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
The enlightenment I speak of is not simply a realization, not simply the discovery of one’s true nature. This discovery is just the beginning—the point of entry into an inner revolution. Realization does not guarantee this revolution; it simply makes it possible.
What is this inner revolution? To begin with, revolution is not static; it is alive, ongoing, and continuous. It cannot be grasped or made to fit into any conceptual model. Nor is there any path to this inner revolution, for it is neither predictable nor controllable and has a life all its own. This revolution is a breaking away from the old, repetitive, dead structures of thought and perception that humanity finds itself trapped in. Realization of the ultimate reality is a direct and sudden existential awakening to one’s true nature that opens the door to the possibility of an inner revolution. Such a revolution requires an ongoing emptying out of the old structures of consciousness and the birth of a living and fluid intelligence. This intelligence restructures your entire being—body, mind, and perception. This intelligence cuts the mind free of its old structures that are rooted within the totality of human consciousness. If one cannot become free of the old conditioned structures of human consciousness, then one is still in a prison.
Having an awakening to one’s true nature does not necessarily mean that there will be an ongoing revolution in the way one perceives, acts, and responds to life. The moment of awakening shows us what is ultimately true and real as well as revealing a deeper possibility in the way that life can be lived from an undivided and unconditioned state of being. But the moment of awakening does not guarantee this deeper possibility, as many who have experienced spiritual awakening can attest to. Awakening opens a door inside to a deep inner revolution, but in no way guarantees that it will take place. Whether it takes place or not depends on many factors, but none more important and vital than an earnest and unambiguous intention for truth above and beyond all else. This earnest intention toward truth is what all spiritual growth ultimately depends upon, especially when it transcends all personal preferences, agendas, and goals.
This inner revolution is the awakening of an intelligence not born of the mind but of an inner silence of mind, which alone has the ability to uproot all of the old structures of one’s consciousness. Unless these structures are uprooted, there will be no creative thought, action, or response. Unless there is an inner revolution, nothing new and fresh can flower. Only the old, the repetitious, the conditioned will flower in the absence of this revolution. But our potential lies beyond the known, beyond the structures of the past, beyond anything that humanity has established. Our potential is something that can flower only when we are no longer caught within the influence and limitations of the known. Beyond the realm of the mind, beyond the limitations of humanity’s conditioned consciousness, lies that which can be called the sacred. And it is from the sacred that a new and fluid consciousness is born that wipes away the old and brings to life the flowering of a living and undivided expression of being. Such an expression is neither personal nor impersonal, neither spiritual nor worldly, but rather the flow and flowering of existence beyond all notions of self.
So let us understand that reality transcends all of our notions about reality. Reality is neither Christian, Hindu, Jewish, Advaita Vedanta, nor Buddhist. It is neither dualistic nor nondualistic, neither spiritual nor nonspiritual. We should come to know that there is more reality and sacredness in a blade of grass than in all of our thoughts and ideas about reality. When we perceive from an undivided consciousness, we will find the sacred in every expression of life. We will find it in our teacup, in the fall breeze, in the brushing of our teeth, in each and every moment of living and dying. Therefore we must leave the entire collection of conditioned thought behind and let ourselves be led by the inner thread of silence into the unknown, beyond where all paths end, to that place where we go innocently or not at all—not once but continually.
One must be willing to stand alone—in the unknown, with no reference to the known or the past or any of one’s conditioning. One must stand where no one has stood before in complete nakedness, innocence, and humility. One must stand in that dark light, in that groundless embrace, unwavering and true to the reality beyond all self—not just for a moment, but forever without end. For then that which is sacred, undivided, and whole is born within consciousness and begins to express itself.
© Adyashanti 2008
In essence the entire spiritual endeavor is a very simple thing: Spirituality is essentially about awakening as the intuitive awareness of unity and dissolving our attachment to egoic consciousness. By saying that spirituality is a very simple thing, I do not mean to imply that it is either an easy or difficult endeavor. For some it may be very easy, while for others it may be more difficult. There are many factors and influences that play a role in one’s awakening to the greater reality, but the greatest factors by far are one’s sincerity, one-pointedness, and courage.
Sincerity is a word that I often use in teaching to convey the importance of being rooted in the qualities of honesty, authenticity, and genuineness. There can be nothing phony or contrived in our motivations if we are to fully awaken to our natural and integral state of unified awareness. While teachings and teachers can point us inward to “the peace beyond all understanding,” it is always along the thread of our inner sincerity, or lack thereof, that we will travel. For the ego is clever and artful in the ways of deception, and only the honesty and genuineness of our ineffable being are beyond its influence. At each step and with each breath we are given the option of acting and responding, both inwardly and outwardly, from the conditioning of egoic consciousness which values control and separation above all else, or from the intuitive awareness of unity which resides in the inner silence of our being.
Without sincerity it is so very easy for even the greatest spiritual teachings to become little more than playthings of the mind. In our fast-moving world of quick fixes, big promises, and short attention spans, it is easy to remain on a very surface level of consciousness without even knowing it. While the awakened state is ever present and closer than your feet, hands, or eyes, it cannot be approached in a casual or insincere fashion. There is a reason that seekers the world over are instructed to remove their shoes and quiet their voices before entering into sacred spaces. The message being conveyed is that one’s ego must be “taken off and quieted” before access to the divine is granted. All of our ego’s attempts to control, demand, and plead with reality have no influence on it other than to make life more conflicted and difficult. But an open mind and sincere heart have the power to grant us access to realizing what has always been present all along.
When people asked the great Indian sage Nisargadatta what he thought was the most important quality to have in order to awaken, he would say “earnestness.” When you are earnest, you are both sincere and one-pointed; to be one-pointed means to keep your attention on one thing. I have found that the most challenging thing for most spiritual seekers to do is to stay focused on one thing for very long. The mind jumps around with its concerns and questions from moment to moment. Rarely does it stay with one question long enough to penetrate it deeply. In spirituality it is very important not to let the egoic mind keep jumping from one concern to the next like an untrained dog. Remember, awakening is about realizing your true nature and dissolving all attachment to egoic consciousness.
My grandmother who passed away a few years ago used to say to me jokingly, “Getting old is not for wimps.” She was well aware of the challenges of an aging body, and while she never complained or felt any pity for herself, she knew firsthand that aging had its challenges as well as its benefits. There was a courage within my grandmother that served her well as she approached the end of her life, and I am happy to say that when she passed, it was willingly and without fear. In a similar way the process of coming into a full and mature awakening requires courage, as not only our view of life but life itself transforms to align itself with the inner mystic vision. A sincere heart is a robust and courageous heart willing to let go in the face of the great unknown expanse of Being—an expanse which the egoic mind has no way of knowing or understanding.
When one’s awareness opens beyond the dream state of egoic consciousness to the infinite no-thing-ness of intuitive awareness, it is common for the ego to feel much fear and terror as this transition begins. While there is nothing to fear about our natural state of infinite Being, such a state is beyond the ego’s ability to understand, and as always, egos fear whatever they do not understand and cannot control. As soon as our identity leaves the ego realm and assumes its rightful place as the infinite no-thing-ness/every-thing-ness of awareness, all fear vanishes in the same manner as when we awaken from a bad dream. In the same manner in which my grandmother said, “Getting old is not for wimps,” it can also be said that making the transition from the dream state to the mature, awakened state requires courage.
Sincerity, one-pointedness, and courage are indispensable qualities in awakening from the dream state of ego to the peace and ease of awakened Being. All there is left to do is to live it.
© Adyashanti 2008
Following is a French translation of Adyashanti's "True Meditation."
La véritable méditation n'a ni direction, ni but, ni méthode. Toute méthode vise à atteindre un certain état d'esprit. Tout état est limité, transitoire et conditionné. La fascination pour les états mène à l'asservissement et à la dépendance. La véritable méditation est de rester présent en tant que conscience primordiale.
La véritable méditation apparaît spontanément dans la conscience quand l'esprit n'est pas fixé sur des objets de perception. Quand vous commencez à méditer, vous remarquez que l'esprit est toujours dirigé vers un objet quelconque, qu’il s’agisse de pensées, de sensations corporelles, d’émotions, de souvenirs, de sons, etc. Il en est ainsi car l'esprit est habitué à se concentrer sur les objets et à se contracter. Alors, l'esprit interprète machinalement ce dont il est conscient (les objets) de façon compulsive et déformée. Il se met à tirer des conclusions et à faire des suppositions basées sur des conditionnements passés.
Dans la véritable méditation, tout objet est laissé à sa fonction naturelle. Cela veut dire qu'aucun effort ne doit être fait pour manipuler et supprimer un quelconque objet dont on est conscient. Dans la véritable méditation, l’accent est mis sur le fait d'être conscience; non pas d'être conscient d'objets, mais de rester présent en tant que conscience primordiale elle-même.
La conscience primordiale est la source à partir de laquelle tous les objets surgissent et se dissipent. Alors que vous vous détendez doucement dans la conscience, dans l'écoute, la contraction compulsive de l'esprit sur les objets s'atténuera. Le silence d’être se révélera plus clairement dans la conscience comme une invitation à vous y reposer et à y demeurer. Une attitude d'ouverture et de réceptivité, libre de tout but ou d'anticipation facilitera la présence du silence et de la tranquillité, qui se révéleront être votre condition naturelle.
Le silence et la tranquillité ne sont pas des états et, par conséquent, ne peuvent être produits ou créés. Le silence est le non état à partir duquel tous les états surgissent et se dissipent. Le silence, la tranquillité et la conscience ne sont pas des états et ne peuvent jamais être perçus dans leur totalité en tant qu’objets. Le silence est lui-même le témoin éternel sans forme ni attribut. Alors que vous vous reposez plus profondément en tant que témoin, tous les objets reviennent à leur fonction naturelle, et la conscience se libère des contractions compulsives et des identifications de l'esprit pour retourner à son non état naturel de présence.
La question simple mais profonde «Qui suis-je ?» peut alors se révéler, non pas comme la tyrannie sans fin de l'égo-personnalité, mais comme la liberté d'être non objective -- la conscience primordiale dans laquelle tous les états et tous les objets naissent et meurent en tant que manifestations de l'éternel Soi non né que VOUS ÊTES.
© 1999 Adyashanti. All rights reserved.
There is a very famous poem written by the third patriarch of Zen, Seng-ts’an, called the Hsin-Hsin Ming, which translates as Verses in Faith Mind. In this poem Seng-ts’an writes these lines: “Do not seek the truth; only cease to cherish opinions.” This is a reversal of the way most people go about trying to realize absolute truth. Most people seek truth, but Seng-ts’an is saying not to seek truth. This sounds very strange indeed. How will you find truth if you don’t seek it? How will you find happiness if you do not seek it? How will you find God if you do not seek God? Everyone seems to be seeking something. In spirituality seeking is highly honored and respected, and here comes Seng-ts’an saying not to seek.
The reason Seng-ts’an is saying not to seek is because truth, or reality, is not something objective. Truth is not something “out there.” It is not something you will find as an object of perception or as a temporal experience. Reality is neither inside of you nor outside of you. Both “outside” and “inside” are not getting to the point. They both miss the mark because outside and inside are conceptual constructs with no inherent reality. They are simply abstract points of reference. Even words like “you,” or “me,” or “I,” are nothing more than conceptual points of reference existing only in the mind. Such concepts may have a practical value in daily life, but when assumed to be true they distort perception and create a virtual reality, or what in the East is called the world of samsara.
Seng-ts’an was a wily old Zen master. He viewed things through the eye of enlightenment and was intimately aware of how the conditioned mind fools itself into false pursuits and blind alleys. He knew that seeking truth, or reality, is as silly as a dog thinking that it must chase its tail in order to attain its tail. The dog already has full possession of its tail from the very beginning. Besides, once the dog grasps his tail, he will have to let go of it in order to function. So even if you were to find the truth through grasping, you will have to let it go at some point in order to function. But even so, any truth that is attained through grasping is not the real truth because such a truth would be an object and therefore not real to begin with.
In order to seek, you must first have an idea, ideal, or an image, what it is you are seeking. That idea may not even be very conscious or clear but it must be there in order for you to seek. Being an idea it cannot be real. That’s why Seng-ts’an says “only cease to cherish opinions.” By opinions he means ideas, ideals, beliefs, and images, as well as personal opinions. This sounds easy but it is rarely as easy as it seems. Seng-ts’an is not saying you should never have a thought in your head, he is saying not to cherish the thoughts in your head. To cherish implies an emotional attachment and holding on to. When you cherish something, you place value on it because you think that it is real or because it defines who you think you are. This cherishing of thoughts and opinions is what the false self thrives on. It is what the false self is made of. When you realize that none of your ideas about truth are real, it is quite a shock to your system. It is an unexpected blow to the seeker and the seeking.
The task of any useful spiritual practice is therefore to dismantle cherishing the thoughts, opinions, and ideas that make up the false self, the self that is seeking. This is the true task of both meditation and inquiry. Through meditation we can come to see that the only thing that makes us suffer is our own mind. Sitting quietly reveals the mind to be nothing but conditioned thinking spontaneously arising within awareness. Through cherishing this thinking, through taking it to be real and relevant, we create internal images of self and others and the world. Then we live in these images as if they were real. To be caught within these images is to live in an illusory virtual reality.
Through observing the illusory nature of thought without resisting it, we can begin to question and inquire into the underlying belief structures that support it. These belief structures are what form our emotional attachments to the false self and the world our minds create.
This is why I sometimes ask people, “Are you ready to lose your world?” Because true awakening will not fit into the world as you imagine it or the self you imagine yourself to be. Reality is not something that you integrate into your personal view of things. Reality is life without your distorting stories, ideas, and beliefs. It is perfect unity free of all reference points, with nowhere to stand and nothing to grab hold of. It has never been spoken, never been written, never been imagined. It is not hidden, but in plain view. Cease to cherish opinions and it stands before your very eyes.
© Adyashanti 2007
When you read a novel, and you read about various characters, you may like some and not like others. Or when you watch a movie, think about your relationship with the characters. You might like them; you might not like them—but you’re not finding your sense of self in them. You’re not referencing your self-worth by the characters in a novel or when you turn on the TV. You just have your thoughts about them.
But imagine if you turned on your TV or you read a novel and you actually completely derived your sense of being and your sense of self from one of the characters. Immediately your perspective is very different, isn’t it? Now your perspective has gone from something that’s very vast to something that’s very limited, seen only through the eyes of the character. Sadly, that’s how most human beings spend their lives. They have this little character in their mind called "me," and they’re actually viewing that “me” as personal when it’s not.
The “me” is very impersonal, not meaning cold or distant, but just meaning without inherent self nature, in the same way that when you read a book, the characters are without self nature. They actually don’t exist outside of your imagination. They don’t even exist in the book, because the book is just words. And without someone reading the words and bringing it all alive within imagination, nothing even exists on the printed page. It’s all within the reader, all the life.
When the Buddha talked about the realization of no-self, he was talking about the self that’s an image in the mind being completely seen through. And when there is no image of self, experience has nothing to bounce off of. Everything just is as it is, because there's no secondary interpretation. The one that’s interpreting is the one that’s in pain. And that’s the one who suffers. That’s the one who causes others to suffer.
The false self, the self that’s an image in the mind, uses every experience to measure itself: “How am I in relationship to what’s happening? Am I wise? Am I stupid? Am I clumsy? Am I courageous? Am I enlightened about this?” That’s the movement of consciousness reflecting on an image of itself that doesn’t actually exist. It’s always measuring each and every experience, and then believing in the interpretation of the experience rather than seeing “Everything just is.”
Everything actually just is. From the perspective of consciousness, even resistance just is. And if you resist resistance, that’s just what is. You can’t get away from it. You start to see that the only thing that goes into resistance, a story, or an interpretation of what is—whatever it is—is this mind-created persona. It's like a character in a novel. When you read a novel, every character has a point of view. It has beliefs. It has opinions. There’s something that makes it distinct from other characters. Our persona is literally this mind-created character that’s always making itself distinct. So it always needs to evaluate everything against its preconceived idea.
There’s another vantage point. The other vantage point is not only outside the character, it's also inside the character. It’s the ultimate vantage point that’s outside, and it’s also playing all the parts from the inside.
That’s basically what it means to really wake up: we’re waking up from the character. You don’t have to destroy the character called “me” to wake up from it. In fact, trying to destroy the character makes it very hard to wake up. Because what’s trying to destroy the character? The character. What’s judging the character? The character.
So you leave the character alone. The character called you, just leave it alone. Then it’s much easier for the awakening out of that perspective to happen.
You don’t lose the character; you just gain the whole novel of life. It’s not like you lose anything. You just gain the whole book. You gain the whole universe. As Buddha would say, “Lose yourself, gain the universe.” It’s not a bad deal. Or Dogen: “To know yourself is to forget yourself, and to forget yourself is to be enlightened by the 10,000 things,” which means to see yourself everywhere. Wake up from your character, and then you see your self nature in all characters—not just one, but all of them.
So we don’t lose anything. We gain all characters. We just lose the fixation, that’s all.
Excerpted from Palo Alto Satsang, 6-22-05
© 2005 Adyashanti
Awakening to the truth is a deep realization of what you are as an experience. What is it that is feeling? What is it that is thinking or sensing? This is not about coming up with the right name for it, so don’t name it for a moment. It’s about just noticing, just experiencing. Feel it. Sense it. Welcome it. Spiritual awakening is realizing what occupies the space called “me.” When you listen innocently, you’ll see that there really is something more here than a me.
Your me is always experiencing this moment in relation to some other moment. Is this moment as good as it was two weeks ago? Will it be the same today as it was yesterday? The me worries about what it knows and whether or not it is good enough to get enlightened. Your me might call itself Hindu, Christian, Buddhist, Advaitan, atheist, agnostic, believer, or nonbeliever, but no matter what your me is identified with, when you become very open and relaxed, you can suddenly be aware that something else is occupying your body-mind. Something else is looking out from your eyes, listening from your ears, and feeling your feelings. That something has no qualities. Realizing your true nature is realizing what is present without qualities. We can call it the emptiness of consciousness, the Self, or the No-Self. To directly experience this emptiness—the aliveness of it—is spiritual awakening. It is to realize yourself as beautiful nothingness, or more accurately, no-thing-ness. If we say it’s just “nothing,” we miss the point.
When your image of the me takes a break, you’ll find all you are doing at that moment is just being open. You feel quite relieved that you are not trying to get to another moment or a better experience. You feel yourself just being in a very relaxed, easy sense of peace. You haven’t gained anything at all—you’re not smarter, you don’t necessarily know more than anyone else, and you haven’t suddenly become holy. If you are resting as your own true nature, then you feel that there is really nowhere else to go.
At that moment, you feel as if your path has ended. It can be hard to end it when so much is invested in your path, but if you really want to be free, you must want to know the truth more than anything else. And when you do, you find that the truth is so damn empty. There is so much nothing to it. There is so much nobody there, just a very vivid awakeness.
But even then you can realize the truth and still not operate from it. You can have a very deep awakening experience and still not function from that awakening because the me is still convinced that a me is necessary. The me always brings you back into relationship with another—it can be the world and me, my job and me, the dog and me, whatever. Have you noticed how the way you relate to your thoughts, feelings, and sensations is often slightly adversarial? How it’s never quite the right moment? How it’s almost perfect, but not quite? The Buddha said, “All suffering originates from craving, from attachment, from desire.” This is the movement of the me who always wants a little more out of the moment.
The me is clumsy. As my mother used to say, “You’re like a bull in a china shop.” Did you ever hear that? If you let your mind imagine a bull getting loose in a china shop, that’s how the me is. It’s knocking things over, things like the most precious china. With a whisk of its tail, there goes . . . grandma’s four-generation-old antique china cups! Boom—they’re gone. When your me is operating, it’s like that bull. It tends to make a lot of noise because it’s always in a slightly adversarial relationship with its moment. It produces noisy thoughts, feelings, beliefs, or opinions. It also likes to search, moving its head around, scanning for the right emotion in the body, scanning through the mind for the right concept. It’s always in movement like a radar, looking for the right thing to happen.
As soon as you move your attention away from the radar scan, you start to notice something else. Inside, there is something that is not creating nearly as much noise as the me. This something else, this openness, this awakeness, is not searching for the next moment or scanning for the right emotion or experience. You can get the sense of it now. What does it feel like to simply be awake? Whether you think you are awake or not doesn’t matter—don’t worry about that for now. What does the awakeness itself feel like? What is the experience of that awakeness before you try to be more or less awake? Just with a willingness to open, you can start to feel it. How does this awakeness feel? How does this openness feel? Just by bringing your attention there, just by noticing without any effort, this formless or empty sense of being heightens itself as if to say, “Someone is finally paying attention.”
When this openness is present, you can recognize how it experiences your body. How does openness experience a feeling, emotion, or thought? How does it experience the movement called “me”? Allow yourself to get a real taste of this. This openness is in a completely different relationship with everything that exists, starting with you. It’s in a different relationship with the moment; it’s not going anywhere. Have you noticed? It’s not trying to achieve something else. It hasn’t elevated you or demeaned you. Start to sense the profound innocence of this openness. It’s not perceiving from the past—not from the last moment, much less from the accumulation of a lifetime. It’s perceiving only in this moment.
Openness has not accumulated anything, so it’s free. It has a profoundly innocent but wise relationship to everything. It is something primary, awake, and alive. You can sense how incredibly precious it is. When you look right into it, there is nothing there. Let yourself experience this openness, this nothingness. Let yourself see how it experiences your body and mind right now, in this moment. It’s so different from the experience of the me. This nothingness is the peace that surpasses all understanding, and it’s right here at your fingertips.
Awakeness is inherent in all things and all beings everywhere, all the time. This awakeness relates to every moment from innocence, from absolute honesty, from a state where you feel absolutely authentic. Only from this state do you realize that you never really wanted whatever you thought you wanted. You realize that behind all of your desires was a single desire: to experience each moment from your true nature. You find that simply walking outside and seeing a leaf in the breeze or seeing a street person on the corner is the most exquisite of experiences. You don’t need anything big; each moment has a beauty all its own. Even the very ugly moments have a beauty when experienced from this innocence, this beautifully disarming state of awakeness.
During any moment, you can ask yourself, “What is it like for emptiness to experience this moment? What is it like for awakeness?” Really listen, because openness is quiet and soft. You can’t insist upon it. You can’t grab for it, so don’t reach. Just open. Look for the openness, feel from the openness, and relate from the openness. It can freak you out if you’re not used to it. If you find yourself in a place that you don’t like, just ask how openness is experiencing this moment. A shift happens, and you find yourself saying, “I’ll be damned—it’s actually enjoying this!”
This relationship from your heart, from the truth of your being, from openness—is something that can’t be taught. I remember what it was like when I went as a Buddhist to undertake the precepts. You read through them, study them, and kind of take them inside. You do whatever the little me does with them, like deciding you are going to do a really good job of it—until you find out otherwise. You think you know what the precepts are, then you really awaken to your true nature and realize that this is how your true nature naturally sees things. It’s very simple. That’s it. Now you don’t need any precepts because your true nature sees that way all the time. You don’t need to be reminded of how your true nature sees. You only need to be reminded of what your true nature is.
So if you want to find out how openness relates to each moment, just go inside. Be that openness. Be that emptiness. All you can do is ask yourself, inquire for yourself. How is it relating to this thought in my head? To this person? To this moment? You can see this. Go directly to the source, to the only authority that is finally liberating: your own awakeness, your own emptiness perceiving this moment. It will teach you how to live.
Berkeley, California, March 17, 2002
© Adyashanti 2006
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