Understand that everyone in the past who has realized has done the continuous self-meditation.

Advaita Post Volume 13, No. 22

Aware Love-being, aware Nothing-being - A good Christmas!

Aware Love-being, aware Nothing-being –
A good Christmas!

[From the old days of the 70’s]


I sing like a child

in the summer wind

and would like nothing better

than to vibrate with my words

to a song

blowing in the blue.




People find it irritating

when I’ve forgotten something.

In forgetfulness, I am happily

at home.




Swim along with me

far out to sea

and realize

there’s no turning back.




Oh, mayfly –

what pretensions.



Positive sounds

Just a few more messages.

“It is so recognizable how everything works in me and great that you have so often insisted on making this recognition as concrete as possible.


From my own experience I can only confirm that for me it’s true: “My process can continue by confirming what’s going on in a concrete way.”


It’s especially in my heart region where I feel most at home, where I focus my attention, where I can remain in a completely relaxed manner.


Then when I look to the qualities of it, I can say that it’s nice place to be, warm, soft, calm, tranquil, undisturbed, peaceful, quiet!


It never interferes: “Oh yes, this, this, this … ” I am This”.


I am the attention which focuses itself here, too, who or what else could it be when there is no more ‘I’.


This attention is the pure Being which focuses on itSelf, it feels so much like home, it flows totally together, it is One!


There’s really nothing more to say!”


“Thanks to your continual reference to the Absolute …

 the dedication is radical and the stability increases by itself every day ….

and life lives itself “


Text satsang

The continuous, spontaneous self meditation (part 2)

From an Advaita talk with Douwe Tiemersma in Gouda, October 3, 2012

Q: Can you say that this continuous undercurrent of spiritual development plays out in life in a particular way? This afternoon I burst out laughing … Then the question comes: does that come now from the inside-out?

DT: Oh, these are things that happen just by themselves. But it certainly is a sign that you aren’t stuck in an ’I’-person any longer. When you are more flexible all kinds of things happen that are very strange to an ’I’-person. So then it just seems to happen. Let it happen and confirm it. But don’t give too much attention to it. The self-meditation must remain central. While it continues, you’ll notice that all kinds of things will change, even in daily life, that it becomes much simpler there, that everything is going to be much more harmonious. This gives you confidence in your path: I don’t need to worry about it, I don’t have to interfere with it, I’ll stick with the central meditation. However that life proceeds, it doesn’t really matter so much. Life runs by itself. Within it there may be pathway irregularities, all kinds of forces which are at work, but I don’t need to involve myself with them.

Q: I’ve never meditated. But in my daily life I’ve tried to understand the power of thought. I haven’t gotten further. This last time period has been hard for me with cataract surgery. I’ve lost my way and have become quite anxious. I don’t know whether my fear is real, or if it’s only my thinking that is making me anxious. During the day I can see now and then that it’s a mind-game. Today I tried to feel my anxious feeling and at one point I thought, but just who is afraid? I had the impression that the person who was scared was just a picture. Immediately I felt really good, without fear.

DT: Yes, then still that’s a good meditation. So when there is fear, then indeed, withdraw a little bit. Then you confirm: I’m in that fear, I feel that fear, but I also have the possibility of withdrawing to myself as one who perceives that fear. Then I see that this self-being which observes isn’t so anxious. It’s about becoming increasingly aware of yourself as observer in the location within yourself as observer. That is a motion of withdrawal, namely a return to the origins of yourself. There is freedom there from the things which at first you were identified, freedom from your body which requires surgery. By withdrawing just a little bit, you see: that body has its own requirements. The body is not eternal. What about myself? I’m not trapped in the body. My self-being is much wider. When you are aware of yourself there, there’s much to be gained. Then you can continue with the self-meditation. Just persist: how is it really with myself as observer? Oh yes. How is it, in which direction is it when there is a further shift toward my origin  … oh yes, something like that, in this direction, in this way … A shifting towards my origin. And you notice right away: oh yes, this is good, because the anxiety increasingly disappears. So in this way you’re primarily busy as a kind of inquiry: what does it mean when this dimensional shift in myself proceeds further. That’s the self-meditation. Because it’s no longer a mental examination. No, it’s an ongoing meditation.

Q: When I observe myself, I remain anxious. Only when I ask: who is it that is frightened ….

DT: Yes, so that’s the self-inquiry, the self-meditation, which proceeds. When that continues, then the fascination with your body disappears. And the fear, too. Because you are busy with yourself on a more authentic level. Here I feel more authentic. And that other, well yes, all that’s just fine, it continues as it must. But the question about myself, who I really am, yes, this development goes in the direction of my origin. And that means: more freedom, less and less fear, more and more openness. Then it proceeds!

Q: Still I’m afraid about the upcoming operation.

DT: Stick to the essence of what I said: go back to your self-being to a level where you are free from those bonds to that body. When you stay on the level of the physical body, you keep your problems!

Q: So I just let it happen?

DT: Yes, but first return in your awareness to your self. Here I am myself and here it is good.

Q: Is it easy to …

DT: That’s what you have just said, when I ask myself “who am I” and then the fear goes away. Now, stay with this meditation, stay with this meditation.

Q: Then can I just turn back?

DT: Of course. Stay with this meditation: who am I really? Then doesn’t the motion just come into gear by itself? Then you confirm: no, I’m not trapped in that body; I’m not stuck in my feelings; I’m not stuck in the mind. But continue to persevere with that meditation! Then there’s not a problem.

So therefore there will be a steadily increasing focus, an absorption into the source of yourself. If you were to continue with this meditation, uninterrupted …. you should see how fast realization will come then! It only happens when you recognize This as the most important. Compared to everything else that you thought was so important. So just go after it: what’s most important to you?

Q: No more thought, no more pain, no more fear …

DT: Well, then isn’t it clear what the consequences are? That you’ll go along with this meditation.

Q: You can just learn that, meditation?

DT: You’ve already asked the question “who am I?” It’s enough if you remain busy with that.

Stay with the feeling of self-being, the insight will develop by itself in that. Then it will expand by itself. All those things of the body and of everyday life which initially occupied you so, the importance of all those things disappears. This actual, feeling self-being, comes totally into the fore. Isn’t it ridiculous that you would go and make yourself very small somewhere and connect yourself with something, and then create pressure and difficulties compared with this sphere of self-being?

The self-meditation is a matter of continually repeating, returning to it again and again, whereby it becomes stronger. Then it’s going to work through into everyday life. It’s just a matter of doing it! Even though it’s difficult in the beginning and there’s always a return to the complications of daily life, you can always come back to it. The more you do it, the easier it becomes.

Q: You recommend every afternoon or every evening …

DT: As much as possible. The meditation will need to become continuous. So wherever and whenever it is possible! From such a small beginning it may expand, only if you experience it as important.

Understand that everyone in the past who has realized, has gone along with this. That this central meditation became so continuous and so spontaneous, that it became total. And it will need to become total! So just let it become so.


2 Responses

  1. Hi One and All,
    I’m trying to understand the quote found above,
    “Understand that everyone in the past who has realized has done the continuous self-meditation.”
    What exactly did Douwe mean by, “Continuous Self-Meditation”?

    • Hi Ivan,
      That’s a very good and important question. Some have wondered if Douwe’s self-meditation is comparable to Ramana Maharshi’s self inquiry (“Atma Vichara”) or alternatively the “Self-Remembering” of G. I. Gurdjieff Fourth Way and/or the tradition of Sufism. But Douwe didn’t ever speak in these other terms even though I sensed he was familiar with them. In practice he would always refer the questioner back to their own experience.

      Yet like Ramana he didn’t use a straight neti-neti (traditional advaita vedanta) approach as he was more interested in a positive (bodily) affirmation of expansive beingness. That was his experience, his pathway towards a radical awakening. And he would speak fairly often about vipassana meditation as being quite useful for taking distance from identifications but dangerous if you stayed with it for too long. There were lots of people who had been involved in vipassana in one form or another who made their way to his satsangs and retreats. My own conjecture: He felt Westerners (in particular) could get lost in the mental webs of negation, therefore missing the positive life-enhancing recognition of a true and integrated non-duality.

      So Douwe’s affirmation is a focus on the core of your being, your feeling of self, your bodily feeling of self, yet also in a relaxed and expansive way, which is to say you recognize there are no boundaries to your feeling of self. Nevertheless, you stay with this feeling-sense, you return to it, and by so doing there is a natural increase in its intensity, in your inner focus which (it’s important to recognize) is not a mental object. Returning to the question “who am I?” can be part of that inquiry, as long as it is accompanied by a recognition and relaxation into a more authentic feeling of self.

      That inner, focused recognition develops within an individual but then also at a given point expands – almost by itself – universally. His understanding of chakra yogic fields of energy and the laws of thermodynamics in physics are both intrinsic to this perspective. But he didn’t call that universal expansion of self-being “enlightenment”, because even at that level there is still a witnessing-perspective, the dissolution of which finally comes about through a surrender to an external force or attack from the Great. That event, in particular, is not something that a seeker can ever “do” but only be open for or to. Otherwise and/or “afterwards”, it’s a matter of stabilisation.
      I hope this explains things a bit.
      And thanks for the good question.

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