We have to surrender the mind. And then That what we are looking for is revealed naturally, spontaneously, effortlessly, but not to the mind. If you start the practice, even if it is atrocious in the beginning, faith will come. You will start to fall into the path and accelerate.
Every attempt at stilling the mind is progress.
You are holding onto the branch of a tree (your mind is holding onto the illusion of body/mind/world – Maya) when your feet are on the ground (you are the Self already). Only when you turn within and let go of the name and the form (the illusion/Maya) you will discover that you have always been standing on the ground (you have always been the Self). Do not take this world to be real, or this body mind to be yourself. Do not take your thoughts to be your thoughts.
Abide as the Self. Merge with the Knowledge that is within you.
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. I have a question. If mind guides us while we are awake and in dream, and in sleep we are not conscious (because mind is switched off), doesn’t that imply mind is what we mistake for ‘consciousness’ or ‘awareness’?
Tom: Yes, that is correct. We consider ourselves to be awake/conscious in both the waking state and the dream (whilst we are dreaming) and asleep/unconscious in deep sleep.
Actually it is just the mind, ie. ignorance/duality, that is awake in ‘waking’ and dream and we are actually fully conscious in deep sleep – it is just the mind that is ‘asleep’.
This is why the in the Bhagavad Gita verse 2:69 it states: ‘What all [ignorant] beings consider as day is the night of ignorance for the wise, and what all [ignorant] creatures see as night is the day for the introspective sage.’
Are you getting tangled up in spiritual concepts? The Law of Attraction, emotions and Advaita/ Non-duality. How to use writing as a means to aid Self enquiry.
Tom explores how easy it is for us to get tangled up in spiritual concepts. If this happens, he suggests that we throw all concepts out and explore our thoughts and feelings by writing about them. Each time we find an answer, we dig deeper by asking ourselves why we feel/think that way.
This video was recorded live during a Satsang meeting with Tom Das and put together by volunteers.
We have to surrender the mind. And then That what we are looking for is revealed naturally, spontaneously, effortlessly, but not to the mind. If you start the practice, even if it is atrocious in the beginning, faith will come. You will start to fall into the path and accelerate. Every attempt at stilling the mind is a progress. You are holding onto the branch of a tree (your mind is holding onto the illusion of body/mind/world – Maya) when your feet are on the ground (you are the Self already). Only when you turn within and let go of the name and the form (the illusion/Maya) you will discover that you have always been standing on the ground (you have always been the Self). Do not take this world to be real, or this body mind to be yourself.Do not take your thoughts to be your thoughts. Abide as the Self. Merge with the Knowledge that is within you.
These videos are recorded live during satsang meeting and put together by volunteers.
The following is excerpted from The Sutra of Hui Neng (also known as the Platform Sutra), Chapter 5 entitled ‘On Dhyana’. My comments are interspersed in italicised red:
Learned Audience, what are Dhyana and Samadhi? Dhyana means to be free from attachment to all outer objects, and Samadhi means to attain inner peace. If we are attached to outer objects, our inner mind will be perturbed.
Tom: we can see Hui Neng has succinctly defined both Dhyana and Samadhi. In the next line he is essentially saying that these two are one and the same, in that when there is no attachment (ie. Dhyana), there will also be peace (ie. Samadhi):
When we are free from attachment to all outer objects, the mind will be in peace.
Tom: See if you can see the parallel with Sri Ramana Maharshi stating in ‘Who Am I?’:
‘Not to desire anything extraneous to oneself constitutes vairagya (dispassion) or nirasa (desirelessness). Not to give up one’s hold on the Self constitutes jnana (knowledge). But really vairagya and jnana are one and the same.’
Our Essence of Mind is intrinsically pure, and the reason why we are perturbed is because we allow ourselves to be carried away by the circumstances we are in.
He who is able to keep his mind unperturbed, irrespective of circumstances, has attained Samadhi.
Tom: Sri Ramana Maharshi states in ‘Who Am I?’:‘If only the mind is kept under control, what matters it where one may happen to be?’
In the above two lines Hui Neng hints that your True Nature, or what Hui Neng refers to as Essence of Mind, is already ‘unperturbed’, and essentially is always undisturbed and ‘pure’. Realisation of this naturally leads to Freedom:
To be free from attachment to all outer objects is Dhyana, and to attain inner peace is Samadhi. When we are in a position to deal with Dhyana and to keep our inner mind in Samadhi, then we are said to have attained Dhyana and Samadhi. The Bodhisattva Sila Sutra says, “Our Essence of Mind is intrinsically pure.” Learned Audience, let us realize this for ourselves at all times. Let us train ourselves, practice it by ourselves, and attain Buddhahood by our own effort.
The following is taken from The Sutra of Hui Neng (also known as the Platform Sutra), Chapter 2 entitled ‘On Prajna’. My comments are interspersed in italicised red:
The wisdom of Buddhas, past, present and future, as well as the teachings of the twelve sections of the canon are immanent in the mind, but in case we fail to enlighten ourselves, we have to seek the guidance of the pious and learned.
Tom: the essential teaching is within ourselves or ‘immanent in the mind’. Only if we do not enlighten ourselves with our own inner wisdom do we need the external teacher (‘the pious and the learned’)
On the other hand those who enlighten themselves need no extraneous help. It is wrong to insist upon the idea that we cannot obtain liberation without the assistance of the pious and learned. It is by our innate wisdom that we enlighten ourselves, and even the extraneous help and instruction of a pious and learned friend would be of no use so long as one is deluded by false doctrines and erroneous views.
Tom: ie. it is possible for illumination to occur without an outer teacher as the true wisdom of enlightenment is our very nature. How can this be done? All we have to do is realise our true nature, what Hui Neng here calls ‘Essence of Mind’, and we will certainly and immediately be Buddhas, let us see:
As we introspect our minds with Prajñā, all erroneous views will disappear of themselves, and just as soon as we realise Essence of Mind we will immediately arrive at the Buddha stage.
Tom: Hui Neng states that if we look within at our true nature or ‘minds’ with Prajna, all erroneous views or ignorance will disappear spontaneously, and this is realisation of Essence of Mind or True Nature, and this is also the same a Buddhahood or enlightenment. So, how ‘introspect with prajna’? Hui Neng will explain. Prajna means wisdom or insight:
When we use Prajñā for introspection we are illuminated within and without and are in position to know our own nature. To realise our own nature is to obtain fundamental liberation. To obtain liberation is to attain the Samadhi of Prajñā, which is ‘thoughtlessness’.
Tom: Hui Neng explains that realising our true nature is liberation. This is also known as ‘thoughtlessness’. What is this ‘thoughtlessness’? Let us see:
What is ‘thoughtlessness? ‘Thoughtlessness’ is to see and to realise all dharmas (things) with a mind free from attachment. In action Prajñā is everywhere present yet it “sticks” nowhere. What we have to do is to so purify the mind that the six vijnanas (aspects of consciousness sight, sound, smell, taste, touch, mentation) in passing through their six sense-gates will neither be defiled by nor attached to their six sense-objects. When our mind works freely without any hindrance and is at liberty “to come” or “to go, “then we have attained the intuitive insight of Prajñā, which is emancipation. To enable one to attain such a mental state of freedom is the function of intuitive insight.
Tom: In summary Hui Neng is stating that when the mind functions free from attachment to both gross and subtle objects, that is liberation. This non-attachment is also known as ‘thoughtlessness’. We can see this is in keeping with the Buddha’s more classical teachings which essentially state the same. We can also see this is in keeping with the Vedanta teachings in which lack of identification with and attachment to the body, mind and world is the same as Self-Realisation.
Sri Ramana Maharshi states the following in Maharshi’s Gospel, Chapter 3 entitled ‘Mind Control‘:
Questioner: Does Bhagavan condemn dvaita Philosophy?
Sri Ramana Maharshi :Dvaita can subsist only when you identify the Self with the not-Self. Advaita is non-identification.
Now Hui Neng will tell us what not to do:
To refrain from thinking of anything, in the sense that all mental activity is suppressed, is to be Dharma-ridden; this is an extremely erroneous view. (Discriminative thought which leads to desire and attachment, or to aversion and defilement, is to be controlled in the interests of intuitive thought which leads to self-realisation and freedom.)
Those who understand the way of ‘thoughtlessness’ will know everything; they will have the experience that all the Buddhas have had, and they will attain Buddhahood.
Tom: later on in the same chapter Hui Neng quotes a long verse that he composed himself for the benefit of those listening to him – here are a couple of excerpts I have chosen to quote here:
To illumine our gloomy tabernacle, which is stained by defilement,
We should constantly set up the Light of Wisdom.
Erroneous views keep us in defilement
While right views remove us from it,
But when we are in a position to discard both of them