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.
The method
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:
1) Posture
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
2) Technique
– 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.
Basic principles
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:
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.
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,
Unhanging,
Untouchable,
Immovable,
Ever-present,
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,
Inherently pure,
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,
The Highest,
Most Holy:
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.
Q. Why do so many people practice self inquiry by Ramana Maharshi incorrectly? Ramana said the question ‘who am I’ should not be asked but one should put the attention on the “I” inner feeling. Sadhu Om and Sri Muruganar confirmed that that’s the correct way to practice.
Tom: Yes, true. Perhaps it was because Ramana gave slightly different instructions to different people. For some he said to ask the question verbally, to others he said be with the feeling ‘I’, to others he simply said ‘Summa iru’ (Be still).
A common instruction he gave was to dive into the heart…Anyway, all these methods culminate in the same place, and that is the key.
A living teacher can be very useful in finding how the living teaching interacts with the living seeker.
To confuse things more, Ramana also said there is no fixed teaching, and to some he prescribed work and chores, to others meditation, and so on.
That said, here is a collection of quotes from Ramana’s teachings that I compiled that may be helpful to some, with a brief summary at the end, best wishes:
Meditation can serve many purposes: increased happiness, improved concentration and academic performance, clarity and insight into everyday issues, improved health and sleep, etc. This article’s meditation will likely help with all or most of these, but the end goal is none of the above. The goal here is total freedom, enlightenment, nirvana or moksha (all are used as synonyms here). I have included some Sanskrit words in brackets in case you are interested.
Contemplate this
No object, gross or subtle, can lead to lasting fulfillment.
I recommend you contemplate deeply on this.
For most of us, after a little contemplation, this becomes obvious to us. However,we can go further: if we continue on this contemplation, we can start to realise that even seeking momentary pleasure or momentary fulfillment in objects is a cause of suffering. Subtlely, we still believe that our fulfillment lies in obtaining contact with the objects of our desire. Subtlely, we are reinforcing the sense of ‘I’ or ‘me’, also known as the ego, and the root cause of suffering is continued.
Contemplate deeply on this.
First, that objects cannot give us lasting fulfillment. Secondly, that getting involved in the world of objects in order to be psychologically fulfilled is already the path of ignorance and suffering.
Similarly, seeking enlightenment or liberation in the world of objects or using an object such as thought as a means of enlightenment is also futile. So, what to do?
‘Look within’
When this is realised at a deeper and deeper level within ourselves, dispassion (vairagya) arises. We ‘turn away’ from worldly objects, meaning we no longer look for happiness in objects.
Remember, that experiences are also objects – they are known to us, they are felt and perceived, and they, like other objects, come and go. Peace, love, oneness – all these can be experienced, and all experiences come and go. Insight into the impermanence of phenomena leads to not clinging to such experiences. This is called ‘turning inwards’ or ‘looking within’.
The role of a formal practice
For most people, I recommend a formal practice of spending as much time as you can each day without engaging with thoughts, whilst still remaining awake and aware (ie. not in trance and not asleep).
Formal practice is useful as ignorance, or taking yourself to be a separate self, is so deeply ingrained, that even when the mind is ordinarily quiet in everyday life, it is still stained with this ignorance that is merely dormant, and so insight does not manifest (unless the seeker is especially ripe/ready). A period everyday of being away from thoughts, upon which ignorance depends, is of a great benefit and can greatly quicken the spiritual search.
Actually doing a formal practice, as opposed to simply talking about silence and so on, is one of the best ways of taking the spiritual quest out of the mind or intellect, and transforming clever concepts into genuine spiritual understanding and insight.
Not doing a spiritual practice is one of the best ways of remaining caught in the clutches of the intellect and ego for years to come. Often the mind will come up with reasons and select teachings that say no practice is required, so beware the tendency of the ego to find a way to perpetuate itself rather than foster its own demise.
Sit in a comfortable position with your back upright. This is so you don’t fall asleep and are able to maintain a serene stability of mind for an extended period of time. Having a practice in the same place and the same time of day can be a useful aid to this, as the mind becomes trained to become quiet at that time and place over time.
‘But I don’t like to meditate’
Meditation is not for everyone, and my writings are tips for you to take on board and apply to your life as you feel is best. If you don’t like meditation, then I would recommend you try some other kind of formal practice, be it chanting, yoga or mindfulness, as you see fit. Over time the idea is that these practices will calm your mind, and purify and balance your energies and you will start to be naturally drawn to a more contemplative peaceful (sattvic) practice.
‘I want to meditate but my mind is too busy’
If you feel drawn to meditation, but your mind is too noisy, then, like the example above, I would try some preliminary practices first, such as light exercise, hatha (physical) yoga, chanting or breathing exercises. Try meditation immediately after one or more of these preliminary practices and your mind should be considerably quieter.
Follow your heart and intuition and do what you feel drawn to. Allow this to be your practice as long as it feel right for you. There are no strict rules and better to follow your own genuine path (swadharma) rather than someone else’s if it doesn’t feel right.
A method of meditation
Prior to meditation, start by chanting for 3-5 minutes. This cleanses the energetic system and allows for a deeper and more awake meditation.
Take your time to settle down and allow the mind to become calm. I find that spending 2-3 minutes allowing myself to sit with my eyes open and take in my surroundings is helpful in transitioning between being engaged with the world to meditation.
Also take time to feel the body, allowing each part of the body to be experienced, and also allow each part of the body to relax. Pay particular attention to the forehead, jaw, and shoulders, where a lot of tension is often held. If you can, energetically allow the sense of you to drop down into your chest and belly area and feel relaxed.
Allow the mind to become relaxed. Take up the attitude that everything is welcome here, and allow everything to come and go. Sensations, sounds, thoughts, all can come and go. Accept what is. Allow your mind to become light, carefree and happy. Happy acceptance is the general aim, not to be a state of mind that is forced, but to be allowed to arise.
Now start to withdraw your mind. Use an anchor if required: this can be a mantra (a sound that is repeated, such as ‘Om’, which can be repeated for example on every outbreath), an object (either real external object, or better still, a visualised object), or the breath. As the meditation progresses the anchor should become gradually more subtle, so I often start with counting my breaths, then I let go of counting and just stay with the breath, then I just stay with the feeling of peace and happiness for as long as I feel until I am ready for the next step:
By now the mind should be relatively quiet and also stable in that quietude. There are several options of what you can do here, and as everyone is different, the exact method will vary from person to person. Essentially, notice that even peace and quietude are subtle objects. Either let them go or be aware of them whilst simultaneously knowing they are not you and that you and ‘your bliss’ do not depend on them. Here we are getting in touch with that which is not an object, that which is ever present, that which does not come and go, that which is the nature of presence-awareness-bliss (sat-chit-ananda), that which is the essence of who you are (atman), or pure subjectivity (drik). This process of separating the perceiver/subject (drik) from that which is perceived/objects (drisya) is technically known as discrimination (viveka), or discernment.
Follow your intuition. The key is to not focus on objects, not to engage with the world of objects, not to identify with the body-mind and to also question this notion of ‘I’. You can rest in I AM and eventually you will see that this I AM is also an object that appears to the ‘real I’ which is not an object. This is the approach from the ‘sat‘ (being) aspect of sat-chit-ananda (reality) Or you can let yourself be aware of awareness, that which is not an object, that which you are, and allow the brightness of awareness to vividly shine and outshine all objects, consuming all objects in its dazzling light. This is the approach from the ‘chit‘ (consciousness-awareness) aspect of reality. Or you can bathe in the happiness that arises when there is no concern for objects and deriving happiness from the myriad phenomena that rise and fall – thus approaching reality from its ‘ananda’ (blissful/happiness) aspect. A fourth method is to ask ‘Who am I’, and search for the root of the ‘I thought’, as prescribed by Ramana Maharshi, and allow this to take you to the Source, which is none other than reality itself, and abide there until all tendencies to identify as a separate ‘I’ or ‘me’ are rooted out. See here for more details on this.
Note that while it is important not to ultimately get caught up in feelings of bliss and peace, or get similarly locked into a trance state, it can be of benefit to linger here for a while. Why? Because it feels good and it is purifying. The effects of lingering in peace eventually do wear off, but they still have some provisional purifying effect and have value in countering negative tendencies and bad habits/psychological states we may be prone to entering into. Eventually, when the time is right, we can let go of peace and bliss too, but no rush is needed in all this. All in good time. ‘Good things come to those who wait.’
Be happy, relax, do not cling, have faith
In summary
Contemplate how all objects, gross and subtle, cannot lead to enlightenment complete, and rest in your true nature, devoid of objects and full of peace and bliss.
Establish a daily practice and do not allow reasoning from the ego to convince you otherwise. Note how the the ego may resist this. The ego is prone to selecting teachings that lead to its continuance rather than its demise.
Use preliminary techniques relating to the world, body and mind as suits your disposition and take your time. Use an anchor if required, and eventually allow this to give way to a deeper silence in which you are fully awake and aware. There is no rush and this should be enjoyable and relaxing rather than hard work.
Play the long game rather than strive for short term gains. Relax.
Allow yourself to feel any phenomena – notice they are not the essence of you, the subject. Locate the sense of ‘me’, and notice this too is an object. Rest in that ‘placeless place’ where no objects are.
Trust your intuition and be careful not to fall asleep or get (too) caught up in experiences including peace and bliss.
Best wishes to you, practice, practice, practice, and please get in touch if you feel I can be of assistance
The following is written by Jiddu Krishnamurti, taken from BULLETIN 6, 1970
…the centre says to itself: how am I to be free, free to live happily, completely, openly, and act without sorrow or remorse? But it is still the centre asking the question. The centre is the past. The centre is the ‘me’ with its selfish activities which knows action only in terms of reward and punishment, achievement or failure, and its motives, causes and effects. It is caught in this chain and the chain is the centre and the prison.
There is another action which comes when there is a space without a centre, a dimension in which there is no cause and effect. From this, living is action. Here, having no centre, whatever is done is free, joyous, without pain or pleasure. This space and freedom is not a result of effort and achievement, but when the centre ends the other is.
But we will ask how can the centre end, what am I to do to end it, what disciplines, what sacrifices, what great efforts am I to make? None. Only see without choice the activities of the centre, not as an observer, not as an outsider looking inward, but just observe without the censor. Then you may say: I cannot do it, I am always looking with the eyes of the past. Be aware, then, of looking with the eyes of the past, and remain with that. Don’t try to do anything about it; be simple and know that whatever you try to do will only strengthen the centre and is a response of your own desire to escape.
So there is no escape, no effort and no despair. Then you can see the full meaning of the centre and the immense danger of it, and that is enough.
Rest for a while.
Allow your heart and feelings to lead you:
Gently,
Sink into your heart,
And be still.
Let that Silence overpower you,
Let that Presence stir and move you,
Both inwardly and outwardly,
Guiding your words, thoughts and actions,
Bringing you back to ever-present Stillness.
Know that Stillness as your Essential Being,
And be happy and well.
Let devotion, prayer and gratitude,
Naturally well up as they please,
Purifying the Heart-Mind.
Cleansing the system.
All experiences come and go,
And occur within the depths of awareness,
Which in itself in-essence remains ever-unchanged and unharmed,
Like the screen and the movie projected onto it.
Grounded in the firm knowledge of awareness,
There is no need to hold anything back.
Tom Das 