Much gratitude to the volunteers who put this video together.
Dealing with deep layers of fear and conditioning
Q: Sometimes when my meditation becomes very deep and I stay with the I Am, there comes a sense of the whole world becoming very dark together with a sense of losing myself into something really bad and dark. My body starts to react strongly as well, and it feels like some kind of primal fear arising.
This video was recorded live during a Satsang meeting with Tom Das and put together by volunteers.
To attend satsang, see here: https://tomdas.com/events.
Q. Why do we seek?
Tom: Because we suffer.
Q. Why do we suffer?
Tom: Because we seek (something different to ‘what is’)
Q. Why do we both suffer and seek?
Tom: Because we take ourself to be a separate vulnerable body-mind entity. So long as we do so we are compelled to both suffer and seek.
Q. Why do we take ourself to be a separate body-mind entity?
Tom: Because we believe our thoughts that tell us so (ie. it is a belief that we are a body-mind entity – note that I call this belief ‘the ego’)
Q. What is the solution?
Tom: The solution is to stop this type of thinking.
Q. How can we do that?
A. We find, perhaps after much trial and error, there is only one essential method that consistently works, and that is to take one’s attention away from objective phenomena and place it upon the first person, the ‘I AM’, the Subject-Self. This practice is called Self-Enquiry. This process is explained in detail in the book The Path of Sri Ramana – Part 1
Q. My mind is too busy for this method
Tom: Then try another preliminary practice such as mantra recitation, devotion, chanting, watching the breath, hatha yoga, etc, as suits you – try another calming practice first – preferably a practice you are drawn to, and then when the mind is calm go straight back to Self-Enquiry.
Q. What about other teachings or methods?
Tom: You will find that other teachings methods (methods other than Self-Enquiry) at most only lead to a temporary effect that comes and goes. Don’t take my word for this, you can find out for yourself.
Q. Why do other methods not work?
Tom: Other methods, which involve attending to objects (gross or subtle objects such as thoughts, feelings, the breath, or other objects) invariably give rise to egoic ‘body-based’ thinking as the ego only survives when it can think of objective phenomena. And when we attend to objective phenomena you will see that the ego always finds a way to rise and ‘take control’ or ‘take the reins’ and posit itself as the true ‘I’.
Q. Isn’t this quite an extreme practice?
Tom: Yes, it is this extreme practice that is required, for most people, for the ego to end.
Q. Doesn’t this practice just perpetuate the separate ego-I?
Tom: No, that too is just another belief, that all practice necessarily perpetuates the ego-I. Try it – with consistent daily application results are quickly seen.
Q. Ok thanks!
Tom: You’re most welcome. Let me know how it goes!
‘Rest in the I Am’
There is no resting in the ‘I Am’
Resting is the nature of I Am.
I suspect you mean that the ego, which is of the nature of ‘doing’ cannot ‘do resting’ as the I Am.
The resolution of this conundrum is that when the ego turns towards the I Am or the Self, it disappears.
A common objection is that anything the ego does, such as ‘trying to rest as the I AM’ just perpetuates the ego.
However, this is just a logical supposition, ie. it is a belief, based on logic, and is not actually the way it is.
In practice, when the ego-I turns inwards, it disappears. Ego is only of the nature of movement, or doing, and when it turns inwards, towards the I Am, which is of the nature of being (ie. no movement, not doing), the ego-I becomes still and disappears.
Being an illusion, it, the ego-I, never really was.
Here are four quotes of Sri Nisargadatta Maharaj that conveys the essence of his teachings. They are all taken from the book I Am That. Read them several times, contemplate what he is trying to convey, and put the teachings into practice.
Nisargadatta Maharaj often spoke about his own spiritual journey and practice, and how his guru’s teachings led him to his own eventual self-realisation. In his most widely read book, ‘I Am That’, Nisargadatta speaks many times of his practice and the profound effect his own guru had upon him. The following are direct quotes from I Am That focusing on what Nisargadatta spoke of his own sadhana (spiritual practice) and the teachings of his own Guru.
I have not added any commentary as I think the excerpts speak for themselves, but I have added bold text to emphasize specific points I thought would be of use for seekers in terms of making the sadhana practical.
I hope you find the following quotes both instructive and inspiring for your own sadhana,
It so happened that I trusted my Guru. He told me I am nothing but my self and I believed him. Trusting him, I behaved accordingly and ceased caring for what was not me, nor mine.
Questioner: Kindly tell us how you realised.
Maharaj: I met my Guru when I was 34 and realised by 37.
Questioner: What happened? What was the change?
Maharaj: Pleasure and pain lost their sway over me. I was free from desire and fear. I found myself full, needing nothing. I saw that in the ocean of pure awareness, on the surface of the universal consciousness, the numberless waves of the phenomenal worlds arise and subside beginninglessly and endlessly. As consciousness, they are all me. As events they are all mine. There is a mysterious power that looks after them. That power is awareness, Self, Life, God, whatever name you give it. It is the foundation, the ultimate support of all that is, just like gold is the basis for all gold jewellery. And it is so intimately ours! Abstract the name and shape from the jewellery and the gold becomes obvious. Be free of name and form and of the desires and fears they create, then what remains?
M: Yes, the void remains. But the void is full to the brim.
Q: Please tell me which road to self-realisation is the shortest.
M: No way is short or long, but some people are more in earnest and some are less. I can tell you about myself. I was a simple man, but I trusted my Guru. What he told me to do, I did. He told me to concentrate on ‘I am’ – I did. He told me that I am beyond all perceivables and conceivables — I believed.
I gave him my heart and soul, my entire attention and the whole of my spare time (I had to work to keep my family alive). As a result of faith and earnest application, I realised my self (swarupa) within three years. You may choose any way that suits you; your earnestness will determine the rate of progress.
Q: No hint for me?
M: Establish yourself firmly in the awareness of ‘I am’. This is the beginning and also the end of all endeavour.
Q: How did you come to it?
M: By my trust in my Guru. He told me ‘You alone are’ and I did not doubt him.
…my Guru too taught me to doubt — everything and absolutely. He said: ‘deny existence to everything except your self.’ Through desire you have created the world with its pains and pleasures.
Put in all and you will get all. I was doing it. All my time I was giving to my Guru and to what he told me.
Q: Still, you have a body and you depend on it.
M: Again you assume that your point of view is the only correct one. I repeat: I was not, am not, shall not be a body. To me this is a fact. I too was under the illusion of having been born, but my Guru made me see that birth and death are mere ideas — birth is merely the idea: ‘I have a body’. And death — ‘I have lost my body’. Now, when I know I am not a body, the body may be there or may not — what difference does it make? The body-mind is like a room. It is there, but I need not live in it all the time.
I trusted my Guru and he proved right. Trust me, if you can. Keep in mind what I tell you: desire nothing, for you lack nothing. The very seeking prevents you from finding.
‘One can give food, clothes, shelter, knowledge, affection, but the highest gift is the gospel of enlightenment‘, my Guru used to say. You are right, enlightenment is the highest good. Once you have it, nobody can take it away from you.
I am now 74 years old. And yet I feel that I am an infant. I feel clearly that in spite of all the changes I am a child. My Guru told me: that child, which is you even now, is your real self (swarupa). Go back to that state of pure being, where the ‘I am’ is still in its purity before it got contaminated with ‘this I am’ or ‘that I am’. Your burden is of false self-identifications — abandon them all.
My Guru told me — ‘Trust me. I tell you; you are divine. Take it as the absolute truth. Your joy is divine, your suffering is divine too. All comes from God. Remember it always. You are God, your will alone is done’.
I did believe him and soon realised how wonderfully true and accurate were his words. I did not condition my mind by thinking: ‘I am God, I am wonderful, I am beyond’. I simply followed his instruction which was to focus the mind on pure being ‘I am’, and stay in it. I used to sit for hours together, with, nothing but the ‘I am’ in my mind and soon peace and joy and a deep all-embracing love became my normal state. In it all disappeared — myself, my Guru, the life I lived, the world around me. Only peace remained and unfathomable silence.
When I met my Guru, he told me: ‘You are not what you take yourself to be. Find out what you are. Watch the sense ‘I am’, find your real self’. I obeyed him, because I trusted him. I did as he told me. All my spare time I would spend looking at myself in silence. And what a difference it made, and how soon! It took me only three years to realise my true nature. My Guru died soon after I met him, but it made no difference. I remembered what he told me and persevered.
Q: The mind is so absolutely restless. For quieting it what is the way?
M: Trust the teacher. Take my own case. My Guru ordered me to attend to the sense ‘I am’ and to give attention to nothing else. I just obeyed. I did not follow any particular course of breathing, or meditation, or study of scriptures. Whatever happened, I would turn away my attention from it and remain with the sense ‘I am’, it may look too simple, even crude. My only reason for doing it was that my Guru told me so. Yet it worked! Obedience is a powerful solvent of all desires and fears.
Just turn away from all that occupies the mind; do whatever work you have to complete, but avoid new obligations; keep empty, keep available, resist not what comes uninvited.
In the end you reach a state of non-grasping, of joyful non-attachment, of inner ease and freedom indescribable, yet wonderfully real.
My Guru, before he died, told me: Believe me, you are the Supreme Reality. Don’t doubt my words, don’t disbelieve me. I am telling you the truth – act on it. I could not forget his words and by not forgetting – I have realised.
I lived my life, plied my trade, looked after my family, and every free moment I would spend just remembering my Guru and his words. He died soon after and I had only the memory to fall back on. It was enough.
Q: How did you get it?
M: I found it all in the holy presence of my Guru — I did nothing on my own. He told me to be quiet – and I did it – as much as I could.
Q: You made no efforts whatsoever?
M: None. Believe it or not, I was not even anxious to realise. He only told me that I am the Supreme and then died. I just could not disbelieve him. The rest happened by itself. I found myself changing — that is all. As a matter of fact, I was astonished. But a desire arose in me to verify his words. I was so sure that he, could not possibly have told a lie, that I felt I shall either realise the full meaning of his words or die. I was feeling quite determined, but did not know what to do. I would spend hours thinking of him and his assurance, not arguing, but just remembering what he told me.
Q: What happened to you then? How did you know that you are the Supreme?
M: Nobody came to tell me. Nor was I told so inwardly. In fact, it was only in the beginning when I was making efforts, that I was passing through some strange experiences; seeing lights, hearing voices, meeting gods and goddesses and conversing with them. Once the Guru told me: ‘You are the Supreme Reality’, I ceased having visions and trances and became very quiet and simple. I found myself desiring and knowing less and less, until I could say in utter astonishment: ‘I know nothing, I want nothing.’