More Ramana Marahashi

Who Am I? (Nan Yar?)

The Teachings of Bhagavan Sri Ramana Maharshi

Translation by

Dr. T. M. P. MAHADEVAN

From the original Tamil

Published by

V. S. RAMANAN

PRESIDENT, BOARD OF TRUSTEES

SRI RAMANASRAMAM

TIRUVANNAMALAI, S. INDIA

Introduction
“Who am I?” is the title given to a set of questions and answers bearing on Self-enquiry. The
questions were put to Bhagavan Sri Ramana Maharshi by one Sri M. Sivaprakasam Pillai about
the year 1902. Sri Pillai, a graduate in Philosophy, was at the time employed in the Revenue
Department of the South Arcot Collectorate. During his visit to Tiruvannamalai in 1902 on official
work, he went to Virupaksha Cave on Arunachala Hill and met the Master there. He sought from
him spiritual guidance, and solicited answers to questions relating to Self-enquiry. As Bhagavan
was not talking then, not because of any vow he had taken, but because he did not have the
inclination to talk, he answered the questions put to him by gestures, and when these were not
understood, by writing. As recollected and recorded by Sri Sivaprakasam Pillai, there were
fourteen questions with answers to them given by Bhagavan. This record was first published by
Sri Pillai in 1923, along with a couple of poems composed by himself relating how Bhagavan’s
grace operated in his case by dispelling his doubts and by saving him from a crisis in life. ‘Who
am I?’ has been published several times subsequently. We find thirty questions and answers in
some editions and twenty-eight in others. There is also another published version in which the
questions are not given, and the teachings are rearranged in the form of an essay. The extant
English translation is of this essay. The present rendering is of the text in the form of twenty-eight
questions and answers.
Along with Vicharasangraham (Self-Enquiry), Nan Yar (Who am I?) constitutes the first set of
instructions in the Master’s own words. These two are the only prosepieces among Bhagavan’s
Works. They clearly set forth the central teaching that the direct path to liberation is Self-enquiry.
The particular mode in which the enquiry is to be made is lucidly set forth in Nan Yar. The mind
consists of thoughts. The ‘I’ thought is the first to arise in the mind. When the enquiry ‘ Who am I?’
is persistently pursued, all other thoughts get destroyed, and finally the ‘I’ thought itself vanishes
leaving the supreme non-dual Self alone. The false identification of the Self with the phenomena
of non-self such as the body and mind thus ends, and there is illumination, Sakshatkara. The process
of enquiry of course, is not an easy one. As one enquires ‘Who am I?’, other thoughts will arise;
but as these arise, one should not yield to them by following them , on the contrary, one should ask
‘To whom do they arise ?’ In order to do this, one has to be extremely vigilant. Through constant
enquiry one should make the mind stay in its source, without allowing it to wander away and get
lost in the mazes of thought created by itself. All other disciplines such as breath-control and
meditation on the forms of God should be regarded as auxiliary practices. They are useful in so far
as they help the mind to become quiescent and one-pointed.
For the mind that has gained skill in concentration, Self-enquiry becomes comparatively easy. It is by
ceaseless enquiry that the thoughts are destroyed and the Self realized - the plenary Reality in which
there is not even the ‘I’ thought, the experience which is referred to as “Silence”.
This, in substance, is Bhagavan Sri Ramana Maharshi’s teaching in Nan Yar (Who am I?).
University of Madras - June 30, 1982

Om Namo Bhagavathe Sri Ramanaya
Who Am I?
(Nan Yar?)
As all living beings desire to be happy always, without misery, as in the case of everyone there
is observed supreme love for one’s self, and as happiness alone is the cause for love, in order to
gain that happiness which is one’s nature and which is experienced in the state of deep sleep
where there is no mind, one should know one’s self. For that, the path of knowledge, the inquiry
of the form “Who am I?”, is the principal means.
1. Who am I ?
The gross body which is composed of the seven humours (dhatus), I am not; the five cognitive
sense organs, viz. the senses of hearing, touch, sight, taste, and smell, which apprehend their
respective objects, viz. sound, touch, colour, taste, and odour, I am not; the five cognitive senseorgans,
viz. the organs of speech, locomotion, grasping, excretion, and procreation, which have as
their respective functions speaking, moving, grasping, excreting, and enjoying, I am not; the five
vital airs, prana, etc., which perform respectively the five functions of in-breathing, etc., I am not;
even the mind which thinks, I am not; the nescience too, which is endowed only with the residual
impressions of objects, and in which there are no objects and no functioning’s, I am not.
2. If I am none of these, then who am I?
After negating all of the above-mentioned as ‘not this’, ‘not this’, that Awareness which alone
remains - that I am.
3. What is the nature of Awareness?
The nature of Awareness is existence-consciousness-bliss
4. When will the realization of the Self be gained?
When the world which is what-is-seen has been removed, there will be realization of the Self
which is the seer.
5. Will there not be realization of the Self even while the world is there (taken as real)?
There will not be.
6. Why?
The seer and the object seen are like the rope and the snake. Just as the knowledge of the rope
which is the substrate will not arise unless the false knowledge of the illusory serpent goes, so the
realization of the Self which is the substrate will not be gained unless the belief that the world is
real is removed.
7. When will the world which is the object seen be removed?
When the mind, which is the cause of all cognition’s and of all actions, becomes quiescent, the
world will disappear.
8. What is the nature of the mind?
What is called ‘mind’ is a wondrous power residing in the Self. It causes all thoughts to arise.
Apart from thoughts, there is no such thing as mind. Therefore, thought is the nature of mind. Apart
from thoughts, there is no independent entity called the world. In deep sleep there are no thoughts,
and there is no world. In the states of waking and dream, there are thoughts, and there is a world
also. Just as the spider emits the thread (of the web) out of itself and again withdraws it into itself,
likewise the mind projects the world out of itself and again resolves it into itself. When the mind
comes out of the Self, the world appears. Therefore, when the world appears (to be real), the Self
does not appear; and when the Self appears (shines) the world does not appear. When one
persistently inquires into the nature of the mind, the mind will end leaving the Self (as the residue).
What is referred to as the Self is the Atman. The mind always exists only in dependence on
something gross; it cannot stay alone. It is the mind that is called the subtle body or the soul (jiva).
9. What is the path of inquiry for understanding the nature of the mind?
That which rises as ‘I’ in this body is the mind. If one inquires as to where in the body the thought
‘I’ rises first, one would discover that it rises in the heart. That is the place of the mind’s origin.
Even if one thinks constantly ‘I’ ‘I’, one will be led to that place. Of all the thoughts that arise in
the mind, the ‘I’ thought is the first. It is only after the rise of this that the other thoughts arise. It is
after the appearance of the first personal pronoun that the second and third personal pronouns
appear; without the first personal pronoun there will not be the second and third.
10. How will the mind become quiescent?
By the inquiry ‘Who am I?’. The thought ‘who am I?’ will destroy all other thoughts, and like the
stick used for stirring the burning pyre, it will itself in the end get destroyed. Then, there will arise
Self-realization.
11. What is the means for constantly holding on to the thought ‘Who am I?’
When other thoughts arise, one should not pursue them, but should inquire: ‘To whom do they
arise?’ It does not matter how many thoughts arise. As each thought arises, one should inquire
with diligence, “To whom has this thought arisen?”. The answer that would emerge would be “To
me”. Thereupon if one inquires “Who am I?”, the mind will go back to its source; and the thought
that arose will become quiescent. With repeated practice in this manner, the mind will develop the
skill to stay in its source. When the mind that is subtle goes out through the brain and the senseorgans,
the gross names and forms appear; when it stays in the heart, the names and forms disappear.
Not letting the mind go out, but retaining it in the Heart is what is called “inwardness” (antarmukha).
Letting the mind go out of the Heart is known as “externalisation” (bahir-mukha). Thus,
when the mind stays in the Heart, the ‘I’ which is the source of all thoughts will go, and the Self
which ever exists will shine. Whatever one does, one should do without the egoity “I”. If one acts
in that way, all will appear as of the nature of Siva (God).
12. Are there no other means for making the mind quiescent?
Other than inquiry, there are no adequate means. If through other means it is sought to control the
mind, the mind will appear to be controlled, but will again go forth. Through the control of breath
also, the mind will become quiescent; but it will be quiescent only so long as the breath remains
controlled, and when the breath resumes the mind also will again start moving and will wander as
impelled by residual impressions. The source is the same for both mind and breath. Thought, indeed,
is the nature of the mind. The thought “I” is the first thought of the mind; and that is egoity. It is from
that whence egoity originates that breath also originates. Therefore, when the mind becomes quiescent,
the breath is controlled, and when the breath is controlled the mind becomes quiescent. But in deep
sleep, although the mind becomes quiescent, the breath does not stop. This is because of the will of
God, so that the body may be preserved and other people may not be under the impression that it is
dead. In the state of waking and in samadhi, when the mind becomes quiescent the breath is controlled.
Breath is the gross form of mind. Till the time of death, the mind keeps breath in the body; and when
the body dies the mind takes the breath along with it. Therefore, the exercise of breath-control is only
an aid for rendering the mind quiescent (manonigraha); it will not destroy the mind (manonasa).
Like the practice of breath-control. meditation on the forms of God, repetition of mantras, restriction
on food, etc., are but aids for rendering the mind quiescent.
Through meditation on the forms of God and through repetition of mantras, the mind becomes onepointed.
The mind will always be wandering. Just as when a chain is given to an elephant to hold
in its trunk it will go along grasping the chain and nothing else, so also when the mind is occupied
with a name or form it will grasp that alone. When the mind expands in the form of countless
thoughts, each thought becomes weak; but as thoughts get resolved the mind becomes one-pointed
and strong; for such a mind Self-inquiry will become easy. Of all the restrictive rules, that relating
to the taking of sattvic food in moderate quantities is the best; by observing this rule, the sattvic
quality of mind will increase, and that will be helpful to Self-inquiry.
13. The residual impressions (thoughts) of objects appear wending like the waves of an ocean.
When will all of them get destroyed?
As the meditation on the Self rises higher and higher, the thoughts will get destroyed.
14. Is it possible for the residual impressions of objects that come from beginningless time, as
it were, to be resolved, and for one to remain as the pure Self?
Without yielding to the doubt “Is it possible, or not?”, one should persistently hold on to the meditation
on the Self. Even if one be a great sinner, one should not worry and weep “O! I am a sinner, how can
I be saved?”; one should completely renounce the thought “I am a sinner”; and concentrate keenly on
meditation on the Self; then, one would surely succeed. There are not two minds - one good and the
other evil; the mind is only one. It is the residual impressions that are of two kinds - auspicious and
inauspicious. When the mind is under the influence of auspicious impressions it is called good; and
when it is under the influence of inauspicious impressions it is regarded as evil.
The mind should not be allowed to wander towards worldly objects and what concerns other
people. However bad other people may be, one should bear no hatred for them. Both desire and
hatred should be eschewed. All that one gives to others one gives to one’s self. If this truth is
understood who will not give to others? When one’s self arises all arises; when one’s self becomes
quiescent all becomes quiescent. To the extent we behave with humility, to that extent there will
result good. If the mind is rendered quiescent, one may live anywhere.
15. How long should inquiry be practised?
As long as there are impressions of objects in the mind, so long the inquiry “Who am I?” is
required. As thoughts arise they should be destroyed then and there in the very place of their
origin, through inquiry. If one resorts to contemplation of the Self unintermittently, until the Self is
gained, that alone would do. As long as there are enemies within the fortress, they will continue to
sally forth; if they are destroyed as they emerge, the fortress will fall into our hands.
16. What is the nature of the Self?
What exists in truth is the Self alone. The world, the individual soul, and God are appearances in
it. like silver in mother-of-pearl, these three appear at the same time, and disappear at the same
time. The Self is that where there is absolutely no “I” thought. That is called “Silence”. The Self
itself is the world; the Self itself is “I”; the Self itself is God; all is Siva, the Self.
17. Is not everything the work of God?
Without desire, resolve, or effort, the sun rises; and in its mere presence, the sun-stone emits fire,
the lotus blooms, water evaporates; people perform their various functions and then rest. Just as in
the presence of the magnet the needle moves, it is by virtue of the mere presence of God that the
souls governed by the three (cosmic) functions or the fivefold divine activity perform their actions
and then rest, in accordance with their respective karmas. God has no resolve; no karma attaches
itself to Him. That is like worldly actions not affecting the sun, or like the merits and demerits of
the other four elements not affecting all pervading space.
18. Of the devotees, who is the greatest?
He who gives himself up to the Self that is God is the most excellent devotee. Giving one’s self up to
God means remaining constantly in the Self without giving room for the rise of any thoughts other
than that of the Self. Whatever burdens are thrown on God, He bears them. Since the supreme power
of God makes all things move, why should we, without submitting ourselves to it, constantly worry
ourselves with thoughts as to what should be done and how, and what should not be done and how
not? We know that the train carries all loads, so after getting on it why should we carry our small
luggage on our head to our discomfort, instead of putting it down in the train and feeling at ease?
19. What is non-attachment?
As thoughts arise, destroying them utterly without any residue in the very place of their origin is
non-attachment. Just as the pearl-diver ties a stone to his waist, sinks to the bottom of the sea and
there takes the pearls, so each one of us should be endowed with non-attachment, dive within
oneself and obtain the Self-Pearl.
20. Is it not possible for God and the Guru to effect the release of a soul?
God and the Guru will only show the way to release; they will not by themselves take the soul to
the state of release. In truth, God and the Guru are not different. Just as the prey which has fallen
into the jaws of a tiger has no escape, so those who have come within the ambit of the Guru’s
gracious look will be saved by the Guru and will not get lost; yet, each one should by his own
effort pursue the path shown by God or Guru and gain release. One can know oneself only with
one’s own eye of knowledge, and not with somebody else’s. Does he who is Rama require the
help of a mirror to know that he is Rama?
21. Is it necessary for one who longs for release to inquire into the nature of categories (tattvas)?
Just as one who wants to throw away garbage has no need to analyse it and see what it is, so one
who wants to know the Self has no need to count the number of categories or inquire into their
characteristics; what he has to do is to reject altogether the categories that hide the Self. The
world should be considered like a dream.
22. Is there no difference between waking and dream?
Waking is long and a dream short; other than this there is no difference. Just as waking happenings
seem real while awake. so do those in a dream while dreaming. In dream the mind takes on
another body. In both waking and dream states thoughts. names and forms occur simultaneously.
23. Is it any use reading books for those who long for release?
All the texts say that in order to gain release one should render the mind quiescent; therefore their
conclusive teaching is that the mind should be rendered quiescent; once this has been understood
there is no need for endless reading. In order to quieten the mind one has only to inquire within
oneself what one’s Self is; how could this search be done in books? One should know one’s Self
with one’s own eye of wisdom. The Self is within the five sheaths; but books are outside them.
Since the Self has to be inquired into by discarding the five sheaths, it is futile to search for it in
books. There will come a time when one will have to forget all that one has learned.
24. What is happiness?
Happiness is the very nature of the Self; happiness and the Self are not different. There is no
happiness in any object of the world. We imagine through our ignorance that we derive happiness
from objects. When the mind goes out, it experiences misery. In truth, when its desires are fulfilled,
it returns to its own place and enjoys the happiness that is the Self. Similarly, in the states of sleep,
samadhi and fainting, and when the object desired is obtained or the object disliked is removed,
the mind becomes inward-turned, and enjoys pure Self-Happiness. Thus the mind moves without
rest alternately going out of the Self and returning to it. Under the tree the shade is pleasant; out in
the open the heat is scorching. A person who has been going about in the sun feels cool when he
reaches the shade. Someone who keeps on going from the shade into the sun and then back into the
shade is a fool. A wise man stays permanently in the shade. Similarly, the mind of the one who
knows the truth does not leave Brahman. The mind of the ignorant, on the contrary, revolves in the
world, feeling miserable, and for a little time returns to Brahman to experience happiness. In fact,
what is called the world is only thought. When the world disappears, i.e. when there is no thought,
the mind experiences happiness; and when the world appears, it goes through misery.
25. What is wisdom-insight (jnana-drsti)?
Remaining quiet is what is called wisdom-insight. To remain quiet is to resolve the mind in the
Self. Telepathy, knowing past, present and future happenings and clairvoyance do not constitute
wisdom-insight.
26. What is the relation between desirelessness and wisdom?
Desirelessness is wisdom. The two are not different; they are the same. Desirelessness is refraining
from turning the mind towards any object. Wisdom means the appearance of no object. In other
words, not seeking what is other than the Self is detachment or desirelessness; not leaving the Self
is wisdom.
27. What is the difference between inquiry and meditation?
Inquiry consists in retaining the mind in the Self. Meditation consists in thinking that one’s self is
Brahman, existence-consciousness-bliss.
28. What is release?
Inquiring into the nature of one’s self that is in bondage, and realising one’s true nature is release.
SRI RAMANARPANAM ASTU

Ramana Maharashi

At YogaWay Studio we left the path of Metta and Mudita contemplation and entered 10 weeks of enquiry.
Observing and questioning ones own thoughts is extremely beneficial.
The master of enquirey was Ramana Maharashi.
Check him out, it is worth it.

http://www.sriramanamaharshi.org/

WIKI: Ramana Maharshi / (30 December 1879 – 14 April 1950) is widely acknowledged as one of the outstanding Indian gurus of modern times.^[2] He was born Venkataraman Iyer, in Tiruchuzhi,^{[note 1]} Tamil Nadu, South India.^[3]
At the age of sixteen, Venkataraman lost his sense of individual selfhood,^{[4][note 2]} an awakening^[5] which he later recognised as enlightenment,^{[5][note 3]} and six weeks later left his home to journey to the holy mountain Arunachala, Tiruvannamalai, where he remained for the rest of his life.^[4]
His first years were spent in solitude, but his stillness and his appearance as a sannyasin soon attracted devotees.^[6][7][8] In later years, he responded to questions, but always insisted that silence was the purest teaching.^[7] His verbal teachings flowed "from his direct knowledge that consciousness was the only existing reality."^[9] In later years, a community grew up around him, where he was available twenty-four hours a day to visitors.^[9] Though worshipped by thousands, he never allowed anyone to treat him as special, or receive private gifts. He treated all with equal respect.^[4] Since the 1930s his teachings have also been popularised in the west.^[10]
Venkataraman was given the name Bhagavan Sri Ramana Maharshi by one of his earliest devotees, Ganapati Muni.^{[note 4]} This would be the name by which he became known to the world.^[4]
In response to questions on self-liberation and the classic texts on Yoga and Vedanta, Ramana recommended self-enquiry as the principal way to awaken to the "I-I",^{[web 1]} realising the Self^[11][12] and attaining liberation.^{[13][note 5]} He also recommended Bhakti, and gave his approval to a variety of paths and practices.^[web

differences are only a couple of milimeters deep

We are all concerned with our very individual unique life story. We are all unique. We all look unigue. That's how we know we are all unique. However, our uniqueness is exactly as deep as the thickness of our skin.
Under that layer we are all the same: quite ugly in fact. Like on the posters in the doctor's office. It is good to realize this at all times.

Gunter von Hagens Human Body Exhibition

Enquiry

Enquiry is an important part of meditation and mindfulness.
First of all we observe our thoughts and label them: bored thought, excited thought, thought about cleaning the fridge, etc.
Then we try to find the beginning of a thought. This is different for all of us. In my case thoughts seem to arrive on the right side, in front of me, about 50cm from my body, the same height as my neck. A student yesterday had her thoughts circling her around her waste like a parade of soft footed animals.
Once we can identify the beginning of a thought we can also identify its' middle and its' end.
We can wave the thought goodbye so to speak and realize that it was just visiting us.
That is the next realisation. We need to be aware of the fact that our thoughts are visitors.
We are not our thoughts.
When we are able to observe our thoughts in this manner, like visitors coming and going, we will soon be able to observe gaps between our thoughts.
These gaps are tremendously relaxing and beneficial.
An observed thought is a collapsed thought.
The more we bring our thoughts into awareness, instead of running after them, following them, here and there and everywhere... the more we can relax.
It is extremely beneficial for you and for others when you are relaxed.
So beat the stress: observe your thoughts!

The next step is to question the thoughts that visit us.
Are they true?
Most of the time they are not actually.
We can dismiss them as soon as we find they are not true.
An untrue thought that has been found out will disappear from the scene of the mind altogether.
the better we get at spotting untrue thoughts, the easier they go. Back to where they came from, where ever that is...

Ramana Maharashi, the master of enquiry

my REAL phone number

0448 082312

Telstra gave me the wrong number when I signed up. Above number is the right number. 

What's up. what's on?

meditation classes @ YogaWay Studio 20 Kidman Street
mondays and thursdays 6:00pm-7:15pm starting from 14 April 2014
$15 per session
10 lessons card $120
For reservations text, inbox on facebook (Lessons in Less), or email foraclearmind@gmail.com

Byron Kathy "The Work"

Part of a meditation routine is enquiry. Questioning your own thoughts. We often think that we ARE our thoughts. This is not true. Thoughts visit us and we have little control over them at all. Most of the time our thoughts are untrue. That's why we question them.
Byron Kathy has designed a series of questions to effectively question ones own thoughts.

- Is it true?
- Can you be absolutely a hundred percent sure it is true?
- What does the thought do to you when you believe it is true?
- What/how/who would you be without the thought?
- Now turn the thought around and see if the opposite is true....

For example:

Thought: I am getting old, my body is getting ugly, I can not show my body to anyone.
Is this true?
Well, ehm, I would never think so cruelly about anybody else's ageing body, so why do I think it about my own body?
So it is not true?
Ehm, no, not really.
Not true at all?
No, in fact, not true at all.
So, what does this thought do to you?
It makes me feel ugly and unwanted.
What would you be without the thought?
I would be free from ridiculous shame.
Now turn the though around.
I am getting old, my body is getting older too, but that does not mean it is ugly.
Or?
I am getting old, my body is getting more and more beautiful.
Is this true?
In a way, yes, it is true.

We did this work yesterday before we went into meditation. There were 4 people involved and all had ridiculous thoughts about themselves.
Then we did some good old metta meditation. We were are own best friend. At least for the duration of the session.

Japan

tea ceremony

ikebana

screen

Noh stage

I recall my time in Japan (10 years) as a time of learning about emptiness and silence. I was interested in the arts. There's no culture in which emptiness plays such a big role. On the last screen of a row of screens there's often only one falling leaf to be seen, the rest is all background. Yet the image is irresistibly compelling... When studying calligraphy I learned about the balance between black (ink) and white (background). They are equally important. In Noh theatre the silences are so long that even Eckhart Tolle would think: what the heck is going on here? This all appealed to me strongly. And then there was Zen of course. That mysterious, complex, rich Buddhist tradition with it's temples and rituals. How I loved it! How little did I understand it!
The ikebana (flower arrangement) and tea ceremony are about silence and emptiness too.
And it's all about form.
How I loved it.

Creeping poverty!

The poorer I am the richer I feel. How weird is that.
I lived on $25 a week (after rent) for a year. That's what one has to do when unemployed. I don't know how I did it, but I did it.
I now have a paid job. It's not well paid. But I have $15 a day now (after rent). This is still, to Australian standards, below the poverty line.
I went shopping today and was allowed to shop for 2 days. A whole $30!
It was amazing how much I could buy for that by choosing carefully.
I felt rich!
When I was actually rich I did not feel this rich.

Meditators are just that; meditators

Roger Raveel

Let's be clear about one thing: a meditator, an enlightened person, a person on her way to enlightenment..... they are just that.
Meditators or enlightened people or people on their way to enlightenment are not necessarily physically fit or beautiful, they are not necessarily vegans or vegetarians, they are not necessarily practicing all sorts of other things like yoga.
Meditators are just meditators. Their focus is enlightenment.
Enlightenment is not something you can become.
Becoming is mutually exclusive when it comes to enlightenment.
Enlightenment is about being, not becoming.
And about seeing.
And about vastness.

Say your own name like a mantra so many times that it loses it's meaning.
Look in the mirror at your own face until it loses all familiarity.
It is at that moment of estrangement from the Self that one experiences vastness.
Vastness can cause great fear. Just let the fear be and experience the vastness anyway.
Voila you have had a glimpse into enlightenment.

People who I think are or were enlightened:

Eckhart Tolle
Krishnamurti
Roger Raveel
Cezanne
Shakespeare
Byron Kathy
Leonard Cohen
Tolstoy
Dostoevsky
Kafka.............................

Cezanne

Electricity!

After my Cold Turkey off electricity experience, I have electricity once again, and yes, it is as with the water, it feels like there is gold all around me. I took a bath. I switched on a light. I am typing this after a long surf on the Net. What luxury!

And yes, I was a little more aware at work today. I really enjoyed the moments of awareness. In fact, I felt terrific. I was in a large hall. The sun came through the roof's windows. There were some people. We were volunteering for Vinnies.

A good day it was. Also without electricity is would have been.

A friend will visit soon.

I lack nothing.

Living without

Before I forget: YES, THERE IS A MEDITATION CLASS on on MONDAY. In spite of the Bangtail Muster holiday. 20 Kidman Street, 6pm

I have to live without electricity for a week or so due to a problem at my house.
This turns out to be much easier then I thought. The weather is cool, cold even at night, so I put juices etc outside. I have a couple of very good long life candles that smell good too. I make sure I have a charge in my computer, modem and telephone before going home, so that I can have an hour or so of Internet in bed.
I get up with the light and go to bed when it gets dark, like people did perhaps when they did not live in houses.
The house I live in is really ugly so I do not need to see it all the time.
This is going to be my next challenge: to make something beautiful out of something ugly.
Except if the problem doesn't get solved, then I will have to move.
I have few belongings, so moving will be a breeze.
I shed more stuff as I get older. I have donated all my books to the library lately, except for my art books.

Here's a good website about modern people's addiction to stuff: www.storyofstuff.org

The Buddha understood deeply that stuff is a burden. He said that if one owns an alms bowl to eat and drink from, a robe to wear and access to medicines one has enough to lead a good life. Later a razor was added, to shave one's head, and an extra robe for when robe 1 is being washed. As accommodation he recommended the foot of a tree.

Unconscious in the Workplace

I've been out of work for a year and now BANG am working full time. I try to bring my experience into awareness as much as I can. Today I succeeded in doing so for about 2 minutes. If that.
The rest of the time I drifted around on the waves that presented themselves: waves of new information, new people, new faces, new tasks.
There's only one constant: Alice Springs.
At the unemployment desk I am now in the chair "on the other side".
I had my first staff meeting; it resembled the United Nations. I liked that. I'll let you know how I go with bringing awareness to work and to interaction with the Other.

Far and Near Enemies of the Brahma Viharas

This is for Sandy:

According to the Buddha there are four Divine Emotions (Brahma Viharas). What did he mean by this? "Divine" was later often translated as "wholesome". They are "high" or "noble" emotions. These emotions should be cherrished and developed further:

Metta (Loving-Kindness)
Karuna (Compassion)
Mudita (Sympathetic Joy)
Upekkha (Equanimity)

The  Buddha identified at least one far enemy and one near enemy of each Brahma Vihara:
The far enemy of Metta is painful ill-will, the near enemy is selfish affection.
The far enemy of Karuna is cruelty, the near enemy is pity.
The far enemy of Mudita is resentment, the near enemy is exuberance.
The far enemy of Upekkha is craving; clinging, the near enemy is indifference.

The Buddha was a lover of lists.
And a lover of ordering things out of chaos.
This analysis of the four Brahma Viharas is a small example of his precise way of thinking.