The Way of Liberation is a stripped-down, practical guide to spiritual liberation, sometimes called awakening, enlightenment, self-realization, or simply seeing what is absolutely True. It is impossible to know what words like liberation or enlightenment mean until you realize them for yourself. This being so, it is of no use to speculate about what enlightenment is; in fact, doing so is a major hindrance to its unfolding. As a guiding principle, to progressively realize what is not absolutely True is of infinitely more value than speculating about what is.
Many people think that it is the function of a spiritual teaching to provide answers to life’s biggest questions, but actually the opposite is true. The primary task of any good spiritual teaching is not to answer your questions, but to question your answers. For it is your conscious and unconscious assumptions and beliefs that distort your perception and cause you to see separation and division where there is actually only unity and completeness.
The Reality that these teachings are pointing toward is not hidden, or secret, or far away. You cannot earn it, deserve it, or figure it out. At this very moment, Reality and completeness are in plain sight. In fact, the only thing there is to see, hear, smell, taste, touch, or feel, is Reality, or God if you like. Absolute completeness surrounds you wherever you go. So there is really no reason to bother yourself about it, except for the fact that we humans have long ago deceived ourselves into such a confined tangle of confusion and disarray that we scarcely even consider, much less experience for ourselves, the divinity within and all around us.
The Way of Liberation is a call to action; it is something you do. It is a doing that will undo you absolutely. If you do not do the teaching, if you do not study and apply it fearlessly, it cannot effect any transformation. The Way of Liberation is not a belief system; it is something to be put into practice. In this sense it is entirely practical.
To read this book as a spectator would be to miss the point. Being a spectator is easy and safe; being an active participant in your own awakening to Truth is neither easy nor safe. The way forward is unpredictable, the commitment absolute, the results not guaranteed. Did you really think that it could be any other way?
Excerpted from the Introduction of The Way of Liberation: A Practical Guide to Spiritual Enlightenment by Adyashanti.
© Adyashanti 2012
When the mind is free of all of its content, all of its conditioned thinking, it enters into the solitude of silence. That silence can only arise when one sees the limitations of one’s thinking. When one sees that his or her thoughts will not bring truth, peace, or freedom, there arises a natural state of silence and inner clarity. And in that silence there is a profound solitude, because one is not seeking a more advantageous relationship with thought or with the accompanying emotions that are derived by thought.
In that solitude all ideas and images are left behind, and we can intuitively orient ourselves toward the unborn and uncreated ground of being. In that ground we find our true being; and in the same manner in which our being is uncreated, it is also undying. Therefore, all that we will ever be or can be is found in our solitude (within ourselves) and is timelessly present in its fullness and completeness, now and eternally.
It is within our deepest solitude, where we take leave of every image and idea of ourselves as well as of God, that we come upon the fullness of our being. And in that fullness of being we recognize the divinity of all things and all beings, no matter how great or small. For divinity is not something earned or given, but lavishly present within all. To have the eyes to see the divinity of all beings is to bring light into this world.
So we are given this one small task: to cease being what we are not, and to be what we eternally are. Such a task would seem to be a gift of Love, but how often is it denied in favor of the blind security of conforming to the dictates of our fear and blame? If we would only see that all limitations are self-imposed and chosen out of fear, we would leap at once into the arms of grace, no matter how fierce that embrace might be.
It is Love that leads us beyond all fear and into the solitude of our being. There we find our utter aloneness because we stand free of all the false comforts of illusion and find the capacity to stand where no one else can stand for us. We are alone not because we have isolated ourselves behind an emotional defense or false transcendence, but because we are no longer held captive by either the mind or fear.
To stand alone in true solitude is to stand in the recognition of the absolute completeness and unity of all manner of existence. And from that common ground, where nothing and no one is foreign to you, your love extends across the magnitude of time and embraces the greatest and smallest of things.
© Adyashanti 2012
Above the entrance to the Oracle at Delphi were written the words, “Know Thyself.” Jesus came along and added a sense of urgency and consequence to the ancient idea when he said, “If you bring forth what is within you, what you bring forth will save you. If you do not bring forth what is within you, what you do not bring forth will destroy you.”
What Jesus is saying is that spirituality is serious business, with serious consequences. Your life hangs precariously in the balance, teetering between a state of unconscious sleepwalking and eyes-wide-open spiritual enlightenment. The fact that most people do not see life this way testifies to how deeply asleep and in denial they truly are.
Within each of our forms lies the existential mystery of being. Apart from one’s physical appearance, personality, gender, history, occupation, hopes and dreams, comings and goings, there lies an eerie silence, an abyss of stillness charged with an etheric presence. For all of our anxious business and obsession with triviality, we cannot completely deny this phantasmal essence at our core. And yet we do everything we can to avoid its stillness, its silence, its utter emptiness and intimate embrace.
To remain unconscious of being is to be trapped within an ego-driven wasteland of conflict, strife, and fear that only seems customary because we have been brainwashed into a state of suspended disbelief where a shocking amount of hate, dishonesty, ignorance, and greed are viewed as normal and sane. But it is not sane, not even close to being sane. Nor is it based in reality. In fact, nothing could be less real than what we human beings call reality.
By clinging to the mind in the form of memory and thought, we are held captive by the movement of our conditioned thinking and imagination, all the while believing that we are perfectly rational and sane. We therefore continue to justify the reality of what causes us, as well as others, immeasurable amounts of pain and suffering.
Deep down we all suspect that something is very wrong with the way we perceive life but we try very, very hard not to notice it. And the way we remain blind to our frightful condition is through an obsessive and pathological denial of being -- as if some dreadful fate would overcome us if we were to face the pure light of truth and lay bare our fearful clinging to illusion.
The question of being is everything. Nothing could be more important or consequential -- nothing where the stakes run so high. To remain unconscious of being is to remain asleep to our own reality and therefore asleep to reality at large. The choice is simple: awaken to being or sleep an endless sleep.
© Adyashanti 2012
What you are now stands before me immortal and true. I see it in the ground underfoot, and in the clouds in the sky, and in the mist gathering among the canyons, and in the face of the old man walking his grandchild down the sidewalk. In the robes of monks I see it, and in the rags worn by the women begging for change outside the supermarket. I see it in the sympathetic eyes of the mother greeting her young son as he returns home from the war, and in the father trying to comfort his baby daughter as he stands in line at the grocery store. I see it in the curve of my face in the mirror, and in the multitudes of stars in the sky.
I not only see it but I hear it as well. I hear it in the cries of the newborn baby hungry for its mother’s breast, and in the laughter of the old men sitting in the donut store together, and in the quiet sobs of the man placing flowers at his wife’s grave. I hear it in the ancient chants echoing through the open window of the old church, and in the ladies sitting on benches in the garden laughing with delight, and in the man working at the butcher shop asking his customers “Who’s next?”
What calls the ear to listen or the eye to see more than the surface façade that shrouds the essential spirit? Parting the strata and dross, what is essential picks its way through the manicured narrative of endless lives. In each moment of every day, Truth is not lacking or held in abeyance for some later date; it is given in full measure, and abundantly so. Do not be afraid of what appears to be chaos or dissolution—embrace the full measure of your life at any cost. Bare your heart to the Unknown and never look back. What you are stands content, invisible, and everlasting. All means have been provided for our endless folly to split open into eternal delight.
© Adyashanti 2011
Wahre Meditation hat keine Richtung, kein Ziel und benutzt keine Methode. Alle Methoden zielen darauf ab, einen bestimmten Geisteszustand zu erreichen. Alle Zustände sind begrenzt, nicht von Dauer und an Bedingungen geknüpft. Die Faszination durch bestimmte Zustände führt nur zu Unfreiheit und Abhängigkeit. Wahre Meditation ist das Verweilen im ursprünglichen Bewusstsein.
Wahre Meditation zeigt sich spontan im Bewusstsein, wenn die Wahrnehmung nicht auf Objekte der Wahrnehmung fixiert ist. Wenn man anfängt Meditation zu erlernen, kann man bemerken, dass die Wahrnehmung sich immer auf irgendein Objekt fokussiert: auf Gedanken, körperliche Empfindungen, Emotionen, Erinnerungen, Klänge etc. Dies liegt daran, dass der Geist darauf konditioniert ist, sich auf Objekte zu fokussieren und sich um sie herum zusammenzuziehen.
Dann interpretiert der Geist zwangsweise das, was ihm bewusst ist (das Objekt) auf mechanistische und verzerrte Art und Weise. Er beginnt aufgrund seiner Konditionierungen aus der Vergangenheit Schlussfolgerungen zu ziehen und Annahmen zu machen.
Bei der wahren Meditation behalten die Objekte ihre natürliche Funktionsweise bei. Dies bedeutet, dass kein Versuch unternommen werden sollte, irgendein Objekt der Wahrnehmung zu manipulieren oder zu unterdrücken. Bei der wahren Meditation liegt die Betonung darauf, die Wahrnehmung selbst zu sein; nicht darauf, Objekte wahrzunehmen, sondern als das ursprüngliche Bewusstsein selbst zu verweilen. Das ursprüngliche Bewusstsein ist die Quelle aus der alle Objekte entstehen und in die sie wieder zurückkehren.
Wenn man sich sanft in die Wahrnehmung hinein entspannt, in das Lauschen, wird das zwanghafte Zusammenziehen des Geistes um die Objekte herum verblassen. Die Stille des Seins wird klarer in das Bewusstsein treten als eine Einladung zu ruhen und zu verweilen. Eine Haltung des offenen Aufnehmens, frei von jeder Absicht oder Vorwegnahme, wird die Gegenwart von Ruhe und Stille als deinen natürlichen Grundzustand enthüllen.
Ruhe und Stille sind keine Zustände und können daher nicht hergestellt oder erschaffen werden. Ruhe ist der Nicht-Zustand, in dem alle Zustände entstehen und wieder vergehen. Ruhe, Stille und wahrnehmendes Bewusstsein sind keine Zustände und können in ihrer umfassenden Gesamtheit niemals als Objekte erfahren werden. Die Ruhe ist selbst der ewige Zeuge ohne Form oder Eigenschaften.
Wenn du selbst immer stärker als der Zeuge verweilst, nehmen alle Objekte ihre natürliche Funktionsweise an und die Wahrnehmung wird frei von den zwanghaften Kontraktionen und Identifikationen des Geistes. Sie kehrt zu ihrem natürlichen Nicht-Zustand der Gegenwärtig-keit zurück.
Die einfache, jedoch grundlegende Frage “Wer bin ich?” kann dann das eigene Selbst enthüllen, nicht als die endlose Tyrannei der Ego-Persönlichkeit, sondern als die objektlose Freiheit des Seins -- als ursprüngliches Bewusstsein, in dem alle Zustände und alle Objekte kommen und gehen als Manifestationen des Ewigen Ungeborenen Selbst, das DU BIST.
© Adyashanti 2012
True meditation has no direction or goal. It is pure wordless surrender, pure silent prayer. All methods aiming at achieving a certain state of mind are limited, impermanent, and conditioned. Fascination with states leads only to bondage and dependency. True meditation is abidance as primordial awareness.
True meditation appears in consciousness spontaneously when awareness is not being manipulated or controlled. When you first start to meditate, you notice that attention is often being held captive by focus on some object: on thoughts, bodily sensations, emotions, memories, sounds, etc. This is because the mind is conditioned to focus and contract upon objects. Then the mind compulsively interprets and tries to control what it is aware of (the object) in a mechanical and distorted way. It begins to draw conclusions and make assumptions according to past conditioning.
In true meditation all objects (thoughts, feelings, emotions, memories, etc.) are left to their natural functioning. This means that no effort should be made to focus on, manipulate, control, or suppress any object of awareness. In true meditation the emphasis is on being awareness; not on being aware of objects, but on resting as primordial awareness itself. Primordial awareness is the source in which all objects arise and subside.
As you gently relax into awareness, into listening, the mind’s compulsive contraction around objects will fade. Silence of being will come more clearly into consciousness as a welcoming to rest and abide. An attitude of open receptivity, free of any goal or anticipation, will facilitate the presence of silence and stillness to be revealed as your natural condition.
As you rest into stillness more profoundly, awareness becomes free of the mind’s compulsive control, contractions, and identifications. Awareness naturally returns to its non-state of absolute unmanifest potential, the silent abyss beyond all knowing.
SOME COMMON QUESTIONS ABOUT MEDITATION
Q. It seems that the central instruction in True Meditation is simply to abide as silent, still awareness. However, I often find that I am caught in my mind. Is it OK to use a more directed meditation like following my breath, so that I have something to focus on that will help me to not get lost in my mind?
A. It is perfectly OK to use a more directed technique such as following your breath, or using a simple mantra or centering prayer, if you find that it helps you to not get lost in thought. But always be inclined toward less and less technique. Make time during each meditation period to simply rest as silent, still awareness. True Meditation is progressively letting go of the meditator without getting lost in thought.
Q. What should I do if an old painful memory arises during meditation?
A. Simply allow it to arise without resisting it or indulging in analyzing, judging, or denying it.
Q. When I meditate I sometimes experience a lot of fear. Sometimes it overwhelms me and I don’t know what to do.
A. It is useful when experiencing fear in meditation to anchor your attention in something very grounding, such as your breath or even the bottoms of your feet. But don’t fight against the fear because this will only increase it. Imagine that you are the Buddha under the Bodhi tree, or Christ in the desert, remaining perfectly still and unmoved by the body-mind’s nightmare. It may feel very real but it is really nothing more than a convincing illusion.
Q. What should I do when I get an insight or sudden understanding of a situation during meditation?
A. Simply receive what is given with gratitude, without holding onto anything. Trust that it will still be there when you need it.
Q. I find that my mind is spontaneously forming images, almost like a waking dream. Some of them I like, while others are just random and annoying. What should I do?
A. Focus attention on your breathing down in your belly. This will help you to not get lost in the images of the mind. Hold the simple intention to rest in the imageless, silent source prior to all images, thoughts, and ideas.
© 2011 by Adyashanti. All rights reserved.
Look around you; there is only one reality. The reason that you are here, wherever here is for you, is because it is the only place that you can be right now. But even though reality is right here, and even though there is quite literally nothing but reality, it is very possible for you to miss it altogether. By miss it I mean to imagine that reality is something or somewhere other than here. As strange as it may sound it is very possible, even probable, that even though you have eyes to see, you do not see. And even though you have ears to hear, you do not hear. What you see and hear is not exactly what is actually here, but what you imagine is here.
Our imagination is a very powerful force in determining what we perceive. If we imagine that the world is teeming with evil forces, we will surely perceive the world as evil. But if we imagine the world to be essentially good, we will perceive it as good. Either way it is the same world that we are looking at. But the world is neither good nor bad in and of itself; it is simply what it is. And if we see the world as either good or bad, we will not be able to see it as it actually is. We will only be able to see it as we imagine it to be.
Now take this idea and apply it to everything and everyone in your life. Try it for a moment, or an hour, or a day. And if you do, you may begin to notice that the world you imagine to exist does not exist at all. This may cause you some fear, or possibly the thrill of discovery, but either way the important thing is to get some distance from the habitual way the mind contorts and creates perception.
But even though our mind imagines the world and everything in it to be other than the way it actually is, the reality of existence remains eternally untouched by our misperception of it. This is both relatively good and bad. It is good in that existence is eternally what it is. We need not worry about reality becoming something other than reality. But it is bad in the sense that the world we imagine to exist is always colliding with the world as it actually is. This collision is the cause of immense human suffering and conflict.
So we are trapped within our illusions and misperceptions. And the greatest illusion of all is to believe that we are not trapped. But even when we realize that we are confined within a prison of our own making, we are trapped because all the ways we struggle to get out of our illusions are illusions themselves. So, yes, we are trapped, and helpless to boot.
But there is a very strange thing that can occur at exactly the point where you realize that there is no escaping the imaginary world of your illusions. You bare your heart open to illusion, surrender your eternal struggle against it, and admit to being bound by its cunning imagination. I don’t mean that you become despondent or resigned to your fate. I mean that you truly let go in the face of your utter defeat and stop struggling.
And when all the struggle ceases, we realize that the prison of our mind cannot hold us in anymore, because the prison was all along something we imagined into existence. And imagined things aren’t real, they don’t exist. But we could never really see this as long as we were fighting the phantoms of our minds. We needed the one thing that our imaginary minds could not bring about, could not fake or create: the genuine surrender of all struggle.
In the blink of an eye, we are no longer confined within illusion nor our attempt to avoid illusion. When all struggle ceases, there is nothing to bind us to a distorted perception of existence and we can finally see. What we see is that we do not simply exist within existence, but all of existence exists within us as well. And although everywhere we look we see the endless diversity of life, we also now see our own true face in everything under the sun.
© Adyashanti 2010
The real search isn’t a search into tomorrow, or to anywhere other than now. It’s starting to look into the very nature of this moment. In order to do that, you have to “stand in your own two shoes,” as my teacher used to say. What she meant by “standing in your own two shoes” is you have to look clearly into your own experience. Stop trying to have someone else’s experience. Stop chasing freedom or happiness, or even spiritual enlightenment. Stand in your own shoes, and examine closely: What’s happening right here and right now? Is it possible to let go of trying to make anything happen? Even in this moment, there may be some suffering, there may be some unhappiness, but even if there is, is it possible to no longer push against it, to try to get rid of it, to try to get somewhere else?
I understand that our instinct is to move away from what’s not comfortable, to try to get somewhere better, but as my teacher used to say, “You need to take the backward step, not the forward step.” The forward step is always moving ahead, always trying to attain what you want, whether it’s a material possession or inner peace. The forward step is very familiar: seeking and more seeking, striving and more striving, always looking for peace, always looking for happiness, looking for love. To take the backward step means to just turn around, reverse the whole process of looking for satisfaction on the outside, and look at precisely the place where you are standing. See if what you are looking for isn’t already present in your experience.
So, again, to lay the groundwork for awakening, we must first let go of struggling. You let go by acknowledging that the end of struggle is actually present in your experience now. The end of struggle is peace. Even if your ego is struggling, even if you’re trying to figure this out and “do it right,” if you really look, you might just see that struggle is happening within a greater context of peace, within an inner stillness. But if you try to make stillness happen, you’ll miss it. If you try to make peace happen, you’ll miss it. This is more like a process of recognition, giving recognition to a stillness that is naturally present.
We’re not bringing struggle to an end. We’re not trying to not struggle anymore. We’re just noticing that there is a whole other dimension to consciousness that, in this very moment, isn’t struggling, isn’t resentful, isn’t trying to get somewhere. You can literally feel it in your body. You can’t think your way to not struggling. There isn’t a three–point plan of how not to struggle. It’s really a one–point plan: Notice that the peace, this end of struggling, is actually already present.
The process is therefore one of recognition. We recognize that there is peace now, even if your mind is confused. You may see that even when you touch upon peace now, the mind is so conditioned to move away from it that it will try to argue with the basic fact of peace’s existence within you: “I can’t be at peace yet because I have to do this, or that, or this question hasn’t been answered, or that question hasn’t been answered, or so–and–so hasn’t apologized to me.” There are all sorts of ways that the egoic mind can insist that something needs to happen, something needs to change, in order for you to be at peace. But this is part of the dream of the mind. We’re all taught that something needs to change for us to experience true peace and freedom.
Just imagine for a moment that this isn’t true. Even though you may believe that it’s true, just imagine for a moment: What would it be like if you didn’t need to struggle, if you didn’t need to make an effort to find peace and happiness? What would that feel like now? And just take a moment to be quiet and see if peace or stillness is with you in this moment.
Excerpted from Falling Into Grace: Insights on the End of Suffering
© Sounds True 2011
All things—all beings and all activities, no matter how ordinary—are equal expressions of the Infinite. There is no more or less Infinite, no higher or lower Infinite. Therefore, all attempts to either find or hold onto the Infinite are based in illusion. And illusion itself is none other than the Infinite.
The Infinite uses all measures in order to awaken in all the various forms in existence. It uses birth, life, death, happiness, sorrow, clarity, and delusion in order to awaken. All of your seeking is in reality the activity of the Infinite as well. No matter how far astray or deluded you become, you can never get a single step away from the Infinite’s embrace. If you could all at once stop believing your dreaming mind and be completely still right in the midst of your present state, the Infinite would effortlessly present itself.
© Adyashanti 2010
To discover our autonomy is the most challenging thing a human being can do. Because in order to discover our autonomy, we must be free from all external control or influence. This means that we must free our mind from all that it has collected, all that it clings to, all that it depends on. This begins by realizing that we are in a psychological prison created by our minds. Until we begin to realize how confined we are, we will not be able to find our way out. Neither will we find our way out by struggling against the confines we have inherited from our parents, society, and culture. It is only by beginning to examine and realize the falseness within our minds that we begin to awaken an intelligence that originates from beyond the realm of thinking.
If spirituality is to be meaningful, it must deliver us from all forms of dependence—including the dependence on spirituality—and help awaken within us that creative spark which all beings aspire to. For the culmination of spirituality lies not only in discovering our inherent unity and freedom, but also in opening the way for life to express itself through us in a unique and creative way. Such uniqueness and creativity is not to be found in anything the human mind has ever created, nor is it to be found in our ideals of human perfection or utopian dreams.
True autonomy arises when we have broken free of all the old structures, all psychological dependencies, and all fear. Only then can that which is truly unique and fearless arise within us and begin to express itself. Such expression cannot be planned or even imagined because it belongs to a dimension uninhibited by anything that has come before it. True autonomy is not trying to fit in or be understood, nor is it a revolt against anything. It is an uncaused phenomenon. Consciously or unconsciously all beings aspire to it, but very few find the courage to step into that infinity of aloneness.
© Adyashanti 2009
In its true sense spirituality is not a plaything or a pastime. It has nothing to do with enhancing you or your status in the dream state. Nor is it about gurus in long flowing robes, secret oral teachings, ancient traditions, or holy books that people claim were written by God. It’s about here and now and you, and whether you are asleep within the dream state or awake within the awakened state.
It is the nature of all dreams that the characters therein are so busy being—well, dream characters—that the bigger reality of what lies outside the dream state eludes them. But then again, dream characters don’t wake up from the dreams they are a part of; the dreamer does. If spirituality is to be meaningful it must address what lies beyond the dream state that most of us create in our minds and humanity lives in day-to-day, for unless we awaken from our personal and collective dreams we will continue to live in a state of unconsciousness on the surface of a life of infinite potential.
Only that which is real and true has the power to liberate us from the mechanical and magnetic draw of the dream state. For ultimately it is ignorance (the belief in things that are untrue) that imprisons us within a trance state, which is induced by taking the conditioned stream of thinking within one’s mind to be true. If we are to awaken from the mind’s hypnotic embrace, we must question all of our beliefs and assumptions down to the very source of our being until that which is true, real, and everlasting reveals itself.
Truth is that which lies beyond the grasp of the dreaming mind. It is not something that can be captured and stated like a fact can. Truth is a timeless reality and therefore sacred in the true sense of the word. Please do not think of truth in mystical terms or even in spiritual terms. Truth refers to the whole of existence and beyond. Truth exists as much in your teacup as it does in your temples and churches. Truth is as present in shopping for your groceries as it is in chanting to God. To think of truth only in spiritual or religious terms is to miss the whole of it, for in doing so you create the boundaries and divisions that are the very antithesis of truth.
Truth is an immeasurable reality not at all separate from your own being. For in the revelation of truth, all beings rest within your being. Put more simply, if you cannot find it now underfoot, I’m afraid that you have missed it entirely.
© Adyashanti 2009
Truth is only discovered in the moment.
There is no truth that can be carried over
to the next moment, the next day, the next year.
Memory never contains truth, only what is past, dead, gone.
Truth comes into the non-seeking mind fresh and alive.
It is not something you can carry with you, accumulate, or hold onto.
Truth leaps into view when the mind is quiet, not asserting itself.
You cannot contain or domesticate truth, for if you do, it dies instantly.
Truth prowls the unknown waiting for a gap in the mind’s activity.
When that gap is there, the truth leaps out of the unknown into the known.
Instantly you comprehend it and sense its sacredness.
The timeless has broken through like a flash of lightning
and illuminated the moment with its presence.
Truth comes to an innocent mind as a blessing and a sacrament.
Truth is a holy thing because it liberates thought from itself
and illumines the human heart from the inside out.
© Adyashanti 2009
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