Archive for November, 2011

You are the subject of perception and action, not an object; as first person you are not third person, not some “thing”.
November 25, 2011

Volume 12 No 19

Can you recognize Maya, in all her guises?

Can you recognize Maya, in all her guises?

*

Text Satsang

From a talk with Douwe Tiemersma in Gouda, October 26, 2011

Subject is not an object

Douwe: When you become aware of yourself you always return to a structure in which you are focused on something else. In your passive perceptions as well in your more active explorations, in all your activities you have an ‘I’-center from out of which you are focused on something else. That’s why you say: I see this and I do that. But what is that ‘I’? Everyone sitting here knows that I’m referring to your self in its great depth, ultimately to your deepest self-being. And you know where you can find it. It’s on the ‘I’-side from out of which you do things. You can follow the line of attention in the reverse direction to the source of all your perceiving and acting. Do that. You can be aware of yourself in your depths as first person, as subject and origin of all your activities.

Take a look and see what happens when you withdraw into this dimension. Probably you will quickly notice that you have stopped at a point where you continue to hold on to certain structures, certain feelings in the sphere of yourself. You can do that in the beginning, but then you’ll need to become aware of your situation anew. You see: there too you are focused, for example, on certain feelings, certain images, from your own self center. Then you will need to continue to persevere in your backtracking. You will need return so far into your depths that you become aware of yourself as pure first person. That ‘purity’ means that there is nothing stuck to objects any longer, that there is no intertwinement with some thing in the third person: this and that. It’s about the first person. Thus, the first person is not a third person, just as you as subject are not an object. You are not a thing. Can you still say something about it? Maybe something like: it is the openness as the origin of everything.

Is that clear? When it is a little clear, then you also notice when there is an involvement of your self-being with things; how easily you dive back into some thing that originally doesn’t belong to you as pure subject. Why does that not belong there? Because it can be objectified. What about yourself? You are not an object. By definition you are subject, first person, the basis of every perception, of every knowledge, of every action, pure, not bound by it. By nature you have nothing objective. That’s also why nothing can be said about the core of a person, it’s not possible.

How often during the day do you use the word ‘I? “I’m going to do this.” “Now I must do that.” What do you mean by that word ‘I’? Probably at first glance, you are simply referring to the physical person with its name, and with all that corresponds to that person. But if you take a look a little deeper and you start to ask yourself: what is that ‘I’ anyway? Then you can become aware of the origin that you are as openness. From this openness something arises. Just as soon as you say anything about that ‘I’ self, even in consciousness, then you have already taken on a condition. When others tie you down to that condition, you always have the sense that you’re more than that. That’s right.

Visitor: But when asked: how are you, then an answer is still expected about your situation at that moment. How can you say anything about yourself?

Isn’t it about that? That you slowly begin to realize: there is nothing to say. For the rest you just accept convention.

When I look, my eyes are certainly involved.

Yes, but now it’s about being aware of the origin of that seeing as self-being.

How can you know that? It’s infinitely deep.

Yes, therefore your awareness must be infinitely deep.

And if you ask: how are you?

Then it is a koan. Initially it is an increase in the awareness of your current situation. When you are stuck in your body or energies, you give that as an answer. Apparently it is like that. Secondly, you can become aware of yourself in the strict sense: free from conditions.

Sometimes I hear people say: I feel myself as wonderfully spacious.

Then that is a situation in which there is still a thorough involvement with energies. When that’s the case, just confirm it. You shouldn’t deny it, but name it: I feel trapped in my body, or: I feel very spacious like the energy in the room. So it depends.

So when all these qualities disappear one by one …

That’s what this is about, by continually posing the question again and again: you say you are constructed like this or that, but what’s really going on when you say: I perceive something. What is that ‘I’ of the individual perceiving? Is it that spacious energetic whole with that spacious body? No, go take a look.

It’s a sort of knowing.

But take a look at what kind of knowing it is. Because that will need to become conscious.

By knowing I mean: it is consciousness itself.

Go back, go take a look at what it means when you realize that.

So it’s about an internal awareness of yourself, without form, without qualities. In every sentence that you speak using the word ‘I’, still that ‘I’ is always linked to something else. “I perceive that”‘, “I see that”, ‘”I hear that”. It’s good to take that as a starting point for your inquiry into your self. Where do you come from? Almost immediately you are aware of yourself from phenomena. As consciousness I am the subject of perceiving. These phenomena are the object. Great. But then: confirm that this situation is still dualistic. This duality will disappear into the pure subject, because it has no boundaries, is completely open and coincides with everything that exists.

That’s why it’s so difficult to get to know the true essence of yourself, because the structure of duality is present overall in language. You need only to say something and you see the duality. The meaning of every word comes into existence through the definition of words in relation to other words, thus through their differences. Initially these words are isolated from one another and then they are used together in a sentence. The concepts connected to them influence thought in a dualistic way: by always separating the one from the other. You’ll have to see this duality very consciously. Through the process of being active in your perceiving, in your actions, in which ‘I’ am focused on other things, you’ll see this same structure again and again. Recognize it. When you don’t recognize it, the structure continues to function. As soon as you name a phenomenon, or someone, or something, then it’s clear: that named phenomenon is now separated from the rest. When your name is called and you react as the person with this name, you have separated yourself from others and limited yourself. Of course, it’s about what’s going on with yourself, to what extent is there a restrictive identification and to what extent is that not the case. Language with its words is secondary. Words can certainly continue and then they have a certain function. But as they proceed, they needn’t possess a separating function.

Actually, the words don’t need to possess any charge.

So then they simply possess a very pragmatic charge. Nothing more. As long as life continues, it’s easier that there are conventions. Just remain aware, infinitely spacious and including everything, so that you don’t get caught by it.

Advertisements

In the great space of your being-awareness cramped energies dissolve by themselves.
November 11, 2011

Volume 12 No 18

Billboard in Bruges.

*

Text Satsang

From a talk with Douwe Tiemersma in Bruges, October 29, 2011 Notes from Danny

The stress disappears and the quiet clarity of being-awareness returns. Go along with that transition consciously. Then you can always easily return to that sphere of still presence being. You experience the various forms of limitation, but you certainly know how to return to yourself. It’s about the transition from unknowingness to knowingness. That is knowledge. To the extent that you remain unknowing everything is determined. To the extent that you know you are free.

For knowledge you’ll need to have a more spacious field of view. Increase therefore the space behind you, sideways and in front. Take in a wider perspective, so that you can see your life. That viewpoint is much higher than the flat plain on which you live. If you want to have clarity about your situation, you need to take in a higher, more expansive view. See the horizon like a whole circle and increase your view even beyond that horizon. The ‘I’ that functions in the world is the center of the circle. As observer you climb into the sky and see yourself sitting there down below.

Initially it is an exercise for the imagination. But it’s about the ultimate realization of your unlimited origin. For you to realize it, it will have to become your reality. For it to become a reality you will have to experience it very concretely. Can you concretely experience your bodily feeling sphere? The self-being is initially a bodily feeling self-being. It is a whole gamut of energetic phenomena such as tingling, radiating, the ongoing breath cycle, and so on. These are feeling-sense energies. Let these energetic phenomena be very concrete. Notice that you easily experience these energies as images within the form of your body. Stay observing everything very concretely from the viewpoint of being-awareness. You are registering it as passively as possible. In this way the mental bodily image blurs by itself. The cognitive image that you have of yourself disappears. Then the energies receive space.

When you remain just quietly recording everything, very soft and open, the expansion of your energetic being goes on into infinity. You can be very aware of this process. When the artificial tension falls away, the natural state appears. This natural state is infinite being. That sensitive being extends itself on all sides and can be experienced very concretely. Your body becomes infinitely large. There is talk of a clear being-experience of endless being-awareness.

The starting point is the daily situation. You have a material body, but there is a more expansive sphere of feeling and consciousness present. You are not your physical body, you are more spacious than your physicality. As observer you can internally experience your physical situation. But what about yourself as observer? You become aware of an even greater consciousness space. The observer still has a body, even though it is very refined. You still have a limited perspective. There is still a localization of yourself in the viewpoint of the witness. Experience that very concretely, otherwise the development stops. When the subtle situation is especially vague, nothing happens. This realization has to happen in a very concrete way. It’s about very specific energetic phenomena. You are aware of your situation as observer, in other words, you experience yourself in the infinite space as observer. From there you become free as being-awareness in an infinite sense. Then you can confirm very concretely that you are infinite. Through that it becomes reality. You realize: this is it. When you experience it so concretely, the experience of infinite unity always remains present.

Remain in the non-dual sphere. It is infinite being. All phenomena are absorbed within it. Experience the different levels of reality very clearly. There is a loving absorption of  everything. There is no resistance. All phenomena arise in the infinite self-being. In that sphere of infinitely loving self-being everything is allowed to exist and it is no different from yourself. That infinity of being-awareness is everywhere. Life lives itself in the infinity that you are. That is bliss.

Continue resting in the infinite being. It harmonizes everything. Everything is lovingly absorbed in the great space. Everything is included. Therefore the energies expand. The form holding the energies together relaxes; through this the energies become free. Most people experience resistance against a total release. Therefore you shouldn’t rush through the different levels of reality. Be aware of your wider self-sphere and accept every contraction. After a while you notice that the contraction dissolves by itself, if you stay with it long enough. Whenever a contraction arises remain in your more expansive self until the contraction dissolves. Take your time. After a certain period of time the cramped energies dissolve by themselves in space.

When you feel tension, always turn back to yourself so that the relaxation can arise once again. At a certain moment, all the heavy energies are gone, but there are still tensions present on subtler levels. Go into them in the same way until everything is dissolved even on the subtlest levels. Continually stay with it, internally aware and open. The limited, no matter how refined, cannot continue within a great space, it dissolves within it. In clarity you see how it works through on all levels up to the absolute. It is a total event. If you still hold on to one thing, you remain imprisoned. If there is something that you still hold on to, you will need to be aware of it, so that you can let it go. That release is a release in the great whole that you are. That letting go is a letting go of your own limitations. It is a liberation of yourself and your world. Then your whole world is freed.

To what extent did you remain in the openness during the pause? Breakthrough the constriction by continually returning to your open being-sphere. Use tools as necessary. Are you distracted, then turn back, again and again. It requires a clear and awake state of consciousness. It requires such subtle tuning, such dedication, such clarity. When it happens in this way, it’s a quick and direct path.

The discovery of the depth in yourself is the mystical path towards the openness without forms. This openness is the most natural state that there is. So you are free. You are beyond and in all forms. Return to your own being-experience, however it is. You find it there. It is essential to remain there. You are aware of yourself in the situation. Forms dissolve, separations fall away. Everything else is distraction. When distractions occur they occur because you are not open and alert enough. There can be an impulse, for example, to go along with a sound, but if you’re alert enough you don’t do that. Stay aware of your own clarity. Then there is an increased awareness of yourself as an even more spacious consciousness. That is the motor by which the spiritual process proceeds.

With confusion, worry and doubt, return to the open and more expansive being-sphere. Then clarity arises by itself and it’s clear what needs to happen without thinking about it. There is no longer an ‘I’ who makes a choice. The result which others experience as a choice occurs directly through insight. There is no choice, because there is no ‘I’-person.   In your depths you are free from all conditions. During his illness, Nisargadatta, was free from pain. The pain was certainly there, but it did not dominate him. Pain is not a problem because it is present in the open space of your self. It surely is a problem when you connect yourself to a form (the body). It is the limiting identification that causes the problems.   When consciousness is fully open, it is a blank consciousness such as in the deep dreamless sleep, but now it is aware of itself. That is your own sphere and you can recognize it.