1. NO.ME STUDIO - BEHIND YOURSELF

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    10/2015 NEW COLLECTION COMING SOON

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    • 2015-06-21-Satsang: Being-Consciousness-Bliss

      56:46

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      Initial silence is followed by spiritual instruction about Self-inquiry and true Knowledge. Dialogues on the mind, doer-ship, freedom from a wandering mind, determination and discrimination, freedom from desire, and other spiritual topics. Concludes with a recitation in Sanskrit and English of verses from the Ashtavakra Gita and in Tamil from chapter 8 of the Song of Ribhu. Quote from Satsang: Questioner: I would like to discuss your statement that “everything is Brahman”. In texts, it is said that teaching imparted by the Guru “is casually imparted,” and this statement seems to be in line with it and can snap one out of thinking truth is theoretical. Nome: What could possibly be theoretical about your Existence? Questioner: It couldn't be. It has to be immediate fact. Nome: Indeed, it is the only thing that is immediately experienced. Nothing is as directly experienced as your own Existence or Consciousness. All else depends on supposition. But what do you need to suppose in order to know that you exist? Nothing. The truth of the Self is ever Existent; hence, this remark about casually imparting.

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      • 2015-06-14-Satsang: Abide as the Self

        01:01:20

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        Initial silence is followed by spiritual instruction about what abidance as the Self truly is. Dialogues on knowledge, freedom from fear, and other spiritual topics. Concludes with a recitation in Sanskrit and English of verses from the Avadhuta Gita and in Tamil from chapter 7 of the Song of Ribhu. Quote from Satsang: Questioner: I recently had a meditation on life and death and initially felt some freedom, but later it seemed terrifying regarding losing life itself. Nome: The fear arises only from a body-misidentified position, not after it is relinquished. To retain the misidentification with the body is a cause of fear. To be free of fear, abandon the misidentification with the body. By doing so, you are not abandoning a real thing. You are merely abandoning ignorance. Do not stop there. The Upanishads declare “where there is a second there is fear.” A second means anything other than the one Brahman, such as the idea of “I,” existing as an individual entity or an embodied entity. To be free of fear, lose that ignorance. Ignorance survives because of your belief in it. If you abandon that, what power does it have? It is a great blessing, grace itself, that these precious teachings and all that represents them have survived to the present day since the most ancient times.

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        • 2015-02-15-Satsang: As We Are

          01:52:31

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          Initial silence is followed by spiritual instruction about the Realization that the Self is the perfectly full Brahman. Dialogues on proof, the approach to spiritual practice, continuous inquiry and the urge to realize, what is truly important, and other spiritual topics. Concludes with a recitation in Sanskrit and English of verses from the Chandogya Upanishad and in Tamil from chapter 1 of the Song of Ribhu. Quote from Satsang: Questioner: I have to cease to give importance to the outer phenomena and have to see that the individual is unreal. Nome: What is truly important? The wise see that that upon which their happiness and immortality depend is the most important. What is important in itself? Not what do we lend importance to, but what is important in itself? What could possibly be more important than Knowledge of the supreme Reality? What could possibly be more important than that which yields, upon realization, permanent peace? When we see the transience of all the things to which we apparently have become attached, are any of them important? The things of the world and of the body are unreal. If you cannot see them as unreal, at least see them as transient. The eternal is alone worth realizing. Just how much do you desire peace, freedom, and happiness? If one is keenly aware of that, the strong urge for Self-Realization is natural.

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          • 2015-05-31-Satsang: A Child’s Prattle

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            Initial silence is followed by spiritual instruction about the true nature of Existence. Dialogues on the nature of thought, God, and other spiritual topics. Concludes with a recitation in Sanskrit and English of verses from the Avadhuta Gita and in Tamil from chapter 6 of the Song of Ribhu. Quote from Satsang: Questioner: I was reading the Origin book that was discussed at the retreat, and I had a question regarding the supreme Ordainer. Nome: The supreme Ordainer is God, obviously. One and the same thing is perceived as God, the supreme Ordainer, the Witness of all minds, and the one Self that alone exists. In relation to the universe, it is God. In relation to the minds of all, it is the silent Witness. Not in relation to anything conceived, just by itself just as it is, it is the Self. Questioner: So, this means that there is no will in it? Nome: We can speak of the Ordainer as having supreme will, but there is nothing opposing it. Questioner: Is there such a thing as God's will? Nome: Yes, but it could not be apart from God, just as anything else. If you wish to speak of it as will, it is alright. Everything appears or occurs by one power. What is the source of that universal power? What is its nature? For that all-powerful, ineffable something, we give a word. But if you want to know God, you had better know yourself, for knowledge of God without knowledge of the Self is nothing more than a mental image, the Maharshi has declared. If you see yourself as you truly are, God sees God with God's own eye.

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            • 2015-04-05-Satsang: Always

              01:59:02

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              Initial silence is followed by spiritual instruction about the eternal Self. Dialogues on Self-inquiry, the knower free from the known, freedom from misidentification with a body, and other spiritual topics. Concludes with a recitation in Sanskrit and English of verses from the Avadhuta Gita and in Tamil from chapter 3 of the Song of Ribhu. Quote from Satsang: Nome: That which you truly are, you are always. Not only is that immutable, it is eternal. What of you is eternal? What has a beginning and an end, a birth and a death, cannot be your very Existence, for Existence does not cease to exist at any time. Evidently, it cannot be the body, which has a beginning and an end. If your real nature is bodiless, what is it? What has a beginning and an end, in other words, that which is not eternal, is merely a false appearance and not the reality of your Being. Who are you? Thought is not eternal. It is momentary. What you are is always. If you are neither the perceptible nor the conceivable, what are you? The Upanishads declare that the Self is Brahman. Sri Bhagavan, Ribhu, Adi Shankara, and others have proclaimed the nature of the Self is Sat-Chit-Ananda, Being-Consciousness-Bliss. If you know yourself, therefore, Brahman knows Brahman, God knows God. To know yourself, inquire deeply within, at the depth of your very Existence, “Who am I?” Such inquiry brings a cessation to the imaginary conception of differentiation, such as jagat-jiva-para, the universe, the individual, and the supreme. In the eternal, as the eternal, one finds complete peace and illimitable joy. Such are of your very nature.

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              • Satsangs at the SAT Temple

                01:07:17

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                Initial silence is followed by spiritual instruction about the knower of Brahman being Brahman. Dialogues on the teachings of Bhagavan Sri Ramana Maharshi, knowledge and ignorance, freedom from the mind and compassion, temporary dissolution and complete destruction of the mind, and other spiritual topics. Concludes with a recitation in Sanskrit and English of verses from the Avadhuta Gita and in Tamil from chapter 6 of the Song of Ribhu. Satsang Quote: Questioner: You mentioned that the freedom from thought is not the same as absence of thought. Can you explain? Nome: In the scriptures, manonaha, destruction of the mind, is advocated, rather than monolaya, temporary dissolution of the mind. The appearance and disappearance of thought is still objective. In your inquiry, have the nonobjective as your aim. Thought appears. It is not eternal. It disappears. Having disappeared, it may reappear. You remain constant. That constant one is free from thought. By freedom of thought, two things are meant. First, non-identification with thought and, secondly, the absolute absence (nonexistence) of thought. There is no such thing as a thought in the Self. From what position, as it were, do you conceive of thought as having existence? From what position do you consider thoughts as definitions of yourself. These should be examined. The mere disappearance of objective thought, as a phenomenon, is of no lasting significance. Consider how many times you have fallen into deep sleep, in which there is no thought. You have practiced that thousands of times. Does it yield Self-Realization?

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                • 2015-02-22-Satsang: Existence

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                  Initial silence is followed by spiritual instruction about the Existence of Brahman. Dialogues on for whom objects appear, the reason for illusion, thoughts and the “I,” and other spiritual topics. Concludes with a recitation in Sanskrit and English of verses from the Chandogya Upanishad and in Tamil from chapter 1 of the Song of Ribhu. Satsang Quote: Questioner: Why does this dance of illusion exist, and it seems to go on and on? Nome: Before one finds out the reason why there is a “this,” one should find out if there is a “this”? Otherwise, the reason for illusion will be equally illusory. We could say that the reason for false appearance is to bring about the realization of that which is not false, but, since it is a false appearance, not a real appearance, it does not actually exist. Questioner: So, it seems that any question needs to be proceeded by what really exists or “Who am I?” Nome: Yes. “Who am I?” is ultimately important. Otherwise, without that discerning questioning, or inquiry, the false definitions attributed to that “I” will be implicit in whatever the objective explanation is. You will think of yourself as an experiencer, a seer, a thinker, a sensing entity, an actor, a doer, etc. But none of those are true. First, clear up the question of identity and discover who you are. Then see if the question of a world still arises.

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                  • 2015-05-10-Satsang: Self-Realization

                    01:01:06

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                    Initial silence is followed by spiritual instruction about Self-Realization. Dialogues on spiritual assurance, freedom from obstacles, precision and clarity of Self-Knowledge, and other spiritual topics. Concludes with a recitation in Sanskrit and English of verses from the Avadhuta Gita and in Tamil from chapter 5 of the Song of Ribhu. Satsang Quote: Questioner: Why is it so hard to translate this into experience? I get a glimpse of it when here. Nome: What makes the difference between here and there? It cannot be the physical location. Questioner: My fear of survival. Nome: It is the various attributes and suppositions that pertain to the individual. If you question them, they will unravel. They will disappear because they are unreal. The difficulty will not prove to be genuine. There is no difficulty actually, but you cannot simultaneously claim the ego as your identity and the Self as your identity. Hence the apparent difficulty. Questioner: There is only one in a hundred million who can achieve this. Nome: Is it due to lack of capacity or adherence to delusion? Questioner: Adherence to delusion. Nome: And one adheres to delusion for what reason? Questioners: For desires and fears. Nome: Exactly so. Fears are just the obverse form of desires, which are based upon the motivation to be happy, which is really to be one’s Self. If you determine the real source and nature of happiness, that it is truly within, the obstacles melt away, and the fears and desires dissolve. Then, turning within, there are not two ways of understanding: intellectually and experientially. Understanding, or true Knowledge, is of one kind.

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