Self-Realization is direct realization of the ultimate truth or real god, in contrast with traditional paths, which are indirect***

There is no wisdom whatsoever in this. Scriptures are just a collection of words. Thus wisdom is not found in scriptures. Wisdom is within oneself. The truth is not found in words.  The truth is within oneself." 

The scriptures are filled just with information. By accumulating information one cannot attain    wisdom.  No matter how much one knows, wisdom is not attained. One  can go on gathering more and more knowledge, learn the scriptures by heart, become parrots, memorize each and every sutra or stanza , let the complete Vedas be imprinted in his  memory -- but still the  wisdom will not dawn. 

People think that mastering scriptural knowledge is wisdom.  Pundits and religious gurus call scriptural knowledge as wisdom. Scriptural knowledge binds one instead thus it is not liberation.  Wisdom is that which liberates one from experiencing the duality as reality. 

That is why Sage Sri Sankara, indicated  in Bhaja Govindam says: - [Jnana Viheena Sarva Mathena Bajathi na Muktim janma Shatena] - one without knowledge does not obtain liberation even in a hundred births, no matter which religious faith he follows.  

Sage Sri, Sankara says in the Viveka Chudamani indicated that: - 58. Loud speech consisting of a shower of words, the skill in expounding the Scriptures, and likewise erudition - these merely bring on a little personal enjoyment to the scholar, but are no good for Liberation.

59. The study of the Scriptures is useless so long as the highest Truth is unknown, and it is equally useless when the highest Truth has already been known.

60. The Scriptures consisting of many words are a dense forest which merely causes the mind to ramble. Hence men of wisdom should earnestly set about knowing the true nature of the Self.

61. For one who has been bitten by the serpent of Ignorance, the only remedy is the knowledge of Brahman. Of what avail are the Vedas and (other) Scriptures, Mantras (sacred formulae) and medicines to such a one?

62. A disease does not leave off if one simply utters the name of the medicine, without taking it; (similarly) without direct realization one cannot be liberated by the mere utterance of the word Brahman.

63. Without causing the objective universe to vanish and without knowing the truth of the Self, how is one to achieve Liberation by the mere utterance of the word Brahman? — It would result merely in an effort of speech.

64. Without killing one’s enemies, and possessing oneself of the splendor of the entire surrounding region, one cannot claim to be an emperor by merely saying, ‘I am an emperor’.

65. As a treasure hidden underground requires (for its extraction) competent instruction, excavation, the removal of stones and other such things lying above it and (finally) grasping, but never comes out by being (merely) called out by name, so the transparent Truth of the self, which is hidden by Maya and its effects, is to be attained through the instructions of a knower of Brahman, followed by reflection, meditation and so forth, but not through perverted arguments.

66. Therefore the wise should, as in the case of disease and the like, personally strive by all the means in their power to be free from the bondage of repeated births and deaths. 

Thus Sage  Sri Sankara clearly indicated that: - yoga, intellectualism, scriptural mastery is not the means to self-knowledge.  But by the realization of one's identity with consciousness, which is ultimate truth or Brahman, freedom from experiencing the illusion as reality is possible, and by no other means. 

Sage Ramana Maharishi  says:-

Q by D:- Is not necessary to study the Vedas or at least the Prasthanatraya [the Bhagavad Gita,Dasopanishad and Brahma Sutras, all with commentaries]to ensure firm realization?

Ramana Maharishi:-No. Do you need all that to see yourself? All that is intellectual wealth, useful in explaining doubts and difficulties if others raise them or if you yourself encounter them in the course of thinking. But to attain realization, all that is not necessary. You want fresh water to drink, but you do not require all the water of the river Ganges to quench your thirst. [Page 111/112 of Practical guide to know yourself c/e by A.R.N]. 

This surely indicates Sri, Ramana Maharishi’s path is independent path nothing to with the religion and scriptures.  

Even Upanishad says:

  This Atman cannot be attained by the study of the Vedas, or by intelligence, or by much hearing of sacred books. It is attained by him alone whom It chooses. To such a one Atman reveals Its own form. [Katha Upanishad Ch-II -23-P-20]

Mundaka Upanishad  : - This Atman cannot be attained through the study of the Vedas, nor through intelligence, nor through much learning. He who chooses Atman—by him alone is Atman attained. It is the Atman that reveals to the seeker Its true nature. (3 –page-70 Mundaka Upanishad  Upanishads by Nikilanada)

The scriptures indicate that Atman is Brahman, and Brahman is ultimate truth. Therefore the soul, which is in the form of consciousness, is ultimate truth.  Thus to realize the ultimate truth is the prime goal.   A well-directed inquiry, analysis and reasoning will lead one to his non-dual destination.  

Self-realization is a direct realization of the ultimate truth or real god, in contrast with traditional paths, which are indirect. And the other paths cannot lead to the ultimate destination because they are based on the false self, which they hold as real self and false experience as reality. 

In reality there is nothing exist other than consciousness.***

Q:-How can Consciousness be grasped and by whom?

Dear Rice,

In reality there is nothing exist other than consciousness. Only in ignorance there is diversity.  All the three states are the product of ignorance. In the state of ignorance one thinks body as body, ego as ego and universe as universe. In ignorance one has the urge to   search the truth of his true existence.  When the waking entity indulges in deeper self-search   and becomes aware of the fact that, the self is neither the waking entity nor the self is dream entity but the self is formless substance and the witness of the three states. That formless substance and witness are one in essence, and that essence is consciousness. Thus consciousness alone is real and all the three states are mere mirage created out of consciousness. Therefore, there is no second thing exist other than consciousness.  Thus waking is consciousness, dream is consciousness and deep sleep is consciousness because they are they ceases to exist without consciousness. When there is no ignorance, then there is neither waking nor dream nor deep sleep, only non-duality, which is the very nature of consciousness. 

The waking experience is the state of ignorance because it is the product of ignorance. The waking entity is discussing about the consciousness within the waking experience,   because it is unaware of the fact that, it is not the self.  Within the waking experience the waking entity is ignorant of the innermost self, which is consciousness thus it sees the body as body , ego as ego and universe as universe but never thinks that the body , ego and universe to be consciousness. It is unaware of the fact the body, ego and universe cease to exist without the consciousness.  The waking entity, which is the product of ignorance, has to grasp the truth that, it is not the self, but the self is inner most, which is formless consciousness.  The consciousness is the ultimate truth and second to none.  

On the standpoint of the formless soul/consciousness as self

"There is nothing to accept,
Nothing to reject,
Nothing to hold on to,
Nothing to let go of,
Nothing to grasp,
Nothing to spurn,
Nothing to embrace,
Nothing to relinquish,
Nothing to dissolve.

This is the truth.

~ From Ashtavakra-Gita

Osho on:- Death of the mystic, J. Krishnamurti,*****

Trevor,  

Your blog is brilliant, I have posted it on all my pages.

Yes, I know that you say everything is an illusion, including our waking everyday state and dreams. Are you denying the astral planes and the spiritual planes? What about the ascended masters who channel through Kim Micheals. The spiritual world has libraries of evidence to back it up. Near death experiences talk of the uninterested observer that floats up from the body.
I do not want to know about enlightened beings and what they experience yet, until we accept that there are levels of spiritual realities.

Yes, I accept they are a projection of consciousness but they are as real as this world. Tell me what happens to your relatives' pets loved ones who are not enlightened? I see your point about there being no soul, Krishnamurthy mentioned this also. But all the evidence of spirit over the last hundred years must be explained.

Dear Trevor,

Thank you very much for liking my blogs and also posting them on all your pages. The astral planes and vision are witnessed by the waking entity is nothing but an illusion because the waking experiences itself is mere illusion. We talk about the astral planes and visions only in waking experience, which itself is a falsehood.  There is no need to deny astral planes and visions many people are sincere in their claims they do experience.   The dream experience is a reality within the dream likewise the astral reality and visions are a reality on the physical realm. Any kind of experience implies duality.   The duality is not a reality from the ultimate standpoint.  I discussed this subject in one of my blogs.  Astral planes or visions are parallel waking experience or parallel dream.  Thus whatever appears and disappears is not real. 

 In Papaji [HWL Poonja] a book by David Goodman page -33-34 the discussion between Sri, Ramana Maharishi and Papaji.  Papaji’’[Poonjaji ] was one of the most inspirational icons of the seeking world and it helps to clear some of the cobwebs of doubts and confusion  but seeker has to do his own homework to get rid of ignorance completely.

NDE- The self is birthless and deathless and it exists prior to the appearance of the waking experience and it prevails even after the disappearance of the waking experience. The birth, life, and death take place within the universe which appears waking or dream experience. the dream become unreal when waking takes place and waking becomes unreal when waking entity becomes aware of the fact that it is not the self but self is the formless substance and witness of the three states, thus the self is not an individual because it pervades in everything and everywhere in all the three states.  Thus, the individual experience of birth, life, and death which happens within the false experience are bound to be a falsehood.    All the individual theories are egocentric, not soul-centric thus there are of no value in the realm of truth. 

Many thinkers feel:-  

J.K’s teaching seems essentially negative, a potent but bitter medicine for those imprisoned by institutional cults. He breaks the student’s bonds but then leads him to a vast desert where he abandons him. The ultimate state of consciousness he describes is that of the traditional sage or fully enlightened being, but he does not show us the process leading to the realization of this state. He describes marvelously the goal, but does not indicate the steps to be taken: his recurring phrases "unified consciousness" and "let go" are not a roadmap.

Osho on:-

 Death of the mystic, J. Krishnamurti,

Osho’s tribute

J. Krishnamurti died last Monday, In Ojai, California. In the past, you have spoken of him as another enlightened being. Would you please comment on his death?

The death of an enlightened being like J. Krishnamurti is nothing to be sad about, it is something to be celebrated with songs and dances. It is a moment of rejoicing.

His death is not a death. He knows his immortality. His death is only the death of the body. But J. Krishnamurti will go on living in the universal consciousness, forever and forever. socrat08

Just three days before J. Krishnamurti died, one of my friends was with him; and he reported to me that his words to him were very strange. Krishnamurti was very sad and he simply said one thing: "I have wasted my life. People were listening to me as if I am an entertainment."
The mystic is a revolution; he is not entertainment.

If you hear him, if you allow him, if you open your doors to him, he is pure fire. He will burn all that is rubbish in you, all that is old in you, and he will purify you into a new human being. It is risky to allow fire into your being—rather than opening the doors, you immediately close all the doors.

But entertainment is another thing. It does not change you. It does not make you more conscious; on the contrary, it helps you to remain unconscious for two, three hours, so that you can forget all your worries, concerns, anxieties—so that you can get lost in the entertainment. You can note it: as man has passed through the centuries, he has managed to create more and more entertainments, because he needs more and more to be unconscious. He is afraid of being conscious because being conscious means to go through a metamorphosis. zara207

I was more shocked by the news than by the death. A man like J. Krishnamurti dies, and the papers don't have space to devote to that man who for ninety years continuously has been helping humanity to be more intelligent, to be more mature. Nobody has worked so hard and so long. Just a small news article, unnoticeable—and if a politician sneezes it makes headlines. socrat16

What is your connection with Krishnamurti?

It is a real mystery. I have loved him since I have known him, and he has been very loving towards me. But we have never met; hence the relationship, the connection is something beyond words. We have not seen each other ever, but yet…perhaps we have been the two persons closest to each other in the whole world. We had a tremendous communion that needs no language, that need not be of physical presence….

You are asking me about my connection with him. It was the deepest possible connection—which needs no physical contact, which needs no linguistic communication. Not only that, once in a while I used to criticize him, he used to criticize me, and we enjoyed each other's criticism—knowing perfectly well that the other does not mean it. Now that he is dead, I will miss him because I will not be able to criticize him; it won't be right. It was such a joy to criticize him. He was the most intelligent man of this century, but he was not understood by people.
He has died, and it seems the world goes on its way without even looking back for a single moment that the most intelligent man is no longer there. It will be difficult to find that sharpness and that intelligence again in centuries. But people are such sleep walkers, they have not taken much note. In newspapers, just in small corners where nobody reads, his death is declared. And it seems that a ninety-year-old man who has been continuously speaking for almost seventy years, moving around the world, trying to help people to get unconditioned, trying to help people to become free—nobody seems even to pay a tribute to the man who has worked the hardest in the whole of history for man's freedom, for man's dignity.

I don't feel sorry for his death. His death is beautiful; he has attained all that life is capable to give. But I certainly feel sorry for the whole world. It goes on missing its greatest flights of consciousnesses, its highest peaks, its brightest stars. It is too much concerned with trivia.
I feel such a deep affinity with Krishnamurti that even to talk of connection is not right; connection is possible only between two things which are separate. I feel almost a oneness with him. In spite of all his criticisms, in spite of all my criticisms—which were just joking with the old man, provoking the old man…and he was very easily provoked….

Krishnamurti's teaching is beautiful, but too serious. And my experience and feeling is that his seventy years went to waste because he was serious. So only people who were long-faced and miserable and serious types collected around him; he was a collector of corpses, and as he became older, those corpses also became older.

I know people who have been listening to him for almost their whole lives; they are as old as he himself was. They are still alive. I know one woman who is ninety-five, and I know many other people. One thing I have seen in all of them, which is common, is that they are too serious.
Life needs a little playfulness, a little humor, a little laughter.

Only on that point am I in absolute disagreement with him; otherwise, he was a genius. He has penetrated as deeply as possible into every dimension of man's spirituality, but it is all like a desert, tiring. I would like you back in the Garden of Eden, innocent, not serious, but like small children playing. This whole existence is playful. This whole existence is full of humour; you just need the sense of humor and you will be surprised….

Existence is hilarious. Everything is in a dancing mood, you just have to be in the same mood to understand it.

I am not sorry that J. Krishnamurti is dead; there was nothing more for him to attain. I am sorry that his teaching did not reach the human heart because it was too dry, juiceless, with no humour, no laughter.

But you will be surprised to know—whatever he was saying was against religions, was against politics, was against the status quo, was against the whole past, yet nobody was condemning him for the simple reason that he was ineffective. There was no reason to take note of him….
Krishnamurti failed because he could not touch the human heart; he could only reach the human head. The heart needs some different approaches. This is where I have differed with him all my life: unless the human heart is reached, you can go on repeating parrot-like, beautiful words—they don't mean anything. Whatever Krishnamurti was saying is true, but he could not manage to relate it to your heart. In other words, what I am saying is that J. Krishnamurti was a great philosopher but he could not become a master. He could not help people, prepare people for a new life, a new orientation.

But still, I love him, because amongst the philosophers he comes the closest to the mystic way of life. He himself avoided the mystic way, bypassed it, and that is the reason for his failure. But he is the only one amongst the modern contemporary thinkers who comes very close, almost on the boundary line of mysticism, and stops there. Perhaps he's afraid that if he talks about mysticism people will start falling into old patterns, old traditions, old philosophies of mysticism. That fear prevents him from entering. But that fear also prevents other people from entering into the mysteries of life….

I have met thousands of Krishnamurti people—because anybody who has been interested in Krishnamurti sooner or later is bound to find his way towards me, because where Krishnamurti leaves them, I can take their hand and lead them into the innermost shrine of truth. You can say my connection with Krishnamurti is that Krishnamurti has prepared the ground for me. He has prepared people intellectually for me; now it is my work to take those people deeper than intellect, to the heart; and deeper than the heart, to the being.

Our work is one. Krishnamurti is dead, but his work will not be dead until I am dead. His work will continue.