Strictly speaking, we can’t actually want what liberation is. We can’t want it because we can’t know it—we can’t project an idea onto it. You can’t describe it. I call it pure potentiality. That’s as close as I can get, because a big “void” experience is actually a projected idea of what pure potentiality is. That’s what I call eternity. Pure potentiality is complete nothingness. Because it’s pure and it hasn’t become form, it’s often thought of as a void, but not a void of emptiness because it’s also not spatial. All of our ideas of emptiness and void and big expanses of sky and space are not it either, because all of those are spatial references. It’s not in time and it’s not spatial, so you really can’t say anything about it. You’re stuck in a place of divine ignorance.
Some people have actually called it a state of divine ignorance because you can be something that you can’t know. Meister Eckhart sometimes called it “unknowing knowledge.” Unknowing knowledge is like when that immensity—not the “me,” but that immensity itself—has a recognition, “This is what I am.” But beyond that, it can never know itself more than that, because there’s no experiential quality to it. That’s why I say that the deepest impulse is paradoxically beyond rationality.
As I’ve seen over the years, many people have bumped up against this. They’ve had an experience, dipped their toe in, gone to the other side to some extent, and were pulled back. Usually it’s just an automatic response, a survival instinct. But I guess if you wanted to think of it as a benefit, the benefit is that the nonconceptual knot—the ultimate root of what both ego and self are—that knot lets go. And when that knot is even starting to let go, that’s when you feel like “I’ll be annihilated.” Because when that knot lets go, it’s not a knot anymore, and everything it’s ever known about itself was some version of contractedness. That knot, that contractedness, is just falling out of experience.
This knot lets go throughout one’s whole being, and a tremendous lack of self-consciousness is what comes along with it. You lose your inner world.
By inner world I simply mean that the gaze of consciousness or the gaze of awareness is trying to get us to pay attention. There’s part of consciousness that’s dedicated to what we’re doing, and then there’s a piece of it that is constantly doing a U-turn. It’s looking back inside. It’s always saying, “Well, how am I doing? How do I like this? How is this working out for me?” It’s the thing that refers back. The self is that contracted turn, and what it reflects back on is what we call ego.
So first you see through ego. And then you see through this self-turn. Then what’s inside when there’s no ego (if only temporarily), when it’s very mature, is a totally unified inner experience of being. When it goes to the ground of being, this arc straightens itself out, because what it was looking at is what falls away.
When it falls away, you’re no longer pulled, attracted, obsessed. The arc of consciousness straightens itself out, and then there’s just one thing going on all the time. Because the thing that we were turning in toward was produced by the imaginary qualities of self. We grow out of that just like we grow out of infancy. And when we grow out of that, it just falls away. As far as I can see, that’s why the Buddha used the word “nirvana,” which was like blowing out a candle flame. The definition of his enlightenment experience was something being blown out. It wasn’t the addition of anything, it was the subtraction. Something just stopped happening. And that’s what I call one’s inner world.
When consciousness is straightened out, it’s not like it’s no longer in touch with life—it’s just in touch completely directly. The intermediary falls away. There’s nothing to look at anymore and then you’re very in touch, actually. What you’re in touch with is fluid. There’s something extraordinarily affirmative and affirming about it. It’s far from negative.
Nobody even has to look for it. At some point you’ll start to be drawn in there. It can even happen to people who aren’t spiritual at all. Because in the end, we’re talking about the ground of our being. We’re talking about our truest and real nature. There’s always a thread that’s inclining you in that direction, even when you don’t know you’re being inclined in that direction.
Reality is reality in the sense that it’s not becoming. It’s not changing. In one sense, it’s not evolving. And at the same time, one’s human capacity to embody it is changing and evolving and growing without end. Because we’re actually embodying something that’s the infinite ground of our being, there’s no end to how deeply and fully it can be embodied. And that’s a continuous journey. Even Buddha is still becoming Buddha, but the difference is not becoming in the sense of looking for completion—just the adventure, the endless wondering, “How accurately can this be embodied?” And there’s no endpoint.
We get foretastes of it all along the way, those little moments when you bump into your own nothingness, when you can’t find yourself and yet there you are. There’s nothing to chase. And remember, it’s all good. It’s all natural. There’s really nothing to fear.
From Adyashanti's Tahoe Retreat, May2018
© Adyashanti 2018
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
Excerpted from “The World of Interrelatedness,” April 10, 2019 ~ Garrison, NY
When we think of interrelatedness, we usually think of big or small things that are in relationship with one another. However, the way I’m using the word is not like that. I’m not denying that, but there is something deeper than that. Things are actually nothing but interrelatedness itself.
It’s really hard for a human mind to think that a thing could be nothing but interrelatedness, that interrelatedness itself ends up to be what things actually are. In this sense, things end up to be no-things, and no-things end up to be all things. So when we hear words like no-thing or nothingness, we shouldn’t try to understand that conventionally. In its truest sense, nothingness doesn’t have much to do with nothing. It has to do with interrelationship or interrelatedness.
And so it is with each of us. When you look inside for your true being, you might say, “Okay, exactly, precisely, what is this thing called ‘me’? What actually is it?” The more you look for it, the more you can’t find it. The reason you can’t find it is because it is nothing but interrelatedness. There’s no substance. There’s no thought, idea, or image to grasp. In that sense, it’s empty, but not empty in the sense of being nonexistent. It’s empty in the sense of being unexpected or inconceivable.
When you feel love or fall in love, that’s a very real feeling to you, and yet you can’t see it, you can’t weigh it; it doesn’t have any objective sort of existence. Nonetheless, we treat it as more real than the things we consider to be real—certainly as more important. Most people, if they feel love, their love feels more important to them than the solidity of their toaster. The love has no solidity to it at all. It has no objective tangibility to it, and yet, it’s something that one could orient their whole life around.
The Buddha used to talk about the thusness or suchness of each moment. It means not just each moment, but the thusness or suchness of each apparent thing that we perceive. So when I say being, this is the sense I’m using it in, a similar way that the Buddha used the thusness or suchness of something. When we perceive the thusness or suchness of something, we’re actually perceiving it as being nothing but interrelatedness itself. So this ordinary moment, with nothing particularly unusual about it, is being awareness, and awareness itself is interrelatedness. It’s not like interrelatedness is aware; it’s more like interrelatedness is. It’s not that the interrelatedness is that which is aware—it’s that the interrelatedness is awareness.
This is probably the fundamental barrier that any of us will bump into in spirituality: the barrier between awareness and the objects of awareness. The fundamental duality is that there is this world of things, and then there’s seeing and experiencing this world of things, and somehow those two are different. One of the great misunderstandings about unity is the belief that it reduces the world to a sort of homogenized “goo” of agreement. Actually, in some ways it’s almost the opposite. It frees the uniqueness in you, and it frees you to allow the uniqueness in others. Uniqueness flourishes when we see the unity of things. It doesn’t get flattened out—just the opposite. You just stop arguing with the difference that isn’t like yours.
When you have two viewpoints that are open to interrelating, almost always something will arise if you stick with it long enough, if you’re sincere, if you’re openhearted, if you actually want the truth more than you want to win or be right. Eventually something will bubble up from that engagement that’s truer than either one began with. If you have two people who are openhearted and see the truth and usefulness, even the utility, of really relating, they’ll see that, and both people walk away feeling like “Gosh, I feel good about that, like we both win because we both discovered more than we started with.”
The unity of things isn’t that there are no differences. It isn’t that a tree doesn’t look different than the sky, or behave differently than the sky, or have a different kind of life than the sky. The unity is that a tree—an object—is nothing but interrelatedness. The sky is nothing but interrelatedness, and the awareness of things is itself nothing but interrelatedness. That’s an explanation that is coming from a way of perceiving. That’s what enlightenment really is: seeing that the seeing and what one is aware of are one simultaneous arising. It’s an arising that’s always flowing because interrelatedness isn’t static—it’s ever flowing.
That’s why I’m always saying that this is really about a kind of vision, not in the sense of having visions, but the quality of our vision, the quality of our perception when we can perceive without the dualistic filter. What seems to be this impenetrable sort of barrier between us and things, us and the world, us and each other, is fundamentally between our consciousness and what consciousness is conscious of. That seemingly basic and immovable sense that there is a fundamental difference, a fundamental separation, is what’s really dispelled when our insight gets deep enough.
At the deepest level, the most fundamental level, interrelationship is just that—it’s interrelating. It’s not things interrelating. Things end up to be themselves interrelatedness. When vision becomes clear, that’s what we perceive. The world becomes not a world of things, but of interrelatedness.
© Adyashanti 2019
Let’s remember why we’re here at retreat: for this amazing opportunity to really look into the core of our own existence, the core of life itself that is so easy to overlook. It’s so easy not to pay attention to it, because it’s not noisy and it’s not clamoring for attention like all the other aspects of the human mind. Egoic consciousness is always pretending to be the most important thing that is happening.
And yet there’s this thread, this sense of something other than, deeper than, more real than, more essential than this scattered and divided noise that so many human beings live in, in their minds. And right in the midst of all that, there is a presence, there is an awareness, an unconditioned awareness, an unconditioned consciousness. Right in the middle of this conditioned mind, conditioned consciousness, is this shining, unconditioned essence. Essence doesn’t mean a little part hidden somewhere in us, the little teeny kernel of essence. Essence means the totality, the whole thing. Essence means the truth of you as opposed to the untruth of you.
Essence isn’t a small thing, essence is an immense thing. The essence of you is everything you ever see, taste, touch, and experience. Everywhere you go, every step you take, every breath you take is actually happening by the essence, of the essence, in the essence, and to the essence. All the rest is noise and chatter.
So we come here to give our attention, our affection, our time. Our most highly prized commodity is our time. Anything or anyone you give your time to shows immediately what is most important. And I want to remind everyone that what you really are, what the person next to you is, what the children in Africa scraping up the little grains of rice are, this timeless essence, is not hidden. It’s not hidden at all. It’s in plain view. Everywhere you look, that’s the essence. And the mind would say, “Where? Where? I don’t see it. All I see is a car, a billboard, a tree, the person in front of me, the funny man on the stage. Where is this essence?”
It’s easy to grasp for it, isn’t it? “Where is it? What is it? I want to understand it. I want to know about it. How can it work for me? How can I utilize it?” But it doesn’t come upon us through the grasping of it, through the striving for it, and through the struggling for it. There’s no merit gained through wasted effort, through excess struggle. There are no merit points for the people who drove themselves the craziest along the way to self-realization. For most people it’s so obscure that it seems very intuitive to grasp and to struggle instead of relaxing, not grasping, letting something come to you, letting the truth of your being reveal itself to you on its terms, in its way, letting it happen.
It will happen. It’s always happening. It’s always trying to show itself.
© Adyashanti 2008
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
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.
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
In one sense, part of our question-and-answer sessions is that you shoot your conceptual arrow. It’s like we meet out in a big meadow, and you’re at one end, and I’m at this end. And the Truth is the meadow. The Truth is the space. The Truth is the presence that is permeating the whole thing. But if you don’t get that, then you shoot a conceptual arrow: “This is what I think. This is my question.” And if you shoot a conceptual arrow, I shoot one back. And if we are lucky, both of those arrows meet tip to tip. And if they meet tip to tip in mid-air, they destroy each other.
There is yet another invitation and opportunity: to see the space that’s left when those two concepts mutually destroy each other. And if you don’t get it, then you'll lob another conceptual arrow: “Well, what about this?” And so we just shoot, and we hit tip to tip—boom. Really what it’s about is that mutual destruction of concepts, of viewpoints, of world views. And all that’s left is the consciousness that it’s happening in. That’s the Truth; that’s where all the wisdom is. It's not in your conceptual arrow, and it’s not in mine. Mine is just meant to hit yours.
It’s just like these words—they are not true. They are just meant to hit concepts within you. And maybe they will hit tip to tip and reveal space. Of course, that was there before we ever lobbed the concepts. Before we shot the conceptual arrows, that state of consciousness was there, because that’s what we are shooting the arrows in. The arrows can be many things: They can be our questions. They can be our demand that it should be this way or that way. Whatever it is, we are just shooting it right through consciousness. Consciousness doesn’t care. Innocence doesn’t mind.
But when those concepts hit each other and destroy each other, that’s the welcoming, the opportunity to wake up as that space that all this is happening in. When we see that, we stop putting importance in our conceptual arrows, because we already are what all our concepts are looking for. You already are the space in which the questions come. That space is what you are—that’s the end of it.
So any spiritual talk, any spiritual book, any sutra, is just a conceptual arrow. But what does the mind do? The mind grabs the arrow and thinks the Truth is in the arrow, and it starts to look at it, and it starts to collect them and put them in its little arrow package. When it gets a lot of arrows, it starts to feel safe. It has a lot of ammunition to defend itself against everything. And that’s what happens until it doesn’t. That’s how the mind operates. It’s a collecting of conceptual arrows.
But it doesn't matter how many arrows you have. Life is always shooting another one. And life has better aim than you do. It's always fracturing you. Have you ever noticed? So the blessing is seeing that it's not about what conceptual arrows we have, what conceptual demands we have, what emotional demands we are making upon this moment, whether those are met or unmet. It's really not about that. When we see that, then we stop fracturing ourselves. We stop looking for ourselves in the concepts or even in some emotional experience.
We start to see this innocent state of being that exists prior to all of that. And it's in the middle of all of that as well, and after all of that. That state of being is what you are. That's the awakening that's what you are, because then you don't have a relationship with it anymore. You are not objectifying it somewhere else. Just to let go of your demand for this state of silence, to let go of any demand you might have upon it for just half a second, that's all it takes for it to reveal itself, to wake up.
From Adyashanti's Santa Cruz, CA Meeting, March 2001
© Adyashanti 2001
Excerpted from The Most Important Thing: Discovering Truth at the Heart of Life Adyashanti's newest book published by Sounds True.
Transformation tends to happen when we stop or something stops us—a tragedy, a difficulty—and we reassess and realize that the way we are going about life must be redefined. Sometimes we will need to redefine our whole identity. This does not just happen to spiritually advanced beings—this is human stuff. These moments occur with some regularity, and if we recognize how important they are, when they come, we can see them as both great challenges and great opportunities. How we respond is important. Do we search for a quick solution, for a quick answer, or for somebody to save us from our insecurity? Or do we find the wherewithal to settle into those moments and meet ourselves? We can lean forward into what is occurring, into the human experience or unresolved quality—whether it is doubt, or fear, or hesitation, or indecision, or whatever our pattern is that causes us to not throw ourselves entirely into that moment.
We never know when these moments are coming. Some are big, and some are much smaller. We should not assume that the small moments are not as important as the big, obvious ones, because attending to the small moments is the way we build a capacity to attend to the big moments of crisis. It is the reason why most spiritual traditions have various ways of getting us to pay attention to our life, even when nothing significant seems to be going on. This comes from an acknowledgment, a realization that vital moments are current in our life and there are decisions being made—consciously or unconsciously—about how we are going to relate to them.
Do you relate to life as an unfolding mystery and an adventure of discovery? An encounter with your immense capacity for wisdom, love, and experiencing life with intimacy and vitality? We have extraordinary abilities as human beings when we begin to recognize the vitality of certain moments and we bring a consciousness to them. These vitality moments happen in our lives with great regularity and are opportunities for awakening and transformation. We must repeatedly embrace the insecurity of these moments and by doing so come to trust them and so ourselves. In these moments, all we need is knowledge of the next step and the willingness to take it. Paradoxically, the knowing of what the next step is arises when we have the capacity to rest in not knowing what the next step is and to recognize this is an intimate part of the process of transformation.
© Adyashanti 2019
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
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
Study Course Q&A Excerpted from "The Philosophy of Enlightenment"
Leslie writes: Several years ago, while on retreat with you, the insight suddenly hit that what I had thought of as "me" was just an illusory boundary. I laughed and cried as beliefs seemed to pop and dissolve like soap bubbles. Awareness or presence, well, just simply is.
A lot of seeking has fallen away, but the perception of unity or "Everything is one" still remains not really experienced. Any pointers or inquiries you would suggest for unity to move beyond intellectual understanding? I somehow intuit that it's another layer of "illusory boundary" that hasn't been seen through. Sometimes it feels like I'm trying to crack an unsolvable riddle!
Adyashanti: Here is the direct answer to your question: Simply contemplate the question “What is the world?” By contemplate, I mean to simply form the question in your mind. Don't think about it. Just present the question and relax your awareness as much as possible. That’s the “how.”
Experiencing unity is a bit like getting a joke. The "getting" of a joke is what causes the laughter. In a sense, the getting is the laughter. But we don't laugh because we have analyzed the joke and come to understand it; we laugh because the joke exposes something about ourselves. It removes the seriousness of the boundaries that we believe in and live by. It reveals that they are absurd and therefore funny. The same is true of the beliefs that cause us to experience boundaries. In a very real sense, beliefs are the creators of the experience of boundaries. They are absurd, even if at times useful, fictions, but only experienced as absurd when we see that they are absurd and worthy of a good laugh.
Every description, every name, every belief -- good or bad -- every concept, creates boundaries where there are in fact no boundaries at all. Even to say “I” instantly imposes a boundary upon what is actually a unified field of being. To say “I” instantly creates what is not “I.” “Big” is always in relationship to “small,” “up” in relationship to “down,” “good” in relationship to “bad,” “heads” of a coin in relationship to “tails.” Words imply that these opposites exist separately from one another, but they do not. They are simply different ways of looking at the same thing. You cannot have the crest of a wave without also having its trough; they are in reality one dynamic process.
As I have often said, each thing is its total environment. Remove the environment in which anything exists, and the thing will also not exist, which is to say that there is no such thing as a thing. To call something a thing, or to give it a name, is to conceptually impose boundaries upon it where they do not actually exist. A tree does not exist independently of its environment; it is its total environment. It takes a cosmos to produce a tree -- no cosmos, no tree. To say “tree” implies the entire cosmos. The same is true of you.
When we give any aspect of the cosmos a name like tree, or human being, or rain cloud, we forget that we are imposing boundaries where there actually are no boundaries. There are, of course, practical uses to doing such a thing, but practical usefulness does not mean that what we are naming actually exists independently from the dynamic process of life. Even to say that we are presence or awareness mistakenly implies that we are not what we are aware of. It is an intermediate level of realization, and is much more freeing than experiencing ourselves to be a separate someone, but is still defined and experienced as its own form of formless separateness. It is formless presence as opposed to the world of forms. But formlessness and form appear together, and beyond even together. They are ways of looking at one dynamic process. They are simply two different points of view from within that process.
When we drop whatever point of view we are entertaining, the illusory experience of separateness and having conceptually imposed boundaries disappears. Concepts, names, descriptions, beliefs, and opinions are nothing more than abstract ideas that have the power to create very real feelings and experiences within our bodies and alter our perception of the world to an extraordinary extent. So even though concepts are a part of daily functioning, and necessarily so to some degree (though not to the degree that we imagine), when we forget that the boundaries they impose upon our perception is an illusion, we take the conceptual game of naming and believing far too seriously and lose not only our sense of humor, but also any deep sense of freedom and love. We stop taking ourselves lightly and become like an unbendable blade of grass forever bracing itself against the slightest breeze.
In truth we are the All, as is everyone and everything else. There is simply nothing else to be. The All is not here to be understood as a noun; it is a process, and not even that. It is the process of existence and nonexistence as well. It cannot be known in the conventional sense, because all that is known is an idea, an object within consciousness. And by the way, ideas are it too. But it is not defined or limited by its ideas. The All that you are can only be lived, either unconsciously or consciously. It has a simple intuitive regard for itself, from within all of itself. If you want to find yourself, just open your eyes, and there you are. Or close your eyes, and there you are: something, nothing, someone, no one, everything, not-a-thing. Living, dying, smiling, crying -- one Self experienced as many selves. The entire cosmos awake to itself, and not even that, and all of that.
Quick now, where is the Buddha?
With Great Love,
© Adyashanti 2016
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