On Apr 11, 2006, at 11:51 AM, t3rinity wrote:

> --- In FairfieldLife@yahoogroups.com, Vaj <[EMAIL PROTECTED]> wrote:
> >
> >
> > On Apr 11, 2006, at 6:47 AM, t3rinity wrote:
> >
> > > Nisargadatta said many times, that he was simply
> > > lucky that he believed and trusted his master, and that he  
> wasn't a
> > > great intellect. He got it because he had trust, and accepted the
> > > truth in the core of his heart, and that is the only way it can  
> work
> > > IMHO.
> >
> >
> > But he also pointed out there is really only a certain point that
> > 'sadhana ends' and basically advocated a rigorous sadhana which
> > included mastery of shakti, the elements and the pranas. This is
> > largely missed in Neo-Nisargadatta appropriated teachings.
>
> This must be a myth, as I don't see any one quote were he says so.
> There are volomes and volumes of text directly by Nisargadatta out
> there, were he simply does not talk about the need for meditation, nor
> talk about Shakti or Kundalini. (to clarify my point: I am all for
> meditation, but it should not be made conditional for enlightenment.)
> So, if you can provide a direct quote from any of his talks, it would
> be nice of you to post it.


The majority of what's out there is what other people *heard* him  
say--they were not written by him.

In the only work written in his own hand Nisargadatta states:

"The Saint, and now his preceptor, makes it plain to him that what he  
has had is not the real vision, which is beyond the said experiences,  
and is only to be had through Self-Realization. At this point, the  
aspirant reaches the stage of the meditator. In the beginning, the  
Sadhaka is instructed into the secrets of his own person, and of the  
indwelling spirit; the meaning and nature of prana, the various  
plexuses, and the nature and arousal of the Kundalini, and the nature  
of the Self. Later on, he comes to know of the origin of the five  
elements, their activity, radiation, and merits and defects.  
Meanwhile his mind undergoes the process of purification and acquires  
composure, and this the Sadhaka experiences through the deep-laid  
subtle center of the Indweller; he also knows how and why it is  
there, only that the deiform element is kindled. This knowledge  
transforms him into the pure, eternal, and spiritual form of a  
SadGuru who is now in a position to initiate others into the secrets  
of the spirit. The stage of Sadhakahood ends here."

That's not to say that these practice give the final discrimination  
for the person, but in almost every case, advaitic adepts will have  
had a rigorous sadhana before the final discrimination.

As is typical of most Nath initiates, Nisargadatta does not tell any  
of the inner practices of his Nath initiation other than the words  
his teacher gave him in his final discrimination. But what he  
describes above is not unusual for a Nath.




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