Tag Archives: I

Enlightenment

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Enlightenment

I, Awareness, cannot be enlightened. I am already the light that illumines all experience. Nor can a separate self be enlightened for when the separate self faces the light, it vanishes, just as does a shadow when exposed to the sun.

— Rupert Spira

(image source: Guillem Marí)

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Where has the dream gone?

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What am I? I am the screen and the image projected on the screen. There is no image separate from the screen. The image is the screen, there is no independent image on the screen. “The world is Other, the body is Me and the Mind is Me!”, thinks the I-thought that has fooled himself. All is One, all is perfect in Love. As life happens to Me the movie goes on in all its beauty and love in its continual flow in the Now. There is no ‘I’ and there is no ‘Other’. The past is gone and the future is an illusion. There is nothing witnessing the ‘I’ and the ‘Other’ because the ‘Witness’, the ‘I’ and the ‘Other’ are all one in the ultimate present Now. What and where is the world, the body and the mind without Me? Where has the dream gone when I woke up?

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Amma (Mata Amritanandamayi Devi)

The common expression is ‘I love you.’ But instead of ‘I love you,’ it would be better to say, ‘I am love — I am the embodiment of pure love.’ Remove the I and you, and you will find that there is only love. It is as if love is imprisoned between the I and you. Remove the I and you, for they are unreal; they are self-imposed walls that don’t exist. The gulf between I and you is the ego. When the ego is removed the distance disappears and the I and you also disappear. They merge to become one — and that is love. You lend the I and you their reality. Withdraw your support and they will disappear. Then you will realise, not that ‘I love you,’ but that ‘I am that all-embracing love.’

— Amma (Mata Amritanandamayi Devi)

(image source: hinter-den-schlagzeilen.de)

Love

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Rupert Spira

The Known, the Knower and Knowing

From the Known to the Knower

Thought considers Me to be a separate self, born into a world, moving around in space and time and destined one day to disappear. As such thought considers Me an object, a mixture of thoughts, feelings, sensations and perceptions, sharing their limits and destiny.

In this way thought overlooks My essential nature and considers Me a body/mind – a man or woman, tall, short, hungry, sad, happy, intelligent, twenty five years old, etc. – that knows or experiences objects, others and the world. However, one simple look at experience shows that I know the body/mind just as I know the world. I am the Knower of experience; the body/mind is known.

Qualities of the Knower

I know thoughts, feelings, sensations and perceptions but am not Myself made out of thought, feeling, sensation or perception and am therefore said to be empty, silent, transparent. I am present and aware and therefore known as Awareness.

As such, thought likens Me to open, empty space in which all appearances arise. Like physical space I am not affected by what does or doesn’t take place within Me and, therefore, peace is My nature. Peace is not a quality of Myself; it is Myself, ever-present under all circumstances.

Like empty space I have no agenda with appearances. It makes no difference to Me whether the mind is silent or not, whether the body is young, old, healthy or not, nor what is happening in the world. I allow all appearances unconditionally and impartially.

Thought likes and dislikes but I neither like nor dislike these likes and dislikes. Thought resists and seeks but I neither resist nor seek the end of resistance or seeking. Being empty, I do even not know resistance and am, therefore, causeless happiness itself.

Like empty space, I do not share the qualities nor the destiny of the objects that appear within Me; I do not move and change when they move and change; I do not appear nor disappear when they appear or disappear; I am not born and do not die. The body and mind are always on a journey but I never undertake the journey with them. They journey through Me but I never journey in them. I am the unchanging and ever-present Knower of all that is known.

From the Knower to Knowing

However, by thinking of Me as the Knower or the witnessing space in which all appearances arise, thought is imagining Me separate from appearances. In fact, I am more like a screen, one with and intimately pervading the image that appears on it. In fact, the image doesn’t appear on nor is it pervaded by the screen. There is no independent image present to be ‘one with’ or ‘pervaded by’ the screen. Only the screen is truly present. The screen is the appearing image. ‘Image’ is another name for screen.

Likewise, although the body, mind and world seem to exist in their own right, they owe their apparent reality to Me alone. ‘Body,’ ‘mind’ and ‘world’ are just the names and forms that thought gives to Me when I have been overlooked.

The character in a movie is only real from the viewpoint of one of the characters. The image is only real, as such, from the illusory viewpoint of the image. From the true and only viewpoint of the screen, only the screen is truly present and real. There is no real character there; there is only the screen.

Likewise, I am all that is truly present and known in all experience. All that is known of the body, mind and world is the knowing of them and I am that Knowing. It is only thought that abstracts a ‘knower’ and a ‘known,’ from the seamless intimacy of Knowing or Experiencing. However, the body, mind and world are never known or experienced as such. So we cannot say there is the knowing ‘of them,’ but rather that there is only Knowing. I am not the knowing that pervades all experience; I am the Knowing that is all experience.

Just as, relatively speaking, we do not see objects, we see only modulations of the sun’s light, so in reality we do not know objects as such, we know only modulations of Knowing. Only Knowing is truly known and it is Knowing that knows Knowing. I am and know Myself alone. This absence of distance, otherness or separation is love. True knowledge and love are identical.

The Imaginary Separate Self

It is thought that superimposes a subject and an object upon the seamless intimacy of experience thereby seemingly veiling the peace, happiness and love that lie ever-present and always available at its heart. With this apparent veiling, I seem to be lost or forgotten and, as a result, an imaginary self, made of Myself plus the belief that I share the qualities and destiny of appearances, comes into apparent existence. This imaginary inside self is always on a mission to regain the experience of peace, happiness and love that seems to have been lost when My nature is apparently veiled.

To this end the imaginary inside self undertakes a great adventure in the imaginary outside world, in time and space, without realizing that these are its own creations. Like the character in a movie who travels the world looking for the screen, the imaginary self travels the world seeking peace in circumstances, happiness in objects and love in relationships, without realizing that it is already made of the stuff for which it is in search. I am already the love with which I am longed for.

Frustrated by the inevitable failure of its search, the imaginary inside self devises all kinds of strategies such as stilling the mind, disciplining the body and shunning the world, in the hopes that I will be revealed as a result.

In time, the activity of seeking and resisting that is the separate self may, through exhaustion, frustration or intelligence, come to an end and, as a result, the peace of My true nature shines for a timeless moment as it truly is. This dissolution of the activity of seeking and resisting is the unveiling of My presence.

In fact, even that is not true. I am eternally as I am, independent of what thoughts and feelings do or say, never truly veiled by the activity of seeking and resisting. In fact, I never cease to be aware of Myself and, therefore, never really become aware of a separate self, let alone an object, other or world, as such. Therefore, the separate self is only a separate self from the imaginary viewpoint of a separate self.

From My viewpoint, which is the only real viewpoint (and which is not really a point of view) there is never any real veiling or forgetting of Myself. The entire adventure of the separate self takes place in a bubble of thought and feeling whilst all the while I am at rest in and as Myself.

Like the wave that reaches the shore and, ceasing to be wave, is revealed as ocean, so the seeking/resisting thought comes to an end and, losing its name and form, stands revealed as Myself alone. It doesn’t become Myself; it is always only that, just as wave is always only ocean. Only its temporary name and form seemed to make it something other than ocean. The fuel of all desire is already the happiness for which it seeks.

Love and Freedom

Like the moth that longs for the flame but cannot experience it, so all the separate self’s activities are designed to find Me alone, but I am the one thing it cannot know or have. The only way the separate self can know Me is to die, just as the moth can only know the flame by dying in it. That death is the experience of love, the dissolution of self and other.

However, for the flame, there is only the flame; for water there is only water; for Myself, there is only Myself. Veiling, forgetting, searching and finding are for the self that thought images Me to be, never for Myself, the true and only self that is. Whatever the limited qualities of the body and mind that thought superimposes on Me, I stand eternally free, untouched but intimately touching all seeming things, lending them My reality, thereby giving them seeming existence.

It is upon Me that thought superimposes the witness and the witnessed, and then further invests My witnessing presence with the qualities and destiny of a body/mind, thereby downgrading Me to a separate self. But all the while, I stand naked and alone never actually being, knowing or loving anything other than My eternally free self.

For thought there are three possibilities for the self – to be the known, the Knower or pure Knowing; to be a person, a witness or pure Awareness; to be something, nothing or everything. However, I never truly am or know anything other than Myself.

— Rupert Spira – Dutch Nonduality magazine “Inzicht” (year 2012, issue # 1)

(image soure and text source: non-duality.rupertspira.com)

Three Possibilities of My Self

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Dzongsar Jamyang Khyentse Rinpoche

Can we cover the earth in leather so it’s soft wherever we go? What else can we do? Covering our feet in leather is equal to covering the whole world in leather. Likewise, enemies are as limitless as space. All enemies cannot possibly be overcome, yet if one can just overcome hatred this will be equal to overcoming all enemies. All that is unsatisfactory in this world all the fear and suffering that exists clinging to the “I” has created it. What am I to do with this great demon? To release myself from harm and to free all others from their suffering let me give myself away and love others as I love myself. If a problem can be solved why be unhappy? And if it cannot be solved what is the use of being unhappy?

— Dzongsar Jamyang Khyentse Rinpoche – from the movie ‘The Cup’ – Commentary to Verse 6 / Chapter 5 of the Bodhicharyavatara from Shantideva

(image source: wikipedia.org)

Just with the leather of the soles, the whole earth is covered

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Dilgo Khyentse Rinpoche

If you vanquish ego-clinging today, tonight you will be enlightened. If you vanquish it tomorrow, you will be enlightened tomorrow night. But if you never vanquish it, you will never be enlightened. Yet ” I ” is just a thought. Thoughts and feelings have no intrinsic solidity, form, shape, or color. When a thought of anger arises in the mind with such force that you feel aggressive and destructive, is anger brandishing a weapon? Is it at the head of an army?

Can it burn things like fire, crush them like a rock, or carry them away like a violent river? No. Anger, like any other thought or feeling, has no true existence—- not even a definitive location in your body, speech, or mind. It is just like wind roaring in empty space.

Instead of allowing wild thoughts to enslave you, realize their essential emptiness. If you subdue the hatred within, you will discover that there is not a single enemy left outside. Otherwise, even if you could overpower everyone in the whole world, your hatred will only grow stronger. Indulging it will never make it subside. The only truly intolerable enemy is hatred itself.

Examine the nature of hatred; you will find that it is no more than a thought.

When you see it as it is, it will dissolve like a cloud in the sky.

— Dilgo Khyentse Rinpoche

(image source: unknown)

When you see thoughts as they are, they will dissolve like clouds in the sky

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Jiddu Krishnamurti

Can the mind put away all its conditioning so that it is actually, not verbally or theoretically or ideologically, but actually free, completely? That is the only challenge, that is the only issue, now or ever. If you also see the importance of that, then we can go into this question as to whether the mind can uncondition itself. Can we proceed from there? Is it possible? In this question several things are involved. First of all who is the entity who is going to uncondition the conditioned mind? You understand? I want to uncondition myself, being born as a Hindu or brought up in a particular part of the world, with all the impressions, cultures, books, magazines, what people have said and what they have not, such constant pressure has shaped my mind. And I see it must be totally free. Now, how is it to be free? Is there an entity which is going to make it free? Man has said, there is an entity; they call it the Atman in India, the soul or the grace of God in the Occident, or this or that, which, given an opportunity, will bring about this freedom. It is suggested that if I live rightly, if I do certain things, if I follow certain formulas, certain systems, certain beliefs, then I will be free. So, firstly it is posited that there is a superior outer form or agency, that will help me to be free, that will make the mind free if I do these things right? But ‘If you do these things’ is a system, which is going to condition you and that is what has happened. The theologians and the theoreticians and the various religious people have said, ‘do these things, practice, meditate, control, force, suppress, follow, obey’ then at the end, that outer agency will come and bring a certain miracle and you will be free; see how false that is, yet every religion believes in it in a different way. So, if you see the truth of that, that there is no outer agency, God what you will that is going to free the conditioned mind, then the whole organized religious structure, of priests with their rituals, with their mutterings of meaningless words, words, have no meaning any more. Then secondly, if you have actually discarded all that, how is it possible for this conditioning to be dissolved; who is the entity that is going to do it; you have discarded this outer agency, the sacred, the divine, all that, then there must be somebody who is going to dissolve it? Then who is that? The observer? The ‘I’, the ‘me’, which is the observer? Let us stick to that word, ‘observer’; that is good enough. Is it the observer that is going to dissolve it? The observer says; ‘I must be free, therefore I must get rid of all this conditioning’. You have discarded the outer, divine agency, but you have created another agency which is the observer. Now, is the observer different from the thing which he observes? Please do follow this. You understand? We looked to an outer agency to free us God, Saviours, Masters and so on, the gurus if you discard that then you will see that you must also discard the observer, who is another form of an agency. The observer is the result of experience, of knowledge, of the desire to free himself from his own conditioning; he says, ‘I must be free’. The ‘I’ is the observer. The ‘I’ says, ‘I must be free’. But is the ‘I’ different from the thing it observes? It says, ‘I am conditioned, I am a nationalist, I am a Catholic, I am this, I am that’. Is the ‘I’ really different from the thing which he says is separate from him, which he says is his conditioning?

— Jiddu Krishnamurti – Talks and Dialogues in Saanen 1968

(image source: krishnamurti.dk)

Who will free the mind?