Annamalai Swami – Final Talks [Edited by David Godman] on * FREE* shipping on qualifying offers. These are dialogues that took place between. Final Talks. Edited by David Godman. Our rating 5 out of 5. Paperback. pages. Published by Annamalai Swami Ashram. Dialogs with Annamalai Swami, a Self-realized expert on Self-enquiry The final section of the book contains transcripts of conversations that.
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It is a continuation and a fitting conclusion to the talks that were recorded in Living by the Words of Bhagavan.
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Mind is just a shadow. Attempts to catch it and control it are futile.
They are just shadows chasing shadows. Ram Tirtha once told a story about a small boy who ran down the street, trying to catch up with the head of his shadow. He never managed because no matter how fast he ran, the shadow of his annamala was always a few feet ahead of him.
This was enough to satisfy the boy. Instead, go back to the source of the shadow-mind and stay there. When you abide in that place, you will be happy, and dwami desire to go chasing after shadow thoughts will no longer be there.
Bhagavan often told annamaai story of a man who tried to get rid of his shadow by burying it in a pit. This man dug a hole and then stood on the edge of it in such a way that his shadow was cast on the bottom of the hole he had just made.
After lining it up in this way, he started throwing soil on the shadow in an attempt to bury it. Of course, no matter how much soil he amnamalai in the hole, the shadow still remained on top of it. Your mind is an insubstantial shadow that will follow you around wherever you go.
Attempts to eliminate or control it cannot succeed while there is still a belief that the mind is real, and that it is something that can be controlled by physical or mental activity. But this shadow mind must still be eliminated by some means. When Self-realisation happens, mind is no longer there. However, you do not get Self-realisation by getting rid of the mind.
It happens when you understand and know that the mind never existed. It is the recognition of what is real and true, and the abandonment of mistaken ideas about the reality and substantiality of this ephemeral shadow you call the mind.
This is why Bhagavan and many other teachers kept bringing up the analogy of the snake ajnamalai the rope. If you mistake a rope on the ground for a snake, the snake only exists as an idea in your mind.
That idea might cause you a lot of worry and anxiety, and you may waste a lot of mental energy wondering how to avoid the snake or kill it, but this fact remains: When you see the rope, the substratum upon which your false idea of a snake is superimposed, the idea that there is a snake, and that it is real, instantly vanishes.
It is not a real snake that has disappeared. The only thing that has disappeared is an erroneous idea. The substratum upon which the false idea of the mind has been superimposed is the Self.
When you see the mind, the Self, the underlying substratum, is not seen. It is hidden by a false wnnamalai persistent idea. And conversely, when the Self is seen, there is no mind. But how to give up this false idea that the mind is real? The same way that you give up any wrong idea.
You simply stop believing in it. There is no mind; there is no mind. If you generate a firm conviction that this is the truth, eventually this firm conviction will become your own direct experience. That is to say, whatever exists is consciousness alone. If you fail and give even a little reality to the mind, it will become your own false reality.
Something wnnamalai is not real cannot harm you. Fear and anxiety may come to you if you believe that there is a real tiger in your taoks. Someone may be making tiger noises sdami a joke to make you afraid, but when he reveals himself, all your fears go because you suddenly understand that there never was a tiger outside your imagination.
Talks with Annamalai Swami
One can have a temporary experience of the Self, the underlying reality, but then it annamalai away. Can you offer any guidance on how to stabilise in that state?
A lamp that is lit may blow out if the wind is strong. If you want to see it again, you have to relight it. But Self is not like this. It is not a flame that can be blown out by the passing winds of thoughts and desires. It is always bright, always shining, always there. If you annxmalai not aware of it, it means that you have put a sdami or a veil in front of it that blocks your view. Self does not hide itself behind a curtain. You are the one who puts the curtain there by believing in ideas that are not true.
If the curtain parts and then closes again, it means swa,i you are still believing in wrong ideas. If you have eradicated them completely, they will not reappear. While these ideas are covering up the Self, you still need to do constant sadhana.
So, going back to your question, the Self does not need to stabilise itself. It is full and complete in itself. The mind can be stabilised or destabilised, but not the Self. By constant sadhanado you mean self-enquiry? By strength of practice, by doing this sadhanathis veil will be removed completely. There will be no further hindrances.
You can go to the top of Arunachala, but if you are not alert, if you are not paying attention, you may slip and end up at Easanya Math [a Hindu institution at the base of the hill]. You have to make an enormous effort to realise the Self. It is very easy to stop on the way and fall back into ignorance. At any moment you can fall back. You have to make a strong determined effort to remain on the peak when you first reach it, but eventually a time will come when you are fully established in the Self.
When that happens, you cannot fall. You have reached your destination and no further efforts are required. Until that moment comes, constant sadhana is required. Is it important to have a Guru at this stage, this period when constant effort is required? The Guru guides you and tells you that what you have done is not enough. If you are filling a bucket with water, you can always add more if there is still space. But when it is completely full, full to overflowing, it is pointless to add even a single drop.
You may think that you have done enough, and you may believe that your bucket is full, but the Guru is in a better position to see that there is still a space, and that more water needs to be added. The inner Guru, the Self within, simultaneously pulls you towards itself. In that state you no longer need the help of any Guru. You are That, the Self. Until the river reaches the ocean it is obliged to keep on flowing, but when it arrives at the ocean, it becomes ocean and the flow stops.
The water of the river originally came from the ocean. As it flows, it is merely making its way back to its source. When swaki meditate or do sadhanayou are flowing back to the source annamalaj which you came. After you have reached that source, you discover that everything that exists — world, Guru, mind — is one.
No differences or distinctions arise there. Non-duality is jnana ; duality is samsara. Cinal you can give up duality, Brahman alone remains, and you know yourself to be that Brahmanbut to make this discovery continuous meditation is required.
Annamalai Swami: Final Talks : David Godman
This meditation has to be continuous. Do it while you are eating, walking, and even talking. It has to be continued all the time. Translations of Tamil Texts. Home Books Annamalai Swami: