It’s all too common for seekers of enlightenment to fall into conceptual traps. Rather than using beliefs to free themselves from beliefs all together, the verbal teachings are instead often clung to, like a drowning man clutching at a straw.
One concept that can be useful along the way is that of the Absolute, but like all concepts it is also a potential trap, in that we can fall into believing in the Absolute without any real experience, or worse, only a partial experience that gives us the false impression we actually know something when we in fact do not.
In this following passage we see Ch’an Master Hui Hai in dialogue with a Tripitaka master, (The Tripitaka are the traditional written scriptures of Buddhism). Deliberately Hui Hai gives the ‘wrong’ non-traditional answer initially in order to free the questioner from fixed views and show that the Teaching (Dharma) can be expressed in a myriad of ways.
At the end of the dialogue the Tripitaka master expresses his respect and amazement at how the Southern school – the ‘Zen’ school of sudden enlightenment of which Hui Hai is part – is truly unfathomable:
Once a Tripitaka Master asked: “Does the Bhutatathata (Absolute Reality) ever change?”
The Master [Hui Hai] replied: “Yes, it does change.”
The Tripitaka Master retorted: “You, Venerable Ch’an Master, are wrong!”
The Master then asked the Tripitaka Master: “Does the Bhutatathata exist or not?”
The Tripitaka Master answered: “Yes, the Bhutatathata does exist.”
The Master replied: “So if you say it does not change, then you are just an ordinary, worldly monk. Doubtlessly, by now you must have heard that the lowest vices can be changed into the highest virtues, the three poisons into the three cumulative disciplines, the six consciousnesses into the six supernatural powers, all the defilements into Bodhi, and the most abysmal ignorance into the highest wisdom. Thus, if you say that the Bhutatathata does not change, then you, a Tripitaka Master, are really a heterodox-sect follower. [ie. a heretic]”
The Tripitaka Master responded: “If you put it that way, then I have to admit that the Bhutatathata does change.”
The Master retorted: “But if you, indeed, hold that the Bhutatathata does change, that is also a heterodox view.”
The Tripitaka Master asked: “Ch’an Master, you just said that the Bhutatathata does change, but now you say it does not change. How can that be?”
The Master responded: “If one sees his own nature clearly – which, like Mani-Jewels, can manifest itself in different colors – then he is correct in saying that the Bhutatathata both changes and does not change. In contrast, however, if one has not seen his own nature, he will, on hearing that the Bhutatathata changes, grasp at the idea of mutability. Also, oppositely, he will, on hearing that the Bhutatathata does not change, grasp at the idea of immutability.”
The Tripitaka Master concluded: “Now I really understand what is meant when it is said that the Southern Ch’an Sect is truly unfathomable!”
This last answer of Hui Hai is particularly instructive – he essentially states that the Truth expresses itself in different ways, just like jewels can be of various colours. If one has intuitively seen this Truth, then one can correctly express this truth, even with seemingly opposed verbal statements, as these statements are coming from a ‘place of Truth’. However, for one who has not seen, the verbal statements are always incorrect, even when they are ‘officially correct’, as the essential insight is not present, and the statements are not expressions of Truth but expressions of the ignorant ego-mind.
These ego/ignorance-ridden statements are not liberating – they are simply a clinging to an empty doctrine. These insight-less statements merely give strength to the false-ego that thinks it knows something, strengthening and perpetuating the ego/sense of separation of both the one speaking and anyone listening.
(Note that I use the word ego here as a synonym for ignorance, the false belief in separation or the false belief in a separate entity that authors thoughts and actions)
Q. Is there anything I can do to become enlightened?
Tom: Yes, certainly, you can:
- Relax – make this a deliberate practice in your life
- Listen – Consistently expose your mind to the teachings of a teacher you trust and resonate with. Be with a teacher if possible.
- Inquire – Ask questions when they feel like they need to be asked. When the mind is calm and stable, ask yourself ‘Who am I?’.
- Relax! (Have faith and be happy) – Don’t worry too much about things as they come and go
The Diamond Sutra is considered to be one of the most important and venerated of Buddhist scriptures. The text itself says that it can be considered to be the ‘diamond that cuts through illusion’ and that understanding it will lead to ‘the Highest Perfect Wisdom’.
In this post I have grouped excerpts from the Diamond Sutra into themes and so hopefully the essence of the teachings are readily conveyed. Please note that The Diamond Sutra itself is not actually very long, so if you are interested, I would readily encourage you to read the original in full.
It was composed perhaps as early as the 1st century BCE in Sanskrit, and forms part of the Prajnaparamita (perfection of wisdom) sutras in the Mahayana Buddhist tradition. It is also given particular importance in various Zen/Ch’an schools, which are often themselves considered to be part of the Mahayana tradition.
Interestingly, a Chinese version of the scripture is one of the oldest examples of a printed book, dated from 11th May 868, about 500 years before the Gutenburg. The original can be currently seen in the British Museum and is officially ‘the earliest complete survival of a dated printed book’.
This sutra takes the form of a conversation between Buddha and one of his disciples, Subhuti. I have used the translation from Alex Johnson, primarily because it is easy to read and is without technical terms.
This teaching leads to the ‘highest perfect wisdom’
The Buddha then replied:
“…If sons and daughters of good families want to develop the highest, most fulfilled and awakened mind, if they wish to attain the Highest Perfect Wisdom and quiet their drifting minds while subduing their craving thoughts, then they should follow what I am about to say to you. Those who follow what I am about to say here will be able to subdue their discriminative thoughts and craving desires. It is possible to attain perfect tranquillity and clarity of mind by absorbing and dwelling on the teachings I am about to give.” Then the Buddha addressed the assembly.
(from Chapter 2)
The basic teaching
“…all living beings will eventually be led by me to the final Nirvana, the final ending of the cycle of birth and death. And when this unfathomable, infinite number of living beings have all been liberated, in truth not even a single being has actually been liberated.
“Why Subhuti? Because if a disciple still clings to the arbitrary illusions of form or phenomena such as an ego, a personality, a self, a separate person, or a universal self existing eternally, then that person is not an authentic disciple.”
(from Chapter 3)
Is the Buddha his body?
“Subhuti, what do you think? Can the Buddha be recognized by means of his bodily form?”
“No, Most Honored One, the Buddha cannot be recognized by means of his bodily form. Why? Because when the Buddha speaks of bodily form, it is not a real form, but only an illusion.”
(from Chapter 5)
Illusion and reality
The Buddha then spoke to Subhuti: “All that has a form is illusive and unreal. When you see that all forms are illusive and unreal, then you will begin to perceive your true Buddha nature.”
(from Chapter 5)
Will people benefit from reading or hearing this sutra?
“Without a doubt, Subhuti. Even 500 years after the Enlightenment of this Buddha there will be some who are virtuous and wise; and while practicing compassion and charity, they will believe in the words and phrases of this Sutra and will awaken their minds purely. After they come to hear these teachings, they will be inspired with belief. This is because, when some people hear these words, they will have understood intuitively that these words are the truth.
(from Chapter 6)
Who will benefit from hearing this message?
“But you must also remember, Subhuti, that such persons have long ago planted the seeds of goodness and merit that lead to this realization. They have planted the seeds of good deeds and charity not simply before one Buddhist temple, or two temples, or five, but before hundreds of thousands of Buddhas and temples. So when a person who hears the words and phrases of this Sutra is ready for it to happen, a pure faith and clarity can awaken within their minds.”
“…this person must have discarded all arbitrary notions of the existence of a personal self, of other people, or of a universal self. Otherwise their minds would still grasp after such relative conceptions. Furthermore, these people must have already discarded all arbitrary notions of the non-existence of a personal self, other people, or a universal self. Otherwise, their minds would still be grasping at such notions.”
(from Chapter 6)
If I am seeking enlightenment, what view should I take of the teaching?
“Therefore anyone who seeks total Enlightenment should discard not only all conceptions of their own selfhood, of other selves, or of a universal self, but they should also discard all notions of the non-existence of such concepts.”
(from Chapter 6)
Are these teachings true?
“When the Buddha explains these things using such concepts and ideas, people should remember the unreality of all such concepts and ideas. They should recall that in teaching spiritual truths the Buddha always uses these concepts and ideas in the way that a raft is used to cross a river. Once the river has been crossed over, the raft is of no more use, and should be discarded. These arbitrary concepts and ideas about spiritual things need to be explained to us as we seek to attain Enlightenment. However, ultimately these arbitrary conceptions can be discarded.
(from Chapter 6)
The highest, most fulfilled, most awakened and enlightened mind
Then Buddha asked Subhuti, “What do you think, Subhuti, has the Buddha arrived at the highest, most fulfilled, most awakened and enlightened mind? Does the Buddha teach any teaching?”
Subhuti replied, “As far as I have understood the Buddha’s teachings, there is no independently existing object of mind called the highest, most fulfilled, awakened or enlightened mind.
Nor is there any independently existing teaching that the Buddha teaches.
Why? Because the teachings that the Buddha has realized and spoken of cannot be conceived of as separate, independent things and therefore cannot be described. The truth in them is uncontainable and inexpressible.
(from Chapter 7)
“…And yet, even as I speak, Subhuti, I must take back my words as soon as they are uttered, for there are no Buddhas and there are no teachings.”
(from Chapter 8)
“No, Most Honored One. According to what I understand from the teachings of the Buddha, there is no attaining of anything called the highest, most fulfilled, and awakened mind.”
The Buddha said: “You are correct, Subhuti. In fact, there does not exist any so-called highest, most fulfilled, and awakened mind that the Buddha attains…Someone would be mistaken to say that the Buddha has attained the highest, most fulfilled, and awakened mind because there is no such thing as a highest, most fulfilled, or awakened mind to be attained.”
(from Chapter 17)
Does a Buddha consider themselves to be enlightened?
“Tell me, Subhuti. Does a Buddha say to himself, ‘I have obtained Perfect Enlightenment.’?”
“No, Blessed One. There is no such thing as Perfect Enlightenment to obtain. If a Perfectly Enlightened Buddha were to say to himself, ‘I am enlightened’ he would be admitting there is an individual person, a separate self and personality, and would therefore not be a Perfectly Enlightened Buddha.”
(from Chapter 9)
How to practice
“A disciple should develop a mind which is in no way dependent upon sights, sounds, smells, tastes, sensory sensations or any mental conceptions. A disciple should develop a mind which does not rely on anything. Therefore, Subhuti, the minds of all disciples should be purified of all thoughts that relate to seeing, hearing, tasting, smelling, touching, and discriminating. They should use their minds spontaneously and naturally, without being constrained by preconceived notions arising from the senses.”
(from Chapter 10)
“Therefore, Subhuti, disciples should leave behind all distinctions of phenomena and awaken the thought of the attainment of Supreme Enlightenment. A disciple should do this by not allowing their mind to depend upon ideas evoked by the world of the senses – by not allowing their mind to depend upon ideas stirred by sounds, odours, flavors, sensory touch, or any other qualities. The disciple’s mind should be kept independent of any thoughts that might arise within it. If the disciple’s mind depends upon anything in the sensory realm it will have no solid foundation in any reality.”
(from Chapter 14)
Is there a clear teaching to be taught?
“What do you think, Subhuti? Has the Buddha taught any definite teaching in this Sutra?” “No, the Buddha has not taught any definite teaching in this Sutra.”
(from Chapter 13)
Does a Buddha have characteristics?
“Subhuti, what do you think? Can the Buddha be perceived by means of his thirty-two physical characteristics?”
“No, Most Honored One. The Buddha cannot be perceived by his thirty-two physical characteristics. Why? Because the Buddha teaches that they are not real but are merely called the thirty-two physical characteristics.”
Subhuti’s response to the teachings
At that time, after listening to this Sutra, Subhuti had understood its profound meaning and was moved to tears.
He said, “What a rare and precious thing it is that you should deliver such a deeply profound teaching.”
(from Chapter 14)
The benefits of understanding this teaching
If there is a person who hears this Sutra, who receives and retains it with faith and understanding, then that person will be a rare one, a person of most remarkable achievement. Such a person will be able to awaken pure faith because they have ceased to cherish any arbitrary notions of their own selfhood, other selves, living beings, or a universal self.
Why? Because if they continue to hold onto arbitrary conceptions as to their own selfhood, they will be holding onto something that is non-existent. It is the same with all arbitrary conceptions of other selves, living beings, or a universal self. These are all expressions of non-existent things.
(from Chapter 14)
What is a Buddha?
“Buddhas are Buddhas because they have been able to discard all arbitrary conceptions of form and phenomena, they have transcended all perceptions, and have penetrated the illusion of all forms.”
(from Chapter 14)
Persons and form
“…Just as the Buddha declares that form is not form, so he also declares that all living beings are, in fact, not living beings.”
(from Chapter 14)
Understanding the teachings
“Subhuti, if a person is satisfied with lesser teachings than those I present here, if he or she is still caught up in the idea of a self, a person, a living being, or a universal self, then that person would not be able to listen to, receive, recite, or explain this Sutra to others.”
(from Chapter 15)
“Subhuti, you should know that the meaning of this Sutra is beyond conception and discussion. Likewise, the fruit resulting from receiving and practicing this Sutra is beyond conception and discussion.”
(from Chapter 16)
Helping others attain enlightenment
“Subhuti, a good son or daughter who wants to give rise to the highest, most fulfilled, and awakened mind must create this resolved attitude of mind: ‘I must help to lead all beings to the shore of awakening, but, after these beings have become liberated, in truth I know that not even a single being has been liberated.’ Why is this so? If a disciple cherishes the idea of a self, a person, a living being or a universal self, then that person is not an authentic disciple. Why? Because in fact there is no independently existing object of mind called the highest, most fulfilled, and awakened mind.”
(from Chapter 17)
“Subhuti, do not say that the Buddha has the idea, ‘I will lead all sentient beings to Nirvana.’ Do not think that way, Subhuti. Why? In truth there is not one single being for the Buddha to lead to Enlightenment. If the Buddha were to think there was, he would be caught in the idea of a self, a person, a living being, or a universal self. Subhuti, what the Buddha calls a self essentially has no self in the way that ordinary persons think there is a self. Subhuti, the Buddha does not regard anyone as an ordinary person. That is why he can speak of them as ordinary persons.”
(from Chapter 25)
Who becomes enlightened?
“Subhuti, my teachings reveal that even such a thing as is called a ‘disciple’ is non-existent. Furthermore, there is really nothing for a disciple to liberate.”
(from Chapter 17)
Who is a true disciple?
“A true disciple knows that there is no such thing as a self, a person, a living being, or a universal self. A true disciple knows that all things are devoid of selfhood, devoid of any separate individuality.”
(from Chapter 17)
What does it feel like to be enlightened?
Subhuti again asked, “Blessed One, when you attained complete Enlightenment, did you feel in your mind that nothing had been acquired?”
The Buddha replied: “That is it exactly, Subhuti. When I attained total Enlightenment, I did not feel, as the mind feels, any arbitrary conception of spiritual truth, not even the slightest. Even the words ‘total Enlightenment’ are merely words, they are used merely as a figure of speech.”
(from Chapter 22)
“Furthermore Subhuti, what I have attained in total Enlightenment is the same as what all others have attained. It is undifferentiated, regarded neither as a high state, nor a low state. It is wholly independent of any definite or arbitrary conceptions of an individual self, other selves, living beings, or a universal self.”
(from Chapter 22)
The importance of ethical behaviour
“Subhuti, when someone is selflessly charitable, they should also practice being ethical by remembering that there is no distinction between one’s self and the selfhood of others. Thus one practices charity by giving not only gifts, but through kindness and sympathy. Practice kindness and charity without attachment and you can become fully enlightened.”
“Subhuti, what I just said about kindness does not mean that when someone is being charitable they should hold onto arbitrary conceptions about kindness, for kindness is, after all, only a word and charity needs to be spontaneous and selfless, done without regard for appearances.”
(from Chapter 22)
Knowing and worshipping the Buddha
“Should anyone, looking at an image or likeness of the Buddha, claim to know the Buddha and worship him, that person would be mistaken, not knowing the true Buddha.”
(from Chapter 26)
Is everything illusory and unreal?
“Do not think that when one gives rise to the highest, most fulfilled, and awakened mind, one needs to see all objects of mind as nonexistent, cut off from life. Please do not think in that way. One who gives rise to the highest, most fulfilled, and awakened mind does not contend that all objects of mind are nonexistent and cut off from life. That is not what I say.”
(from Chapter 27)
The verbal teachings
“If any person were to say that the Buddha, in his teachings, has constantly referred to himself, to other selves, to living beings, or to a universal self, what do you think, would that person have understood my meaning?”
Subhuti replied, “No, blessed One. That person would not have understood the meaning of your teachings. For when you refer to those things, you are not referring to their actual existence; you only use the words as figures of speech, as symbols. Only in that sense can words be used, for (1) conceptions, (2) ideas, (3) limited truths, and (4) spiritual truths have no more reality than have matter or phenomena.”
Then the Buddha made his meaning even more emphatic by saying:
“Subhuti, when people begin their practice of seeking to attaining total Enlightenment, they ought to see, to perceive, to know, to understand, and to realize that all things and all spiritual truths are no-things; and, therefore, they ought not to conceive within their minds any arbitrary conceptions whatsoever.”
(from Chapter 31)
How to understand these teachings and explain them to others
“Subhuti, how can one explain this Sutra to others without holding in mind any arbitrary conception of forms or phenomena or spiritual truths? It can only be done, Subhuti, by keeping the mind in perfect tranquillity and free from any attachment to appearances.”
(from Chapter 32)
“So I say to you—This is how to contemplate our conditioned existence in this fleeting world:
Like a tiny drop of dew,
or a bubble floating in a stream;
Like a flash of lightning in a summer cloud,
Or a flickering lamp,
or a dream.
So is all conditioned existence to be seen.”
THUS SPOKE BUDDHA
One of the many things I admire about Ramana Maharshi is that he didn’t try to re-invent the wheel. He used to frequently refer people to traditional texts if it was relevant to their path, and even translated a number scriptures into Tamil for those who were unable to read or understand classical Sanskrit.
For me this was really brought home to me when reading Ramana’s Supplement to 40 Verses on Reality. This is a collection of 40 verses that Ramana composed, except that he didn’t compose all of the verses himself. Several were taken from other scriptures, but, I assume, as they said what he wanted to convey, he just copied the verses and gave the reference of where he took them from.
Here are the first 5 verses of Ramana’s Supplement to 40 Verses on Reality. Note how he places emphasis on the role of the guru and the guru’s power to lead those around him/her into freedom through darshan:
In the company of sages, attachment vanishes; and with attachment, illusion. Freed from illusion, one attains stability, and thence liberation while yet alive. Seek therefore the company of sages.
from Bhajagovindam by Shankaracharya
Not by listening to preachers, nor by study of books, not by meritorious deeds nor by any other means can one attain that Supreme State, which is attainable only through association with the sages and the clear quest of the Self,
from Yoga Vasishta
When one has learned to love the company of sages, wherefore all these rules of discipline? When a pleasant, cool southern breeze is blowing, what need is there for a fan?
from Yoga Vasishta
Fever is overcome by the cool light of the moon; want, by the good wish-yielding tree; and sin by the Holy Ganges. Those three — fever and want and sin — all flee at the august sight of the peerless sage.
from Subhashita Ratna Bhandargara, chapter 3 verse 6
Holy rivers, which are only water, and idols, which are made of stone and clay, are not as mighty as the sages. For while they make one pure in course of countless days, the sage’s eyes by a mere glance purify at once.
from Srimad Bhagavatam, Tenth canto, chapter 48 verse 31
❤ Om Namo Bhagavate Sri Ramanaya ❤
“YOU HAVE TO PUT GOD FIRST.” This is why people like Ramana Maharshi always said that devotion, faith and self-inquiry are the same thing. You can’t just have dry self-inquiry. You have to feel love. You have to feel devotion. You have to put God first. Unless you put God first you’re going to just have dry words, and the words will give you a sharp intellect. You will be able to recite all sorts of things, memorize books, hear lectures and remember them, yet you will never really awaken.
This is why sometimes Advaita Vedanta can be dangerous to some people. Yet if they really read the books on Advaita Vedanta, they’ll understand that they have to develop a tremendous faith.
Think of some of the teachers that you know or heard about. Nisargadatta, he always prayed. He realized that he was consciousness. He was self-realized, but at the same time he chanted, he prayed, he had devotion. It sounds like a contradiction. For you may say “If someone is self-realized and he knows himself or herself to be all there is, to whom do they pray?“
Try to remember that all spiritual life is a contradiction. It’s a contradiction because words cannot explain it. Even when you are the self, you can pray to the self, which is you.
Ramana Maharshi always had chanting at the ashram, prayers, devotional hymns. These things are very important. Many westerners, who profess to be atheists, come to listen to lectures on Advaita Vedanta, and yet nothing ever happens in their lives. As long as you do not have devotion, faith, love, discrimination, dispassion, it will be very difficult to awaken.
Therefore those of you who become bored with practicing self-inquiry may become very devotional. Surrender everything. Give up your body, your thoughts, all the things that bind you, whatever problems you may believe you have. Surrender them to your favorite deity. You are emptying yourself out as you do this. Do a lot of it. Become humble. Have a tremendous humility.
If you can just do that you will become a favorite of God and you’ll not have to search any longer.
Robert Adams (1928-1997), who I think I can rightly call a devotee of Ramana Maharshi, taught in his later years in the USA. From what I’ve read of his teachings, they are incredibly similar to the verbal teachings of Ramana Maharshi, and also have a sense of openness, precision and clarity.
I’ve trawled through a few of his writings and put together some excerpts that I hope will be of benefit to the seeker of spiritual enlightenment. This is not meant to represent the complete scope of Robert Adam’s teachings, but just to highlight some key points that leapt out to me as I read through. I particularly concentrated on the role of thought in Robert Adam’s teachings.
I have bolded some phrases that seemed important to me and also interspersed some very brief comments in red. Again, I hope this is of benefit to you.
Firstly, some teachings about ‘no thoughts’, which will be expanded upon later on:
Sitting here quietly, peaceful, without thoughts then you are the unblemished Self. The ultimate reality, this is you right now. As soon as you start thinking about it, it goes away, it changes, it’s not you any longer, it’s your humanhood. So when I say to adore your Self I am referring to adoring yourself as God, as the ultimate reality which is really you. But if you think of yourself as a human being with problems who makes mistakes you cannot adore yourself at all. You condemn yourself you put yourself down.
Liberation means that you’re totally and completely free, without thoughts. There are no thoughts in the Self. If there were thoughts in the Self, it wouldn’t be the Self. For the Self is only one and all-pervading. When you become absorbed in the Self, it’s completely different than what you ever believed. It’s not explainable. But as far as you’re concerned, you become totally free, happy, peaceful. There is no longer anyone to argue with or become upset over. This is the Self.
It’s very simple, no thoughts and you’re free.
Now a bit about a method of creating a state in which there are no thoughts:
See what you’re doing now. You’re thinking. That spoils it. Learn to stay without thought. Even if for a few seconds. It’s hard isn’t it. This is the reason you have to ask yourself, “To whom do these thoughts come?” It’s only a modality to cause you to stop thinking. (slight pause)
Some of you are beginning to feel what I’m talking about. No thoughts. Nothing to remember. Nothing to do. When thoughts come to you about your affairs, about your predicament, realize that you have surrendered your affairs and your predicament to the Self and all is well.
In other words there should be no situation that appears strong enough to set you off. Feeling miserable or feeling too happy. No thing should have that power. It’s called the thoughtless state.
It’s really not that hard. Let go. Close your eyes, it’ll help. If you have to do something, observe your breath. But if you can’t, forget about your breath. After all, to whom does the breath come? To the body. Since there is no body there is no breath. Then what is? I-am. What is I-am? Silence. Open your heart, let go. There is no past, no future. No thing can ever harm you. You exist in eternity. Be still. The breath does not exist any longer. There never was a body.
There is only that. Silence.
Your job is to stop thinking. To remove the thoughts. The thoughts are your Master now. That make you feel sad or happy, good or bad. Why do you feel this way? For your thoughts since you were a little kid have been impressed by the world conditions, by your parents, by your school, by your church and they have convinced you and programmed you to believe this is good, this is bad, this is right, this is wrong. Only when you have this are you successful. If you don’t have certain things you are a failure. It is the thoughts that tell you these things. Again if there are no thoughts there is noone left to tell you anything. This is called liberation, moksha, freedom. You begin where you are now. You begin with yourself. You question yourself. You inquire, “Who am I?” You sit in the silence. If thoughts come you inquire, “To whom do they come? You become still.”
When the mind is quiet the thoughts subside. When there are no thoughts there is the self. So all these practices are really to quieten the mind, not for any other purpose. No matter what form of sadhana you’re practicing. Whether you’re a Jnana or bhakta or karmic yoga or anything else they’re really the same. All of these practices are simply to quieten the mind. To make the mind one pointed. When the mind becomes one pointed self-inquiry becomes very easy. Then the mind will disappear completely and you’ll be free.
And what about feelings?
Body sensations are the same as thoughts. As you keep inquiring, “Who am I?” And you stay in the space between the answer, between the question. Then the body thoughts become less and less and the thoughts become less and less, they’re the same thing. The feelings and the thoughts are nothing as you practice sel finquiry. You ask, “Who does this come to? It comes to me. I think this. Who am I?” And when you keep still your body sensations will slow down, as well as your thoughts. And soon there will be no body sensations, there will be no thoughts. There will be nothing. So body sensations are the same as thoughts. T139: Existence Is Not In Form! 1500 When one goes the other goes also. You cannot have body sensations without thoughts. There has to be a thought about a body sensation. So when the thoughts dissipate, the body sensations will also dissipate.
Is no-thoughts the same as self-realisation?
The no mind state is when you’ve come from practicing, to the place in the silence. Where there are no thoughts bothering you any longer. You get there through self inquiry. That is the fastest way. But that is not self-realization. Self-realization is when the mind is pulled into the spiritual heart…
…Liberation, moksha, self-realization is when the mind that’s left over in the silence is pulled completely into the spiritual heart. At that time your whole mind, the I dissolves completely and you are free.
So the no mind state is a very high state. It’s the state of bliss. But there is still somebody left to experience the bliss. When the bliss is pulled into the heart there is no one left to experience anything. Therefore you no longer say, “I’m in the no mind state.” At that time there is nothing to say. Can you understand that?
I’m scared. What will happen if I don’t think?
The thoughts and the ego are synonymous. As the thoughts slow down, the ego slows down, and begins to also disappear with the thoughts. When there are no thoughts, there’s no ego. When there’s no ego, there’s nobody left to think. Then the question you will ask is, “How do I function without thinking?” As I mentioned in the beginning, the sage’s thoughts are like a burnt rope. They appear to be real, but they’re not. In other words, your thoughts are not real. They are false. How do you function without thoughts? Very well, thank you.
Many of you still believe you have to have thoughts to function. You think you’ll become a vegetable, but you will be spontaneous without thoughts. You’ll be motivated by the Self. You will know what to do, where to go, whom to speak to, whom not to speak to, much better than you do now, much, much better. Things will happen to you spontaneously. Everything we always talk about is very paradoxical, and the paradox here is, even though you have no thoughts, you will still think about certain things. It has to be done. But there’s absolutely no thinker alive. There’s no thinker. There is no one left to think, yet you still appear to be thinking about certain things, so you can function. It’s similar to what we were discussing on Sunday. People always ask me, “What do you see? Do you see the world?” Of course I see the world. If I didn’t see the world, I wouldn’t be able to function. But I see the world as the Self. In other words, I see the world as images on reality, like in the movies, the images on the screen. I’m able to see the screen and the images at the same time. I see reality and I see the images. So it is with the thoughts, the same thing with the thoughts. You appear to be thinking, but you’re not thinking. This is a very important point to remember. You will think whatever you have to think about, but the thoughts will be dead, like the burnt rope, like the fan with the plug pulled out, but the blades are still spinning, until they stop.
But can we really stop our thoughts? It that actually possible?
Now really, no Sage on this earth or anywhere else really stops the thoughts. As long as you see a body, and you call that body the Sage, there will always be some sort of thinking in that body, some sort of thought. For instance I can be sitting here and I’ll say to myself “when I go home I’m going to eat a dish of ice-cream”. This is a thought. But what happens when I say it and what happens when you say it?
When I say it, when I think it, it is similar to a burned rope. A burned rope may appear to be strong, but when you pick it up, it turns to ashes. It’s burned. There’s nothing there. When you say it, it is like a real rope, not burned. You give it energy, you give it power. Again when the Sage thinks of something, it is like a fan that has been pulled out of the socket. It’s still turning, but there’s no power. The power is dead. The power has been cut off. In other words, the source of a Saint is dead. The source of the Sage has no power, no power whatsoever. This is why it is said, a Sage does not think. A Sage has no thoughts. What it really means is that the Sage’s thoughts are dead.
When the thoughts are dead, you live in ABSOLUTE REALITY. You live in PURE AWARENESS. When the thoughts are dead you live in SAT-CHIT-ANANDA, in NIRVANA. So what do you have to do to also cease thinking, so the thoughts can become dead? You simply do not attach yourself to the thoughts. By not attaching yourself to the thoughts, by not reacting to the thoughts, by not responding to the thoughts, they lose their power and begin to fade away. Yet do not give them any energy. Do not give them any power. Do not say to yourself, I have to stop my thoughts. Do nothing like this. Just slow down, slow down. Let the thoughts do what they may. Allow the thoughts to go their own way. Do nothing with your thoughts. Do not think about them. Do not fight them. And above all, do not try to stop them. You may think this is so difficult, but it’s not.
It’s like when you first wake up, before the thoughts come. You’re still drowsy from sleep. And when the first thoughts come to you, you hardly pay any attention to them. That’s the attitude to have.
A different approach to/clarification of the practice – no need to remove thoughts
It has come to my attention that many of you are trying to stop your thoughts, control your thoughts. You cannot really do this. Trying to stop your thoughts, as Ramana Maharshi says, is like a thief becoming a policeman to catch the thief. In other words, the thief that becomes the policeman will not catch the thief, because he is the thief himself.. And so it is with our minds. When we use the mind to stop the thoughts, the mind will not stop the thoughts at all, because the mind wants to go on living.
Stopping the thoughts is annihilating the mind, and the mind does not wish to be annihilated. The mind wants to live on to fill you full of nonsense, superstitions. Therefore we do not try to stop, the thoughts. What do we really do? We do absolutely nothing. There is really nothing you have to do to make the thoughts cease. Always remember when you do things according to the Sadhanas you’ve learned, the spiritual exercise you’ve practice, the meditations, the yoga. This will make you free for a couple of moments, and then the thoughts will come back to you with full force, knocking you over. You cannot stop the mind or control the mind with spiritual practice.
Again you cause the thoughts to cease by doing absolutely nothing. By being your SELF. And all the scriptures we read, unless the mind stops spinning there will be no realization, no liberation. Only when the mind stops, the thoughts cease to be, is there liberation. Yet we use the words “to stop the mind, to stop, the thoughts”. This is sort of a misnomer. For again you have to use the mind to stop the thoughts, and the mind does not want to do this. It does not wish to cease thinking.
Yet by ceasing to think, you do acquire unalloyed happiness, infinite peace, Divine Bliss. When the thoughts do stop, these verities come forward, and you become free. You do not have to watch the thoughts, analyze the thoughts, be the witness to the thoughts, or observe the thoughts in any way whatsoever. All of these symptoms simply make the mind stronger really.
Ignore the thoughts completely, totally, absolutely. Again, do not fight your thoughts. Ignoring your thoughts is not fighting your thoughts. Do not try to change your thoughts. Above all do not try to stop your thoughts.
What is the best way to deal with thoughts?
It makes no difference if the thoughts are good or bad, they’re both impostors. In reality there are no good thoughts, there are no bad thoughts. We’re not trying to replace bad thoughts for good thoughts. We’re trying to LEAVE THE THOUGHTS ALONE. Not to do a thing about them. I want to make this perfectly clear. This is the highest way to handle your thoughts.
Do not be in conflict with your thoughts and the self. When there is no conflict there are no thoughts. Thoughts only appear because there’s conflict. By conflict I mean, you’re worrying about getting rid of your thoughts, you’re doing sadhana, meditation, pranayamas, japa. All of these things cause conflict. For aren’t you saying, “I’m doing these things to become liberated. I’m doing these things to become free.”
The reason there’s a the conflict is because you’re already free and liberated. Therefore when you give yourself the information that you have to do something to become liberated, there is immediately conflict. This is the only problem you have. It is your conflict. And this conflict comes from programming when you were a child, from samskaras, from previous existence, things that you took with you, the habits that are inside of you, that you believe you are.
This is where the conflict comes from. For it tells you, “I’m just a human being, I’m just a frail body. I have to suffer sometimes, sometimes I have to be happy.” This is all a lie. There never was a you that has to suffer. There never was a you that has to be happy.
Thoughts are an optical illusion:
Do not analyze what I am saying. Do not even agree with what I’m saying. Just be open. Open your heart by remaining still, silent. Allow the thoughts to come, do try not to stop them. Do not judge your thoughts, analyze your thoughts, or try to change your thoughts, or try to remove your thoughts. This will put you back in conflict with your thoughts. Do not even observe your thoughts. Do not even be the witness to your thoughts. Why? Because in reality there are no thoughts. The thoughts that you think you’re thinking, are an optical illusion. It is false imagination. Don’t you see? Everything that you’re thinking about is false. There is no thinker and there are no thoughts. So why have you been practicing all these exercises all of your life? It’s like a person in the ocean going in search for water. Awaken. Be free. Be yourself.
I know it’s difficult for some of you to think that you have to do absolutely nothing to become free, because you’re already free.
No thoughts can liberate you
Just the idea of wanting to awaken is a mistake. Just the feeling that I want to become awake, I want to become self-realized, I want to be liberated, is a mistake, for it’s part of the thinking process, and the thinking process can never liberate you. There are no thoughts that can liberate you. There are no emotions or feelings that can liberate you, awaken you, make you free.
Question: So when you say don’t think, you don’t mean stop all your thoughts. You mean stop identifying with the thoughts that are occurring.
R: Yes. Thoughts come before the thinker comes on the picture.
Question : So is there any point where they stop, where the thoughts do stop?
R: The thoughts do stop, yes, and you just act spontaneously. But they appear like thoughts, but they are no longer thoughts. For instance if I think I’m getting up off this chair, the thought had to come to me spontaneously, but that’s the end. So I’m not really thinking about getting off the chair. I just did it.
Q: That’s like the end, the duration, is no longer present. The thought arose, died, there was no concern.
R: That’s right.
Q: There is no separation between the thought and the action.
R: Exactly. It’s all one.
Q: So really what happened is you lost all sense of division like there was separate thought entities. They come, they end, another one comes, it’s just like, right?
R: There’s no beginning and no end.
Q: So actually non-duality is the real thing, even with thoughts, and what appears to appear is the I or the one concerned with the thoughts, and that’s when duality surges up.
Does a Jnani have thoughts?
Question: Robert I have a problem with this thing about thoughts, ultimately thoughts are the manifestation of the Self. I don’t know if I’m wrong but, if that’s the case the thoughts are non-dual per se. Duality comes only when there is somebody who believes they’re the thinker. So thoughts per se like in the case of the Jnani, he has thoughts but there is nobody to think about? I mean that’s the way I see it.
R: The Self is self-contained and the Self really does not manifest thoughts to begin with. Thoughts are an illusion and like you say, the Jnani does have thoughts. But the thoughts of the Jnani can only goes this far and they stop. But they do not bring on any more karma, they do not disturb the Jnani at all. They have no value whatsoever to the Jnani. The thoughts come very lightly, very slowly, they come and they go, they come and they go. There is no permanent thought. But the thoughts do not come from the Self. The Self is the Self. They appear to come from the Self. Just like the world appears, the body appears, the thoughts appear.
Therefore when you follow the I like we said in the beginning and we realize the thoughts and the body is attached to the I, when the I goes everything else goes. Thoughts go and everything goes. So don’t try to really stop your thoughts, get rid of the I that thinks the thoughts. See the difference? Whenever I tell you stop thinking, I mean catch the I that thinks. Find the source of the I that thinks. And the thoughts will stop by themselves.
Question: Robert, in several traditions I see, I think they talk about realization it comes along with the elimination of thoughts. Is that true or is the thinker which is creating that and thoughts are still happening in the Jnani? Of course I believe that thoughts are happening in the Jnani it’s just that he doesn’t identify with them or he doesn’t think?
R: That’s true. They like bounce off. The thoughts come and disappear at the same time. They come and they’re gone, they come and they’re gone.
Q: That’s right, you don’t dwell on them do you?
Q: But the Jnani or the realized one doesn’t see them as factual things.
R: Indeed that’s right. No the thoughts are just return to nothing. They come and they melt. Like ice. They come and they melt and they go, and they come and they melt and they go.
Q: No clinging whatsoever?
R: No clinging, no attachment.
Q: So that’s what it means, elimination of thoughts?
R: Yes, you can say that.
Q: Because actually thoughts will always happen, within the nature of things while you are living in this world.
R: It’s not like the thoughts that the average person has. The thoughts that come to me. I realize that they’re not real. So I just look at them and they go away.
Q: So they acquire a new quality?
R: They’re a different quality of thought. But you’re right as long as there’s something present, some part of the body is still present, thoughts come, but they don’t come to me. They just pass through. Like empty mind.
Do thoughts even exist?
In reality there are no thoughts. There is no one trying to stop them. There is no liberation, there is no bondage. There is nothing. You’re using the same nothing to stop your thoughts. Do nothing. Because you are nothing. Nothing plus nothing makes nothing. Can you see why I tell you to do nothing now? Because you’re using your real nature when you do nothing. YOU are your SELF YOU are the ABSOLUTE REALITY when you are NOTHING. Consequently when you are doing something to stop your thoughts, you’re fooling yourself. Nothing will ever happen. Like I say, you will acquire a little peace, that’s it. But by slowing yourself down, saying nothing, hearing nothing, doing nothing, being nothing, your thoughts will stop completely, totally absolutely. And as I mentioned before, you will feel beautiful happiness, peace of mind, bliss, you’ll be free.
Consciousness has no thoughts. (SB: But if consciousness is all there is how can thought be outside of all there is.) Thought is not outside of all there is, thought is part of the ego, part of the non-existence. Thought does not really exist. It’s like the body that doesn’t really exist. And the world does not really exist. And the mind does not really exist. And karma does not really exist. So thought does not really exist.
Q: So the motion doesn’t really exist?
R: Motion doesn’t really exist.
Q: That is why it’s an illusion. It just appears pretty real.
R: An illusion does not really exist.
What about the doer?
Question: And the difference is between those thoughts which have a claim in it and those thoughts which do not.
R: Have a claim?
Q: Yeah, those claims that I’m doing something.
R: You have to realize, “I am not the doer.” And when those thoughts come, ask yourself, “To whom do they come?” And they’ll disappear. Is that what you mean?
Q: No, because you were talking about the thoughts of a Jnani that they had different thoughts and I would take it that those thoughts don’t have any claim of doing?
R: Oh I see what you mean, right. That’s right.
Q: And other thoughts have a claim of doing.
Q: So there’s a difference between those which have a claim and those which don’t.
R: A Jnani has no attachment to his thoughts whatsoever. They mean nothing, they’re valueless.
Does the ‘illusion of life’ disappear when you are self-realised?
There’s only consciousness and whatever appears in consciousness is an image…Like still life and when you realize who you are, you realize that you are the consciousness and not the still life. And the still life becomes an illusion. But it’s still there. But you’re aware that it’s not reality. You realize that everything is non reality. But it exists as an image in the Self.
Like the images in the mirror. They appear to exist. But you can’t do anything with them, because if you try to grab them you grab the mirror not the image. Consciousness is the same way. When you try to grab anything, you find it’s illusory. It doesn’t exist. Only consciousness exists.
So you ask, what about everything in the room, it appears to be real. That’s part of the dream, it’s part of the illusion. When you have a dream, you dream that everything exists, the world exists, the universe exists, people exist and you’re going through all kinds of periods, problems and delusions, but then you wake up and it’s gone. So when you wake up you laugh, for you realize it has all been a dream and only the Self exists, and you are that.
Does consciousness even exist?
Q: But when you say that consciousness exists that’s looking at it from a relative point of view. In itself consciousness doesn’t have a feeling of I exist.
R: Of course, you’re right. But to explain it you have to use some words…There is no consciousness, there is no existence, there’s no Self. So let’s keep still then.
It is the I, or the thinker, or the knower who has to be eliminated. For in reality there is absolutely nothing to know. If you are all-pervading, omnipresent, omniscient, omnipotent, what else do you want? You’ve got everything. You are everything.
So when you try to know something, you’re making a grave mistake. This is a very important point. Remember this. In Advaita Vedanta, the knower is the last to go. What comes after the knower? Silence! There is nothing else.
The highest path of Jnana is no thinker left to think at all. Nobody is home. There is a total blank. There is no one around to do any thinking or preparing anything or trying to solve a problem or trying to do anything. At that stage you’re totally free.
You always have to think. Why do you have to think? You think you have to think, yet there is no thinker. You think you have to know, yet there is no knower. You think you have to be. There is no being. There just is, and you are that is-ness.
Variations of this practice are found in both Buddhism and Vedanta, and it is so simple yet highly effective, so without further delay:
- Sit in a comfortable position
- Relax. Maybe focus on your breath, think nice thoughts, forget about your day, whatever works for you.
- Once relaxed allow your focus to come to your direct present experience
- Come into contact with your sense of ‘me’ or ‘I’. Where is this sense located? How does it feel? Perhaps it is in the head or in the chest? Perhaps it is behind the eyes?
- Now the important part: notice and realise that this sense of ‘me’ is seen, ie. it is an object of perception, and not ‘that which sees’, the subject, otherwise know as ‘you’.
- If you don’t get part (5), then think about it for a bit, as that is the key part of the practice. Please note that this is not about some philosophical notion of self or true self, so don’t worry if you don’t quite agree with the conceptual aspects of this practice. Do it anyway, as it has practical value in allowing us to break free of this parasite-of-habit, the ‘I’ or ‘me’.
- Rest in un-attached awareness devoid of a ‘me’.
- If the sense of a ‘me’ comes up again, take time to feel and get to know it, then go back to (5) – realise that this sense of ‘me’ is seen, it is an object, and so it is not ‘you’.
- Rest in un-attached awareness devoid of a ‘me’.
- As we rest here, the attachment to a ‘me’ gradually over time reduces, so this practice has an effect in both giving and strengthening insight (into no-self) and removal of the habitual tendency (vasana) to identify as a me. For more on this see here.
I was fortunate enough to learn how to meditate as a child, and, on and off, it has been part of my life ever since. I have been meditating now for probably about 25 years, and I am convinced that this simple practice, which I will explain below, has given me an ‘unfair advantage’ in almost every aspect of my life: my ability to concentrate, understand and absorb information, in reducing mental distress and anxiety, and in my personal life and relationships too. Not that I’m perfect, and not that meditation will definitely solve all your life’s issues – that’s not what I’m saying – but I think life would have been much much more difficult for me, and for many others, without meditation and the physical, mental and spiritual benefits it brings.
I’m going to give you an outline of the practice and underlying principles of what worked (and continues to work) for me, and has also worked for many people I have shared this with.
My experience is that if you continue to meditate for 10 minutes at the same time everyday for two weeks you will start to notice significant improvements in various aspects of your life
The first time you (properly) meditate
If you have never meditated before or have never had a regular meditation practice, there’s a chance you may not enjoy it the first few times, or that you may feel it is not working for you. This is often true whenever there is an attempt to change established habitual patterns.
For example, if you eat chocolate every night then you will likely meet psychological and physical resistance when you try to stop or change this habit. Most people are addicted to doing and thinking, and meditation is a full-frontal attack on both of these, so attempts at meditation also often meet both psychological and physical resistance.
If you enter a meditation practice with your eyes wide open and actually expect to experience both of these forms of resistance, you are already well on your way to succeed. So don’t let the resistance put you off – realise that it is part of the course, and continue to persevere with the practice. It is well worth the effort.
My experience is that if you continue to meditate for 10 minutes at the same time everyday for two weeks you will start to notice significant improvements and changes in various aspects of your life – your ability to sleep, your happiness and stress levels, your relationship to food, your energy levels and your capacity for perspective and insight into everyday matters. If you continue to do this daily for 1 month, the improvements become more significant.
If you enter a meditation practice with your eyes wide open and actually expect to experience both psychological and physical resistance to the practice, you are already well on your way to succeed.
That said, not everyone is the same, and the main thing I would say is for you to try to do some kind of formal practice everyday, regardless of what it is, with the aim of physical and mental relaxation. This essentially means sitting with a straight back, relaxing your muscles, allowing your breathing to naturally slow down, and allowing your thoughts to reduce in quantity and improve in quality.
Some background about these techniques
Although I have often gone long spells without meditation, I often find myself returning to some basic techniques. When I was a young child my mother initially taught me basic pranayama (yogic breathing exercises), and then sometime after this she introduced me to a basic meditation technique. I used to do pranayama every night for 10 minutes before I went to bed and then I spent another 10 minutes meditating after that if I felt like it. At some point I also learnt some very basic yoga asanas (poses/stretches) and learnt to regulate my breathing in these poses.
In this article I’m not going to go into pranayama or yogic asanas – feel free to look these up too though if your are interested as they will likely enhance your meditation practice. But the point I want to convey is that what I learnt was very basic. Nothing fancy, no frills, no secret techniques or ritualistic initiations – just basic technique. But basic doesn’t mean ineffective. I have found that the more basic techniques are often the most powerful, at least that’s what’s worked for me. Feel free to find what works for you and let me know in the comments below if and how your experience has differed from mine – I’d love to hear from you.
It’s also worth noting that whilst my mother had a strong spiritual inclination, I was taught this method in a fairly secular context – ie. I was told that this would be good for my physical and mental wellbeing, would improve my mental clarity, etc. It was a few years later as a teenager that I came upon all the spiritual aspects of meditation and started to explore these things more, and I think that these basic techniques formed a good base and grounding from which I was able to explore more subtle aspects of life and my experience of it.
There are various things you can do prior to meditation that will likely improve your meditation, which I will touch upon later on below. It is also advisable to meditate at the same location at the same time everyday in order to establish a ‘meditation habit’.
Now, without further ado, here is the basic method:
Sit comfortably with your back straight, either on a meditation cushion or chair, preferably with your knees lower than your hips which allows the back to naturally straighten.
Aim your gaze slightly down so that your chin is not too raised and position your head so that your nose is directly above your navel. This should allow for a straight upper part of your back.
Feel free to shuffle about your hips and roll your shoulders a few times so you feel comfortable.
Take a few deeps breaths and a few loud sighs to discharge any excess tension from the body
– You can meditate with your eyes open or closed, depending on what feels most comfortable for you.
– Gently allow your mind to focus on your breath and just notice the breathing. Don’t force anything, just gently direct your mind to your breathing.
– Allow you breath to naturally slow down. Don’t force anything, allow your breath to gently and naturally slow down.
– Allow yourself to feel happy and well (if you can). This is best done by relaxing and even smiling. Meditation is not meant to be a chore or hard work. So relax and enjoy. Don’t worry if it doesn’t come easy to start off – the more this is practiced, the easier it gets, and eventually it becomes second nature.
– If thoughts come, let them come. Just keep your mind on the breath which will take the energy away from the thoughts and they will naturally die down.
– If you get lost in thoughts, as you probably will from time to time (this happens to even experienced mediators all the time), then don’t worry, relax and come back to the breath.
– If you become frustrated or have some other feeling, then allow these feelings in. There is no need to forcibly push them away. Allow them to arise, and when you are ready come back to the breath.
– If you are able to do just this, then stay here, just follow the breath.
– If this is difficult for you then try one of two suggestions:
1) repeat a mantra such as the word ‘Om’ or the sound ‘Ahh’. Just repeat the work on every out-breath. This can be done by a verbal repetition out loud or an internal mental repetition. Try both and see which you feel more comfortable with. This forms an additional focus of attention and can allow for easier concentration and deepening of the meditation.
2) alternatively you can count the breaths. I recommend counting each out breath. Count a single 1 count for each breath up to 5, then for the next 5 breaths count back down to 1. If you lose your concentration or otherwise get distracted from counting breaths, then start again from 1.
The basic principles of this meditation are:
– relax, relax, relax
– remember to enjoy it – focus your attention but don’t stress and force it too much
– allow thoughts and sensations but don’t give them energy – instead focus on the breath.
– if there are strong thought patterns or feelings/sensations, then don’t try to fight them. Allow them to come in, be mindful of them, and when you can, come back to the breath when it feels right.
– if you lose concentration feel free to open your eyes or have a little stretch, but get back to the practice asap.
How to have a ‘better meditation session’
If you have trouble meditating, then try one or all of the following before your meditation practice:
-take a brisk walk or do some light exercise prior to meditation
-do 3-5 minute of chanting. If you don’t know what to chant, try chanting ‘Om’ or the sound ‘Ahh’ on every outbreath
-do some light stretches or a basic hatha yoga practice
-learn some basic relaxation breathing techniques or basic yogic pranayama and do these at the start of your meditation session
-do a ‘body sweep’ to consciously relax all the muscles in your body prior to meditation. Do this by allowing yourself to relax and then, starting at the top of your head, mentally go through all the parts of the body and consciously relax them. Places tension are often held are in the forehead, jaw, neck and shoulders.
Taking your practice further – spiritual enlightenment
There are many reasons people meditate – for improved mental health and intellectual functioning, for better sleep, to improve relationships, to improve problem-solving abilities, etc.
Of course there can also be a spiritual aspect to meditation. If this interests you there are many ways to take this forwards. One way is to gradually extend the meditation time to at least 30 minutes per day. Please explore this website which has many articles or attend one of my group meetings or contact me for a one to one if you wish.
Here are some other articles that may be of interest to you:
One size does not fit all
Remember, one size does not fit all, so try the above out, but find out what works for you. Above all, keep a regular practice, even if it is only 10 minutes per day, and listen to your heart.
If it feels right for you:
Keep your mind on the vision of The Highest,
Fix your mind on
that which is Most Holy,
that which is Resplendent in its Perfection,
that which is Total Grace,
Total Bliss and Love,
that which is Immutable,
And that which does nothing,
But through which all things are done,
And in which all things reside.
I invoke your presence,
Through uttering your Holy Name,
Through thinking of your transcendental form,
Through bowing and prostrating again and again and again,
Through prayer and gratitude and chanting songs of your greatness,
Through allowing your Love and Light to fill me up.
You are that which giveth and taketh away,
You are the wish-fulfilling tree,
You are the remover of all sins,
O ever-mercifull Lord!
You are non-seperate from me,
No different to Me in Essence,
Always in my Heart.
All is already nothing but Your Will,
All movements are nothing but your expression of Lila,
the Grand Play of the Divine made Manifest.
I bow to You,
My heart weeps cleansing tears of pain and joy at the mere thought of Your Name and Form.
Om Namo Bhagavate Vasudevaya Namah Om
(Om, I bow to you, my Beloved, Lord of Life and Light in all Beings, I bow to you, Om)
Q. If enlightenment is unconditioned and causeless, then how can a ‘spiritual practice’ lead you to it, as all practices are in the conditioned realm of cause and effect? I’ve heard teachers (some of whom claim not to be teachers) say that Enlightenment is uncaused: it either happens or it doesn’t, and there is nothing you can do about it because there is no you anyway. Does this sound right to you?
Tom: Hi _____, thanks for your question. It depends how you use the words. I actually think the more radical expression of non-duality that you describe is incredibly potent and hits right at the nub of the matter, but that it is not for everyone, and for many it can also be detrimental, at least initially, as it can lead to a premature hopelessness and despair. I say premature, as later on this may be exactly what is needed to stop the apparent seeker in their tracks and for realisation to beautifully dawn!
Enlightenment is a conditioned event in time
Regarding enlightenment, I would not say that enlightenment is unconditioned or causeless, in fact quite the opposite, but let me first explain what I mean by the word ‘enlightenment’ in this context. Enlightenment, as I use the word, is a phenomena or event that occurs ‘within the dream’, so to speak, in which, figuratively speaking, the dream character realises they are in a dream and that they are a dream. Note that I say figuratively speaking as I am not saying that life is actually a dream, but just using a dream as an imperfect analogy.
There is a before enlightenment and after enlightenment, so it is something that occurs in time. Sure, when enlightenment happens, it is also seen that the enlightenment was always fully present the whole entire time, even when it wasn’t realised, but that is only realised after enlightenment! For me, I don’t even know when exactly my enlightenment happened, as it was a slow burn, and I only realised what had happened sometime afterwards, but even in this example, we can see there was still a before enlightenment and after enlightenment, and in this way enlightenment could still be said to have been an event, albeit one that took place over a longer time-frame.
Prior to enlightenment, Freedom or Wholeness is not realised, even though it was always present. It is this realisation I am referring to here as ‘enlightenment’. So that’s the first thing, to realise that enlightenment is a conditioned phenomenal time-bound event in which ever-present unconditioned Freedom is recognised.
So that’s the first thing, to realise that enlightenment is a conditioned phenomenal time-bound event in which ever-present unconditioned Freedom is recognised.
All events have (apparent) causes
Once we accept this, then we can start to look to see if there are any proximate causes of enlightenment. As all phenomena (apparently) exist in a world of cause and effect, in which there is the appearance of rule and laws, such as the law of gravity and so forth, we should be able to investigate and see if there are certain factors that can increase the chances of enlightenment happening. If we can find out what these factors are, then perhaps we can increase our own chances of enlightenment, and this is where various spiritual-type practices and activities can come into play.
Isn’t this all just reinforcing the false notion of a ‘me’?
At this point in the conversation, some people counter this by saying that there is nobody here who can do any of this, that there is no ‘I’. Enlightenment either happens or it doesn’t happen, and there is nothing you can do about it because the ‘I’ that thinks it can do something is actually an illusion.
Now this is true. These statements are directly pointing at the heart of the matter, pointing out to the apparent seeker the illusion of separation.
However, does relentlessly pointing this out actually help the apparent seeker break through the veil of illusion? Well, yes, it definitely can. Simple repetitive hammering home the essential point can eventually work, which is why at the start of this response I said that this type of teaching is incredibly potent.
However it is not the only way, and sometimes it is less effective than other ways (and of course sometimes is more effective than other ways too).
If someone asked you how to play tennis, would you say there is nothing you can do to play tennis? That playing tennis will either happen or not happen as the ‘I’ that thinks it can chose to learn to play tennis is an illusion? Or would you perhaps suggest tennis lessons or something similar, as you know that in the (apparent) world of cause and effect, tennis lessons increases the chances of being able to play tennis, even though this is not guaranteed?
Enlightenment is a phenomenon like any other – it has causes and effects
You see, once you have realised that enlightenment is an event like any other, that it occurs following an apparent set of causes and conditions, some of which can be determined and modified, then we can start to see how powerful practices can be along this path.
If we find a set of factors that increases the likelihood of enlightenment occurring, then we can start to put these factors into place, just like the person who wants to play tennis can book themselves onto tennis lessons, buy a decent tennis racket and a good pair of tennis shoes, and learn the rules of the game.
When looking at more traditional teachings, sages in centuries gone past have discovered a variety of these factors that increase the likelihood of enlightenment. I discuss some of them here.
The Grand Illusion
On one hand there is no choice, there is nobody here, and all there is is Freedom – yes – and there is nothing you can do about any of this. On the other hand, there are proximate causes to enlightenment, which, from the point of the (illusory) seeker who has not realised ‘there is nobody here’, can be utilised to their advantage in seeing this.
When it is seen, then it is also seen that all practices are also part of this Grand Illusion, often, at least initially, fuelling the ‘I’ and the suffering that goes alongside it.
See also: Can you teach enlightenment?