Knowledge of Self is the only real knowledge, it is no knowledge or no mind, ever-present prior to the eruption of words, language or concepts Silence, awareness, emptiness-stillness is where these pointers in the form of words and concepts are arising from and there is no person or separate entity who can claim ownership of them as everything is unbroken, spontaneous, self-shining presence awareness, non dual One without a second.
That being the actual, who, what, when, or where could anything not be That? Vocal expression does not exist. Why? It is like empty echoes. Discovery of sacred secrets on the banks of the Ganges: Tilopa’s gangama mahamudra instructions “Giving up all physical activity, the yogi sits relaxed.” Be that yogi, don’t become anything, simply be , which you are anyway. Choice less, effortless awareness is the great enlightenment hapless seekers are seeking. Seeing is the primary function and it is taking place 24/7. You as the ‘apparent’ entity don’t have to start the seeing. The ing at the end of the word seeing indicates that it is an activity, a verb, not a noun which is a name or label. Seeing-knowing has to be investigated thoroughly and looked into for oneself so to speak.
Who or what is doing the seeing? Isn’t it obvious that ‘I am That I am’ is doing the seeing? This immediacy of seeing has no back or front to it and it sees forever, it goes on forever without boundary, edge or limit. Nirvana is the highest good, the highest happiness, the other shore, the noumenon, the unmanifest, and it is what Buddha called the unbecome, the unformed. If there were not an unbecome, an unborn, then there would be no possibility of release from the endless round of birth and death, from the endlessly turning wheel of samsara.
Now what we are saying here is that at zero degrees from where the actual seeing is taking place; where you are truly seeing from on present evidence, when the arrow of your attention is reversed one hundred and eighty degrees and you have the courage to SEE what you are seeing and not what you have been told to see by your parents, teachers, society and culture, then you penetrate all illusion and overcome all pain, sorrow, suffering and limitation once and for all so that they never occur again. When you truly see something as false you can never believe in it again no matter how much you may try or no matter how seemingly strong the habit patterns or habit energy you were previously caught up in may have been.
This apperception, this turning around of the consciousness, is the shock of the real or the true seeing that severs the knot that has arisen and developed because of acquired culture, between consciousness and the insentient body. This knot is the self-center, the “me” of memory, the spurious ‘I’ that has arisen and now claims ownership and doer ship of all actions that appear to occur or happen. Only then is this ‘I’ directly seen to be a non existing phantom, an imposter, the child of a barren woman who has been all along robbing and cheating you of your treasure, your true identity and divine nature — I am That I am.
This shock of the new that is authentic seeing indicates this beginning less, endless activity of seeing-knowing, it is a spanda or throb that is the incessant flash of ‘I’ consciousness, the Aham-sphoorti. This is the primal ‘I’ throbbing. As long as one is not aware that the true source of consciousness is the Heart the primal ‘I’ throbbing cannot be felt. When the ego or I thought is merged in the Heart through this clear seeing and described as unbroken ‘I’-‘I’, it is the form of the Self, complete and self-luminous. It is an incessant flash of ‘I’ -Consciousness, you can be aware of it, feel it, sense it, so to say, that is ‘Aham spoorthi’.
Just as the sun suffused with light is self-shining, then as follows: keep seeing that there is no ‘thing’ that sees, see that seeing of itself is happening naturally, and recognizing of the natural seeing will ‘appear’ to last longer. The realization will dawn that it is always and ever happening quite naturally, though seemingly clouded by thoughts. It is the base in which things appear and disappear, yet it is no thing. This basic space of phenomena is re-cognized as pure mind, unborn Buddha mind, the Great Perfection of Dzogchen, which is non conceptual awareness. Naked awareness not formed into any concepts is the fundamental nature.
“It is a great joy to realize that the fundamental nature is quality less.” (Gampopa) Realize, make real, by seeing for yourself that “Nirvana is visible in this life, inviting, attractive, accessible to the wise disciple.”
Following is the heart sutra, the prajnaparamita sutra of the Buddha which is a condensation of all the prajnaparamita sutras, and constitutes the Buddha’s second turning of the wheel of dharma.
“Listen, Shariputra, form is emptiness, emptiness is form, form does not differ from emptiness, emptiness does not differ from form. The same is true with feelings, perceptions, mental formations and consciousness.
“Hear Shariputra, all dharmas are marked with emptiness; they are neither produced nor destroyed, neither defiled nor immaculate, neither increasing nor decreasing. Therefore, in emptiness there is neither form, nor feeling, nor perception, nor mental formations, nor consciousness; no eye, or ear, or nose, or tongue, or body, or mind; no form, no sound, no smell, no taste, no touch, no object of mind; no realms of elements (from eyes, to mind-consciousness); no interdependent origins and no extinction of them (from ignorance to old age and death); no suffering, no extinction of suffering, no path, no understanding, no attainment.
“Because there is no attainment, the Bodhisattva’s, supported by the Perfection of Understanding, find no obstacles for their minds. Having no obstacles, they overcome fear, liberating themselves forever from illusion and realizing perfect Nirvana. All Buddhas in the past, present, and future, thanks to this Perfect understanding, arrive at full, right, and universal Enlightenment.
Now hearing this which is being pointed to in the above sutra, what we call truth or the actuality of ‘what is’ always and ever, why doesn’t it stick and hold firm so that all illusion and apparent separation are seen through instantly and one is then beyond the need for any further help? This may ring a bell or resonate with the so called hearer and there may then be some peace and freedom from psychological suffering present with him or her for quite some period of time; however in nearly every case this peace and clear seeing dissipates after some short period of time and they find themselves back in the same old groove of the limited self-center with its endless concerns, problems and anxieties.
The reason for this is that everyone in society is suffering from brain damage caused by the society and culture in which they were brought up. No one escapes this damage to the psyche which includes the brain. This damage can be healed instantly if there is in the listener an earnestness, an urgency to listen without the dead past of memory intervening. Listening is an art that very few have mastered unfortunately If what is being said is truly heard then the damage to the brain from culture and conditioning is healed instantly without the need for any spiritual exercises, practises, meditations or time consuming techniques.
It takes no time to be who and what you truly and ever are, yet this is in total contrast to all the traditions and the tenets of all organized religions. Truth is a pathless land and there are no paths to truth or the absolute. “There are no doors to Parabrahman dear son.” (Nisargadatta Maharaj) All paths lead to unreality. What does this mean? It means full stop, just leave everything ‘as it is’ unaltered, unmodified, uncorrected, without preference, partiality or comparison. Now who is going to do this? Certainly not you as the entity So and So. You as that apparent person or entity have not done a single thing in your entire life. Life itself has lived you and functioned you quite spontaneously and effortlessly, it has brought you into existence and will continue to do what is necessary in your case.
From the perspective of this absolute understanding life and death are both conceptual, they are only concepts or constructs, something made up or imagined. So there is only life, there is no one who lives a life, and life as it spontaneously and effortlessly expresses does not know death, it is ever increasing without beginning or ending. I am the alpha and the omega. “I am the Self O gauedkhesa seated in the hearts of all beings. I am the beginning, middle and also end of all beings”. (Sri Krishna). Aren’t you in essence that life that we are pointing to here? Are you apart from life? This no one else can see for you and the conviction that ‘I am That’ must dawn on you fully and be unshakable in a quite natural, simple and ordinary way.
I am more than I ‘appear’ to be, all the world’s strength and power rests inside me. First Person present tense, singular, not two, only That non dual absolute. What could be simpler than THIS?
“Objects perceived by the senses are spoken of as immediate knowledge (pratyaksha). can anything be as direct as the Self—-always experienced without the aid of the senses? Sense perceptions can only be indirect knowledge, and not direct knowledge. Only one’s own awareness is direct knowledge, as is the common experience of all. No aides are needed to know one’s own Self, i.e. ; to be aware.
Yogi Rameah asked: Do the words of the master as an individual amount to Truth?
M: To whom should the master speak? Whom does he instruct? Does he see anyone different from the Self?
D: True, but does the master see him as different? The ignorance of the disciple lies in not knowing that all are Self-realized. The master simply points out that the ignorance lies there and therefore does not stand apart as an individual.
What is Realization? Is it to see God with four hands, bearing conch, wheel, club, etc? Even if God should appear in that form, how is the disciple’s ignorance wiped out? The truth must be eternal realization. The direct perception is ever-present Experience. God Himself is known as directly perceived. It does not mean that He appears before the devotee as said above. Unless the Realization be eternal it cannot serve any useful purpose. Can the appearance with four hands be eternal realization? It is phenomenal and illusory. There must be a seer. The seer alone is real and eternal.
Let God appear as the light of a million suns, is it ‘pratyaksha’?
To see it the eyes, the mind, etc are necessary. It is indirect knowledge, whereas the seer is direct knowledge. The seer alone is ‘pratyaksha.’ All other perceptions are only secondary knowledge. The present superimposition of the body as ‘I’ is so deep rooted, that the vision before the eyes is considered “pratyaksha” but not the seer himself. No one wants realization because there is no one who is not realized. Can anyone say that he is not already realized or that he is apart from the Self? No. Evidently all are realized. What makes him unhappy is the desire to exercise extraordinary powers. He knows that he cannot do so. Therefore he wants God to appear before him, confer all his powers on the devotee, and keep Himself in the background. In short God should abdicate His powers in favour of the man.
D: It is all right for mahatmas like Sri Bhagavan to speak out so plainly. Because the Truth does not swerve from you, you consider it easy for all others
M: Then does one say that he is not the Self?
D: I meant to say that no one has the courage to put things straight like Maharshi.
M: Where is the courage in saying things as they are?
This fact that one is self aware primarily without choice or effort is generally overlooked or just taken for granted. In the so-called normal barely aware and distracted condition of our waking state during the day and on into the evening and night until sleep overtakes us; if anyone were to challenge you by asking, are you aware? The answer may even be an indignant, yes I am aware, so what? Well, as we are trying to indicate here, so everything! This awareness is non dual, unchanging and is all-inclusive, not exclusive.
For example when you say, I see, what have you done? You have created a pseudo subject here that sees an object over there. However ‘I see’ is only a thought, and this thought or concept I see cannot see anything as the very seeING is all the while taking place before and after the arising of any thought. Everything is taking place in the seeing first and foremost before it is divided up into the seer and the objects seen. The seer and the seen in that sense are both conceptual and not actual, as you cannot have the seer, nor can you have the seen without the seeing which is ever-present and changeless. Your glassy essence as Shakespeare calls it.
Quote from Sri Nisargadatta Maharaj, Jean Dunn material:
Maharaj: The unmanifest ever exists but this manifest knowingness arises and departs. Presently I do not have any individuality—–What is available is only the consciousness for the expression of which this material instrument is available. This consciousness is not a very desirable thing, it is an imperfect state. (Some of these self-appointed gurus should take not of this)
There is no individuality left; nevertheless so-long as this body is part of the total functioning, whatever comes in the total functioning has to be suffered. There is any amount of suffering in the total functioning—-this body is one of millions of forms and the share of this body from the total suffering has to be experienced.
Questioner: I am trying to understand this.
M: You are hanging onto an entity who is trying to understand what?
You are carrying on a lot of activities because of certain concepts that have arisen spontaneously in you. All this process of communication, expounding, etc., will go on so long as this conscious presence is available and all this merely to satisfy the concept “I am”, and you, the Absolute are not the concept “I am.”
I am telling you all this and probably you like it, you enjoy it—-but it is almost impossible for you to assimilate or perceive what I am saying. I am sure you have not understood what I am saying. (Note this also if you will) These are two great legal personalities, legal pundits. By coming here and listening to my talks, how can they put to use their legal knowledge?
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