The root of suffering – part 2 (some traps on the path)
Who or what does Self-Enquiry? Why still the mind? Isn’t this more mind? More beliefs? Neo-advaita | Radical non-duality vs Traditional teachings and practices
Question: There’s no one to purify the mind. Believing there’s a practice to attain a purified mind is just more mind…Considering you speak from the position of a teacher, come forward and explain who or what would do the practice you propose, who needs or benefits from a still mind, why does a mind need to be stilled and who or what (in time) initiates or ends the practice? We might find your answers are also beliefs.
Tom: ok, challenge accepted 🙂
First of all what I say cannot be proved by words alone, but it can be known through direct experience. So on the face of it, what I write below could seem to be just an elaborate set of beliefs. Hence I do not usually try to convince people what I say is correct, as most people will not accept what I share unless they themselves have had certain experiences/insights or are otherwise drawn to the teaching. What I say also doesn’t necessarily seem to make sense to the mind, at least not initially, but when it is put into practice, then it starts to make sense as one has a direct insight/seeing into the teachings and how they work.
As one more and more puts the teachings into practice, one starts to see the truth in the teachings for oneself, and so one’s faith in the teachings increases. This encourages the practice with greater zeal which eventually yields results (ie. ending of suffering, also called direct realisation) – suffering falls away and faith is no longer required.
Who or what practices Self-Enquiry?
To answer your questions: basically, the teachings are heard by and put into practice/ initiated by the ego-mind in most cases, although it can happen spontaneously too. This is true of any teaching or practice (or non-teaching) by the way. The ego-mind is actually a fictitious entity, but due to ignorance, it is taken to be ‘me’, and it is this fictitious ego-mind (that is taken to be real) that usually engages with the teaching and practice (or any teaching or practice). More on this below.
The true Self that you are is ever-realised, ever at peace and needs no teaching, but this is apparently not realised due to Maya. Maya is a mysterious projection of mind-ignorance that creates the illusion of multiplicity and of limitation, usually in the form of the belief ‘I am the body-mind’ and ‘I live in a real separate world that contains other things and other people’. This ignorance-belief or ego-mind creates suffering as the ‘me’ believes it is limited, vulnerable and so subject to birth, death, illness, etc, and that other people such as family and loved ones are also subject to the same. This inevitably causes repeated cycles of stress and suffering.
Suffering and its continuance
For most, as long as attention is directed to objects such as mind, body, world, thoughts, feelings, sensations, this sense of individuality or ‘me’ is perpetuated, and suffering and confusion keep on coming back despite perhaps having had insights into non-duality or other similar insights.
The teaching proposes a remedy – in this teaching it is called self-enquiry. This teaching is the only remedy I know of that works, although it may go by other names. All other teachings/non-teachings/etc may give rise to temporary insights (for the mind) or temporary feeling states (for the body-mind), but the habitual egotism-ignorance tends to arise again and with it confusion and suffering also arise, leading to further cycles of dissatisfaction and further seeking. The essential teaching I share has remained unchanged for several thousand years, is recorded in the Upanishads and is the essence of all true spiritual teachings that lead to realisation/end of suffering. I think the reason it has stuck around for so long is because it actually works! The teaching may also arise spontaneously, as the entire teaching is actually inscribed upon each of our hearts, so to speak.
So Self Enquiry is usually initiated by the mind, but actually, because the mind turns in on itself during the practice, the mind disappears and what is left is True Self only. Over time, the ego-ignorance-mind is undercut and eventually withers and dies.
Ramana Maharshi states in Day by Day with Bhagavan: ‘The mind turned inwards is the Self; turned outwards, it becomes the ego and all the world’.
The traditional Advaita text Yoga Vasishta states: ‘Consciousness, which is undivided, imagines to itself desirable objects and runs after them. It is then known as the mind.’
You asked why this practice-teaching should be engaged with. The reason this is done is to end suffering – everyone naturally wants to be happy and without suffering, and my experience is that for most people, without this teaching-practice, or something very similar, suffering, confusions and egotism continue. Of course, it follows that if you are not suffering, then you don’t need the remedy, the teaching-practice.
Doesn’t this just perpetuate the mind?
A common objection is that any activity of the ego-mind will simply continue the ego-mind. Whist this is often true, it is not always true, and it is not true in Self-enquiry. Ie. the notion that any activity of the ego/mind will always lead to more ego/mind activity is actually an ideological belief that is not rooted in evidence or direct experience. This is because mind is actually a fiction, so when it is turned to attend to the true self, it disappears. This can be fairly easily experienced for oneself with a little practice and guidance.
A teaching that actually works!
Again, all this above could all just be an elaborate theory, a convoluted belief system, and unless one is genuinely open to the teaching, it may remain just that – another theory amongst other theories. But when put into practice, my contention, and that of many others over several centuries, is that it actually works.
Eventually it is seen that the teaching is also more illusion, as is the idea of a teacher or teaching or seeker, but the teaching is an illusion that leads one out of illusion. How so? A metaphor is given of someone who dreams of a lion, and the roar of the lion wakes him from the dream – the lion (the teacher-teaching-practice) was also a fiction/illusion but it led to ‘waking up’ or realisation. I hope this answers helps you understand what I share.
If you are interested, the path is explained in full here: The Entire Path Explained: the Path of Sri Ramana
It is also explained in brief here: IN BRIEF: HOW TO ATTAIN LIBERATION (MOKSHA)
Go within and discover yourself
Is there a specific method of purification for a rajasic (passionate) mind post-insight?
J. Krishnamurti: duality ceases
Tom: When I was a teenager, I had my first conscious ‘awakening experience’ whilst reading ‘The Only Revolution’ by Jiddu Krishnamurti (Click here to download the full text as a PDF file; I was actually reading the second Krishnamurti Reader, of which the Only Revolution comprises the first section).
After this initial awakening experience, I spent many years trying to chase this experience and recreate it, and in doing so read almost every single thing written by J Krishnamurti over the next few years. For some reason, I was not able to see what he was pointing at!
I still think The Only Revolution is one of the best of his works – here are some excerpts taken from the first few chapters, with bold type added by myself for emphasis:
Truth is never in the past. The truth of the past is the ashes of memory; memory is of time, and in the dead ashes of yesterday there is no truth. Truth is a living thing, not within the field of time.
When man is free, without any motive of fear, of envy or of sorrow, then only is the mind naturally peaceful and still. Then it can see not only the truth in daily life from moment to moment but also go beyond all perception; and therefore there is the ending of the observer and the observed, and duality ceases.
But beyond all this, and not related to this struggle, this vanity and despair, there is – and this is not a theory – a stream that has no beginning and no end; a measureless movement that the mind can never capture.
When you hear this, sir, obviously you are going to make a theory of it, and if you like this new theory you will propagate it. But what you propagate is not the truth. The truth is only when you are free from the ache, anxiety and aggression which now fill your heart and mind. When you see all this and when you come upon that benediction called love, then you will know the truth of what is being said.
Why do you want a theory at all, and why do you postulate any belief? This constant assertion of belief is an indication of fear – fear of everyday life, fear of sorrow, fear of death and of the utter meaninglessness of life. Seeing all this you invent a theory and the more cunning and erudite the theory the more weight it has. And after two thousand or ten thousand years of propaganda that theory invariably and foolishly becomes “the truth”.
But if you do not postulate any dogma, then you are face to face with what actually is. The “what is”, is thought, pleasure, sorrow and the fear of death.
When you understand the structure of your daily living – with its competition, greed, ambition and the search for power – then you will see not only the absurdity of theories, saviours and gurus, but you may find an ending to sorrow, an ending to the whole structure which thought has put together.
The penetration into and the understanding of this structure is meditation.
Meditation is not a means to an end. It is both the means and the end. The mind can never be made innocent through experience.
It is the negation of experience that brings about that positive state of innocency which cannot be cultivated by thought. Thought is never innocent. Meditation is the ending of thought, not by the meditator, for the meditator is the meditation. If there is no meditation, then you are like a blind man in a world of great beauty, light and colour.
Wander by the seashore and let this meditative quality come upon you. If it does, don’t pursue it. What you pursue will be the memory of what it was – and what was is the death of what is. Or when you wander among the hills, let everything tell you the beauty and the pain of life, so that you awaken to your own sorrow and to the ending of it. Meditation is the root, the plant, the flower and the fruit. It is words that divide the fruit, the flower, the plant and the root. In this separation action does not bring about goodness: virtue is the total perception.
You can’t find God; there is no way to it. Man has invented many paths, many religions, many beliefs, saviours and teachers whom he thinks will help him to find the bliss that is not passing. The misery of search is that it leads to some fancy of the mind, to some vision which the mind has projected and measured by things known. The love which he seeks is destroyed by the way of his life. You cannot have a gun in one hand and God in the other.
God is only a symbol, a word, that has really lost its meaning, for the churches and places of worship have destroyed it. Of course, if you don’t believe in God you are like the believer; both suffer and go through the sorrow of a short and vain life; and the bitterness of every day makes life a meaningless thing.
Reality is not at the end of the stream of thought, and the empty heart is filled by the words of thought. We become very clever, inventing new philosophies, and then there is the bitterness of their failure. We have invented theories about how to reach the ultimate, and the devotee goes to the temple and loses himself in the imaginations of his own mind. The monk and the saint do not find that reality for both are part of a tradition, of a culture, that accepts them as being saints and monks.
The dove has flown away, and the beauty of the mountain of cloud is upon the land – and truth is there, where you never look.
Meditation is not the repetition of the word, nor the experiencing of a vision, nor the cultivating of silence. The bead and the word do quieten the chattering mind, but this is a form of self-hypnosis. You might as well take a pill.
Meditation is not wrapping yourself in a pattern of thought, in the enchantment of pleasure. Meditation has no beginning, and therefore it has no end.
If you say: “I will begin today to control my thoughts, to sit quietly in the meditative posture, to breathe regularly” – then you are caught in the tricks with which one deceives oneself. Meditation is not a matter of being absorbed in some grandiose idea or image: that only quietens one for the moment, as a child absorbed by a toy is for the time being quiet. But as soon as the toy ceases to be of interest, the restlessness and the mischief begin again.
Meditation is not the pursuit of an invisible path leading to some imagined bliss. The meditative mind is seeing – watching, listening, without the word, without comment, without opinion – attentive to the movement of life in all its relationships throughout the day. And at night, when the whole organism is at rest, the meditative mind has no dreams for it has been awake all day. It is only the indolent who have dreams; only the half-asleep who need the intimation of their own states. But as the mind watches, listens to the movement of life, the outer and the inner, to such a mind comes a silence that is not put together by thought.
It is not a silence which the observer can experience. If he does experience it and recognise it, it is no longer silence. The silence of the meditative mind is not within the borders of recognition, for this silence has no frontier. There is only silence – in which the space of division ceases.
Meditation is the unfolding of the new. The new is beyond and above the repetitious past – and meditation is the ending of this repetition. The death that meditation brings about is the immortality of the new. The new is not within the area of thought, and meditation is the silence of thought.
Meditation is not an achievement, nor is it the capture of a vision, nor the excitement of sensation. It is like the river, not to be tamed, swiftly running and overflowing its banks. It is the music without sound; it cannot be domesticated and made use of. It is the silence in which the observer has ceased from the very beginning.
Has it ever happened to you, naturally, to find yourself in a state where thought is totally absent? In that state are you conscious of yourself as the thinker, the observer, the experiencer?
Thought is the response of memory, and the bundle of memories is the thinker. When there is no thought is there the “me” at all, about whom we make so much fuss and noise?
We are not talking of a person in amnesia, or of one who is day-dreaming or controlling thought to silence it, but of a mind that is fully awake, fully alert. If there is no thought and no word, isn’t the mind in a different dimension altogether?
There is the silence of the mind which is never touched by any noise, by any thought or by the passing wind of experience. It is this silence that is innocent, and so endless. When there is this silence of the mind action springs from it, and this action does not cause confusion or misery.
The meditation of a mind that is utterly silent is the benediction that man is ever seeking.
Again, sir, you have come back to the question of something that is timeless, which is beyond thought. What is beyond thought is innocence, and thought, do what it will, can never touch it, for thought is always old.
It is innocency, like love, that is deathless, but for that to exist the mind must be free of the thousand yesterdays with their memories. And freedom is a state in which there is no hate, no violence, no brutality. Without putting away all these things how can we ask what immortality is, what love is, what truth is?
If you deliberately take an attitude, a posture, in order to meditate, then it becomes a plaything, a toy of the mind. If you determine to extricate yourself from the confusion and the misery of life, then it becomes an experience of imagination – and this is not meditation. The conscious mind or the unconscious mind must have no part in it; they must not even be aware of the extent and beauty of meditation – if they are, then you might just as well go and buy a romantic novel.
In the total attention of meditation there is no knowing, no recognition, nor the remembrance of something that has happened. Time and thought have entirely come to an end, for they are the centre which limits its own vision.
At the moment of light, thought withers away, and the conscious effort to experience and the remembrance of it, is the word that has been. And the word is never the actual. At that moment – which is not of time – the ultimate is the immediate, but that ultimate has no symbol, is of no person, of no god.
Meditation is not the mere experiencing of something beyond everyday thought and feeling nor is it the pursuit of visions and delights. An immature and squalid little mind can and does have visions of expanding consciousness, and experiences which it recognises according to its own conditioning. This immaturity may be greatly capable of making itself successful in this world and achieving fame and notoriety. The gurus whom it follows are of the same quality and state. Meditation does not belong to such as these. It is not for the seeker, for the seeker finds what he wants, and the comfort he derives from it is the morality of his own fears.
Do what he will, the man of belief and dogma cannot enter into the realm of meditation. To meditate, freedom is necessary. It is not meditation first and freedom afterwards; freedom – the total denial of social morality and values – is the first movement of meditation.
It is not a public affair where many can join in and offer prayers. It stands alone, and is always beyond the borders of social conduct. For truth is not in the things of thought or in what thought has put together and calls truth. The complete negation of this whole structure of thought is the positive of meditation.
Sleep is as important as keeping awake, perhaps more so. If during the day-time the mind is watchful, self-recollected, observing the inward and outward movement of life, then at night meditation comes as a benediction.
The mind wakes up, and out of the depth of silence there is the enchantment of meditation, which no imagination or flight of fancy can ever bring about. It happens without the mind ever inviting it: it comes into being out of the tranquillity of consciousness – not within it but outside of it, not in the periphery of thought but beyond the reaches of thought. So there is no memory of it, for remembrance is always of the past, and meditation is not the resurrection of the past.
It happens out of the fullness of the heart and not out of intellectual brightness and capacity. It may happen night after night, but each time, if you are so blessed, it is new – not new in being different from old, but new without the background of the old, new in its diversity and changeless change.
So sleep becomes a thing of extraordinary importance, not the sleep of exhaustion, not the sleep brought about through drugs and physical satisfaction, but a sleep that is as light and quick as the body is sensitive. And the body is made sensitive through alertness. Sometimes meditation is as light as a breeze that passes by; at other times its depth is beyond all measure. But if the mind holds one or the other as a remembrance to be indulged in, then the ecstasy of meditation comes to an end.
It is important never to possess or desire possession of it. The quality of possessiveness must never enter into meditation, for meditation has no root, nor any substance which the mind can hold.
Ramana Maharshi: The Self is realised when thoughts subside
The following excerpt is from Talks with Sri Ramana Maharshi, Talk 376, bold type is added by myself for emphasis:
A learned Telugu visitor, who had composed a song in praise of Sri Bhagavan, read it out, placed it at His feet and saluted. After a time he asked for upadesa.
[Tom: Upadesa means spiritual teaching or instruction. The text Ramana refers to below, Upadesa Saram, means ‘The Essential Teaching’, and was written by Sri Ramana Maharshi himself. You can find the full text on the link below, together with a PDF version for download.]
Sri Ramama Maharshi: The upadesa is contained in Upadesa Saram.
Questioner: But oral and personal instruction is valuable.
Sri Ramama Maharshi: If there be anything new and hitherto unknown upadesa will be appropriate. Here it happens to be stilling the mind and remaining free from thoughts.
Questioner: It looks impossible.
Sri Ramama Maharshi: But it is precisely the pristine and eternal state of all.
Questioner: It is not perceived in our everyday active life.
Sri Ramama Maharshi: Everyday life is not divorced from the Eternal State. So long as the daily life is imagined to be different from the spiritual life these difficulties arise. If the spiritual life is rightly understood, the active life will be found to be not different from it.
Can the mind be got at by the mind on looking for it as an object? The source of the mental functions must be sought and gained. That is the Reality.
One does not know the Self owing to the interference of thoughts. The Self is realised when thoughts subside.
Questioner: “Only one in a million pursues sadhanas to completion.” (Bhagavad Gita, VII, 3).
Sri Ramama Maharshi: “Whenever the turbulent mind wavers, then and there pull it and bring it under control.” (Bhagavad Gita, VI, 26.) “Seeing the mind with the mind” (manasa mana alokya), so proclaim the Upanishads.
Questioner: Is the mind an upadhi (limiting adjunct)?
Sri Ramama Maharshi: Yes.
Questioner: Is the seen (drisya) world real (satya)?
Sri Ramama Maharshi: It is true in the same degree as the seer (drashta), subject, object and perception form the triad (triputi). There is a reality beyond these three. These appear and disappear, whereas the truth is eternal.
[Tom: Triputi here refers to the triad of subject/ object/ verb, or perceiver/ perceived/ perceiving or knower/ known/ knowing]
Questioner: These triputi sambhava are only temporal.
Sri Ramama Maharshi: Yes, if one recognises the Self even in temporal matters these will be found to be non-existent, rather inseparate from the Self; and they will be going on at the same time.
Video: how these teachings work
All spiritual concepts are ultimately illusion – they are more food for the ego, for the apparent separate identity, that actually is not real. Is the seeker willing to go beyond these concepts? This video below explores this.
It is mysterious how these teachings work and result in liberation. There is an ‘X-factor’ about how it happens. We can call it The Grace of God or just say it is a mystery. When liberation comes it is impossible to suffer basically.
Before, you try not to suffer and then it becomes impossible to suffer. There is still a whole range of emotions, but there is no suffering.
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You are the Thoughtless Reality
Robert Adams: nothing to accomplish, you are already free
Recently someone briefly mentioned Robert Adams to me and for some reason it prompted me to take a look through some of his teachings. I chanced upon what I felt to be a highly powerful set of teachings given in Satsang in 1992, and this post is the result.
Here are a selection of quotes from Robert Adams that point the way to That which is beyond words and That which we already are/already is. The quotes are largely in order they were given during a single talk and I have inserted sub-headings which I hope makes the key points stand out more. Even though the teachings are largely self-explanatory, and there is something powerful in the phrasing of the actual quotes below, I have also summarised the teachings at the end of the post:
Trust in the Power that Knows The Way
The power that knows the way will take care of you. The one who makes the sun shine, the grass grow, the apples grow perfectly on apple trees, the food that sustains us, nourishes us. Everything has been lovingly provided for us. Have faith, trust the power that knows the way.
This is the first step, to have total faith and total trust in the infinite, the one. You may call this God, if you want to. Makes no difference what you call it. It is within you. It is without you. It is everywhere. All you have to do is to surrender to it. Surrender all of your doubts, your frustrations, your fears, everything that has besieged you for so long. Give it all up. It doesn’t belong to you. Be free of it.
No Body, no Mind, no World
When you’re able to do this, you can go further, and understand that there never was a body to begin with. The world, as it appears, does not exist. The universe, as it appears does not exist. Yet you are, and you will always be. What are you and what will you always be?
There is no answer for that, for the mind can never comprehend the unknown, the transcendental, the Self. The mind can never know these things. The mind only knows itself as a body, as a doer. Therefore you have to transcend the mind, transcend the thoughts, transcend the world, transcend the universe, and enter the silence, where there is total bliss, and peace and harmony.
Do not be in conflict with yourself
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.
Your programmed belief in being a body-mind causes this 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, … 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.
Nobody needs to be happy
There is no one in you who needs to be happy. There is no one in you who needs to be miserable. They are both impostors. So every time you try to exchange negative conditioning to positive conditioning, you’re causing conflict. This is the reason psychology and psychiatry does not work. For they’re trying to make you normal. Who wants to be normal? How boring.
Wish for nothing
The truth is do not wish to be anything. There is nothing you wish to be. There is nothing you have to become. There is no future, for you to become anything. Right this moment you are the one, and there never was another. Right this moment you are totally free, without thinking a thought, without trying to make anything happen.
Nothing to accomplish
Why not awaken to this truth? Why not awaken to the fact that there is nothing that you have to become, there are no goals to accomplish.
Your beliefs about karma
You want to believe everything is preordained, and it’s been mapped out for you. Or you believe that you’re just a victim of circumstance, going through many experiences, to learn a lesson. It’s really funny to me when people tell me, ‘Something happened in my life, but I guess that’s the lesson that I have to learn,’ or, ‘That’s my karma.’
Forget about karma.
Forget about lessons you have to learn. No one has to learn any lessons. No one has to go through their karmic experiences. Put an end to it all. Drop it all. After all, for whom is there karma? For whom are there experiences? Only for the I-thought, for the mind, not for you. You are bright and shining. You are the absolute reality, Brahman.
Words: ‘Reality’ and ‘Brahman’
Yet even those words are superfluous, redundant. For what do these words actually mean to you, absolute reality, Brahman? They’re just names that are given to the absolute reality, to the Self. Yet everything has to go. The absolute reality has to go. The Self has to go. The reason it has to go is because you’re thinking about this with your finite mind, and every answer you come up with is erroneous.
Always remember the finite mind can never know the infinite. It’s impossible. And there’s absolutely nothing you can do about it. Consequently the wise person becomes silent, quiescent. You’re not even trying to change your thoughts or stop your thoughts. For how can you try to stop something or change something that never existed to begin with.
The cause of conflict
Can you see now why you’re in conflict? You’re trying to correct something, you’re trying to become something, you’re trying to do something, and something does not exist.
Also what you’re trying to correct does not exist. What you’re trying to change does not exist. You get nowhere. This is why I tell you so often: leave everything alone. Have no opinions for or against. Do not be judgemental. Be nothing and you’ll be everything.
So why come to satsang?
Why do most of you come to satsang? As long as you have a reason it’s the wrong reason. There should be no reason. There shouldn’t be any valid reason why you come to satsang. For if you think back on what I’ve been referring to, you will see every reason is erroneous. For the reason that you’re trying to come to satsang doesn’t exist at all. You say you come to satsang to become enlightened, to know the truth. Who has to know the truth? Who has to become enlightened?
You come to sit with me. You can always sit with me, wherever you are. What I’m trying to tell you, do not look for reasons why you do something. When you start giving up all reasoning, all ambition, when you start surrendering all of your so called power, your human power that you think you have, this is when the mind begins to slow down.
Methods for stilling the mind
The mind will never slow down by trying to make it slow down. I don’t care what method you use. When you are using Vipassana meditation, when you’re using breathing, whatever method you’re using… Whatever method you’re using, you’re using your mind. It is your mind that you’re still using. That’s why you can never get anywhere.
You must use your mind, no matter what you do. Therefore stop doing anything. I know many of you have been practising sadhana for 25 years, 40 years, practising many forms of meditation, going to teachers, reading many books. And what becomes of you? You may get a good feeling, then it goes away, and you’re back where you started from.
The only practice
The only thing that you should do, or must do, is not to be in conflict with anything. Do not be in conflict with anyone or anything. When you’re not in conflict with anything, the mind begins to surrender itself, and goes back into the heart, and you become your Self. This is the easiest thing that you ever had to do. It’s simplicity itself. It’s simplicity itself because there’s nothing you have to do. There’s nothing you have to become. There’s no one you have to change. You are that.
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, analyse your thoughts, or try to change your thoughts, or try to remove your thoughts. This will put you back in conflict with your thoughts.
No need to observe or be the witness
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 practising 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.
You are the joy of the world, the light that shines in darkness. You are a blessing to the universe. Love yourself always. When you love yourself, you love God. Forget about the past. Never dwell on the past. Remember, time and space does not exist. If time and space does not exist, then there cannot be a past or a future, for the past and the future is about space and time. If there is no time and space, there cannot possibly be a past or a future. So who thinks about the past? Who thinks about the future?
Even to say the I does, the I-thought does, this again is mostly for beginners. Self-inquiry is very important, don’t get me wrong. But the day has to come when you go beyond self-inquiry, when you just realize and understand that there is no I-thought at all. It never existed. Therefore you do not have to get rid of it. There is nothing to get rid of, because nothing exists. You are total freedom, right this instant, right this minute.
The unreality of thoughts and things
Whenever your thoughts dwell on the past, do not become angry with yourself.
Leave them alone. Do not observe them. Do not watch them. Do not be the witness to them. Just leave them alone. They will disappear of their own volition, due to the fact that they never existed. This is an important point. This is the reason why you leave everything alone. Now if things existed, if there was such a thing as negative thinking, karma to get rid of, then you’d have a job on your hands. You’d have to do all sorts of things to get rid of your karma, your past sins. You’d be working continuously, practising all kinds of japa, mantras, everything, to remove all of these thoughts of the past. But I say to you since these things never existed to begin with, why do any work at all?
Oh, it’s okay, if you like to work, but I’m very lazy myself, and the less work I have to do, the better.
Do not look for results
Do not look for results. Because it’s your true nature, sooner or later the results must presume themselves, but it comes without your help. You cannot help God. God does not need your help. Just be yourself. It’s difficult to be totally honest with yourself, yet this is exactly what you have to do. Forget about being a Jnani, or enlightened, or having self-realisation.
Nobody becomes enlightened
First of all, what does the word enlightenment mean? I’m not talking about a dictionary definition. To the path of Jnana what does enlightenment mean? The answer is, there is no such word.
No one becomes enlightened. There is no body, no I, no me, there is no thing that can ever become enlightened. The word enlightenment is used by the ajnani, by students. Absolute reality, choiceless awareness, sat-chit-ananda, parabrahman, those are all words that do not exist, except to the student, in order to explain that there is a state beyond the so called norm, a state of total transcendence. And we give a name to this, enlightenment.
When this actually happens or transpires in a person the I has been totally destroyed, totally annihilated. The me no longer exists. And to that being there is absolutely no one who became enlightened. That being is resting in his true nature, in nothingness, absolute nothingness. No one can become enlightened. No one can be liberated, for the you that thinks it can be liberated doesn’t even exist. There is no you. There is no person.
There is no human being who is a human being one day and the next day becomes liberated. There is only the liberated Self and you are that. There is not you as you appear. The appearance of you, which you think you are, is false.
Your problems do not exist
This is why I say all of your problems, all of your nonsense that you go on with, all your worries, all your cares, all your emotions, they do not exist. They never have existed and they will never exist. It is all the game of maya, the leela. It doesn’t exist. No one in this room exists. There is no you and there is no me. There is only the Self. And when the self becomes the Self it is no longer the self, for there never was a real Self to begin with.
This is the reason why I emphasise, stop thinking. Your thoughts pull you deeper into maya, into illusion. Do not think of enlightenment, or awakening, or being liberated, or finding a teacher who can help you. You are beyond help. No one can do anything for you.
The process of Realisation
Actually what happens is this. As you begin to realise you are not your thoughts, you are not your body, you are not your mind, you are not the world, you’re not even liberated, you are nothing, as you begin to think this way whatever has to happen in your evolution will transpire without you doing anything. If you are meant to be with a teacher you will be with a teacher. If you are meant to be by yourself you will be by yourself, yet you have absolutely nothing to do with these things. Remain in the no-thought state.
No need to look for liberation
The worst thing you can ever do is to search for enlightenment, for liberation. This keeps you back. It keeps you back because there is a self that is searching. There is an I that is searching. There is a me that is trying to become something and the whole idea is to remove something from your consciousness.
You are No Thing
Therefore the process of realization is removal, not adding. Removing this and removing that. Removing all concepts and all preconceived ideas. Removing all of your thoughts, no matter what kind of thoughts they are.
Good thoughts, bad thoughts, they all must go, and what is left will be nothing, no thing.
You are that. You are that no thing.
Leave the world alone
Leave the world alone. Leave people alone. Do not come to any conclusion. Do not judge anyone. Everything will take care of itself.
Doesn’t it feel good to be nothing instead of believing you are thoughts, and you are human, and you have a job to fulfill, and you have a mission? There are many spiritual people you know who think they have a mission. They have come to save the world. They can’t even save themselves and they’re looking to save the world. The world will go on the way it’s going on without your help, for or against. Leave the world alone.
The Current That Knows The Way
There is a power and there is a presence, which I like to call the current that knows the way, that takes care of everything. It is all part of the grand illusion. And even in this illusion, which appears in front of your eyes, there is a presence and a power that lifts you up. It will lift you up as high as you can allow it to, until it lifts you up completely out of your body, out of your thoughts, out of the universe, to a completely new dimension.
You’ll appear to be the same person as always to people, but you’ll not be that person any longer, for that person is gone, no longer exists. You have become Brahman. You have become all-pervading. You have become your Self without trying to do so.
Give thanks and love thyself
You must always have gratitude for the way you are. Do not feel sorry for yourself. Love yourself just the way you are. By loving yourself just the way you are you will transcend those things that have appeared to annoy you, to bother you, to cause you pain.
They will all go. You’ll no longer be aware of them. Let go of everything. Have no desires whatsoever. Dive deep within the Self. Do not react to the outside world or to your body. All is well.
When you are without thoughts, you are God
When you are without thoughts, when you are without needs, without wants, without desires, then you are God. You are the universe. You are divine love. You are beautiful. Yet when you begin to think about these things you deny it, for you think about the past and the future instead of staying centred in the eternal now. You think of the mistakes you made in life. You think about the dastardly things going on in this world.
You think about your future, about the so called recession. You are enmeshed in Maya. Do not continue to think this way.
You will see that the essential themes are:
1) Do not take any phenomena such as Body, Mind (eg. thoughts and feelings), World, Time or Space to be real (ie. all is illusion, part of the Jnana yoga teachings such as ajata). This means there is no real ‘you’ or ‘me’ or thoughts or practices or teachings, etc.
2) Be still/silent/without thoughts (ie. be still or the Raja Yoga/Dhyana yoga teachings)
3) All is well and nothing is required as:
a) you are already Indestructible Eternal and Free Timeless Being beyond words and things so there is nothing to do and nothing to worry about (ie. the Self-Knowledge or Jnana yoga teachings)
b) in the illusory world there is an illusory power that is already doing everything and this power will continue to look after everything in the absence of an illusory ‘me’ or ego, so there is nothing to do and nothing to worry about (ie. the Surrender or Bhakti yoga teachings)
4) Give thanks have have gratitude for what comes your way (ie. the gratitude or Karma yoga teachings)
What do you think – are the points I summarised above a correct representation of the quotes below? (clue: if you take point (1) to heart, where is the need for (2), (3) and (4)?) Feel free to let me know your thoughts in the comments below.
Tom’s Super-Brief Summary:
Therefore trust in The Power that Knows The Way, allow the mind to be still, know all is well for you are the Self and be thankful! Do not take the world (including your phenomenal body-mind self) to be real – nothing needs to be done or not done – it is all illusion!