pg 271-2, Living by the words of bhagavan Continuous inhalation and exhalation are necessary for continuation of life Continuous

meditation is necessary for all those who want to stay in the Self. You divide your life up into different activities: "I am eating", "I am meditating", "I am working", etc. If you have ideas like these you are still identifiying with the body. Get rid of all these ideas and replace them with the single thought , "I am Self", Hold onto that idea and dont let it go. Dont give these "I am the body" ideas any attention. "I must eat now", "I will go to sleep now", "I will have a bath now", all thoughts like these are I am the body thoughts. Learn to recognize them when they arise and learn to ignore them or deny them. Stay firmly seated in the Self and dont allow the mind to identify with anything that the body does.

POST 17

Here is a conversation between annamalai swami and Ramana , pg 234 of Living by the words of bhagavan.

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"Does Samadhi mean that one is unaware of everything ?" , I asked. "No," said Bhagavan. "Mediation will go on without our effort. That is Samadhi"

"Then what is Sahaja Samadhi ?", I asked.

Bhagavan answered by saying , " In that state meditation will always be going on. In that State the thought , 'I am meditating' or 'I am not meditating' will not occur". I then asked Bhagavan about periods in meditation when I was only aware of an all-

pervasive blankness.

"Sometimes nothing is seen", I said. "Is this good?" Bhagavan did not seem to approve of all these states, "In the beginning", he said, "It is good

if meditators meditate with Self Awareness".

The state of Sahaja Samadhi contined to intrigue me. A few weeks later I asked him another question about it, "Can one practise sahaja samadhi right from the beginning?"

Bhagavan replied by saying that one could.

"But how to practise it ", I asked. "And how does one practise nirvikalpa samadhi ? How

"There is only one kind of Samadhi", Said Bhagavan , "not many kinds. To remain temporarily subsided in the reality without any thought is nirvikalpa Samadhi. Permanently abiding in the Self without forgetting it is Sahaja Samadhi. Both will give the same happiness"

Post 18:

This is From living by the words of bhagavan :

Page 267, conversations with Annamalai Swami

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Nothing can cause bondage for the Jnani because his mind is dead. In the absence of mind he knows himself only as consciousness. Because the mind is dead, he is no longer able to identify himself with the body. But even though he knows that he is not the body, its a fact that the body is still alive. That body will continue to live, and the Jnani will continue to be aware of it, until its own karma is exhausted. Because the jnani is aware of the body, he will also be aware of the thoughts and vasanas that arise in that body. None of these vasanas has the power to cause bondage for him because he never identifies with them, but they do have the power to make the body behave in certain ways. The body of the jnani enjoys and experiences thses vasanas although the jnani himself is not affected by them. that is why its some times said that for the jnani there are bhoga vasanas but no bandha vasanas. The bhoga vasanas differ from jnani to jnani. some jnanis may accumulate wealth, some may sit in silence; some may study the sastras while others may remain illiterate; some may get married and raise families but others may become celibate monks. it is the bhoga vasanas which determine the kind of lifestyle a jnani will lead. The jnani is aware of the consequences of these vasanas without identifying with them. Because of this he never falls

back into samsara again.

The vasanas arise because of habits and practices of previous life times. that is why they differ from jnani to jnani. When vasanas rise in ordinary people who still identify with the body and the mind, they cause likes and dislikes. some vasanas are embraced whole heartedly while others are rejected as being undesirable. These likes and dislikes generate desires and fears which in turn produce more karma. while you are still making judgements about what is good and what is bad, you are identifying with the mind and making new karmas for yourself. when new karma has been created like this, it means that you have to

take another birth to enjoy it.

The jnani's body carries out all the acts which are destined for it. But because the jnani makes no judgements about what is good or bad, and because he has no likes and dislikes, he is not creating any new karma for himself. because he knows that he is not the body, he can witness all its activities without getting involved in them in any way. There will be no rebirth for the jnani because once the mind has been destroyed, there is no possibility of any new karma being created.

POST 19:

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Everything we see in this waking state is a dream. These dreams are our thoughts made manifest. Bad thoughts make bad dreams and good thoughts make good dreams, and if you have no thoughts , you dont dream at all. But even if you do dream, you must understand that your dream is also the Self. You dont have to supress thoughts or be absolutely thoughtless to abide as the SElf. If you know that even your waking and sleeping dreams are the Self, then the thoughts and the dreams they produce can do on. They will not be a problem for you any more. Just be the Self at all times. In this state you will know that everything that appears to you is just a dream. in pg 25, he further explains:

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The waking state which you take to be real, is just an unfolding of dream that has appeared to you and minifested in front of you on account of some hidden desires or fears. Your vasanas sprout and expand miraculously , creating a whole waking-dream world for you. See it as a dream. Recognize that it is just an expansion of your thoughts. Dont lose sight of the Self, the substratum on which this vast believable dream is projected. IF you hold onto the knowledge "I am Self", you will know that the dreams are laso the Self, and you wont get entangled in them.

POST 20:

When the mind appears every morning don't jump to the usual conclusion, "This is me; these thoughts are mine." Instead, watch these thoughts come and go without identifying with them in any way. If you can resist the impulse to claim each and every thought as your own, you will come to a startling conclusion: you will discover that you are the consciousness in which the thoughts appear and disappear. You are allowed to run free. Like the snake which appears in the rope, you will discover that the mind is only an illusion

which appears through ignorance or misperception.

You want some experience which will convince you that what I am saying is true. You can have that experience if you give up your life-long habit of inventing an 'I' which claims all thoughts as 'mine'. Be conscious of yourself as consciousness alone, watch all the thoughts come and go. Come to the conclusion, by direct experience, that you are really

consciousness itself, not its ephemeral contents.

Clouds come and go in the sky but the appearance and disappearance of the clouds doesn't affect the sky. Your real nature is like the sky, like space. Just remain like the sky and let thought-clouds come and go. If you cultivate this attitude of indifference towards the mind, gradually you will cease to identify yourself with it

Annamalai Swami- Speaks on