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
Excerpted from “The Intangible Quality of Being,”
February 12, 2020 ~ San Jose, CA
At the heart of your experience of being right now, there’s an attentiveness—there’s consciousness, and it’s innate. The idea of “you” or “me” being the one who is conscious, that’s an afterthought. It doesn’t exist until we conjure it into being in our minds. If we don’t conjure it into being, or if we just withhold conjuring into being someone who’s attentive, then we can actually come into immediacy, which is an understanding of what it is to be mindful—to be deeply grounded in immediacy. And that’s not quite as simple as people generally think, because “immediate” is before you can think a single thought about it. If you think a thought about it, it’s not immediate anymore—it’s already in the past.
“Immediate” also doesn’t mean you have to stop quickly and try to immediately get hold of something, or otherwise you’re going to lose the immediacy of the moment. The immediacy is also the timeless Now. Immediacy is timeless. It’s not something that lasts for the shortest possible amount of time.
Have you ever noticed there is no succession of “now” moments? There isn’t a now, followed by another now, followed by another now, that you’ve got to grab hold of so you can be in the now moment. By the time you’ve grabbed the now moment, it’s not now anymore, it’s the next moment. That’s not really an accurate understanding of Now. The Now is timeless, and timelessness isn’t like a spiritual fantasy or an image of timelessness. Timelessness is concretely what it says it is—no time.
Everything that ever occurs happens in this timeless Now. Thirty thousand years ago was the timeless Now. Thirty thousand years hence will be the timeless Now. This moment right now is the timeless Now. There’s something about it that’s quite literally timeless. It’s just the open field of Now.
Even the feeling sense of the passage of time is completely subjective. There’s no dependable sense of time going by. Sometimes a 30-minute meditation can seem to stretch out for hours. Or you might have a meditation where it seems like only a couple of moments have gone by and the bell rings, and it’s been 30 or 40 minutes. To the extent you’re totally absorbed in doing something, time goes by very quickly. When you’re doing something you really don’t want to be doing, and you’re not absorbed, time seems to crawl. But that has nothing to do with the Now. Now is timeless. Now doesn’t last any amount of time.
The timeless isn’t something “out there.” It’s the immediate moment experienced from the deepest, most fundamental dimension of being. The most fundamental dimension of being is timeless. It’s a domain of being where it feels like nothing ever happened, because it’s existing in the timeless Now, and so it’s free from time, even as another part of your being can very much experience the passage of time.
The timeless dimension of our being isn’t about having a timeless experience and leaving it at that. We’re talking about the very Ground of being, that from which all other experiences of being issue forth. They all arise from that timeless Ground, immense with potential, because in the end it’s responsible for the entire experience of being. Just think of how multi-layered and complex your experience of being has been throughout your entire life, including all of your perceptions and things you’ve seen, tasted, touched, felt, and all of that issuing forth from this Ground that seems at first to be quite nothing. I suppose that’s why we human beings look past it for so long.
We need to see even spiritual awakening outside of the context that it’s often talked about in terms of just moments—“a revelatory moment when I had an awakening.” That’s important, but we have to see it in a bigger context because that’s not all there is to it. You can say, “Oh, I had that revelatory moment, so I guess I’m awake,” but awakening is only meaningful in any given moment. In any moment, we’re either awake or asleep, and in that moment, it doesn’t care if we were awake yesterday, or a year ago, or even a second ago. What’s relevant now is “How awake am I in this moment?” That’s the only thing that’s really relevant.
The Now isn’t a moment. It’s a timeless happening, and there’s a dimension of spiritual awakening that isn’t defined as a moment. It doesn’t really have a beginning, a middle, and an end. It’s far, far deeper than that.
© Adyashanti 2020
Spirituality is about waking up, reaching in, finding, and identifying the things that are unconscious within you—things that you don’t want to see or deal with. If you want to come even close to enlightenment, you don’t get to hide from anything. You have that unquenchable thirst for truth and love, and you will look into anything in order to bring truth to it, in order to bring non-separation to it. There’s no hiding. No form of self-deception will work. All along the way, it requires this willingness to access your experience of where you are and what’s happening, and to make the necessary adjustments.
This is one thing that no spiritual teacher can give their students—they can’t give this kind of desire—the desire for the truth and nothing but the truth, all the way through, come what may. You either have it, or you find it, or you don’t. You can’t be in any kind of wish-fulfillment strategy with your enlightenment.
If we really want to live an awakened life, we’ve got to approach it in a very pragmatic way: What’s working? What’s not working? One of the illusions we let go of is just sitting around hoping and dreaming. This is a kind of resistance.
Just open your eyes and open your heart and encounter whatever is there. See what’s under it, and see what’s under that, and see what’s under that—until you see it all the way through. If you have that as a high value, then as far as enlightenment is concerned, you have the necessary and most important ingredient.
From Adyashanti's broadcast The Miracle of Any Moment, December 2017
© Adyashanti 2017
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
Life without a reason, a purpose, a position... the mind is frightened of this because then "my life" is over with, and life lives itself and moves from itself in a totally different dimension. This way of living is just life moving. That's all.
As soon as the mind pulls out an agenda and decides what needs to change, that's unreality. Life doesn't need to decide who's right and who's wrong. Life doesn't need to know the "right" way to go because it's going there anyway. Then you start to get a hint of why the mind, in a deep sense of liberation, tends to get very quiet. It doesn't have its job anymore. It has its usefulness, but it doesn't have its full-time occupation of sustaining an intricately fabricated house of cards.
This stillness of awareness is all there is. It's all one. This awareness and life are one thing, one movement, one happening, in this moment -- unfolding without reason, without goal, without direction. The ultimate state is ever present and always now. The only thing that makes it difficult to find that state and remain in that state is people wanting to retain their position in space and time. "I want to know where I'm going. I want to know if I've arrived. I want to know who to love and hate. I want to know. I don't really want to be; I want to know. Isn't enlightenment the ultimate state of knowing?" No. It's the ultimate state of being. The price is knowing.
This is the beautiful thing about the truth: ever-present, always here, totally free, given freely. It's already there. That which is ever-presently awake is free, free for the "being." But the only way that there's total and final absolute homecoming is when the humanness presents itself with the same unconditionality. Every time a human being touches into that unconditionality, it's such peace and fulfillment.
In your humanity, there's the natural expression of joy and love and compassion and caring and total unattachment. Those qualities instantly transmute into humanness when you touch into emptiness. Emptiness becomes love. That's the human experience of emptiness, that source, that ever-present awakeness. For the humanness to lay itself down -- your mind, your body, your hopes, your dreams, everything -- to lay itself down in the same unconditional manner in which awareness is ever present, only then is there the direct experience of unity, that you and the highest truth are really one thing. It expresses itself through your humanity, through openness, through love. The divine becomes human and the human becomes divine -- not in any "high and mighty" sense, but just in the sense of reality. That's the way it is.
The only price is all of our positions. The only price is that you stop paying a price.
Copyright ©2004 Adyashanti.
Excerpted from “The Origin of Everything,”
May 2, 2020 ~ San Jose, CA
There is an incredible spontaneity at the core of all of our experience that we don’t often notice. When we pay deep attention—the heart of real spiritual contemplative practice is paying attention—our thoughts just seem to appear, even the thoughts we have about ourselves, as well as other beings and the world.
We have no consciousness of how we’re beating our heart or exactly how we’re breathing. We don’t have to remember to digest our food well. All that is programmed into our biology, and it’s happening without our conscious knowing of it. What we know is just what breaches the barrier between the unconscious and the conscious. As soon as something from the unconscious breaches the barrier, all of a sudden we’re conscious of it—we recognize the thought.
Everything appears to simply happen, but it’s not as happenstance as that. There is an incredible complexity and intelligence operating underneath it all. Let’s just call it the totality for the sake of the moment—the essential, the essence of us, the essence of this moment. The conscious experiences are the tip of the iceberg, the part of the totality which is right now breaking through that barrier of unconsciousness and becoming conscious. So right now, the totality is there. It’s functioning. We’re aware of whatever part of the totality that has become conscious. A very important part of spirituality is widening that domain of what we’re conscious of, what we’re actually aware of.
There is a kind of realization, a shift of identification, where we experience our self to be the totality. We experience our self to be the very origin, and yet that doesn’t mean that we are suddenly conscious of the infinite interconnections that bring even one moment of experience into being. Those interconnections are too vast. They’re seemingly infinite in a world where everything is connected to everything else. Everything is part of what’s creating every other moment. No mind could track all of those interrelationships happening simultaneously. So even when we experience our self to be the totality in our essence, we’re still struck by the utter and amazing spontaneity of that totality.
Though it sounds quite paradoxical, any movement is actually the movement of stillness. Stillness produces the movement, the movement happens within stillness, and then the movement is resolved in stillness. In a similar way, the words I’m speaking are the origin and then are the totality of consciousness. They come out of that consciousness. They’re an expression of that consciousness.
Many great spiritual teachings and realizers have talked about how in our essence, the unknown is a way of trying to articulate the experience of the totality. Even the totality isn’t tracking every single interconnection every instant. It is being all of that. It is being That.
The potential sacred function of a teaching is to evoke something living in you, something beyond the teaching, something beyond the teacher, something that is a living part of you, a beautiful part of you, a part of us. We start to bring a greater consciousness to bear upon any moment, maybe every moment. We notice a commonality to anything that evokes the sacred—whether it’s a spiritual teaching or a great piece of art, or music, or a walk in nature—which is artistic beyond imagination. The natural world is the greatest work of art that we will ever see or participate in, where we are literally walking, living, and breathing in an unimaginably creative expression of being.
The element that lights it all up, that opens everything up, is our consciousness. It allows us to have the eyes to see the divinity of it all, even in the midst of everything that life is—including the tragedy, the difficulty, and all the negative parts. We don’t need to deny any aspect of existence in order to find this divinity.
Our consciousness, our awareness, has the capacity to see beyond the surface of things. It’s not an abstracted idea of some cosmic eyeball that’s looking at everything. But all of a sudden, our whole body-mind is part of the functioning of consciousness. We don’t just see our environment; we actually sense it, too. We feel it.
Our whole body-minds are actually a sort of sensory organ of the infinite, of true nature. Admittedly, most people do not utilize it that way, because it takes such attention and sensitivity to begin to do so. But nonetheless, this body-mind consciousness is a way that life or the cosmos experiences itself—and that’s extraordinary. Without a body or mind or consciousness to experience itself, the universe would have absolutely no experience of itself whatsoever. In one sense, it wouldn’t exist if it’s not experienced at all.
In spiritual teachings we’re encouraged to wake up from these bodies and minds, to break our identification with them, which is extremely useful and even necessary if we want to have the deepest realization of our true nature, and yet what we’re essentially doing is just breaking the restricted identification with them. That has nothing to do with the usefulness of this incredible organic mechanism of the body, the physical body, the subtle body. This is something of extraordinary value, because through this we are having our experience of life. This is how life is experiencing itself.
© Adyashanti 2020
Excerpted from Adyashanti's Online Course, "The Philosophy of Enlightenment"
Every spiritual teaching has a philosophical structure that the teaching rests upon. While the word “philosophy” may imply stuffy academic musings about the nature of reality, in the context of a spiritual teaching it refers to the ideas, principles, and metaphysical claims that are derived (ideally) from direct spiritual experience and insight.
The importance of the philosophical structure of a spiritual teaching is that it helps to orient you towards the proper relationship to have with the teachings as a whole. The philosophical structure of a teaching will also show you how that teaching, or teacher, interprets spiritual experiences and insights.
Often so much emphasis is given to having some form of awakening experience that we fail to investigate very deeply the myriad ways that awakening experiences can be interpreted, and what constitutes wise and useful interpretations as well as unwise and useless ones. These interpretations, often uncritically examined and unconsciously applied, become our new life philosophy that guides our actions as well as our relationship with all of life.
© Adyashanti 2016
The great spiritual author Alan Watts had a wonderful image. He said when a boat goes through the water, it leaves a wake in the water as it passes through. The way we understand things psychologically would be that the wake actually creates the boat, that the past is what creates the present moment. But of course, we know that the wake isn’t creating the boat; the boat is creating the wake. It’s the present moment that is creating the past. The present moment is what’s knifing through the water and the wake is just the recording of the present moment moving farther and farther into the past.
So if you look at it from that standpoint, the past doesn’t actually create the present even though it seems like the past is what gives us our present experience, which conditions the way we see life. There’s actually another way to see it, and that’s what the spiritual orientation is. The spiritual orientation is rooted in the revelation or the perception that there’s only right here and right now. And even deeper than that is that everything you think and feel and experience right here and right now is not actually the outcome of the past. It’s actually the spontaneous bursting into existence of the present. In a way it’s uncaused.
We’re taught to view life through the orientation that the past creates the present. The “here and now” orientation doesn’t seem to make a lot of sense. And yet, not only in the realm of spirituality, but also in the realm of science and quantum mechanics, we start to see that life actually bursts forth uncaused, seemingly out of nowhere, seemingly out of nothingness. This is what some of our physics and physicists have observed, that the smallest particles of matter actually seem to burst out of nowhere, out of nothingness, and on an even more perplexing level, that our observation of life is what actually brings life into being.
This is really the deeper meaning of “spontaneous.” Spontaneity means uncaused. It’s not following the laws of causation. At the subatomic level, nothing happens until it’s observed, and as soon as something is observed, the observation itself is what brings it into being. So the observation and what is being observed actually arise spontaneously together.
This may all seem quite abstract. That’s why I like the image of a boat moving through water, because with that image you can see how it’s the present moment that’s creating the past, not the past that’s creating the present moment. Even though that may be hard to grasp, it’s really quite easy to have some rudimentary understanding of this by just imagining a boat going through the water and the simple recognition that it’s the present moment of the boat going through the water that creates the wake. The wake will be the past. That’s where the boat moved through the water, and that’s the signature of the boat moving through the water. But the past does not create the present.
From Adyashanti's True Spiritual Orientation, 2010
© Adyashanti 2010
The quest for enlightenment is the quest for truth or reality. It’s not a quest for ideas about truth—that’s philosophy. And it’s not a quest to realize your fantasies about truth—that’s fundamentalized religion. It’s a quest for truth on truth’s terms. It’s a quest for the underlying principle of life, the unifying element of existence.
In your quiet moments of honesty, you know that you are not who you present yourself as, or who you pretend to be. Although you have changed identities many times, and changed them even in the course of a single day, none of them fit for long. They are all in a process of constant decay. One moment you’re a loving person, the next an angry one. One day you’re an indulgent, worldly person; the next a pure, spiritual lover of God. One moment you love your image of yourself, and the next you loathe it. On it goes, identified with one self-image after another, each as separate and false as the last.
When this game of delusion gets boring or painful enough, something within you begins to stir. Out of the unsatisfactoriness of separation arises the intuition that there is something more real than you are now conscious of. It is the intuition that there is truth, although you do not know what it is. But you know, you intuit, that truth exists, truth that has absolutely nothing to do with your ideas about it. But somehow you know that the truth about you and all of life exists.
Once you receive this intuition, this revelation, you will be compelled to find it. You will have no choice in the matter. You will have consciously begun the authentic quest for enlightenment, and there is no turning back. Life as you’ve known it will never be quite the same.
A great Zen master said, “Do not seek the truth; simply cease cherishing illusions.” If there is a primary practice or path to enlightenment, this is it—to cease cherishing illusions. Seeking truth can be a game, complete with a new identity as a truth-seeker fueled by new ideas and beliefs. But ceasing to cherish illusions is no game; it’s a gritty and intimate form of deconstructing yourself down to nothing. Get rid of all of your illusions and what’s left is the truth. You don’t find truth as much as you stumble upon it when you have cast away your illusions.
As the master said, “Do not seek the truth.” But you can’t stop seeking just because some ancient Zen master said to. Seeking is an energy, a movement toward something. Spiritual seekers are moving toward God, nirvana, enlightenment, ultimate truth, whatever. To seek something, you must have at least some vague idea or image of what it is you are seeking. But ultimate truth is not an idea or an image or something attained anew. So, to seek truth as something objective is a waste of time and energy. Truth can’t be found by seeking it, simply because truth is what you are. Seeking what you are is as silly as your shoes looking for their soles by walking in circles. What is the path that will lead your shoes to their soles? That’s why the Zen master said, “Do not seek the truth.” Instead, cease cherishing illusions.
To cease cherishing illusions is a way of inverting the energy of seeking. The energy of seeking will be there in one form or another until you wake up from the dream state. You can’t just get rid of it. You need to learn how to invert it and use the energy to deconstruct the illusions that hold your consciousness in the dream state. This sounds relatively simple, but the consequences can seem quite disorienting, even threatening. I’m not talking about a new spiritual technique here; I’m talking about a radically different orientation to the whole of your spiritual life. This is not a little thing. It is a very big thing, and your best chance of awakening depends on it. “Do not seek the truth; simply cease cherishing illusions.” And if you’re like most spiritually oriented people, your spirituality is your most cherished illusion. Imagine that.
© 2007 by Adyashanti.
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 we think of as spirituality is not limited to what we think spirituality is. Spirituality is innate to being. It’s to be involved in the enigma of being. It’s to crack that nut, to open up that mystery. I think so much of deeper spirituality begins when we finally have the maturity, whether it comes at five years old or ninety-five years old, when we have whatever it is that causes us to recognize how deeply and profoundly we are a mystery unto ourselves. You have to have a little gap in your constant judging and condemning of yourself to feel the mystery of yourself. You have to suspend judgment for a moment. It’s a very unique and pivotal point in someone’s life. This is the contemplative endeavor. It’s diving into the mystery of being.
Meditation, whether it’s done in a meditation hall or while you’re sitting on a porch in your front yard, is actually entering experientially into that enigma of being—not just to think about it and philosophize about it, but to actually enter into it. It’s not very far to connect with the mystery of being. It’s right there under the surface. When I started to notice all of this in my twenties, it was a weird thing, because when you get involved with spirituality, you get all these ideas of what a spiritual person is, and I didn’t seem to fit the model. The model of a spiritual person didn’t seem to be a highly competitive athlete who would run over your grandmother to win the next race. That’s not in the sacred scriptures. Someone like that does not receive the deeper spiritual insights, you might think.
The nice thing is that when you’re young, sometimes you don’t even put spirituality in a category. It’s not spirituality, it’s just life. Sometimes life shows up in an odd way, and all of a sudden your experience of it is very different. Maybe you feel deeply connected, or you seem to disappear into nothingness, or you seem to have a moment of connection with God that’s unusually profound and touching and life changing. Or maybe you sink into some spontaneous samadhi where you lose all connection to your senses, and everything disappears, and you’re like a point of consciousness. There are many, many different ways that the deeper dimension of being shows up.
I think it’s useful to think of spirituality in the most natural possible terms. Spirituality is just natural to a human being. It’s even natural to atheists. If you could listen to scientist Carl Sagan in his mystical awe of the cosmos, it was like listening to a mystic half the time, in rapt awe of the beauty of existence. He was a scientific materialist, but that was his doorway into experience, connection, and awe. He was somebody who didn’t believe in God, but he had a deep experience. Clearly his investigations brought him into something akin to a kind of religious or spiritual awe.
I mention naturalness because the sense of the naturalness of true nature or awakening to true nature is not just religious, and it’s not just spiritual. You can even have atheists who are deeply participating in a way of being that connects them to a greater dimension of being. So clearly, this is something that’s innate in all of us. And if we would just go immediately to whatever our felt sense of our own mystery of being is, just to dip for a moment underneath the evaluations, the ideas, and the judgments of being, it doesn’t take much attention—a moment, really—to connect with the sense of being this extraordinary, conscious mystery.
Of course, we don’t want to just leave it at that. There’s something deeper in us that wants more than simply to leave it all as a mystery. I’m suggesting that that’s the entry point. If you forget that entry point, you can do decades of meditation looking for something that’s actually completely innate. And so in the old, universal teachings among the esoteric inner dimensions of most spiritualities, the suggestion is to just go into that place where everything is an unknown.
Open to the unknown. Experience the unknown. Just stop for a second. There’s so much about you that’s unknown to you, it’s mind-boggling. What is it that’s walking, living and breathing, wanting what you want and not wanting what you don’t want? What is it that wants God or awakening or enlightenment, or just a little more peace and happiness in a troubled life? Every time we say “I,” what do we actually mean? We’re giving voice to something that’s immense, and the capabilities are astonishing.
From The Quiet Dimension of Being, 2019
© Adyashanti 2019
Our senses need to become refined, and the way our senses become refined is by starting to live through our senses again. It’s a great spiritual practice—a great human thing, but especially a great spiritual practice—to really be connected to your senses. You go outside and you actually feel the cold or the warmth on your skin. You don’t just take quick note of it and you’re off to the next abstract thought that flows through your brain, but you actually feel the cold or the warmth on your skin.
You really see what you’re looking at. You see it because you’re actually looking at it. We can have our eyes open but not really notice very much. You can look at something without having any of your senses online except vision. It’s almost like a computer looking around: “Okay, I’m taking it in—blue, white, ceiling, floor.” People live most of their life doing something like that. Or you can actually feel and sense what you see. Your sense of seeing and your sense of feeling are now operating in a kind of tandem.
It seems to me that either what evokes this noticing or what actually brings it into operation is the capacity of the heart to experience life in a tremendously deep and intimate way. Of course, it’s easier when you look at a tree or some flowers, something with some beauty to it. If you’re looking at them with any attention at all, you’ll realize it evokes a sense, a feeling. Your vision and the feel of something are operating in one moment. You’ve got at least two of your senses cooperating.
Actually, I think all of the senses are meant to work as a coherent whole. Their original way of operating is where you see and feel and hear and taste and touch things all at once, like the great composer who could not only hear music, but see music in his mind’s eye. How many people see music?
At any moment when all of our senses come together and really start to work as a coherent whole, when they’re all intermingled, they actually create another sense. That sense is what I’m calling the heart. All of a sudden, life is experienced in a very different way. As the great Zen Master Dogen said, “It is to be enlightened by the ten thousand things.” It’s an interesting thing to be enlightened by the ten thousand things—meaning everything. It’s to be enlightened by what you see and hear and taste and touch and feel, to be enlightened by the world.
So this is the awakening of the heart. You can just do whatever you’re doing, look at whatever you’re looking at, and imagine that somehow there’s something in the heart that’s actually part of the process of what you see. You’re seeing from it. You’re looking from it. Immediately it will change your experience. It will become a more intimate experience of being. It really doesn’t matter what you’re doing if you start to do it from the heart.
From Perceiving from the Heart, Oakland, CA, March 2018
© Adyashanti 2018
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