राम
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What is Really Real? - 20th September 2017

September 20, 20177:2171 views

Saar (Essence)

Ananta guides seekers to investigate the nature of reality by applying the filters of direct experience and changelessness, revealing that only the absolute Self remains while all appearances, including consciousness, are ultimately unreal.

Anything that comes and goes has no basis in reality; it is merely a seeming appearance.
Only two things define the real: it must be a direct insight and it must never change.
Beyond the realm of personal suffering, you find that the world is like the child of a barren woman.

contemplative

realityconsciousnessawarenessdirect experiencemayaself-inquiryadvaita vedanta

Transcript

This transcript is auto-generated and may contain errors.

Seeker

You reach the stage where neither arrives, not so much immediately like that. It was seen that was taken on us, oh, and it was picked up, but that was not true. I've seen what is real. I don't feel so different. This, let's see if I can understand or see the truth, and so I'm home looking, yeah.

Ananta

Because thinking that you're going to reach a stage where thoughts neither arise nor so much, it's based upon the idea that you're an individual, yes? And even if it arises, unless it's believed, the thought is... it has a vision, can be said to have arisen really? And anything, and as we've already seen, like anything that goes has no basis in reality here. Then its position is: Is there anything that is ever really arisen or dissolved? Some of you in your concentration—and it's happened for centuries, so I don't feel like teaching—some of you in your contemplation will come to an insight from which you will make a conclusion like: Consciousness is like the waves on the ocean, seem like they have the same material reality as the ocean itself. And some of you will come to the conclusion that consciousness is like the snake in the rope; it never really happened.

Ananta

Either of these, you are beyond the realm of personal suffering. They're not identifying as something which is ephemeral, with something which is changing. Finding that ultimate reality within which, whether you say that consciousness takes birth and dissolves back into it, or you say it never really appeared, never really happened but appears to happen—so I'm okay with either of these positions. In fact, it's a beautiful contemplation. But into this contemplation, you will find that really we need to clarify for ourselves what we mean by 'real'. Do we really agree with the sages' definition that everything that comes and goes is not real? So, is the appearance of the seeming 'you'—if it is under you, but it ever really happened—it's not real. All of these are next-level contemplation.

Ananta

What is real is here. Do we agree with this? When I say there are two filters to what is real: one is the response of our direct insight, and second is that it must not change. What lives up to these two filters? As we are direct and select direct experience, and it must not be changing, what lives up to these two filters? Only awareness. Only this absolute Self. To these two filters, ultimately even consciousness does not apply. So you see, any time in the last three hours, there is existence, where it is gone?

Ananta

The simpler approach is how we take it in Satsang, to say: Yes, it is a dynamic aspect, because they don't get into some sort of a dry design. But at the end, all they just said is, every more time schools exist, we want this in my reality. There is the seeming appearance of something, seeming appearance of something out there. I saw you and I saw that nothing is. So stay with the question: What is it that I mean by 'I'? What is it that you mean by 'real'? There is a difference in your definition, right? Over to say, to say if you include something which is changing as also the real, then we will have it... we come to a different conclusion. We've come to that conclusion that everything emanates out of the real. So the fact which is changing never really happened, and we will come to this conclusion.

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Ananta

It isn't all clear, all of this. We will display of consciousness or just an appearance like the movements of the snake that never... once we can. In Indian spirituality, very popularly, this thing is like the seven... seventh son of a woman who never gave birth. This is what language is pointing to this world. This world is the third child of the barren woman.

The Thread Continues

These satsangs touch the same silence.