Archive for April, 2010

You are infinite in your authentic open-being; so then just let go of everything of others and yourself in that infinity.
April 27, 2010

Advaita Post, Volume 11 No 8

Advaita Post 11-08

What is your origin, what is your destination?



From an talk on March 17, 2010 in Gouda

Spring Experience (Part 2)

[Too bad, the full flowering of the spring experience (see Advaita Post #11-7) has come to an end.]

Visitor: Aren’t you bound by your genes?
Douwe: What do you receive from that belief? Here we are staying with your authentic experience. Do you understand that?

That you want to perpetuate life, also in others, and so for that you do inquiry and acquire knowledge.
Knowledge is great, but never let it gain precedence. The most  important context remains the authentic experience.  When doctors remain stuck in just their medical thinking then problems can arise in its application to human beings. Always see for yourself what’s going on with your own authentic experience. When it’s there, you confirm that it’s direct, that there is no distance between yourself as observer and the observed. There’s nothing in between. Therefore it is a being-experience. When you really go along with that experience, everything opens up.

The authentic experience can take place anywhere. We were just talking about the budding of nature. So, the start is: enjoy it. When you can enjoy it, what does that enjoyment mean? If you immediately start thinking from the perspective of all your biological knowledge, the enjoyment falls short. If you keep it just on the “I think it’s great and therefore it’s important”, the enjoyment continues to be relative. No, only when the enjoyment continues by itself, the ‘I’ and the ‘I think’ disappears. Again, if you have an idea of an ‘I’ on one side and something ‘other’ on the other side, which you enjoy, then the enjoyment is short lived. Because the ‘I’ that experiences itself is in time, so the enjoyment is also in time. Moments later it’s gone. Then the circumstances change and the ‘I’ finds other things that it wants to give its attention to. No, when the enjoyment is allowed to unfold itself, it’s direct, it’s one hundred per cent; there is no separation between yourself and that which you enjoy. It’s without  time, free of conditions. There remains just enjoyment as an original being-experience without a specific structure. That is universal joy.

You say it in a way like, “why don’t you all see that!”
But isn’t it a shame that you close yourself off from a great opportunity for  enlightenment by your thinking? Everyone goes outside and finds it beautiful. Now, it’s that simple. Nice, also that you can locate it in principle. When you have recognized something about what happens when you step outside, then when you disappear into the cosmic enjoyment you just let it happen.

See the possibility and see what the essence of it is. Can that essential continue?

So the problem is the reflexive state of mind that you have as an adult. That thinking which leads you astray. I had it last week, for example. Everything was just about a perfect dance, but then I immediately thought: “This is it, and I must try to keep it that way.”
That was the serpent, Satan, who spoke. Then you fall out of paradise.

My youngest child has that precise open experience. Only he doesn’t know it, and so he stays in it quite comfortably. But our problem lies in our thinking.
So the problem can only disappear from your conscious situation. Because you have knowledge of the open being-experience and the problems that occur whenever thinking pops back up, you can continue to stay focused on that authentic experience. That is possible from your consciousness, because you have knowledge of how the mechanism works. If then you still go along with all sorts of judgments and thoughts, you can still recognize it. Then you know what happens and you can direct yourself into that open sphere of experience once again in a conscious manner. Stay right there. Then that other may still be whining somewhere out there in the background, but eventually it goes away. What matters is that you hold onto the right orientation. The internal and external forces that work upon it and which you want to restrict through the various forms of concepts and ideas, can’t continue, just because you don’t go there. It requires great clarity, but it’s worth it.

It also demands a certain kind of innocence that you have to keep in position one way or another.
Yes, an innocence that you – given the precarious state of mind in adults – apparently need to promote in a deliberate manner. In the book ‘Management and non-duality’ I have spoken about “conscious naiveté”. You have an original naivety with children but they aren’t aware of it. When adults appear to be naive, people say, “Don’t be so naive.”

It’s often said about me.
See how valuable it is to stay naïve in a conscious way. You’ll certainly notice that sometimes you get caught by others, but in general, that is far less important than continuing to stay in the open sphere. And that is what’s most important, just stay naive, that is, open, egoless, in a conscious manner. For the rest, just let them figure it out for themselves.

When you are aware of your open direct experience, you’ll see very quickly what happens. You no longer interact in the old way. You let go of the impulses and ideas that you would use against the various forces, being assertive, etc.. That’s just no longer necessary. No, there is a reversal of the whole situation, a totally different perspective, since you can remain in the open sphere of experience in a conscious manner. Then you see with great clarity that others make things unnecessarily complicated and want to involve you in it. You see how much they are trapped in restrictive concepts. From the limited thinking consciousness people say disapprovingly: “He’s a little naïve”. But, once there is that reversal of perspective, you see what’s really going on in regards to being limited and unlimited.

I heard the story of a married couple where the woman was very open and the man wanted to be the most important. The woman said, “Okay, so then you decide.” So she did things according to her place. Look at the orientation: you can have a clash of egos, but when it has become very open, then there is hardly any self-interest any longer. The one may then decide and regulate everything in the external world and people might say: “She lets herself be used.” No, absolutely not. This woman saw through it and said, “Go ahead, never mind, because I love you.” Wonderful, right? After her death, her diary revealed just how enlightened she really was.

Through the recognition you receive more and more knowledge of what it means to stay more open and you also receive the affirmation that it can. Just have trust in it, stay naively aware. Most people are afraid of this: “Then I would be contributing to my own foolishness”. The point is that you return to your own self which seems to be universal. The stability of self-being appears to be a universal stability. Compare that with the situation in which you’re looking for stability through external appearances, in your behavior, your workplace personality, in your physical appearance. See how unstable that is. Machos are the most unstable of people. Isn’t that right?

If I am aware of the openness and the other isn’t, it’s difficult.
If you find it difficult, then apparently you’re not quite as open as you think.

I often see things in other people that are so stupid.
That’s not a real problem. Grant the other person his stupidity.

Isn’t the authentic openness infinite? So then release into the infinite everything of others and of yourself. If one person is open and the other still has all kinds of ‘I’-tensions, for the open one is there still a problem? Just stay in that openness.

When you step into spring isn’t the duality gone?
April 13, 2010

Advaita Post, Volume 11 No. 7

Advaita Post 11-07

Just enter into the non-duality of spring




From a talk on March 17, 2010 in Gouda

Spring Experience

Douwe: The disappearance of the ‘I’-person is something very small: something just turns and the little ‘I’ is gone.

Sometimes it only becomes evident when there are strong negative experiences. Sometimes it becomes suddenly apparent when there is a positive experience, for example the experience of spring in the last few days. Everyone thinks the blooming crocuses are beautiful. When it’s possible you go outside. Then there’s the experience that life just seems to blossom again after the winter. What happens in the sphere of yourself? There is no ‘I’-person when you go into nature, the garden, the park and enjoy the sprouting life. That’s only there when you forcefully bring the enjoyment back to your ‘I’-person and start speaking psychologically: “Oh yes, of course, after the winter now it’s spring and it’s a nice feeling.” So again there is the chatter of the person who relates everything to “me” and has to make a comment. But see how differenent it is from that first authentic experience. You should see this difference very clearly because that’s where the same error is always made. You go outside and you see the crocuses blooming, you hear the birds singing. The first authentic, direct experience is there without the presence of an ‘I’. There is a very clear non-duality with the life that is unfolding. You experience then that your own bodily sphere is absorbed into that Life. So it’s about the life that unfolds itself again in the spring. That life has nothing to do with an ‘I’. You too are a part of life in the direct, authentic experience of the budding nature and the frolicking animals. Life wakes up, grows and flourishes and to the extent that you are a body, you experience that you participate in it.

The authentic experience of spring is the experience that you participate in a universal life, that there is a non-duality of yourself and of life, of your own energy and of the cosmic energy. You experience that all the activity of life goes by itself. So you don’t need to ask the “meaning of  your life” any more. Such a question comes from the thinking mind. By thinking you can easily come to the realization “nothing makes any sense”. In the springtime experience you affirm that everything does have meaning. That meaning lies in the vitality of life itself. Isn’t the meaning then given directly? There is no ‘I’-center who must control something from an interpretation. Life unfolds itself, from itself. And there are no limits to that life. It is universal. To the extent that you are a piece of living energy, you experience that you participate in the cosmic living-energy. You see that everything within it runs by itself. The growth, the blossoming, the activity of nest building, it all happens automatically. That people become more active, also happens by itself.

It has another striking aspect, namely that participation in the event brings joy. Everyone finds it beautiful. The more that everything buds, the more beautiful it is and the more joyful it is. Isn’t spring just one big party? One great joy of spring. Are there are still worries there of an ‘I’-person?

All this can be clearly recognized in your own experience. When you can recognize this spring-essence of this being-experience, that universal life energy, and can affirm it in an aware manner – “so that’s it” – that state continues to exist. “My way of being is a universal-being/consciousness/I-am without borders, a universal blossoming.” There are completely no ‘I’-worries any more. It’s the same for everyone. When you reconstruct a centrally-cramped ‘I’, that’s too bad, because by doing so you ruin the whole state.

So the point is that when such an open experience appears, at that moment you recognize it. Every time such an authentic experience arises – and it comes up regularly – it means a great opportunity for you to actually break through your boundaries. There are enough chances, they are always there. It’s about sometime picking up on the chance and that’s how the breakthrough comes.

Stay alert because then you’ll see such openings more and more. When you recognize such an opening and allow the impulse to continue, there is a breakthrough. When you clearly recognize the different possibilities of opening and closing, because you’ve gradually come to know them through looking, then you know exactly how everything works. Then you know how everything really is and then it can stabilize. Therefore, it’s very important that you see very precisely how a small shift occurs from such an authentic experience where everything is open, to the cramped condition in which an artificial ‘I’ associates everything to itself – and vice versa. From your knowledge of these processes, you can hold your orientation so that the authentic sphere remains open. Then there can even be a thinking process, but you just let it go on through, while you remain in the direct experience. In that experience there is both an aspect of yourself, as well as an aspect of everything that is. The non-duality is therein. You see the daffodils blossoming in the sun and you experience yourself as a piece of living energy in the sun. Now, is there still a separation? And then there’s joy. Joy always arises with the disappearance of separations. Is that recognizable? Is it so recognizable that the “this is it” recognition becomes a final breakthrough?

The experience of the external life energy from the plants, flowers, and birds merges together with the experience of the life energy of your own bodily sphere. You are aware of the one vital energy in one space. Experience then that you’re as big as the cosmic energy of life without limits. There is a universal being, and consciously, you are that, too. Therefore, there is a universal being-awareness and that brings universal bliss.

Now, you step into sat-chit-ananda just by going outside. You get a sense of the absolute, when it is your reality in a lucid way.

To a certain extent it’s obvious for everyone. For everyone! When someone in your immediate environment is all huddled up in a cramp then you say, “Hey, go outside and enjoy the spring.” Everyone says that; that’s normal. When the other person is too heavy, we call the contraction pathological. But when you, after you’ve seen the open space, return a little later to the limited condition, isn’t that also pathological?

Take a look at it on the level of the organism, for example, the blossoming of the hyacinth bulb. There is life within and it will develop by itself. A hyacinth that blossoms from the ground up doesn’t sit thinking, “I think I’ll pack it in.” You only find that in some people.

What is the natural state? That life unfolds. How far? Endless. The life energy is universal. Sure, in nature you can have all kinds of factors affecting an organism so that it isn’t able to develop to its full capacity. But in principle it’s the same development which continues. But what happens with people? Before an external inhibiting factor begins to function they already sit holding on to all their inner life energy so that it can’t develop. That’s absurd.

Life is a great miracle. That’s why I studied biology. But if you think life is a miracle, you can have difficulties with your studies. Today the biological sciences are almost exclusively biochemistry and biophysics. Then you’re in a laboratory which has nothing to do with living nature, especially because you’re engaged with mental models and structures in which life is absent. This is so in almost every academic discipline. With the study of philosophy: students encounter genuine questions like “Who am I?” But being engaged with theories can easily lead to nothing more than a head full of concepts. And these concepts are not always linked back to individual living experience. See what it means to remain with your own authentic experience of enjoyment, wonder and joy. It has its depth in the absolute.

When you see the threatening maya as your own maya, the threat is gone.
April 1, 2010

Advaita Post, Volume 11 No. 6

Advaita Post 11 05

Maya: yourself


 The inexpressible

Can the experience of that which lies beyond the scope of language be transferred? Can anything about the boundless openness which falls outside of  human experience be clarified?

These are the immediate questions from people: why should you bother about it; why would you want to achieve it; is’t it an escape from a life that brings sometimes beautiful and sometimes less beautiful events; by doing so don’t you withdraw from your responsibilities?

The answer is that it’s not a issue for the ‘I’-person; the individual ego is not involved in it; the movement towards  it takes place through a suction force that is much greater. In that motion, the boundaries of your own worldly existence and of the human world are transcended. This transition is the death of the ‘I’-person and the loss of his/her world. It’s that radical. It  has nothing to do with the wish to stop the suffering. It happens, or it doesn’t happen. For as long as the world appears, it remains very relative and there is no ‘I’ any longer that is conditioned by it. To talk in terms of a person and a world refers only to the situation when it is experienced by individuals.

Something further can be clarified but only for those who have a certain sense of this openness. There should already be some sense of it, so that the understanding can grow. Pointing it out happens particularly well without words. If words are useful, they refer only to the orientation, attitude and understanding which can facilitate the transition. The full realization is possible only when there is the sense of openness as something that you always already are.

When there is no sense of that boundless open-being which is transcendent to everyday life, and when the words are understood in the conventional way, nothing can be revealed. Then there is just silence.

What happens, just happens, even the giving of instructions. Then they are just words. But nobody acts and gives meaning, because there is no ‘I’-person.


Text Satsang

From a talk on February 28, 2010 in Bruges (Part 2), notes by Danny

Liberation from maya

everything becomes relative from a more expansive experience. Birth, life and death seem relative. The ‘I’-worry is gone. The personal orientation is no longer there. When this process continues to develop, you experience universal freedom.

See through the subtle attachments and release them in an aware way. These attachments are tensions in your own self. The breaking opening of the self can be total.

Take care that the relaxation process continues. When the process stops, then return to an even deeper relaxation. It means a complete release of all restrictions in your individual sphere. Then the last inner demons dissolve.

Take a look at your own situation. Ask yourself how is it going. You are free and there is no real problem. There is a universal consciousness and bliss.

If you zoom in on a limited situation and dip into it, there doesn’t appear to be much of that spacious realm left over. See the absurdity of self-limitation.

Once you have limited yourself, all kinds of things display themselves as important. From a greater consciousness you can immediately see that those things aren’t really so important. It’s an illusion to believe in. You can immediately recognize everything which arises as important is relative.

That is the unmasking of maya. Everything that seems important, appears to be relative.

You give attention to something that you find important and immediately you become subject to it. It’s a problematic situation which contains much suffering. Recognize how the narrowing occurs. See through the mechanism. It loses its strength thereby.

When you find yourself trapped in the web of maya, return to the source of yourself. The self is unlimited. Be very clear internally so that you can confirm this. Only then will the realization become stable. It is the recognition of the fact “this is it”. It is a sober, practical confirmation, not an idea in your head. There is no doubt any longer. The last doubt has fallen away.

See exactly how the mechanism of doubt and fear works, how contraction arises. It is the contraction of yourself as a separated being in relation to that which you experience as threatening. The cramping makes the threat and fear even greater.

A great discernment is needed to see into what you are and what you are not. There is a sense of yourself as all-embracing. You are aware of yourself without any restrictive form. From that clarity you see the threatening forms as maya. You yourself are that maya. Then there is no threat any longer.

Be aware of yourself as universal openness All tensions automatically dissolve therein.

Don’t be distracted any more, don’t allow yourself to be confused.