Archive for January, 2012

When you are fully and directly focused on your origin you instantaneously shoot through all processes and the path is immediate.
January 28, 2012

Volume 13 No. 3

Advaita Post 13 03

See how your whole visual world is constructed?
What is your conclusion about the world and yourself?

*****

As long as there is a limitation in your life

expansion is possible,

a transcendence of boundaries

to greater openness.

 

So continually see your limits and

the space beyond them.

Go along with that orientation and

 don’t stop.

 

Then the motion shoots through

into infinity and origin

where no limits exist.

Then only can there be limits

which don’t restrict.

Then there is differentiation

without separations.

*****

Text Satsang

From a talk with Douwe Tiemersma, Groningen, October 9, 2011

Advaita as a direct path

Douwe: Fundamentally, Advaita is a direct path. You go back to your origin and you say: yes, that’s it. You can say this through a direct insight. In energetic yoga there is also a certain notion of the direct path. In classical yoga scripture you will find the statement: yes, this is a yoga book, but it’s only for people who are misguided and can’t follow the direct path. So they must follow the path of means, of exercises.

Visitor: Even though you have already seen it in a direct way, isn’t there still a certain kind of cleansing? Doesn’t that just proceed?

The more you remain in your origin, the less the rest is still a factor. Sure there can still be a purification process continuing, but when you remain in that original source, it hardly matters any more. Secondly, when you stay with it, you see that these kinds of processes go very quickly. The more you stay in it, the faster the dissolving processes go.

The more I go into this openness, the more clearly I see where my dark side holds out. It doesn’t get any easier, quite the contrary.

Of course, that area of yourself that you couldn’t see before becomes visible from the origin, especially the subtler areas. That will certainly happen. But the fact remains that the more you continue in this openness, the faster the process goes. Whatever should dissolve, does.

Through relaxation the clarity increases and therefore you can more easily see what lies beneath, allowing even more clarity to come …

Yes, you can experience that. Then you will certainly need to stay present there: this is a new situation and this again is a new awareness. That’s usually how you experience your spiritual growth. Of course it can also happen that you’re still stuck somewhere or that you’ve even regressed a little.

An attachment can still arise.

You have that up to the end. When there is universal bliss, the ‘I’ says that it is happy there: I’d like to stay here. Many people have experienced it like that. They say: isn’t it beautiful? For me that further radicalising impulse is no longer necessary.

When it really proceeds there is a sense of movement, of expansion of the self-being which at first was more limited. That experience of expansion always brings a great feeling of joy. Conversely, you can also say: wherever there is joy there is expansion. Every joy comes from expansion. Everyone seeks joy and happiness. They all look for that expansion. And when you have seen through this mechanism you say: everything can be taken away from me because this lucid space is the most important. Then you let yourself totally slide into the lucid space and there is the direct path of enlightenment.

Can’t you still accomodate all kinds of personal things?

In that motion it may be that you notice that there is still emotional pain for example, but you can proceed through it, to your center. That’s also true with mandalas. With all mandalas you have more external and more internal layers. The most important meditation is the meditation on the point in the center. So you continue on through all the existing layers, into the center, the bindu. Subject and object coincide with each other there. It is a movement which accompanies the expansion we were just talking about. With the expansion this aspect of returning to your center is also very important. That’s the image of the kosha’s. The incarnated self is surrounded by all kinds of veils. Initially then, you have the thick, heavy veils of matter everywhere you look. Underneath them you have some lighter veils of your energies, your emotions, mental energies, and so on. But precisely because you have entered in with your clarity your heavy veils fall away. And the deeper you go the more falls away, until you are in your core, in your most pure self, which has been confined there. When you do that with your insight body, there is the recognition of your Self. That is enlightenment. So this takes place in the exact center of yourself. It is there. The more you go into your center – in this model – the more space there is, and less heaviness. You continually let go, you dive deeper into it, you release more and more, all the pieces that still contain a chunk of limited self being. The self becomes liberated through the functioning of your consciousness. That’s the idea of Shiva who, as consciousness, enters the dark area and illumines everything. He then coincides with the being, Shakti, so that subject and object come together (see “Chakra Yoga – experiential knowledge and liberation of the living energies and bodies). When you are fully and directly focused on your origin, you instantaneously shoot through all these processes and the path is immediate.

When it really turns inside-out when you truly love phenomenon, others, your neighbor as yourself, it means that you completely coincide with them.
January 17, 2012

Volume 13 No. 2

Advaita Post 13-02

Every duality between movement and stillness can disappear – every duality can disappear

*

Do you see

why it’s necessary

to know your origin and stay aware of it?

 

Why should you

keep holding on to your blind spot,

limiting your identity and

causing suffering?

 

So stay

awake in your origin and

don’t get distracted.

As long as life goes on,

it lives itself.

*

Text Satsang

From a talk with Douwe Tiemersma, Gouda, September 28, 2011

What am I still doing here?

Visitor: Sometimes it’s clear to me that every effort is totally meaningless. There is such a complete void that I get the feeling: what am I doing here, what am I trying to do?

Douwe: Is that a problem?

Yes, certainly, sometimes. Then I look at my children. They are beautiful children, but I’m not there and that’s still there.

Life certainly seems to go on.

Yes.

When you are clearly present in that sphere, where the fullness of meanings which are normally given to daily life are absent, there is an infinite space. You are that infinite space. As long as life goes on all aspects of that life are present. The big difference with your old situation is that you’re no longer struggling with life as a person. You’re primarily present as the totally open space. Life is included in that great openness which itself is not dependent on time. When time arises in it you see that it’s something very limited. But also you are present there too. It’s not something that stands separate from you. You are that self too, in all its limitations. But you see that it’s a very limited area.

Then there’s nothing left over?

Principally you see the nothingness of it. And there’s no longer an I-person who’s positioned there and wants to maintain himself. But it is still a certain creation with a wealth of forms. Phenomenon too, have that nothingness aspect or emptiness in them and still there is a richness, a miracle. That’s also true for the individual body. Everything proceeds normally according to the usual laws of life. That total openness which in itself is independent of time and space, in which there is no striving, there is no judgement and within which the whole world of ordinary life proceeds, that comes along with it. And that is something which completely has no ground in it. It is a groundless non-duality. Non-duality means that it is not different from yourself. Therefore you can simply let go and then you notice that everything – even the ordinary things – continue naturally. The openness which penetrates everywhere remains primary. Whether there are forms or not, it doesn’t matter.

And if you say: I am everything. Do you mean by that, I am the space and everything that appears within it?

If you say it like that there is a duality. Then you get the kind of problems you are bringing up now. When you withdraw in a more exclusive sense then you experience yourself as a consciousness space in which phenomenon come and go. That can be. You can take on this attitude and that’s what you experience. But then there is a certain position of the observer who says: those are just phenomenon and what do I have to do with them? They’re actually not worth anything. That in itself already indicates that you are located on a level somewhere with elements of a person who wants to assess the value of something. There remains a contradiction between timeless being and phenomenon appearing within time. Because your own being is infinitely great, everything that is present within it is accepted, whatever appears there. Also, you literally are whatever you experience externally. Internally you are the self of the things and of the others. Only when you have literally accepted that other as yourself do you notice  that there is a true non-duality. That self-being as observer has totally exploded and has its center everywhere. That is what is meant by universal consciousness. That doesn’t mean that you remain sitting in a safe place and say: now I am myself. Then you’re still holding on to a center somewhere and a residue of the I in a relative sense remains, the ego. When it really turns inside-out, when you truly love others, phenomenon, your neighbor, as yourself it means that you completely coincide with them.

Then are there completely no experiences anymore?

Then there are an infinite number of experiences. But they’re no longer experiences of an I who relates everything to himself. It is one whole. What appears, appears. Nothing more can be said about it.

* * * * *

Message from Douwe

In this period of stillness and slow recovery, it’s lovely to see how much and how many people sympathize. That compassion has the character of goodness which arises from unseparated-being. That goodness comes by letting light and love flow, in whatever way possible  – the almost countless number of wonderful cards and messages with good wishes, the flowers (including the beautiful collective bouquet with gift certificates for future occasions), the lights, meditations, prayers, thoughts, everything. Many, many thanks to all of you! Letting the universal light and love flow in non-duality is the most beautiful thing there is.

Douwe

Douwe’s health

Douwe’s recovery continues to go slowly. Indeed, it takes some time for all the bruises and wounds to heal. He feels quite weak, because he is still somewhat affected. The pain slowly lessens. Eating is still quite difficult, but that will simply take some time to normalize. Also, he rests allot and feels that this is necessary. But he makes his  daily rounds outside and has even done a bit of bicycling. All in all, the body slowly adapts itself to the new conditions. And, Douwe continues to radiate.

Pia

* * * * *

Everything is light in differing gradations. See the source of that light.
January 2, 2012

Volume 13 No. 1

Do you see the source of the light?

Do you see the source of the light?

*

Text

Douwe: We have often talked about the radicality of the Advaita approach. It’s about real freedom. When there is still a dependency somewhere, an identification, an attachment, even if it’s only a little, then that freedom is gone. Self-inquiry is a large element of the Advaita path. So that self-inquiry will need to become radical. Where are there still attachments? To what extent is the freedom complete? Life provides all the possibilities that you need for that inquiry. All the things that at first you felt were so important, with which you were totally identified, you release in the course of your life. When that process proceeds you always come closer to yourself. You become increasingly aware in the core of yourself, you become more aware – also in your awakening – of your starting point. That is the blind spot. The blind spot itself generates no image. But in the movement towards greater awareness of yourself that blind spot gets smaller. How can that last piece of blindness dissolve? What does it take to let go of that last piece of blindness? Then the whole structure of observation is released. Observation always has a dualistic structure. I see that. Even when you do self-inquiry: I see that in myself. What is the last standpoint when you come closer to yourself? That is the position of the observing insight, the witness. What happens when that last standpoint also disappears? That disappearance is necessary for the transition from duality to nonduality. What could that mean? Take a look in your own experience. (…)

Return to that what precedes the observer. I am. Without forms. Without viewpoints. And then it slowly disappears into the absolute. I was confused when Nisargadatta Maharaj suddenly started talking about the food body. Everything depends on the food body. In the ancient Upanishads there is a beautiful story about a teacher and his son who is also seeking self-knowledge. The father says, “Just go a few weeks without eating and then try to recite the Vedas by heart.” It doesn’t work. The spiritual world is dependent on the food body. That sounds pretty materialistic. How should you take that? Of course the food body is conditioned. Of course everything that develops on the basis of the food body is conditioned. Of course all knowledge is conditioned. Of course every spirituality is conditioned. Everything that is conditioned and temporal has certain laws, dependencies, processes. But what’s it really about? What about yourself? The highest truth is not dependent upon the whole world of events, however spiritual they may be. Do you see how radical that is? Advaita is not for spiritual people. People who want to be spiritual drop off with Advaita, they stop there. Conversely: spirituality is nothing once you take Advaita seriously.

Visitor: What about free will?

Don’t speculate. Take a look for yourself to what extent you’re already aware of freedom. You should be able to recognize that. Otherwise, it’s just stories. That’s also the strategy of spiritual people, just keeping busy with stories. Then they avoid the real consequences.

Traditionally it was so: for the teacher which element in the student was most decisive for taking them on as student? You find it in all different places in the Advaita tradition. The most important is: the longing for absolute liberation. It’s not about living just a little bit more freely, but absolute liberation, through which reverting back cannot occur. It’s clear: the Advaita path is not for everyone.