25 April 2017

Self inquiry the beginners way versus a far more advanced method.

Self-inquiry, the beginners way, is the way both Ramana and Robert Adams taught, which is to ask the question “who am I?”  And silently wait for an answer.  Or, if your mind gets distracted by thoughts or anything else, the method requires that you ask who is it that got distracted, or better, who is it that is witnessing these thoughts?

This method turns your attention, your awareness, away from things in the external world, and even away from things in your “external” mind, and focuses it deeper toward your subjective witness, towards the watcher, feeler, and listener, and takes you ever backwards into emptiness.

However, it is quite easy to get lost in that emptiness, into that empty space of internal lighted consciousness, and dwell there for long periods of time, into that blank emptiness. 

Therefore, in the past I have urged people to instead of looking for who I am inside, to instead “feel” inside for your own source, the ultimate witness.  But by feeling, something very different happens than by looking.  By feeling, by being carefully attentive towards the “human” essence within, one's “felt sense of being,, one begins to feel internal energies, which if pursued, develops into a sense of presence.  By sense of presence, I mean within yourself you find your energy body, your energy being, prana, Shakti within you, within and around your body.  And at some point this explodes within you as something miraculous, stupendous, totally remarkable, and seemingly as the divine within you, as God.  One might call this the felt sense of your being as opposed to the witness, this Atman, the incarnated, localized, God within you and it each of us.

I was very surprised yesterday while reading I am that by Nisargadatta Maharaj, page 254 the following incredible speaking:

Maharaj: Coming back to the idea of having been born.  You are stuck with what your parents told you: all about conception, pregnancy and birth, infant, child, youngster, teenager, and so on.  Now, divest yourself of the idea that you are the body with the help of the contrary idea that you are not the body.  This too is also an idea, no doubt; treat it like something to be abandoned when it’s work is done.  The idea that I am not the body gives reality to the body, when in fact, there is no such thing as a body; it is but a state of mind.  You can have as many bodies and as diverse as you like; just remember steadily what you want and reject the incompatible’s.

If you have a body, you must have a soul.  But here now, through all of your bodies and souls shines awareness, the pure light of chit.  Hold onto it unswervingly.  Without awareness, the body would not last a second.  There is in the body a current of energy, affection and intelligence, which guides, maintains and energizes the body.  Discover that current and stay with it.

(Comment: is this not what Robert Adams called “the power that knows the way?”)

Of course, all these are manners of speaking.  Words are as much a barrier, as a bridge.  Find that spark of life that weaves the tissues of your body and be with it.  It is the only reality the body hats.

Q: what happens to that spark of life after death?

Maharaj: it is beyond time.  Birth and death are but points in time.  Life weaves eternally its many webs.  The weaving is in time, but life itself is timeless.  Whatever name and shape you give to its expressions, it is like the ocean—never changing, ever changing.

(Comment: this is similar an idea that he expresses later frequently in the books edited by Robert Powell about Maharaj’s talks.  In these books, he refers to that unchanging/changing ocean of consciousness, of sentient-life, as the universal consciousness, of which every individual sentient being is a part, participates in universal consciousness.)

Q: what you say sounds beautifully convincing, yet my feeling of being just a person in a world strange and alien, often amicable and dangerous, does not cease.  Being a person, limited in space and time, how can I possibly realize myself as the opposite; a depersonalized, universalized awareness of nothing in particular?

Maharaj: you assert yourself to be what you are not and deny yourself to be what you are.  You omit the elements of pure cognition, of awareness free from all personal distortions.  Unless you admit to the reality of chit, you will never know yourself.

Q: what am I to do?  I do not see myself as you see me.  Maybe you are right and I am wrong, but how can I cease to be what I feel I am?

Maharaj: a prince who believes himself to be a beggar can be convinced conclusively in one way only: he must behave as a prince and see what happens.  Behave as if what I say is true and judge by what actually happens.  All I ask is the little faith needed for making the first step.  With experience will come confidence that you will not need me anymore.  I know what you are and I am telling you.  Trust me for a while.

The body and mind are only symptoms of ignorance, of misapprehension.  Behave as if you were pure awareness, bodiless and mindless, spaceless and timeless, beyond where and when and how.  Dwell on, think of it, learn to accept its reality.  Do not oppose it and deny it all the time.  Keep an open mind at least.  Make your mind and body express the real which is all and beyond all.  By doing that you will succeed, not by arguing.

23 April 2017


There are very few books that I recommend as spiritual "work" in the Advaita and Tantric modalities involves detaching yourself from all previous understandings, including that you are a human personality, and from any objective knowledge.

This leads to a new kind of openness, of seeing and feeling one's own self as consciousness itself, with your body but one "objective" appearance in your own consciousness.

The disidentification with the body, the reidentification with consciousness as a whole, and the subsequent need to recognize that you are prior to consciousness as an ultimate witness is a rather difficult journey.

It requires faith in the teacher and his or her teachings, learning how to rest in ones own self thoughtlessly, and learning to abide in the heart chakra to get "underneath" your mind so that it does not bother you anymore. You lower your center of gravity of conscious awareness away from your brain towards your heart and gut, allowing you to experience your inner light of consciousness, and the emptiness within that is illuminated.

There is nothing of more help than the five books I list below, especially the three books of Nisargadatta talks edited by Robert Powell  who was a professional editor at U.C. San Diego,  He knew his craft of editing well and did a great job on these three books. They are much more clear than those of Jean Dunn who was one of my two direct teachers, the other being Robert Adams.

The Ultimate Medicine
The Nectar of Immortality
The Experience of Nothingness

Then there is Pradeep Apte's book, created by selecting all paragraphs from ten books of Nisargadatta's talks where he spoke about the "I Am" sense, aka as beingness, and its emergence from Nothingness. 

The Nisargadatta Gita

Also read The Ashtavakkra Gita as translated by Thomas Byrom as it is one of the most beautiful and moving expressions of what Nisargadatta, Robert, and I speak about.

Some of these books can be found on the website: hppt://wearesentience.blogspot.com.

Read Nisargadatta with as much openness and faith that you are capable of.  Don't stumble over his ideas in protest. Read what he says with great precision.  Stop after each line or paragraph and ponder its meaning.

Why does he say what he says about the origin of consciousness?  What is his intent?  Read his intent and see if you can go along with his intent.

Practice self-abidance in an easy chair or formal sitting as often as you can.  Immerse yourself into your self.  Abide in your own presence as thoughtlessly as possible.

Play sacred Indian Kirtan and Bhajans as often as possible in the background as you read, or when you pursue the I Am as your own consciousness and beingness.

Make your life as simple as possible.


And, of course come to our Sunday Satsangs and the Robert Adams and Nisargadatta Teaching Group on Facebook.

22 April 2017

Pierre Thériault: Many out there say that enlightenment is not about experiences. And many say it is much more a dismantling of the old, than a transformation into something new. Please feel free to write a lot about what you call the manifest, and thanks for sharing those letters with us.
Edward MuzikaPierre Thériault Experiences and knowing go hand in hand. But it is not a conceptual knowing. It is knowing that all so-called conceptual knowledge and ideas, including about one's own identities, are all add-ons to the fundamental feeling of being alive and existing.

When you abide in that original knowing, directly perceiving/feeling one's own self, resting there for a long bit, extraordinary experiences come along with a direct perceiving without the intermediary of mind or concepts.

With the subsidance of mentation, of mind, one then operates directly as a manifestation of universal consciousness. But even that is a concept and serves no one. Just trust to find oneself, and abide there, baking in that oven of self abidance until you are thoroughly cooked, or as Robert Adams said, you have become a hollow shel of your former existence.

As for extraordinary experiences, I post letters from students and others about their experiences mostly to inspire others to maintain or increase their intention and persistence towards abiding in the I Am sense, which becomes a recognition and abidance in Self.

20 April 2017

You have heard this sentence before, mostly coming from the “direct pointing” group of neo-Advaitins whom I will not name here.  This group “teaches” you about what you find in your own subjective experience when you look within.  They do not teach you how to introspect correctly so much, as to tell you what you find when you look within the way they did.  They tell you what you find, and they tell you that that is The Truth.
What they will say is that by looking within you will find that there is no “I” anywhere to be found.  That is, there is no entity or “object” that “you” will find when you turn your attention inward.  They conclude that without an I existing inside you as an entity, there cannot be any object existing outside of you, in opposition to the inner I, as it does not exist.  Thus there is no duality between inner and outer, between I and not-I, meaning that there is only one whole, integrated, phenomenal existence.  Now, all that you have to do is believe this, and keep repeating that there is no I, and all experience/phenomena is one continuous field, and by this knowledge you are considered enlightened.
This of course is bull shit.  Just a couple of conceptual notions conjoined which you accept as truth.
However, there is another way of looking at the phrase “you are already enlightened,” and “there is nothing you need to do in order to discover this.”
In fact, the enlightened mind, your enlightened mind, is already and always available to you within your present experience, no matter what that experience is.  It is just that the fully wakened her mind, the mind when experiences normally after one wakes up in the world appears, is incredibly complex, transient, and distracting.  It hides the base level of mind or consciousness that one finds in deep meditation, or the transition states between waking and sleeping.  It is in that transition state where one goes from deep sleep to waking up, before the I-sense, the I-am sense comes into existence, where you are awake, and aware, but not yet self-aware in the sense of knowing I am.  This I-am sense, is what Nisargadatta calls balkrishna, or the original child ignorance.  The I am sense is not there directly after the birth of the body, but it takes a few years for the consciousness developing the human to become self reflexive, and the I am sense is born, with I as a separate object from everything else in the world.
However, that original pristine state of being awake, but within which the I am sense has not yet come, where self reflexivity is not yet there, this pristine state of consciousness is what Ramana, Nisargadatta, and Robert Adams call the self, and as such the I am sense, and the external world experience are states of consciousness added on to that nonverbal pristine consciousness, as are the states of deep sleep and dreaming.  Waking, dreaming, deep sleep, and the I am sensation, are all states added onto the pristine waking state without the aspect of self reflexivity being get added.
This is the state the knowing of which is called awakening or enlightenment.  It is just ontologically prior to the balkrishna or child ignorance state of self reflexivity of the I am sense.
As such, this “state” is always there in our present experience whether or not we have ever directly experienced it without the simultaneous existence of the sleep state, the dream state, or the waking state, all of which are added on to that pristine pre-I-am awareness.
That is, this pristine consciousness, this Self, is always there in all of our experiences, but without meditation, without focused awareness, without awareness of the transition between sleeping and waking and being to isolate that pristine Self-consciousness, we have not had the of knowing the self and only the self without the busyness of the waking mind, the external world, or the lethargy of the deep sleep state.
Now you can understand that part of the phrase it says you are already enlightened, because that enlightenment state is always present in your present awareness, but you are not aware of it specifically as the ground state, the Grundlage, of all other experiences, of all other states of consciousness.
However, we also need to understand the second part of the sentence, “there is nothing to be done to know the state directly.”  This nothing to be done however, means that there is nothing to be done in terms of achieving something for the I or for the self.  There is no need to do chanting, mantra, frustrations, devotion to the guru, seva, or anything else, EXCEPT to become increasingly aware of your own consciousness.  That is, you use awareness of consciousness, to become increasingly aware of all aspects and subtleties, and movements, or none movements within your own consciousness.
You practice kind of meditation called self-inquiry, wherein your attention goes inwards, or is Ramana my heart she says, “heartwards,” while normally our attention goes outwards, into people and into the world.  Heartwards really means you turn your attention inwards, and downwards into your chest area rather than into your head area.  The center of gravity of your attention must get out of your head, because that is where thinking occurs, and must sink downwards into the heart, or even lower into the gut, in order to get “below” the level of thinking, level of mind-busyness.
As Ramana Maharishi and Robert Adams, as well as Nisargadatta, clearly point out, this requires effort, as most of us have the constantly chattering mind.  But all effort made to look within, or to feel within, that area of the heart, is effort well spent towards the eventual goal of discovering that pristine, pre—I-am consciousness, becoming aware of that pre- I-am consciousness.  That is, we use awareness to explore all of our consciousness, and to tease out the root states that we are not normally aware of because of our busy minds and the distraction of thought and of the world.  So there is nothing to do, except to become increasingly aware of our own inner experiences, our own inner consciousness, and our own awareness.
But this is a far different understanding than offered by the direct pointing neo-Advaitins, who say you already are enlightened and there is nothing to do—believe this and you are free.  True traditional Advaitins say there is something to do, an that is to become aware of the Self through self-inquiry, self-abidance, and real Self-knowing.

09 April 2017

April 9, 2017 Enlightenment Through Finding and Loving the Life Force

Enlightenment requires awareness of one's inner Life Force; without it the body collapses and there is no consciousness or mind.

Contemplate one's inner self, the body and mind from the inside, through observation and "feeling" for the I Am sensation of being alive and present. Once located, just rest there, abide there.

But one can accelerate the awakening of the Life Force or vital breath by deeply loving someone who feels it strongly and can express or share it.

This Satsang tape is on how to realize the Life Force, especially with respect to Nisargadatta and Robert Adams.


08 April 2017



Go to:

Password is:   edji

Come 15 minutes early and join with chanting

06 April 2017


You will find below the credible “secret” method that more quickly allows you to become aware of the Life force.

In the post immediately before this one on my Facebook page and blog, there is a long quote from the Ultimate Medicine, of Nisargadatta by Robert Powell, chapter 7.  It is an overall presentation of the process of becoming enlightened.  There are at least four steps: becoming aware of the Lifeforce; this identifying with the body; re-identifying with the life force itself, along with consciousness; this identifying with consciousness while residing in the Absolute.
The first step of becoming aware of the Lifeforce is easier for some people than others.  Women generally have a quicker and easier access to awareness of the Lifeforce than do men, because they are the creators of life and they are more in touch with the subtle body states of emotions, emotional attachment, and love.
It is quite prevalent in current spirituality to identify becoming aware and enhancing the Lifeforce by paying attention to it, with spiritual feminism, with erotic love, sex, feeling and becoming established in bliss and ecstasy, as well as dealing with “wild” energies used for healing or for various forms of witchcraft.
The Lifeforce is basically a feminine attribute of the One Reality.
This greatest of all secrets which is the key for one who believes themselves to be a body, and not the Lifeforce or consciousness, is to become aware of the Lifeforce within oneself.
There are two ways: the technique of abiding in the self as taught by Ramana Maharishi, Nisargadatta, and others, or energizing the Lifeforce within oneself through erotic love and sex.  The second technique is extremely powerful and very quick compared to the length of time necessary by strictly abiding in one’s own experience of self, at whatever level the self is experienced.
Abiding in the self means just looking within and feeling and seeing what you are from your level of experience.  Then over months and years, you just sit quietly and investigate your experience of yourself, and that experience changes over time, becomes deeper and more unified.
But the technique of using incredibly intense erotic experiences as well as increasing sexual tension without release can result in a highly energized Lifeforce with intense emotions, intense sexual feelings, intense lust, such that one experiences such a deep level of love, one can identify with that feeling of love, and thereby become one with love itself rather than being a human identifying with the body and experiencing love towards another.  The experience of love is so great, so big, that it defies any emotional experience felt prior to that time, except perhaps grief or fear.
I was extremely fortunate to have fallen in love with the woman, who was very deeply emotional and capable of expressing the most fierce love and desire imaginable, which elicited a similar both fierce and gentle love in me of such great portions as to free me from identification as a body, and re-identify with love itself, as did she.
The intense love on both our parts allowed us both to become aware of the Lifeforce in a way neither of us had ever known before, as intense light, intense energy, with absolute purity of expression.  The light and energy exploded in both of us, exploding through our heart, rising upward in the brain and head and then going beyond an explosion.  With that, we felt the love of such sublime purity that we could no longer identified as being human, because it was divine.  We loved God with all of our hearts and each other; we found God within ourselves by feeling and seeing it in our hearts in the other.
There was intense sexual longing, intense attachment, intense neediness, and intense expression of love such that we rocked each other’s basic sense of self through an awareness of the intense life force within each of us.  Thus consciousness had become aware of an awakened Lifeforce within each of us, and we shared worship of this divinity within each of us.
With this experience, with this opening to an awareness of the Lifeforce, as being like a divine wind or a divine fire within our guts, our hearts, in our minds, we felt insane with joy, rapture, and unending bliss that course through both of our bodies.  Yet almost all of this was done at a distance such as the physical sex act between us was never consummated.  As such, there was just a building, and ever higher intensification of that erotic lust, that sexual desire, the neediness to be together in mind and soul, such that the constant experience of the Lifeforce never left us, and was always available for contemplation by consciousness, our separate consciousnesses.

This is the time trick secret of using lust, using erotic love, using desirous, intensely possessive love to potentially awaken in ourselves and in the other awareness of the Lifeforce by intensifying the Lifeforce through the medium of building sexual tension.
I have no idea whether this is the reason so many gurus become involved sexually with their female and sometimes male students.  I do know that it is very commonplace for both the group and students to fall in love with each other.  Gurus encourage it because they know that love in whatever form enhances both sides attachment, compassion and service towards the other.  Both guru and student become entangled Internet of desire, not just sexual desire, but desire for the spiritual enlightenment of the other as well.  However, the tool, the method, is often sexual desire.
But this kind of love need not be confined to the gurus student relationship, anyone can use this Tantric technique to awaken within oneself awareness of the Lifeforce.  But it must be remembered that this is best practiced at a distance with intense desire and lust, intense immersion into the sexual principles and sexual desire which is on consummated, except perhaps at extremely infrequent times.  The importance is to awaken the lust, the desire, the sexual impulses, the neediness to devour the other and to incorporate the other into ourselves.  It is the intensity with which we hold onto the other and try to bring them into our hearts and bodies that is the key to using this method to realize the Lifeforce as independent from its sexual elements.  The Lifeforce is inflated by using sexual desire and erotic love for the other, but is itself far, far more than the sexual impulses used to become aware of it.
I know there are many readers out there who speak of the divine feminine, or the wild energies of the feminine, or which-energies that can enhance excitement, desire, and creative activity within oneself and the world.  These people will immediately understand what I am talking about, but also may become aware that this is just a stepping stone to a larger fulfillment in total self-realization which happens after the Lifeforce and consciousness are thoroughly integrated, and thereby the body is transcended, identification with the body is transcended and one becomes spirit itself, the Lifeforce and consciousness melded together.

04 April 2017

The Highest Truth

       I just read this long quote of Nisargadatta, in chapter 7 of the Ultimate Medicine.  It is the clearest exposition an overview of Maharashtra teachings and can be meditated on over and over.  Such repetition can help you get out of your concepts of what you are now, and become something far more universal and blissful.
“Originally, I am untainted—uncovered by anything, without stigma - since nobody existed prior to me. Nor do I entertain any concepts about somebody existing before me. Everything is in the form of the manifest world, after the appearance of the knowledge “I am” with the body. Together with the body and the indwelling “I-am-Ness,” everything is. Prior to the appearance of this body and the knowledge “I am,” what was there?

The Paramatman was there, the highest self, the core of the self. This identity is without any stigma. Even the sky cannot touch it. The space cannot touch it. It is subtler than space. It is just like sunrays or moonbeams: they do not get dirty
in dirty waters. If such is their purity, what would be the purity of the self, consciousness?

Understand this first moment, when we understood “we are” - the first moment of the body, when it understood “it is.” Recognize that very first moment. Once you grasp this, then you are the highest of the gods, the point at which everything arises. At that very point, everything also sets: the source and the end are the same point.
So once you understand this, you are released from that point. Nobody tries to understand this happening of the self, the happening of this “I-Am-ness.” Once It Is Understood, I, the Absolute, am not this “I-am-ness.”

Every creature in the Universe
prays to that principle which he considers his God or whatever, but all this can only happen from the time the Life force has awakened until the time that the Life force is no longer working.

In the practice of meditation, this life force gets purified, and then the light of the Atman shines forth. However, the working principle is still the Life force. When this purified life force and the light of
the self merge into each other, then the concept, imagination, or mind, everything, is held in abeyance.

When anyone tells you to do some sadhana, with what can you do sadhana of any kind? It can only be this life force. The only instrument one has to do
sadhana with is the life force. This life force, instead of viewing it merely as an instrument, has to be treated—mentally accepted - as the highest principle in the world: that is, God, Paramatman, Ishwara, or whatever you want to call it. So that when this life force is pleased, it gets purified and merges with the light of the Atman.

What is creation?
Whatever has been created, is it the creation of God, or is it the creation of this life force? By practicing meditation, diligently and continuously, this life force gets purified to such an extent that it attains divinity. Do understand that this life force is God, and God is the life force, and be one with it.

Now when this life force
and the highest principle become one in your meditation, then whatever is reached by this merger, signifies the awakening, liberation, call it whatever you like. So, what is liberation? Subjection to the conditioning and obstructions connected with the individual, all that disappears. That is liberation. This life force is the acting principle; and that which gives sentience to the person is the consciousness. The principle is that within the body, consciousness and the prana or life force together are Atman.

It is said that somebody is dead. So what has happened? The life force has gone
and the principle behind the life force—that is, this consciousness -has also disappeared. That is all that has happened. I have been explaining the principle, analyzing it, for all these years. But from now on, I have not the energy or inclination to explain all of this again, so I can only say what is to be done, if anything. And the only thing is that nothing is to be done as is generally understood by the word “do,” but merely to sit in contemplation and let the consciousness unfold itself, unfold the knowledge about itself.

You are to do meditation, and in that
meditation itself the consciousness will unfold whatever knowledge is to be revealed. But people generally do not go to the root of the matter and explain the principle, which is what I have been doing all these years.

This consciousness
and the life force, when they merge they tend to become steady in the Brahmananda. And then all thoughts cease, even the  thought that you are sitting in meditation. And that is the start of the samadhi. That state will remain for a while and discontinue again, whatever the reason. And then normal behavior in the world will start. That is, the life force will start its normal work or activities.

Now I am asking: this disease (throat cancer) that I am said to suffer from, to what has this illness come? It has come to this consciousness and the working principle—that is, the life force. These two are concerned with that  illness. And I, being apart from it, am not concerned with the illness. But it is one’s duty to keep that life force in reasonably good working order. That is why the medicine was taken in the same way that food is normally taken, so as to keep this consciousness
and the Life force in proper working condition.

So, medicine is much like food. But as far as I am concerned, I do not really care whether this life principle
and the consciousness work or not, because I am totally apart from it, beyond it and tired of it. The Life force and the consciousness are not really two; as a concept they are treated as such but they are really one. As soon as a form is created, the life force is infused in that form, and sentience is automatically present. There is a physical form and the life force, and in the absence of the consciousness there would only be a technically alive body. But merely that life force within the body—what is the use of it?

It has no meaning, no function unless consciousness is also present. So it is this consciousness which gives
this life force, which would otherwise be merely air, the potency to create a sentient being.

People write to me, thanking me for my guidance and they say they now understand that although physically they and me are separate, we are actually one. All that, however, is still superficial knowledge which has been obtained by the consciousness upon its realization that is not the body. But it is only at that stage that the knowledge has remained—on the level of words. They have not really gone beyond.


To me this is the most exquisite and complete statement of the highest teaching, and when I hear his words, my whole body is embraced by bliss. Hearing this understanding creates bliss.