The ‘ultimate means’ to liberation
The following is the last few verses of Advaita Bodha Deepika, a classical vedanta text that summarises the theories and methods of vedanta. It was also a favourite text of Ramana Maharshi’s. Here is the culmination of the teaching, as stated in the last verses of Chapter 8.
(Note, if you are unsure about why this chapter starts in this way and why we are even discussing ‘extinguishing the mind’, have a look at this post here Advaita Bodha Deepika: Vital Teachings for Self-Realisation which explains the rationale behind this first question):
Disciple: How can the mind be extinguished?
Master: To forget everything is the ultimate means. But for thought, the world does not arise. Do not think and it will not arise. When nothing arises in the mind, the mind itself is lost. Therefore do not think of anything, forget all. This is the best way to kill the mind.
To forget everything is the ultimate means
D.: Has anyone else said so before?
M.: Vasishta said so to Rama thus: ‘Efface thoughts of all kinds, of things enjoyed, not enjoyed, or otherwise. Like wood or stone, remain free from thoughts.
Rama: Should I altogether forget everything?
Vasishta: Exactly; altogether forget everything and remain like wood or stone.
Rama: The result will be dullness like that of stones or wood.
Vasishta: Not so. All this is only illusion. Forgetting the illusion, you are freed from it. Though seeming dull, you will be the Bliss Itself. Your intellect will be altogether clear and sharp. Without getting entangled in worldly life, but appearing active to others remain as the very Bliss of Brahman and be happy.
Unlike the blue colour of the sky, let not the illusion of the world revive in the pure Ether of Consciousness-Self. To forget this illusion is the sole means to kill the mind and remain as Bliss.
Though Shiva, Vishnu, or Brahman Himself should instruct you, realisation is not possible without this one means. Without forgetting everything, fixity as the Self is impossible. Therefore altogether forget everything.’
…altogether forget everything and remain like wood or stone….Though seeming dull, you will be the Bliss Itself. Your intellect will be altogether clear and sharp.
D.: Is it not very difficult to do so?
M.: Though for the ignorant it is difficult, for the discerning few it is very easy. Never think of anything but the unbroken unique Brahman. By a long practice of this, you will easily forget the non-self. It cannot be difficult to remain still without thinking anything. Let not thoughts arise in the mind; always think of Brahman.
In this way all worldly thoughts will vanish and thought of Brahman alone will remain. When this becomes steady, forget even this, and without thinking ‘I am Brahman’, be the very Brahman. This cannot be difficult to practise.
Now my wise son, follow this advice; cease thinking of anything but Brahman. By this practice your mind will be extinct; you will forget all and remain as pure Brahman.
Never think of anything but the unbroken unique Brahman…When this becomes steady, forget even this, and without thinking ‘I am Brahman’, be the very Brahman. This cannot be difficult to practise.
Tom’s commentary:
It is not only Sage Vasistha who tells us we need to ‘forget all’. In the Ashtavakra Gita, sage Ashtavakra says in chapter 16, verse 1:
‘My son! You may recite or listen to countless scriptures, but you will not be established in the Self unless you forget all.’
Similarly Ramana Maharshi says in his text ‘Who am I?’:
‘Eventually all that one has learnt will have to be forgotten’
In the traditional path of Knowledge or Jnana, first we are to know our True Self (Atman) and know this to be the same as the Absolute (Brahman). Then we are to be still and renounce all desires.
This spiritual knowledge (Jnana) of ‘I am Brahman’ (Aham Brahmasmi) allows the mind to become still and desireless. Note this does not mean that the body becomes totally inert – no – rather it continues to function naturally according to its destiny (Prarabdha Karma) until the body dies.
Shankara states this multiple times, eg, in Vivekachudamani, and also in his many commentaries, eg. in his commentary upon the Kena Upanishad – in his introduction to the Kena Upanishad Shankara writes:
And [the Self] being eternal, it is not to be secured by any means other than the cessation of ignorance. Hence the only duty is to renounce all desires after the realisation of the unity of the indwelling Self and Brahman.
This is akin to Self-Surrender, as spoken by Sri Ramana Maharshi:
There is no destiny. Surrender, and all will be well. Throw all the responsibility on God. Do not bear the burden yourself. What can destiny do to you then?”
(Talks 244)
and again here:
Question: Surrender is said to be Bhakti [the path of devotional love]. But Sri Bhagavan [Ramana Maharshi] is known to favour enquiry [ie. the path of Knowledge or Jnana] for the Self. There is thus confusion in the hearer.
Ramana Maharshi: Surrender can take effect only when done with full knowledge. Such knowledge comes after enquiry. It ends in surrender.
(Talks 462)
The Heart Speaks
The minds says:
There are problems in the body,
There are problems in the world,
There are things I need to do,
There are things that need to be done.
The Heart says:
All is well
Be happy,
Be well,
All is well.
Namaste and peace
Question: Jiddu Krishnamurti used to say that ‘Truth is a pathless land’. What are your thoughts on this?
Question: Jiddu Krishnamurti used to say that ‘Truth is a pathless land’. What are your thoughts on this?
Tom: Thanks for your question and sorry it’s taken me a while to respond. I’ve just re-read J Krishnamurti’s original ‘truth is a pathless land’ speech (see www.jkrishnamurti.org/about-krishnamurti/dissolution-speech.php) and it seems to me that the thrust of what he was saying was that truth is not to be approached by following an authority. The key word is following.
In the later part of the speech he says ‘But those who really desire to understand, who are looking to find that which is eternal, without beginning and without an end, will walk together with a greater intensity, will be a danger to everything that is unessential, to unrealities, to shadows. And they will concentrate, they will become the flame, because they understand. Such a body we must create…‘
So it seems to me Krishnamurti was saying that you cannot find freedom through following another, but by looking for yourself, which ultimately means to free yourself from beliefs and dogma.
I read Krishnamurti for many many years, and he did have a teaching that he kept on coming back to. In a way this was his teaching, or one of them. Here’s a post from 2015 which I ironically titled ‘Krishnamurti’s Method’, to drive the point home to people who are familiar with Krishnamurti’s writings:
https://tomdas.com/2015/11/01/krishnamurtis-method/
Let me know what you think
In peace
Tom
Quote: the problem is that you want to be happy
Satsang at the Druids Head Pub, Kingston upon Thames, London
I’m lucky enough to hold satsang at an amazing venue – The Druids Head.
The room we meet in is about 300 years old and is often visited by historical tour groups to observe its original features, including a poem scratched on a glass cabinet panel by Jerome K Jerome.
Below is a picture from 1846 of an annual ‘Foot Ball’ match that used to be played every shrove Tuesday just outside the Druids head in the Ancient Market Place, Kingston upon Thames.
So we meet regularly on Thursdays at 7pm, the next meeting is this week. Please do come along if you feel inclined to. Register at this link to join:
www.meetup.com/Non-duality-Kingston-London
Best wishes
Tom
Do mental health issues resolve with enlightenment?
Hi Tom,
I was wondering what your views are on the relationship between enlightenment and mental health issues such as anxiety and depression. My understanding – which I suppose is the commonsense view – is that while awakening does not eliminate emotions and thoughts per se, it takes away their “stickiness”.
So while an awakened “person” does experience momentary fear – triggered by some outward circumstance – he won’t feel the nagging psychological fear that we call “anxiety”. Likewise, there could be sadness due to some event, but it won’t take the form of the prolonged dark hopeless mood generally described as “depression”.
I always thought that the underlying default psychological state of an awakened “individual” is one of effortless tranquility. However, lately I have come across teachings that seem to imply that awakening does not quite eliminate such conditions and one could very well be awakened and clinically depressed! To me that sounds a bit incredulous, given the association of spirituality and inner well-being which is not only made in the traditional teachings, but also in the writings of modern masters like Ramana Maharishi and Nisargadatta Maharaj. Moreover, but also makes enlightenment seem somewhat pointless – if it does not remove inner suffering, then how is it even relevant to our lives.
Your thoughts ?
Regards
Tom:
Hi, thanks for your question which is very relevant to this topic. As you say, if this teaching does not remove inner suffering, then how is it relevant? There can be an initial insight into Freedom being already here and present, and with that much suffering can fall away. The core belief being exposed and seen through in this insight-realisation is the belief in a separate doer-entity, although there may be a few other pivotal insights for some seekers.
However, quite often, various deeply ingrained habitual psychological tendencies (vasanas in Sanskrit) can still continue under the force of habit. This means that if you had a tendency towards depression, to use your example, this tendency may still continue post-insight. Similarly if you had a tendency towards anger or suppressing your emotions, or even for something like eating chocolate, these tendencies may all continue post-insight/realisation.
This is where a second aspect of the teaching comes, in, namely that of purification. If a teaching does not address the addictive vasanas (habitual tendencies) that may continue after realisation, then it is, in my view, an incomplete teaching. The essence of purification is habit modification, and it can take various forms depending on the psychological make-up of the seeker.
I go into a bit more details in my article ‘Roadmap to Enlightenment’ and into even more details in the teachings I share in my online and in-person meetings. The most common form is some kind of surrender or letting go practice, but there are other methods too.
I have also found that of the people who have woken-up through what I am sharing, quite a few of them have seen a counsellor or psychologist alongside interacting with me, and that has helped them clear up a few ‘sticky issues’ and allowed this Freedom that already is to become directly apparent. I therefore recommend seeking psychological support for any difficult or distressing psychological issues a seeker may have.
In summary, there is a relationship between psychological suffering, mental health and enlightenment/awakening in my view. Enlightenment essentially leads to mental health and well being. There are 2 aspects of the teaching: insight and purification. Purification can help things to be seen clearly (ie. it can help insight to take place), and insight can in turn facilitate purification and removal of addictive tendencies that may continue to generate suffering after insight has taken place. With insight alone, much psychological suffering can fall away, but many habitual tendencies that cause mental illness and suffering may also continue. With purification post-insight, even these habitual tendencies can disappear and genuine mental health is achieved.
The belief in separation
It is the belief in separation
That allows for the belief in doership.
Otherwise all there is is One-Movement.
There is not even one movement:
If we go by the evidence presented to us by experience,
There is only movement happening.
No evidence for a doer-entity,
No evidence for an entity with ultimate responsibility.
Instead there is just life happening,
From the point of view of a person,
A body operating and functioning,
Seemingly by itself,
With all the workings and humanity of the organism manifesting,
However it manifests.
As truth is seen,
Layers of deception and wrong thinking fall away,
And the Freedom that always was and is,
Is revealed.
Like the sun when the clouds parts,
Nothing needs to be attained,
Only the obscuring clouds of wrong notions,
Need to be seen through.
Krishnamurti: the ending of sorrow is love
Continuing the series of Krishnamurti posts this week, the following is written by Jiddu Krishnamurti, taken from BULLETIN 4, 1969:
Desire and pleasure end in sorrow; and love has no sorrow.
What has sorrow is thought – thought which gives continuity to pleasure. Thought nourishes pleasure, giving strength to it. Thought is everlastingly seeking pleasure, and so inviting pain.
The virtue which thought cultivates is the way of pleasure and in it there is effort and achievement.
The flowering of goodness is not in the soil of thought but in freedom from sorrow.
The ending of sorrow is love.
Krishnamurti: to be aware of inattention is to be attentive.
Continuing the series of Krishnamurti posts this week, the following is written by Jiddu Krishnamurti, taken from BULLETIN 4, 1969:
The physical organism has its own intelligence, which is made dull through habits of pleasure. These habits destroy the sensitivity of the organism, and this lack of sensitivity makes the mind dull.
Such a mind may be alert in a narrow and limited direction and yet be insensitive. The depth of such a mind is measurable and is caught by images and illusions. Its very superficiality is its only brightness.
A light and intelligent organism is necessary for meditation. The interrelationship between the meditative mind and its organism is a constant adjustment in sensitivity; for meditation needs freedom.
Freedom is its own discipline. In freedom alone can there be attention. To be aware of inattention is to be attentive.
Complete attention is love. It alone can see, and the seeing is the doing.
Tom Das 