Guide Consciousness Writes: Conversations Via Air Mail With Ramesh S. Balsekar

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He obviously speaks from a level beyond words, which the Vedas are incapable of talking about. Perhaps it is because of this that Maharaj has not become a "popular" Guru. But who knows the Creator? He alone who was before the Creator-your own real being, the Source of all the Worlds and their Creators. As Maharaj himself often says, all that he does is to present to us a spiritual mirror in which we could, if we seriously wished to, see our true image.

If one could venture to do so, his basic teaching could perhaps be summed up as follows: The entire universe [Mahadakash J exists only in Consciousness [Chidakash ], while the Dhnyani has his stand in the Absolute [Paramakash]. Then, for no apparent reason, Consciousness spontaneously stirs into existence. In Consciousness the world appears and disappears. Whatever happens, I must be there to witness it. Therefore, it is not that the world does not exist.

The world is an appearance in consciousness which is the totality of the known in the immensity of the unknown.


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What begins and ends is mere appearance. Maharaj tells us that whenever every single individual dreams, he has the actual experience of the world being created in consciousness. When a person is not fully awake, and consciousness merely stirs, he dreams; and in his dream, in that tiny spot of consciousness, in a split second, is created an entire world exactly similar to the world outside, and in that world are seen the earth, the sun, hills and rivers, and people including himself!

While the person is dreaming the dream world is very much real: his experiences- both pleasure and pain-are extremely realistic. But once he wakes up, the entire dream world merges in the consciousness in which it was created. In the waking state, says Maharaj, the world emerges because of ignorance [Maya J and takes you into a waking dream state.

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Both sleep and waking are misnomers because you are only dreaming; you dream that you are awake, you dream that you are asleep. Only the Dhnyani knows true waking and true sleeping. See all as a dream, and stay out of it The main point to grasp is that you have projected onto yourself a world of your own imagination, based on memories, desires. The Creation of the World, the appearance in Consciousness, has several aspects: the parent principle is the Prakriti-Purusa, the male and female duality; the material of creation is the essence [Satva] of the five elements; the Satva acts through the two other Gunas [attributes]-Rajas [energy] and Tamas [inertia and ego].

An individual may think that it is he who acts, but truly all activity is accomplished by the five elements through the three Gunas. For the serious student, Maharaj's approach is direct, forceful, and simple, though at the same time deep and subtle: A Suppose some water accumulates; after a time, the body of an insect forms itself; it begins to move; it KNOWS that it exists. A piece of bread is thrown in a corner and is left there for a time; soon the form of a worm makes its appearance; it begins to move; it KNOWS that it exists. The egg of a hen, after the application of the body heat for a certain time, suddenly breaks open and a little chick appears; it begins to move; it KNOWS that it exists.

B In these four cases-the insect, the worm, the chicken, and the human body-what is really born? Is it not, says Maharaj, the knowledge "I AM," the Consciousness that is really born, along with the two states of sleeping and waking? This Consciousness-identical in all four caseswhich has suddenly appeared in each of the four types of forms, finding itself without any kind of "support," takes resort in the particular physical form and identifies with it.

In other words, what was originally without any shape or form, the message "I AM"-the mere knowledge of existence generally not anyone in particular -has mistakenly identified itself with one particular body, accepted its birth, and thereafter lives in the constant shadow of the terror of "death. This Consciousness cannot exist without a physical form, which is merely the consequence of the germination of the father's sperm, which is itself the essence of the food consumed by the parents.

This is the analysis of the process which has resulted in the birth of an individual body containing Consciousness, a process for the start of which the concerned "individual" has never been consulted! If one thus clearly sees the process of what has come into existence, can there be any room for an individual personality in which one could take pride, something which is merely a bundle of memories and habits, without any substance?

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D If, then, there can really be no individual personality, the question arises: for whom is there any liberation or Moksha? It is only in the case of the human being that this question arises, because no other form of life has the intelligence to question its own existence or source. Liberation comes about, says Maharaj, when the knowledge "I AM" realizes: I That it has always been unlimited and totally free, and that it is itself the cause of all creation-if there is no consciousness, there can be no world.

II That it has, however, created its own shackles of bondage by self-limitation-by identifying itself with the individual body. III That it has no form or design-that it is the "quality" of the food essence which has taken the shape of the body , like the quality of sweetness in sugar. IV That, when the food essence the body becomes old and "dies," its quality, the knowledge "I AM," also disappears-i.

Who dies?! To know with definite conviction, says Maharaj, that you are neither in the body nor in the mind, though aware of both, is already self-knowledge. There is nothing to change; it is only when the very idea of changing is seen as false that the changeless can come into its own! Maharaj's listeners are struck by the wholly different approach in his teachings. For instance, on the subject of love, the usual teaching has always been that there cannot be any spiritual progress unless one develops a feeling of love for others.

This approach could quite easily be a matter of frustration to an honest seeker who knows that he does not-and cannot-love others like himself. What a relief, therefore, when Maharaj says: "Be true to your own self. Love yourself absolutely. Do not pretend that you love others as yourself. Unless you have realized others as one with yourself, you cannot love them.

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Don't pretend to be what you are not, don't refuse to be what you are. Your love for others is the result of self-knowledge, not its cause.

Portraits In Faith: Ramesh Balsekar

You may forget it apparently. But it will live, and in due season sprout and grow and bring forth flowers and fruits. All will happen by itself. You need not do anything: only, don't prevent it. Nature is neither male nor female. Many Avatars come and go, but nature is not affected. The story of nature is emanating from all the impressions taken in your mind since birth.

So long as you are holding on to these memories there will be no knowledge of Self. If you just study whatever has happened in nature, like history, great lives, etc. You have to go within. Whatever great things have happened in nature, however powerful, still they disappear right here. These situations appear and disappear. This is actually abstract, what is solid here is the knowledge "I AM. I tell this only to those who are prepared to listen. Whatever appears is bound to disappear.

The greatest appearance is the knowledge "I AM. Many great Sages have appeared and disappeared because of the powerful seed "I AM. What I am expounding is very deep. You may experience Brahma even, but that experience will not remain. All experiences are due to the cell "I AM. Even the best of your memories will vanish one day. The knowledge "I AM" is timebound, all your knowledge sprouts from the concept that you are.

Millions of Sages have come and gone. Do they presently experience the state of "I AM"? The Sages cannot make an iota of change in the world. Whatever happens, happens. Questioner: But Maharaj has said that because of the existence of a Jnani the world is benefited. M: It is said to an ignorant one, one who dings to the body-mind.

When there is no "I Amness" what is it that you need? Q: I am lost. M: Who is talking? To whom? Q: To myself.

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M: If you the knowledge "I am" are really lost, how will you know about the sense of being lost? You are carried away by concepts. This infinitesimal seed contains the universe. You miss the point, you do not understand me properly.


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