, who is
experiencing existential suffering, you
equal to existential suffering. As long
as you exist, you should have
existential suffering. Because when you
exist you become separate from all the
rest. This is separation which we call
existential suffering.
What must be
understood here is, you do not suffer
from existential suffering; your very
existence is existential suffering. It
is not you who are suffering but you are
equal to existential suffering. The
truth is there is no you, there is no
person, there are only personalities
which are arising and ceasing, like
waves on the ocean. Waves arise, waves
cease, waves again arise. Personalities
arise and personalities cease. There is
no person.
Or let us say, you
get very close to a TV, the TV screen,
you probably see only dots. If you get
very close to LCD screen, or whatever
screen is there, you only notice dots,
there is no picture at all, as you get
very close. Similarly, if you are to
slow down a video film, you'll find no
continuous movement. There are breaks in
that movement and you have the illusion
of there is a continuous movement. But
if you get close or slow down the video
film, you can not see a continuous
movement. When you sit closer to the
television, you only see dots, there is
no form at all there.
Similarly, as you
become intensely aware as to what is
going on inside you, it does not matter
what is going on. What matters is you
have to get very close to where the
action is, what's going on inside you.
If you can get sufficiently close and
look, you will see that you vanish. You
are not there, because the observed,
what is there, is creating the observer
within you. If the observed is seen
differently you also disappear. Like if
you get close to the TV screen, there
are only dots, there are no forms.
Similarly, if you intensely observe
anything, the observed
sort of
disappears. Like dots on the
screen, it's very, very different when
you get very close to what is happening
inside you. When the observed changes,
the observer also changes. What happens
is the observed is gone, the observer is
gone. Both are gone. And you realize the
observer, the observed and the act of
observation, are all one. When that
happens you are gone. When you are gone,
suffering is also gone. Because that
"you" only is suffering.
So what you have
to do is, you must become intensely
aware, not at a single day, but little
by little, you can become more and more
intense and just see what's going on.
Often you are concerned about what is
going on, that is the problem. That is
not important. Can you see what is going
on? And if you see what's going on,
you'll discover that the observer and
the observed are in fact one. Therefore
what is there is merely the experience,
the experienceris gone. There is merely
seeing, the seer is gone. There is
merely the thought, the thinker is gone.
There is merely what is there, you are
gone. And with that existential
suffering goes away.
Even if this
should happen only for 5 minutes, you
would have such a powerful insight that
you do not exist, thereafter you never
again get into the trap of existential
suffering. That's what would happen, so
lets work in that direction. That is the
answer to the first question. We move to
the second question now.
Question 2
Ekaterina from
Ukraine asks:
What is money?
What does its presence shows? Should I
settle for the present level of income
or should I put maximum effort into to
get more? I have settled down good
relationship with my father by now.
Bhagavan:
There
is an Indian word for money, which is
called nanayam(?). What this means is
integrity. That is, the name means
integrity. The name for money is
integrity. If money is rightfully
earned, it indicates your contribution
to society. What have you done for
society, whereby you've earned that much
money. It's an indicator of your
contribution. Now, as to how much money
you want, that's up to you to decide.
That is left to the individual's
discretion. My job is to only help you
to get that money. That's my function.
How much you should get depends upon
you. And now that you say your
relationship with your father is
completely alright, there should be no
problem in getting as much money as you
really want. Not greed, but what you
really want. There should be no
difficulty in getting that much money.
That's the answer for the second
question.
Question 3
Nailya from
Kazakhstan asks:
Dear Bhagavan, how
can I come to love myself? I have
realized that all my material and
psychological problems are directly
associated with non-acceptance of
myself. Being your channel to transfer
your love to other people, how I can
come to love myself?
Bhagavan:
We have said: in the external world
you've got to be active, in the inner
world you've got to be passive. Now,
what's happening here is, you've
realized that you're not able to accept
yourself, that you're not able to love
yourself. Up to that point it's OK. But
the problem is, you're trying to accept
yourself, you're trying to love
yourself. That's because you have
condemned the fact that you do not
accept yourself. You've condemned the
fact that you do not love yourself. That
is not the oneness teaching. What the
oneness teaching is saying is: see,
look, be aware of the fact that you do
not accept yourself, intensely aware. Be
intensely aware of the fact that you do
not love yourself. If you were to
condemn it, if you were to try to change
it, nothing is going to happen.
It is simply that
awareness. You should not even think it
is bad. If you say "Oh, it's very bad, I
do not accept myself. I must accept
myself." - that is not awareness. That
comes under contemplation. Awareness is
just to see what is going on. What it
is, is of no consequence, is of no
matter at all. What is going on there
is, you're not accepting yourself. Now,
if you were to really see it, you won't
even say "I'm not accepting myself",
because it's happening in the moment,
it's not a concept, it's not what
happened in the past. It's happening
right there at that particular moment
and you're just being aware of it. When
you do that, something happens. I do not
want to talk about that, because that
again would become a concept and you
would be looking for that.
What happens is,
the mere awareness is all that there is.
There's nothing beyond that. If you are
aware of what's going on, that is the
first step, that is the last step.
There's nothing more to do and nothing
can be done. But what you're doing is,
you're naming it "Ah yes, I do not
accept myself" - you've named it, you've
condemned it, you want to change it.
That's where the problems are arising.
Up to that point, what you've done is
right. Now you must realize there's
nothing to do. Not even make a statement
like "I don't accept myself". No. That
means you're not seeing. You've done
contemplation, but then you're not
really seeing. Simply see what's going
on.
I would not speak
more than that, because then you start
making concepts and ideas about it. Just
do it and see what happens. That's the
beginning, that's the end. That's
awakening, that's enlightenment. That's
all that there is to life.
People are
daydreaming. They're caught up in
thought. All the time they're
daydreaming. They're missing the moment.
A moment later they're aware of what's
going on, that is of no use. It must be
almost immediate. That's when you're
awakened. Right now, you're fast asleep.
To be awakened is to be enlightened.
Therefore, note this thing very
carefully; whatever is happening is not
at all important. You're looking through
a microscope, you're looking through a
telescope, what is there is not
important. Are you seeing? That's all.
If you think "that must be there, this
must be there", you're not seeing at
all. Just see.
And don't think
something's going to happen, because the
seeing is the happening. You see and
something won't happen, seeing is the
happening. If you see it's all over.
Seeing is all that a human being can do.
If you do that, all things which we have
been speaking about are natural
consequences. Seeing is the be all and
the end all. One who sees is a seer.
That's all. So I'll be helping you with
that.
*After russian translation*
Bhagavan:
In these 3 minute meditations, what I'm
trying to do is, I'm trying to help you
see what is going on inside you. I'm
trying to actually see the way you are
seeing and make you see the way I am
seeing. That's what I'm doing in these 3
minute meditations. And as you get used
to me and I get used to you, we'll be
extending these meditations for a longer
time and the whole purpose of these
meditations is to help you see. That is
the purpose of these meditations. So you
should begin the effort by starting with
a little bit of breath awareness and try
to see what is going on inside you.
That's all you've got to do. Initially,
of course, it could be difficult but
I'll be beginning to help you by
supplying that energy whereby you could
see. As you begin to see, it'll become
more and more easier and it will become
greater and greater seeing, until you
finally are able to see for a very long
time. That's what these meditations are
there for. I hope this explanation will
help you understand what is going on in
these meditations.
*Meditation*
Bhagavan: Love you
all! Namaste!
Tr: Namaste! Thank
you Bhagavan, we love you too!
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