Sometimes, when the firm understanding of no-self first comes upon you, it can unleash a vast reservoir of energy, especially if this understanding has dawned in a non-traditional context ie. without preparation of the body-mind.
That energy comes into and animates the body-mind, and energises it.
Sometimes negative, destructive, addictive and hedonistic habitual tendencies (vasanas) can be enhanced due to that injection of energy. We may feel negative or even euphoric, depending on the pre-existing conditioning.
Beware of this. Here the teachings on dispassion (vairagya) become more important than the insight (into no-self) teachings which have already begun to hit home.
Remember not to get involved or get carried away by such thoughts, desires, feelings and behaviours. Do not indulge in this (ego-) energy. The old ignorant habitual tendencies are still at play even though insight (into no-self) is here, and the suffering and potential destructiveness caused by them still has not been eradicated.
Instead continue to take up and press on with your sadhana: relax, remain calm, be still, allow all to come and go, be unattached, be as you are, until all the vasanas have gone. Then the sadhana will also go.
One has to be a light to oneself; this light is the law. There is no other law. All the other laws are made by thought and so are fragmentary and contradictory.
One has to be a light to oneself
To be a light to oneself is not to follow the light of another, however reasonable, logical, historical, and however convincing. You cannot be a light to yourself if you are in the dark shadows of authority, of dogma, of conclusion.
Morality is not put together by thought; it is not the outcome of environmental pressure, it is not of yesterday, of tradition. Morality is the child of love and love is not desire and pleasure. Sexual or sensory enjoyment is not love…
…love is not desire and pleasure
…Freedom is to be a light to oneself; then it is not an abstraction, a thing conjured up by thought. Actual freedom is freedom from dependency, attachment, from the craving for experience. Freedom from the very structure of thought is to be a light to oneself. In this light all action takes place and thus it is never contradictory.
Actual freedom is freedom from dependency, attachment, from the craving for experience.
Contradiction exists only when that light is separate from action, when the actor is separate from action. The ideal, the principle, is the barren movement of thought and it cannot coexist with this light; one denies the other.
Where the observer is, this light, this love, is not.
The structure of the observer is put together by thought, which is never new, never free. There is no ‘how’, no system, no practice.
Freedom from the very structure of thought is to be a light to oneself…
…The structure of the observer is put together by thought…
There is only the seeing that is the doing. You have to see, not through the eyes of another. This light, this law, is neither yours nor that of another.
There is only light. This is love.
The above is an excerpt from Krishnamurti’s Journal from the entry dated September 24, 1973
Question: So there are two stages in the path to liberation? (1) Realizing all is one and (2) abiding as the Self until vasanas (egoic habitual tendencies) are rooted out?
Tom: The Vedanta scriptures generally describe 3 or 4 stages in the path to liberation:
1. Sravana (listening to the teachings) – this leads to a theoretical understanding
2. Manana (contemplating the teachings in a relatively quiet mind) – this leads to direct or experiential understanding in the mind/intellect. Many mistake this for full realisation as there is much freedom from suffering here, the truth of no-self is often seen, but unethical behaviour and subtle identification with the body-mind continues, as does the associated suffering. The scriptures warn about mistaking this for full realisation, but of course many never read the actual scriptures themselves.
3. Nididhyasana (meditation) – this is abiding until the vasanas are rooted out
4. Samadhi – this is the natural culmination of meditation/nididhyasana, also known as Silence/Mauna, in which the most sticky vasanas (habitual egoic tendencies) and the depths of ignorance are rooted out.
Almost everyone apparently goes through these stages and they naturally flow one to another even if you have never heard of them.
Read Vivekachudamani or Advaita Bodha Deepika for more information – it’s all in there.
Interestingly you will find the same stages in Buddhist teachings using almost exactly the same language.
Q. Hey Tom. I had one question to ask, if you don’t mind. Is Mukti (liberation) even there? Is there something called Liberation? If it’s there here and now, why don’t I feel it? And when it should be the most obvious thing, that is my own existence, why don’t I experience it, or rather recognize it? And what is the purpose of the world if it exists but doesn’t exist. A complete paradox, isn’t it?
Tom: Liberation just means removal of wrong ideas/what is false. Nothing is gained, mistakes are lost. Make sense?
Q. Yes. I’m on the same page. But if it’s so evident, why am I missing it?
Tom: Who says you are missing it? The mind?
Tom. Why believe the mind? Be still my friend ❤
Q. So belief is the reason for all misery, isn’t it?
Tom: Bondage is an illusion of the mind only. Bondage = suffering.
Q. Be still and know that I’m God. But I know this well, I experience it, sometimes. But when problems arise, I’m carried away with it. How to recollect the Self always?
Q. What is the best way of practicing this? Apart from Self-enquiry?
Tom: See here:
Q. Okay. I will read it. But liberation itself is an idea that I have to let go to completely enjoy bliss, isn’t it?
Tom: Have a read
Q. Thanks. It was a great read.