EditedbyGaryRobaandGautamSachdeva

ADVAITAONZENANDTAOFirstpublishedinIndiain2008byYogiImpressionsBooksPvt.Ltd.1711,Centre1,WorldTradeCentre,CuffeParade,Mumbai400005,India.Website:www.yogiimpressions.com

PublishedbyYogiImpressions

FirstEdition,April2008

Copyright©2008byRameshBalsekar

Bookdesign:PriyaMehta

Allrightsreserved.Thisbookmaynotbereproducedinwholeorinpart,ortransmittedinanyform,withoutwrittenpermissionfromthepublisher,exceptbyareviewerwhomayquotebriefpassagesinareview;normayanypartofthisbookbereproduced,storedinaretrievalsystem,ortransmittedinanyformorbyanymeanselectronic,mechanical,photocopying,recording,orother,withoutwrittenpermissionfromthepublisher.

Contents

AdvaitaonZenCommentsonHuangPoAdvaitaonTaoCommentsonLaoTzu

PREFACE

TheChünChouRecordisashortdiarywrittenbyP’eiHsiudetailingthetalksheheardofthegreatZenMasterHsiYün,sometimearound850CEinthecityofChünChou,China.HsiYünlivedasahermitformanyyearsonMountHuangPo,andbecameknownposthumouslybythatnamealone.HeisregardedasoneofthegreatmastersofthesouthernbranchoftheZensectofBuddhism,whichtaughtthedoctrineofnon-duality,or‘suddenenlightenment’.

JustasEnglishisrecognisablythesamelanguagewhetherspokeninAmerica,England,orIndia,thevariousteachingsofnon-duality,whetherfromLaoTzu,Bankei,orAshtavakra,allpointtothesamenon-conceptualTruth.Considerthefollowing,“Theexistenceofthingsasseparateentitiesornotasseparateentitiesarebothdualisticconcepts…amandrinkingwaterknowswellenoughifitiscoldorwarm.”ThisquotationofHuangPo(WanChiRecord,50)couldeasilyhavebeenwrittenbyRameshS.Balsekar,themodernIndianAdvaitaMaster.Inthefollowingpages,RameshbringshomethispointinhiscommentariesontheChünChouRecord.HebeginseachsectionbyparaphrasingtheoriginalwordingofHuangPo’stalks,andthengoesontoelucidateitsmeaningintheconceptualframeworkofAdvaitaVedanta.

Afewreferencepointstodifferencesinthewordingofsomekeyconceptsmaybehelpful:Zenusestheword‘Mind’torefertowhatAdvaitacallseither‘Consciousness’or‘ImpersonalAwareness’,anduses‘mind’forwhatAdvaitawouldcallthepersonalconsciousness,orego(whichintheordinarypersonisbasedonthesenseofpersonaldoershipandthethinkingmind).WhereHuangPosays,“Whenbodyandmindachievespontaneity,theWayisreached,andMindisunderstood”(chpt.29),Advaitamightsay,“Intheabsenceofthesenseofpersonaldoership,allactionsareseentobespontaneouslyarisingappearancesinConsciousness,Awareness-in-motion,whichisallthereis.”And,whenHuangPousestheword‘Buddha’,asin,“TheEver-ExistentBuddhaisnotaBuddhaofformorattachment”(chpt.2),heisnotreferringtoamanwholivedinIndia2500yearsago.Similarly,Rameshdoesnotmeanaveryoldmanwithawhitebeardpassingjudgementonsinnerswhenheusestheword‘God’.TheyarebothreferringtotheSource–Eternity–pureSubjectivitydevoidofanyobjectivity,whichiswhatwetrulyAre.

INTRODUCTIONByRameshBalsekar

IntheteachingsoftheZenMasterscansurelybeseenthebrilliantexpositionofsomevalidinnerrealisationofthebasicTruth,notunliketheexpositionofthesamebasicTruthinAdvaita,bymasterslikeAdiShankaracharyaandthesageJnaneshwar.Indeed,thereisthetheorythatBodhidharmaarrivedinChinabringingwithhimadoctrineofgreatantiquityfromIndia.

HuangPoisregardedbymanyasthefounderofthegreatLinChi(Rinzai)SectwhichstillcontinuesinChinaandflourisheswidelyinJapan.HuangPoisgenerallyknowninJapanasObaku.

ZenfollowersarenotcontenttopursueEnlightenmentthrougheonsofvariedrebirths,inevitablyburdenedwithpainandignorance,approachingwithinfiniteslownessthesupremeexperiencewhichChristianmysticshavedescribedas‘unionwiththeGodhead’.TheybelieveinthepossibilityofthehappeningoffullEnlightenmentthroughgoingbeyondconceptualthinkingandgraspingtheIntuitiveUnderstanding.

ThisbookhasbeenbroadlybasedonTheZenTeachingofHuangPo,translatedbyJohnBlofeldin1958.

1.TheMastersaid,“Allsentientbeings,includingtheBuddhas,areinrealitynothingbuttheOneMind:Itisallthatexists.ThisMindiswithoutbeginningandisindestructible.Ithasneitherformnorcolour,andtranscendsallattributesandcomparisons.ItisThatwhichexistsbeforeyou,theboundlessvoidthatcannotbemeasured;startthinkingaboutitandyoufallintoerror.

Thesentientbeings,attachedtoform,seekexternallyforBuddhahood,andarenotawarethatwhatevertheydoforafulleon,theywillbefrustrated.Theydonotunderstandthatifonlytheystoptheirconceptualisingandworrying,theywillrealisethattheOneMindistheBuddhaandtheBuddhaisalllivingbeings.ThisOneMindisnotgreaterintheBuddhaandsmallerintheordinaryman.”

AccordingtoAdvaita:a)Idreamtheuniverse,andallthatisdreamtis‘I’–Iwhoambutnotasa‘me’;youperceivetheuniverse,butyouAREonlyas‘I’andnotasany‘you’.b)Ialonecanlook,butIdonotseewhatisseenbya‘me’;Ialonecanspeak,butIdonotsaywhatissaidbya‘me’;Ialonefunction,butIdonotdowhatisdonebya‘me’.IAM,butthereisno‘me’or‘you’or‘him’or‘her’.c)Iamtheseeingofallthatisseen;thehearingofallthatisheard;theknowingofallthatisknownorcanbeknown;IamtheAwarenessofallthatisaware,theconceivingofallthatcanbeconceivedand,therefore,Icannotbeconceived.

‘I’canonlybe‘conceived’asAWARENESS,unawareofbeingaware.

2.YouaretheBuddha-Mind,fundamentallycompleteinallrespects;itisfutiletosupplementthatperfectionbyanymeaninglesspracticeslikeperformingthesixparamitas(charity,morality,patienceunderaffliction,zealousapplication,rightcontrolofmind,andtheapplicationofthehighestwisdom),andmanysimilarpractices,orgainingmeritsascountlessasthesandsoftheGanga.Youmayperformthemwheneveryoulikeperformingthem,butnotundercompulsion.Otherwise,yourwayofthinkingisnotcompatiblewiththeWay.Tomakeuseofyourmindandthinkconceptuallyistoattachyourselvestotheformandmissthesubstance.Theever-presentBuddhaisnotaBuddhaofform.JustawaketotheOneMind,andthereisnothingwhatsoevertobeattained.

TheBuddhaandallsentientbeingsaretheOneMindandnothingelse.

AccordingtoAdvaita,whatisattherootofbondageandunhappinessisthesenseofpersonaldoership,thenotionofvolition.Theentiremechanismofdailylivingisbasedonthenotionthatvolitionisbehindeveryactofthehumanbeingandthat,therefore,heis‘responsible’forthoseacts.Thefactofthematter,however,isthathumanbeingsdonot‘act’but‘react’toanoutsidestimulus.Mostofthetimeliving,formostpeople,isconditionedbyaseriesofreflexesbasedessentiallyoninstinct,habitandevenpropaganda.Thescopeofdeliberate,consideredactionisinactuallifeextremelylimited,andyetalmosteverypersonfirmlybelievesthatheisthedoer,anditisforthisreasonthatthesageAshtavakrareferstothisnotionofindividualvolitionasthebiteofthedeadlyserpent,theego.

Theonlypracticewhichcanfreemanfromthepoisonofpersonaldoershipistheabandonmentoftheidentificationwithaparticularobjectasaseparateentitywithdoership.Humanbeingsmaythinkthattheylivetheirlives,butinfacttheirlivesarebeinglivedaspartofthetotalfunctioningofthisentiremanifestation.Alleventstogetherconstitutethefunctioningofthemanifestationaccordingtotheinexorablechainofcausation.ItwouldbeincredibletoimaginethatsuchfunctioningofTotalitycouldleaveanyscopeforindividualvolitionexcept,ofcourse,aspartofthatveryfunctioning.

Theonlyremedyforthesnakebiteofdoershipisthe‘faith’thatthehumanbeingexistsnotasanindividualbody-mindentity–amereobject–butasNoumenon*,theOneSubject.Suchfaithbringsaboutthesuddenandspontaneousunderstandingthat‘I’amtheOneSubjectandtheentiremanifestationisMyobjectiveexpression.‘IAm’theUniversalConsciousness

withinwhichhasspontaneouslyarisenthetotalityofthephenomenalmanifestation,thefunctioningofwhichiswhatwecallourdailyliving.

*Noumenon:AwordwidelyusedbythegreatphilosopherImmanuelKanttoshowthedistinctionbetweentheinvisibleworldofReality(Noumenon)andtheapparentworldofsensible‘phenomena’.

3.Thesunshinesthroughoutthefourcornersoftheworldandilluminatesthewholeearthbutthevoiddoesnotgaininbrilliance,nordoesthevoiddarkenwhenthesunsets.Thephenomenaoflightanddarkarethebasicdualityofthemanifestation,butthenatureofthevoidremainsunchanged.

Ifyoulookuponsentientbeingsasafoul,darkoramortal-seemingappearancewhileyoulookupontheBuddhaasapure,bright,Enlightenedbeing,suchconceptualthinking,resultingfromattachmenttoform,willkeepyouawayfromtheSupremeUnderstanding.IfyouarenotawaketothefactthatthereisonlytheOneMindandnotaparticleofanythingelsetogetholdof,youwilloverlayMindwithmoreandmoreconceptualthinkingwhichwillmakeyouseektheBuddhaoutsideofyourself,andyouwillremainattachedtoforms,piouspracticesandsimilarthingswhichwillkeepyouawayfromtheSupremeUnderstanding.

Advaitatellsusthatsuddenenlightenmentcomesaboutonlythroughanunderstandingwhichneedsnoeffortofanykind.Thebasisofsuddenenlightenmentisthedeepunderstandingthattherecannotexistanyindividualassuch,becauseallthereis,isConsciousness,inwhichappearsthetotalityofthemanifestation,includingtheindividualhumanbeings.

Justassunlightmakesobjectsinaroomperceivablebutisnotconcernedwithwhathappenstotheobjects,itisinConsciousnessthatallphenomenalobjectsappear,andallsuchobjectsareperceivedandcognisedbyConsciousnessthroughthesentientobjects,butConsciousnessisnotinvolvedinwhathappenstotheobjects.

TheWitnesscannotbethedoer,andyouarenotaphenomenalobjectbutConsciousnesswhichmerelywitnessestheoperationsinthemanifestworld.Withthisunderstanding,detachmentfromthewrongidentificationwiththebodyasanindividualdoerofdeedscantakeplace.Thestateofbeingdisidentifiedfromthebodyastheindividualdoerofdeedsisthestateofwitnessing.Andthisstateofdetachedwitnessingisindeedthestateofliberationfromthebondageofdoership.

WhatisneededistoremainrelaxedinandasConsciousness.Norigorouspracticesanddisciplinesareneeded.Allthatisneededforenlightenmenttooccurisaclearunderstandingofadimensionthatisquitedifferentfromintellectualcomprehension.Beliefisdifferentfromfaith.Intellectualcomprehensionbringsaboutabeliefinwhatiscomprehendedbutanintuitive

apprehensionisbasedonfaith.Beliefisbasedonargumentation,logic,effortandconflict;intuitiveapprehension–faithorapperception*–isbasedonacertaininescapableinevitability,arelaxedandtotalacceptanceof‘what-is’,thatopensthe‘eyeoftheheart’toapperceivetheTruth.

*Apperception:Mind’sperceptionofitself.(ConciseOxfordDictionary)AtermthatwascoinedbyLeibnizinhisNewEssays(1696),widelyusedbyImmanuelKantandTerenceGray(WeiWuWei).

4.ItismuchbettertoreveretheonewhohashadtheUltimateUnderstandingthantomakeofferingstoalltheBuddhasoftheuniverse,becausetheEnlightenedonehasbeenridofallconceptualisation.

TheAbsoluteisneithersubjectivenorobjective,hasnoparticularlocation,isformlessand,therefore,cannotvanish.WhatmaybeconsideredasthesubstanceoftheAbsoluteisinwardlymotionlessandoutwardlylikethevoid,withouteitherobstructionsorboundaries.Thosewhoseekthegoalthroughcognition,themany,hastentowardtheAbsolute,butdarenotenteritforfearofbeinghurtleddownthevoid,withnothingtoholdonto.Sotheygouptothebrinkandretreatwiththeirconceptualising.

FewarethosewhoreceiveintuitiveknowledgeoftheWay.

AccordingtoAdvaita,itisonlywhenthesenseofPresence–IAM–arisesontheoriginalstateofUnicitythatConsciousnessconcurrentlycomesintomovementandbringsforthuponItselfthetotalityofmanifestation.ThemovementofConsciousnessalsosimultaneouslybringsabouttheconceptsofknowledge(IAM,thesenseofimpersonalPresence)andignorance(whentheimpersonalPresencebecomesidentifiedwitheachsentientbeingasaseparate,volitionalentity).

Theunicityofthepotentialplenum–theI-Subject–getsdichotomisedintheprocessofmanifestationassubjectandobject–the‘me’andthe‘other’–eachobjectconsideringitselfasthepseudo-subject-observervis-à-visallotherobservedobjects.Thisitselfistheconceptualbondageoftheindividual,andliberationconsistsintherealisationthatourtruenaturehasalwaysbeentheImpersonalConsciousnessandnotthepsychosomaticapparatuswithwhichConsciousnesshasidentifiedItself(sothatthefunctioningofmanifestation,asdailyliving,couldtakeplacethroughinterhumanrelationships).

Whensucharealisationhappens–themetanoesisorpara-vritti–thepseudo-subjectceasestobeanobjectandbecomesvoidbythesuperimpositionoftheopposites(subject-object),andthroughthisvoidornothingness,returnstotheoriginalI-Subject,thepotentialplenum.Thistotalpotentiality–theI-Subject–cannotofferItselfforcomprehensionbecausethenitwouldbeanobject.Theeyecanseeeverythingelse,buttheeyecannotseeitself.

5.‘Manjushri’meansthefundamentallawoftheRealandunboundedVoid,‘Samantabhadra’meanstheinexhaustibleactivitiesbeyondthesphereofform;‘Avalokiteshwara’representsboundlesscompassion,‘Mahasthama’thegreatwisdom,and‘Vimalakirti’thespotlessnamereferringtotherealnatureofthings.

TherearethestudentsoftheWaywhoarenotawarethatallthequalitiestypifiedbytheBodhisattvasareinherentinhumanbeings,andarenottobeseparatedfromtheOneMind.Theyarenotawareofthisimportantfactandareeitherattachedtoappearancesorseekforsomethingobjectiveoutsidetheirownminds,andhavethusturnedtheirbacksontheWay.

AstheBuddhahasputit:“IfalltheBuddhasandBodhisattvas,withIndraandallthegods,walk

acrossthem,thesandsoftheGangadonotrejoice;andifoxen,sheep,reptilesandinsectstreaduponthem,thesandsarenotangered.Forjewelsandperfumestheyhavenolonging,andforthestinkingfilthofmanureandurinetheyhavenoloathing.”

TheAdvaiticconceptofSat-Chit-Anandaisanattempttodescribetheindescribable.Presencecannotproducepresence;manifestationcannotproducemanifestation.Phenomenathatcanbesensoriallyperceivedcanbeproduced(canbecomepresent)onlyfromthepotential(absence)thatistheNoumenon.But,theabsenceisnotanabsent‘thing’thatisnotperceivablesensorially,becauseinthatsenseitwouldbe‘notpresent’.TheNoumenon,theAbsoluteAbsence,isthesourceofallobjectivity,whichAdvaitahascalledSat-Chit-Ananda(existence-consciousness-peace)becausepeoplehave,inthephenomenalsense,alwaysfelttheneedofapositiveapproachtobettercomprehendthepoint.

Theterm‘noumenon’maybeusedeitherasthecounterpartoftheterm‘phenomenon’,ormoreaccurately,toindicatethenon-objectivesourceofallcognition.Theactualcounterpartof‘phenomenon’canonlybe‘non-phenomenon’;themutualnegationofboth,theabsenceof‘non-phenomenon’,wouldbeNoumenon.

AdvaitahascalledNoumenonSat-Chit-Anandaasapositivepracticalapproach.Unfortunately,Anandahasusuallybeentranslatedas‘bliss’,butthemoreaccuratetermwouldbe‘peace’.But,fundamentally,itmustbeclearly

understoodthatNoumenonmeanstheabsenceofbothphenomenaandnon-phenomena.

Infact,thethreeattributesarenottobeunderstoodliterallyorseparately.Itisreallynecessarytoapperceivetheunderstandingbehindthewords.ThetotalityofthethreewordsmustbeunderstoodasPEACE.‘Peace’doesnotmeanpositivejoyorpleasurebuttheabsoluteabolitionofsufferinginboththepositiveandthenegativesense.‘PEACE’issupposedtoindicateboththeabsenceofthepresenceofsufferingandtheabsenceoftheabsenceofsuffering:anormofequilibriumthatcannotbeexperiencedrelatively.

Beingunmanifest,theAbsoluteAbsenceknowsneitherintellectualitynoraffectivity,bothbeingconcernedwithphenomenalpresence.Thisabsence,thisvoid,knownasSat-Chit-Ananda,wouldneedsomeexplanation:

Brightness,hardnessandthegolditselfalltogethermean‘gold’.Whiteness,softnessandfragrancetogethercombinetomakecamphor.Just

asthewhitenessandthesoftnessofcamphormergeintothepervadingfragrance,similarly,existenceandConsciousnessmergeinthesupreme,intensefeelingofPEACE.

6.TheOneMindisnotthemindofconceptualthinkingandistotallydetachedfromform.ItisforthisreasonthattheBuddhasandsentientbeingsarenotfundamentallydifferent.Ifyoucouldridyourselfofconceptualthinking,youwouldnotneedanythingmore.If,however,youarenotabletoridyourselfinstantlyofyourconceptualthinking,youwillneveraccomplishanythingevenifyoustriveforeonaftereon;enmeshedintheusualpracticesoftheThreeVehicles,youwillneverbeabletoattainEnlightenment.

Therearethosewho,uponhearingtheteaching,havebeenabletoridthemselvesofconceptualthinkinginaflash;thereareotherswhoareabletodothisafterfollowingthroughtheTenBeliefs,theTenStages,theTenActivities,andtheTenBestowalsofMerit;yetothersareabletoachieveitafterpassingthroughtheTenStagesofaBodhisattva’sProgress.(TheconceptualisedformofaBuddha,towhomtheunenlightenedpray,istrulyunrealinasmuchasheisregardedasanentityand,assuch,isquiteapartfromtheOneMind.)

Whetherthetranscendenceofconceptualthinkinghappensbyalongerorashorterway,theresultisastateof‘BEING’–thereisnoquestionofanypiouspractisingandnoactionofrealising.

TheTenStagesofaBodhisattva’sProgressmerelyentailseonsofunnecessarysufferingandtoil.

IntheAdvaitatradition,thesageAshtavakratellshisroyaldisciple:“Ifyoudetachyourselffromtheidentificationwiththeegoasanindividual

doer,andremainrelaxedinandasImpersonalConsciousness,youwill,thisverymoment,behappy,atpeaceandfreefrombondage.”

Thisistheverycoreoftheteaching,andcanstuntheseekerintoaspiritualshock.Theseekerimmersedinahostofpracticesanddisciplinesexpectstohavetodohardworkforalongtimeto‘achieve’enlightenment.

Theunderstandingwhichleadstosuddenenlighten-mentcomesaboutmerelythroughavery,verydeepapperception,muchdeeperthananintellectualacceptance,whichneedsnoeffortofanykind.Thebasisofthisveryimportantconceptis:

a)‘You’arenotthebody-mindorganismthatiscomposedofthefiveelements;youarethatConsciousnesswhichhasprovidedthatinertbodywiththesentiencethatevokesthesensestofunctioninrelationtotheirobjects.Itissentiencewhichmakesthepsychosomaticapparatusworkasaunit.

b)‘You’arenotthephysicalorganismbutConsciousnesswhichworksnotassomeentityinchargeoftheoperationsbutmerelyastheWitnessoftheoperations.c)TheWitnesscannotbethedoerofanyaction.Withthisunderstanding,youcandetachyourselffromthewrongidentificationwiththebody,andthenyouwillnaturallyassumeyourtruepositionastheWitnessofwhateverhappensthroughanybody-mindorganismasthefunctioningofConsciousness,andnotthedoingbyanyindividualentity.d)Justassunlightmakesobjectsinaroomperceivablebutisnotconcernedwithwhathappenstotheobjectsthemselves,itisinConsciousnessthatallphenomenalobjectsappear,andsuchobjectsareperceivedandcognisedbyConsciousnessthroughthesentientbeings.But,Consciousnessisnotinvolvedinwhathappenstothephenomenalobjects,includinghumanbeings.e)Thestateofbeingdisidentifiedwiththebody,asthedoerofanydeed,isthestateofwitnessing.Andthat,indeed,isthestateofliberationwhichissuddenandimmediate.

7.Buildingupthegoodandleavingofftheevilbothinvolveattachmenttoform.Thosewhodoevilaresupposedtoundergovariousincarnationsunnecessarily,whilethosewho,beingattachedtoform,dogood,subjectthemselvestotrialsandtribulationsequally,alltonopurpose.Thegoal,ineithercase,istoachieveSelf-realisationbygraspingthefundamentalDharma.ThisDharmaandMindarenotdifferent.Mindinitself,isnotmind;andyetitisnotno-mindeither,becauseno-mindimpliessomethingthatexists.Inotherwords,Mindisanarbitrarytermforsomethingthatsimplycannotbeadequatelyexpressedinwords.

Whatisreallyneededisameresilent,deepunderstandingwithoutwords,withoutanythinkingandconceptualising.Inotherwords,whatisneededisthecuttingoffofwordsandtheeliminationofthemovementsofmind.

TheMindisthepureBuddha-Sourceinherentinsentientbeings,bothhumanbeingsandallwrigglingbeings.AlltheBuddhasandtheBodhisattvasareofthisOneSubstanceand,inthissense,thereisnodifferencebetweenthem.Differencesariseonlyfromunnecessaryconceptualisingandwrong-thinkingthatcanonlyleadtoallkindsofunnecessarykarma.

Advaitaclearlyacknowledgesthevalueofthe‘word’.Itisbecauseofthewordthatsoundassumesthedignityofmeaning.Itcanindicatethenatureofwhatissensoriallynotperceptibleandis,therefore,amirrortotheUnmanifest.Theusualmirrorenablesonlytheonewhohaseyesighttoseethereflectionofhisface,butthewordhasthepowertoenableevenonewithouteyesighttoseehisrealSelf.

ThewordisbornintheuniquefamilyoftheUnmanifest,anditisthewordthathasgiventhenameambartothesky,ortospace.Itislikethesunwhichbringsintoexistencewhatotherwisewouldhaveremainedunseen.Theword‘Unmanifest’hasbeenusedwithdifferentinterpretationsinthetraditionalAdvaitatexts.WhetherintheBrahmaSutraortheBhagavadGitathecommonfactoris,ofcourse,thattheworddenotessomethingbeyondsensorialperception.

TheUnmanifestbecomesmanifestonlywiththearisingofConsciousnessontheAbsolute–‘IAM’.Butthefactremainsthatwhatismanifestdoesnothaveanyindependentexistence.ThephenomenalobjectsaremerelyreflectionsorillusionswhichowesuchexistencetoMaya–thought,conceptualisation,orthe‘word’.

TheSanskritwordambarmeansthe‘word’;thewordholdsspaceand,therefore,space(thesky)isalsocalledambar.Itisonlythroughconceptualisationthatthemediumofspacehasbeencreatedwithinwhichphenomenalobjectscanbeperceived;andthustheconceptofspaceandalongwithittheconceptualuniverseare‘created’asappearancesinConsciousness.ItisthewordthathascreatedboththeconceptsoftheAbsolute-Unmanifestandtherelative-manifest.

Theword,liketheproverbial‘flowerinthesky’,isnon-existent,butitproducesfruitintheformofthemanifesteduniverse;thereisnothingintheworldthatcanbecalled‘immeasurable’whenitcanbemeasuredbytheword.OtherthantheAbsolutewhichispureSubjectivity,nothingelsecanreallybesaidtoexist.Allthingsowetheirexistencetotheword;awordisitselfmerelyaconceptbutitisinstrumentalincreatingalltheconditioningthatmakestheindividualacceptsomethingnon-existentasexistent.

Solongasthereisnorealisationofthenon-existenceoftheword,theindividualcontinuestoaccepttheconditioningconveyedbythewordandalsocontinues,asanobject,tosufferalltheexperiencesassociatedwithlivinginthisconceptualworld.

Itisthewordwhichconveystotheworldthedosandthedon’tswhicheveryreligionseemstoinsiston.Itisalsothewordthatbringsintoexistencetheconceptsofbondageandliberation.

Therehavebeensomanyreformers,religiousheads,prophetsandphilosophers,eachwithhisowncodeofdosanddon’tsforattainingself-transcendence,butnothinghaschangedintheworld.Peoplehavebeenbrandedashereticsandunbelievers,andwhippedandtortured,ironicallynotinangerbutinsorrow,“forthegoodoftheirimmortalsouls!”Obviously,itisthewordwhichhasgoadedpeopletosuchexcesses,notonlytomaimandkillothers,butalsotosufferthemselvesandperishintheirreligiouszeal.

Thentherearethewords‘bondage’and‘liberation’.Itisthewordwhichgivesthemessagethatoneshouldtreatthe‘other’asoneself,andtherebyatoncecreatesbondagebyannouncingthatthereisthe‘other’.Inrealitythereisneitherthe‘one’northe‘other’.Thisconditioninggetsstrongerandstrongerasthewordpilesonmoreverbiage.Thefactofthematteristhatintheabsenceofconsciousness,indeepsleepforexample,Consciousnessissubjective,impersonal.Eachoneofusis,inreality,‘I’,theonlySubject,withoutanyobjectatall.AsSubject,onejustIS,hereandnow.

Intheprocessofmanifestation,theImpersonalConsciousnessbecomesidentifiedwitheachphenomenalentity,whichthereafterregardsitselfasthesubjectofallotherobjects.Theegoistheillusoryeffectofsuchidentification,

necessaryforthefunctioningofthemanifestationasdailyliving,basedoninterpersonalrelationships.

8.ItisthetruththattheoriginalBuddha-Natureistotallydevoidofanyatomofobjectivity.Itisthevoidofpurityitself,silent,omnipresent,gloriousmysteriousjoyfulpeace.Nothingelse.Onemustawakenoneself,suddenlyandtotally.Whateveris,isutterlycomplete,initstotalfullness;nothingelseexists.

Whetheryourealiseitbyallthevarioustediousstages,witheonsofworkandachievement,oryouattaintofullrealisationinaflashandrealisethattheseeonsofhardworkwerenobetterthanunrealactionsperformedinadream,youwillonlyberealisingtheBuddha-Naturewhichwasneverawayfromyou.ThatiswhytheTathagataisreportedtohavesaid,“Itrulyattainednothingfromcomplete,unexcelledEnlightenment.Hadtherebeenanythingattained,DipamkaraBuddhawouldnothavemadetheprophecyconcerningme.”

ThisquotationreferstotheDiamondSutra,inwhichDipamkaraBuddha,duringaformerlifeofGautamaBuddha,prophesisedthathewouldonedayattaintoBuddhahood.“HuangPomeansthattheprophesywouldnothavebeenmadeifDipamkaraBuddhahadsupposedthatGautamaBuddha’senlightenmentwouldleadtotheactualattainmentofsomethinghehadnotalreadybeenfromtheveryfirst;forthenEnlightenmentwouldnothaveledtoBuddhahood,whichimpliesavoidnessofalldistinctionssuchasattainer,attained,non-attainer,andnon-attained.”*

TheTathagataisalsosupposedtohavesaid,“ThisDharmaisabsolutelywithoutdistinctions,neitherhighnorlow,anditsnameisBodhi.”AsPureMind,itistheprimalSourceofeverything,withouttheslightestdistinctionofselfnessorotherness,whetherappearingassentientbeingsorBuddhas,astheriversandmountainsoftheworld,whetherwithformorwithoutform.

*FromBlofeld’sfootnotestotheoriginaltext.Advaitapointsoutveryclearlythatwhatisnecessaryforthemetanoesis–

transformationorpara-vritti–tooccuristheapprehensionbytheapparentseekerofhisownutternon-existenceasanautonomousentity.Itisonlysuchapprehensionwhichcanleadtoacleansunderingoftheabominablechainofcontinuousconceptualisingintemporalphenomenality.ThisapprehensioncanrevealthenoumenalImmensity,theInfiniteIntemporality–thatwereallyare.Thisisbeyondthewordtoaccomplishbecausethewordisitselftheproductofphenomenaldualityandthusinevitablyrestrictedbytheparametersofthephenomenalframework.Apperceptionmusthappenbeforetheapparentseeker

canbeannihilated.Anotion-thought-wordaboutanobjectthatarisesinthemindisevokedor

producedbyanoutsidestimulusandreceivesits‘substance’frommemory.Thisishowthethought,theword,isborn.Thus,the‘reality’ofanyobject–asnearasachairorasdistantasastar–isnothingbutanimageinthemind,andthemindisnothingbutthecontentofConsciousness.Inotherwords,anobjectisperceivedbecauseofanimpressioninthemindwhichgathersitssubstancebyincrediblyrapidrepetitionsofthatimpression.Inscientificterms,eachrepetitionisa‘separatequantum’,andaseriesofsuchquantaconstituteswhatweknowas‘time’.

Whatweimagineasthe‘reality’ofanobjectisnothingbutacontinuousseriesofimpressionsfollowingoneanotheratincrediblespeed.ThebasisofboththemanifestationofobjectsaswellasthetimeordurationinwhichitoccursisConsciousness.

Allso-called‘reality’is,therefore,conceptual(thethought,theword)andphenomenal;anditisonlybythenegationofthisphenomenalconceptualisation(thewordsacrificingitself)thatnoumenality–thetrueRealitythatweare–canbeapperceived.Allthatispositiveandobjectiveisthehandiworkoftheword/thought.Itisonlywiththenegatingofconceptualisingthatthishandiworkcanbeerased,leavingonlyaphenomenalemptinessorvoid,whichrepresentsAbsoluteNoumenalPresence.Inthisstatethethoughtprocesshasended,resultingintheinconceivable,wherethethought/wordistotallyandindubitablybarred.

Itisimportanttorealisethatallthatisnecessaryistogetridofconceptualising,notignoranceassuchbuttheconceptofignoranceitself.FortheTruthtorevealitself–suddenawakening–allthatisnecessaryisthenegationofthemistakenidentificationasaseparateentitywithautonomyandvolition.Thereisnothingtobe‘achieved’becauseanyacquisitioncanonlybeoneofthepairofinterrelatedopposites.

Thetranscendingofconceptualisingcannothappenbysuppressingconcepts,butwiththeunderstandingthatthereisnothingtobeachieved;andthismeansabstainingfrompursuingdesires.Beingfreefrompurposefulintentionmeansbeingfreefromconceptualising;withoutvolition,ouractsbecomespontaneousand,therefore,freefromguiltandshame.Freedomorabstentionfromvolitionalactionincludesbothvolitionalactionandvolitionalnon-action.Suchabsenceofpositiveaswellasnegativevolitionalorconceptionalactivitykeepsthemindinastateofvacancy,fastingorequilibriumand,therefore,opentothesudden,spontaneousapperceptionthatleadstometanoesis–para-vritti–liberationfromconceptualbondage.

9.Thepeopleoftheworldregardonlythatasmindwhichsees,hears,feelsandknows,andarenotawaketothefactthatitisthePureMind,theSource,thatshinesforeveroneverythingwiththebrillianceofitsownperfection.TheydonotperceivethespiritualbrillianceoftheSource-Substancebecausetheyaretooblindedbywhattheyconsidertheirownsight,hearing,feelingandknowing.

Ifonlytheywouldgiveupallconceptualthinking,theywouldrealiseinaflashthatitisthatSource-Substancewhichmanifestsitselflikethesunascendingthroughthevoidandilluminatingthewholeuniversewithoutanyhindranceorboundaries.

Ifyoucontinuetoseektoprogressthroughyourownseeing,hearing,feelingandknowing,youwillfindyourwaytoMindcutoffandyouwillbelostwhenyouaredeprivedofyourperceptions.ItisnecessarytorealisethattheseperceptionshappenonlythroughthePureMind,thoughitneitherformspartofthem,norisseparatefromthem.Youshouldnotstartreasoningfromthoseperceptions,norletthemgiverisetoconceptualisingandobjectivising.

Above,below,andaroundyou,allexistsspontaneously.Neitherkeepyourperceptionsnorabandonthem,nordwellinthem,norclingtothem.ThereisnowherethatisoutsidetheBuddha-Mind.

ThereisnotasinglemomentwhenoneisnotconsciousofbeingpresentforthesimplereasonthatwhatweareinourconsciousstatecannotbeanythingotherthanConsciousness.Ourbondageis‘ignorance’,andthefactofthematteristhatweareconsciousofourignorance,andignorance,assuch,cannothaveanindependentexistenceornatureofitsownapartfromknowledgei.e.consciousnessofbeingpresent.

AccordingtoAdvaita,thebasicthemeofUnicity(non-duality),isthatAwarenessresidesintheAbsolutestate(avyakta):Consciousnessinrepose,notconsciousofItself.ItpervadestheinnerSelf(vyakta),whiletheouterselfortheindividual(vyakti)isthatstateofbeingwhereoneisconsciousbutnot‘Aware’.Inotherwords,theouterself(vyakti)isdelineatedbythephysicalbody,theinnerSelf(vyakta)byConsciousness,anditisonlyinpureAwarenessthattheAbsolute(avyakta)prevails.

Inotherwords,whenAwarenessisincontactwithanobject,aphysicalform,witnessingcomesintooperation:theobjectissensoriallyperceivedbutnotcomparedandjudged.Whentheindividualisidentifiedasaseparateentitywithvolition,thecontactwithanobjectisnolongermerewitnessingbutbecomesthe

individualentityobservingtogetherwithcomparingandjudging.Buttheveryimportantfactisthatthereisonlyonestate.Whencorruptedandtaintedbypersonaldoership,thestateiscalledtheego,theindividualentity;whenmerelytintedbyasenseofimpersonalPresence,ofanimatedConsciousness,itbecomesthewitnessing;whenitremainsinitspristinepurity,untaintedanduntinted,inprimalrepose,itistheAbsolute.

WiththearisingofConsciousnessinthatprimalstateofpureAwareness,whenConsciousnesswasnotconsciousofItself,thefirstthoughtarose:IAM,thedirectandimmediateimpersonalthought,whattheChinesesageShouHuitermed‘absolutethought’.

Inthewitnessingstate,dailylivingbecomesmerelywitnessingofeventsthattakeplaceinthislivingdream.Suchliving,inthemanofunderstanding,isoutwardlylikethatofanyotherindividual,butinwardlyitiswithoutanyidentificationofanyeventwithanyindividual,volitionalseparateentity.Anythoughtthroughsuchaseparate,volitionalentityobjectifieseverythingallthetime,becausethatisitsnatureandfunctioninwhatweknowasdailyliving.Itissuchobjectivisation,throughvolitionandthepursuitofdesire,thatisthecauseoftheconceptualbondagewithitsneedforliberationforthisconceptualentity,theego.

10.WhathappenswhenpeoplehearitsaidthattheBuddhastransmitthe‘DoctrineoftheMind’,istheymistakenlybelievethatitissomethingtobeachievedthroughthemind,throughthinkingandconceptualising,notknowingthattheMindandtheobjectoftheirsearcharethesame.

ThefundamentalDharmaisthesuddeneliminationofconceptualisingandobjectivising,andforthispurposethemindcannotbeusedtoseekthePureMind.Itislikeamanlookingforhisspectacleswhenhehaspushedthembackonhisforehead.Allthatanyonecandoismerelypointouttohimthathehadneverlosthisspectaclesandtherewasnoquestionof‘finding’hisspectacles.Itispreciselybecauseofthismistakethatpeoplekeepindulginginvariousachievementsandhardpractices,expectingtoattainSelf-realisationthroughsuchgraduatedpractices.

Thevariousmethodsthatareusuallyrecommendedcannotbecomparedtothesuddeneliminationofconceptualthinkingbythetotalunderstandingthattheresimplycanbenothingatallwhichhasabsoluteexistence–nothingonwhichtolayhold,nothingonwhichtorely,nothinginwhichtoabide,nothingsubjectiveorobjective.ItisforthisreasonthattheBuddhaissupposedtohavesaid,“Itrulyattainednothingfromcomplete,unexcelledEnlightenment.”Actuallyitwasindeedbecausehefearedthatthetruthwastoosimpleforpeopletoaccepteasily,thathemusthavefeltcompelledtodrawuponwhatisseenwiththefivesortsofvisionandtospeakwiththefivekindsofspeech.

WhatisrepeatedveryofteninAdvaitaisthefactthatthereisnobasicdifferencebetweenthemanifest(vyakta)andtheUnmanifest(avyakta),justasthereisnoessentialdifferencebetweenlightanddaylight.Theuniverseisfulloflight,butthatlightcannotbeseenunlessitisreflectedagainstasurfaceasdaylight;whatthedaylightrevealsistheindividualentity(vyakti).Theindividualentityisalwaystheobject(althoughthesenseofdoershipmakeshimthinkheisthesubjectandtheotheristheobject).TheindividualisalwaystheobjectwhileConsciousness(asthewitnessing)istheSubject.

Theworld,thoughitappears‘real’,ismerelyanappearancewithinConsciousnessandsotheworldcanbesaidto‘appear’butnotto‘be’.Theappearancethatispresent–thepresenceofphenomenon–canonlyhappenintheabsenceofthenoumenon.Theworld,andthephenomenatherein,arethusthetotalityoftheknownintheimmensityoftheunknownpotential.InConsciousnesstheworldandthephenomenaappearanddisappear,butallthere

ISistheimpersonal‘I’.Beforeallbeginningsandafterallendings,‘I’amtheeternalWitness:‘me’,‘you’,‘he’and‘she’aremereappearancesin‘I’,orConsciousness.

Inotherwords,anythingsensoriallyperceivedisinrealitynotsomethingthathasactuallyhappenedasanexternaleventorexperience,butisonlysomethingthathastakenplaceasamovementinConsciousness.Whatismoreimportantisthefactthatnotonlyiseverythingnotexperiencedbya‘you’,butthat‘you’asaseparateentityjustdonotexist.Whenaflagfluttersinthebreeze,itisneithertheflagnorthebreezethatisofanysignificance,becauseboththeflagandthewindarethecontentsoftheConsciousnessinwhichtheeventtakesplace.

Ignorance,assuch,doesnotexist.Anillusionorhallucinationisonlyaphenomenon,ahappening;inrealitythereisnosuchthingbecausebefore,duringandaftertherealisationthatitwasanillusion,nothinglikeiteverexisted.Similarly,thereisnosuchthingasadreamexceptasaphenomenon,asahappening,anapparentfunctionofdream-ING;theobjectsperceivedbythesensesthereinarenotindependententitiesatall.Whenthesupposeddreamerwakesupfromsleep,thedream-INGends,andthehopesandfearsofanyofthedreamedcharactersaretotallynon-existent.Soalso,inthislivingdreamoflife,theawakenedsagerealisesthatallthecharacters,includinghimself,arenothingbutphenomenalobjectsofthedreamer-Sourceintheobjectivi-sationinConsciousnessthatthis‘dailyliving’is.

Nothinghasactuallyhappened:onlywaveshaveappearedontheexpanseofwater.Nonetheless,intheprocessofunderstanding,itisnecessarytobeclearaboutthedifference,notionalthoughitbe,betweentheAwarenessoftheAbsoluteNoumenonandtheConsciousnessinwhichthephenomenalmanifestationoccurs.ManifestationisthereflectionoftheAbsolute,butthereflectionofthesuninthedewdropisnotthesun.Indeepsleep,intheabsenceofobjectivisation,thereisnoapparentuniverse,butweARE,becauseonawakening,weknowthatweweresleeping.Inotherwords,what-we-AREandtheapparentuniversearedualinpresence(whenConsciousnessispresent,asinthewakingstate)andnon-dualinabsence,separateinconceptualisationbutinseparablewhenunconceived.

Itisconceptuallyimpossibletocomprehendwhat-we-AREbecausemindcannottranscenditselftobecomeMind.Allthatwecandialecticallyconcludeisthatforanythingtobecomprehended,theremustnecessarilybeacomprehender.Itisthiscomprehender,whoconsidershimselftobeinbondageandseeksliberation,whoiscaughtinaperpetualregression.Inthedualityofthesplit-mind(subject-object),inwhichthecomprehendingsubjectinturnbecomes

theobjectofanothercomprehender,the‘who’cannotbeeliminated.Thecrueljokeisthattheconceiver-ego,comprehendingthattheegomustdisappear,cannoteventhinkthat‘he’isnot,becausebytheveryactofsayingsoheadmitsthatheisverymuchthere.

Thefactofthematteristhat,unfortunately,inthestudyofAdvaita,toomuchimportancehasbeengiventothefactthatthereis,inreality,noindividualentity,thattheegodoesnotexist.Thefactofthematteristhattheegocanneverbeunawareofthefactthatheexistsasanindividualentity,whohastolivehislifeinthecircumstancesinwhichhehasbeenplaced,andfacethepains,trialsandtribulationsoflife.He,therefore,findsitextraordinarilydifficulttoacceptthattheegodoesnotexist.

Notenoughimportancehasbeengiventotheveryimportantfactthatthebondagethattheegofeelsisbasedonthesenseofvolitionanddoershipthattheegobelievesin.AsthesageAshtavakratellshisroyaldisciple,KingJanaka,“Youhavebeenbittenbythedeadlyblackserpentoftheegoandyouthereforeconsideryourselfthedoer.Drinkthenectarofthefaiththatyouarenotthedoerofanydeed,andbehappy.”

Andyetitisfirmlybelievedbythehumanbeingthatheisthedoerofhisactions.Aslongasthisconditionremains,solongasthereisidentificationwithaphenomenalobjectasanindividualautonomousdoer,solongwillthebondagecontinue.Humanbeingsmaythinkthatthey‘live’theirlives,butinfactlivesarebeinglivedaspartofthetotalfunctioningoftheentirephenomenalmanifestation.Alleventstogetherconstitutethefunctioningofthemanifestationaccordingtotheinexorablechainofcausation,whichcannotleaveanyroomforindividualvolition.Individualvolition,everyindividualdoingwhateverhethinksheshoulddoinanygivensituation,doesexistasapartofthemechanismofdailyliving,butnooneeverhasanycontrolovertheresultsof‘hisactions’.

ItisforthisreasonthatthesageAshtavakrarefersto‘faith’astheonlyremedyforthesnakebiteofdoership–thefaiththatthehumanbeingexistsnotasanindividualentitybutasaphenomenalobject,throughwhichtheNoumenonactsastheOneSubject.Suchfaithbringsaboutthespontaneousandsuddenunderstandingthat‘I’,theNoumenon,istheonlySubjectandthephenomenalmanifestationistheobjectiveexpressionoftheOneSubject–‘I’.‘I’amtheimpersonal,UniversalConsciousnesswithinwhichhasspontaneouslyarisenthetotalityofthephenomenalmanifestation.

11.StudentsoftheWaymustbeabletoaccepttotallythatthebodyisneither‘self’noranindividualentity,thatthefourelementscomprisingthebodycannotconstitutethe‘self’,andthatthe‘self’isnotanindividualentity.Moreover,thefiveaggregatescomposingthe‘mind’–not‘Mind’–donotconstituteeitherthe‘self’oranentity.Therefore,itmustbeacceptedthattheso-calledindividualmindisneither‘self’noranentity.

Thefivesenseorgansandthebrain,withthesixtypesofperception,andthesixkindsofobjectsofperception,constitutingthesensoryworld,similarlydonotconstituteeitherthe‘self’oranentity.Theeighteenaspectsofsenseare,separatelyandtogether,void.

Thereisonly‘Mind-Source’,ofabsolutepurityandwithoutanylimitofanykind.

AccordingtoAdvaita,intheoriginalstateoftheTotalityofthepotentialorpureSubjectivity,thereisanutterabsenceofobjectivity;therefore,therecanbenoquestionofanyoneoranythingfeelingthesenseofbeingpresent.OnthatstateofUnicity,thesenseofPresencearises(IAM–Consciousness)andsimultaneouslybringsforthuponItselfthetotalityofthemanifestation,alongwiththeconceptsofspaceandtimeinwhichthephenomenacanbeextended.

ThisImpersonalConsciousnessuponwhichthephenomenalmanifestationtakesplaceis‘pureknowledge’;ignoranceisthatstatewhentheImpersonalConsciousness–IAM–afterobjectifyingitselfinthedualityofmanifestationassubjectandobject,becomesidentifiedwitheachsentientbeingastheindividualego-doer,andthe‘me’-conceptiscreated–‘me’asopposedtothe‘other’.Itisthisegowiththesenseofpersonaldoershipthatisthebondagefromwhichliberationissought.

LiberationistherealisationofUniversalorImpersonalConsciousnessasourtruenature:thephenomenalobjectwithwhichConsciousnesshasidentifieditselfismainlyanaberrationoranillusion,merelyanappearancewhichcannotpossiblyhaveanyindependentnatureofitsown.

Identificationwithaseparatebody-mindorganismasaseparateentitythroughconceptualisingmaybeconsideredasignorance;soitmightbeassumedthatwiththedawnoftheUltimateUnderstanding,notonlyignorancebuteventhebondageofconceptualisingisannihilated.Buttheproblemisthatwhileinignorancetheindividualidentifiedhimselfwiththebody,aftertheignoranceisgone,heidentifieshimselfwiththeBrahman,theImpersonalConsciousness,

andsays“IamBrahman.”Butunderneathbothidentitieshidestherealculprit,theautonomousindividual.Anygainisnogainatallifitisstillintherealmofdualityandconceptualising.

Anaverageindividualisfirmlyidentifiedwithhisbodyandistotallyignorantabouthistruenature.Identificationwiththebodyissofirmlyentrenchedthatitprevailsnotonlyinthewakingstatebutalsointhedreamstateandthedeepsleepstate.ThethreestatesofConsciousnessareidentified,inAdvaita,withthethreestatesofspeech:vaikhari(thespokenword)withthewakingstate,madhyama(thestageofthinkingpriortothesoundofthespokenword)withthedreamstate,andpashyanti(thestageofsubconsciousthinking)withdeepsleep.Thefourthstateisparaa(thethoughtIAM),whichisassociatedwiththeImpersonalConsciousness.

Thedepthofthebody-identificationisseenfromthefactthatthesleeperwakesupevenfromdeepsleepwhencalleduponbynameloudlyenough.Whenthedeepunderstandinghappens,thereisfirmdisidentificationinallthethreestatesofConsciousness.ThattheindividualjivaissupposedtobecomeonewithShivathroughdisciplinarypractices,accordingtoestablishedbelief,isratherinaudaciousbecausethejivahasalwaysbeenonewithShiva,andtherecanbenoquestionof‘acquiring’anyonenesswithShiva.Allthathappensisthattheindividualinsteadofbelievingthatheisthebody,nowbelieves“IamBrahman.”Actually,ourtruenatureisThatwhichhasbeenpriortobothknowledgeandignorance.Anydisciplinaryeffortwouldnecessarilyinvolveaconceptual‘me’,thepseudo-subjectwhichitselfisthebasiccauseoftheconceptualbondage.

Toreturntothebasics,thereisonlytheInfinite,IntemporalAbsolute–totallyunconditioned,extremelydevoidofanyidentityorattributeandthusnotawareofItself.Theverythoughtofawareness,ofa‘me’–totallydifferentfrom‘I’astheAbsolute–isinstantbondagewhosedurationisidenticalwiththatoftheconceptual‘me’.Thus,bondageispurelyconceptualandconsequentlysoisthefreedomfromthisconceptofbondage.

Theconceptofa‘me’comesintoexistencewhentheUniversal,ImpersonalConsciousnessobjectifiesItselfintothemanifestationasphenomena,andidentifiesItselfwitheachhumanphenomenonasthesubjectofallobjects.Thispseudo-subjectivisingofpureSubjectivity,regardingItasa‘me’,isspecificallywhatconstitutesbondage.The‘me’-conceptastheindividualdoeritselfisthebondagefromwhichliberationissought.

Thebondageconsistsoftheassumptionofbeingthesubjectoftheobjectsperceived.Inotherwords,thebondageissimplyconsideringthesubject-objectandtheobject-objectasrealandseparate,and,ofcourse,liberationconsistsof

there-establishmentofbothasmereconceptualappearancesinsteadof‘Reality’.Liberationreallyconsistsinrealisingthereneverwasanybondagebecausethereneverwasanyseparateentity-doertobebound.

12.Thereissensualeatingandwiseeating.Whenthebodysuffersthepangsofhungerandisprovidedwithfoodthatisnecessary,itiscalledwiseeating.Ontheotherhand,providingfoodbasedongreedandgluttony,delightbeingtakenintheflavoursandthevariety,youarepermittingthedistinctionswhicharisefromwrong,mistakenthinking.Seekingtogratifytheorganbeyondthenecessaryqualityandquantity–iscalledsensualeating.

Thesixsensesmustnecessarilybeusedindailylivingintheordinarycourse,butusingthemforsensualdelight,beyondwhatisnecessaryforone’swell-being,wouldnotberight.

Thevariouseventsinone’sdailylivingdonotexist,accordingtoAdvaita,otherthanasmovementsinConsciousness.TheessentialdifferencebetweentheordinarypersonandtheapparentlySelf-realisedpersonisthattheordinarypersonreactstoallevents,decideswhichonesarepleasantandwhichonesarenot,andpursuesthepleasantonesandtriestoavoidtheunpleasantones.TheapparentlySelf-realisedpersonlivesnon-volitionallyandacceptseventsastheyhappenasGod’sWillandaccordingtotheCosmicLaw.

Forallpracticalpurposes,intheeyesofthebeholder,thereisnoapparentdifferencebetweenanordinarypersonandanapparentlySelf-realisedpersonintheactualexperienceoftheusualsenseobjects,butthereisabasicdifferenceintheirrespectiveattitudes.Bothbody-mindorganismshavenaturalpreferences,basedongenesandconditioning;bothenjoytheexperiencewhenthepreferenceissatisfied,butifthepreferenceisnotsatisfiedtheapparentlySelf-realisedpersonacceptsthesituation,whiletheordinarypersonpursueshispreferencesandexperiencesfrustration.

Inotherwords,theapparentlySelf-realisedpersondoesnothankeraftermorepleasureindailyliving,nordoesheresistwhatevercomeshiswayassenseobjects.Wantingsomethingpositivelyornotwantingsomethingnegativelyarebothaspectsofvolition,andinthecaseoftheapparentlySelf-realisedpersonthereisabsolutelynovolition.Hissensorialapparatusrespondstoanexternalstimuluswithouttheinterventionofthemind.Heliveshislife‘likeadryleafinthebreeze’.HeknowsthathislifeisbeinglivedaccordingtoGod’sWillortheCosmicLaw,likeeveryone’slife,andmerelywitnesseslifehappeningnaturally.

13.ThosewhoseekenlightenmentthroughhearingtheDharma–knownasShravakas(“theonewhohears”)–allowconceptstoariseintheirmind,insteadofseekingintuitiveknowledgebyeliminatingconceptualisinginthemind.TheymayattaintoBuddhahoodonlyafteraninfinitelylongduration.TheSupremeWayistoawakensuddenlytothefactthatyourownMindistheBuddha,thattherecanbenothingtobeobtainedorevenasingledeedtobeperformed.

ThestudentsoftheWayhavetorealisethatgettinginvolvedinasinglethoughtcouldraiseabarrierbetweentheWayandyourself.TobeaBuddhameansnoobjectivisingfromthought-instanttothought-instant,noactivityfromthought-instanttothought-instant.Youneedstudynodoctrineswhatsoeverbutonlylearntoavoidseekinganythingorgettingattachedtoanything.

ThatwhichisneitherbornnordestroyedistheBuddha.Mindisunbornwhennothingissought;Mindisnotdestroyedwhenthereisnoattachmenttoanything.

Theeighty-fourthousandmethodsfordealingwiththeeighty-fourthousandformsofdelusionaremerelyfiguresofspeechtoattractpeopletowardtheGate,butthefactofthematteristhatnotasingleoneofthemhaveanyrealexistence.TheDharmameansrelinquishmentofeverything,includingtheDharmaitself!

“HuangPosometimesimpliesthatHinayanafollowersalsopaytoomuchattentiontotheliteralmeaningofthescriptures,therebynotbeingabletobeopentointuitiveknowledgethrougheliminatingconceptualising.Thosewhoareabletoavoidconceptualisingdonotneedthescripturesatall.”*

*FromBlofeld’sfootnotestotheoriginaltext.

AccordingtoAdvaita,theSourceisthepotentialplenum,pureSubjectivity,totallyuntouchedbyobjectivity,andItthereforecannotbeconceivedasanobject.Phenomenallyitcannotbeconceivedandfromthenoumenalpointofview,itistheverysourceofphenomenalconceptuality.

NoumenonistheeternalSubject,thecauseandthesourceofallphenomena.Itcannotbeaffectedbyeitherspaceortime,whicharebothconceptualaspectsofmanifestation.Whatismore,evenconsideringitas‘IT’or‘Subjectivity’isalsoaconcept.Thisinconceivablestatecanonlybe‘conceived’as‘I’–anon-entity,eternallypresent.

Themostimportantconsequentialcorollaryofthisconceptof‘I’astheeternalSource-Subjectisthatalloftheinterrelatedopposites–theseerandthe

seen,thehearerandtheheard,thehaterandthehated,theloverandtheloved–areallobjectswithinphenomenalduality.Thisistherealbasisofbhakti:theworshipperandtheworshippedaredualonlyinphenomenality,butasthe‘I’-Subject,theybothcanonlybethenoumenalUnicity.

TheUnicityofthepotentiality,the‘I’-Subject,getsdichotomisedinthemechanismofmanifestationassubjectandobject,althoughallarephenomenalobjectsinmanifestation.WhentheUltimateUnderstanding–metanoesisorpara-vritti–occurs,thepseudo-subjectceasestobeanobject.Itbecomesvoidbythesuperimpositionoftheoppositesandthroughthisvoidreturnstotheoriginalpotentiality,the‘I’-Subject.Itisunderstood,ofcourse,thatthisitselfisaconcept–onlyapointer–becausephenomenallythispotentialitycanonlybetotalabsence,andnoumenallyitcanonlybetotalPresence.

Theobjectivevoidisthesubjectiveplenum;theobjectivenothingnessisthesubjectivefullness.

The‘I’-Subjectcannotbecomprehendedbecauseotherthanthe‘I’-Subject,therecannotbeanycomprehender!Thistotalpotentiality,thenoumenal‘I’-Subject,byitsverynatureisincognisable,likeamirrorwhichreflectsbutdoesnotretain.Itisincognisablepreciselybecause‘It’isallthatweallare.

14.AllthatthestudentsoftheWayneedtoremember,inordertobesuccessful,isnottogetattachedtoanysinglethingbeyondtheMind.

TosaythattherealDharmakayaoftheBuddha–thehighestofthethreeBodies,synonymouswiththeAbsolute–resemblestheVoidisanotherwayofsayingthattheDharmakayaistheVoid,andtheVoidistheDharmakaya–theyareoneandthesame.ButifyoudefinethatDharmakayaassomethingexisting,thenitisnottheVoid;andifyoudefinetheVoidassomethingexisting,thenitisnottheDharmakaya.

Therefore,refrainfromanyobjectiveconceptionoftheVoidortheDharmakaya.Thesetwodonotdifferfromeachother.NoristhereanydifferencebetweenBuddhasandsentientbeings,orbetweenNirvanaandsamsara,orbetweenBodhianddelusion.OrdinarypeoplelooktotheirsurroundingswhilethetrueseekerslooktoMind,butthetrueDharmaistoignorethemboth.

Humanbeingsareafraidtoforgettheirminds,beingafraidoffallingthroughtheVoidwithnothingtoholdonto,becauseoftheirignorancethattheVoidisnotreallyvoidbuttherealmoftherealDharma:thespirituallyenlighteningnaturethatiswithoutbeginning,asancientastheVoid,subjectneithertobirthnordeath,neitherexistingnornotexisting,neitherpurenorimpure,neitheryoungnorold,neithersilentnorclamorous,havingneithersizenorform,neithercolournorsound,andoccupyingnospace.

Thisspirituallyenlighteningnaturecannotbesought,orcomprehended,orexplainedinwords,ormateriallycontacted,orachievedbymeritoriousdeeds.ThisnatureisMind,theBuddha,theDharma,sharedbyalltheBuddhasandBodhisattvas,togetherwithallthingspossessedoflife.Thisisthetruthandanyotherthoughtwouldbewrong.Therefore,immediatelyrefrainfromallconceptualising.Onlyatotal,tacitunderstandingisnecessary:anymentalprocessmustleadtoerror.Allthereis,isatransmissionofMindbyMind.Becarefulnottolookoutwardtomaterialsurroundings:thatwouldbelikemistakingathiefforyourson,givinghimawarmwelcomeandenablinghimtosneakawaywithyourmostvaluablepossession–thekeytotheriddleoflifewhichunlocksthegateofNirvana.

AccordingtoAdvaita,ShivaandShaktiareessentiallythesame.Themanifesteduniverse,beingthemirrorisationorobjectivisationoftheUnmanifest,cannotbeanythingdifferentfromtheUnmanifest.Although

phenomenaaresensoriallyperceptibleand,therefore,‘present’or‘real’,thenoumenon(beingthepotentialplenum)mustnecessarilybetheAbsoluteAbsenceonwhichthepresenceofphenomenalityappears.AtthesametimeAdvaitadescribestheindescribableintermswhichshowthatSat-Chit-Ananda,thethree-in-oneaspectoftheunmanifestpotential,isindirectcontrasttotherelevantaspectsofthemanifestuniverse.

Thesimpleexplanationisthatthisdescriptionwouldcertainlynotbenecessaryiftheessentialidentitybetweentheinterrelatedoppositeshadbeenperceivedbytheseeker.Itsohappens,however,thatweidentifyourselveswithwhat-we-think-we-are–individualphenomenalentities.Wethinkintermsofacogniserandtheobjectcognisedasbeingthingswithsubstance–real.Suchthinkingcloudsthefactthatwhat-we-AREisnotanobjectbutpureSubjectivity:thecognise-ING,thefunction-INGofthetotalmanifestation.Boththecogniserandthecognisedobjectareessentiallymereappearancesorhallucinationsinthetotalityofthemanifestation,theobjectivisationoftheonlySubject.Theconsequenceofthismistakenidentityisbondage–suffering–miseryfromwhichliberationissought.ItisagainstthisbackgroundofbondageandsufferingthattheconceptofSat-Chit-Anandahasbeenputforth.

Weareconditionedtoconsider‘real’asonlythatwhichcanbesensoriallyperceived,butthefactofthematteristhatwhateverissensoriallyperceivableisphenomenal:merelyanappearanceextendedinspace(forthethree-dimensionalvolume)andextendedinduration(sothatwhatisextendedinspacemaybeperceivedandmeasured).Thisveryfactoraboutaphenomenonmakesitanobjectthatissubjecttoageandchangei.e.asat,asopposedtotheUnmanifestAbsolutewhichisSat(changeless,eternalBeingness).ItisthusthatthetemporaluniverseandIntemporalitywouldappeartobedifferentandopposite,thoughinfacttheyarenot.Intemporalityisthetemporaluniverse,butitisnotsensoriallyperceptiblebecauseitisnotextendedinspace-time.TheIntemporal,theUnmanifest,isnotanobjectbutpureSubjectivity.Noobjectiveattributessuchascon-ceptualityoraffectivitycanbeappliedtoit.

When‘I’,pureSubjectivity,remainsintheintemporalityofthepresenceofeachKshana(generallyunderstoodasasplit-second,butstrictly,“the90thpartofathought,the4500thpartofaminute,duringwhich90peoplearebornandasmanydie”),therecanbenoobjectivedurationinwhichtoexperienceeitherpainorpleasure,andequanimityprevails.ButwhentheKshanasgethorizontallyconnectedintoduration,thesubjectiveWhole-Mindgetssplitintoobjectivetemporalityandthedualityofsubject-object:‘me’andthe‘other’.

Onlyanobjectcansuffer;allphenomenaareobjectsand,therefore,susceptibletosuffering.Noumenon,beingSubjectivity,isinvulnerableto

sufferingandis,therefore,Ananda,happinessthroughpeaceofmind–Sukha-Shanti.Thesentientbeingisidentifiedconsciousness,butfunda-mentallyisConsciousnessasSubjectivity.Theego,theindividualentity,forgetsthisbasicfactand,therefore,suffersbondage.Notsubjecttotimeandspace,andnotperceptibletothesenses,‘me’andthe‘other’areboththeNoumenon,theImpersonalConsciousnessthatistheSubjectoftimeandspace.But,allthatisperceptibletothesensesisthephenomenonthatthe‘me’thinksheis.ThisisthemainreasonfortheconceptofSat-Chit-Ananda:toremindtheindividualentityofhisorigin.

15.‘Abstinence’,‘calm’and‘wisdom’existonlybecauseoftheexistenceof‘greed’,‘anger’and‘ignorance’.Thus,withoutillusion,howcantherebeEnlightenment?Therefore,Bodhidharmasaid,“TheBuddhaenunciatedallDharmainordertoeliminateeveryvestigeofconceptualthinking.IfItotallyrefrainedfromconceptualthinking,wouldtherebeanyuseoftheDharma?”

Therefore,allthatisnecessaryistoattachyourselvestonothingbuttheoriginalsourceofallthings:thepureBuddha-Nature.

IftheVoidcouldbeadornedwithcountlessjewels,wouldtheyremaininposition?TheBuddha-NatureistheVoid,andifyouweretoadornitwithinestimablemeritandwisdom,theywouldnotremainthere;alltheywoulddoistoconcealitsoriginalNatureandmakeitinvisible.CertainBuddhistsectsattachgreatimportancetotheacquisitionofmeritandknowledge,butthisimpliesadualisticconceptofRealitywhichtheZenteachingconsiderstobeaninsurmountableobstacletotherealisationoftheOneMind.

ZenBuddhismwarnsagainstanothertypeofdualism–thatwhichiscalledtheDoctrineofMentalOrigins.ThisdoctrinepostulatesthatallthingsarebuiltupinMindandthattheymanifestthemselvesuponcontactwiththeexternalenvironment,andceasebeingmanifestwhenthatenvironmentisnotpresent.Butitisnotcorrecttoconceiveofanenvironmentthatcouldbeseparatefromthepure,unvaryingnatureofallthingsintheMind.

Thereisawarningagainstanothersect:theMirrorofConcentrationandWisdom.Thisrequirestheuseofsight,hearing,feelingandcognising,whichleadtosuccessivestatesofcalmandagitation.Buttheseinvolveconceptionsbasedonenvironmentalobjects;theyaretemporaryexpedientspertainingtothelowercategoriesof‘rootsofgoodness’.Rootsofgoodnessarebelievedbythosesectstobe‘Enlightenmentpotentials’ofvaryingdegreesofstrengthwithwhichindividualsarereborninaccordancewiththevaryingmeritsgainedinformerlives.

Thiscategoryof‘rootsofgoodness’merelyenablespeopletounderstandwhatissaidtothem.Ifyouwishtoexperience,youmustnotindulgeinsuchconceptions.TheyareallenvironmentalDharmasconcerningthingswhichareandthingswhicharenot,basedonexistenceandnon-existence.

Avoidconceptsofexistenceandnon-existenceconcerningeverything,andthenyouwillapperceivetheDharma.

AccordingtoAdvaita,one’srealnatureisneitherknowledgenorignorance,

bothbeinginterrelatedconcepts,butpureWisdom,beyondallconceptualisation.Thereisneitheranobjectivenorasubjectiveself;thereisonlynon-objectivity.

Phenomenally,thesubject-objectrelationshipisthedualityof‘self’andthe‘other’,thedualaspectsoftheconceptwhosesourceistheNoumenon.Objectsarenon-existentsincetheyhavenoexistenceornatureindependentoftheirnoumenalSource.Thismeansthatthesubject(inthesubject-objectrelationship)isalsonon-existentand,therefore,thereisreallynoquestionofanysubjectperceivingitsobjects.Thereisonlypuresee-INGasthefunctionalaspectoftheobjectivisationoftheNoumenon.

Theveryideaofseeingone’struenatureisbasedonacognisercognisingthetruenatureofthecogniserhimself.Theideaoftruenatureisitselfaconcept,asistheideaofacogniser,becausehewouldbetheconceiveroftheconcept.Howthencanaconceptcogniseanotherconcept?Therealrealisationcanonlybethatwhat-one-ISistheabsenceof‘oneself’asanautonomousentitywithvolition:totalabsenceofthenotion(orcognition)oftheabsenceofhimself.Inotherwords,itisonlyinthetotalabsenceofoneselfthattherecanbetotalpresenceofwhat-one-IS.

Theideaofaseekerisbasedona‘me’thinking,doing,worshipping,meditatingetc.whereasmetanoesisorpara-vrittihappensspontaneously;thereisno‘who’toachieveitbymeansofpersonaleffort.Allthatonecandoisperhapstopreparethenecessaryconditionsforitshappeningbythesurrenderofone’sdoership,whichistantamounttodisidentificationwiththephenomenalautonomousentity.Inotherwords,itmustbeapprehendedthatallphenomenalevents(includingeffortstoseekoutone’struenature)constituteonlyashadow-play.What-we-AREisthatnoumenalitywhichenablesusassentientbeingstoapprehendanythingatall.Indeed,wearethatapprehendingitself(withouttheconceptualdualityoftheapprehenderandthatwhichisapprehended).Apprehending,assuch,isthefunctioningaspectoftheobjectiveexpressionofthenoumenaland,therefore,isnoumenalinnature.

ThetraditionalHinduconceptoftheindividualmergingwithShiva,theNoumenon,impliesanessentialdualitybetweenthat-which-we-think-we-areandThat-which-we-ARE,whereasthisdualityispurelyconceptual,likethatofthewaveandthewater;thewaveandthewaterdonotneedtobejoined,thewavemerelysubsidesintowater.

Wherebondageandfreedomareconcerned,itisreallyamatterofnegation–abandoningsomethingratherthandoingsomethingpositive,becauseeventhesearethemselvesconceptsintimatelyinvolvedwiththeillusionoftheindividual.Or,moreaccurately,itisneitheramatterofdoingsomethingnorofnotdoingsomething,butofmerelySEEINGthingsastheyare,BEINGwhatwe

ARE,LIVINGaswhat-we-ARE.InsuchSEEING–BEING–LIVING,thereisno‘who’atall,onlynoumenalliving–enlightenedliving.

Solongasthereisa‘me’thinking,feelingandreactingasanautonomous,independententity,therecannotbeanydifferencebetweenignoranceandenlightenment.Bothwouldbeinterrelatedconceptsappliedtoanotherconcept,theindividual.Whentheindividualentityisseenforwhatitis–amereappearance–ignorancecannotremain,andwherethereisnoignorance,thereisnoneedforanyknowledgeorenlightenment.

16.FromthetimewhenBodhidharmaarrivedinChina,itissaidthathespokeonlyoftheOneMindandtransmittedonlytheoneDharma,neverspeakingofanyotherDharma.ThatDharmawasthewordlessDharma,andthatBuddhawastheintangibleBuddha,sincetheywereinfactPureMind,thesourceofallthings.ThisistheonlyTruth.Prajnaiswisdom;wisdomistheformlessoriginalMind-Source.

AstudentoftheWay,byinvolvinghimselfinevenasinglesamsaricthought,fallsamongdevils.Ifhegetsinvolvedinasinglethoughtleadingtodualisticperception,hefallsintoheresy.Toholdthatthereissomethingbornandtotrytoeliminateit,istofallamongtheShravakas:“HinayanistswhoaredualistsinasmuchastheyseektoovercometheirsamsariclifeinordertoenterNirvana;whileZendoesnotacceptsamsaraasotherthanNirvana.”*

ToholdthatthingsarenotbornbutcapableofdestructionistofallamongthefollowersoftheMiddleVehicle.Nothingisbornandnothingisdestroyed.Awaywithyourdualism,yourpreferencesanddislikes.EverysinglethingisjusttheOneMind.Whenyouhaveperceivedthis,youwillhavemountedthechariotoftheBuddhas.

*FromBlofeld’sfootnotestotheoriginaltext.

AccordingtoAdvaita,theveryfirstthoughtisthearisingofConsciousness–IAM–andthisthoughtisimpersonal,directandimmediate(thereisnoquestionofignoranceorknowledge).Itistheobjectivisationofwhat-we-ARE.Thisimpersonalthoughtmakesforlivingwithoutidentificationwithanyseparatedoer-entity.Theotherkindofthought,totallydifferent,arisesafterConsciousnesshasidentifiedwithaparticularformasaseparatesuppositionallysubjectiveentity;itisinthisidentifiedentitythatthequestionsofignoranceandknowledge,bondageandliberationarise.Anythoughtproceedingthroughtheintermediaryofsuchanentityobjectiviseseverythingallthetimebecausethatisitsnatureandfunction.Suchthought,however,canonlycreatebondagebecauseitisnotanobjectivisationofwhat-we-ARE:itistheseparation,duetovolition,of‘self’andthe‘other’,whichisthebasisofignoranceandknowledge.

Oncethinkingasanindividualceases,afterthetotalsurrenderofvolitionanddoership,objectivisationalsoceasesbecauseeverythingisseenasahappeningaccordingtoGod’sWill/theCosmicLaw,andneitherignorancenor

knowledgehasanysignificance.Thereisasignificantdistinctionbetweenknowledgeandknowing.Itmay

besubtlebutitisclear–knowledgecomesfromoutside,knowingiswithin.Knowledge,astheinter-relatedoppositeofignorance,isintherealmoftemporalconceptualisingwhereasknowingisdirect,intuitive,withoutanyintermediacyofthinking.Onedoesnotsay“IthinkIamaliveandpresenthere.”Oneknows.

Wherethereisknowing,knowledgedisappears.Itwouldbeuselessforanyonetogotoaguruwithoutleavinghis‘luggageofconceptualising’elsewhere.Itisonlyavacantorfastingmind–and,therefore,analertmind–inwhich‘Knowing’canhappen.

17.Peoplefeeldesireandhatredbecausetheyindulgeinconceptualthinkingbasedonphenomenalobjects.Ifconceptualthinkingceases,phenomenalobjectsbecomevoid.Butifyoutrytoeliminatephenomenawithoutfirststoppingconceptualthinking,youwillnotonlyfailbutintensifyitspowertodisturbyou.

Inotherwords,allthingsjustdonotexist,andallthereis,isintangibleMind.ThereisonlyoneReality,neithertoberealisednorattained.Tobelievethatyouareabletorealisesomethingorattainsomethingistobearrogant.ThemenwhoflappedtheirgarmentsandleftthemeetingasmentionedintheLotusSutrawerethosewhothoughttheyhadunderstoodallthattherewastobeunderstood,andweresmuglysatisfied.

Therefore,theBuddhasaid,“ItrulyobtainednothingfromEnlightenment.”Thereisjustamysterioustacitunder-standingandnomore.

TheverycoreoftheAdvaitateachingiscontainedinwhatthesageAshtavakrahassaid:

“Ifyoudetachyourselffromtheidentificationwiththebody,andremainrelaxedinandasConsciousness,youwill,thisverymoment,behappy,atpeaceandfreefrombondage.”

Thesagehadrealisedthathisroyaldisciple,KingJanaka,wasatastageofspiritualadvancementwhereacertainblockhaddevelopedandthatblockcouldonlyberemovedbyapowerfulblasting.Andwhatissaidinthisversedidexactlythat:thesuddentransformationofKingJanakaintotheFinalUnderstanding,theultimateKnowing.

Thewords“remainrelaxedinandasConsciousness”formtheverybasisoftheAdvaitateaching.Thereisnoprescriptionofanyrigoroussetofpracticesanddisciplines.Allitneedsforenlightenmenttohappenisaclearunderstandingandacceptanceofadimensiontotallydifferentfromintellectualcomprehension.Whatintellectualcomprehensionbringsaboutisabeliefinwhatiscomprehended,butanintuitiveapperceptionisbasedonfaiththatisconfirmedintheexperienceoflife.Intellectualcomprehensionisbasedonargumentation,logic,effortandconflict.Intuitiveappercep-tionisbasedonacertaininescapableinevitability,arelaxedacceptanceof‘what-is’,totallyfreeofanydoubtoropinion.

18.Ifanordinaryman,whenheisabouttodie,couldseethefiveelementsofConsciousnessasvoid,thefourphysicalelementsasnotconstitutingtheindividualentity,theRealOneMindasformlessandneithercomingnorgoing,hisnatureassomethingnotbeginningwithhisbirthandendingwithdeath,butasallwholeandmotionlessinitsbeingness,hisMindandalltheobjectsasOne–hewouldreceiveenlightenmentinaflash.HewouldnolongerbeinvolvedintheTripleWorld,andwouldnotbeconcernedwithrebirth.

IfheweretobeholdthewonderfulsightofalltheBuddhaswelcominghim,surroundedbyvariouswonderfulphenomenalobjects,hewouldbetotallyunconcerned.Ontheotherhand,hewouldexperiencenoterrorifheweretoseeallsortsofhorribleformsinfrontofhim.

HewouldbetotallyobliviousofallconceptualisationandtotallyonewiththeAbsoluteunconditionedBeing.

Manwantstoknowthemeaningandsignificanceoflifeanddeath.Thebeautifulflowerthatbloomsinthewildernessforabriefperiodoftimeisasmuchapartofthemanifesteduniverseasisman.Theflowerisnotconcernedwiththemeaningofitsexistence,noristhewildbeastinthejungleworriedaboutthesignificanceoflifeanddeath,althoughitisasmuchasentientbeingasaman.Theseekingofmeaningisafunctionofthemind-intellectand,therefore,differentpeoplefinddifferentmeaningsinthesamethings.

Whathappensafterdeath?Wemustobviouslybeinthesamestatethatwewereinbeforelifestartedinthewomb:wewouldreturntotheSource,theperennialpotentialplenum.Naturewouldproceedinanycasealongitsnormalcourse.Iftheintellectisstoppedfromconceptualising,andthusfrominterferingwiththenaturalfluidityofthemind,wewouldbefreeofunnecessaryharrowinganticipations.Itiscertainlypossibleforthehorroroftheconceptofdeathtobeabsentfromconsciousness,butitisnotpossibletodosodeliberatelyandpurposefullybecausethemind(thecontentsofConsciousness)ispersistentaboutsomethingthatitwantstoavoid.Itcanhappenonlywhenthesenseofpersonaldoershiphasbeenuprootedfromtheego.

AccordingtoAdvaita,thepersonalityofanyfuturebirthwillbedrawnfromthetotalityoftheUniversalConsciousnessinwhichiscollectedallthe‘cloudsofimages’thatkeeponbeingcontinuouslygenerated.Thistotalcollectiongetsdistributedamongnewbirthsastheyarebeingcreated,withcertaincharacteristicsthatwillproducepreciselythoseactionswhicharenecessary

accordingtothescriptofthedivineplaywright.Noindividualneedbeenconcernedasaseparateindividualentitywithanypreviouspersonality.

Inthistemporaldreamplaywheresentientbeingsarecreatedanddestroyedinthousandseveryminute,evolutionmustobviouslyformthebasisoftheplayofNisarga(LifeandLiving).Inthephysicist’sbubblechambers,sciencetellsusinfinitesimallysmallhigh-energyelementaryparticles(manyofwhicharesupposedtohavealifetimeshorterthenamillionthofasecond!)collideandannihilateeachotherorcreatenewparticlesthatgiverisetoafreshchainofeventsinmanifestation.Similarly,everybabybornwouldbeexpectedtoplayaparticularroleinthelivingdreamplay,sothattheplaymayproceedonitsinevitablecourse,accordingtothedivinescript.

Thesentientbeing,whichasamereappearanceinConsciousnesscannotpossiblyhaveindependentchoiceofaction,iscreatedinordertofulfilaparticularfunction(whetherasaHitleroraChurchill,oraninsignificantindividual),andnottheotherwayaround.Itisnotthatanewfunctioniscreatedjustsothattheindividualanimusbepunishedorrewardedforhiskarmainapreviousbirth!

Thesupposedindividualentityinanycaseisnotanindependent,autonomousentity–hemerelycarriesouthisdestinedfunctionwhichpavesthewayforthedestinedfunctionofanothersupposedindividualinthetemporalfuture,accordingtothedivinescriptofthedreamplay.Therewouldnecessarilybecontinuitybetweentheformthatdiesandthenewformthatisbornbecauseevolutiongoeson,andnaturedoesnotstartfromscratcheachtime.ThisisobviouslywhyMozartcouldcomposemusicwhenhewastwelveandthesageJnaneshwarcouldproducethesaintlyJnaneshwariattheageofsixteen.Butthereisnoquestionofaconceptualindividualentityidentifyinghimselfwithaseriesofbirthsinthetemporalmanifestation.

Onthispoint,theBuddhaissupposedtohavesaidwhatcouldbeconsidered

thelastword:“Asthereisnoself,thereisnotransmigrationofaself;buttherearedeeds

andcontinuedeffectsofdeeds.Thesedeedsarebeingdonebutthereisnodoer.Thereisnoentitythatmigrates,noselfistransferredfromoneplacetoanother;butthereisavoiceutteredhereandtheechocomesback.”

19.ThatwhichiscalledtheCityofIllusioncontainstheTwoVehicles,theTenStagesofaBodhisattva’sProgress,andthetwoformsofFullEnlightenment(includingtheformwhichleadstotheawakeningofothers).Allofthemarepowerfulteachingsforarousingpeople’sinterest,buttheystillbelongtotheCityofIllusion–atermfromtheLotusSutra,implyingtemporaryorincompleteNirvana;butaccordingtotheZenviewalltheseteachingsarelikelytoleadtheirfollowerstotheCityofIllusionbecauseallofthemsubscribetosomeformorotherofdualism.

Thatwhichiscalledthe‘PlaceofPreciousThings’istherealMind,thetreasureofourownrealNature,whichcannotbemeasuredoraccumulated.Butwhereisthe‘PlaceofPreciousThings’?Itobviouslyisaplacetowhichnodirectionscanbegivenbecausethenitwouldbeaplaceinspace.Inotherwords,itcannotbepreciselydescribedorlocated,butitistherewhenyouhavethetacitUltimateUnderstanding.

ThetraditionalIndianhasbeenconditionedtobelievethatnothingcanbeacquiredwithoutpersonaleffortandhardwork,andthisindeedissoindailyliving.Butwhereenlightenmentisconcernedhehastoforgetwhateverhehaslearnt;hemustunderstandthatthereisnoqualitativedifferencebetweenpleasure,workandmeditation.Realquietude,truehappiness,consistsnotinvolitionalefforttoachievehappinessmisunderstoodaspleasuresinlife,butinunderstandingwhatSelf-abidanceis.Self-abidanceisnotsomethingtobeacquiredbyanindividualentitybutsomethingwhicharisesspontaneouslywhenthemindisfreeoftheconceptsofrightandwrong,theacceptableandtheunacceptable,andallsuchpairsofopposites.Self-abidanceorenlightenmentisournaturalstate,anddoesnotneedtobeacquiredbyanypersonaleffort.Anypersonal,volitionaleffortonlystrengthenstheego,the‘me’,whichisitselftheobstructionthatcoversandhidesouroriginalstate.Whatismore,thetrueandtotalunderstandingofthisveryfactisallthatisnecessaryfortheseeker.

Whentheunderstandingistrueandtotal,thequestionthatusuallybotherstheseekerisseenasajoke.Thequestionis:WhatdoIhavetodoinordertohavethetotalacceptance(andnotmerelytheintellectualcomprehension)thatIamnotthedoer?Sinceyouarenotthedoer,thereisnothingyoucando;itcanonlyhappenwhenitissupposedtohappen,accordingtoyourdestiny/God’sWill/theCosmicLaw.

Specifically,whatistheUltimateUnderstanding?Itwouldbedifficultto

giveamoresuccinctanswerthanthestatementoftheChinesesageShouHui:“Onlybyavoidingintentionswillthemindberidofobjects.”Inotherwords,thetotal,UltimateUnderstandingcanonlybethattherecannotbeanyseparate,individualentitywithvolitionwhocanhaveintentions;therefore,thereisnobodywhocanhavethechoiceofdecisionandaction.TheapparentindividualentitydoesnotlivehislifebuthislifeisbeinglivedasaninstrumentthroughwhichConsciousnessfunctionsandbringsaboutpreciselywhatissupposedtohappenaccordingtotheCosmicLaw.

20.MostofthestudentsoftheWaytrytogetEnlightenedthroughtheDharmathatistaughtinwordsandnotthroughtheDharmaofMind,andtheyareknownasIchhantikasorShravakasorPratyeka-BuddhasorHearer-Buddhas.Evenaftereonsofeffort,theywillnotbecomeattunedtotheoriginalBuddha-Essence.

ThosewhoarenotEnlightenedfromwithintheirownMind,butfromhearingtheDharmathatistaughtinwords,makelightofMindandattachimportancetodoctrineand,therefore,canonlyadvancegradually.

ItisonlyifyouhaveatacitunderstandingofMind,thattherewillbenoneedforyoutosearchforanyDharmaatall,forthenMindistheDharma.

Trueunderstandingcomportstherealisationthatitisonlythe‘me’-notion,theego,thatcanhaveanyintention,volitionorwill.Thereisamisconceptionthattheabsenceofintentionorwillormotivationimpliesinaction,butactioncannotstop:itwillbespontaneousnoumenalaction.

Intheabsenceofanyindividualcomprehender,thetrueunderstandingcannotbetheresultofeffortbyanon-existentdoer;itcanonlybeaspontaneousarising,aresultofthenaturaltendencyoftheidentifiedconsciousness,thatinherenturgetowardsdisidentification.

AsthesageAshtavakrahasputit,happinessbelongstononebutthemaster-idlertowhomeventhenaturalactionofopeningandclosingtheeyesseemsanaffliction.Whatheobviouslymeanstoimplyisthatthecontinuousnormalactionofblinking,ifregardedasavolitionalact,wouldhavebeenanaffliction.Theprocessofblinking,therespiratoryprocess,thedigestiveprocessandtheworkingoftheincrediblycomplexnervoussystemareallinvoluntaryfunctionsinthehumanbody-mindorganism.

Tothe‘master-idler’allactionswhichtakeplacethroughthebody-mindorganismareasinvoluntaryastheotherprocesses.Hedoesnotconsiderhimselfastheindividualdoerofanyactionsandis,therefore,referredtobythesageasthe‘master-idler’.Hemerelywitnesseseverythingthathappens,withoutcomparingandjudging.Allactions,includinghisown,areseenasbeingpartofthefunctioningofTotality.RamanaMaharshi,thegreatmaster-idler,wasonceaskedwhyhedidnotdosomesocialserviceinsteadofmerelylyingaboutonhiscouch.TheMaharshicalmlyaskedthequestioner:“Howdoyouknowthatallthatisnecessaryisnotalreadyhappeningjustthroughmybeinghere?”

Themoretheseekerlearns,themoreheaddstothememory,thestorehousefromwhichmoreandmorecon-ceptualisinghappens;theseconceptsaddtothe

existingconditioningwhichcoverstheoriginalstateofSelf-abidance,whichmeanstheabsenceofconceptualising.Inthoseraremomentswhenthebodyisrelaxedandthemindisquiescent,thereexistsastateinwhichtheegoisextremelysubdued,almostunaware.Unawarenessoftheidentifiedconsciousness,theego,meanstheAwarenessoftheSelf,theImpersonalConsciousness.

Ineverydaylivingthehumanbeingmistakenlybelieveshehastheeffectivechoiceofdecisionandaction,andspendsalotofenergyworryingaboutresults.ThesageAshtavakrasaysthatthemanofwisdomisfreefromoppositeslike‘thisisdonebutthatremainstobedone’.Trueawarenessofwhatremainstobedoneleadsspontaneouslytothenecessaryaction,withouttheinterventionofthemindworryingaboutit.

Themanofwisdomdoesnotworryabouttheresultsofhisactionsfortworeasons:one,hisactionsaresubjecttothelimitationsofhisnaturalcharacteristics–physical,mentalandtemperamental–withwhichthebody-mindorganismwasinfusedatthemomentofconception,andtwo,heisawarethattheresultsofone’sactionshaveneverbeeninthecontrolofanyman.

Itisthehumanmind-intellectwhichrefusestoacceptthenaturalinterconnectednessofoppositesasafactoflife.Lifeanddeathbecomelifeversusdeath;goodandevilbecomegoodversusevil.Andthuslivingbecomesonecontinuousprocessofchoiceandthepursuitofthatchoice.Thehumanbeingistrainedandconditionedfromhisveryinfancytochooseoneagainsttheother,butthefactofthematteristhatevilcannotbeexterminatednorcandiseasebeeradicatedaltogether;whenonediseaseiseradicated,anotherquicklytakesitsplace.

Happinessconsistsinacceptingtheprincipleofpolarity,acceptingthattheinterrelatedoppositesaretheverybasisofboththeuniverseandthemovementstherein.AsLaoTzuhasputit:“Knowingthemaleandkeepingthefemale,onebecomesauniversalstream;becomingauniversalstream,oneisnotseparatedfrometernalvirtue.”‘Maleandfemale’obviouslyreferstothedominantnaturalcharacteristics,liketheinseparablepolesofamagnetorthepulseandintervalinanyvibration.

Untilcomparativelyrecently,thatistosay,untilNewtonianphysics(whichprevailedforseveralcenturies)wasoverthrownbymodernphysics,theideaofaninnerunityofoppositeswasconfinedonlytomystics,mostlyEastern.Butnowevensciencehasacceptedrealityasaunionofopposites.Thus,forinstance,restandmotionarenolongeropposites;accordingtothetheoryofrelativity,‘eachisboth’.Anobjectforoneobservermaybeatrestwhilst,atthesametime,foranotherobserveritmaybeinmotion.Similarly,theseparation

betweenwaveandparticlehadtodisappearwhenitwasfoundthatincertaincircumstancesawavecouldbehavelikeaparticleandviceversa–sonowwehave‘wavicles’.Thereisnownoseparationofmassfromenergy,andtheoldoppositesarenowseenastwoaspectsofoneReality.ThisdiscoverywasactuallyexperiencedhorrendouslybythepeopleofHiroshimaandNagasaki.

21.Seekersthinkingtheyarehinderedbyenvironmentalphenomenatrytoescapefromtheminordertostilltheirminds,orthosewhothinkthattheyarehinderedbyindividualeventsfromperceivingunderlyingprinciplestrytoobscureeventsinordertoretaintheirgrasponprinciples.Indoingso,theydonotrealisethatwhattheyareactuallydoingistoconfusephenomenaforMind,andeventsforprinciples.

Therefore,justletthemindbecomevoidandenvironmentalphenomenawillvoidthemselves;letprinciplesceasetostirandeventswillstopstirringthemselves.

Manypeopleareafraidtolettheirmindsbecomeemptybecausetheyareafraidofplungingintothevoid,butthefactofthematteristhatitistheirownMindwhichisthevoid.

Theignoranteschewphenomenabutnotthinking;thewiseeschewthinkingandnotphenomena.

Indianmysticshavelongheldthatasuddenspontaneousmovement(IAM)inConsciousness-at-rest,notawareofItself,gaverisetotheentiremanifestationasablock.ConcurrentwiththatmovementofAwareness,thepotentialEnergyactivatedItself,andsincethennothingintheuniversehasbeenstatic.Thingsandeventswhichappeartobeseparateandirreconcilablesuchassubjectandobject,pastandfuture,causeandeffectetc.areactuallyasinglevibration.Awavecannotexistexceptastheunityofcrestandtrough.AsAlfredNorthWhiteheadhasputit,“Allelementsintheuniverseexistasavibratoryebbandflowofanunderlyingenergyoractivity.”Shakti(Energy)isinconstantmovement.

Thefactofthematteristhatoppositesdonotreallyexistexceptasaconcept.Man’sunhappinessrestsonthefactthathetriestoeradicateoneoftheopposites–theugliness,theevil,theweakness,thestupidity.Theoppositesareanillusioncreatedbythemind-intellectthroughconceptualseparation.Whenonethinksofbeauty,theuglinessisalreadythere;indeed,whatisconsideredbeautifulinoneplaceoratonetimeisconsidereduglyatanother.

AsOmarKhayyamhasputit:“AfteramomentarysilencespakeSomeVesselofamoreungainlyMake;‘Theysneeratmeforleaningallawry:

What!didtheHandthenofthePottershake?’”Ashtavakrasays:“Whenthemindisfreefrompairsofoppositeslike‘thisis

doneandthatisnotdone’,itacquiresanindifferencealiketorighteousness,wealth,desireforsensualpleasure,aswellasliberation.”Oncetheseparationisseenasamereconcept,basedondoership,allconceptualoppositeslosetheirvalidity.

ToquoteOmarKhayyamagain:“TherewastheDoortowhichIfoundnoKey;TherewastheVeilthroughwhichImightnotsee;SomelittletalkawhileofMeandTheeTherewas–andthennomoreofTheeandMe.”Intheabsenceoftheeandme(asindividualdoers),intheabsenceof

separation,liestruehappiness.Thereisnosubjectseekinganobject,orevenanythingcalled‘liberation’.Ashtavakraclearlytellsusthathappinessisnotsomethingwhichanindividualcanchaseandacquire.Truehappinessexistssimplywhenthereisnoconceptualising,nothinking.

22.TheBodhisattvahasrelinquishedeverythinganddoesnotevendesiretoaccumulatemerits.

Therearethreekindsofrelinquishment:a)Thelowestformexistswhenvariousvirtuousactsareperformedinthehopeofreward,eventhoughoneisalreadyawareoftheDharma.b)ThemediumformexistswhentheWayisfollowedbyperformingvariousactswithoutanyhopeofreward.c)Wheneverythinghasbeenrelinquished:physicalandmental,insideandoutside,andnoattachmentsofanykindexist;whenactionhappensspontaneously,andwhennodistinctionismadebetweensubjectandobject,thatisthehighestformofrelinquishment.Thefirstisablazingtorchheldbehindsothatitcannotshowthepitfallsin

front;thesecondislikeablazingtorchheldtoonesidesothatitissometimesdarkandsometimeslight.Thethirdislikeablazingtorchheldinthefrontwhichmakesitimpossibletomistakethepath,withoutanypitfalls.

Inasetoffiveverses,thesageAshtavakracondensestheessenceofAdvaitaasunder:

a)Desireisattherootofignorance,andsolongasdesirepersists,thesenseoftheacceptableandtheunacceptable,whichisthesproutandbranchofthetreeofsamsara,mustnecessarilycontinue.b)Activitybegetsattachment,abstentionfromactivitygeneratesaversion.Ridofthebondageofopposites,themanofwisdom,establishedintheSelf,liveslikeachild.c)Onewhoisattachedtosamsarawantstorenounceitinordertofreehimselffrommisery,butonewhoisnotattachedcontinuestoliveinsamsara,andyetliveshappily.d)Hewhoseeksenlightenmentasaseeker,andisstillidentifiedwiththebodyasadoer,isneitherajnaninorayogi,andsuffersmisery.e)Unlesseverythingistotallyforgotten,youcannotbeestablishedintheSelf,evenifShiva,KrishnaorBrahmabeyourpreceptor.

Theacquiringofwhatseemsacceptablehaswithinitselftheseedoftheunacceptablebecauseofthefearoflosingit.Inthecaseofphysicalillness,knowingthecauseofitishalfthesolution.Inthecaseofpsychologicalillness–unhappiness–knowingthecausereallyneedsnootherpositiveactionbecauseithasnoconcretebasis.

Itisacuriousfactthatamangoestoaguru,seekingsomepositivesolutiontogetridofthepsychologicalillnessofunhappiness.Thejokeisthattheseekerwiththepsychologicalillnessisseekingsomethingmoreacceptable,andnowthereisafurtherseekingbeingdone–forenlighten-ment.WhatAshtavakrasaysis:giveupallwanting;besatisfiedwithwhat-IS.Theseeking,thefrustration,willneverceasethroughfurtherseeking.

Thepastisdeadandthefutureisnon-existent.Thereisonlythepresentmoment,theeternalpresentmomentfromwhichcanbewitnessedtheillusorymovementofthefutureintothepast.Thepresentmomentisnotbetweenthefutureandthepast,butistheconstanttimelessdimension,outsideduration.Theflowoftimecannotbewitnessedexceptfromapositionoutsideofduration.Itisstupidtoliveeitherinthefrustrationandsuccessesofthepastorintheprojectionsoffearsandhopesforthefuture.Remaininginthepresentmoment,unconcernedwithhappinessorunhappiness,isthe‘within’–theKingdomofGod,wherethereisnothingtobesought.

Finally,Ashtavakraasksthediscipletofreehimselffromtheultimatebondageoftheguruhimself:“Unlesseverything(acquiredphenomenally)istotallyforgottenyoucannotbeestablishedintheSelf…”Zarathushtragiveshisdisciplesthesamemessage:“Whateverhadtobesaidhasbeensaid;whateverhadtobeunderstoodhasbeenunderstood.Nowforgetwhateverhasbeensaid.ForgeteverythingIhavesaidexceptthislastmessage:BewareofZarathushtra.”

23.ThemindoftheBodhisattvaisliketheVoidinwhicheverythingisrelinquished:thinkingofthepast,thinkinginthepresentandthinkingaboutthefuture–thetotalrelinquishmentofTripleTime.

MindhasalwaysbeentransmittedwithMindandtheMindshavebeenidenticalanddonotdiffer.AtransmissionoftheVoidcannotbemadethroughwords;atransmissionsomadecannotbetheDharma.Transmittingandreceivingtransmissionareaspecialkindofmysteriousunderstandingwiththeresultthatnotmanyhavebeenabletoreceiveit.Thefactofthematteris,mindisnotMindandtransmissionisnottransmission.

ThisisareminderthatalltermsusedinZenaremeremakeshifts.

AsthesageJnaneshwarhasputit:“Thewordsthatcoulddescribethenoumenalstatehavenotbeencreated,

noristhesightbornwhichcouldperceivethatstate…Thatstateisnotsuchthatitcouldbewithinthegraspofthoughtandwords.”Ifapersonsayshehassleptwell,thepeaceandcontentmentofthatsleepspillsoverintothisdescriptionofwhathefeelsnow;thewordcanonlydescribehowhefeelsinthewakingstate.Onecannotexperiencethesleepingstateand,moreaccurately,‘one’doesnotexistinthesleepingstate.Similarly,wordscanhavesignificanceonlywhereobjectivityisconcerned.Thus,inphenomenality,thepresenceofnoumenalitycanonlybecognisedasabsence;sincewhat-we-AREisnoumenalPresence,wecannotbesensoriallyawareofItasanobject.

Thereisnodifferencebetweenignoranceandknowledge(betweenignoranceandenlightenment)becauseineitherconditionitistheconceptualindividualentitywhoexperiencesoneortheothercondition.Inthenoumenalstatetheindividualentitydisappears.Solongasthereisa‘me’,thinking,feelingandreactingasanautonomousentity,therecannotbeanydifferencebetweenignoranceandenlighten-ment.Whentheindividualentityisseenforwhatitis–amereappearance–ignorancecannotremain,andtherecannotbeanyneedforenlightenment.ItisthenoumenalstatewhichcanonlybeexperiencedthroughUnicity.

ThesageJnaneshwarfurthersays:“Neitherignorancenorknowledgehasanysignificanceexceptinrelationto

eachother,andwhenconsideredtogethertheynegateeachothercompletelyandnothingremains,therebyrenderingbothutterlyuseless…Andthuswhat

prevailsisImpersonalConsciousness,theSource,IAM,andthisswallowsupboththeconceptsofignoranceandknowledge.”

24.ABuddhaissupposedtohavethreebodies:one,theomnipresentvoidnessoftherealself-existentNatureofeverything–theDharmakaya;two,theunderlyingpurityofallthings–theSambhogakaya;three,theDharmasofthesixpracticesleadingtoNirvanaandsuchotherdevices.

TheDharmaoftheDharmakayacannotbeachievedthroughlisteningorreading;nothingcanbesaidormadeevidentthroughwords.Thereisonlytheomnipresentvoidnessoftherealself-existentNatureofeverything.

TheSambhogakayaandtheNirvanakayacannotbeconsideredarealBuddhaorpreacherofDharmabecausespokenDharmaswhichrespondtoeventsthroughthesensesandinallsortsofformscannotbetherealDharma.

ThephenomenalmanifestationassuchisnothingbuttheobjectiveexpressionoftheonlySubjectthatistheNoumenon.TheindividualperceiverorknowerasanentityjustdoesnotfigureinthisobjectivisationoftheAbsoluteSubjectexceptasthepsychosomaticapparatusthroughwhichConsciousnessoperatesassentience.Theindividualentity,theego,arisesonlybecauseConsciousnesshasidentifiedItselfwitheachsuchapparatussothatlife,asweknowit,couldhappenthroughinter-egorelationships.

Whatisnecessarytoremember–andthishappensspontaneouslyandnaturallyafterSelf-realisation–isthefactthatobjectsassuch,sentientorotherwise,canhavenoexistenceotherthanasmereappearancesinConsciousness.AsthesageJnaneshwarsays,“Nowthesmellhasbecomethatwhichsmells;thehearinghasbecomethatwhichhears;thebreezehasbecomethefan,theheadhasbecometheflowerswhichadornit;thetonguehasbecomethelusciousnessofthejuice;thelotushasbecomethesunandbloomedforth;theflowershavebecomethebee;theyoungwomanhasbecomethemalewhoenjoysherfemalecharms;justasapieceofgoldismouldedintoalovelyornament,sotheseeingitselfhasbeentransformedintothephenomenalmanifestation.

Thus,theonewhoenjoysandthatwhichisenjoyedaretheenjoying;theonewhoperceivesandthatwhichisperceivedaretheseeing.TheenjoyingandtheseeingaretheaspectsoftheUnicityinitsobjectification.”

Inotherwords,allperception,assuch,isonlyareflectioninConsciousness,apuremirrorisation,andthesupposedentitythroughwhichtheperceptionhappensisnothingbutatabularasa,aphenomenal‘reagentapparatus’withcertaincharacteristicreactions.So,inthestateofSelf-realisation,allperception

remainsaspuremirrorisationwithoutanyreactiveinterpretation.EvenwhennewandfreshexperiencesarenoticedinthelifeofaSelf-

realisedperson,theyarenotexperiencedbyhimasvolitionalexperiencesbecausehelivesinanon-volitionalway.TheessentialdifferencebetweentheordinarypersonandtheSelf-realisedone(ofcourse,strictlyspeaking,thereisno‘one’assuch)isthattheordinarypersonreactstoallevents,decideswhichonesarepleasantandwhicharenot,andstrivestopursuethepleasantonesandavoidtheunpleasantones.TheSelf-realisedperson,livingnon-volitionally,livesinthepresentmomentandacceptseventsastheyoccur.

Realisationoftheabsurdityofindependentchoicebyanillusory‘me’naturallyresultsintwothings:one,thereistotalacceptancethatitisthesupposed‘volition’,theexerciseofchoiceanddecision,thatisthecauseofthesupposedbondage;andtwo,theabandonmentofthisapparentvolition,whichisworthlessbothintheoryandpractice.Thereafter,functioninginlifemeansseeing,hearing,tasting,smelling,feelingandthinking,withoutanyobjective‘me’doinganything.

25.Thetermunity–ahomogeneousspiritualbrilliance–referstotheOneMind,whichseparatesintosixharmoniouslyblended‘elements’,orthesixsenseorgans.Thesixsenseorganseachbecomeunitedwiththeirrelevantobjects–theeyeswithform,theearswithsound,thenosewithsmell,thetonguewithtaste,thefingerswithtouch,andthethinkingmindwithotherentities.Betweenthesesixorgansandtheirobjectsarisethesixsensoryperceptions,makingtheeighteenrealmsinall.

Ifyouareabletounderstandthattheseeighteenrealmshavenoobjectiveexistence,youwillbindthesixharmo-niouslyblended‘elements’intoasinglespiritualbrilliancewhichistheOneMind.Butseekerscannotavoidformingconceptsof‘asinglespiritualbrilliance’andthe‘sixharmoniouslyblendedelements’–thisisthereasontheyarechainedtoremainingasentitiesandfailtoachievethetacitunderstandingoftheOriginalMind.

ThesageJnaneshwarexplainsthatallexperiencingisimpersonal(“ThouartthedoerandThouarttheexperiencer”):

“Senses,accordingtotheirnature,mayruntowardsobjectswhichsatisfythem,butalmostsimultaneouslythereistherealisationthattheexperienceisnotdifferentfromwhathe(theSelf-realisedperson)himselfis–justaswhenthesightmeetsthemirror,almostsimultaneouslythereistherealisationthattheimagethereinisnotdifferentfromtheface.”

Forallpracticalpurposes,intheeyesofthebeholder,thereisnoapparentdifferencebetweenanordinarypersonandaSelf-realisedoneasconcernstheexperienceoftheusualsenseobjects,butthereisafundamentaldifferenceintheirattitudes.

Whilespeakingofanexperience,thereisthehabittoregarditasaneventinitself,butwhatisknownasanexperienceisnothingbutareactiontoanoutsidestimulus,whichisstoredinmemoryaspleasantorunpleasant.Inotherwords,anexperienceisnotfactualbutonlyconceptual.Itisimportanttorememberthattheexperiencerinlifeisalwaysthephenomenal‘me’,thepersonalentity.ButtheSelf-realisedpersonconsidersitnotashisexperiencebutsimplyasanexperience.

Inotherwords,theexperience-INGofpleasureorpainisconsideredbythemanofwisdomaspartofthefunctioningofTotality.Itisonlywhentheexperiencingisinterpretedthroughthedualisticprocessofasubject-objectrelationshipthattheexperiencelosesitsimpersonal,intemporalelementof

functioningandassumesthedualityofobjectivisation.Thus:a)Threedifferentkindsofgoldornamentsmayhavethreedifferentshapesandthreedifferentnames,butallthreearethesamebasicmetal,gold;b)Youwillhavethreedifferentsensorialexperiencesoftouch,sightandtaste,buttheobjectwillbethesame:camphor.Theessentialelementisitsfragrance.Similarly,whatevertheexperiences,allofthemhappeninconsciousness,neverwhenyouareindeepsleeporundersedation.Therefore,themomentthesensesgoforthtomeettheirrespectiveobjects,

intheSelf-realisedstatetheexperienceisrealisedforwhatitis:amanifestationinConsciousness,notbasedonasubject-objectrelationship.AfterSelf-realisation,phenomenaareseenasnothingbuttheNoumenon;suchseeingislikeseeingourselvesinthemirrorofConsciousness.

Animportantdistinctionneedstobemadebetweenabiologicalreactioninthebody-mindorganismandanegoicreaction.Whentheeyesseesomethingortheearshearsomethingoranyothersensemeetsitsobject,thereisanimmediatereaction,whichisactuallyabiologicalreactionbasedonthegenesandconditioninginthebody-mindorganism.Themanofwisdomisveryclearaboutthisand,therefore,doesnotfeelthatsomeoneisangryorsomeoneelseisafraid,whereastheordinarypersondoes,andjudgesthatsomeoneaccordingly.

Itisnecessarytounderstandthatthebiologicalreactionisatendency,butwhetheritprevailsonaparticularoccasionornotisaneventoverwhichtheindividualhasnocontrol.Therefore,ifasageisaskedwhathewoulddoinanysetofcircumstances,hisonlyanswerwouldbe:“Idonotknowwhatwillhappen.”Thismeansitisbeyondhiscontrol,andheisnotconcerned.RamanaMaharshiwasonceaskedwhetheronlyimportanteventswerepredestined.Hisanswerwas“Everything!”

26.TheTathagatawishedtopreachtheSimpleVehicleofTruth,butheknewthatifhedidso,peoplewouldnothavebeenabletoacceptit,sooutofcompassionforthosewhowouldhavescoffedathisteachingandcontinuedtobeimmersedintheseaofsamsara,headoptedtheexpedientofpreachingthattherearethreevehicles.

Thereis,however,onlyOne-VehicleWay,andthereisnowayfordescribingtheDharmaoftheOneMind.SotheTathagatacalledKashyapatocomeandsitwithhim,andseparatelyentrustedtohimthewordlessDharmaoftheOneMind–tobeseparatelypracticed,andthosewhoweredestinedtobeEnlightenedwouldaccepttheOneDharma.

IntheHinduphilosophy,theattributesoftheAbsoluteareSat-Chit-Ananda.Satmeans‘Being’,Chitmeans‘Consciousness’,andAnandameans‘peaceofmind’,thoughitissometimesmisconceivedas‘bliss’.ThesearethethreeattributesofBrahman,asdescribedbytheVedas(revealedKnowledge).TheyarenottobeconsideredseparatelybecauseevenintheirentiretytheydonotaffectBrahman.JustasthesageJnaneshwarhasputit–thepoisonousnatureofpoisondoesnotaffectthepoisonitself.BeingnessandConsciousnessfinallyendintheultimatepeaceofmindintheAbsolutestate–transcendingasitdoestheexperiences,theexperiencedpeaceandtheexperiencing–annihilatingthefirsttwoaspectsandthusmakingthewordsSatandChituseless.

Relativelyspeaking,theexpressionSat-Chit-Anandacouldbeconceptualisedas:ontheSat,theConsciousness-at-rest,spontaneouslyarisestheChit,themovementIAM,togetherwiththemanifesteduniverse.Therealisationofthebasicidentityofthetwo–theUnmanifestUnicityandthemultiplicityofthemanifestuniverse–resultsinPEACE.Thesignificanceofthiswonderfulconceptisthattherealisationofphenomenalitybeingmerelytheobjectificationofnoumenalityand,therefore,notanindependentseparatething,breakstheduality,theseparationbetweenthe‘me’andthe‘other’.Andthisiswhatresultsinpeace.

Wordshavetobeusedtotrytodescribetheindescribable,oratleastpointtoit,torevealthenatureofBrahmananddestroyignoranceofit.TheybecomethemirrortotheUnmanifestandindicatethenatureofwhatissensoriallynotperceptible.Ontheonehand,thewordmakesShivaaccepthimselfasanembodiedentity,whileitis,ontheotherhand,throughthewordthattheindividualsentientbeingcomestorealisehisrealnature.

Thewordisbasicallyverbalisedthoughtandisthereforenothingbutconceptualisinginthedualityofsubject-objectrelationship,throughtherelativityofinterdependentoppositesorcounterparts.Therelativethoughtwhichfindsitsexpressioninthewordhascreatedthefictitiousego,comprehendedintheformofapseudo-subjectinrelationtoacomprehendedobject,althoughactuallybothareobjectsinthemanifestation.Havingthuscreatedthefictitiousego-doer,thoughtthenproceedstokeeptheegosubjectedtotheconceptsofpersonalguiltandbondage,andfinallytakesonthemagnanimousroleofprovidingtheegowiththemeansofacquiringliberationfromthebondage!

TheapperceptionofTruth–ourrealnature–canbeneitherconceptualisednorexpressedasvocalisedthoughtbecausebothcanonlybeproductsofthesplit-mindofsubject-objectinduality.Awakeningcanonlyhappenspontaneouslywhentheconceptualindividual-doeristotallyabsent,inakindofinternalin-seeingdevoidofalldualityandtemporality.Itcanonlyhappeninthedeepestabyssofnegation,inthetotalabsoluteabsenceofbothpositiveandnegativevolition,orofanindividual‘me’.

27.Thequestionusuallyis,“WhatistheWayandhowshoulditbefollowed?”Butthequestionreallyis,“WhatsortofthingdoyousupposetheWaytobeandwhyshouldyouwishtofollowit?”

TheinstructionswhichtheMastersseemtohavegivenfordhyana-practiceweremeantforthedull-wittedandarenottobereliedupon.Menofhighcapacitywouldnotseekfromothersbutwouldseekwithinthemselvesandfindnothingtangible.Bytrulyacceptingthatthereisnothingreallytobesoughtatallyouwouldsaveyourselfalotofunnecessarymentaleffort.

Nottoseekistoresttranquil,nottoeliminateanything.Ifyoujustlookatthevoidinfrontofyou,canyoueverproduceitoreliminateit?TheVoidisbothoneandmanifold.Allthathumanbeingsdoisformconceptsandconceptsarerelatedtotheseeker.Whenyougetinvolvedinfeeling,wisdomisshutout.

Istheseekermistakeninallthequestionsheasks?Allyouhavetodoissee,andunderstandwhatis.Whereisthequestionofbeingmistaken?TheBuddha,whenquestionedaboutsuchthingsasexistenceandnon-existence,wouldmerelysay:“Notthis,notthis.”

AccordingtoAdvaita,‘Reality’istheunbrokenwhole.Physicalrealitymeansthemanifestuniverseandthephysiciststellusthat

noobjectcanbesaidto‘exist’unlessitisobserved.Thus,themanifestuniverseexistsonlyasthefunctioningof‘life’asweknowit,whichdependsentirelyoninterconnection,thatistosay,interhumanrelationshipsbasedontheinterconnectedoppositesofeveryconceivablekind.

Modernphysicstellsusthataccesstothephysicalworldisonlythroughexperience,throughourinteractionwithit.Thisisafundamentalassumptionof‘complementarity’,aconceptdevelopedbyNielsBohrtoexplainthewave-particledualityoflight:wave-likecharacteristicsandparticle-likecharacteristicsareobviousopposites,butbotharenecessarytounderstandlight.

Thismeansthatlifecannotexistwithoutinterconnectedopposites.Itwouldalsomeanthatlifecanexistonlythroughexperience,andthatahumanbeingcanexistonlywiththeinterconnectedqualitiesofheadandheartexistingatthesametime,throughtheprincipleofcomplementarity.

Isaparticularhumanbeing‘good’or‘bad’?Theprogrammingineveryhumanbody-mindorganismcontainsbothaspectsofbeinghuman–goodandbad–anditismeaninglesstoaskwhetherapersonisagoodpersonorabadperson.Itwoulddependuponwhatexperimentisbeingused,whichpersonheor

sheisinteractingwithintheexistingcircumstances–theexperience.Anotherimportantaspectof‘experience’isthatthepossibilitiesareoften

notrestrictedtoeither/or.Intheworldofsymbols(materialthingstakentorepresentabstractthings),everythingcanbeeitherthisorthat,butwhereitisamatterofexperience,thereareusuallymorealternatives.ThereisastoryofavisitingAmericanbeingstoppedbyagroupofmaskedgunmenduringtheLebanesecivilwar.Itwasacriticalsituationinwhichthewrongwordcouldhavecosthimhislife.Hewasasked:“AreyouaMoslemoraChristian?”Foramomenthewasspeechless,butthefearofdeathsuddenlybrokethroughtheillusionofthesymboliceither/or,andhefoundhimselfsaying,“Iamatourist.”

Experienceisastateofbeing;thedescriptionofastateofbeingisasymbol,aconcept–theydonotfollowthesamerules.

ModernphysicistshavejustrealisedwhatAdvaitaphilosophyrealisedhundredsofyearsago:inordertounderstandRealityonehastogiveuptheconceptandthesymbolandperceivedirectlythe‘inexpressiblenatureofundifferentiatedReality’.This‘undifferentiatedReality’isthesameRealityofwhichweareallbornapartof,butisseeninatotallydifferentwaybytheenlightenedmysticfromthatoftheordinaryperson.

ThephysicisthasnowbeguntoseeRealityasithasbeenseenforalongtimebythemystic:thereisonlyoneUnicity;allthedifferentpartsoftheuniversearemanifestationsoftheONEwholeUnicityofReality.Thephysicisthasfoundthatsomethingneednotnecessarilybeeitherawaveoraparticle:itcanbeboth,a‘wavicle’.Healsohasfoundthatanysubatomicparticleanywhereintheuniverse‘Knows’whatgoesonanywhereelse!Subatomicparticlesseemtobedoingexactlywhattheothersaredoingelsewhere,everywhereintheuniverse.

Infact,quantummechanicsseessubatomicparticlesas‘tendenciestoexistorhappen’,expressedintermsofprobabilities,andnotas‘things’atall.Perhapsthephysicistiscomingtotheconclusionwhichthemystichasalwaysknown:theultimate‘stuff’oftheuniverseisano-thing,anillusion!Inotherwords,itwouldseemthattheuniverseisnotacollectionofseparateparts,becausetheseparateparts,includingthehumanbeings,donotexistindependentlyofoneanotherbutareactuallypartsof“oneall-encompassingorganicpattern.”

Thus,itwouldactuallyseemthatthescienceofphysicsandthephenomenonofenlightenmentmaynotbetoofarapart.Bothhavecometotheconclusionthatanexperienceandadescriptionofthatexperiencethroughsymbols–theexperimentandtheresultofit–haveatotallydifferentsetofrules:electricityiswhatitdoes,itcannotbedescribed;happinessisanexperience,itcannotbedescribed.Themysticfindsproblemsexplainingwhat

enlightenmentis;thephysicistfindsproblemstryingtoexplainsubatomicphenomena.Neithercanbevisualised.

WhereRealityisconcerned,themindhastobetranscended.Realityhastobeexperienced,notunderstood.TherecanonlybeanImpersonalAwarenessofReality,manifestedastheuniverse.Theunbrokenwholeness–“That-which-is-HereandNow”cannotbeunderstoodbyapartofit.AccordingtothephysicistDavidBohm:“Wemustturnphysicsaround.Insteadofstartingwithpartsandshowinghowtheyworktogether(theCartesianorder),westartwiththewhole.”Also,“Thus,oneisledtoanewnotionofunbrokenwholeness,whichdeniestheclassicalideaofanalysabilityoftheworldintoseparatelyandindependentlyexistingparts...”

Thenagain,whatthe‘CopenhagenInterpretation’broughtoutisthat“thepropergoalofscienceistoprovideamathematicalframeworkfororganisingandexpandingourexperiencesratherthanprovidingapictureofsomerealitythatcouldliebehindtheseexperiences.”

In1964Dr.J.S.Bellpublishedmathematicalproofofastrange‘connectedness’amongquantumphenomena,whichsincethenhasbeenknownasBell’sTheorem.Thetheorem,whichhereworkedandrefinedoverthenexttenyearsuntilitspresentform,isgenerallyconsideredasperhapsthemostimportantsingleworkinthehistoryofphysics.TheTheorempointsdirectlytotheexperienceofenlightenmentinEasternspirituality.Accordingtothetheorem,theprincipleoflocalcauses,accordingtowhichwhathappensinoneareaisquiteindependentofwhathappensinaseparatearea,isfalse.Thismeansthatweliveourlives“inanon-localuniverse,characterisedbysuperlumind(fasterthanlight)connectionsbetweenapparently‘separateparts’.”

Sincealmosteverythinginphysicshasrestedupontheassumptionthatnothingcantravelfasterthanthespeedoflight,onecanimaginetheturbulencecausedbyBell’sTheorem.ItisperhapsacoincidencethatinMay/June2000therewasareportinthemediathatresearchhasrevealedthatenergyhasbeendiscoveredwhichtravelsperhapseven300timesfasterthanlight!Ifthisisconfirmed,thephysicistisnottoofarawayfromtheEasternmystic:thepast,presentandfuturearealltherelikeacompletedmovie.Subsequently,thephysicistStephenHawkinghasconfirmedthateverythingintheworldispredetermined.AsDavidBohmhasputit,oneisledtoanewnotionof‘unbrokenwholeness’.

Thedemolitionoflocalitywouldalsoleadtotheconclusionthatfreewillisclearlyanillusion,anditismeaninglesstothinkanythinglike‘couldthishavebeenavoidedif…’ThisispureAdvaita.

ThereisapeaceinvocationwhichprecedestheEeshaUpanishad:“Theinvisible(Brahman)istheWhole;Thevisible(themanifestation)tooistheWhole;FromtheWhole(Brahman),theWhole(thevisibleuniverse)hascome.”

28.Theseeker,frustratedwiththefactthattheMasterhasrefutedeverythinghehassaid,complainsthattheMasterhasdonenothingtopointoutthetrueDharmatotheseekers.

TheMasterexplainsthatthereisnoconfusionintheDharmabutthatthequestionsthemselvesproduceconfusion.HeaskstheseekerwhatsortoftrueDharmaheisseeking.Heexplainsthatallthatisneededistoobservethingsastheyareandnottopayanyattentiontootherpeople,becausetherearesomepeople,likemaddogs,barkingateverythingthatmoves;theyevenbarkwhenthewindstirsamongthegrassandleaves,mistakingmotionstakingplacewithintheirmindsforexternalindependentlymovingobjects.

Abidinginone’srealnatureisallthatisnecessary.YouaretheNoumenon,theTruth.Tobetoldtodosomethingwouldbemisleadingbecauseitwouldimplythatthereissomethingtobe‘acquired’bysome‘one’througheffort.Buttheindividualwhoissupposedtomaketheeffortjustdoesnotexist,heisanillusion,amyth.Allthereis,istheNoumenonwithinwhichhasappearedtheillusionofthephenomenaluniverse.

Effortcontainstheillusorydesireonthepartoftheillusoryindividualtoachieveanillusorygoal.Allthatisnecessaryfortheseekertodoistoturnhisgazeinward,whereasalleffortisnecessarilydivertedoutward.Mindwhenturnedinwardceasestoconceptualiseandthatitselfistantamounttoliberation.

Thematterofconceptualisinghasbeenoneofconsiderableconfusionandmisunderstanding.Thequestionarises:IfConsciousnesshasalwaysbeenfreeandunfettered,whydidItidentifyItselfwitheachbody-mindorganism,createItsownlimitationandcausethetroubleaboutbondageandliberation?Therearetwowaysoflookingatthematterandbothperspectivesdissolvethequestionitself.IfConsciousnesshasalwaysbeenunfettered,totallyfree,whyshouldItnotlimitItselfandtherebyengageItselfinthelila(entertainment)thatthislifeis?Also,itisonlythroughthisdivisionintoasubject-objectrelationshipthatConsciousnesscanperceiveandcognisethephenomenaluniversethatithas‘created’withinItself.Onesentientbeing,asthesubject,perceivestheothersentientbeingsasobjects,andthisisthe‘mechanism’forConsciousnesstocognisethemanifestation.

Bondagedoesnotarisefromthedualityofsubject-objectrelationship,whichisthenecessarymechanismforthecognitionofphenomenalitybytheUniversalConsciousness.Thelilaoftheinterrelationshipbetweenhumanbeings

whichConsciousnessprovideswithinItself,whichcausesthepleasureandpaintothesupposedindividuals,isnottheresultofthemechanismofduality,butarisesthroughtheoperationofdualism.Itisthedualismwhichmakeseachindividualconsideritselfasaseparate,autonomousentity,withpersonaldoership,asthesubjectofalltheotherobjects,thatcausesthebondage.ThebasicfactisthattheNoumenonistheonlySubject–indeed,pureSubjectivity–andallareobjects.Abody-mindorganismcanonly‘live’accordingtoitsbasicnature,itsdharmaand,therefore,everyentityis‘beinglived’anddoesnotliveitslife.

29.Ithas,fromthebeginning,neverbeentheteachingofZenthatmanshouldseekforlearningthroughconceptualising.‘StudyingtheWay’hasbeenjustawayofsayingsomethingtoarousethepeople’sinterest.

StudyleadstotheretentionofconceptsandsotheWayhasbeentotallymisunderstood.

TheWayisnotsomethingthatexists.CalledMind,itisnotsomethingtobefoundinside,outsideorinthemiddlebecauseitisnotlocatedanywhereatall.BecausepeopleinsistedonseekingforItempiricallyandfearingthattheymayloseallinterestinit,and,ontheotherhand,seeingthemiseryoftheseekers,theBuddhasappearedandtheyselectedthename‘Way’,althoughthereisactuallynoroad.

Butithasalwaysbeensaid:“Whenthefishiscaught,wepaynomoreattentiontothetrap.”TheWayisreachedandMindisunderstoodwhenthebodyandmind

receivespontaneity.Amonkiscalledshramanabecausehehaspenetratedtheoriginalsourceofallthings.

Thefruitofattainingtheshramanastageisgainedbyputtinganendtoallanxiety,notthroughbook-learning.

Understandingisspontaneousandnoumenal–includingtheunderstandingthatcompulsiveactionisalsospontaneous–whentheegotrulyacceptstheactualpositionthatthereisreallynopowerintheegoto‘do’anything,thatitismerelyaninstrumentthroughwhicheventshappen,preciselythewaytheydo,accordingtoGod’sWillortheCosmicLaw.Thismeansthatthehumanbeingdoesnotlivehislifebuthisapparentlifeisbeinglived.ThisistheUltimateUnderstanding,whichleadsfinallytotheapparentannihilationoftheego.

Thisunderstandingleadstowhatmaybecallednon-volitionalliving.Itmeans,ineffect,thatonebeginstotakelifeasitcomesalong,inaworldwhichseemstohavelostallitspreviousboundariesandbarriers,sothattherereallyisnoneedtoavoidfalsethoughtsorseektrueones.Noeffortisreallynecessary;alltheeffortthatisnecessaryatanytimehappensbyitself.

Non-volitionallivingmeansmerelywitnessingwhateverhappensthroughanybody-mindorganismasahappeningthathadtohappenaccordingtoGod’sWillortheCosmicLaw,withoutjudgingorcondemninganyone–neither

oneselfnortheother.Understandingisalwaysspontaneousandnoumenalbecauseitisactuallyan

impersonalhappening,notahappeningwhichanindividualpersonhasachieved.AstheZenpoemputsit:“Youcannothaveitbytakingthought;youcannotseekitbynottakingthought.”Thismightseemtobeanimpossibleimpasse,butthatisnotso.Effort(oreffortnottomakeaneffort)isbasedondesireorvolition,whichitselfisanaspectoftheego.Itisthesplit-mindwhichseestheimpasseassuch,whilespontaneityissynonymouswiththeabsenceofthesplit-mind.Spontaneitycanariseonlywhenthesplit-mindofsubject-objecthasbeenabandonedandtrustisputintheWholeMind.

Itisaneverydayexperiencethatwhenourconsciousmindcannotprovideananswertoaproblem,theanswercomestouswhenwe‘sleeponit’,throughtheunconsciousmind.Therehastobearealisationofthelimitationsoftheconsciousmindsothatwedonotforceourselvestobeunreasonablycarefuloroverlyconsciousoftheillusory‘me’,theego-doer;wekeepthelibertytohavetrustinthatfinalauthoritywhichmakesthegrassgrowandourlimbsandorgansworkbythemselves.Otherwise,anxietyandself-consciousnesswilldestroythatminimumsensitivitysonecessaryfordecisionstoarise.

Whatactuallyhappensinlifeisthatweattachundueimportancetopastconventions,toconsciousthinking,tocommunicationbylinearsignsandmathematicalsymbols,andnotnearlyenoughtotheintuitive‘feel’;farmoretothecentralspotlightvisionandnotenoughtotheperipheralvision.Whathappensnowmostofthetimeisthattheconditioningofconventionalityissopowerfulthatitsmothersspontaneity.Whatisnecessaryiscertainlynotasurrendertoamadurgeofcaprice,butarationalrecognitionofanintelligencethatdoesnotbaseitselfonthetooorderlyworkingofreasonandintellect.Weareafraidtorelyonthespontaneousfunctioningwithwhichwearenaturallyendowed,butwhichgetsblockedwhenrestrainedinitsnaturalworkingbyeffortstounderstanditthroughconventionaltechniques.

Whilespontaneousactivitymightseemunusualtotheaverageperson,itisthenormalprocedureforthemanofwisdom.Hissuccessisactuallyduemostlytoasenseofconfidencethatarisesthroughalackofself-frustratinganxiety.Atthesametime,heisperfectlycapable,bythesametoken,ofdoingsomethingthatcomesnaturallyintheprevailingcircumstanceswithoutundueregardtoconvention.Hisactionsseemunpredictablepreciselybecausetheyarenaturalandspontaneous.

30.SeekerswhoareusingtheirmindstoseekMind,payingfartoomuchattentiontowhatotherssay,hopingtoreachthegoalthroughmerelearning,areinvitingfrustration.Someoftheancients,called‘sages’,whowereabletoabandonlearningandcometorestinspontaneity,hadsharpminds,andhastenedtodiscardalllearningassoonastheyheardtheDoctrineproclaimed.

Thesedayspeopleseeminclinedonlytostuffthemselveswithconceptualdeductions,andtoseekbook-knowledgeeverywhere,callingthis‘Dharma-practice’.Theydonotrealisethatmoreandmoreconceptualdeductionsonlypileupobstaclesandleadtoindigestion.Whenknowledgeandconceptsarenotdigested,theybecomepoisons–theybelongonlytotheplaneofsamsara,totallyabsentintheAbsolute.

Soitissaid,“Inthearmoryofthesovereign,thereisnoswordofThusness.”IntheVoidoftheWombofTathagatas,dualismdoesnotexistbecausethesmallesthairbreadthofanythingcannotexistthere.ItisforthisreasonthattheBuddhasaid,“WhenIwaswithDipamkaraBuddhatherewasnotaparticleofanythingformetoattain.”

Onlyhecanbecomeaperfectlytranquilmanwhototallygivesupempiricismanddoesnotrelyuponanysense-basedknowledgeanddeductions.ThereisnounalterableDharmawhichtheTathagatacouldhavepreached.Justputallmentalactivitytorestandachievetranquillity.Donotregardasanimmutableconceptanyparticularteachingsuitedtoacertainoccasion.ThecanonicalteachingsoftheThreeVehiclesarejustremediesfortemporaryneeds,anddifferfromoneanother.Itisstupidtobeginbythinkingthingsoutandendupinconfusion.

Thespecificareaofenormousconfusionis:WhatdoesSelf-realisationmean,andwhatisSelf-realisationsupposedtodofortheseeker–whatwillhegetthathedidnothaveearlier?

Conditionedastheyarebyhundredsofyearsofconfusion,thespiritualseekershavecometohavetheideathattheSelf-realisedsageisakindofsuperman,a‘perfect’humanbeing,totallydisciplined,totallyincontrolofhisbodyandmind,whomeveryonelooksuptoforadviceandguidanceindailyliving,andwhohasthepowertoprotecthisdisciplesfromall.And,ofcourse,thereareplentyofpeoplewhodonotfailtotakefulladvantageofthisfact.Hence,somanyprosperousashramsandmillionairegurus.

Thus,theareaofconfusionformostspiritualseekersisaroundtwoquestions:a)WhatpreciselyisSelf-realisation?b)WhatdoIexpectSelf-realisationtodoformefortherestofmylifethatIdidnothavebefore?ItisstrangethatinallthebooksIhavereadaboutthetalksbetweenaGuru

andhisdisciples,Ihavenevercomeacrossthesespecificquestionsbeingaskedoranswered!ItisactuallythegreatBuddhawhohasgivenspecificanswerstothesevitalquestions:

a)Enlightenmentmeansthetotalacceptanceofthefact:Eventshappen,deedsaredone,consequenceshappen,butthereisnoindividualdoerofanydeed.b)Enlightenmentmeanstheendofsuffering.‘Suffering’inthissenseobviouslycannotmeanthepaininthemoment,asaninterdependentcounterpartofpleasureinthemoment,whichdependsuponthedestinyofthepersonconcerned.ObviouslytheBuddhausestheword‘suffering’fortheunhappinessthatthehumanbeinghascreatedforhimselfbecauseofhismistakenbeliefinhisownvolition,freewill,hisresponsibilityforhisownactions–theloadofguiltandshameforhisownactionsandaheavierloadofhatredandmalicetowardsthe‘other’forhisactions.Theendofthesufferingisthedisappearanceofthisloadofhatred.Thereisanotherareaofconfusionwheresomeseekershavehadaspiritual

experienceof‘onenessandecstasy’.Whatthesepeopleforgetisthattheexperiencewasinthemoment,afreesample,agiftfromGod;thatdoesnotmakethemGod’sfavourites.ItwasagratuitousproofthattheseparateentitywasanillusionandthatRealityisOneness.Whenthisfactisforgotten,whathappensisthepossibilitythatthereaftertheseekerconcernedseeksarepetitionofthatexperienceandnottheUltimateUnderstanding.Heforgetsthattheexperiencewasahappeningoverwhichhehadnocontrol,andtriesallkindsofmethodsanddisciplinesinorderto‘achieve’moreexperiences.

Whattheseekerhastorememberisthatwhatisnecessaryistobeinthatmentalstateoftotalrelaxation,withthetotalabsenceofallconceptualising,inwhichthevacantmindwouldbeabletoreceivethehappeningcalled‘enlightenment’,whichreallyisanimpersonalphenomenon.

Unfortunately,thetraditionalapproachisfromtheperipheryinwardsthroughtime,practice,disciplineandrenunciation,graduallycominguponthatinnerbeauty–infacttomakeoneselfnarrow,pettyandshoddy.Pealofflittleby

little,taketime,tomorrowwilldo,nextlifewilldo,butwheredoesthattaketheseeker?Nothingbutfrustration,becausethemindhasbeenmadedull,insensitive,incapableofreceivingtheFinalUnderstanding.Whatisreallynecessaryisatotalrevolution,acompletemutationinourminds,inourdailyliving.WhatisnecessaryisthetotalacceptancethateverythingisahappeningaccordingtoGod’sWillortheCosmicLaw,andnotthedoingbyanyautonomousindividualentityand,therefore,anyrivalrywiththe‘other’issheerstupidity.

Thebasicproblem,therefore,isthesenseofpersonaldoershipinthe‘me’.Howdoesthe‘me’arise?Apsychologist,A.Gesele,hasobservedthedevelopmentoftheselfinchildrenatvariousstagesintheearlyyearsoflife.

Hesays:“Uptoeighteenmonthsofage,thechildisself-engrossedbutnotself-

aware,sincehedoesnotveryclearlyrealisethe‘not-self’.Attwoyears,hebeginstouseself-referencewords,‘me’,‘you’,‘mine’,‘I’inthatorder.Atthreeyearsofage,theideaof‘persons’becomesclear.Atfiveandsix,thechildbeginstoseeevenintermsofindividualqualities.”

Itisthis‘self’,thisseparative,self-centredactivitywhichimaginesthatone

dayitwillmakeitselfsomethingthatitisnot.Whatistobeunderstoodisthatthereisno‘becoming’oftheself;therecanonlyhappentheendingofselfishness,ofanxiety,ofsorrow,whicharethecontentsofthepsyche,the‘me’.Therecanonlybetheendingofallthat,andmostimportantly,suchendingisnotamatterofduration.Itisactuallyamatterofapperceivingthatthereneverwasa‘me’asthedoerofanydeed,andsuchapperceptionisahappeninginthemoment,neverinduration.

Itisaninterestingfactthatsorrow,memory,thethoughtof‘me’,allbelongtotime,andwhenonestaysinthepresentmoment–forinstance,whenoneisattendingtosomethingwiththeworkingmindtotallyengrossedinwhatisbeingdone,somethingextraordinarilypureandbeautifulhappens:the‘me’isabsent.Infactthe‘me’–evenasmereidentificationwithnameandform–existsonlyinrelationshipwiththe‘other’.Whenthe‘me’–theseeker–isabsent,therecanneverbeanyconfusion:the‘me’astheseeker-doeristheconfusion.AbsenceofconceptualisingisallthatisnecessaryfortheFinalUnderstanding.

31.Thereisaquestionfromtheseeker:“Yousay‘MindistheBuddha’,butwhichisthemindthatistheBuddha–theordinarymindortheEnlightenedmind?IntheteachingoftheThreeVehiclesitisstatedthatbothexist.Whydoyoudenyit?”

TheMastergivesananswer:“IntheteachingoftheThreeVehicles,itisclearlystatedthatboththe

ordinaryandEnlightenedmindsareillusions.Allthisclingingtotheideaofexistingthings,whichareillusory,hidesMindfromyou.WhenBodhidharmacamefromtheWest,heclearlypointedoutthatthesubstanceofwhichallmenarecomposedistheBuddha.Whatyoupeopledoistoholdontoconceptssuchas‘ordinary’and‘Enlightened’,buildingupthoughtsoutwardwheretheygallopaboutlikehorses.

Therefore,ItellyouMindistheBuddha.Assoonasconceptualisingbegins,youfallintodualism.Beginninglesstimeandthepresentmomentarethesame–nothisandnothat.TotalacceptanceofthistruthiscalledcompleteandunexcelledEnlightenment.”

TheseekerasksforaclarificationonwhattheMastersaidabout

beginninglesstimeandthepresentbeingthesame.TheMasterexplainsthatitistheseeker’sseekingitselfwhichmakesa

differencebetweenthem.Thosecategorieshavenorealexistence.Soif‘mind’isnotreally‘Mind’,andasallcategoriesareillusions,wherecantheseekerhopetofindanything?

Weabolishopposingpositionsinspacebystatingthatnoumenallythereisneither‘here’nor‘there’;weabolishopposingpositionsintimebystatingthatthereisneither‘now’nor‘then’;weabolishopposingpositionsof‘me’andthe‘other’bystatingthatthereisneither‘this’nor‘that’.Allthethreestatementsbetweenthemabolishopposingpositionsofthethinkerinbothspaceandtime.Buttheproblemisthatthethinkingentity,assuch,remainsintact.Therecontinuestobea‘who’thathasbeenremovedfromspace,timeandsubject-objectidentification.Thus,whiletheirrelativepositionshavebeenremoved,space-time-thinkerallcontinuetoexistasunderlyingconcepts,anduntiltheseremainingobjectsarefurthernegated,theentity‘me’remainsintact.

Whatneedstobeapperceivedisthebasicandfundamentalfactthat‘space-

time’itselfisamereconceptthatenablesnoumenalmanifestationtohappenand,therefore,mostimportantly,‘I’–whichisallthat‘we’couldallpossiblybe,as‘we’areInfinityandIntemporality–tobecomeawareofItself.ApperceivingthisistheUltimateUnderstanding.Thefactthat‘we’seemtoexperiencethecontrastingelementslikepleasureandpainistheinevitableeffectof‘duality’,theverybasisofthemanifestationanditsfunctioningthatwecalldailyliving.Thedualityexistsineveryconceivableelement,beginningwithmaleandfemale.

Inotherwords,space-timeisnothingindependenttowhichwearebound,butonlyamechanicalextensionthatrendersusobjectivelyperceptibletosubjectiveperceiving.Sinceweareallobjects,theperceivingmustnecessarilybeinatotallydifferentdimensionofpureSubjectivity.

Theverybasisofenlightenmentisthecessationof‘thinking’,ofconceptualising,anditisoftheutmostimportancetorealisethattherecannotbeanyprescriptivemethodtobringitabout,forthesimplereasonthatanysucheffortcouldonlyemanatefroma‘me’thatisitselfnothingbutaconcept.Inotherwords,solongasthereisaphenomenal‘me’makinganeffort,thenoumenal‘I’cannotenter–thesituationisnotvacant!

32.ThestudentcomplainsthattheMasterhasnottaughtthediscipleshowtogetridofillusion.

TheMasterexplainsthatboththearisingofillusionandtheeliminationofillusionareillusory.

IllusionisnotsomethingrootedinReality;itexistsmerelybecauseofdualisticthinkinginoppositeconceptslike‘ordinary’and‘Enlightened’.Ifthisconceptualisingceases,therewillnotbeevenahairbreadthofanythingleftonwhichtolayhold.Thisisthemeaningof“lettinggowithbothhands,”forthenyouwillcertainlydiscovertheBuddhainyourMind.

Thestudentquestions:“Ifthereisnothingonwhichtolayhold,andifMindisusedfortransmission,howcanyousaythatMindtoodoesnotexist?”

TheansweristhatnoDharmawhatevercanbecalledtransmission.TheunderstandingofthisMindimpliesnoMindandnoDharma.

Thequestionremains:IfthereisnoMindandnoDharma,whatismeantbythetransmission?

TheansweristhatitisbecauseofthisapparentproblemthatBodhidharma

said:“ThenatureoftheMindwhenunderstood,Nohumanspeechcancompassordisclose,Enlightenmentisnaughttobeattained,Andhethatgainsitdoesnotsayheknows.”TheMasteradded:“IfIweretomakethiscleartoyou,Idoubtifyoucould

standuptoit.”

TheveryfirstthoughtisthearisingofConsciousness–IAM–andthisthoughtisimpersonal,directandimmediate–thereisnoquestionofignoranceorknowledge.Itistheobjectivisationofwhat-we-ARE.Thiskindofimpersonalthoughtmakesforlivingwithoutidentificationwithanyseparateentity-doer.

Theotherkindofthought–thinking,conceptualising–arisesafterConsciousnessbecomesidentifiedwithaparticularformasaseparate,suppositionallysubjectiveentity;itiswiththisentitythatquestionsariseaboutbondageandliberation,ignoranceandknowledge.Anythinkingproceedingthroughtheintermediaryofsuchanentityobjectiviseseverythingallthetime,becausethatisitsnatureandfunction.Suchthinkingcanonlycreatebondage

becauseitmeanstheseparationof‘self’andthe‘other’,whichisthebasisofignoranceandknowledge.Oncethethinkingasanindividualdoer-entityceases,objectivisationalsoceases.

Knowledge,astheinterrelatedoppositeofignorance,isintherealmoftemporalconceptualising,whereasknowingisdirect,intuitive,withouttheintermediacyofthinking.Whenapersonknows,hedoesnothavetoaskhimselfwhetherheisrightorwrong,theinterdependentcontraries.Amanneverhastosay“IthinkIamaliveandpresenthere.”Heknows.Butitispossibleforacleverpersontoarguewithasimplemanandconfusehimsomuchattheintellectuallevelthatthesimplemanwho‘knows’maybepersuadedtothinkhedoesnotknow.

Thedistinctionbetweenknowledgeandknowing,itmustberepeated,maybesubtlebutisverysignificant.Whenknowinghappensthereisfreedomfromthebondageofknowledge.Knowledge,basedonpride,canonlypretendtoknow.

33.TheMasterwastryingtoexplaintotheseekerthatwhathehadbeentryingtodowastoseeRealityintheobjectiveworld,whenwhateverhesawcouldonlybeareflectionofReality,orMind.Hesaid,“Youwouldbelikeamanlookingathisfaceinthemirror;howeverclearlyyousawyourfeatures,itwouldstillbeareflection.Solongasyouareconcernedwithsomemeanslikedoctrines,youwillneverunderstandMind.Whatyoushoulddoistolistentothosewhotellyoutoopenwidebothyourhandsasifyouhadnothingtolose.Ifevensolidthingsdonotexist,whatusecanyoumakeofreflections?TheUltimateUnderstandingcanhappenonlywhenallseekingceases.Mindisonlyoneandthereisnodoctrinewhichcanbeputintowords.”

TheessenceofAdvaitaisthefactthatwhat-we-AREcannotbecomprehended,becauseiftherewereacomprehender(otherthanwhat-we-ARE)tocomprehendwhat-we-ARE,thatcomprehenderwouldbecomeanobjecttobecomprehendedbyanothercomprehenderandsoon.Inotherwords,what-we-AREphenomenallyisconceptual,what-we-AREnon-conceptuallyisnon-conceptualityitself.Therefore,not-knowing–likeknowing–ispureSubjectivity.WhenIwakeup,Icanonlysay“Idonotknow”aboutsomethingthathappenedwhenIwasasleep.Boththeknowledgeinthewakingstateandthenon-knowledgeinthesleepingstatearephenomenalconcepts,buttheKnowingness–positiveornegative–issubjectiveornoumenal.

Whatisnecessaryforthetransformation–para-vritti–tohappenistheapprehensionbytheseekerofhisownutternon-existenceasanautonomousentity.ThisapprehensioncanrevealthenoumenalImmensity–theInfiniteIntemporality–thatweare.Butobviouslythisisbeyondthe‘word’toaccomplishbecauseusingwordswouldonlybeconceptualisinginphenomenalduality.Thewordcanonlybeapointer;allthatthewordcandoistoremovetheconditioningbroughtaboutbyitselfthroughvariousconcepts,theoriesanddoctrines.

34.Toaquestionbytheseeker,“Whatismeantbyrelativetruth?”(literally“worldlytruth”),theMasterexplains:

“Whyareyouwastingyourtimeonuselessconceptslikethat?”Realityisperfectpurity,andtobewithoutanyconceptsatalliscalledthe

‘WisdomofDispassion’.Whateveryoumaybedoinginyourdailyliving,remaindetachedfromallphenomena;whetheryoublinkaneyeorsaysomething,doitwithtotaldispassion,withoutbeinginvolved.

Toputitsimply,leteachthoughtgoasthoughitwerenothing,orletitturnintoanynaturalaction.Youmustgetawayfromthedoctrinesofexistenceandnon-existence,forMindislikethesun,foreverinthephenomenalVoid,shiningwithoutwantingtoshine.

Youwillbeactinginaccordancewiththesaying“Developamindwhichrestsonnothingwhatever”(DiamondSutra),whenyouareabletoclingtonothingwhatever(notgettinginvolved).Allyourmostpainfulpracticeandeffortswillbewasted,alongwiththemostprofoundknowledge,ifyoucannotunderstandthissimpletruth.

Whatadvantagewillyougainbythissortofpracticeanddiscipline?AsChihKung(afamous6thcent.monk)said,“TheBuddhaisreallythecreationofyourownmind.Howthencanhebesoughtthroughscriptures?”Allyourstudieswillonlymakeyoubalanceyourselfbetween‘ordinary’and‘Enlightened’.NottoseethatallmethodsoffollowingtheWayareephemeralissamsaricDharma:

“Itsstrengthoncespent,thearrowfallstoearth;Youbuildupliveswhichwon’tfulfilyourhopes.HowfarbelowtheTranscendentalGateFromwhichoneleapwillgaintheBuddha’srealm.”(‘SongofEnlightenment’by7thcent.monkYungChia)ChihKungalsosaid,“Ifyoudonotmeetatranscendentalteacher,youwill

haveswallowedtheMahayanamedicineinvain.”

AsthesageJnaneshwarhasputit,aftercompletingthebookAnubhavamrita:

a)OmybelovedGuru,thissupremejoyofSelf-realisationwhichyouhavehandedtomealmostonaplatter,Ishouldhavelikedtoenjoyinpeaceand

quietbymyself(butobviouslyyouwishthatIshouldshareitwiththerestoftheworld).b)TheAlmightygavethereinsoftheLightinthehandsofthesun,butitistheworldthathasbenefitedbythislight.c)Thatcoolnesswithwhichthemoonhasbeenendowedisbeneficialtothetreesandvegetation;thewaterwithwhichtheseashaveendowedthecloudsisforthewholeworld.d)Thelightofthelamplightsupthewholehouse;thespaceundertheskyisusedforthemanifestationoftheentireuniverse.e)Similarly,thepowerthatbringsabouttheoperationoftidesintheseaisnotoftheseabutthatofthemoon;whateverthevernalseasonbringsaboutisforthebenefitofthetrees.f)Inthesameway,thisbookisatokenofyourimmensepower,OmybelovedGuru;otherwiseIassuchhavenoindependentauthorityofexistence(towritesuchabook).g)Also,whyshouldI(afterreceivingthemightygiftofUnicity)claimanycreditforthebookandtherebybeinthebondageofduality?h)Andthen,ofcourse,noumenalUnicityiseternallypresentinitsshininggloryanddoesnotneedanyexegesics(onmypartoranyoneelse’s).i)AndifIhadkeptmysilenceandnotsaidanythingonthesubject,wouldthephenomenalmanifestationnothavebeenmanifested?j)Whenmanifestationisperceivedasanobjectbyanotherobject(posingasthesubject)induality,theperceiveristheperceived;thisisthetruthwhichneedsnoproof.k)Thisisthefinaltruth:theidentityofthenoumenonandthephenomena,theperceiverandtheperceived.Andthetruthdidnotneedthissortoftelling(asinthisbook).l)Ifthisisso,thenwhatisthepointinwritingthisbook?Theansweristhatthecontentsofthebookareaspontaneousoutpouringofthelovewhichthefinaltruthis(Ididnotwritethebook!).m)Thefavouritesubjectmaybethesame,butanewtasteandfreshenjoymentistobehadwheneveritisdiscussedafresh.n)ItisforthisreasonthatIhavespokenonthissubject.ItisnotasifIhavediscoveredsomethingthatwashidden.THAT-which-isisSelf-effulgentand

infact,cannotbehidden.

o)Allthereis,is‘I’–IamthepotentialplenumandIcanneitherhidemyselfnorshowmyself.

35.Ifyouwouldspendyourtimelearningtohalttheconcept-formingactivitiesofyourmind,youcouldbesureofultimatelyattainingthegoal.Butyoufeelobligedtoemployyourmind‘studyingdhyana’orsomethinglikethat.SoitissaidthatallthattheTathagatataughtwasjusttoconvertpeople;itwaslikepretendingyellowleavesarerealgoldtostopthetearsofachild.

Whatiscalledsupremeperfectwisdomimpliesthatthereisreallynothingwhatevertobeattained.Youmustseeclearlythattherereallyisnothingatall–nohumansandnoBuddhas.

Thewholepointisthatenlightenmentisonlyanimpersonalhappening:seeingthewholeasReality;no‘one’cangetenlightened.

36.ThesixthPatriarchtoldtheElderWeiMing:“Perhapsyouwillconcentrateyourthoughtsforamomentandavoidthinkingintermsofgoodandevil.”Mingdidashewastold,andthesixthPatriarchcontinued,“Whileyouarenotthinkingofgoodorevil,justatthisverymoment,returntowhatyouwerebeforeyourparentswereborn.”Evenasthewordswerespoken,Mingarrivedatacertaintacitunderstanding.

TheUltimateUnderstandingis:a)ThatthereisonlyONESource,pureSubjectivity,bywhatevernameknown:Noumenon,Absolute,Consciousness,PrimalEnergy,or,asthecommonmanwouldprefer,God.b)Thatthephenomenalmanifestationisanemanationof,orthereflectionof,theONESource,consistingofthousandsofspeciesofthree-dimensionalobjects,extendedinspace-time.c)That,therefore,thehumanbeingisoneofthespeciesofthree-dimensionalobjects:asentientobject,withthedifferentsenses,throughwhichthefunctioningofthephenomenalmanifestationhappens–whatweknowasdailyliving.d)That‘life’asweknowit,inthefunctioningofthemanifestation,happensbecausetheprimalenergy,functioningthroughthebillionsofhumanbeings,producesthrougheachoneofthem,everyinstant,whateverissupposedtobeproducedaccordingtoaconceptualCosmicLawthathasprevailedsincethebeginningoftime,thebasisofwhichthehumanbeing,athree-dimensionalobject,couldnotpossiblyimagine,letalone‘Know’.e)Thatthehumanbeingisessentiallyauniquelyprogrammedinstrument(geneswithuniqueDNA,plustheenvironmentalconditioningwhicheveryhumanbeingreceivesathome,insociety,inschool,inchurchortemple)–aprogrammingoverwhichthehumaninstrumentcouldnotpossiblyhavehadanycontrol.f)Thattheverybasisofthephenomenalmanifestationistheexistenceofinterconnectedoppositesofeveryconceivablevariety,beginningwithmaleandfemale,beautifulandugly,goodandbad,andeverythingelse.g)Thattheverybasisoflifeasweknowit,istheconstantchoosingbythe

humanbeingbetweenthemanyinterconnectedoppositesand,therefore,beinghappyorunhappy.Thus,thiscomparingandchoosingandjudgingisthebasiccauseofhumansuffering.h)Thatthiscomparisonandchoicecannotbemadebytheinertthree-dimensionalobject,andso,theSourcehadtocreateanapparentdoeroftheactions–theego–bydivinehypnosis(athoughtwhichidentifiestheegowithaparticularbody-mindorganismandaname,andcreatesaseparateentitywithasenseofpersonaldoership).i)Thatthebasisofthehumansufferingisthesenseofpersonaldoership;thiscreatestheloadofguiltandshame,andalsoprideandarroganceforone’sownactions,andanotherheavierloadofhatredforthe‘others’fortheiractionswhichhaveharmedoneinsomeway.j)Thatitistheego,amerethoughtcreatedbydivinehypnosis,thatcausesthehumanbeingtoconsiderhimselfanindependent,autonomousentityresponsibleforhisactions,whoisinbondageandwhoisseekingfreedomfromthatbondage.k)ThattheonlywaytoremovethismonstrousloadonthemindistoaccepttotallywhattheBuddhahasputsosuccinctlyandsopowerfully:“Eventshappen,deedsaredone,consequenceshappen,butthereisnoindividualdoerofanydeed.”l)Itisobviousthatsinceoneisnotthedoer,thereisnothingreallythatonecandotoaccepttotallythatheisnotthedoer.Itcanonlyhappen,likeanyotherhappening,ifitisGod’sWill/CosmicLaw.m)Whatthehumanbeingcandois,withsincerityandhumility,toinvestigatethoroughlyanyactionheisparticularlysureishisaction.Ineverysinglecase,withoutexception,hewillkeeponcomingtotheconclusionthattheactionsimplycouldnothavebeen‘his’action.Ifaparticularthoughthadnothappened,hisactionwouldnothavehappened,andhehadnocontroloverthehappeningofthatthought.Or,ifhehadnothappenedtobeataparticularplaceataparticulartime,andhappenedtoseesomething,orhearsomething,orsmellsomething,ortastesomething,ortouchsomething,theactionwouldnothavehappened.Eachtime,hisintellectualacceptancegoesdeeperanddeeper,andatsomepointoftime,dependingonhisdestiny,God’sWill/CosmicLaw,adivineflashoftotalacceptanceislikelytohappen:“Isimplycannotbethedoerofanyaction;noonecan.”

PREFACE

TheBookoftheWay,orTaoTeChing,issaidtohavebeenwrittenbythegreatChinesesageLaoTzuwhileonhiswaytothemountains,whereheissaidtohavedisappearedintoimmortality.Legendhasitthattheguardofthekingdomstoppedhim,andonlyagreedtolethimpassifhewrotedownhisknowledgeof‘TheWay’first,forthebenefitofallthoseremainingbehindinsociety.Theresultwasasmallbookof81shortversesexpressingtheessenceof‘TheTao’.

2500yearslater,thoughshowingnosignsofheadingforthemountainsevenattheripeoldageof90,thegreatIndianAdvaitaMasterRameshS.BalsekarhaswrittenhisownshortBookoftheWay.InspiredbytheoriginalTaoTeChing,these90versesexpresstheessenceofAdvaitaVedanta,whilebringingoutthe‘sameness’atthecoreofthesetwogreattraditions.AlthoughthisworkhastheflavouroftheTaoTeChinginterwoventhroughoutitspages,ratherthanbeingamerecommentaryitisinfactanoriginalworkthatstandsonitsownmerits.

PerhapsifLaoTzuhadbeenamasterofAdvaitainsteadofTaoism,hisBookoftheWaymighthavelookedsomethinglikethis...

INTRODUCTIONByRameshBalsekar

WhoisLaoTzu?LaoTzuissupposedtohavelivedinChina500yearsbeforeChrist,a

contemporaryoftheBuddhaandConfucius.Accordingtolegend,havingbecomedisenchantedwiththeprevailingrulesandregulations,hedecidedtoleavethecountryandfindaplacewherehecouldlivenaturallyandpeacefully.Whenhereachedthepassinthemountains,‘thekeeperofthepass’wantedtoknowwhohewasandwherehewasgoing.ThesimplemanwassoimpressedbywhatLaoTzutoldhim,thathepersuadedLaoTzutostayforafewdaysandwritedownhisunderstandingofdailylife.WhatresultedisnowknownastheTaoTeChing,whichisconsideredasoneofthegreatspiritualclassicsofalltime.

ThefollowingwritingwasinspiredbymyreadingsoftheTaoTeChing.ThesourceofmyinformationismainlythefreeflowingrenditionofStephenMitchell,and,moreso,therecentlyproducedbookbyColinD.Mallard,Ph.D.,whichIfoundextremelyuseful.

1.TheSourcedreams,andthemanifestationcomesintobeing–mystery.MAYA–basedonduality,beginningwithmaleandfemale,anddualityofeveryconceivablekind.ThemanifestandtheUnmanifestarenottwo.

2.Accordingtothebasicdualityinmanifestation,beginningwithmaleandfemale,uglinesscomesintobeingassoonassomethingislabelledas‘beautiful’.BeingandNon-Beingarisetogether;andsodolongandshort,difficultandeasy,highandlow,soundandsilence,beforeandafter,pleasureandpain.Thesearecomplementaryopposites:onecannotexistwithouttheother.Thatisthenatureofdailyliving,butletusnotforgetthattherecanalwaysbethe‘middle’thatisneither.Thewisemanliveshislifeneverforgetfulofthisbasicfactoflife–merelywitnessinglifeasithappenswithoutjudginganyone.

3.Letusadmirethework,nottheobjectthroughwhichithappens;otherwise,whenthegiftedareadmiredandpraised,theordinarypeoplefeelinadequate.Whenonepossessesmorethanoneneeds,shouldnotsomeofitbeusedforthebenefitofthesociety?

4.TheSource,theVoid,iseternalandfilledwithinfinitepossibilities–good,badandindifferent.Itislikeawell,usedbutneveremptied.

5.Tothesage,lifeislikeadreamandeverythingmanifestedisanillusion,includingallthehumancharacterswhichliveinthisdream,dreamedbytheSource.WhenonesuddenlycomesacrossamagnificentsceneliketheHimalayanmountains,allthereisispowerfulImpersonalAwarenessinthemoment;whenidentifiedconsciousnessarisesagain,possessivenessmakesuswantaphotographimmediately,andamagnificentpaintinginduecourse.

6.Everythinginthemanifestation–anditsfunctioningthatwecall‘life’–isanaturalexpressionoftheUnmanifestSource.Whatshouldthehumanbeingdo,withthesamespontaneity,otherthanmerelywitnessingwhateverhappens,withoutspoilingthenaturalnessofitbycomparingandjudging?

7.WhatcanthepresentmomentbeotherthantheEternalandInfinite?The‘presentmoment’wasneverbornandcannotdie.

8.TheUltimateUnderstanding–thegoalandthepath–islikeflowingwater,flowingtothelowerplaces,nourishingallthingsontheway,withouteffort.TheUltimateUnderstandingcanonlyhappen.Itcannotbeachievedbyeffort.

9.Whenoneworksessentiallywiththeexpectationofgettingmoneyandsecurity,oneinvitesfrustrationincaseoffailure.Disastersoonfollowstheflauntingofwealthandpower:thenextgenerationcomestogrief.Pursuingtheapprovalofothersmeansbecomingtheirprisoner.Doingwhateverseemsnecessarywithoutundueexpectation,andacceptingwhateverhappens,bringspeaceofmind.

10.Intheabsenceofunnecessaryconceptualisingandobjecti-vising,themindretainsitsnaturalvacancyandisincontactwiththeSource.Whentheinnervisionisclear,andthewholeisseenasawholeandnotacollectionofparts,harmonyandpeaceofmindprevails.

11.Itisastrangefactoflifethatwhatoneseesastheobviousisthewheelandthespokes,butitistheholeinthemiddlewhichallowsthewheeltoturn.Whatisusefulinaclaypot?Itistheemptinessthatisused.Weadmirethehousebuiltbybricksandwoodandsteel,butitistheemptinessinsidewherepeoplelive.Itisasopeningsthatdoorsandwindowsareuseful.BeingcanonlycomeoutofNon-Being.

12.EverythingintheworldisahappeningaccordingtoGod’sWillortheCosmicLaw.Whyreacttowhatthesocietyconsidershonourordisgrace?Whynotgiveupself-importanceandacceptdisgrace?Thebasisoflifeispleasureorpainfrommomenttomoment,overwhichwehavenocontrol.Whenlifeisacceptedpreciselythewayithappens,thereispeaceandharmony.

13.LookfortheSource,andItcannotbeseen;norcanItbeheard.ThereisnobrightnessaboveItandnodarknessbelowIt.Itistheever-pregnantSilence.FormlessItself,Itcontainsallforms.Thereisnobeginningtoapproachandnoendtoreach.WecannotknowItbecauseItiswhatweare.ThereisneitherBeingnessnorNon-Beingness.ThisisWisdom.

14.Onecanonlyattempttodescribethemanofwisdomandunderstanding.Heisgenerallyascarefulasamancrossinganicystream,asalertasawarriorcrossingenemylines,ascourteousasavisitingguest,asfluidasmeltingice,asmalleableasacarver’smaterial,asreceptiveasavalley,astransparentasclearwater.Heisasnaturalandspontaneousascanbe.

15.Thewisemandoesnotseekanythingorpursueanything;hethoroughlyenjoyswhatevercomeshisway.Inanysituation,hedoespreciselywhathefeelsheshoulddoasifhehastotalfreewill;butacceptingthatnoonehashadanycontrolovertheresultsandconsequencesoftheiractions,hesitsback,relaxes,andwitnesseswhateverhappens,withoutcondemninganyoneforanything,withoutanyregretsaboutthepast,withoutanycomplaintsinthepresent,withoutanyexpectationsinthefuture.Inaway,heis,inpractice,theever-presentConsciousnessItself.

16.Assoonasanegoiscreatedthroughidentificationwithaparticularbody-mindorganism,theegoisconnectedtotheSource,theImpersonalConsciousness,asidentifiedconsciousness.Thisconnectioncontinuesuntilthedeathofthebody,andthen,sincetheegoisnolongerrequired,theidentifiedconsciousnessagainbecomestheImpersonalConsciousnessastheSource.Thesage,livinghislifewithoutthesenseofpersonaldoership,nevergetsinvolvedindailylivingand,therefore,findshisconnectionwiththeSourceneverbroken.Helivesinpeaceandharmonyuntil,whendeathhappens,theconsciousnessreturnstotheSource.

17.Whentheleaderisawiseman,thepeoplehardlyrealisetheexistenceoftheleader;whentheleaderisawareofhisbeingaleader,andgovernswithmoderation,heisloved;thencomestheleaderwhoisfeared,andfinallytheleaderwhoisdespised.Thewiseleadersayslittle,andwhentheworkisfinished,thepeoplethinktheydiditthemselves.Trueleadershipconsistsindoingwhateverisnecessarywithouttheprideofbeingaleader.

18.WhentheSourceisforgotten,goodnessandmoralityappear;Whengoodnessandmoralityappear,vanityandhypocrisyareborn;Whenpeaceandharmonyareabsentinthefamily,familyvaluesareespoused;Whenacountryfallsintochaos,patriotsareborn.Ifeveryonelivedwithself-esteem,therewouldbenoneedforrulesandregulationsinlife.

19.Whenconceptsofmoralityandjusticeareforgotten,peoplespontaneouslydowhatisnatural;iftheideaofprofitcoulddisappear,theftwouldcometoanend.Whatisneededforhappylivingisapersonalreligionbasedonself-esteemanduniversalbrotherhood,basedonnon-doership:ThyWillBeDone,OLord!

20.Mostofourunhappinessiscausedbycomparisonwithone’speersandconceptualisingaboutwhatmighthappenintheillusoryfuture.Somethingalwayshappens.Whyworryunnecessarily?Worryinghasnotdoneanythingforanyone.Whykeeppursuingapreferenceandremainfrustrated?Whynotenjoythevarietyoflife?Ithasbeeneveryone’sexperienceinlifethattherehasoftenbeengreatpleasureattheendofpain.

21.Themysteryoflifeprovestobenomysteryafterall.TheUnicityoftheSourcehasbecomethebasicdualityofthemanifestation(anditsfunctioningthatwecall‘life’),beginningwithmaleandfemale–dualityofeveryconceivablekind.Therefore,inlife,wehavetohavewealthandpoverty,saintsandpsychopaths,healthychildrenandhandicappedchildren.AlltherereallyIS,istheAbsoluteReality.Thereisnocreation,onlyanappearanceinConsciousness,whichdisappearsandappearsagain.

22.Rigidityinlifecanbefatal.Whatisneededissuppleadaptability.Thebasisofhappinessinlifeisnottopursueapreference,andnottohaveanyexpectationsinthefuture.ThismeansthetotalacceptancethatnothingcanhappenunlessthatistheWillofGod–theCosmicLaw,thebasisofwhichitisimpossibleforthehumanbeingtoknowbecauseitistoovastandtoocomplex.YieldtotheWillofGod,anddowhateveryouneedtodoinanygivensituation.Thentherewillbenopride,noguilt,nohatred.Thismeanshappinessthroughpeaceandharmony–Sukha-Shanti.

23.Thewisemanspeaksandactsonlywhennecessary,andthishedoeswithcompassionandwithoutanyexpectation.Heacceptsthatthebasisofdailylivingisthattherewillbepleasureonemoment,andpaininthenextmoment.Eveninnature,fiercewindslastonlyforadayortwo.Havingacceptedtotallythat“ThouartthedoerandThouarttheexperiencer,”lifebecomesspontaneousandcarefree.

24.Thewisemandoeswhateverheisdoingbecausehelovestodoit,notbecauseheisforcedtodoit.Hedoesitwithoutanyexpectationand,therefore,thereisneitherpridenorguilt,nordisappointment.Thismeanspeaceofmind.

25.TheSource,eternallypresent,maybeseenaspotentialEnergy,activisingItselfinendlesscycles:manifestationandnon-manifestation,thepresenceandabsenceoftheuniverse.ThemanofwisdomseesthisasMAYA,anddoesnottakeanythingthathappensinlifetooseriously.Therefore,thereispeaceandharmony.

26.TherootoflightisNothingness;Thesourceofallmovementisstillness;Thesourceofallsoundissilence.

27.Thewisemanisalwaysalertandwatchfulwhenhemovesaboutandistotallyrelaxedwhenheishome.Hewitnesseswhateverhappensnotasanyone’sdoingbutasahappeningthatissupposedtohappenpreciselyasithashappened.He,therefore,nevercondemnsanyoneforanything–neitherhimselfnorthe‘other’.Heenjoyshimselfthoroughlywhenhispreferencesaresatisfied,butneverpursuesanypreference;heis,therefore,neverfrustrated.

28.Lifelivedsenselesslyandfrivolouslycanonlyendindisaster.Restlessnesspreventsthehappeningofpeaceofmind.

29.Themanofwisdomlivesinharmonywithnature,andinharmoniousrelationshipwiththe‘other’.Heisnotinterestedinleavinghismarkwhenhedies.Heisalwaysavailabletoothersforguidancebutdoesnotofferitfrivolously.AwakeningcannothappenintheabsenceofanappropriaterelationshipbetweentheGuruandthedisciple.

30.Happinessthroughpeaceofmind–Sukha-Shanti–cannothappenunlessthereistotalunderstandingandacceptanceofthebasicdualityineverywalkoflife,otherwisetherewouldbejudgementandblame,almostallthetime,basedonpreferences.Ifthereistotalunderstandingandacceptanceofthebasicduality,thenthereishumilityandatotalabsenceofcondemninganyoneforanything–neitheroneselfnorthe‘other’.Whatexistsisonlyimpersonalwitnessingoflife’shappeningswithoutanyjudging.

31.ThemanofwisdomwitnessesthemanifestuniverseemergingfromtheUnmanifestSource,withitsinherentbeautybasedonduality,andacceptswhateverisaspreciselywhatissupposedtobeineverydetail.

32.Theworld,asithasemergedfromtheUnmanifestVoid,ispreciselyasitissupposedtobe.Howcananymanexpecttoimproveitinanyway?Dualityistheverybasisofthemanifestationanditsfunctioningthatwecall‘living’.Ifitisnottotallyaccepted,wecontinuouslyaskquestionslike,“WhydoesGodcreatehandicappedchildren?”andweinvitefrustrationandunhappiness.

33.Itisafactoflifethatviolence,evenwithjustification,reboundsonitself.Wherearmieshavepassed,theearthistornandsoakedinblood.Themanofwisdomknowsthatwhateverhehasdone,andwhateveranyoneelsehasdone,waspreciselywhatwassupposedtohappenaccordingtotheCosmicLaw.Hegoesalongwiththeflowoflife.

34.Thewiseonesenterabattleonlywhencompelledtodoso,andthenwithrestraintandcompassion,neverrejoicinginvictoryorrevenge.

35.TheAbsoluteNothingnessthatisthesourceofallformscannotbedefined.FromItuntoldgalaxiesemerge,andintoIttheydissolve.Ifonlypeoplewouldacceptthe‘what-is’asitis,therewouldbepeaceandharmonyintheworld.

36.Itisconceptualisingandobjectivisingwhichcreatesdistinctionsandcomparisonsbetweenthings,andcreatesconflict.Wisepeoplestayclearofjudgements,acceptingthateverythinghappensaccordingtotheCosmicLaw.Andthen,suddenly,thephenomenalmanifestationcoulddisappearintotheNothingnessasifthereneverwasacreation.

37.Toknowothersanddealwithothersrequiresintelligence;toknowoneselfanddealwithoneselfneedswisdom.Prestige,powerandpossessionsmayformostpeoplerepresentwealth.Butsuchwealthdoesnotequalthesatisfactionwhichsomeonehas,whoiscontentwithwhathehas.Thetwocannotbecompared.Toacceptlifeasithappensmeansbeingreadytoacceptdeathwheneveritmayhappen,aspartofliving.

38.LifehasbeenhappeningfromtimeimmemoriallikeaflowaccordingtotheCosmicLawofNature.Thesageacceptswhatevercomeshiswayaspartofthenaturalflowoflife,contentandhappywith‘what-is’,becausehehasbeenwiseenoughnevertohavepursuedeitherhispreferenceoranyotherpleasure.

39.Thosewhohaveaharmoniousrelationshipwithothers–whoevertheymaybe–exudeapeacefulnessthatdefiesdescription,andwhichattractspeopletowardsthem.Theycannotexplain,whenasked,whatmakesthemsotransparentlyhappy.Theyareaskedwhattheyhavedonetobesopeaceful,andtheycanonlyconfessthattheyhavenotdoneanythingparticularlydifferent.ThefactofthematteristhattheyhavebeennaturallyabletoacceptthatnothingcanhappenunlessitistheWillofGod,andthattrulynoindividualentitycanbethedoerofanydeed,goodorbad.Itisatragicjokethatthisisthebasisofeveryreligion:ThyWillBeDone.

40.ItisabasicmistaketoseektheSource,tobeonewithGod.TheSourceisallthereis–eitherastheUnmanifestortheentiremanifestuniverse.WhoistoseektheSource?Whenthisisdeeplyapperceivedtheseekergetsabsorbedinthatapperception,andliveshislifeneveragainconsideringhimselforanyotherindividualasthedoerofanyaction,goodorbad.

41.Enlightenmentmeans,insimplewords,seeingthingsastheyare:thephenomenalexpressionoftheunmanifestnoumenalSource.Thereisnoindividualentity,really,tobestrongorweak,wiseorignorant–onlyahumaninstrumentthroughwhichlifehappensaccordingtotheCosmicLaw.Exhibitingone’sstrengthandpowermeansinvitingchallengeandconflict.

42.Themanofwisdom,goingwiththeflowoflife,appearstobedoingnothing,andyetnothingremainsundone.Theonlywaytoliveistoletlifeflowandbeinharmonywiththe‘other’,whoeverhemaybe,withtheunderstandingthatnothingcanhappenunlessitistheWillofGod,ortheCosmicLaw.Dailylivingmeansdoingwhateverneedstobedone,withoutanyexpectationsinthefuture.ToseethesimplicityoflifeistobeinharmonywithIt,theSource,withtheconnectionneverbeingbroken.

43.Themanofwisdomhappenstobewisewithouthavingmadeanyefforttobewise.Whateverhedoes,hedoesasifheisdoingit,andnothingremainsundone.Freeoftheillusionofpersonaldoership,acceptingeverythingastheWillofGod,helivesinpeaceandharmonywithoutconsideringanyoneashisenemy.Whennaturalspontaneityislost,therearisestheconceptofgoodness;whengoodnessislost,therearisestheconceptofmorality;whenmoralityislost,therecomesritual,andthatisthebeginningofchaos.

44.Itappearsasifonemanspeaksandanotherlistens;but,ifneitherwereconscious,oriftheywereindeepsleeporundersedation,neitherwouldbeabletospeakorlisten,ordoanythingelse.ItisthereforeclearthatitistheImpersonalConsciousness,astheSource,whichbringsaboutthespeakingthroughonehumaninstrumentandthelisteningthroughanotherhumaninstrument.Totalapperceptionofthissimplefactmeansenlightenment.

45.Whenleadersareinillusion,thereisturmoilandlifebecomesuncertain.Atthistime,anawakenedleadercomesalongandworkswithtotalhumility,andwiththeunder-standingthatitistheSourcewhichbringsaboutwhateverissupposedtohappen,throughwhicheverpersonitissupposedtohappen.Thesociety,ofcourse,willnecessarilyconsidereachhappeningassomeone’saction,anddealwithitappropriatelyaccordingtotheprevailingsocialregulationsandlegalprovisions.Withthesenseofpersonaldoershiptotallyuprootedfromtheego,thewiseleaderlivesanunpretentiouslife,notpolishedlikefinejade,butruggedandsimpleasastone.

46.Thehumanbeingisathree-dimensionalobjectinthetotalityofmanifestation–theBeingthathasemergedfromNon-Being,themanifestthathasemergedfromtheUnmanifestSource.

47.ThemanofwisdomhearsofAdvaitaandatoncebecomesitsembodiment;theordinarymanhearsofAdvaitaandisintwominds;afoolishmanhearsaboutAdvaitaandburstsoutlaughing.Thusitisthatindailyliving,thepathhomeseemstobeleadingawayfromhome,theshort-cutseemstoolong,realstrengthappearsweak,theeasywayappearsdifficult,realhappinessseemsempty,trueclarityseemsobscure,genuinebeautygoesunnoticed,thegreatestloveseemsindifferent,andthegreatestwisdomappearsfoolish.ItisastrangefactoflifethatoneseekstheSource,orGod,whenitsohappensthatTHATSourceisallthereis,anywhereandeverywhere.

48.Thebasisofthephenomenalmanifestation–whichhasemergedfromtheSource,thenoumenalUnicity–anditsfunctioningthatweknowaslivingisduality,beginningwithmaleandfemale,andincludingdualityofeveryconceivablekind.Whenthisbasicdualityoflifeistotallyaccepted–thatasaintcannotexistwithoutapsychopath–peaceandharmonyprevailnaturally.

49.Eversinceababyisbornandseeksitsmother’sbreastintuitively,thepurposeandmeaningoflifewouldseemtobetheseekingof‘happiness’.Forthenew-bornbabyitisthemother’smilk;thereafterthemeaningof‘happiness’keepschanginguntiltheadulthumanbeingpursuespleasureinlifeashappiness,andthispursuitendsinfrustration.Itisonlythemanofwisdomwhorealisesthattruehappinessliesinaharmoniousrelationshipwiththe‘other’,whoeveritmaybe.ThebasisofthisrelationshipwhichbringstherequiredhappinessisthetotalacceptancethateverythingisahappeningaccordingtoGod’sWill–theCosmicLaw–andnotthedeedofahumanbeing.Suchacceptanceendstheloadofsufferingthatmanwascarryingintheformofhatredforhimselfforhisactionsandabiggerloadofhatredtowardsothersfortheiractions.

50.ThesageknowsthateveryactionisinfactahappeningaccordingtoGod’sWill–theCosmicLaw.Thismeansdoingwhateverneedstobedonewithouthavinganyexpectation.Thewaythesagelivesisitselftheteachinghegives;teachingthroughaction,notwords.

51.Themanofwisdompreferspeaceofmind–Sukha-Shanti–tofame,contentmenttowealth.Heisindifferenttosuccessorfailure,andiscontentwithwhateverhappensinlife.Hedoesnotpursueanythingparticularinlife.

52.Themanofwisdomishewholetslifeflow,acceptingwhatevercomestohim,neverpursuinganything.Heisprisonerofnothing;heismasteroftheworld.

53.Thereisnogreatersufferingthanbeingattachedtosomethingorsomeone,nogreaterfoolishnessthannotknowingwhenonehasenough,nogreatermisfortunethanwantingwhatothershave.Thebasisofpeaceofmindistobecontentwithwhatonehasandthusbeinharmonywiththeworldatlarge.

54.Themoreinformationonehas,thelessoneseemstounderstand.ThesageknowsthathefoundRealitywhenhestoppedsearching.Heacceptslifeasithappens,witnessingeverythingasahappening,preciselythewayitissupposedtobe.

55.Thepursuitofknowledgeleadstomoreandmorebeingaccumulated.Thepursuitofapperceptionleadstomoreandmorefallingawayofaccumulatedconcepts.Whenthesenseofpersonaldoershiphasbeenuprooted,thereisnoquestionofanythingbeingfinishedorhalf-finished.

56.Enlightenedlivingmeansnotjudginganyoneasagoodpersonorabadperson,whateverthesociety’sawardmaybe,concerninganyparticularactionbyaparticularperson.Thisisbasedonthetotalacceptancethatthesainthadnocontroloverbeingasaint,nordidthepsychopathchoosetobeapsychopath.Enlightenedlivingmeanswitnessingthemovieoflife,includingthebiologicalreactionsinthebody-mindorganismfromscenetoscene,withouttheegojudginganyone.Aparticularscenemightarouseanger,ordisgust,orfear,orcompassion,buttheegoremainsunconcernedwiththebiologicalreaction.

57.Withthesenseofpersonaldoershiphavingbeentotallyuprootedfromtheegoofthesage,theunderstandinghashappenedthattheegoismerelyaninstrumentthroughwhichtheSource,theImpersonalConsciousness,functionsthroughthebody-mindorganismtobringaboutwhateveractionissupposedtohappen.Therefore,thesageisnolongerattachedtoanyoflife’shappenings,andtheultimatetestofenlightenmentisthatthesageisnotattachedtolifeandisreadytowelcomedeathatanymoment.

58.Thebasisofdailylivingistheinterhumanrelationshipsbetween‘me’andthe‘other’.Therefore,theSource,theImpersonalConsciousness,hadtoidentifywitheachhumanbody-mindorganism,andcreateaseparateentityknownasthe‘ego’.Thisegohastoliveitslifeasaseparateentityinwhatevercircumstancesithasbeenplaced.Assuch,eachegoisconnectedtotheSource,theImpersonalConsciousness,whiledailylivingtakesplace.Whenthebodyisdead,thereisnomoreneedofaseparateentity,theego;andsoConsciousnessgivesuptheindividualidentificationandagainremainsastheImpersonalConsciousness.

59.TheUltimateUnderstandingisfortheegotorealisethatfundamentally,eachegocanonlybetheOneReality,theSource–theImpersonalConsciousnessidentifiedwitheachbody-mindorganismasaseparateentity.Therefore,everyegois,fundamentally,theImpersonalConsciousness.Withthisbasicunderstanding,interhumanrelationshipsbecometotallyharmonious.Sufferingnolongerexistsintheformofguiltandshameforone’sownactionsorhatredforthe‘other’forhisactions.Thereisaclearsenseofuniversalbrotherhood,andpeaceofmindasthesupremehappiness.

60.Whenwitnessinghappensofwhateveristobewitnessed,withoutanyjudgement,theheartisfilledwithinfinitepeace,inthetotalabsenceofhatred.Thismeansclearlyseeing‘what-is’withouttheslightestresistance.Thissavesanenormousamountofenergythatwouldotherwisehavebeenwastedinjudgingpeopleandcondemningthem.ThisalsomeansremainingconnectedtotheSourceallthetimewithouttheconnectionbeingbrokenthroughinvolvementindailyliving.

61.Beforespace-timecameintobeing,alongwiththephenomenalmanifestation,therewasonlytheSource,theUnmanifestUnicity,thepotentialEnergy.WhenthepotentialEnergyactivisedItself,theresuddenlyappearedthephenomenaluniversefunctioninginspace-time.

62.TheUnmanifestSource,thepotentialEnergy,activisedItselfintothephenomenalmanifestation.Forthefunctioningofthismanifestationthatwecalldailyliving,theSource,asConsciousness,hadtoidentifyItselfwitheachbody-mindorganismasaseparateentity–ego–withthesenseofpersonaldoership.Theegonaturallygetsinvolvedindailyliving,andthushastocarrytheburdenofhatredforitselfandothersfortheirrespectiveactions.ThisloaddisappearswiththetotalunderstandingthateverythinghappensaccordingtoGod’sWillandthatthehumanbeingisonlyaninstrumentthroughwhichactionshappen.Thisisenlightenment,whichmeanspeaceofmind.Thisistoosimpleforthehumanmind,whichcreatesamassofcomplexconcepts,andremainsunhappy.Notmanyareenlightened.

63.ThetotalacceptancethateverythinghappensaccordingtoDivineWillandthatthehumanbeing,amereinstrument,isincapableofdoinganything,isenlightenment.ThisresultsinremainingconnectedtotheSourceallthetime,withouttheconnectioneverbeingbroken.Thus,dailylivingbecomesspontaneous,simple,free.Thewiderthisunderstandingspreads,thewiderwouldbethebenefits–tothefamily,totheneighbours,tothenation,tothewholeworld.Thetotalunderstandingbringsaboutadeephappinessthroughpeaceandharmony.

64.Theremarkablevitalityofthechildisbasedonthetotalabsenceofthesenseofpersonaldoership.Hewhoseeksenlightenmentthroughforceddisciplineandspiritualpracticesonlyinvitesfrustrationandexhaustion.

65.Withthesenseofpersonaldoershippermanentlyuprootedfromtheego,thesageliveshislifeunostentatiously,remarkablysimilarinappearancetothatoftheordinaryman,butactuallythefactofthematteristhathisrelationshipswithothersareastonishinglysmoothandharmonious.Hethusexperiencesthebasic,innateharmonyoflife.Thesagegoesthroughlifenotpursuinganypreference,acceptingwhatevercomes,frommomenttomoment,withoutdemandinganything,acceptingeverythingincludingpainsandlosses,ashisdestiny.BeingpermanentlyconnectedtotheSource,honouranddishonourhavenomeaningforhim.

66.Tobecomeamasteroflifeistrulyquitesimple:letlifeflowanddonotbeattachedtoanything,notevenlifeitself.Themorecleverandingeniouspeoplebecome,thegreaterthemischieftheygetinto.Themoreknowledgetheyhaveoflawsandregulations,themoreeffectivetheybecomeincircumventingthem.Freefromdesireandtotallybereftofthesenseofpersonaldoership,themanofwisdomhasdiscoveredtheinnatesimplicityoflife.

67.Thesageistotallyawareofthebasicfactoflife:nobodycanknowwhatwillhappennext,disastercanarisefromgoodfortune,andgoodfortunefromdisaster.Heliveshislifeacceptingwhatevercomesfromtheflowoflife.Heisstraightforwardwithoutbeingrude.Hedoesnotimposehimselfonothers,andpeopleseehimasatransparentlyhappyman,totallyatpeacewithhimselfandinharmonywithothers.

68.Thesagedoesnotimprisonhimselfwithinhisownideas;heisalwaysopentootherideas.Heisawareofthesecretoflife–atreehastoyieldtothehighwinds.Thesageisnotimprisonedbytheopinionsofothers,norbysocialconventions.Heliveswithareligionofhisown,awakenedfromthedream.

69.Whenthesagehastogovern,hedoessowiththefullunderstandingthat,likefryingafish,whenoverdonethingsfallapart.CentredintheUltimateUnderstanding,hegovernsinsuchawaythatnooneisharmed.

70.Agreatnationisawareoftheimportanceofnotusingforce,ofthenecessityofasofterapproach.Whenbothnationsyield,theybothgetwhattheyneed.

71.TheUltimateUnderstandingisbeyondintellectualcomprehension.ItcanonlyhappenthroughtheapperceptionofthebasictruththattheSourceistheonlyReality.

72.TheUltimateUnderstandingmeansthetotalacceptanceof‘what-is’,includingwhatmightappearasamistakeorsomethinghalf-finished.

73.Wisdomconsistsin:lettinglifehappen;givingservicewithoutexpectationofareward;savouringthatwhichhasnoflavour;givingdueattentiontothefewandtheinsignificant;reactingtobitternesswithkindnessandtoforcewithsoftness;takingadequatecareofwhatseemseasybeforeitbecomesdifficult;acceptinganerrorpromptlyandrectifyingitatonce;seeingthingsastheyare.

74.Itisafactoflifethat:a)Itisnecessarytomaintainpeaceandharmonyandnotletitgetlost;b)Itisbettertoanticipateproblemsbeforetheyhappen;c)Actionwithexpectationmeansinvitingfrustration;d)Unlessoneisdiligentfromtheverybeginning,failurecanhappenonthevergeofsuccess;e)Wisdomconsistsinbeingcontentwithwhatonehasandnotcontinuallywantingmoreandmore;f)Itiswisdomtoofferadviceandguidanceonlywhenitisaskedfor.

75.Fromthebeginningoftime,nomasterhasbeenkeentoshowerhiswisdomonothers,becausemostpeoplethinktheyalreadyknowboththequestionsandtheanswers.TruewisdomunderstandshowlifeworksandhowitpointstotheOnenessfromwhereeverythinghasemerged.

76.Thesageisreveredbypeoplebecausehecompeteswithnoone;heplaceshimselfbelowothersandfollowsthemastheshepherdfollowsthesheep.Whenthesagestandsbeforethepeople,theyreverehimbecausetheyarenotintimidated;theyknowthathehasthewelfareofeveryoneatheart.

77.Thegreatnessofthesageisnottheusualgreatness.ItliesinbeingconnectedtotheSourceinanunbrokencontinuity;theusualgreatnessispetty,insignificantandsmall.Thesagehasthreepricelessgems:a)Mercyleadingtocourage;b)Frugalityleadingtogenerosity;c)Humilityleadingtoleadership.ThisishowtheSourcetakescareofgenuineseekersthroughthesage.

78.Thesuccessfulleaderdirectshismenwithsmoothnessandease,neverplacinghimselfabovethem,andalwaysbeingconsiderateoftheirneeds.Thesuccessfulleaderremainsinthebackgroundthoughheleadspeoplefromthefront.Invictoryheisnotatallinterestedinrevenge.Suchamanhasunderstoodthesecretoflife,andalwaysactsinaccordancewiththenaturalCosmicLaw.

79.Thesuccessfulwarriorisawarethatunderestimatingtheenemycanbefatal.Heconcentratesonhisworkwithoutwastingtimeandenergyonthinkingaboutwhatmighthappeninthefuture.

80.TheUltimateUnderstandingissosimple,andthatisthereasonwhymostpeoplearenotreallyinterested.Thesageknowsthattheultimatehappinesscanonlybecontainedinthepeaceofmindthatisfoundthroughharmoniousrelationshipswithothers,andnotinthepleasuresoflife.Hisisenlightenedliving:hisclothingissimple,hisactionsunobtrusive,heisalwayswillingtohelpothers,andhisheartisradiantbeyondcompare.

81.MostpeopleareunabletoaccepttheUltimateUnderstandingbecauseitistoosimpleandcannotaccommodatetheenormousloadofconceptstheseriousseekercarriesinhismind.

82.Thesagefeelsnoneedtostandout.Hedoesnotintrudeinpeople’slives.Hehasunburdenedhimselfofallunnecessaryconceptualisation,andisalwaysopentowhateverthenextmomentmightbringfromtheSource.

83.Thebasisofdailylivingisthateveryindividualisforcedtolivehislifeinthecircumstancesinwhichhehasbeenplaced.Itiseveryone’sbirthrighttoexercisehisfreewillinanysituation,buthehasnocontrolovertheresultandtheconsequenceofhisaction.Also,noonehaseverknownwhatwillhappenthenextmoment:pleasureorpain.Theonlywaytoliveone’slifeistodowhateveronefeelslikedoingand,thereafter,witnesswhateverhappens,withoutcondemninganyoneforanything–neitheroneselfnorthe‘other’;tolivewithoutanyregretsaboutthepast,withoutanycomplaintsinthepresent,andwithoutanyexpectationsinthefuture.Thiswouldbeenlightenedliving.

84.Whenlifebecomesintolerableforanyreason,peoplewanttogiveitup.Itisnotthattheywelcomedeathbutthattheydonotwanttogoonlivinganymore.Thesage,eveninthehappiestcircumstances,isalwaysreadytowelcomedeath,becausehehasnoattachmenttoanything,notevenlife.

85.Itisafactoflifethatthesoft,thesuppleandtheyieldingareexpressionsoflife;andthestiff,therigidandtheinflexibleareexpressionsofdeath.

86.Natureislikeadrawnbow;asthetoplowers,thebottomisraised;astheheightdiminishes,thewidthbroadens.Inthisway,excessanddeficiencygetperfectlyadjusted.

87.Itisafactoflifethatnothingintheworldisassoftandyieldingaswater;andyetnothingcansurpassitwhenitcomestodissolvingthehardandtheinflexible.Thisappliestowhathappensindailyliving.Everyoneknowsthis,butfewputthisknowledgeintopractice.

88.Thesagealwaysfulfilshisobligationsandthushaspeaceofmind,irrespectiveofwhattheotherpartymaydo.Inotherwords,hedoeswhathewoulddoanyway,irrespectiveoftheresult.Thisissobecauseheknowsthattheresultofanyactionhasnever,everbeeninanyone’scontrol.

89.Ifwefindthattheresidentsofaparticularsocietyarehappytoanunusualextent,therecanbeonlyonereason:theirrelationshipwithoneanotherisunusuallyharmoniousbecausetheydonotcompetewithoneanotherinthepursuitofpleasure.Envyandjealousyare,therefore,notpresentintheirinter-relationshipswithoneanother.

90.Themanofwisdomhasnoneedtoproveanypoint,norisheconcernedwithhavingthelastword.Themorehegives,themorecontentandhappyheis.Themanofwisdomisalwaysfoundtobeahappyandcontentedman,withnoexpectationsinthefuture.

PUBLISHER’SNOTE

WewouldliketothankKirkAndrewsandDanieleLeglerfortheircontributioninmakingthisbookapossibility.WealsothankDevVaryaniandGöranEkdahlfortheircontinuedsupportinhelpingusspreadtheteaching.And,GaryRobaforhisinvaluablehelpineditingthebook.

OTHERRAMESHBALSEKARTITLESPUBLISHEDBYYOGIIMPRESSIONS

TheRameshBalsekarCollector’sSet(2010)

TheEndofDuality(2009)

AdvaitaonZenandTao(2008)

90StepstoOneness–WisdomDeck(2007)

TheOnlyWaytoLive(2006)

LetLifeFlow(2005)

TheOneintheMirror(2004)

TheSeeking(2004)

TheHappeningofaGuru:ABiography(2003)

PeaceandHarmonyinDailyLiving(2003)

TheUltimateUnderstanding(2001)

ForinformationonRameshBalsekar,visit:www.rameshbalsekar.comForfurtherdetails,contact:YogiImpressionsBooksPvt.Ltd.1711,Centre1,WorldTradeCentre,CuffeParade,Mumbai400005,India.FillintheMailingListformonourwebsiteandreceive,viaemail,informationonbooks,authors,eventsandmore.Visit:www.yogiimpressions.comTelephone:(022)61541500,61541541Fax:(022)61541542E-mail:yogi@yogiimpressions.comJoinusonFacebook:www.facebook.com/yogiimpressions