Archive for August, 2010

Your consciousness has the crystal clear clarity of frosted air: everywhere you hear ting, ting, ting.
August 31, 2010

Volume 11 nr.13

Advaita Post 11-13

Every good path leads to the groundless openness

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Text Satsang

From a talk in Gouda, May 12, 2010

Self Meditation (2). The necessary intensity of consciousness

Douwe: With self meditation your internal self-consciousness should have a high intensity, because otherwise you easily go off to sleep. When I speak about the deeper meditative stages, many people become either semi or fully asleep. This is a typical reaction, because you experience less and less forms so there is no material for creating images. You go towards an emptiness and for most people emptiness means sleep. It’s very important for you to remain conscious in that situation, in the movement back to the same open state of dreamless sleep.

Visitor: Can you become aware of that dreamless sleep state?

That’s what you are, as self-being without form, without definitive qualities. Can you be aware of that? It’s only possible when the intensity of internal self-consciousness is incredibly high. Again, if the intensity is not high enough, the clarity of the consciousness disappears. In your normal waking state it’s not a factor, because all kinds of hard things come at you. These things are so rough that you certainly should be aware of them. If you aren’t, you end up running into a wall or under a car. Then you notice the coarse world, which is relatively easy to be aware of. In this regard it is said that you are incarnated into a gross material body, in a coarse material world, in order to achieve a clearer consciousness. Of course it’s good to become more aware, but the best thing you can learn is that your own being-awareness does not depend on the coarse material condition. Otherwise you remain stuck in it. It’s about the quality of your own self-being as consciousness, as being originally free.

So self-meditation is an always increasing return to yourself with a higher intensity of consciousness, an openness, an expansion and release of forms and qualities, remaining perfectly clear without concentration, without tension.

Find out what that means: a totally open, but very lucid, highly-intensive awareness. I referred to the sphere of the air frost with little sleigh bells. In a great crystal clarity you can tap everywhere and get clear notes: ting, ting, ting, ting – everywhere, everywhere, everywhere. Your consciousness with its crystal, diamond-like quality is everywhere – not concentrated somewhere. It’s about this quality, this high intensity of clarity. Within it everything is open. You go back into yourself and from there everything opens up. That occurs in the ongoing self-meditation. You remain internally aware of your inner clear consciousness.

There have only been a few for whom it truly continues. There have been lots of people here. Most are gone without having really picked up on the crystal clarity. Almost all are more aware, but when does it really break open? When the consciousness becomes so perfectly clear from inside-out that it rediscovers itself in the greatest clarity, independent of anything whatsoever.

The bodily clarity

In this development, all aspects of your life change, even your own physical sphere. In your reflexive experience the physical sphere will have the same qualities of clarity and tingling that I have mentioned. This means that your laziness goes away. This is important, because what would you accomplish spiritually if your body was very lazy. No, the quality of your body also becomes that of the crystal-clear consciousness. Then this quality no longer has anything to do with the physical condition of your body. That physical body has its own laws and its own development. There is a decline as you get older and there can be illness, and so on. At a certain point it doesn’t matter anymore, because you remain in your own self-being with that clear quality. And thus that also concerns the body. You notice immediately that in this way you have become independent, and are independent of your physical body. If you remain completely identified with your body, you know that all the vicissitudes of the body concern you too: now my body is sick and so I am sick; now I notice fatigue and so I’m tired. When you return to yourself and in a practical way become aware of yourself as a clear and spacious being-awareness, then you see that the physical sphere receives the same quality. Then you are no longer dependent on the material body. This means letting go of the old identity. Of course, the physical body continues to appear for as long as it lives, but you are no longer completely stuck there. You are the expansive being-awareness in which everything has a place.

The continuous affirmation

In order to allow this consciousness to become stable, at a certain stage you need to continually affirm it: this, this, this – constantly, constantly, constantly, as long as it’s necessary to do so. If you practice this meditation, then there is knowledge without doubt. If you don’t confirm in this way, then before you know it, you’re back again in the limited dualistic form of consciousness which we call attention.

By returning to yourself in self-meditation, besides relaxation there is also a change in the quality of your consciousness. Your consciousness becomes increasingly clear and more current, more spacious and open, more intense and alert, an increasing quality of crystals or diamonds. There is always more release, especially of the ego-centeredness. Everything opens up. And through remaining there, it becomes stable. Is that clear?

Internal reflexivity without distance

You spoke about reflexive consciousness …

Reflexive means that everything which appears in consciousness is reflected.

But that implies that there is still a distance.

Yes, but now it’s about how the reflexive distance disappears through drawing attention back towards yourself; through this you continuously merge with the perceived. Then there is a phase of an internal reflexivity without distance.

But then there’s not really perceiving anymore.

No, I already said: then there is a clear consciousness that is internally aware of itself without distance.

The construction of the world

Psychologists have demonstrated in many different studies what we already knew, namely that sensory perception always depends upon the individual situation. Of course there is the biological conditioning of the senses which can register only a portion of the spectrum of the available electromagnetic and sound waves. The psychological and existential situation also determines perception. A lot can be found about this in psychological journals, the Scientific American Mind (July / August) is great holiday reading.

“When we judge distances, attractive things appear closer than less attractive things.” When you’re thirsty, a bottle of water seems closer than when you aren’t thirsty. The distance to a gift certificate of $ 25 – is estimated to be less than a voucher worth nothing. Conclusion: how we see the physical environment, depends on what we want.

Other research shows that there is usually an overestimation of the slope of an escalating path that you wish to ascend. Skateboarders at the top of the hill, who are more anxious than others to descend, experience the slope as much steeper than the others do. Baseball players perceive the ball as bigger if they hit it well and smaller when they miss. Soccer players see the goal as smaller when they have missed than when they have kicked it in. Conclusion of the writer: there is no objective perception, being human means seeing the world through an ever changing lens.

Our conclusion is that every situation of perception arises from out of a field in which there appears to be a duality of the perceiver and the perceived, but that duality doesn’t exist. The perceiver and the perceived mutually determine each other. Self-being is thus determined by the internal and external conditions of perception. Thus it’s high time to become aware of the highest possibility of yourself as perceiver and also of yourself as free from conditions.

The more focused and intense your consciousness is in and of itself, the more open and spacious you seem to experience yourself.
August 11, 2010

Volume 11 No.12

Advaita Post 11-12

What does your own situation look like?

Text Satsang

From an introduction and talk in Gouda, May 12, 2010

Self-Meditation (1) Reflexive clarity

Douwe: Yes, so it’s always a return, once again back to the beginning. So we begin here too, always anew, just with the beginning. Why are you sitting here? Apparently there is an experience of your own life in which two aspects exist. On the one hand you have a sense of total freedom and on the other hand you have an experience of limitations. Everyone knows this conflict. It has to do with your own existence.

If a solution is possible, it must come from a clarification of your own existence; from what concerns the aspect of freedom as much as the other aspect, the limitations. It has to do with your own existence, your own identity, your own way of being. So again it always has to do with becoming aware of your own self-being. We have spoken about this the last two Wednesday evenings: self-meditation is very important for the expansion of self-consciousness.

Self-meditation means a return to yourself, so that you become more aware of yourself, in the depth of self-being that you apparently have. You can return more and more to your source and core. Then it appears that the sense of limitations has to do with a limited identification in which you imagine that you are limited. This restrictive identification is artificial and not necessary. Certainly it is very deep, anchored in your feeling, but it is learned somewhere. By returning to yourself it becomes clear, through it you can then experience your self-being in  its continually more original quality. Thus that is the quality of unlimited being, free-being. You can be continually aware reflexively of that self-being. That is the point of self-meditation. When you forget that self-being momentarily, you’re busy with things in the outside world or your mind and you forget your own self-being as the origin of perception and action. And because you have forgotten, the old patterns grab their chance anew and once more you are back in a limitation. We’ve already confirmed that the self-meditation should go on continuously, that you, as long as it doesn’t yet occur in a very natural manner, will be giving attention continuously to it in an aware way – a continuous, aware meditation: this, so, this, this, this … a constant being-awareness of your self. It’s good to take a closer look at this.

Reflexive clarity

Allowing self-meditation to go on continually requires a clarity of consciousness. So for self-meditation which is clarity, the clarity of consciousness is necessary. They certainly go together: when the clarity of self-meditation is there, the reflexive consciousness immediately starts forth from that clarity: in my clarity I know that I am alert. Of course it is quite strange. You have a daily life, in which all sorts of things are important. Now you do this and then you do that. You go over here and then you go over there. How is it possible to exercise clarity, when clarity can only come from clarity? Now, everyone can confirm this: clarity is something that belongs to yourself. When you leave the stress for what it is for awhile, when you are just relaxing by yourself in presence, then the clarity appears to come by itself. This indicates that in principle you always already are that clear consciousness and that, if you just give it the chance by not being tensely occupied with all sorts of things, then the clarity appears by itself. So the clarity is something of your own, of yourself. Clarity opens by itself, when there’s no tension and no focus on all different kinds of things. When the clarity is there, you can say something about the clarity. Thus that happens internally. It’s not something separate. While you are lucid, you are internally aware that you are lucid. Thus in consciousness there is also self-reflexive consciousness simultaneously: I know how it is with my lucidity. Then you have a  knowing that is completely different than knowing an object, than object-knowledge. It’s important to recognize that. Attention and knowing normally come out of a subject, a first person, who has attention for something or sees something as an object. Then there is a duality: I am aware of something ‘other’. That is the western model of knowing. Here we are speaking about another sort of consciousness, namely that in which the subject and object coincide. You are both.

A greater clarity

In clear consciousness you are aware of the quality of that consciousness. When you are really aware of that, you must take a look at what happens there. In a clear way you are aware of your own clear consciousness. Do you see that the clarity then increases? That it develops itself? You are aware of the lucid quality of your consciousness and you notice that the intensity of the clarity increases. It’s continually clearer within your own sphere, increasingly lighter, increasing in intensity. So now we have, as qualities of your consciousness, that it is in any case a reflexive consciousness, in which no separation between subject and object arises, because it is an internal clarity that is aware of itself. Secondly, it is a light which through internal reflexivity becomes increasingly intense, increasingly clear.

A clearer openness

Another point: in self-meditation you certainly direct yourself towards the core of yourself, but it’s not concentration. In your daily life when there is something you’re doing and you want to keep your eye on it, you concentrate your attention on it. Then you have an intense concentration for something, an intensely directed consciousness. However a tension easily arises there in your concentration. Here that is precisely not the issue. When you are the object of your own intense attention, you notice that this attention is not directed and that there is no real concentration in it. The intensity of the attention can increase, there can be an incredible intensity, without necessitating a concentration. That comes, because there is attention as being-awareness in yourself. There is no longer an ‘I’ that concentrates itself upon something else, but you become aware of yourself without concentration. By simply being aware of yourself, your consciousness-space becomes open. The intensity can increase, but it is not a sharp concentration. The field of consciousness becomes open on all sides. An overall tingling quality comes therein, that is the amplified intensity of consciousness. Through which it becomes increasingly spacious, precisely not concentrated, without tension. Your own being-awareness becomes increasingly open.  Do you see that? The more focused and intense your internal consciousness, your being-awareness in and of yourself, the more open and spacious you appear to experience yourself.

So with the self-meditation there is a continually further attention on the source of yourself. Through this there is a continually further return in your consciousness towards the point of origin. Then it appears that this is a sphere of a steadily increasing aware being-space and openness. That is so, because by returning to the source of yourself all sorts of forms and qualities of yourself disappear.