If there is a goal to be reached, it can not be permanent. The goal must already be there.

We seek to reach the goal with Ego but the goal exists before the Ego. What is in the goal is even prior to our birth, the birth of the ego. Because we exist, the ego appears to exist, too. If we look on the elf as the ego, then we become the ego. If its the mind, we become the mind. If its the body we become the body. It!s the thought that builds up sheats in so many ways. The shadow on the water is found to be shaking, can anyone stop the shaking of the shadow" If it should ceise to shake you would not notice the water, but only the light. imilar to take no notice on the ego and it!s activities, but see only the light behind. The ego is the I#thought, the true I is the elf. $eali%ation is already there, the state free from thoughts is the only real state. There is no such action as reali%ation. Is there anyone who is not reali%ing the elf" &oes anyone deny his own existance" peaking of reali%ation implies two elf!s' The one to reali%e, the other to be reali%ed. What is not already reali%ed is thought to be reali%ed. (nce we admit our existance how is it that we donot know the elf" (h beacuse of the thoughts, because of the mind. )uite so. It is the mind that stands between and veils our happiness. *ow do we know that we exist" If you say because of the world around us, than how that you existed in deep sleep" *ow to get rid of the mind" Is it the mind that wants to kill itself" The mind can not kill itself. o your business is to find the real nature of the mind. Then you will know that there is no mind. When the elf is sought the mind is nowhere. +biding in the elf, one need not worry about the mind. *ow to get rid of fear" What is fear" It is only a thought. If there is anything beside the elf there is reason to fear. Who sees the econd" ,irst the ego arises and sees ob-ects as external. If the ego does not rise, the elf alone exists and there is no econd. ,or anything external to oneself implies the eer within. eeking it there will arise no doubt, no fear # not only fear, all other thoughts centered around the ego will disappear around with it. This method seems to be .uicker than the usual one of cultivating .ualities alleged necessary for salvation. +ll bad .ualities centered around the ego. When the ego is gone, reali%ation results by itself. There are neither good nor in the elf. The elf is free from all .ualities. )ualities pertain to the mind only. It is beyond .uality. If there is unity, there will also be duality. The numeral one gives rise to other numbers. The truth is, neither one or two, it is as it is. The difficulty is to be in the thought#free state. $eality is simply the loss of the ego. &estroy the ego by seeking it!s identity. Because the ego is no entity, it will automatically vanish and reality will sine forth by itself. This is the direct method, whereas all other methods are done only by retaining the ego. In those paths there arise so many doubts and the eternal .uestion remains to be tackled finally. But in this method the final .uestion is the only one and it is raised from the very beginning. /o sedans are necessary to engage in this .uest. 0*ave you seen 1od"0 I asked,0..and if you have, can you enable me to see him" I!m willing to pay any price, even my life. But your part of the bargain is that you must show me 1od. 0/o.0 he answered, 0I can not show you 1od or enable you to see 1od. Because 1od is not an ob-ect that can be seen. 1od is the sub-ect. *e is the eer. &ont concern yourself with ob-ects that can be seen. ,ind out who the eer is.0 *e also added' 02ou were loan 3learn4 our 1od.0 +s if to rebuke me for looking for a 1od who is outside in part from me. +t the conclusion of his words, he looked at me and as he ga%ed into my eyes my whole body began to tremble and shake. + thrill of nervous energy shot through my body. 5y nerve#endings felt as if they were dancing and my hair stood on end. Within me I became aware of the piritual *eart. This is not the physical heart, it is rather the source and support of all that exists. Within this heart, I saw or felt something like a closed bud. It was very shiny and blueish. With the 5aharshi looking at me and with myself in a state of inner silence, I felt this bud open and bloom. I use the word 0bud0 but this is not an exact description. It would be more correct to say that something that feld bud#like opened and bloomed within me in the heart. +nd when I say heart, I dont mean that the flowering was located in a particular place in the body. This heart, this heart of my heart, was neither inside the body nor out of it. I can!t give a more exact description of what happened. The keystone of the 5aharshi!s teaching is the elf#en.uiry or +tma 6ichara. *is infallible path to elf#reali%ation coupled with total devotional surrender to 1od, elf or 1uru. Broadly speaking, ri

Bhagavan tells us that The Immortal elf ,or atchidananda or pure#existance#conciousness# awareness#bliss is already there inherent in each of us. The difficulty is we do not recogni%e 0that0, our True /ature or essential I#am#ness because it is veiled and obscured my many latent tendencies and habits of the egotistic mind which act as a mirror and pro-ect a dream of the world, the body and the mind. (ur identification with the mind and the body is the chief reason for our failure to know ourself as we really are. Through persistant elf#en.uiry, devotion and surrender of the egotistic mind to 1od or the atguru in the piritual *eart, this obscuration and identification is gradually and gracefully removed until The Immortal elf is reali%ed. That is the full power of absolute consciousness and is known. The world is seen as real because the substrate is perceived to be as Brahmin. In 7anuary 89:; omerset 5augham, the British novelist, visited ri $amanashram for a few hours. The brief contact he had with Bhagavan inspired 5augham so much, he decided to use him as the model for a fictional 1uru in The $a%or!s Edge, his masterpiece which was published a few years later in 89<<. 5augham also wrote a non#fictional account of his visit. In an essay entitled 0The aint0 which was published =>years after the event in 89?;. The following account which is taken from this essay records 5aughams impressions of this meeting with Bhagavan. *e uttered a few words of cordial greeting and sat on the ground not far from the pallet on which I lay. +fter the first few minutes during which his eyes with a gentle benignity rested on my face, he ceased to look at me, but, with a sidelong stare of peculiar fixity, ga%ed, as it were, over my shoulder. *is body was absolutely still, but now and then one of his feet tapped lightly on the earthen floor. *e remained thus, motionless, for perhaps 8? minutes@ and they told me later that he was concentrating in meditation upon me. Then he came to, if I may so put it, and again looked at me. *e asked me if I wished to say anything to him, or ask any .uestion. I was feeling weak and ill and said so@ whereupon he smiled and said' 0 ilence is also conversation0. *e turned his head away slightly and resumed his concentrated meditation, again looking, as it were, over my shoulder. /o one said a word@ the other persons in the hut, standing by the door, kept their eyes riveted upon him. +fter another 8? minutes, he got up bowed, smiled farewell, and slowly, leaning on his stick, he limped out of the hut, followed by his disciples. There is no greater mystery than this' (urselves being the reality, we seek to gain reality. We think that there is something hiding our reality and that it must be destroyed before the reality is gained. It is ridiculous. + day will dawn when you will yourself laugh at your past efforts. That which will on the day you laugh, is also the here and now. 0 o its a great game of pretending"0 # 02es.0 In 2oga 6asistha it is said' !What is real is hidden from us and what is false is revealed as true. We are actually experiencing the reality only still we do not know it. Is it not a wonder of wonders. The .uest 0Who am I"0 is the axe with which to cut off the ego.