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#2771 - Wednesday, March 28, 2007
- Editor: Jerry Katz
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Mukunka Rao sends notice of U.G. Krishnamurti's passing. It is from http://ugkrishnamurti.org
Remembering U.G. Krishnamurti
U.G. Krishnamurti, lovingly called UG by his friends
and admirers all over the world, is no more. The end came on
Seven weeks before, UG had a fall and injured himself. This was the second such occurrence in two years. He did not want such an incident to occur once again which would make him further dependent on his friends for his daily maintenance. So he refused medical or other external intervention. He decided to let his body take its own natural course. He was confined to bed and his consumption of food and water became infrequent and then ceased altogether. Its time to go, he declared, joined his palms in namaste, thanked his friends and advised them to return to their places. Only his longtime friends, the filmmaker, Mahesh Bhatt, Larry and Susan Morris, and few other friends stayed back to guard his body and do whatever was necessary when the end came. UG did not die of any disease, although he suffered from cardio-spasm for many years, which became quite severe in the last days of his life.
UG did not show the slightest signs of worry or fear about death or concern for his body even at the end of his life. He did not leave any specific instructions as to how to dispose of his dead body. You can throw it on the garbage heap, as far as I am concerned, he often would say.
Responding to questions on death, UG said, Life and death cannot be separated. When what you call clinical death takes place, the body breaks itself into its constituent elements and that provides the basis for the continuity of life. In that sense the body is immortal.
UG was born on
He did his schooling in the town of
Between 14 and 21 years of age, UG spent seven years off and on with Swami Sivananda in Rishikesh practicing yoga and meditation. He had various mystical visions and experiences there, but he questioned their validity as he thought that he could recognize them only on the basis of his prior knowledge he already had about them.
In 1939, when UG was 21 years of age, he went and met Sri Ramana Maharshi and asked him, This thing called moksha, can you give it to me? Ramana reply, I can give it, but can you take it? struck him like a thunderbolt and set him up on a relentless search for truth that ended at the age of 49 with a totally unforeseen result.
After leaving the university, UG joined the Theosophical Society as a lecturer and toured the country giving talks on Theosophy. Even after his marriage to Kusuma Kumari in 1943, he continued to work with the Theosophical Society and gave lectures in European countries, until, in 1953, he realized that what he was doing was not something true to his real self and quit the post in disgust. After that, he met J. Krishnamurti, who was by then famous as an unconventional spiritual teacher. For two years, he met him now and again and got into fierce discussions on spiritual matters, but later on, he was to reject JKs philosophy, calling it a bogus chartered journey.
During this period, UG also underwent a life-altering, mystical experience, what he sometimes called a death experience. But he brushed it all aside as of no importance and moved on, further probing and testing and questioning every experience until he came into his own.
In 1955, UG went to
In 1972, UG gave his first public talk at the Indian Institute of World Culture. He never again gave any public talk. But he did not/could not stop people from meeting and talking to him. He responded to their queries and answered their questions in the way only he could. He usually stayed with friends or in small rented apartments, but never stayed in one place for more than six months. He gave no lectures or discourses. He had no organization, no office, no secretary, and no fixed address. Despite his endless repetition that he had no message for mankind, ironically yet naturally thousands of people the world-over felt otherwise and flocked to see and listen to his anti-teaching. The first book, The Mystique of EnlightenmentThe unrational ideas of a man called UG, put together by Rodney Arms, appeared in 1982. In 1986, he went public and gave his first TV interview, which was soon to be followed by several TV and radio interviews the world over. And UG made publishing history by not allowing copyright on any of his books saying, My teaching, if that is the word you want to use, has no copyright. You are free to reproduce, distribute, interpret, misinterpret, distort, garble, do what you like, even claim authorship, without my consent or the permission of anybody.
In the last seven years during his stay in Bangalore, he rarely engaged in serious conversations; rather he started to do something else other than answer tiresome questions, for he found all questions (except in the technical area, which is something else) were variations of basically the same question revolving around the ideas of being and becoming. There used to be long stretches of utter silence. It used to be embarrassing; also a tremendous relief from the burden of knowing. And then UG would start playing his enigmatic little games, or invite friends to sing, dance, or share jokes. And the room would explode with laughter: funny, silly, dark, and apocalyptic! At last freed from the tyranny of knowledge, beauty, goodness, truth, and God, we would all mock and laugh at everything, mock heroes and lovers, thinkers and politicians, scientists and thieves, kings and sages, including UG and ourselves!
Who was this UG? What kind of person was he? He was the most enigmatic person you could ever meet at once kind and cruel, most loving yet stern, constantly talking about money, seeming to extract it from friends, yet most generous in giving; seemingly abusive and punishing, yet showering affection on the same person the next moment; utterly carefree, yet worrying about what might happen to the person in front of him; directing people to act in specific ways, yet instantly accepting of any outcome; demonstrating the most incisive logic, yet making utterly contradictory statements. For a man who complained that we are constantly preoccupied with something other than what is happening at the moment, he endlessly talked about himself and his past. One could never fathom UGs true intentions behind his statements or actions.
His answers to our questions came straight like arrows, unsettling our minds. He was well-known for striking down not only the edifices we have so carefully built in our own minds but the foundations of human thought as a whole. UG was truly enigmatic, subversive and revolutionary, and totally fearless.
There was a unique energy with UG: in speech or in stillness it was constant and vibrant, and had a profound effect on those who were around him.
And let this be told: when UG rejected the notion of
soul or atman and declared that our search for permanence was the
cause of our suffering, he sounded like the Buddha; when he
blasted all spiritual discourses as poppycock and
thrashed the spiritual masters as misguided fools, we
thought of the fiery and abusive words of the great 9th
century mystic of
That mystery, that enigma, is no more. Once, a couple of years back, when Mahesh Bhatt had asked him, UG, how would you like to be remembered? UG had said, After I am dead and gone, nothing of me must remain inside of you or outside of you. I can certainly do a lot to see that no establishment or institution of any kind mushrooms around me whilst I am alive. But how do I stop all you guys from enshrining me in your brains?
I have no teaching. There is nothing to preserve. Teaching implies something that can be used to bring about change. Sorry, there is no teaching here, just disjointed, disconnected sentences. What is there is only your interpretation, nothing else. For this reason there is not now nor will there ever be any kind of copyright for whatever I am saying. I have no claims.
There is no teaching of mine, and never shall be one. "Teaching" is not the word for it. A teaching implies a method or a system, a technique or a new way of thinking to be applied in order to bring about a transformation in your way of life. What I am saying is outside the field of teachability; it is simply a description of the way I am functioning. It is just a description of the natural state of man -- this is the way you, stripped of the machinations of thought, are also functioning.
My interest is to point out to you that you can walk, and please throw away all those crutches. If you are really handicapped, I wouldnt advise you to do any such thing. But you are made to feel by other people that you are handicapped so that they could sell you those crutches. Throw them away and you can walk. Thats all that I can say. If I fall.... - that is your fear. Put the crutches away, and you are not going to fall.
People call me an enlightened man -- I detest that term -- they cant find any other word to describe the way I am functioning. At the same time, I point out that there is no such thing as enlightenment at all. I say that because all my life Ive searched and wanted to be an enlightened man, and I discovered that there is no such thing as enlightenment at all, and so the question whether a particular person is enlightened or not doesnt arise. I dont give a hoot for a sixth-century-BC Buddha, let alone all the other claimants we have in our midst. They are a bunch of exploiters, thriving on the gullibility of the people. There is no power outside of man. Man has created God out of fear. So the problem is fear and not God.
The natural state is not the state of a self-realized God-realized man, it is not a thing to be achieved or attained, it is not a thing to be willed into existence; it is there -- it is the living state. This state is just the functional activity of life. By 'life' I do not mean something abstract; it is the life of the senses, functioning naturally without the interference of thought. Thought is an interloper, which thrusts itself into the affairs of the senses. It has a profit motive: thought directs the activity of the senses to get something out of them, and uses them to give continuity to itself.
God is the ultimate pleasure, uninterrupted happiness. No such thing exists. Your wanting something that does not exist is the root of your problem. Transformation, moksha, liberation, and all that stuff are just variations on the same theme: permanent happiness.
You have been told that you should practice desirelessness. You have practiced desirelessness for thirty or forty years, but still desires are there. So something must be wrong somewhere. Nothing can be wrong with desire; something must be wrong with the one who has told you to practice desirelessness. This (desire) is a reality; that (desirelessness) is false it is falsifying you. Desire is there. Desire as such cant be wrong, cant be false, because it is there.
The real problem is the solution. Your problems continue because of the false solutions you have invented. If the answers are not there, the questions cannot be there. They are interdependent; your problems and solutions go together. Because you want to use certain answers to end your problems, those problems continue. The numerous solutions offered by all these holy people, the psychologists, the politicians, are not really solutions at all. That is obvious. They can only exhort you to try harder, practice more meditations, cultivate humility, stand on your head, and more and more of the same. That is all they can do. If you brushed aside your hope, fear, and naiveté and treated these fellows like businessmen, you would see that they do not deliver the goods, and never will. But you go on and on buying these bogus wares offered up by the experts.
I can never sit on a platform and talk. It is too artificial. It is a waste of time to sit and discuss things in hypothetical or abstract terms. An angry man does not sit and talk and converse pleasantly about anger; he is too angry. So dont tell me that you are in crisis, that you are angry. Why talk of anger? You live and die in the hope that someday, somehow, you will no longer be angry. You are burdened with hope, and if this life seems hopeless, you invent the next life. There are no lives to come.
TELLING IT LIKE IT IS:
A messiah is the one who leaves a mess behind him in this world.
Religions have promised roses but you end up with only thorns.
Going to the pub or the temple is exactly the same; it is quick fix.
The body has no independent existence. You are a squatter there.
God and sex go together. If God goes sex goes, too.
All experiences however extraordinary they may be are in the area of sensuality.
Man cannot be anything other than what he is. Whatever he is, he will create a society that mirrors him.
Love and hate are not opposite ends of the same spectrum; they are one and the same thing. They are much closer than kissing cousins.
Gurus play a social role, so do prostitutes.
By using the models of Jesus, Buddha, or
It would be more interesting to learn from children, than try to teach them how to behave, how to live and how to function.
All I can guarantee you is that as long as you are searching for happiness, you will remain unhappy.
You eat not food but ideas. What you wear are not clothes, but labels and names.
The plain fact is that if you dont have a problem, you create one. If you dont have a problem you dont feel that you are living.
That messy thing called mind has created many destructive things. By far the most destructive of them all is God.
Atmospheric pollution is most harmless when compared to the spiritual and religious pollution that have plagued the world.
Nature is busy creating absolutely unique
individuals, where as culture has invented a single mold to which
all must conform. It is grotesque.
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