March 30, 2025: No Beginning or End
Transcript:
No Beginning or End
March 30, 2025
Om Om Om
(Silence)
You do not have a beginning, and you do not have an end. There has never been a time when you ceased to exist. There never will be a time when you cease to exist. Bodiless, your existence is of the nature of consciousness. You are eternal.
Similarly, the Self is infinite. It has no boundary or limitation. The eternal is also changeless. What you are, what you truly are, is forever and always the same.
You are not a body, not a mind, and not the ego. Not being the mind, not the body, not the ego, what are you? You are not an individual entity or a personality. In attaining Self-knowledge, reaching Self-realization, you do not fit the truth into the confines of a personal ego-entity; rather you abandon all misidentification and abide as that which is of the nature of Being-Consciousness-Bliss. That is Brahman. You do not attempt to absorb the infinite into the finite, rather you abandon the notion of the finite, and your real nature, infinite and eternal, shines forth for itself.
The Self is Purnam, the perfect fullness. It is stainless, indivisible, without parts, and without the notion “I.”
Listen, reflect, and deeply meditate, inquiring to know your true nature. You are bodiless, and what pertains to the body, its qualities, its activities, and such, is not yours. Comprehend how you are not a thought; you are not a mind. Inquiring to know the Self, realize individuality is illusory, a false assumption. By whom is it assumed? You do not have a beginning; you do not have an end.
Questioner:
How do I inquire?
Nome:
You become very curious about what you truly are. Being curious about what you truly are, you attempt to know what the knower is.
Another Questioner:
Namaste Nome. I was inquiring into the source of thought. It seems to me that thought comes when I give my attention to something. But your instruction was, “Attention is something that comes and goes, and that is not you.” If I consider myself an individual and an object separate from me, then there are thoughts. But if I see all as myself, there will be no more thoughts.
Nome:
When you say a “thought comes”, who is it that knows that? When you say you notice your attention has gone from one place to another, who knows that? The attention is just as objective as the thought. Your nature though is nonobjective. Who is it that assumes “I”, the individuality? The Self does not have that assumption. Thoughts do not produce that assumption. They come after the rise of “I.” They cannot be the cause of it. The assumption cannot assume itself. So, where is the basis for the belief in a separate individuality?
Q: Right now, I am only sensing this body. I am thinking of it as the individual self.
N: The senses produce sensations. They do not produce an “I.” They do not produce individuality. Likewise, the body does not produce it. What gives rise to the notion of a separate “I”? If you would say to that, “you do,” what is the nature of that “you”?
Q: I am very curious now.
N: Become very curious regarding what your true nature is. It has often been described as Being-Consciousness-Bliss. What does that mean? Become very curious to know yourself.
(Then followed a recitation in Sanskrit and English from the Svarup-anusandhan-ashtakam and in Tamil from the Song of Ribhu.)
(Silence)
Om Shanti Shanti Shanti