Tag Archives: non-duality

The three dualities

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Greetings from Sankhu

Dear readers,

As I am currently reading a truly amazing commentary about the Gospel of Thomas, I would like to quote some paragraphs of that book. The book is called “The Nondual Teachings of Christ”. I will give further details about that (partly finished) book at the end of the quoted text. As spirituality, when it comes to teachings about nonduality or oneness, goes beyond religions, creeds, beliefs or rituals, and brings us to the highest commonalities shared by all mystics from all traditions, it does not really matter if teachings in this subject matter are originally from Jesus Christ or from the Upanishads. Here is a part of the commentary on the forty eighth saying:

There are different  dualities which exist that need to be penetrated, and they are often penetrated in sequence.

The first is the duality of value or aspect to things. We conceive of phenomena as good or evil, pure or impure, pleasant or painful. However, when we apply the principle of being a mere “passerby” to them, and do not make any conceptual elaborations about them, then comes the realization that there is no real purity or impurity, good or evil, etc. in phenomena at all, and they are of one taste and characteristic. Our thoughts of them do not define them or characterize them, and, as such, our thoughts are baseless and without merit. As this is seen, then all phenomena become clear in the sense that what they are is precisely unfathomable. When we do not think of things, or picture them to ourselves, then we see them as they are in terms of our experience. This is the first duality that is surmounted.

The second is the duality of subject and object. Paradoxically, one surmounts this by seeing a new, different “subject” behind the commonly perceived subject. Normally we perceive our sense of self to be identified with our mind, our wishes, our thoughts, etc. but these are all objects which occur in a more fundamental awareness. When we negate our mind and all its attendant phenomena, then we break through to the awareness in which this mind occurs. It is as if the former subject becomes an object of a new, deeper subject. This new “subject” has no sense of “I” or “mine” at all, but is like a clear, vast and empty presence in which all things live, move and have their being. Here we know ourselves to be the soul, and not the mind or body, and from this realization comes the first real breakthrough into the kingdom of God. We see that there can be a way out of ignorance, because we are not ignorance, inherently. We are awareness and awareness is the very definition of existence. The calm that comes from this truth is deep and joyful, but it is not the end, however.

The third is the duality between essential, nondual awareness and phenomena. Once the witnessing awareness is realized, we often begin to reify or solidify its difference and distinction from phenomena. Awareness is empty while phenomena are full; awareness is still while phenomena are in motion. By resting in this awareness more and more, however, such distinctions also begin to fall away and one realizes an unbroken unity to all things. It is not the same as conceiving of all things as consisting of primordial matter – as materialists and secularists do – nor is it like viewing all things as God’s creation. It is something inconceivable.

I think that the author has done a great job in skating around a subject matter that is beyond words. One should always remember that such texts are only pointers. Everybody has to inquire on his own in this subject matter to realize what has been described here.

About the Gospel of Thomas: “The Gospel of Thomas is perhaps one of the most enigmatic of religious scriptures. Yet it is also very likely that it is the earliest account of the teachings of Jesus, and therefore the most authentic record we have today as to what he truly taught. Therefore, to understand this Gospel is to get at the heart of what the historical Jesus said far beyond how he has been (mis)interpreted through the centuries and by later followers.”

The quote is from the e-Book “The Nondual Teachings of the Christ” from Charles Limcango. Please note that this book is still not finished and new volumes are published regularly. The latest (9th) has been published this month. He releases sets of 4 volumes in one book as the work gets done. So, books with volumes from 1-4 and 5-8 are already available.

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Seeking Realization

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The Seeker

Realization is not an action somebody accomplishes. The idea of realizing the self implies a path from an unrealized self to a realized self. Realization of the self as a goal cannot be permanent. Something permanent has no beginning and no end. Hence the goal is already there, the self is always realized. The intention to realize the Self is itself a hindrance. Our nature is always free but we are making huge efforts to become free. Who is making these efforts and trying to realize the self? It is the I-thought that has wrongly identified itself with the mind that veils our happiness and makes realization of the self a goal. This implies two selves. A non realized self and a goal, a realized self. And here starts the whole process of searching. Going to a guru, performing rituals, reciting mantras, doing prostrations, meditating, reading books and taking all kinds of hardships upon us to walk firmly on the path towards realization hoping to reach our goal in this life. The irony in all this striving for realization is that we have never been separated from our true self. We falsely believe it to be found somewhere, to experience it, to realize it, because we search with our mind and the mind can only exist in duality. So, our task is to find the real nature of the mind. We will discover that there is no such thing as a mind. It is in understanding that we are not the body, neither the mind that we will unveil our true self and the I-thought will be transcended eventually. We already know this freedom. If we wouldn’t know it, why would we spend our lives searching for it? But we must take care not to use wrong tools. It lies in the palm of our hands. It is beauty and love in its purest essence. We are that, lets embrace it in silence and cut those chains that hold us prisoners.

Love,

Shanti

That

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That is Love when it is all and that is nothing when it is understanding. That is not perceivable, not graspable, beyond intellect and knowledge. For it is not different from the perceiver, the perception and the perceived. It is beyond these and it is all. Knowledge can not understand it because it is not an object of understanding. The eyes cannot see it because it is not visible through the senses. And hence it is omnipresent and permeates all. It has no dimension because it is beyond dimensions. It has not been created because all creation happens through it. It is beginningless and endless. Realizing That is dying to the Self. That is revealed by Self-Knowledge although it cannot be known. If it is known, it is not That. If it is experienced, it is not That. If it is perceived, it is not That. If it is described, it is not That because it is beyond words, beyond perception, beyond experience and beyond intellectual knowledge. Being in the state of Self-Knowledge reveals that which is beyond all concepts, that which is beyond duality. Talking about Oneness is wrong, because the label is never That. Nobody can teach you That but it is understood through listening. It is understood by devotion. It is understood in Love because it is Love and it is all. That is all and That is nothing.

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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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Jean Klein

It is only through silent awareness that our physical and mental nature can change. This change is completely spontaneous. If we make an effort to change we do no more than shift our attention from one level, from one thing, to another. We remain in a vicious circle. This only transfers energy from one point to another. It still leaves us oscillating between suffering and pleasure, each leading inevitably back to the other. Only living stillness, stillness without someone trying to be still, is capable of undoing the conditioning our biologoical, emotional and psychological nature has undergone. There is no controller, no selector, no personality making choices. In choiceless living the situation is given the freedom to unfold. You do not grasp one aspect over another for there is nobody to grasp. When you understand something and live it without being stuck to the formulation, what you have understood dissolves in your openness. In this silence change takes place of its own accord, the problem is resolved and duality ends. You are left in your glory where no one has understood and nothing has been understood.

— Jean Klein – I Am

(image souce: o-meditation.com)

Living stillness

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Sri Siddharameshwar Maharaj

In the waking state, the husband, the wife, the king, and queen, are all as false as in a dream. The one who understands this well, is the Incarnation of the Incarnation. He himself is God. The Scriptures, the Vedas, you, I, all are only a myth. This world is a dream. One who awakens from this dream, is truly awakened. In this world appearance, we really own nothing. We say that we should not die and we have to be careful accordingly. That is not how it is in the game of chess. In chess, the man who is defeated is not hanged, nor does the one who wins gets any kingdom. This Illusion is like a game of chess. When a game of chess is over, the players go away with only what they brought with them to the game. What kingdom or spoils can they take away? In short, this world is a game of chess. What is visible is Brahman, but I ask you, what is beyond this appearance? It is Parabrahman. I ask you, “What and how is it?” “That” is Shiva. “That” is Brahman, which is the Truth. There is no horse, house, or man. There is only One, nothing else. However, “That” has no name, no shape. It “is,” that’s all. There is no asking what “It” is, or how “It” is. The dictates of the Vedas are all like a dream. Bondage and freedom are false. One who understands this and lives a natural life has no insistence that some thing should be done, or should not be done. To do, or not to do, is the thought belonging to the “body-consciousness.” Many were able to be completely and perpetually free by withdrawing from the worldly life, but they also kept the sense that they were “somebody.” Even when they attained victory, to be immovable or movable, are factors belonging to the body. Such a one valued himself, or conceived of himself, in relation to the body only. Such conceptual delusion should not be there. Really we are nothing and at the same time, we are all things. Not one, not two, not even zero. Elephant, dog, horse, we are all these, we are everything.

— Sri Siddharameshwar Maharaj – Master of Selfrealization – Talk 04/11/1935

The Game of Chess