Archive for November, 2010

As long as a spiritual path is not radical your situation remains unsatisfactory. Insofar as it is radical, it demands everything.
November 15, 2010

Volume No. 11-18

Fog, deer, self-being in non-duality


Text from Lalla (14th century, Kashmir)

I, Lalla, full of longing, eagerly set out,

The days and nights stretched while I sought,

Until I found the Lord within my own house,

Since then that star has never dimmed.

Sunken deep in thought I held my breath,

Until the truth revealed itself and the light kindled within.

The brilliance that illumines me, also radiates outward,

I will never release the truth that grasped me in the darkness.

He who thinks himself as one with another,

For whom day and night are identical,

He whose mind has transcended every duality,

Only such a one has recognized the supreme God.

He who has recognized the light that is active in mind and bliss,

Only he is redeemed in this life.

In the net of confusion, the eternally changing,

The fools make thousands of knots.


From a letter

in response to an email about high tide

Every situation is a learning situation. The high tide?

Humans are not separate from nature.

Nature doesn’t allow herself endless restriction.

She shows, from time to time, and increasingly in our own time, that human life is a part of her.

When people learn to grasp that already or without an iron fist, it means that they become more humble.

This also means that they get a feeling for what is greater than the world of “we can control it”, that there is an infinite greatness.

The self and that greatness are not separate: there is a non-duality.

When that insight comes, something important is learned.



From a talk in Bruges on October 30, 2010, notes from Danny

The path towards liberation is a path of increasing awareness. An increased awareness of that which you essentially are. It is an expansion of consciousness in the direction of your origin. It is a depth of self-being that you recognize as your authentic self. With that return, you have the feeling of being more yourself. When that recognition is complete, nothing else needs to happen.

That is the direct path. Sooner or later, it’s about the direct path. It’s the direct recognition of what you essentially are.

Insofar as the recognition isn’t complete, there are indications.

If you feel that you’re limited and you long for liberation from it, you will have to become aware of your limiting situation. Initially you should be aware of your own situation in which the limitation occurs. Look at where that limitation is, accept it and experience yourself as the more spacious observer.

As the awareness continues you will see that the restriction is caused by a particular attitude. Your attitude determines how you experience things. There are situations that are open and others that are more closed. The open or closed quality depends on your attitude. When you are aware of these possibilities, you can, from yourself as observer, choose to no longer dive into that restriction. You let the restriction go, so that you are no longer stuck in it. There is a shift from restriction to unrestriction. Limited forms come loose. You can experience, for example, that the body becomes fluid, that the bodily structures release. Be aware of it, experience it very concretely and confirm your own unrestriction.

Develop a consciousness that is as clear as possible. Within it you see everything clearly. The experiencing of self-being must be experienced concretely, including on the emotional level. It is a feeling consciousness. It’s an aware feeling.

With a particular expansion, also take a look at how it’s going with yourself. Are you still stuck somewhere and to what extent are you open? Confirm that very practically. Check to what extent there are still restrictions in the expansion. See if it can increase. Retreat from your limited being-consciousness. In your clarity of consciousness you easily notice where your restrictions are. These limitations can be subtle in nature and yet still strongly limit the self. Therefore stay very clear of your own situation.

Keep asking yourself what’s going on with yourself. Be clear about your own situation. Old habits have the tendency to reassert themselves. Determine where you remain stuck on subtle levels. Then return towards the open infinite sphere in yourself. That’s why becoming aware of yourself is so important.

Always recognize anew the openness in yourself, also the joy. The expansion, which occurs whenever restriction gives way to unrestriction, is associated with joy. Being completely open brings joy and happiness along with it. When the recognition of being open is there, the joyful recognition is immediate.

When everything has become open, there is the great non-duality. Within it everything is present and everything happens naturally without an ego-center. Just as breathing can quietly continue, talking with others can also continue. Conversing happens automatically without there being an ‘I’ who speaks.

You can’t say anything about the Absolute, nevertheless there is an intimate knowledge of it. Therefore it’s necessary that with all progress the strength of the clarity continues. At a certain point the usual way of knowing falls away and you feel as though you have entered into a cloud of ignorance. Then it’s important to stay there in clarity. Then another kind of knowing arises.

It’s also clear when you remain lucid while going to sleep, with the relaxation of the body and the mind while sinking into a dreamless sleep.

The falling away of mental activity doesn’t mean that you can’t remain aware.

The mind is blank while you remain aware. You are clearly aware of  the blank state.

You are aware of your empty mind. You arrive home to the Inexpressible, while you are aware of the groundless Openness.

Advaita is a mystical path of the radical variety. Becoming more clearly aware internally, in which you continually confirm yourself, continues through to the end. In the increased awareness you see through your identifications and potential pitfalls on increasingly subtler levels and you remain with your essential. From higher levels of awareness you immediately see through all beautiful images and symbols. When you can remain with your essence the process goes quickly. Then there is an immediate and total enlightenment. Advaita is a radical form of mysticism. It is so radical that the most subtle attachments become visible and disappear. Then you clearly see that the Original has always already been there.

As long as a spiritual path is not radical, your situation remains unsatisfactory. Insofar as it is radical, it demands everything.


Dying is not suffering when you are aware of the ultimate openness as your most intimate nature.
November 3, 2010

Volume 11 No. 17

Advaita Post 11-17 image

What are you really?


From the Anubhavamrta of Jnanadeva

on the unity of subject and object

She is the body of her lover

Her lover is the gracefulness of her being

They revel in each other

Completely transposed into one another

As wind is infused with movement

And there is no gold without glow

Thus, Shiva and Shakti

Are one whole

Touch for the hand

An image for the eye

Sweet food for the tongue

That is the One … ..

That moment that the senses

Connect to an object

At that moment

They become one

Here motives disappear

But no one turns away

Everything changes

In Self-experience


Death and Dying

The subject of death and dying has been raised in different contexts recently. The following are a few comments on the subject, first about heaven and hell, then about openness.

Everything that we can say about dying and death in human terms, applies to the process surrounding death. Relative to dying, there is a clear understanding that holding on creates suffering and that surrender means freedom from suffering.

What else is there to say? From the standpoint of people who cling to the material form and the standard temporal viewpoint everything stops when the organism is dead. But there are experiences of situations in life and also meditative experiences that have to do with going beyond forms and concepts. So there is still something that can be said. There are the ‘after death’ experiences of being absorbed into a heavenly sphere, but also the sufferings of hell.

The contents of such experiences have an eternal dimension. That’s why there are the concepts of an eternal heaven and hell. Are the experienced heaven and hell eternal, or is the experience of it only temporal within the transition of the falling away of everything?

The point is that the experienced time surrounding dying is no longer stable. At first time is partially gone. Then there is the experience of a sphere with a dimension of eternity. The experience changes so fundamentally. The experienced world changes fundamentally.

You can’t just indicate it psychologically as many people do. It’s about an authentic manner of experiencing an actual reality that you can’t just psychologise away. If you do, you erect in a very uncritical and short-sighted way your own worldview as absolute. There are realms of experience that cannot be experienced within in the categories of dualistic existence. From the state of ‘eternity’, the world of ‘standard time’ is experienced as just a small province. Only for the people living in that province is time measured by the clock, and nothing else remains after death than the material residue and memories. It’s about an expanded way of experiencing and a more spacious reality in which the limited way of experiencing the world has a restricted place.

Even the experience of ‘eternal’, of a heavenly and a hellish sphere, are still derived from the experience of worldly impermanence and worldly situations. The process will continue further after the physical death, beyond heaven and hell, to an empty sphere like that of the dreamless sleep and towards the absorption of that state into the absolute.

About the absolute, that is to say, totally independent from the known world, there is nothing that can be said. From the perspective of the known, it is nothing. So after death there is nothing of you remaining. But this nothing is the nothing from the world of something. In itself, it is total openness about which nothing can be said, but of which nevertheless already during your lifetime there can be a particular kind of experience. The experience is that openness which always already is your own source and most intimate nature. During your lifetime you can become aware of it. Then dying is not suffering any longer.