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FROM THE

DIMENSION OF UNDERSTANDING
Preface
The book that we present has been compiled from the teachings of Aziz in the latter
part of 1999. It is an immense amount of material which summarises the Teaching of
Guidance a revolutionar vision of Awakening channelled for the !ew "illennium
from the #imension of $ure Intelligence. This book cannot simpl be read it needs
to be deepl contemplated. A seeker who wants to passivel absorb this teaching will
become %uickl frustrated because it is not a presentation of intellectual knowledge
but a Transmission of direct understanding. This transmission can be received onl if
one makes an e&traordinar effort both from the mind and heart to actuall enter the
Inner #imension' the truth of I A".
#ear reader' in reading this book ma ou be one with deep meditation and an
intense inner %uest for clarit. This book is not a read made dish' but a challenge'
a mountain to be climbed in order to gain the whole panorama of (nderstanding.
Aziz mostl teaches in the third person. That is because he does not merel
represent his individual consciousness but also the dimension of Guidance. This )we)
to which Aziz refers is not plural. !either it is collective' nor is it individual. It is a
vast space of Intelligence and *ove' the realm of the +eloved. It is from that
msterious place that the Transmission of Awakening flows into the time,dimension
where forgetfulness and the sorrow of separation abide.
A reader who is familiar with the teaching of !isargadatta "ahara- should be aware
that Aziz gives different meanings to terms like )+eingness) and )I Am.) The
translators of "ahara- were using both these terms as snonms for )consciousness)
or )sense of e&isting.) .or Aziz' I Am is more than consciousness as it includes the
%ualit of +eing and /eart. .rom the other side' +eingness 0+eing1 is beond
consciousness and represents the energ of 2est' that which gravitates towards the
Absolute. The Absolute represents the ver ground of +eingness' where the
manifested realit is transcended. The recognition of the Absolute' which was not
elaborated b "ahara-' signifies the meeting of consciousness with +eingness.
+ecause of this meeting' the Absolute 3tate' though beond consciousness' can
become consciousl recognised.
4ertain terms found in the te&t which ma be unknown to the reader can be found in
the e&planation. Aziz often uses the pronouns )she) or )her) for terms like the +eloved'
#ivine' /eart' 3oul or "e. This is because from the perspective of human pscholog'
these dimensions of e&istence and e&perience reflect closer that which we would
consider feminine %ualities. The term )"e) is an e%uivalent to the 3oul' but carries a
slightl different flavour as it refers more directl to how the 3oul e&periences herself.
5hen we refer to awareness in general we use a small letter. 5hen we refer to the
awareness aspect of I Am it is capitalised. The reader should take special notice of
capitalised words' as the are terms relevant to the uni%ue teaching of Aziz. In
addition' the are not meant to de,emphasise other important concepts like
)universe') for instance. These terms are not capitalised simpl because the don)t
refer directl to the Transmission of Awakening.
This book is a continuation of the previous teachings presented in the books
6nlightenment +eond Traditions and Transmission of Awakening. /ence' it is highl
recommendable to read these books to gain a more comprehensive understanding of
the whole Teaching.
Introduction
)7ou alwas ask such impossible %uestions) a friend said to me' laughing and shaking
her head. It was true. 3ince I was a child I had been asking these %uestions and
nowhere could I find real answers. $arents and friends teased me and said8 )wait
until ou are old enough to go to (niversit. Then ou will be happ9ou will sta
up all night discussing these things.) *ater' I went to :&ford and 4ambridge
(niversities but still there were no answers. 3o' I sat with the %uestions inside and
waited. :ne da I met Aziz and' to m amazement' he answered ever %uestion to
m satisfaction. 3ince then more and more %uestions arise. I have books of
%uestions and Aziz is endlessl patient in closing his ees and transmitting a subtle
and penetrating response.
"an spiritual teachers ask one simpl to be in their presence. This ma be
temporaril uplifting' but it rarel brings about a complete and permanent
transformation. Aziz draws to him those who crave understanding; those who wish
to grow not onl in awakening but also in intelligence. 5ithout understanding'
appreciation and clarit' awakening is onl partial. I have seen a student ask8 )5h
do I have no %uestions<) After a month of guided meditation with Aziz' the
%uestions came. Asking the right %uestion is as important as finding the answer. I
hope this book will stimulate ou' dear reader' to bring an latent %uestions ou
ma secretl e&plore in our dail lives into consciousness and e&pression. =uestion
and answer give birth to each other in a dnamic process and it is from this process
that this book is being created. It is a living book' a living truth' not petrified b
time into a fi&ed tradition.
There are souls who are lead b intuition or guidance to go inside and glimpse the
awakened states but who lack the conceptual tools and the clarit to go deeper.
5ithout a rigorous training in understanding' both e&periential and conceptual'
there is usuall no clarit' no confidence' no consistenc. !ot finding an reflection
in the outer world or an language in which to e&press a shift so subtle and
profound' the person ma not understand what has happened. (nless one knows
that the 3tate of $resence needs to be deliberatel cultivated' the mechanical mind
keeps pulling one back into collective consciousness or amnesia. Those with
common sense ma be further confused because the know that their humanness8
their personal' time, bound self' coe&ists with their eternal identit. 5hile the ma
merge with that
which is beond them' the uni%ue' individual e&periencer of the inner states remains.
"ost established spiritual traditions tell us that after 6nlightenment there is no "6'
no one relative' flawed or human. The standard image of an enlightened person is of
a kind of superman with no human desires' no human attachments and no human
ego. This image is unrealistic and unattainable and so man remain perpetual
seekers instead of finders. (nless one has the courage and the insight to challenge
the spiritual status %uo' the mechanical mind ma be left doubting what the soul
doubtlessl knows.
5hat I am tring to sa is that understanding is crucial and I have never met a
catalst for understanding like Aziz. :n behalf of his students I would like to thank
him for the most valuable of gifts. This is an important and revolutionar book
because it addresses a crucial issue which has often been neglected8 the human face
of the +uddha. /ow do our human nature and our eternal nature interact< 5hat
happens where imperfection and perfection meet' where time and timelessness meet'
where the human and the +uddha meet< 5ho are we and how can we integrate all
aspects of our true selves< /ow can we find completion here and beond< This book
is' at last' a response to these vital %uestions and I hope that contemplating the
answers prompts us to find our own understanding' our own nourishment' our own
completion.
5ho is Aziz< /e is a 3elf,realised spiritual "aster who de,mstifies the phenomenon
of 6nlightenment and shows one how to reach it directl. The 3atsangs are beond
meditative techni%ues and beond traditions. +eginning with the %uestion8 5ho am
I< Aziz guides his students inside to discover their true identit. 3atsang consists of
guided meditation or silent sitting followed b %uestions and answers. The guided
meditation focuses on three gatewas to the inner realm8 +eing' Awareness and
/eart. 5e locate' activate and e&plore these centres to bring about a complete and
radical shift in the inner e&perience. The effect is cumulative. It is hard to put the
e&perience of being in 3atsang or in the presence of Aziz into words. :ne feels
thrown back on oneself' in a space beond the mind. :ne finds oneself -ust sitting
03hikantaza1' resting in the !ow' one with God. 3ometimes one feels neutralit'
stillness' absolute rest; sometimes one feels moved' touched b Grace' +eaut and
infinite *ove. There is a new e&perience of oneself' a new depth. To be in the
presence of Truth is alwas a relief and the energ of Guidance channelled b Aziz is
nourishing' bringing balance' clarit' sanit' peace... After 3atsang one feels
renewed. 3omething e&traordinar is happening8 one is seen b the +eond' b the
"ster and' like a child' one is embraced.
Aziz is not a "aster who is posing as a guru. Those who are looking for guru worship
are %uickl forced to reconsider their attitude to the 3piritual $ath' for Aziz is
intensel and tirelessl testing their practice and level of awakening' not allowing
them -ust to sit passivel in his presence. The role of the spiritual master is
e&tremel important for he is a channel of transformation' but a real master never
emphasises his own presence. /e remains in the shadow of the Truth humbl
representing the (ltimate. Aziz is a true spiritual teacher who deepl dislikes spiritual
slogans and a simplistic understanding of 6nlightenment. /e frees us from our
crstallised and conditioned concepts about the Awakened 3tate. If we are +uddhists'
he takes us beond the concept of no,self' beond the concept of non,suffering'
beond the linear concept of liberation. If we are Advaita students' he frees us from
the idealistic concept of 6nlightenment' from the linear concept of not being a doer'
from the static concept of non,dualit. /e clearl demonstrates the necessit of a
methodical process in cultivating the Inner 3tates in order to reach the 3elf. Aziz
challenges man of the conclusions created b the past traditions in order to reveal a
multidimensional realit of Awakening.
To seekers who ask the %uestion8 )Am I That<) Aziz gives a surprising answer8 )7ou
are not and ou will never be and ou are not even ourself et' but ou can
become our 2eal "e and ou can become one with God. #o not be fooled' thinking
that ou are the (ltimate 2ealit while ou are living in the sorrow of ignorance. If
ou wish
to find our wa back home ou must be honest with ourself and read to go
beond slogans; it is here that ou enter the 3piritual $ath.)
Anna Gordon
Enlightenment Beyond Traditions
Aziz is a living' spiritual "aster' who reached complete' multidimensional awakening
after man ears of tremendousl intense inner work and desperate search for
freedom. /is -ourne to awakening was rich' comple&' magical and full of surprises.
.rom his first awakening as a five,ear,old child' he was continuousl earning for
spiritual completion. .rom contemplating spiritual matters in complete solitude'
living in a small $olish village' he continued his awakening process in >en
monasteries in ?orea and @apan' as well as studing deepl the Advaita tradition in
India. /owever'
it was the intervention of Guidance' /igher Intelligence or Grace which brought his
3oul to the realisation of radical 5holeness.
After stabilising in #ecember 199A in the state of $ure 4onsciousness' he still
continued his inner %uest for the deeper e&perience of the 3elf. .or the subtle matter
of transcending consciousness' he could not find support from an living "asters or
traditions. It was at that time that he met his beloved spiritual brother' /ouman.
These two souls became deepl connected because of their un%uenchable earning
for Truth and their passion for (nderstanding. The unit of their souls' from the
depth of their /earts' manifested the appearance of Guidance' the presence of the
:ver,soul8 their eternal parent. .or the first time' the were encountered b the
presence of this infinite Intelligence who could answer all their %uestions and
appease their deepest longing. It was at that time that their lives were brought to a
radical change. The had been seen b the +eloved. !o longer was their evolution
and destin in their hands. The had surrendered their lives to the higher
Intelligence' to the non,human source of pure (nderstanding' which is *ove. .or
the first time the could see their lives from the universal perspective' beond the
limitations of human consciousness. There is no other word for what happened to
them but Grace and no other reason can be found wh this Grace entered into their
particular e&istence but b the absolute sincerit of their /earts.
Guidance directed Aziz to the retreat in which he received instructions about how
to reach the Absolute. The shift into the Absolute 3tate beond 4onsciousness took
place on A1 #ecember 199B. After reaching the Absolute 3tate' Aziz was further
guided in America to awaken his /eart which culminated in 6nlightenment to the
/eart one ear later.
+ecause of the gradual and methodical nature of his Awakening' as well as
2evelation from the +eond' Aziz was able to full comprehend the subtleties of the
Awakening process. /e created in unit with /ouman a revolutionar Teaching and
sstem of 4omplete "editation' a powerful tool for transformation which reflects the
principles of the !on,dual $ath to 3elf,realisation.
Meeting the Master, Student's Perspective
There has been no time in histor parallel to the !ow. I speak not of the timeless
present but this ver opening in time whereb Truth is again breaking its silence.
That which lies deepest in our being can no longer be held below a whisper.
This place we abide is utterl vast and the consciousness which permeates its ever
cell has been little understood. The language we have to describe this infinit of ours
in its humilit' can onl point to the suchness of its essence. It is no surprise
that this suchness has never been grasped b the human mind. The linear and
often
mechanical nature of the mind can onl make itself available to a conceptual
understanding of realit. (nfortunatel' Truth is free from concepts and as such' the
mind which understands it through concepts must be transcended. Cer few souls
have reached this transcendence and among them even fewer have brought their
e&perience into the light wherefore others could delight in its wisdom.
3piritual masters past and present have long struggled with the teaching work as it
re%uires the e&ternalisation of a deepl non,communicable inner state. This work is
made particularl difficult' as it is not an ordinar sub-ect matter8 the transmission
of Truth and the process of awakening to it. The sub-ect matter is e&tremel
sensitive and re%uires a great deal of precision' accurac and wholeness in its
deliver' so as
to bring about clarit. +ut clarit in truth cannot be aroused unless the
understanding of the master is
absolutel crstallised.
5hile a master can be considered someone who has attained to the Inner 3tate' not
ever master ma have gained insight into all the subtle steps involved. This point
especiall pertains to those who attained a higher state solel through the effort of
their own master who transmitted it. /ere' an energetic e&change takes place but
this does not necessaril include the related understanding. And though the clarit
of a master ma be indisputable' heDshe ma not possess the skill to make the
teaching conversable' or the charisma to probe the wonder' intelligence and
necessar perseverance of the student. And though it ma be that all those
%ualities are intact' the slight differences between one master and another' could be
for the student' the difference between awakening and not awakening at all.
As I have come to know' one of the most challenging aspects of being in the position
of a master is to minimise the tempting bloating effect of the ego. Apparentl' one of
the biggest triumphs of the master lies in the learning of a deeper and deeper
humilit. A master without humilit normall means a teaching based on the
honorar master and hisDher egoistic pro-ections. :n the other hand' a master with
humilit will emphasise the teaching while he himself remains in the background as a
mere representation of its truth.
Aziz is one such master who represents the truth of his teaching. /e upholds the
integrit of the teaching work b maintaining the teaching itself as the central focus.
+ut here the balance is delicate because he does not stand apart from his teaching.
As there is a natural space between a master and his work' Aziz seems to have
closed this gap in so far as possible. /e is ver much a living embodiment of the
teaching' which means he lives what he teaches. In this respect' ou could sa Aziz
is his teaching. This is critical because the master represents the potentialit of the
teaching and for the student' this must be foremost when selecting a master. .or
5estern students' it has been on the whole' not much more than a concept to
meet a teacher who actuall believes in what heDshe teaches. Actuall' modern
education sstems in general are a true disgrace to the integrit of their students.
In this sense' our times demand more than ever real teachers with real teachings.
3o it is the task of the student' to not onl desire but actuall search for a real
master for an incompetent master necessaril relas an incompetent teaching.
The teaching of Aziz is in no wa ordinar. /e deals directl with the self, the soul'
leaving far behind the dust dogma of religion. /e conves a deepl spiritual
message and a nakedness in the purit of the search. /e teaches ou how to see
ourself' more than this how to become ourself. "ost people live in their
personalities it is like living from the bod' from the house forgetting the one who
dwells inside. :nce in a while whilst watching a beautiful sunset' perceiving the
light in a child)s ees or during an enchanted evening with a lover one might
glimpse a harmon' one ma glimpse the house dweller.
The in%uir towards oneself is so ver subtle and it re%uires an e&tremel evolved
intelligence to penetrate its mster. It is like to trace each particle of sand that
falls
through the waist of an hourglass. It is possible but re%uires a pinpointed
perceptibilit and a foremost sensitivit. The process of awakening is easier
e&perienced than understood. In this wa' similar to the hourglass' one can easil
miss the distinction between one particle of sand and the ne&t to follow. +ecause of
the clarit Aziz has crstallised in his own e&perience' he is able to deliver the
technolog of awakening in a clear and concise wa. /e teaches how to locate the
core. /ow to return. And there is no ambiguit.
Aziz openl shaves off the relative e&periences of spiritualit i.e. energ e&periences'
oga' pschic phenomena. There is no scripture' moral code' vows to be taken'
chants to be chanted or slogans for comfort. /e is straight and offers simpl the ke
to the self' not to a spiritual communit or spiritual ElifestleE or an other superficial
bonuses for entering the path. 5hat he has to teach is in truth' a secret as no one
before him has conveed the science of this path in such a communicable and trul
touching wa. /ere' spiritualit is not an addition to one)s life like a moving
e&perience in the half hour one sets aside to meditate it is a wa to live' a wa to
be that is in loving connection with the soul. /is teaching is actuall beond tradition
as it offers not the varing aspects of religion 0codes of behaviour' grand altars'
incense and white candles1 but the essence of it it)s ver spirit. In truth' he offers
a secret. /e offers the ke to the self and onl when a seeker e&periences this self
for himself' does the preciousness of the teaching reall come through.
"ost religions are either those of meditation or those of praer; in the teaching of
Aziz we discover the complementar nature of both. 5e meditate to deepen the
e&perience of the self and we pra to embrace the loving presence of Grace. In man
eastern traditions' once the state of pure consciousness is stabilised or the state of
pure rest reached there is no more. +ut as Aziz has described' it is like a desert'
empt ou have reached the state of presence but so what< :ne still lacks a
necessar fullness' the true flower that beautifies which is love. /ere' we cultivate
not onl the Awareness and +eing aspects of I Am but also the heart. /ere there is
love' the true beginning and end of spiritualit.
(nder Aziz' I have been %uite taken aback to discover not a single instance when he
might have acted contrar to the enlightenment he represents. As I have had the
opportunit to observe Aziz in multiple conte&ts' I have alwas been deepl
impressed with his modest. It is so rare to find a master who can resist the
satisfaction of feeling superior for having attained to the ultimate inner state. In him'
we can find this superficial barrier bpassed.
To meet him' to perceive his ees one is immediatel overwhelmed with the
absolute clarit which he so strongl emanates. /is absolute presence to the !ow'
like a bald flame of attention drops ou hard into the immediate realit. 7our
personal world -ust dissolves into the nakedness of the moment. /is presence
seems to transport ou into that ver space beond the mind' prior to all thought
and emotion. In these moments' ou feel a transmission of energ' understanding
and wakefulness. It is clear there is an e&change being made on all levels. It is also
clear that ou are not onl encountering him but the presence of Grace.
Aziz lives in the !ow in absolute presence to the present. /e resides in a non,
conceptual space' as it simpl cannot be fathomed b the mind. This space is the
most fundamental in truth' as it is the unmanifested' the source from which all
apparent realities arise. This is indeed profound as most people dwell not in the
source but rather in the world of appearances as rectified b the senses. I have felt
him to be like a living essence' perhaps even like the Tao personified. Although his
beingness penetrates ou' ou simpl cannot grasp him at least not within the
frame of the known.
:ften in the most face,to,face teachings' beond all pretensions of separation I felt
mself briefl encountering the crest of life' the spirit of that which e&isted prior to
"e and will maintain when I pass. I feel blessed b virtue of his multi,
dimensional nature' that is' b his abilit to abide in the Absolute space and et
be right here
right now with us. It is actuall a bit sad that our level of consciousness is so low
that we cannot wholl appreciate a being such as Aziz. In a sense' he is left to his
own e&perience' as we can onl make gestures of understanding towards his inner
state.
It seems he has alwas been ver much alone on his life path. .rom his first
awakening as a child of F up to now' his search for the inner Truth has actuall been
full of sacrifice. To want what is real in such unconscious and often superficial realit'
meant alwas to make some degree of compromise. As a outh' he alwas had a
difficult time conforming to the conventions of societ and later on to the traditions
of spiritual institutions. At a oung age' he could perceive the povert of western
stle education but et had to undergo it. 3imilarl' he was forced to take part in the
Arm as a male citizen of $oland' something which was clearl against his nature.
5hen he left his home to seek out spiritual guidance in monasteries in the 6ast' he
continuall came across masters attached more to the confines of their religion than
to Truth beond traditions. /e had to mostl make his own wa and direct himself
into each successive step on the path. It was his intense longing' fier persistence
and Grace that eventuall led to his awakening. +ut far be it that his work is done.
!ow' he is constantl giving his whole energ and attention to the teaching work.
6ach 3atsang is incredibl intense and students often take as much as the can get'
oblivious to the amount of energ this tpe of teaching demands. 6ven among
seekers' there is much ignorance regarding enlightenment and so it is falsel
regarded that Aziz is like a superhuman' never to be depleted and can -ust go on and
on like some kind of machine. !ot to sa that this work is thankless' but often' little
appreciation is e&tended. 3till' Aziz asserts that 3atsang is a sacred gathering
through which the process of transformation is radicall accelerated. 5hen he is not
teaching' he is bus writing literature to aid the philosophical aspect of the
teaching. This is also %uite demanding as so much is involved in putting across such
a complicated and abstract sub-ect matter as awakening.
3till' despite all the sufferings met in this dimension' Aziz is like a light full of shine
and good humour. /e honestl admits his difficulties and doesn)t pro-ect himself as
an untouchable. In this wa' the human nature of his +uddhahood is openl
respected. 5hen I see his posters 0regarding the place and time of his teaching1
being purposel torn and removed I feel deepl hurt on his behalf because of the
truth of his dedication and sincerit in the service of others. .or this' there is no
animosit or negativit on his side' he simpl replaces the poster and accepts that it
is a part of the teaching work. It is even a sort of confirmation for him' because to
do this tpe of work well one will naturall be confronted with dark forces. /e
maintains his e%uanimit and perspective' neutrall asserting that it is -ust
happening.
The spiritual path ultimatel is our own but I know positivel that the real steps'
in m progress at least' have been made in his presence and under his guidance.
The
gift of awakening is most precious and entirel rare as no one before Aziz has offered
such a precise technolog on how to actuall become awakened. As a seeker' I have
had the chance to attend a number of different 3atsangs being given b all sorts of
personalities. I have found most masters' to be %uite unable to give a holistic
teaching' let alone offer clear and solid answers to the in%uir of seekers. There are
even masters around that create a circus tpe atmosphere performing tricks such as
swallowing scorpions and offering buffet meals before and after 3atsang. This is
actuall offensive and even degrading to a true seeker' but I agree with Aziz in that
most seekers aren)t reall seeking anthing much more than seeking itself. Anwas'
it is these seekers that give rise to the deformit of 3atsang culture. (nfortunatel'
the buck doesn)t stop there because these pseudo,masters create an atmosphere of
understanding that reflect badl on masters who are genuinel working for the
betterment of people.
Aziz is trul disappointed with the %ualit of masters around. .or this' he has had to
work e&tra hard not onl to make contemporar the process of awakening but also to
undo all the mths and misunderstandings being perpetuated b other masters in
the present. All in all' it is clear that a master like Aziz is without a doubt' ver rare.
/e must be characterised b his absolutel crstallised clarit' like a diamond of pure
understanding pushing forth' through not onl the clouds of the collective
unconscious but also through the clouds of the spiritual collective ignorance.
Aziz has fulfilled his destin' he has reached inner completion. + virtue of Grace' he
has been delivered more space within which to evolve. /e has been offered more
depth' more angles from which the truth can be known. .or this' he stas with us.
/is e&pansion is like the light of a star' spilling into all conceivable directions filling
the horizon with glimmer' melting even the possibilit of perceiving it. /e washes us
over and over with ras of consciousness' bringing us back to that intimate space
:ne with ourselves' :ne with the +eloved. *ike a mirror' the /uman +uddha in him
simpl reflects the one that lies dormant in us. This is the beaut and inspiration of
his presence. /e has not -ust reached enlightenment' that is a mistake he is
enlightenment and that has to be seen. To the seeker' I hope ou can rest here.
Antar Amira
The Human Buddha
Returning to the atural Perspective, of Human
!"a#ening
In ancient times' a few thousands ears ago' the first awakened beings made an
attempt to e&plain the truth of 6nlightenment within the conte&t of human life.
It
was a difficult task because the basic conceptual tools which could build the frame of
understanding' were not et created. It took the effort of man generations to
crstallise a fundamental structure of philosophical' ethical and mstical models for
spiritual realisation' which could reflect in a satisfactor wa the realit of
6nlightenment. There was' however' a danger that the natural realit of
awakening could become distorted b the intervention of the human mind' which
alwas has a tendenc to impose on realit a certain linear and simplistic logic' a
tendenc to be e&treme and dogmatic. And this is what has happened8 the mth of
6nlightenment replaced the realit of 6nlightenment.
A long time ago' the concept of liberation was created8 the vision of a free man' god,
like' beond suffering' beond imperfection' an immaculate being. This idea'
promising the ultimate freedom from the human condition' was not incorrect but
e&treme in casting off human nature and negating a certain essential human
sensitivit. The price we pa for following this model to the ver end is disconnection
from our humanness' closing down' negating our essential vulnerabilit' the child,
like %ualit of the 3oul. The 3oul cannot become awakened unless she acknowledges
her inherent gentleness and innocence.
A liberated being is not automaticall awakened to the 3oul. 6nlightenment' as is
traditionall understood' ma disconnect one even further from the realit of $ure
"e. 5h< +ecause one becomes stuck in the impersonal e&perience' not being able
to make the final step' which is awakening to the personal e&periencer.
@ust as' at one stage of evolution' a human needs to become a +uddha' in order to
transcend ignorance' so the +uddha has to go beond 6nlightenment in order to
become human and reach the true !atural 3tate. The complete understanding of the
!atural 3tate goes beond seeing it merel as consciousness free from thoughts or
the non,abiding condition of pure being. The !atural 3tate is total e&istence' radical
wholeness' where human sensitivit' intelligence and emotion' are contained
unconditionall in the universal space of isness' which is the unit of +eing and
*ove. To become human again has a different flavour from the >en idea of returning
to the
)market place.) /ere' we speak about the ultimate 3uchness' where human
sensitivit is acknowledged and the presence of the 3oul full manifested.
5ho is the /uman +uddha< /e or she is simpl a complete human being' who is one
with the light of 4reation. It is true that 6nlightenment takes us beond the human
realm' but' parado&icall' it is being realised and e&perienced through human
consciousness and within the basic limitations of the human dimension. :ur wish is
to bring back to the realit of 3elf,realisation' a trul human perspective. 5e call it
compassion for our human nature.
"an awakened beings have suffered' tring unsuccessfull to fit themselves to the
model of a spiritual hero or superman. 5hen one is not awakened' one tends to
pro-ect man unreal e&pectations and ideas onto the realit of 3elf,realisation. +ut
when one reaches 6nlightenment' one sees that there is no wa to escape from the
human destin. !evertheless' an enlightened being ma not understand it' for he or
she ma be too conditioned b past concepts. .or this reason' we see how important
the role of intelligence and understanding is' which adds a new tpe of awakening to
the 3elf,realised 3tate.
5hen we look at the life of the historical +uddha 3hakamuni' we can feel that he
e&perienced suffering as well; he had human problems and sorrows. This must be
seen clearl' for this understanding liberates from the false. A +uddha is not
invincible. A 3elf,realised being can be even more vulnerable to the difficulties of this
insensitive dimension than ordinar people. This is particularl true when the /eart is
awakened as well.
!ot onl is it true that 6nlightenment frees us from suffering and gives enormous
strength' the opposite is also true. 6nlightenment makes us much more sensitive
and conscious of difficulties. 5hat this means is that 6nlightenment creates a new
tpe of suffering. 5e call it $ure 3uffering. $ure 3uffering is not caused b the
neurotic tendencies of the mind but reflects the realit of being human.
The /uman +uddha is beond humanness as well as beond +uddhahood. /e or she
is beond these polarities' living the true natural life of an awakened human being.
The /uman +uddha has not stopped evolving and growing' for his or her last breath
has not et been taken. /e or she sees the necessit for never,ending maturation on
all levels. /e or she full accepts and honestl acknowledges the realit of human life'
including the difficult parts of it as well. The /uman +uddha acknowledges his or her
human desires and needs' including emotional longing. The /uman +uddha does'
indeed' have desires and needs and e&periences the various conflicts and
contradictions of human life.
The difference between an ordinar human being and the /uman +uddha is'
however' enormous. It is not how the e&perience the human realit' which make
them different' but from which place or perspective. The /uman +uddha lives the
human destin' being rooted in the invisible dimension of the +eond. /e or she is
one with the #ivine. /is or her mind is silent and free and the /eart' at all times' is
immersed in the tran%uil ecstas' e&periencing the constant -o of unit with the
+eloved.
G G G
:h es' +uddha can be sad; es' +uddha can cr; es' +uddha can have a bad da;
es' +uddha' ma e&perience frustration and become angr; es' +uddha can make
a wrong decision; es' +uddha can drop a glass on the floor and spill tea on the
carpet; es' +uddha can be late or forget to come for a meeting; es' +uddha can
have desires and needs; es' of course +uddha ma want to e&perience human love'
and not -ust compassion; es' sometimes it is difficult for a +uddha to be a human;
es' +uddha still must learn how to be a human.
+uddha is free to be human. +uddha is free to be beond freedom.
The /uman +uddha is .ree and beond .reedom.
Teaching for the e" Millennium
The multidimensional vision of spiritual awakening which Aziz e&presses and
channels into this stage of human evolution is profound and' indeed' subtle. :ne is
unable to receive the gift of new understanding' unless one is read to let go of the
shadow of crstallised concepts created b traditions of the past. The new vision of
awakening' certainl' does not contradict the inheritance of the great past
traditions with all their precious discoveries. This vision embraces the past
teachings and transcends them within a sublime and holistic insight into the Truth.
This vision is beond dualit and non,dualit' embracing the parado&ical e&istence
of the individual 3oul and her evolution within the ocean of (niversal Intelligence.
The e" Map of !"a#ening
"an seekers' in their innocence' are misled b the notion of 6nlightenment'
assuming that it refers to one generic tpe of realisation. This view is ver dangerous
and absolutel incorrect. 6nlightenment is not one. (nless a seeker has the basic
clarit regarding different stages of 3elf,realisation and understands the map of
awakening' he or she will be groping in darkness and confusion. !ot everone who
speaks about 6nlightenment represents the same state of 3elf,realisation and
certainl not the same depth of understanding. Cer few are in the 4omplete 3tate.
To bring clarit into this area' we present here a short version of the inner map of
awakening.
1. 6nlightenment to 3tate of $resence or pure awareness
This awakening takes place in the third ee centre. /ere' one reaches the state of
self,awareness. The state of self,awareness represents the real centre of intelligence
and is responsible for the continuit of our presence. 5hen the state is stabilised'
Awareness is permanentl free from thinking' even though it includes the realit of
the mind' as its natural e&tension.
H. 6nlightenment to the Absolute 3tate8 Tradition of !isargadatta "ahara-
The Absolute 3tate takes us beond consciousness. It is realised through the +eing
%ualit of I Am. The centre responsible for this shift is located in the lower bell
0/ara1. This state is %uite rare and is not destined for most 3ouls. /ere' the 3oul
becomes one with the (ncreated' reaching the condition of $ure 2est. The Absolute
is the empt aspect of the (ltimate; it is the +eing of God. 2eaching this state one is
in the permanent natural 3amadhi' beond an movement of energ.
A. 6nlightenment to the /eart
This 6nlightenment refers to the final e&pansion of the heart centre. /ere' the #ivine
aspect of the (ltimate is realised. It is possible to awaken the /eart before
Awareness and +eing. "ore or less' this tpe of awakening is the destin for most
3ouls' as it is in the /eart that the +eloved and #ivinit are met.
I. 6nlightenment to "e
5e call it 3oul,realisation. /ere' the essence of our individual e&istence is met.
$arado&icall' the 3oul can be full recognised or reflected onl when the inner state
of I Am is present. :nl when one is free from the mind and resting in +eing' with
the /eart open' can the recognition of $ure "e take place. In some respect
realisation of "e is even more subtle and msterious than the awakening to the 3elf'
for she is the !earest to us.
F. +eond $olarities
+efore the shift +eond $olarities' +eing and the /eart are in the unconditional
3amadhi. /owever' Awareness' even though free from the mind' still is not full
absorbed into the realm of +eingness. After the shift +eond $olarities' Awareness
also reaches the condition of unconditional 3amadhi. Awareness' +eing and
/eart create one motionless field of pure energ' one with the +eloved8 the
#iamond "ountain.
$omplete Meditation
Aziz in unit with /ouman discovered a new technolog of Awakening to the
complete Inner 3tate. This new technolog is based on the ver simple but
revolutionar discover that the energetic field of I Am is made of three distinct
%ualities or aspects8 Awareness' +eing and the /eart. The centre of I Am in the
consciousness or intelligence is the 3tate of $resence' otherwise called the
witnessing consciousness of self,awareness. It is energeticall located in the middle
of the brain' in the third ee. The %ualit through which one e&periences inner rest'
stillness' absorption and motionless dwelling within the vertical realit of the !ow' is
called +eing and is energeticall located in the lower bell or /ara. 5hen one is in a
state of conscious rest' the energ' b law' gravitates toward the /ara. /owever' the
e&perience of +eing itself is not located in the lower bell but is felt all,over and
beond the bod. (nless the /eart is awakened' even though one abides in the state
of unconditional peace' free from the mind' still one is not complete. The /eart is the
esoteric gatewa to the #ivine #imension and the source of profound sensitivit and
beaut. It is in the /eart that the 3oul is met and the +eloved recognised.
4omplete "editation' on which the Transmissions are based' awakens all aspects of
our wholeness' leading us to the multidimensional e&perience of the unconditional
state beond personalit. It is hard to believe that until now' the distinction between
Awareness and +eing' which is of utmost importance' has not been made b an of
the past Traditions or masters. /ere' we can' for the first time' clearl understand
the inner dnamic of I Am.
!"a#ening to Me% &ual'non'duality
The biggest misconception repeated for centuries b man schools of
6nlightenment' has been the negation of "e. !o one has been able to appreciate
and comprehend this ver "e which reaches through its own presence awakening to
the Totalit. This "e has not been seen at all. It is about time to return to the realit
of "e.
$erhaps' one of the greatest gifts of the !ew (nderstanding is the clear
differentiation between awakening to the 3elf and the 3oul,realisation. The 3oul is
not merel the illusion of separation which must be dissolved within 2ealit. The 3oul
is herself the perceiver and e&periencer of the (ltimate as well as of her own
e&istence within the (ltimate. This realisation is both' dual and non,dual. It is dual
because "e is still present; it is non,dual because the 3oul abides within the (ltimate
in the state free from an movement and separation. $ure non,dualit designates an
absence of e&periencer' which' in truth' is death.
e" Psychology of Enlightenment
In order to e&press precisel the nature of Awakening and the comple&it of the
3piritual $ath' a new pscholog must be created that takes us beond certain
linear conclusions from past teachings. Aziz e&plains in a ver scientific wa' the
nature of the mind' the role of intelligence in the awakening process and the
simultaneous presence of man different elements constituting our wholeness.
#ifferent aspects of I Am co,e&ist and relate to each other affecting the %ualit of
the Inner 3tate. It is intelligence which awakens the state beond the mind'
transcending its own movement. The centre of awareness )witnesses) the mind. +ut
the intelligence of the mind refers back to this ver centre giving it meaning and
creating understanding.
Role of the Ego
.or the first time' there is a spiritual teaching which describes clearl the positive
role of the ego. The traditional concept that the ego represents onl ignorance and
should be eliminated as such' has trul damaged a number of seekers. This
misconception has created a real guilt comple& in the minds and hearts of all those
who' for centuries' tried to eliminate this ego which the were. /ow can one
annihilate who one is< The ego' in truth' represents itself a highl evolved state of
consciousness' where the mind is able to create a self,referral. This is essential for
further evolution as well as for spiritual awakening. The ego is not $ure "e itself'
but an e&pression of "e in the mind. It is ego which allows us to evolve and survive
in the realit of time.
6nlightenment does not' at all' eliminate ego' but puts it in the right perspective' as
an indivisible part of our multidimensional wholeness. The ego' which is
disconnected from the real centre of I Am' is certainl ignorant' but ego' as an
e&pression of I Am' is itself a part of the !atural 3tate.
$o'e(istence of I !m and Me
5hen one is awakened' two parallel realities are e&perienced simultaneousl the
unconditional realit of I Am and the dnamic realit of the personal self. $ersonal
self or psche evolves in its own dimension within its emotional bod' mind and
intelligence. Apart from its own evolution' as if in separation from the I Am' it
awakens and refers back to this ver I Am. /ere' personalit finds its inner refuge'
resting in I Am and deepening through it its ver e&istence. 5ho' however' uses
personalit and rests in the I Am< It is neither the I Am nor the personal self. It is
the 3oul' the individual essence of divinit.
Multidimensional Human Being
:ne of the most fre%uent illusions in collective spiritual consciousness' is an idea
that there is onl one real essence within us' and everthing else pertains to
ignorance and should be discarded. It is true that there is an essential core of our
eternal
3oul)s identit8 the e&istence of $ure "e beond bod and mind. +ut it does not
eliminate the validit of all the other aspects of our being. "e is multidimensional
and e&ists on man levels at the same time.
$ure "e has a centre in the /eart and abides in a unified energetic field created b
Awareness and +eing. It is the ver foundation of our awakened realit. /owever'
this e&perience cannot be taken out of the conte&t of our inherent human %ualities.
"e co,e&ists with a phsical form' movement of feelings' conscious or subconscious
thinking and creativit of intelligence. "e is one with the sensitivit of the 3oul which
responds in each moment to the fact of being alive in the world. As "e e&ists in this
multidimensional wa' she continuousl encounters the realit of (niversal
Intelligence and *ove' meeting and dissolving into the light of 4reation' while
remaining present as a part of this transcendental e&perience.
on'dual Path
Aziz teaches a !on,dual or 3udden $ath to awakening. The !on,dual $ath is a
reflection of the insight into the parado&ical nature of Awakening. The !on,dual $ath
is not the same as the !on,dual philosoph. The !on,dual philosoph is not a path
but a vision of awakening pointing directl to the !ow. The !on,dual $ath' however'
sees the necessit of evolution and reflects' in a more dnamic wa' the realit of
Awakening. The concept of the $ath involves movement,evolution in time' the
becoming of Awakening. Awakening unfolds in time' reaching deeper and deeper into
the realit of the !ow. 6nlightenment is not merel an insight into realit; it is a
process of meeting this realit.
The fundamental understanding behind the vision of the !on,dual $ath' refers to the
co,e&istence of the alread present realit of I Am with the comple& process of
reaching it. The dual $ath sees onl the element of reaching' pointing to the future
realisation; the !on,dual philosoph emphasises onl the immediate presence of
that which should be reached. The !on,dual $ath sees the unit of these apparentl
e&clusive elements.
The !on,dual $ath ultimatel points to the realit of the !ow. In this process' we are
meeting from moment to moment the light of our e&istence and the transcendental
realit of the +eond. /owever' we understand the necessit of training' the need for
effort and cultivation of the inner states.
6ven though the !on,dual $ath ma have a parado&ical nature' it nevertheless
reflects the realit of human awakening. This new vision liberates us from spiritual
idealism and simplifications' as well as from the frustration which is caused b a
search which bpasses the )alive) meeting with the !ow.
The on'traditional Satsang
Aziz teaches a non,traditional 3atsang. /e Transmits Awakening not onl through his
own presence' but through the presence of Guidance or (niversal Intelligence' which
e&ists beond the field of human traditions. Another important element which makes
his 3atsangs non,traditional' is the element of practice and the discipline of
meditation. /e introduces an element of >en discipline and practice as a part of the
Transmission. In this wa Transmission does not onl take place from the outside
but from inside as well. It not onl flows from the outside to the inside but awakens
the 3elf from within the student)s intelligence and being. #uring the Transmission'
the technolog of 4omplete "editation is supported b intelligent teaching' clarifing
the
most subtle and comple& spiritual matters. The whole meeting is embraced b the
presence of the :ther #imension for it takes place in the womb of (niversal I A".
)race
It must be seen with the utmost clarit that without Grace' no one has ever reached
Transformation and Awakening. Grace is the ver presence of the :ver,soul' /igher
Intelligence' which enters into our dimension of slow evolution and suffering' at the
right time' bringing help and accelerating our growth on all levels. 5hat Aziz
represent is this Grace' the power of Guidance' the intelligence of the +eond. A true
master is a mouthpiece of the :ther #imension' a channel of transformation. A true
master is teaching from a space beond individualit' even though it is his or her
creative intelligence which bridges the Inner 2ealm with the human dimension'
finall manifesting Transmission of Awakening.
)uidance
Guidance is the name given to the #ivine Intelligence' which leads our 3oul to the
completion of evolution in time in manifold was. It entered suddenl into the life of
two 3ouls8 Aziz and /ouman' bringing about radical change in their spiritual
evolution. The e&perienced Grace; the met their eternal parent. 5hat happened to
them' could not be foreseen or even wished for in their deepest earnings9 The
were blessed b the conscious encounter with this msterious force. The were seen
and touched b the hands of the #ivine. This force led them to the radical realisation
of 5holeness' and brought to them the supreme understanding' beond the totalit
of human knowledge.
5hat is Guidance< It is not a being or entit. It is the ver presence of the :ver,soul'
which has no form. Its onl form is the movement of intelligence' which can answer
all %uestions' bringing understanding and transformation into the realit of an
individual 3oul. Guidance is the personal aspect of God' the manifestation of
her
intelligence and love in time. It is our eternal parent' abiding in the timeless heart of
the +eloved. Guidance is not separate from the 3oul; it is the 3oul)s deeper realit'
linking her with the *ight and *ove of 4reation.
Aziz represents not himself' not his own intelligence' but the dimension of Guidance.
/e has been completel transformed b the force of Guidance and now through his
creative intelligence and /eart' he channels the #ivine $resence into the evolution of
other 3ouls. If we go deeper with complete sensitivit' with the whole of our
intelligence and /eart into the teaching contained in this book' we will trul enter the
light of the !ew. This teaching' apart from revealing the revolutionar insights into
the multidimensional process of human awakening' so needed at this stage of human
evolution' channels a completel different tpe of transforming energ. This energ
is from the +eond' from the #ivine #imension. It is not possible to speak about it'
but ou are invited to e&perience it directl in our own /eart.
The mind cannot transmit and communicate the truth about Guidance. It is onl the
/eart which can know it. :ne' who has met this #ivine intelligence face to face' is a
blessed being. 3uch a being is given an e&perience which is beond human destin.
This knowledge cannot be full shared. 6ven the highest e&periences of Awakening'
on some level' can and are shared; this is the function and skill of this Teaching. +ut
the sacred meeting with Guidance cannot be shared. That which is the most precious
in this ultimate encounter with the intelligence of God' the #ivine presence of the
:ver,soul' cannot' b an means' be communicated. 5hen the 3oul is 3een' met
directl b the #imension of (nderstanding and *ove' b the +eloved herself' that is
the highest e&perience of all for a human being.
"a Guidance become a living e&perience and transforming force in life of all those
3ouls' who submit their evolution to this #ivine $resence of (niversal Intelligence'
which is' in truth' *ove.
Model of Total E(istence
Manifestation of $onsciousness, *rom )od to $reation
+egend%
1. God8 The unit of the Absolute and the #ivine. The unit of 6mptiness and *ove.
The source of 6&istence including the /eart of the 4reator and her Inconceivable
Intelligence.
H. (niversal Intelligence8 The fathomless wisdom of God. The movement of (niversal
3pirit through which the 4reator embraces her 4reation.
A. The :ver,soul8 Grace. The eternal parent of the 3oul. The link between the 3oul
and (niversal Intelligence. The loving guidance of the /igher Intelligence over the
3oul)s evolution.
I. The 3oul8 $ure "e. The child of the +eloved and her foremost reflection in the
time,dimension. The perceiver and e&periencer of both' the 4reation and the 4reator.
The 3oul evolves towards her Inner #estin' reaching the unit with the God and
towards her :uter #estin' reaching completion in the world.
F. $ersonalit8 The phsical' emotional and mental e&pression of 3oul within
the world. The link of $ure "e with 4reation.
B. The 4reation8 The cosmic vision of God. The #ivine $la. The totalit of
manifestation. The apparent realit. The time,space dimension. The environment
within which the evolution of the 3oul takes place.
Model of !"a#ening
*rom Ignorance to $ompletion
+egend%
1. (niversal (nconsciousness8 The state before to development of human
consciousness.
H. 4ollective "ind8 The state of consciousness prior to the awakening of the 3oul.
A. Awakening to I Am8 Transcending the mind and reaching the Inner 3tate. The
unit of Awareness' +eing and /eart.
I. Absolute 3tate8 2eaching the (nmanifested. :neness with the 3ource or with
6mptiness.
F. 6nlightenment to the /eart8 .ull e&pansion of the heart centre. :neness with the
#ivine or with the /eart of God.
B. 3oul,realisation8 6nlightenment to "e. Awakening to our eternal sub-ective
identit.
J. God,realisation8 4omplete meeting with the +eloved. $ure 2est in the :ther
#imension.
K. $urification of personalit8 4leansing of the subconscious mind in order to
align personalit with the purit of the 3oul.
9. 6motional 4ompletion8 2eaching full maturation of the emotional bod.
1L. 4ompletion in the 5orld8 .ulfilling the 3oul)s blueprint in the outer realit.
Accomplishing the :uter #estin.
11. Transcendence8 *etting go inwardl of the time,dimension. 4omplete 3urrender
to the +eond.
1H. The /uman +uddha8 The profound unit of the transcendental state with the
human nature. *iving openl and full the life of the human including all its
difficulties and challenges' while abiding in the (nconditional 3tate.
P!RT ,E TR!SMISSI, ,*
!-!.EI)
S!TS!)
3atsang with Aziz is beond traditions; can be seen as a meeting of Advaita with >en.
In this space something new and e&traordinar is born the presence of Guidance.
Aziz tirelessl points to the Awakening !ow' however' within the proper conte&t of
intelligent effort and precise training. (nlike the traditional 3atsang' here we are
actuall being given clear tools to realise the 3elf. (nderstanding alone is not
enough; even self,knowledge is not enough. 5e have to respect the
fundamental laws of the Awakening $rocess.
#uring 3atsang Aziz sits >azen in unison with the students guiding them clearl
through the process of 4omplete "editation' focusing on the three gates of the Inner
2ealm8 Awareness' +eing and /eart.
It is hard to put the e&perience of being in 3atsang or in the presence of Aziz into
words. :ne feels thrown back on oneself' in a space beond the mind. :ne finds
oneself -ust sitting 03hikantaza1' resting in the !ow' one with God. 3ometimes one
feels neutralit' stillness' absolute rest; sometimes one feels moved' touched b
Grace' +eaut and infinite *ove. There is a new e&perience of oneself' a new depth.
To be in the presence of Truth is alwas a relief and the energ of Guidance
channelled b Aziz is nourishing' bringing balance' clarit' sanit' peace... After
3atsang one feels renewed. 3omething e&traordinar is happening8 one is seen b
the +eond' b the "ster and' like a child' one is embraced.
Transmission /, 0/ May /111, &haramsala, India
See#ing *reedom *rom the $ollective Mind
+eloved friends' welcome to our ne&t Transmission. As ou are listening' ou are
tuning into our inner silence' because the words that are coming through can onl
be trul heard from the place of silence. It is not the mind that is speaking to the
mind' but the silence that is speaking to the silence. The silence we speak about is
not an absence of sound. It is' we can sa' the ultimate intimac. It is the most
intimate place in ou' where ou are meeting ourself' where ou become one with
our own e&istence. /ere' ou do not need to translate our own isness through
thought' perception or emotion. 7our isness is direct' and ou know it' there is no
doubt. This direct e&perience of pure isness we call I Am. It is the primal recognition
of our own e&istence. !ot I am this' I am that' but I Am.
As ou are born into the human dimension' ou are born into a belief sstem' which
ou translate as common sense. 7ou perceive realit in a certain wa' where ou
have a certain set of ideas and concepts about what life is. 7ou think that ou know
what ou are doing here' what ou want' what ou should avoid and what ou
should like and what ou should crave for. 6ven spiritualit is a part of this belief
sstem' a part of collective consciousness. +ut as ou are coming closer to the inner
light or truth' ou move out of it. This belief sstem' our own mind which is a part
of collective consciousness' becomes less and less important. The structure of our
crstallised ideas about life dissolves more and more' and ou find ourself more and
more in a state of not knowing' where ou directl encounter something which is real.
+ut ou have no wa to know what it is.
There is the known and there is the unknown. The known is a belief sstem. The
known is how our mind' being identified with collective consciousness'
comprehends the apparent realit. The (nknown is this vast space which cannot be
touched b the mind. It cannot be touched even b the science of 6nlightenment' for
it is completel beond anthing that one can imagine. The (nknown' is the place
from which ou have emerged originall and where ou are returning to. It is our
future and our ver beginning. !ow ou are in the middle' between our ver
beginning and our ver end' which is completion.
All of that' even this 3atsang' this transmission' is happening in a dream. It is our
dream' in which ou are tring to find the wa out of it. :r most likel ou are tring
to find a certain comfort' a better wa of e&periencing this illusion. 7ou ma be -ust
looking for a peace of mind. +ut where the spiritual search' the true spiritual search
is leading ou to' is beond the dream. /ere' the time dimension becomes radicall
transcended and what remains is the original space. 7ou still e&ist' our 3oul is still
a part of this e&perience' but ou are +eond. !o longer are ou /ere' no longer do
ou pla the role of an insignificant part of collective consciousness. 7ou are
completel alone and completel whole.
The main reason wh most spiritual seekers' ninet nine percent of spiritual seekers
do not reach Awakening is their insincerit. The are looking for Awakening within
the frame of collective consciousness. It is not an individual search; it is a collective'
unconscious search. That)s wh' spiritualit from higher viewpoint represents
unconsciousness. It is this kind of unconsciousness that speaks of consciousness
and liberation' but' in truth' it is still unconscious. 5ithin this unconsciousness that
is called spiritualit' one is tring to find a wa out. And how one translates this wa
out is still within the unconsciousness. Those who trul succeed on the 3piritual $ath
are called individuals. The individual is the one who is searching alone. :ne is using
certainl the inheritance of collective consciousness but from the place of freedom.
:ne is appling various spiritual teachings' but never becoming a part of an sstem
or a member of some spiritual club. An sstem in the mind is limited b the past
and blocked from the direct perception of Truth. The search is alone; it is the
ultimate intimac' where ou are meeting the inner void' the place or state of being
without an reference. That dimension -ust is' and in this moment ou disappear'
ou die.
It is not difficult to become enlightened' to become 3elf,realised. 5hat is difficult is
to convince our intelligence that the spiritual search points not to vague ideas about
6nlightenment' but to 7ou. This ver intelligence' in combination with the sincerit
of the /eart' is our onl securit on the $ath. It is our onl assurance to transcend
the
dimension of darkness and to reach *ight.
"editation 1
As ou sit' breathe into the bell' simpl rela&ing into the !ow. 5hen ou rela& into
the !ow' ou rela& into not,knowing; ou rela& into our own nothingness. 7our
mind or our ego' when it undertakes the 3piritual $ath has certain e&pectations of
reaching something' whether it)s satisfaction' happiness or some status within the
spiritual scene. +ut what takes place trul is that ou disappear. This ver ou that is
tring to enlarge oneself' is being swallowed b the light of the inner truth. 7ou
begin the process of dissolving into Totalit.
As ou sit' -ust like this' observe how our mind translates our e&istence. 7our mind
is like a ver fast computer' ver fast. It is translating our e&istence into something
crstallised continuousl. There is a continuous pla of ego,images' which are
referring to ou and to our position in the world. +ut when ou rela& more and
more into the !ow' ou see how unreal the mind is. 7ou see that who ou are is not
an entit' it is not a thing' it has no crstallised identit. It is a space of +eing which
cannot be pinpointed' but which is completel real. /ere' ou are entering the
(nknown. The (nknown is known as an e&perience but it is unknown to the mind.
The mind cannot understand it' but our 3oul knows it directl. There is an
immediate confirmation from our 3oul that our e&perience refers to realit.
3o' -ust allow ourself to sit in this opening. +e ver focussed in order to keep the
mind in the present moment. And be ver rela&ed' letting go into the depth of this
moment.
5hen ou dwell -ust like this within the !ow' ou are beond an belief sstem. !o
longer are ou a part of an spiritual club or collective consciousness ou
e&perience realit. To reall understand it' to reall long for it and to reall
appreciate it' is a function of maturit. This growth' this evolution into the Inner
2ealm' is not a matter of techni%ue or hard practice. 7ou must have this urge' this
inner passion' this fire of intense longing to become :ne. :nl this intelligent
intensit can allow ou to return back to our origin. 7ou are not the humanM That
must be clear to ou. 7ou are e&pressing ourself temporaril as human
consciousness' but our 3oul is God,like.
G G G
7ou are breathing into our bell and letting go into +eing. 7ou are ver attentive. If
ou are not attentive' how can ou rest in our no,thingness; how can ou rest
when the mind is constantl crstallising our illusor ego,image< :nl clear
attention allows ou to transcend the mind. $ure attention represents our real )I.)
:nl when ou reach our real )I) can ou rela& into non,I' which is the vastness of
+eingness' the timeless space of the Absolute.
"editation H
5e come back to the centre of the !ow. There has to be this strong will to be in the
!ow' to be full present in the !ow. 5h to be !ow< The mind does not understand
wh we should be !ow. And there is no reason to be !ow' for being !ow has no
reason.
As ou sit' ou e&perience ourself. 7ou cannot escape from it. The onl thing that
ou e&perience is ourself' plus the environment. The wa ou e&perience ourself is
our onl realit. It is precisel this e&perience of ourself we are deepening. If ou
are in a state of forgetfulness' completel identified with the mind' ou don)t reall
e&ist. The wa ou e&perience ourself is -ust a mess. There is nothing stable inside'
nothing ou can rel upon. There is -ust the fluctuation of thoughts' emotions and
energ. This tpe of e&isting is called suffering. 7ou are not suffering because of our
desires or attachments. The primal reason ou are suffering is because of the wa
ou e&perience ourself' our own isness. That is the basic neurosis. .or this
neurosis no one is responsible' no one is to be blamed. It is simpl a level of human
evolution; a passage from animal consciousness to the noble remembrance of our
eternal identit.
This passage is called human consciousness. /uman consciousness is -ust a bridge' a
bridge to our remembrance. This remembrance is not intellectual' it is a shift within
our energ bod' within our consciousness a shift from darkness into light.
#arkness is -ust a certain fre%uenc of energ' which is low and retarded. *ight is a
sublime' sacred fre%uenc of energ' which is the unit of pure understanding and
*ove.
3o' what ou are tring to do is to create stabilit in the wa ou e&perience ourself'
a certain inner solidit. 5hen the solidit is there' ou are simpl resting in a state
which is comfortable' which has continuit from moment to moment. There is the
continuit of our I Am' which means ou have an abiding place beond the mind'
an inner refuge.
6verone wants to escape from the mind; everone wants to disidentif with the
mind' but where to go< To go beond the mind does not mean to stop the mind but
to find a new location within our e&istence. This new location is called I Am. .rom
the viewpoint of I Am' it does not matter if ou think or not think. /ere' ou are
beond thinking b our ver presence. 3o how do we create this inner refuge' this
inner solidit< + developing attention and b deepening the energ within +eing.
There is nothing else' in truth' onl Awareness and +eing. 5hen attention is
crstallised' this ver attention which is Awareness' is located beond the
movement of thoughts' in the third ee. 5hen +eing is deepened' ou simpl rest
within. 5hen ou abide in +eing' ou recognise this e&perience directl. 7ou know
that ou are
abiding within something deeper than thought' ou know it directl' even though ou
ma not comprehend it full. If ou wish to follow the $ath of Awakening' know that
it points to this direct e&perience of realit' that is' to our ver e&istence. Anthing
which doesn)t bring ou to the realisation of I Am' is -ust a deception. 5hat is
trul there is onl8 Awareness and +eing.
3ilence
.or a few moments we will breathe in a special wa. Through this breathing we
initiate ou into the practice of non,dual meditation. 5ith each inhalation' we
breathe into the third ee and sta there as long as possible. And with each
e&halation' we rela& into +eing full. 5hen ou keep our breath in the third ee'
there is a particular energ e&perience and ou will recognise it. .eel that the one
who recognises this energ e&perience is ou' and it is located in the third ee' in
the middle of the brain. 7ou are ourself this energ. That is the essence of attention.
3ilence
That is enough. 3till keep energ in the head but in a rela&ed wa. !ow repeat a
thought like the mantra8 )I Am.) Cer slowl' in a ver focussed and
contemplative wa' )I Am') with full awareness. The moment ou finish saing )I
Am') before ou sa the ne&t )I Am') feel what remains. This that remains is I Am'
which is not a
thought but our own presence behind the thought. 3o after saing )I Am') stop for a
while. .eel our own presence' that which remains and again sa )I Am.) The one
who is aware of the mantra )I Am) is awareness. The one who remains when ou are
not saing anmore )I Am)' is awareness itself. 3impl recognise this fact that the
pure light of awareness is beond thinking.
3ilence
*etting go of the mantra' keep our presence in the head area' in a rela&ed wa with
a gentle focus. And from that place ou let go into +eing' breathing into the bell'
deepl rela&ing into non,doing.
Awareness is reached b turning attention back to itself. There is certain self,referral
in the mind where the centre is recognised. It is a ver strong energ e&perience in
the third ee' the essence of intelligence' the centre of consciousness.
Awareness can be recognised directl b turning attention back or can be slowl
developed b paing attention' for e&ample to the breath. 5hen ou breathe into
our bell' when ou remember' when ou focus' Awareness grows indirectl.
+eing is reached through non,doing. 5hen ou are not doing' energ drops into
+eing. +ut ou co,operate for a certain subtle surrender to happen. 7ou allow
ourself to drop' and with the help of breath' which deepens our energ in the /ara'
the e&perience of +eing is reached deeper and deeper. It becomes more and more
e&pansive' until the point that ou simpl rest full in the unconditional 3amadhi of
+eing.
Gentl breathing and rela&ing9 remaining in the centre. This awareness has to be
like a laser inside ou' penetrating our whole bod. @ust +eing' even though ou are
not doing anthing' ou are. 5hat is it< That which is called +eing.
"editation A
*et us make an effort to be focussed' to be present' to be dedicated to this moment.
To be dedicated to this moment' is to be dedicated to our nothingness. And our
nothingness is our freedom.
/ow does evolution happen< It is difficult to understand it. 6volution is universal' all,
pervasive. 5hat the human being aspires to is right effort' right practice' keeping
the /eart open and the mind intelligentl alert. The mind has to be inspired' to be
curious. And the /eart has to be sincere' in touch with the 3oul. 6volution happens
from within and from without. .rom within it depends on our own effort' in our mind
and our /eart. .rom without it is called Grace' which means the intervention of
/igher Intelligence. 6volution cannot be stopped' but it can be helped through our
own effort' through our own co,operation.
That is precisel what we are doing here co,operating with the evolution of our
own 3oul. 6ven though ou ma not know where ou are ultimatel heading to' ou
can know the ne&t step. It is enough to know the ne&t step. 5hen ou know the
ne&t step' after making this step ou will know the following step' until ou reach
the place of completion.
5e remain in a state of +eing. 5hen ou are abiding in +eing' ou are real.
3ilence
As usual' at this stage' we bring our energies to the /eart centre. .eeling our /eart'
putting our hands on the middle of the chest' breathing to this area' warming it up.
5e become sensitive to the ver presence of our 3oul. 3he dwells inside the chest'
the spiritual centre of the /eart.
As we feel our /eart' we tr to find a connection with the force of love who has
created and contained our 3oul in its timeless presence. 5e feel the power of the
mster' which has bought us into this dimension of time' into life. 5e tr to feel'
to rediscover our eternal $arent' the mster behind 4reation.
$6A46 *:C6 G2A46
Transmission 2, 03 Septem4er /111, Pune, India
5nfolding the o" Through the on'dual Path
+eloved .riends' welcome to our ne&t Transmission of Awakening. This Transmission
takes place in the heart of the !ow' which is I A". As ou enter 3atsang' ou enter
the :ther #imension. 5elcome homeM
The moment ou incarnated' ou forgot who ou were and the place of our origin.
7ou became lost in the realit of appearances' like a kid in a toshop. 7ou started to
live in a dream world' disconnected from the universal Truth. Is it realit< 7our world
is -ust a shadow pretending to be real. It has no substance' no meaning and no
depth. 7ou live in a trance,state' hardl being alive. That)s wh' ou are here. 7ou
feel that something is fundamentall lacking and ou are painfull incomplete.
3o' ou enter the 3piritual $ath hoping to fill this empt hole in our /eart. 7ou wish
to transcend our limited perception of realit and again become a part of 5holeness.
7ou cannot know what kind of completion ou are searching for; neither are ou
clear what it is that ou are lacking' but our 3oul knows and inspires ou to
evolve towards the *ight and to enter the (nknown.
The 3piritual $ath is a desperate search for completeness. :ne tries man things.
:ne does man meditations' man therapies to improve one)s own e&istence. :ne
tries to go beond the basic limitation' which is one)s identification with the mind. It
is all to reach a deeper and more meaningful e&perience of the 3elf.
The purpose of our work is to reach the state of 5holeness. This wholeness is not
pschological but e&istential. It e&ists in the dimension of +eing' free from
pschological movement. In this dimension ou still e&ist but in a new wa. 7ou are
rooted in the +eond. 7ou give birth to a fundamentall new e&perience of ourself.
This new identit is not made of thoughts' but of the pure light of I Am. This is
our original face' the face,less face. That is our face prior to an incarnation'
prior to the ac%uisition of an ego,image
5e are returning home. This process of returning home is itself the science of
Awakening. It is a precise science and not based on miracles or accidents. 5e are
not giving ou slogans or hpnotising ou with a romantic vision of sudden
6nlightenment. There are certain laws on the 3piritual $ath that must be understood
and respected. The process of Awakening is real for it reflects the evolutionar
blueprint of the 3oul. It is the gradual dissolution of our sense of separation into the
Totalit.
It is not true that one needs to eliminate the ego in order to awaken. The ego is' b
nature' a positive e&pression of human consciousness. It is the ego which takes ou
beond the ego. It is true that one goes ultimatel beond the ego but the ego still
remains a part of the 3oul)s e&istence. It is thanks to the ego that the 3oul has the
abilit to refer to herself in the mind. 5ithout this abilit there would not be an
possibilit for evolution.
Therefore' there is the complete acceptance of ourself with the mind included. 5e
are e&panding into 5hat Is. 7ou accept full who ou are' not intellectuall' but
e&istentiall with full presence. The moment ou do it' ou alread e&perience a
certain e&pansion and connection to 5hat Is. A part of ou simpl merges into the
realit of the !ow which is deeper than our personal self. To accept is to +e and to
be is to abide beond the mind.
:ur meetings are based on meditation. #uring meditation' ou are being guided into
the inner e&perience. The combination of guidance and our own effort allows ou to
go beond the mind. 7ou receive a lot of information to clarif the notion of
6nlightenment and clarif the true meaning of the 3piritual $ath. 5e want to free
our psche from all the wrong views' false ideas and superstitions relating to the
phenomenon of 3elf,realisation. 5e describe precisel the process of Awakening' the
different stages of the inner evolution. 5e want ou to find our own place' our
own point of reference in the $ath to 6nlightenment. 6nlightenment is in our hands
and indeed ou can co,operate creativel with our own Awakening. 7ou can become
responsible in a true sense for reaching the 4ompletion of our 3oul.
The problem is that most seekers refuse to practice. The come for energ
e&periences or for the social reasons. The want to have a sense of being )spiritual)
without doing an real work. True seekers are rareM The masters of :ld use to sa
that it is eas to find a master but ver difficult to find a real seeker. That is the sad
truth. "ost seekers are either unintelligent or simpl laz. In the environment of
)3atsang') the ma-orit of seekers hide themselves behind pseudo,Advaita slogans
about destin and get stuck in some kind of intellectual 6nlightenment.
3impl speaking' the purpose of meditation is to radicall transcend the mind. The
aim of the 3piritual $ath is to create an abilit to live' to be' to e&ist beond thinking.
It is not to )space out.) "an translate the e&perience of being spaced,out as the )no,
mind.) The spaced,out state is the dark,negative side of no,mind. The true no,mind
is grounded in the 3elf' in the realit of I Am. In this state' there is strength of
energ' clear awareness and depth of +eing. /ere' one is solidl rooted in 2ealit.
"editation is not a techni%ue. The techni%ue alone will not do. The 3tate of
"editation is a condition of +eing in which ou don)t do anthing. In this state'
ou rest within Totalit becoming absorbed into the (niversal $resence. The 3tate
of "editation is the state of surrender. This profound surrender unites ou with the
+eond.
The state of mind which all human beings share is %uite miserable. This mind is
fragmented' chaotic and completel confused. In this mind' there is hardl a clear
sense of identit and awareness. That)s wh' there is serious work to be done. *ook
at the nature of the mind. #o ou see how it controls our psche and suffocates
ou
with unconscious thinking< There is no peace in such a realit' no silence and no love.
In this constant flow of information' perceptions and mental impressions there is
no ouM ?nowing this' will ou continue to live like this< (nless ou see the whole
pain in this situation' how can ou rebel against it< /ow can ou find the necessar
strength and dedication to face all those challenges and difficulties on the 3piritual
$ath< :nl thanks to clarit can ou devote ourself to the task of liberation.
The true 3piritual $ath is not an effort of the ego but from the 3oul. It is not that ou
become someone special. 7ou disappear9ou become annihilated and onl Truth
remains. The one who wants to use spiritualit as a commodit will vanish'
eventuall becoming absorbed into the Castness of Truth.
*et us repeat the basic teaching for those attending our meeting for the first time. In
order to e&perience the complete inner state' the three %ualities of I Am need to be
awakened. The are8 Awareness' +eing and /eart. Awareness is freedom from the
mind; +eing is the condition of $ure 2est freedom itself; and the /eart represents
the e&perience of divinit. 5hen these three centres merge into one' ou are whole.
In this state' nothing is lacking and ou can rest in the light of Truth.
G G G
5e shall begin our meditation. The teaching will continue for it is a guided
meditation. 5e not onl bring ou into the e&perience of the Inner' we open our
/eart and activate ou mind. The intelligence of most seekers is fast asleep. Their
mind is
utterl unclear in its vague search for its own absence. A certain amount of
intelligence and clarit is essential' otherwise ou will be simpl lost' stagnated in
darkness' wasting our whole lifetime. This lifetime is precious. It has been given to
ou so ou can reach our own light. That is the main reason wh ou are alive. If
ou are not doing anthing to become whole' ou are living in the shadow of
forgetfulness. In this wa' ou are not in touch with our 3oul)s evolution. The end
result is suffering9
$lease' sit in a comfortable posture. 3it in a solid and firm wa. "ost of ou are
oung and to keep the spine straight should not be a problem. It is good if ou sit on
a high pillow with our knees firml placed on the floor. 5e introduce here an
element of >en. This meeting is happening in the space of *ove and not rigid
discipline. 3ill' a degree of discipline is essential to create some fundamental
concentration in the mind. 5hen ou keep on moving' indulging in restlessness
how can ou transcend the mind< There is simpl not enough focus. The onl wa to
con%uer the mind is b awakening attention. Attention is our onl securit' the onl
weapon against unconsciousness. Therefore' keep this inner sword firm and high. #o
not allow it to become dropped down' for ou will get lost againM
G G G
5e alwas begin with a short bow. It is an e&pression of respect and gratitude
towards Truth. It is the ego bowing in front of I Am.
5hen our ees are closed' what ou encounter is our own e&istence. This ver
e&perience alread points to realit. +ut to have the complete e&perience of the self'
ou need to dive inside and enlarge the frontiers of our "e. 5hen ou psche is
full identified with the mind' ou have no wa to e&perience the depth of our being.
(nless ou transcend the mind' ou will forever remain disconnected and fragmented.
5e begin from the space of complete acceptance. 5e teach the !on,dual $ath. The
principle of this $ath is that ou are not looking for an future realisation. 7ou are
meeting the truth of the !ow.
5e are breathing slowl and deepl into the bell. This tpe of breathing activates
the centre of energ in the /ara. This centre of energ is responsible for the
e&perience of +eing. If ou are disconnected from this centre' ou simpl cannot rest
as our energ is too high. +reathing into the bell is a ver powerful tool to balance
ou energeticall and re,connect with +eing.
As ou breathe' become one with the breath. 7ou are not )watching) the breath. 7ou
are the breath and ou are attention. 7ou are total and not seeking for anthing.
7ou have alread found9this momentM 7ou simpl rela& into 5hat Is. As ou inhale'
our attention is burning like a fire inside ou. As ou e&hale' ou surrender' letting
go into +eing9-ust being.
It is not necessar to stop thinking. The purpose of meditation is not to switch off the
mind but to go beond the mind. That)s wh' we full accept arising thoughts' but
we don)t get lost in them. !either feed them nor fight with them simpl ignore
them. Allow the mind to be as it is. In this allowance' use our breath and surrender
into +eing. In this non,conflicting wa' ou e&pand beond the mind.
G G G
+eing is attained through !on,doing' letting go. The moment ou let go' energ
gravitates down. It moves in the direction of our lower bell. As our energ
becomes absorbed into +eing' ou come closer to the Absolute. The Absolute is the
centre of gravit' the foundation of +eingness. 7ou cannot grasp that which ou are
resting in' for it is beond ou. This e&perience represents our absence. 7ou cannot
grasp it but ou can live it and ou can know it directl beond concepts. 5hen ou
are at rest' something embraces and contains our 3oul. It is as if ou were in the
cocoon of complete tran%uillit. 7ou abide in the womb of +eingness.
"editation has two wings' two energies which co,e&ist and complement each other.
:ne is attention which is the male energ of focus' clarit and concentration. The
second is surrender which represents a feminine %ualit. In the beginning' ou have
to utilise more the masculine %ualit of attention. The reason for this is that the mind
is too fragmented and unable to surrender. +efore ou submit ourself to the realm
of +eing' ou must be first present. +efore that' there is no one to surrender there
is -ust the mind. Attention gives ou a sense of self. Through attention ou are. And
when ou are' ou can let go verticall' dropping into the depth of the !ow.
+e attentive. Tr not to move. Imagine that ou don)t care about the pain and
discomfort in our bod. @ust be inside' unmoved like a mountain a diamond
mountain of awareness.
G G G
.rom certain perspectives' the 3piritual $ath is based on the lack of self,acceptance.
The moment ou have a goal' ou create conflict. This conflict is the split between
the !ow and the future. Therefore' a ver important %uestion needs to be asked8
)how can one -ourne towards a deeper' more holistic e&perience of the 3elf and still
retain a degree of self,acceptance as we are<) The answer to this apparentl
unsolvable contradiction is the !on,dual $ath. The !on,dual $ath is still a )$ath.) It is
not the non,dual philosoph' but the !on,dual $ath. It means that there is
somewhere to go' there is a certain process. /owever' even though there is a
process' it is !on,dual. 5h< +ecause it alwas refers to the !ow. It is the constant
meeting with This "oment and our own e&istence !ow. In this meeting' there is a
constant appreciation of realit. It is because the light of I Am is alread present.
6ven though the e&perience lacks completeness' it is alread the divine light of the
3elf.
:ne needs to practice. It is common sense. :ne has to sub-ect oneself to the process
of Awakening. The misconception of what is traditionall regarded as a non,dual
philosoph is the negation of evolution. According to such a view' either one is 3elf,
realised or one is not. !othing in,between can be possible. This tpe of logic is far
too simplistic and linear. This view doesn)t at all reflect realit. 6nlightenment is not
one event' but a comple& process of merging with the (ltimate' in steps. Awakening
is a process of the deepening and unfoldment of I Am.
5e initiate ou into the !on,dual $ath. +ecause ou are on this $ath' ou are not
seeking for the second head. :ne head is enough and it is alread in the right place.
7ou are not seeking for an future realisations but rather ou dive into the !ow. 7our
search refers to ou' to our present e&istence and truth. 7ou are continuousl
meeting our ver 3oul' the presence which lives inside ou. 7ou are intimatel
discovering our own e&istence' from moment to moment. That is the skill' the art of
the !on,dual $ath of Awakening. It is not a path )to) Awakening' but the $ath )of)
Awakening. This means that Awakening is alread happening to 7ouM
:nce 2inzai was asked b another 3elf,realised master8 )5hat are our monks doing
in this monaster' sitting >azen the whole da<) )The are tring to become
+uddhas') 2inzai replied. )Is that so<) the other master said. )Gold is ver precious
but when golden dust drops into our ee' it causes much painM) 2inzai
acknowledged his comment full.
The aspiration to become a +uddha is precious' but when it becomes a dualistic
pro-ection into the future' it turns into a poison. In this wa' one becomes a beggar
missing the truth of the !ow.
+e wise and honour our own light' respect our own 3oul and revere the !ow.
/onour our present e&perience of 6&istence' for it is where the eternal light lives.
.rom the other side' be wise and understand the need for evolution. Acknowledge
the process of deepening' growth and maturation. 7ou are +ecoming AwakenedM Two
sides' two polarised energies in the Awakening process need to become contained in
a non,linear vision of 6nlightenment. In this moment' the truth of spiritual evolution
can be seen full. The !on,dual $ath is the unfoldment of the !ow' a reflection of
realit.
3ilence
7ou are sitting and breathing. At times' ou can let go of conscious breathing. @ust
+e. 7ou are alread e&periencing ourself. 5hat is missing here< 5hat is lacking<
!othingM +ut still' our e&perience of the !ow is being deepened.
In our second meditation' we focus on awareness. +eing and Awareness are like the
earth and sun. +eing is the earth and Awareness is the sun which makes this
earth
visible. +eing without Awareness cannot be recognised. 3imilarl the earth without
the light cannot be seen. .rom the other side' Awareness without +eing is restless
because it lacks an roots. +eing is deeper and more significant for within +eing ou
can transcend ourself. Through Awareness ou transcend the mind and through
+eing ou transcend Awareness. 7ou cannot reall transcend ourself through
Awareness. 5h< +ecause Awareness is 7ouM 5ithin +eing this )ou) can disappear.
5hen awareness is present' ou are ver much there not as the ego but as the
2eal "e. The moment ou drop into +eing' ou become absorbed into the (niversal
$resence. +eing is the goal of our surrender' while awareness is our presence and
the means to become free from the mind.
The centre of awareness is located in the third ee' one and half inches inside our
brain' behind the forehead. 5hen the centre is not activated' ou are simpl not
aware of its e&istence. In such a case' awareness functions minimall' -ust operating
within the phenomenal realit. 5hen the wakefulness centre is awakened' the fourth
state of consciousness 0turia1 is born. /ere' consciousness is -ust present to itself'
in an ob-ectless wa. .or the first time' ou have a real centre' a stable sense of
identit. .or the first time' ou can sa )I Am.) 7ou can sa' )I am not the mind but
this ver presence which makes the mind conscious.) That)s wh' the state of self,
awareness is so important.
5e start to breathe. 5ith each inhalation' bring energ to the head becoming full
present inside. And with each e&halation' rela& into +eing and rest at the bottom of
the breath. 5hen ou bring the breath inside our head' what is it that which is
present< .eel itM 5ho is present inside our own head< :f course' it is ou who is
present' but what is this ou< 6&perience it directlM
The element of practice is essential but without self,knowledge' it lacks an
transforming %ualit. $ractice without understanding is dull and sleep. .or that
reason' we emphasise so much the need for self,knowledge. 5ith this clarit as a
base' ou will understand more what ou are doing and what ou are aiming towards.
5e initiate ou from the ver start to the knowledge of 2eal "e. +ut our
intelligence has to full imbibe this knowledge. And through the practice of self,
remembrance' ou must become one with this knowledge.
3ilence
At this stage' please start to observe our mind. +ecome sensitive to the illusor
nature of thoughts. 5hen ou are aware' a natural distance from the mind
arises. 7ou feel ourself as if somewhere behind. Thoughts arise and disappear
into the nothingness from which the have come. 7ou cannot find anthing
substantial in them. The are empt and made of nothing. If ou don)t give them
the energ of attention' the have no wa to survive.
5here does the observation of the mind come from< 5ho is observing the mind<
$lease' remain ver focussed. The knowledge which we impart to ou is e&tremel
precious and difficult to obtainM In the past' one had to be read to give one)s life to
receive this understanding. !owadas' everbod is spoiled with the accessibilit of
this knowledge and conse%uentl takes this knowledge for granted9
:bserve the mind and see that' indeed this observation begins from a certain place.
5ho is the observer of the mind< /ow can ou discover it< + turning attention
back' making one step back in the mind. It is a radical change of focus that brings
ou to
Awakening. 5hen ou turn attention in' what ou meet is ourselfM 7es' it is our
own presence. 5hat is it this )ou)< It is something completel new. It is not our
past ego,image' the sense of being )somebod.) It has no form' no age; it is neither
male nor female; it does not belong to an countr or human famil; it is not even
human9 It is made of the pure light of awareness.
In this moment' instead of observing the mind' we repeat one thought. .or man it
is difficult to observe the mind' for its condition is too chaotic. There is not enough
concentration. 5hen ou focus on one thought' it is easier to reach one,
pointedness. It does not matter whether ou passivel observe the arising of
thoughts or whether ou activel think. It is the sub-ect behind which matters; how
ou relate to the thinking is secondar. The observer and the thinker are the same'
onl their
functions are different.
$lease' repeat in our mind the thought )I.) 2epeat it like a mantra but with a
different purpose. 7ou are repeating it ver slowl' in a contemplative wa being
intensel present. )I9I9I9) 5hat is the thought )I)< It is merel a mental ob-ect in
our mind which helps ou to concentrate. As ou repeat the thought )I) in a
focussed wa' feel the sub-ect behind. .eel that there is a real )I) which is present
at the back of the thought )I.) There are two tpes of )I) here. :ne is the thought
and the second is the real sub-ect' the sense of "e. Tr to recognise our 2eal "e'
to separate our sense of "e from the thought )I.) 5hen ou are attentive' focussed
in the mind' ou are naturall present. The ne&t thing to do is to discern the 2eal
"e which is attentive' from the ob-ect of our focus.
$lease be concentrated' for this is an important work. 5e are tring to repair the
computer which is called the mind. 7our computer lacks its own sub-ectivit' it
lacks an clear sense of "e; and not having a real centre of identit in the mind is
in a neurotic state. It is an abnormal normalit which must be transcended. Isn)t it
an embarrassing situation not to have an 2eal "e<
The moment ou have recognised the sense of "e which is present behind the
thought of our focus' sta with this e&perience. Attach ourself to the sense of "e
as our own centre and let go of thinking. 3ta with this feeling' keep it firml. It is
the direct e&perience of )I) inside our head. In the case that ou don)t recognise it'
be present inside our head as much as possible.
3ilence
+ecause ou have activated the centre of wakefulness in our third ee' ou
naturall become more present. That)s wh' when ou let go into +eing' there
is more clarit and more continuit. 3ta in +eing' resting within and not doing
anthing.
3ilence
$lease centre ourself. "ake a last effort to be at the centre of our own e&istence'
whatever it means to ou now. 7ou are the centre of our universe but ou need to
recognise it full. 7our consciousness has to go inside in order to discover its own
sub-ective presence. In this wa' our "e frees itself from being lost in the world of
ob-ects' infinite dreams9
+efore we begin our third meditation' let us tell ou one more >en stor. This stor
refers to toda)s sub-ect the !on,dual $ath.
There was a monk called +asho who was a ver tall and athletic man. /e was sitting
>azen all da and was e&tremel dedicated. /is master !ansen was' however'
concerned about the %ualit of his practice. :ne da' he tapped +asho on the
shoulder asking' )what are ou doing here<) )I am practicing to become the +uddhaM)
+asho replied. In return' his master took a piece of brick and started to polish it.
+asho got ver puzzled and asked' )what are ou doing master<) )I am making a
mirror out of itM) )6ven if ou polish this brick for a hundred ears' it will not become
the mirror') said +asho. )3imilarl' replied !ansen' ou can sit >azen for the whole
of eternit and ou will not become the +uddhaM 5hen the cart does not move' ou
should hit the horse and not the cart itselfM)
The meaning of this stor is ver profound. It is a >en understanding that )-ust
sitting) is itself' the +uddha "ind. The non,seeking mind is the +uddha. @ust +eing'
non,doing represents the original face of the +uddha. +ut it is intelligence which has
to recognise it. 5hen the mind is asleep' >azen is like the cart which cannot move. It
is true that the bod is -ust sitting' but our being is unconscious. 7ou can sit like
that for a hundred ears and nothing will fundamentall change. :ne has to hit the
horse' which is intelligence' and not torture the cart 0the phsical posture1. This
intelligence has to wake up to trul understand the whole meaning of this
situation. :therwise' our practice will not have an force' for ou are not aliveM
5hen ou put a dead man into a proper full,lotus posture' he will sit a perfect
)3hikantaza)M +ut' unfortunatel' he is dead. That)s wh' he is unable to know it.
>azen without understanding is like sitting in a pitch,black room without an
light. That is certainl not the +uddha 3tate. 7ou are not merel sitting to realise
the
+uddha 3tate through non,doing. 7ou have to meet ourselfM 7ou have to recognise
the light of the 3elf. 3it without searching for future 6nlightenment' but within non,
seeking wake up to the realit of 5hat Is. (phold the miracle' the splendour of I
AmM
3ilence
At this time' we will do special breathing. 5ith inhalation' our bell e&pands. !e&t'
our chest e&pands and ou bring the breath to the head. 7ou are full present'
retaining the breath. 5ith e&halation' our chest falls down' our bell becomes
flat and ou rest. +reathe like this for some time9
And now rela&' let go. 3ee' what is taking place when ou let go' 7our energ
naturall and effortlessl gravitates down. It moves towards the (ncreated' to the
ocean of +eingness. It is the Absolute upon which ou are resting. It is the centre of
gravit of all living beings and all universes. 7ou are not sitting on the earth but on
this ocean of pure energ. 7our bod is placed on the floor but our 3oul is located in
the dimension beond the phsical realit.
5hen our e&perience of +eing deepens' ou are at rest' a constant rest within the
+eond. 7ou become free from ourself' from our sense of separation. 7ou are free
from this constant need to sustain our sense of identit. 7ou rest in the Timeless.
7ou merge with the transcendental unit of +eing and *ove' which is I A". This
primordial presence of I A" has created ou. And now ou are returning back home'
to the domain of the +eloved.
5e bring energ to the centre of the /eart' taking a few deep breaths to the chest.
.eel our /eart in the middle of the chest. 5e put our hands on this area' feeling it
in a sensitive wa. In order to begin the work with the /eart' in a real sense' we
have to drop all the conditionings attached to this area. 5e have to forget all
concepts about love and compassion' and so forth. 5e have to become free from the
moral and emotional idiosncrasies we have carried throughout life.
Tr to e&perience the /eart as she is and not as she should beM "eet ourself directl
within the sacred space of the /eart. +ecome intimate with that space. In our /eart
ou alwas carr the seed of divinit. 6ven when ou are completel lost' this divine
spark alwas remains. This spark in our /eart carries the ancient memor of where
ou have originall come from. 5hen ou go into the /eart' don)t feel her merel as
an emotion but as the essence of the sub-ective realit of I Am. 7our /eart is our
3oul' our ver "e in her most intimate e&perience.
5ithout the /eart' all is meaningless. Awareness has no more significance and +eing
is merel neutral. It is the /eart which brings meaning and value to an state. 3he
brings the inner beaut' sensitivit' love and appreciation9for it is from the 3oul.
7ou are the 3oulM 5hat is the 3oul< 3he is the first and foremost e&pression of the
+eloved. This ver "e which ou e&perience is the primar manifestation of the
4reator' the spark from the fire of God. This "e -ournes in time to discover herself
and through herself' she recognises the 3ource of 4reation. "e originates from the
#ivine #imension. That is the place to which ou are returning.
Awareness frees ou from the mind; it brings the light of clarit and pure presence.
+eing allows ou to rest within the !ow. And the /eart is the final fruit' the
blossoming of our e&istence. The /eart is our meeting place with the #ivine.
.eel our /eart. +e with our /eart and rest in +eing. +e intimatel one with 5hat Is.
?now that 5hat Is responds sensitivel to our Awakening. 3he reveals herself to
ou as ou submit ourself to this #ivine $resence. It is like a flower opening its
petals revealing its innermost beaut and fragrance.
G2A46 $6A46 *:C6
Transmission 0, / ,cto4er /111, Pune, India
&ispelling the Myth of Enlightenment
+eloved .riends' we welcome ou to the ne&t Transmission of Awakening. This
Transmission comes from the :ther #imension. It flows from the Inner #imension of
absolute stillness' intelligence and love' into this dimension of forgetfulness'
separation and sorrow. This Transmission is a bridge between the state of separation
and the 3ource of 4reation. And the true goal of our work is the e&perience of unit
with the (niversal $resence. It is a meeting between the e&periencer of separation'
the one who has forgotten its origin and the light of 4reation. This ver meeting is
the purpose of 4reation' the goal of evolution in time' the ultimate meaning of life.
5e invite ou to the Inner 2ealm. And we hope that ou will be able to make a
necessar and noble effort to reach the Truth. Awaken the passion in our
intelligence' in our /eart and in our ver being to come back to our dimension.
/elp us in our own AwakeningM /elp us in guiding ou into the discover of our
eternal light of I A". 5ithout our co,operation this Transmission cannot be received'
for the receiver is not read for Awakening. The Transmission if a communication
between the (ncreated and the manifested intelligence. It is a dialogue between
Guidance and our ver "e returning to the state of unit. That)s wh' how ou
respond is indivisible from the voice that ou hear9
G G G
:nce upon a time' the first human being had been awakened. It was not done
through conscious effort' but through the intervention of Grace. The first human
being had been reached b the transforming presence of *ight. Immediatel' as
it happened' the )devil) appeared. /e did not want to allow this light to become
distributed in a natural wa to the whole of humanit.
The devil is a personification of ignorance and represents the intelligence of
unconsciousness. Ignorance has its own limited intelligence or rather cleverness
which is used to perpetuate its ver shadow,like e&istence. Ignorance has its wa to
protect itself against the *ight. It is the power of inertia' the power of the lower
nature. This power never serves evolution but prefers to sta on the dark side of
realit' in the mud of unconsciousness.
It was not the devil)s desire to spread the news of Awakening' for it would end his
neurotic e&istence. +ecause the devil was unable to face *ight directl' he tried from
the behind' in a malicious wa' to hinder the positive evolution of light. !ot being
able to hide the news of 6nlightenment' the devil found a ver clever device to
undermine the realit of Awakening. /e decided to convince humanit that
6nlightenment was unattainable' simpl impossible to be reached b an ordinar
human being. 5hat he did was hpnotise the collective consciousness of seekers. In
the hpnotised mind of seekers' he imprinted the idea that 6nlightenment is
something super,natural. /e convinced everbod that 6nlightenment is something
absolutel special and possible to be reached onl b e&traordinar' charismatic
individuals. /e convinced humanit that the proof of 6nlightenment must be found
in pschic powers. That one has to show special behaviour' absolute moral purit'
powerful energ' and so forth. /e simpl convinced everone that 6nlightenment is
nearl impossibleM
/e has ver successfull programmed the collective mind of seekers into an unreal
and vulgar understanding,perception of Awakening. /e could not win b criticising
and insulting awakened beings but he managed to win b over,praising them. A
strong ego,image has been pro-ected' superimposed' on the natural realit of
Awakening. It was a ver clever strateg. In this wa' the natural human perspective
of 3elf,realisation had been lost.
This situation continues until our times. 3eekers are trul hpnotised b the idea of
6nlightenment which prevents them from being able to realise the simple' even
though profound and subtle' realit behind this notion. "ost 3atsangs' as the are
usuall performed' unfortunatel continue this hpnotic work. "an masters pro-ect
a strong ego,image and use 6nlightenment for their personal ego,upliftment.
:ur work here has precisel the opposite purpose. Instead of hpnotising ou with
the idea of 6nlightenment' we de,hpnotise ou' bringing clarit and understanding
into the realit of true Awakening. /ere' Awakening relates to ou and ou can relate
to it full' doubtlessl. 5hen ou become successfull de,hpnotised' ou ma stop
even to use term )6nlightenment.) 7ou will return to the simple realit of the 3elf'
beginning to live directl and innocentl in the realit of I Am. 7ou will start to live in
the real world of 5hat Is.
6nlightenment is )nothing special) and it does not make ou into anthing special.
That which ou will reach is inner silence' humilit and innocence. It does not give
ou anthing apart from ourself. Therefore' if ou hope to attain something
other than ourself' ou ma choose a different $ath' but not the $ath of
Awakening. In this wa' ou will avoid disappointment. :nl a mature and
sensitive being can receive the Awakened 3tate and live this realit in a dignified
manner.
In +uddhism' another term for the +uddha "ind is the )!atural 3tate.) It is a
beautiful term. :ne is not aiming at the )super,natural) state but at that which is
simple and natural. This !atural 3tate is present beond the neurotic and
unconscious mind' beond the unconscious identification with the realit of
appearances. It is as it is' simple but profound. The !atural 3tate represents pure
abiding in the Inner 2ealm' beond movement and time. It is the unit of silence'
calmness' clarit' intelligence and *ove. !othing special9
The purpose of our work is not to eliminate anthing as such. 5e begin from the
place of 4omplete Acceptance. 5e do not wish to stop the mind' to eliminate
emotions or our human needs. !either do we want to eliminate ego,consciousness
which is positive in its essence. All is right as it is but what is missing is a deeper
e&perience of the 3elf. That)s wh' what we need to do is rather to add the lacking
part of our wholeness. 5e must add to ou the invisible' that which dwells beneath
the phenomenal realit. 5e need to add the e&perience of inner silence' the centre
of awareness and the e&pansiveness of the /eart. And we need to add also the
understanding and clarit of intelligence. 5e are enlarging our e&perience and
perception of "e' until it becomes universal and re,aligned with the source and light
of 4reation.
After reaching the inner e&pansion' our human nature is not annihilated. The
relative part of ou' the psche or personalit continues to e&ist. 7our personalit
remains alwas a part of our multidimensional e&istence. 7our relative "e is not
e&tinguished but embraced from the depth of +eing. 5hat it means is that ou
remain as ou have alwas been an ordinar human being' but the e&perience of
ourself is rooted in the +eond' in the transcendental state.
G G G
Toda we would like to speak about the phrase8 )watching the mind.) 5e find that it
is ver important to clarif this term' as there man wrong views attached to it.
5atching the mind' from the higher perspective is an unnatural behaviour. 5atching
the mind creates a split within the conscious mind' a certain e&cessive dual
e&perience in the mind. This tpe of practice is ver useful in the beginning of the
$ath. It is a teaching device to create a distance between the )observer) and the
mind. It helps to free "e from being lost in unconscious thinking activit.
The ignorant state refers to the situation where consciousness' our sense of "e' is
full lost in the virtual realit of the mind. In such a situation' our "e simpl does
not e&ist. In this state' ou are not onl the mind is. 5hat remains is the
unconscious or subconscious movement of thoughts. It itself is a neurotic state. It is
the basic limitation of human consciousness and must be at one stage
radicall transcended. This is of course if ou wish to be aliveM
In order to disidentif from the movement of thoughts' one creates firstl' an
attitude of observation. :ne becomes attentivel detached from the mind. The
presence of attention in the mind e&pands reaching a new strength. A certain
depth is added' a distance between the observer and the observed. The true
purpose of
observing the mind' however' is more than to become disidentified. It is to recognise'
at one stage' this ver "e which is present behind thinking. Attention' which is
)watching) the mind eventuall needs to turn around back to itself. Awareness
must discover its own presence' the centre of itself. This is how Awakening takes
place.
The intelligence of the mind' using the light of attention discovers its own centre.
The centre of intelligence is the essence of consciousness. 5e call it the first
Awakening.
5hen the centre of awareness is awakened' watching the mind is no longer
necessar. It would be against the natural wa of the natural mind. 5h to watch
the mind< After the 3tate of $resence is awakened' the artificial separation from the
mind has to be transcended itself; ou again become the mind. 5hen ou are lost
in the mind' we sa )ou are not the mind') to let ou regain our true identit
beond thinking. 5hen ou awaken' our presence is energeticall placed in the
dimension free from thinking. 5hen ou stabilise in this state' it is constantl
witnessing' so to speak' the mind. In that moment' one has to make the ne&t step'
which is going
beond the artificial separation from the mind. $arado&icall' ou again )become) the
mind' but now from the place of no,mind which is freedom. /ere' freedom and
spontaneit meet. The 3tate of $resence is our freedom' thinking is our conscious
or subconscious spontaneit. The thought,free state and the mind create one
movement of realit. 5atching the mind is an important tool but must be dropped at
the end. :ne should not become addicted to it for it would disturb the natural
spontaneit of intelligence.
G G G
5itnessing and observing are not the same. :bserving is done from a deeper place
of the mind and uses the personal energ of intention. 5itnessing is not of the mind.
)5itnessing) is not a ver accurate term for it implies dualit. The term witnessing is
a metaphor reflecting the motionlessness of pure presence. This $resence remains
passive and uninvolved behind the activit of the mind. This non,dual $resence is
not
)doing) witnessing witnessing is being done. This $resence represents the 2eal "e.
It alwas remains at the background' as the primal vibration of consciousness. 5e
choose to use the term )3tate of $resence) because it has no dual connotation.
$resence not onl remains at the background but also embraces the realit of the
mind. This term is more inclusive. 5itnessing is at the back of the scene' while the
3tate of $resence encompasses all.
The complete human mind is not merel the centre of awareness. The complete
human mind thinks' uses its intelligence and at the same time' is rooted in the 3tate
of $resence. The human being is multidimensional' we keep on repeating it. 5e are
not onl the witness but the witnessed as well. 5e are all. All that ou e&perience
within our pscho,somatic e&istence constitutes our realit. +ut through our work'
we are adding to ou more of ourself' letting ou become whole. 5e give ou the
depth within' rooting ou in 2ealit.
G G G
*et us repeat the basic teaching. The Inner 3tate' that we are aiming at' is the
complete e&perience of who ou are' beond the mind. 5e have named this state'
the I Am. I Am itself is multidimensional for it is composed of three %ualities. The
first %ualit is awareness' the centre of consciousness. Awakening of it and
recognition takes place in the spiritual centre of the third ee' inside our head. This
particular %ualit takes ou beond the mind' giving birth to the e&perience of the
2eal "e. +ut still one has to deepen oneself. The ne&t %ualit of I Am is +eing. The
energetic centre responsible for the e&perience of +eingness is located in the lower
bell. The +eing %ualit of I Am allows ou to rest within' to be still. Thanks to
+eing ou can abide in the condition of !on,doing. 6ven though the energetic centre
of +eing is located in /ara' the e&perience of it cannot be located in the bod. It is
beond the bod. The e&perience of +eing is all,over ou' so to speak. It cannot be
located for it represents the absence of ourself. In +eing ou dwell in the +eond.
The third %ualit of I Am is the /eart. The /eart adds to Awareness and +eing the
energ of sensitivit' beaut and the flavour of divinit. In the /eart dwells our 3oul'
which is the essence of our individual creation. 5hen these %ualities of I Am are
awakened and integrated' the become one. The create one energetic field of the
Inner 3tate which is united with the :ther #imension. /ere' I Am merges with the
(niversal $resence of God.
5e are transcending the mind not to negate it but to embrace it from a deeper
perspective. The mind without I Am represents a ver limited state of consciousness.
+ut the mind within I Am represents the presence of true intelligence.
G G G
*et us begin our first meditation. :ur practice is not too hard' but re%uires some
essential discipline and dedication. $lease sit in a comfortable but solid posture'
keeping the spine straight. 5e sit with the intention not to move' unless it is reall
necessar. 3it like a mountain' a mountain of consciousness which cannot be
disturbed b the mos%uitoes of the mind. This mountain is rooted in the dimension
of +eingness and is present to itself through the power of attention. The right
posture
of the bod simpl helps ou go inside. 6ven though the I Am is beond the bod' it
is being reached through the bod. +ecause the bod is not separated from the mind'
the right attitude towards the bod helps the mind to reach higher states of
consciousness.
5e begin with slow and deep breathing to the bell. 5e breathe with the intention
to be full present and letting go of the mind as it arises in each moment. 5e are
breathing slowl and deepl' connecting to the !ow' having the strength to drop the
mind which is an insecurit. /aving the basic trust allows ou to +e without
protections. 3urrendering into the vastness of 6&istence' into the universal void. *et
go of our self,protective mechanism which keeps ou on the surface of our limited
sense of self. Through this letting go' ou reach the (niversal $rotection' which is
Totalit itself.
"editation is beond thinking and not thinking. "editation is a state beond the
mind. 5hat it means is that the presence and absence of thinking cannot touch the
state of meditation. The state of meditation e&ists in a deeper dimension than the
mind.
Attempting to cancel the mind' to arrest the flow of thoughts is a dualistic
approach. In >en' it is called )the heretic view.) /owever' ou ma find in +uddhism
and /induism' the speak about destroing the mind and eradicating an form of
thinking. This view is ignorant and against the nature of human consciousness.
"editation is the art of +eing beond conflict. It is based on the full acceptance of
5hat Is and the mind is a part of 5hat Is. /ui !eng' the great >en master once
said8
)There are teachers who propagate the view that the mind should be stopped
completel. The bring onl confusion and pull students into deeper ignorance. The
are ver dangerousM) 3imilarl' master *in 4hi e&pressed the same understanding'
but in a more radical wa. )There are some bold,headed idiots who sit >azen tring
to eliminate thinking. The hate noise and are addicted to inner silence' and so
forth.) Another master' +ankei' used to sa that attempting to eliminate thinking is
like washing blood stains with blood. It simpl becomes more dirt.
The goal of meditation is not to make the mind blank. The aim is to dwell clearl
beond the mind. Therefore' ou simpl accept the mind as it is. Through this ver
acceptance' ou find ourself alread beond the mind. 6ven though ou accept the
mind' ou are not giving it energ. To accept the mind is not getting lost in
thinking. To accept it is to be beond the mind. This point is ver important. 7ou are
neither fighting with the mind nor indulging in it. It is the middle $ath. 5hen ou
keep this middle point' the mind will soon become silent without an conflict.
3ilence
+reathing and +eing. 5ith each breath ou rela&' dropping into the mster of the
!ow. 7ou are letting go into that which cannot be grasped but which can receive
our presence in its infinite depth.
7ou are doing three things. 7ou are breathing into the bell without an special focus'
becoming one with the breath. 3econd' ou are paing attention' re,awakening
attention from moment to moment. Attention is the link between ou and the !ow'
between intelligence and +eingness. +eing is alread !ow' while the mind is never
!ow. Attention creates the bridge between these two. The third thing that ou do is
to consciousl surrender. Apart from breathing and being attentive' ou let ourself
go into !on,doing. This letting go' b the force of gravit pulls our energ into the
direction of +eingness. $articularl' with each e&halation ou are letting go'
dropping down9 :n some level' to inhale is to become manifested and to e&hale is
to return
to the 3ource of 4reation. That)s wh' the first breath at the moment of our birth
is inhalation; and the last' at the moment of death is e&halation.
G G G
5e begin our second meditation. $lease' centre ourself in our sitting posture'
becoming full present to our own e&istence. :ur meetings are designed to provoke
and accelerate the Awakening process. 5e offer ou not -ust a teaching but an
intelligent teaching. 5e present a ver high and precise technolog of transformation.
5e do not meet here out of social reasons' neither do ou come here for spiritual
slogans about 6nlightenment. 5e give ou clear tools b the power of which ou can
transcend the lower states of consciousness' reaching the inner wholeness. +ut it is
up to our relative free will whether ou choose to help ourself. 7ou ma choose
to remain a pseudo,seeker' the )eternal) seeker who never reaches anwhere.
As ou sit' ou must have a passion inside ourself. 7ou need to have a passion )to
be) and to discover the Truth of this ver moment. It is not the passion to become
enlightened in the future' that we speak about. 5e speak about being alive in ever
moment of our e&istence. If ou want to become enlightened in the future' ou are
not alive. If ou want to reach 6nlightenment b manipulating' for instance' with
our kundalini energ this means that ou are not alive. This means that ou don)t
have the passion to enter the fire of the !ow. The gradual $ath is for those who are
not read to encounter the !ow' who are not read to live the realit of the 3elf. In
such a case' one is not discovering 5hat Is' but rather that which will be.
2ealit is nothing special and ou keep overlooking it searching for a fairland' an
utopia. 7ou are more interested in ideas than meeting the e&isting Truth.
6nlightenment' from the higher perspective is not an ac%uisition. 7ou gain nothing
but rather discover 5hat Is. 7ou gain realit and realit is simple. + becoming
enlightened ou don)t gain anthing but rather ou lose our illusions. .or that
reason' one has to be sensitive and trul intelligent to see and appreciate the
profound simplicit of Truth. Truth is so simple that the ego refuses to accept itM The
mind looks onl for entertainment and gets bored b the Truth. The ego' pursuing
the spiritual goal' is seeking ecstas and bliss. It simpl turns from looking for the
outer pleasures in order to search for the inner pleasure. It is precisel' this ego
which must surrender and dissolve into the fire of Truth. The highest ecstas is
!othing 3pecial. It is the ego,less space of -ust being. +eing no,one' having nothing'
aiming at nothing9 These are the characteristics of the !atural 3tate8 having
nothing' being nothing' knowing nothing' wanting nothing.
G G G
5e rela& into 5hat Is' meeting the alive Truth' the direct and profound realit of
pure isness. +eingness is the essence of the transcendental state. +ut who is
e&periencing +eing< Is it +eing which is e&periencing +eing< If one is not sensitive
enough and conditioned b non,dual concepts' one ma think like that. +ut if ou
look inside' don)t ou feel that there is someone knowing and appreciating the
e&perience of +eing< 5ho is that one< It is 7ouM It is our own 3oul' the essence of
our individual e&istence. 3he e&periences all and rests in +eing. 7our 3oul is alive'
she feels and knows. 3he can be in pain and can e&perience the -o of becoming
whole. It is this 3oul which strives to reach completion' in order to realise the
purpose of her e&istence. The essence of the 3oul is in the /eart. 7ou are primaril
located in the /eart' but ou need to use the mind to understand the fact of being
alive and our evolutionar blueprint.
+eing is our final goal. 5hen the 3oul is lost in the mind' the one who could rest in
+eing is simpl absent and unconscious. .or that reason' we have to activate the
%ualit of attention and awaken awareness. In this wa we free ourselves from
certain unconscious tendencies of the mind. 5e become present to our e&istence.
Attention is the tool used to become free from the mind. Awareness is in the mind' it
is generated in the brain. It is the light of attention' of knowing' which is present
behind all e&periences. It is the light which makes possible all perception'
recognition9and so forth. Awareness' when lost in the mind' still e&ists but as the
mind onl. In such a case' awareness knows itself onl as thinking' becoming full
identified with the realit of appearances. The awakening of awareness refers to the
fact that consciousness is able to recognise its own light. It recognises its own
presence apart from that which is perceived' thought or felt. This awakening
happens in the spiritual ee' inside the brain' in the centre of attention and
wakefulness.
G G G
To bring more energ to the area of the third ee' we will do a breathing practice.
5ith each inhalation' our bell e&pands and ou bring breath up to the head'
keeping energ inside our head' as long as ou can. 5ith each e&halation' ou
are letting go' simpl rela&ing into +eing.
2ela& please' but still keep energ in the head. Imagine' that ou e&ist onl in our
headspace. 5hat is the mind< It is the movement of consciousness and information.
5ithout our mind nothing e&ists for ou' for ou as a consciousness are actuall
absent. 4entring ourself in the mind' become aware of arising thoughts. +e
present inside the headspace. $ut ourself in an observing position.
5atching is not a !atural 3tate for ou direct attention towards mental activit using
our will and intention' which are the ego)s %ualities. In the !atural 3tate' attention
rests without direction. +ut for the moment we will observe the mind for the purpose
of Awakening. 7ou are observing the mind with the intention of being detached from
arising thoughts' allowing them to arise and to disappear. 5atching is an effort of
attention,intelligence to be somehow present behind thinking' keeping the distance
of disidentification.
As ou observe the mind' notice that it feels as if thinking occurs on the peripher of
consciousness. 5hat it means is that thoughts are e&ternal from the viewpoint of
our sub-ective e&istence. The are merel mental appearances' merel ob-ects on
the screen of consciousness.
The %uestion' the master %uestion' is8 )who is observing the mind< And the
complementar %uestion is8 )where is our sense of "e located within the
observation<) In order to observe the mind' ou need to have a location in the mind.
In order to observe a tree' for instance' ou must stand outside of it. If ou are too
close' ou are unable to see the whole of the tree. 3o' what is this location from
which the observation of the mind takes place< 7ou ma have difficulties in locating
ourself' for ou are ourself this locationM 7our ver "e is this location.
7ou are being initiated here into the e&perience of )I.) 5e are giving ou back our
ver )I.) This recognition is beond an techni%ue. 6ither ou recognise it or not. Is it
so difficult to recognise ou own "e which is present behind the mind< 7ou recognise
it b paing attention to it' turning attention back to itself. 7ou meet it b creating
within ourself this profound 3top' through which 7ou Are. Instantaneousl' ou
encounter our own presenceM !o time is needed -ust do itM
If ou have recognised our )I') there is no longer an need to watch the mind.
5atching is replaced b +eing $resent. $resence is higher than watching' for it is
beond an modifications of the mind. $resence abides in its own light' beond
personal will' beond the ego. 7ou are entering the dimension of true
meditation' which is !on,doing' which is pure and effortless abiding in 2ealit
itself.
5hen ou have recognised the centre of awareness' hold onto it with full
determination as it is our own centre. 7ou are keeping this e&perience from
moment to moment. In the case that ou have not recognised it' sta with a certain
amount of attention in the mind' being present and mindful.
/ow to +e with the 3tate of $resence' retaining mindfulness without ob-ect< It is the
art of keeping it and letting go' rela&ing with this e&perience. If ou hold it too much'
the energ becomes too crstallised' too intense. :n the other hand' if ou let go too
much' ou will simpl lose the state. As ou rela& with the e&perience' energ fills up
the whole of our head and beond' becoming all,pervading. 2ela&' but remain
centred' being absolutel present. +e present and be absent at the same time.
G G G
5e are entering again the inner shrine' the temple of I Am. 5e are entering the
dimension of silence' the secret' the mster. 5e take our hands' leading ou to
the inner realm' showing ou around. 5e are teaching ou how to live the realit of I
Am.
2est within and know that I A". 5e are I A". 5e are both the voice that ou hear
and the place from which this voice arises. 5e are the dimension into which ou are
invited. In order to enter our dimension' ou have to make two offerings. :ne is to
become present; and the second is to surrender. 7our presence frees ou from our
negative absence in unconsciousness. In this wa' for the first time ou become our
2eal "e. 7ou become a being which has a continuit of awareness. 3uch a being has
the right to sa' )I e&ist' I am present.)
.rom the place of pure and clear presence' ou let go verticall into the depth of the
!ow. 7ou dive into the ocean of +eingness' which is the "ster. In this wa' ou
find ourself in the inner kingdom of I A". 7ou become a part of the infinite space of
isness' intelligence and love' which is the +eloved. 3he is the 4reator of All' the :nl
2ealit. 2est within and know that I A"M
3ilence
5ith each inhalation' our bell e&pands' our chest e&pands and ou feel our
/eart. !e&t ou are bringing energ to the head becoming full present. 5ith each
e&halation' ou rela&; our chest contracts' our bell becomes flat and ou rest9
+reathe like this for some time. 7ou are feeling ourself from inside' as the /eart
within the chest' as $resence inside our head and as $ure +eing when ou let go
into non,doing.
3ilence
At this stage' make a few deep breaths into the chest onl. 7ou are feeling deepl
this area where the spiritual /eart is located. $ut our hands on the /eart feeling
her sensitivel. 5ith each inhalation' feel our /eart; with each e&halation let go
into +eing' resting within. 7ou are resting in the unit of +eing and /eart. In a ver
sensitive and empathetic wa' discover our /eart. Allow her to reveal to ou her
depth and msteries.
5hen ou sa )I am in the /eart') what does it mean< 5hat is this primal feeling in
our /eart before the mind can register it< This ver first' pure feeling in our /eart
is nothing but the ancient presence of our own 3oul. It is precisel here that ou
meet ourself in the most profound wa. This meeting is even deeper than
Awareness' even deeper than +eing. This ver recognition in the /eart of our I Am
is itself the original light of our 3oul.
5hen listening to the music being plaed feel how our /eart responds. .eel how the
energ behind this music is touching our being' touching something which is
beond words. 3omething which is most sensitive and most precious is being moved.
5hat does it mean to be moved b music< 5ho is being moved< To whom is it
pointing< It is this ver sub-ect' our "e which is touched b this e&traordinar
beaut. Isn)t it<
5ith the presence in the /eart' ou are resting within. 7ou are e&periencing 5hat Is'
as if for the first time ou are e&periencing 5hat Is; as if ou are being born in this
ver moment. And ou are being given a chance' a precious chance to e&perience
2ealit. Awaken to That 5hich Is.
$6A46 G2A46 *:C6
Transmission 6, 2 ,cto4er /111, Pune, India
The :riginal =uestion
+eloved .riends' welcome to the dimension of $erfection. 5elcome to the place of
Inner 5holeness where (nderstanding' *ove and +eing create one field of 2ealit'
one movement in the !ow. 6ntering into the /ere and taking the form of manifested
beings' b the design of 4reation' ou have forgotten our origin. 7ou have
forgotten the place from which ou came' that is' the other side of the !ow the
#ivine #imension of the (niversal I A".
As a pillow cover has two sides8 the inside and the outside' so does the !ow. :ne
side of the !ow is the universe' the phenomenal realit' with all dreams included.
The other side of the !ow is the :ther #imension that which does not change'
that which is pure $erfection.
The 3oul' the msterious e&periencer of the 4reator and her 4reation is in,between
the outer and the inner. *ike a window8 one side is looking at the outer' the other
side is pointing to the inner. The 3oul is in,between the $erfection of God and the
imperfection of 4reation.
5hen the 3oul is lost in the phenomenal realit' she forgets that the Inner e&ists and
begins to live in complete illusion' drunk with ignorance. 3he becomes disconnected
from the heart of 2ealit' which is the dimension of silence' wholeness and *ove.
There is no change and movement in the plane of 6ternal $erfection. The 3piritual
$ath is designed to reverse this process and allow the 3oul to come back home. 3he
must discover her inherent connection with the original state of I A".
It is I A" speaking' that which created ou. This I A" is not individual' it is the space'
the womb of 6&istence. It is absolutel intelligent and knows ou' our life and our
destination. It knows even our forgetfulness as well as our illusions. 7ou are
invited to the domain of the +eloved which is our eternal parent. 3he gave birth
to our 3oul in the beginning and is our destination as well.
The 3piritual $ath is designed for ou to transcend the fundamental limitation8
identification with the outer. It is created to go beond the identification with the
mind' the dream,like state of consciousness which is disconnected from the depth
of Truth. In order to transcend this limitation' certain important work has to be
done.
+efore we can speak about the positive e&perience of Truth' Awareness must awaken.
Apart from illuminating Awareness' we must reconnect with the depth of +eing; and
finall' we enter the sweet dimension of the /eart.
The inner state' the I Am represents the complete' holistic e&perience of who ou
are before an thought' before an emotion' before an perception9 This complete
state of I Am is made of three colours of the inner rainbow8 Awareness' +eing and
/eart. The essence of awareness is the state of self,awareness' which is the
presence of the 2eal "e. The awakening of Awareness liberates us from
unconsciousness. +eingness is our link with the unmanifested energ it is the
3oul)s rootedness within the 3ource of 4reation. And the /eart is the gatewa to the
e&perience of #ivinit and the seat of the 3oul. The complete human being is one
with Awareness' resting absolutel in +eing' and is one with the profound sensitivit
of the /eart. The absolutel complete human being is one with the +eloved.
3ilence
Toda' we would like to contemplate the fundamental %uestion of the Awakening
process8 )5ho Am I<) This %uestion has been a ver important tool in the technolog
of Awakening used b great spiritual traditions like /induism and +uddhism. In the
6ast the discovered that before we know anthing about God or the universe' first
we must know ourselves. +efore we discover an answer' we need to know who is
the ver %uestioner' who is the seeker. The seeker' the %uestioner cannot be taken
for granted. /e is himself a mster. $arado&icall' the gatewa to the e&perience of
:neness' of unit with 4reation' is this ver )I.) That)s wh' the process of self,
discover and the process of merging with 5holeness' are parallel. The are two
sides of the same awakening phenomenon.
:ne of the main misconceptions regarding the %uestion )5ho am I<) is the
assumption that we are seeking for one thing. "an are under the illusion that there
is onl one ob-ect of the spiritual search' namel the 3elf. +ut it is important to
understand that the answer to this %uestion is multidimensional. 5hen our
intelligence is faced with the %uestion )who am I<)' we immediatel look inside. The
aim of this %uestion is nothing else but to direct the energ of attention in. It is not
an intellectual %uestion but a teaching device used to direct attention to its source'
to the centre behind the mind.
5e can answer this %uestion a few different was' depending on which aspect of I
Am we emphasise. .rom the viewpoint of the mind' the answer to the %uestion )who
am I<) is the )witness.) It has been given various names like8 awareness free from
thoughts' the centre of consciousness' self,attention or the 3tate of $resence9and
so forth. /owever' from the viewpoint of the feeling centre which is the /eart' the
answer is in the /eart. In the /eart we meet our 3oul face to face' awakening to the
ultimate sensitivit of our divine identit. And finall from the viewpoint of non,
reference' pure +eing' letting go' the answer to the %uestion )who am I<) is8 )-ust
being.) @ust being is where the %uestion )who am I) is transcended in surrender to
5hat Is.
5hich answer is correct< These three answers are correctM The complete human
being is composed of Awareness' /eart and +eing. These three %ualities create the
whole e&perience of I Am9 And that is not all' for when we go further' answering
the %uestion )who am I<) we go even beond I Am. 5e discover that we are the
mind as well' we are the movement of intelligence and emotions9 5e are the
creativit of
the spirit which runs through the mind and adventures in life. The human being is
multidimensional.
:riginall' the %uestion )who am I<) was designed to negate the mind9 )I am the
witness' I am not the mind' the mind is the witnessed.) /owever' it is not the
complete truth' for the mind is not onl the witnessed' the mind is also the sub-ect
and belongs to the 3oul)s multidimensional wholeness. 5e are simpl everthing.
There is nothing in us of which we e&perience' that is not us. 6verthing is "e. This
bod is "e' this mind is "e' these emotions are "e. +ut there is something more'
which is I Am that which does not change' that which is founded on the Inner
2ealit of the 3elf.
Therefore' we do not negate anthing. 5e are instead adding to ou the forgotten
depth of our eternal truth' so ou can become whole again. In this wa ou
e&perience our mind' our emotions and our human nature from a deeper place.
7ou e&perience the difficulties and contradictions of human life from the depth of
Inner 3ilence and *ove. And when ou discover the unconditional truth within' ou
will see that ou still remain a human being. 7ou cannot escape from this destin.
7ou cannot escape from suffering9 ou cannot escape from being caught in the
contradictions of living in this dimension. +ut within this imperfection ou are free.
7ou abide in the +eond.
6nlightenment does not eliminate suffering9 6nlightenment allows ou to
e&perience $ure 3uffering. 3uffering which has the dignit of our own presence'
which dwells beond time.
3ilence
5e will begin our meditation. 7ou)ll sit in a straight posture' in a concentrated wa.
As usual' our first meditation is directed towards the )+eing %ualit) of I Am. 5e are
learning how to +e. 5e begin with slow and deep breathing into the bell' with the
intention of surrender' letting go into !ow' into !on,doing' letting go' simpl letting
go the mind and letting go into +eing.
5hat is +eing< It is a ver msterious state. +eing is not present unless it is
awakened. 6ven though' some amount of +eing energ is alwas present' it is ver
fragmented' lacking the %ualit of restfulness.
5hen ou flow in time' ou are becoming from moment to moment. 7our mind is
becoming' our emotions are becoming9all elements in our pscho,somatic realit
and energ sstem are arising and passing awa in the movement of time.
6verthing is becoming; perceptions are changing constantl. 7ou are time; ou
ourself are time. 7ou are not onl the e&periencer of time' but ou are that time.
4an ou separate our e&istence from time< 7ou are the river of time9
+ut where does this time arise from< It arises from the !ow. Time is not flowing
from past to future' but arises from the !ow and passes back into !ow. That is
because the source of time is the Timeless and the ver concept of past and future is
contained within the !ow. The movement of time takes place within the no,time
dimension. The /ere is not /ere but !owM And the !ow is not /ere but /ere is !ow.
The 3oul is both8 the movement of time and the e&periencer of this movement as
well. 5hen the 3oul is tired of becoming' when she is tired of being identified with
the restlessness of the /ere' she rebels against time. The moment the 3oul opposes
the fluctuation of this dimension' she awakens the wish to surrender into the !ow.
+ut how can she surrender into the !ow< Through non,doing. !on,doing is the
bridge which links the movement of time with the Timeless.
5hen ou let go' our energ drops into the direction of the Timeless. And' suddenl'
ou discover that there is something which does not move. 6verthing moves around'
but our +eing is still. It is precisel that which we call the )inner e&pansion.) $art of
ou becomes connected with the Timeless even though ou still continue to live in
the dimension of time.
3ilence
5e are breathing and letting go into !ow. 5e are e&periencing what it means to +e'
how it feels to +e and growing in the appreciation of this e&perience. 5hat does it
mean to +e< As ou are letting go of the mind' from moment to moment' with the
intention to surrender into +eing' ou become absorbed. 7ou meet a certain opening
within ourself' as if the inner space has opened. 7ou cannot grasp it but ou can
live it. This open space has no reference to anthing. In +uddhism the call it
!on, abidance' for one does not abide upon anthing. There is no reference9
there is nothing behind' nothing in front. !on,abiding is to dwell upon nothing
this is another definition of +eing.
7ou)re breathing. 7ou)re ver attentive and there is a complete acceptance of
everthing. Absolutel everthingM 7ou do not create an desire to reach or
e&perience an particular state. There is a complete acceptance' which is contained
in the space of our own presence9 and ou are letting go into nothing.
3ilence
In order to reach the dimension of the 3elf' one has to pass the Inner Gate. In >en it
is called the )Gate,less Gate') 7ou are passing the inner gate' but there is no gateM
!othing separates ou from the internal realit of the 3elfM /owever' there is a gateM
5hat is the gate< It is nothing but the lacking abilit to surrender to it. That which
keeps ou on the surface is a combination of the unconscious mind and restless
energ which constantl pop up. That is wh' we are breathing and we are
attentive. +reathing deepens our energ sstem' attention gives us the continuit of
$resence and finall letting go into the internal space of the !ow absorbs our sense
of identit with 2ealit.
3ilence
5e are ver attentive' and from the place of attention' we let go into +eing.
3ilence
5e)ll have a short break' rela&ing and stretching the legs' but remaining however
silent and mindful inside.
3ilence
5hen ou close our ees' there is nothing to do' nothing to think about9 The
%uestion arises8 )how to live in this inner state' how to live within the realit of I
Am<) All that ou see is an illusion' from the ultimate perspective. All that ou think
is meaningless' from a higher perspective. All that ou e&perience is unreal9 :nl
the :ne inside matters' the one who sits' the one who is present. That one is beond
an kind of e&perience. That one simpl remains alwas' beond bliss' beond pain'
e&isting deeper than time. That one cannot be named' for it has no form9it)s onl
%ualit is that it is 2eal.
If ou search for e&periences' ou)re missing realit. +ut if ou search for the
e&periencer' ou)re going into the right direction. "editation is a state of !on,doing
and it is nothing special. It is perhaps one of the best definitions of meditation
)nothing special.) If ou e&perience a special meditation' it is not real. !othing
special is the ke' and nothing special is pure acceptance and complete surrender.
That one who wants to e&perience )something special) has to surrender into )nothing
special.) And when we surrender into )nothing special') we discover another beaut'
the e&traordinariness of being no one. 5e discover the beaut of simplicit' the
profound beaut of calmness. In this dimension' our mind is absent but something
else is present. And what is it< It is God.
There was a master in @apan who used to sa that >azen is useless. And he was
adding8 )unless ou understand that >azen is useless' our >azen reall will be
useless.) 5e are speaking about the )true uselessness.) 7ou cannot use it. The ego
cannot make anthing out of it. It is simpl nothing special' but this nothing
special is 6&istence; it is life itself. It cannot be used because everthing is :ne. If
ou are
read to surrender to that which is useless' it shows that our 3oul is mature
enough to e&perience 2ealit. 3he does not use meditation as a commodit'
anmore.
The ke to meditation is our own absence. The aim is not to get something' or to
develop a super,ego or to become )enlightened.) The purpose is not to develop
pschic powers or e&perience ecstas. These are all the ego)s products' the ego)s
fabrications. True meditation is useless' because There Is !o,one To (se It.
5e begin with a breathing practice. 5ith each inhalation our bell e&pands. !e&t
ou bring energ inside our head' being full present. +ecome a hundred percent
attentive' totall present inside our own head. And retaining the breath as long as
ou can. 5hen ou e&hale' let go into +eing full; our bell becomes flat and ou
rest. And again8 inhalation' our bell e&pands' ou bring energ to the head'
becoming full present. 2epeat this process for some time.
3ilence
!ow' we rela& the breath' but still keeping energ in the head. In our first meditation'
we have been learning what it means to +e. To +e is one answer to the %uestion
)5ho Am I<) *et us discover the second answer. The presence to which the %uestion
)who am I<) refers' has intelligence and it has the mind. 5ho is behind the mind<
5ho is thinking< +eing is not thinking' the thinker is thinking' the observer is
observing. These functions are in the mind' located in the head. The mind has a few
laers. The more gross laer of the mind is the )inner dialogue) or the constant
thinking. 5e call it the )subconscious "e') the subconscious mind. :n top of the
subconscious mind occurs the movement of conscious intelligence' which is the ego.
Intelligence represents the positive ego. The one who discovers oneself' the one who
gives birth to understanding.
It is not merel the mind which is listening here. It is intelligence which is listening'
the deeper part of the mind. 5e can call it the )subtle mind.) To whom does this
subtle mind belong< At the centre of intelligence lives the ?ing of the mind' which
is our 2eal "e. It has also been called the host of the mind' pure I' atman'
witness9and so on. In our terminolog we call it )3tate of $resence.)
The 3tate of $resence is discovered when attention,awareness recognises its own
centre' without referring to an ob-ect the )I,I) state. +ecause of the chaotic
condition of the average human mind' it is difficult to discover this centre. That)s wh'
a certain work with +eing and attention is absolutel re%uired in the beginning.
/owever' a mature 3oul can recognise the centre of awareness immediatel' when
the right teaching is given.
.irst' become aware of the space in the mind' being full present. 7ou can
e&perience in this space a certain movement of thoughts or energ within the mind.
5e would like to ask ou a ver important %uestion8 do ou e&perience anthing'
which ou could identif as "e< Is there an sense of "e' something which is ver
familiar< It is so close to ou that ou keep on missing it' for it is ouM 5hat is this
sense of "e behind thoughts<
5e will ring the bell. 5hen the sound stops' ou will e&perience a moment of
complete presence' full awareness. This e&perience of pure attention is no visual'
it is beond darkness and light' it has no form' it is ob-ectless.
The bell9and stopM
This what ou are e&periencing in this ver moment is 2ealit. 2ealit can be seen
onl in the light of pure attention. 5ake up and recognise itM
Gentl open our ees' half,open' half closed. *ooking -ust in front of ourself' on
the floor' one meter in front of ourself. Through our ees' consciousness is looking.
4onsciousness is making the floor visible and our mind using its memor' translates
the picture into a name and form. 4onsciousness is looking outside through the ees.
And what ou attempt to do is to recognise this ver consciousness' b pulling
energ back inside our head. 7our head is like a camera' it makes things visible'
but it is not aware of itself. 7ou are aware of everthing but our own headM 5here is
our head< 4an ou become aware of our head<
7our ees are gentl looking at the floor' but without an focus. There is no focus at
all. It is like looking at the sk' in a completel open wa' in a rela&ed manner. And
now ou become aware of the back of our skull' feeling the sensation at the back of
our skull. 7ou ma even imagine that ou are looking behind our head.
7our ees are open. 5hen ou are aware of the back of our skull' the energ
naturall is directed in. 7ou feel vibrating energ inside our skull. And at this stage'
be simultaneousl aware of this vibrating energ inside our skull and see the floor.
$art of ou is aware of this place inside our head and part of ou is aware of the
floor. And the become one.
3ilence
!ow ou close our ees being full present inside our head and within this
presence' ou rela& inside our head verticall rela&. 5e sa verticall rela&' which
means that there is a centre' a vorte& of presence inside ou. 7ou are not merel
rela&ing' spacing out. 7ou are full in. Certicall rela&ing; as if within ou there is a
pillar of light. This pillar is made of attention' from the ra of awareness.
5hen ou rela& with this awareness inside our head' the state of attention
e&pands. The energetic e&perience of awareness is felt not onl inside our head' but
around it as well. It has no borders8 vast' infinite' brilliant' luminous' splendid. It is
an infinite sk of pure awareness' which contains the whole universe9
3ilence
The onl capital that ou have is the ver e&perience of our e&istence. And ou
have no wa to escape from this situation' for ou have onl ourself. At the end of
the da' whatever ou do' ou came back to ourself. 7ou come back to this simple
e&perience of ourself which has nothing to do with our own ego,image' with our
ac%uisitions' with our success or failures. The realit of "e' $ure "e.
5hat is this $ure "e' when emptied from its relative content' when all veils and
masks are taken awa< 5ho am I directl< 5ho am I< This in%uir is not intellectual'
it is a beautiful adventure of the 3oul' which is discovering her intimate inner light'
the light of her own presence. 3he is returning back to the root. .or that reason' we
call it )Awakening) for it feels like waking up from a dream.
:ne ma sa8 )I am -ust "e') and stop there. +ut there is also another understanding
which reveals to us that the e&perience of "e itself evolves' until it reaches its final
depth. This final depth we have named the )4omplete "e.) That "e is complete from
the bottom up to the top' she is whole. 7our "e is alread present9 ou are not
looking for something outside of what ou are. 7ou are looking for that which is
present in the heart of our ver e&istence. 7ou are deepening this e&perience
through right understanding' right cultivation and right effort. The element of effort
is indispensable as a part of our evolutionar -ourne' even though ou have the
support from 6&istence' support from the esoteric dimensions' support from below
and above. It is our destin' it is our responsibilit to co,create our own
Awakening. If ou will not co,create' we assure ou that ou will remain in a state of
painful separation. 7ou will be forever stagnated in a state of limitation' remaining
fragmented and sorrowful. In this wa ou will waste a whole lifetime.
3ilence
Awareness and +eing9 Awareness is the light which makes this universe and
everthing visible. 5ithout Awareness' no universe can be perceived or e&perienced.
If there is no "e' there is nothing onl the original state prior to consciousness.
Awareness is the building block of the 4reation.
5ho is e&periencing awareness< Awareness' in truth' needs "e in order to
e&perience the universe. To make the universe an ob-ect of e&perience' the "e is
re%uired. That)s wh' this universe is not something ob-ective in a clinical sense. It is
not a block of matter suspended in infinite space but a multidimensional composition
of infinite angles of perception. There are infinite numbers of "e)s which perceive
this universe' mutuall creating what we call the )ob-ective universe.) 5e call it
)ob-ective) onl in a conventional sense' for it is not ob-ective as such. This universe
it is relativel ob-ective' in relation to a particular "e or a number of "e)s. The
Awakening of awareness occurs within "e and through this "e onl. It does not
happen in cosmic space but b the presence of this ver "e which is the perceiver of
the universe. It happens to the "e which discovering herself' discovers the building
block from which perception is made that is pure awareness. The essence of
awareness is )I.) The mistake that most seekers seem to share is looking for )non,I)
in order to discover consciousness. It does not work like that because without "e'
there is no consciousness. "e is the onl vehicle through which consciousness
can become conscious. Awareness is freedom from the unaware "e which is
simpl
awareness without an real centre.
/owever' deeper than Awareness is +eing. 5h< +ecause +eing links Awareness
with the un,manifested energ. +eing is closer to the 3ource. Awareness is
manifested' it is an e&pression of the 3ource. 5hen ou as awareness' when ou as
the mind' simpl surrender into +eing ou )gravitate) towards the 3ource. 7our
energ is being pulled' sucked into the direction of the (ncreated. 7ou cannot see
this dimension' but ou can live it9 As ou surrender' ou are resting more and
more within that which is beneath the surface of phenomenal realit' the Absolute.
G G G
In our third meditation we are going to find the third answer to the %uestion
)5ho am I<) which lies in the /eart. The /eart for the human being is the final'
most profound answer to the %uestion )5ho am I<) The reason is that the /eart is
the centre of the 3oul. In the /eart' the 3oul e&periences herself in her purest'
most original' most direct and intimate wa.
Awareness is the function of clarit. It is the centre of intelligence' while +eing
connects the 3oul with uncreated energ. /owever' who is the 3oul herself who is
e&periencing uncreated energ< 5ho is resting in +eing< This has been hardl
understood' so far b an tradition. And it is nothing but "e. And what is this "e<
This 2eal "e is not the ego. It is not the ego,image but the pure e&perience of the
3oul. This recognition can take place onl in the /eart. In the /eart ou meet our
true identit face to face. There finall' ou become ourself. 7ou become that which
ou have alwas been' the child of the 4reator.
The 3oul is absolutel innocent. 3he is made of the pure light of sensitivit; she is
completel intimate with the +eloved. +ut when she loses herself in the mind' in the
ego,realit' she forgets. And now she is remembering' coming back to her senses.
)7es' I am one with the +eloved' I am one with That which created "e.) The +eloved
represents divine maternit' the womb of 6&istence.
3ilence
5e take a few deep breaths into the chest area to activate it and feel it more. The
spiritual heart centre is an energ centre; we do not refer to the phsical organ.
6ven though she is located in the chest' she e&ists beond phsicalit. The /eart
centre is the energ gatewa to the #ivine #imension. In order to find the wa back
to our ultimate abode' we have to find the right entrances' the right doors. The
/eart is one of them.
5e feel the area in the middle of the chest. 5e put our hands on the /eart. It is
important. The moment we put our hands on the /eart centre' not onl do we
awaken to the /eart)s sensitivit but we heal her as well.
5ho is putting their hands on the /eart< It is the 3oul which is putting her own
hands on her,self in order to discover herself' to feel herself and to heal herself. 3he
has to heal herself from all those energies which the insensitive dimension of earth
has imprinted in her. 3he has been hurt deepl within the delicate presence of her
/eart.
As we are discovering our /eart' we are healing her as well. If the /eart is not
healed' we cannot access her depth. It is otherwise closed within certain neurotic
tendencies. :ur /eart' being wounded from the ver childhood' for protection
surrounded herself with the energ of insensitivit. This insensitivit is like a thick
skin' which does not allow us to feel the delicate touch of the #ivine anmore. The
/eart is afraid' she does not want to become vulnerable and to open herself. 3he has
been hurt too man times. That)s wh' she prefers to live in the shadow of
insensitivit' which is a false securit. Another name for this tpe of false securit is
death.
3ilence
As ou feel our /eart' ou become ver tender inside. In a ver gentle wa' we are
coming closer to the space of the /eart. 5ith great sensitivit' as if we are
discovering the child inside our /eart. It is like a child who is afraid and et wants to
be found' but at the same time is sh and uncertain. 5e are re,discovering the /eart
herself' forgetting about all our ideas about love and compassion. 5e drop all those
conditionings regarding how we should feel. 5e e&perience the /eart not as she
should be but as she is and what she is.
5hen ou discover our /eart' do it with the conviction that it is our $ure "e in her
space which is being felt. 7ou are discovering not an ob-ective /eart but purel
sub-ective /eart. /ere' ou discover the :ne who is behind everthing. +ehind the
spiritual search' behind the search for love' behind the search for securit' behind
the search for completion' behind everthing9 It is that one who lives in the cave of
the /eart and is not aware of herself until awakened. That :ne is 7ouM 7ou sta with
this one inside the /eart' in silence. +eing full present and intimate with 5/AT I3.
G2A46 $6A46 *:C6
Transmission F' I :ctober 1999' $une' India
Awakening $oints to the !ow
+eloved friends' we welcome ou to our ne&t Transmission of Awakening. This
Transmission takes place in the womb of the !ow' which is the unconditional space
of I A". I A" is the infinite domain of +eingness' *ove and Intelligence which
contains the whole of 4reation within itself. The I A" is the light of 4reation which
gave rise in the beginning to the phenomenal universe. This beginning is !ow.
.rom the !ow arises an infinite number of angles of perception which reflect the
multitude of sub-ective realities and perceivers. This is represented b our own 3oul.
5ho is the 3oul< 3he is the essence of our individual e&istence. 3he discovers
wholeness and recognises the truth of Totalit from her own uni%ue perspective. 3he
discovers Truth through her understanding' evolution and e&pansion. 7ou are the
3oul.
The essence of the 3oul is in the /eart. It is in the /eart that ou meet our true'
ancient identit in the most direct and intimate wa. +ut the 3oul' in order to live in
the world' needs to move out of her original form to the realit of 4reation. 3he has
to use awareness' intelligence and a phsical form as well as man other elements.
The true goal of the 3piritual $ath is not at all to negate individualit. The aim is
rather to re,awaken the state of unit with 6&istence' from the perspective of an
individual realit.
6nlightenment is not the absence of "e' but the presence of unit. /ere' "e and
6&istence create one unified field beond individualit and beond universalit. In
this e&perience' the unit of pure love' understanding and intelligence create the
ver life of the individual 3oul merged with Totalit. The 3piritual $ath is the science
of reaching the state of unit' from the place of relative separation.
5e are taking ou from the island of the separate "e to the :ther 3hore' to the
motherland which is both our origin and our destination. The sailing ship which
takes ou to the :ther 3hore is Guidance. The wind which allows ou to sail the ship
effortlessl is the power of Grace. The right direction which ou take' not to become
lost in the vast ocean' is true (nderstanding. And the efforts which ou make in
order to help our ship reach its destination is our co,operation and power of will.
7our co,operation is responsible for our destin' dedication' abilit to overcome
difficulties' as well as trust in difficult moments. In this wa' ou are not merel
waiting passivel for the wind to push the ship in the unknown direction. 7ou aim at
the right direction and sometimes ou have to use the oars as wellM
This island which is the separate "e and the continent are' in truth' alread one
underneath the ocean. The are however' relativel separated' for the infinite ocean
lies between them. That is the amazing parado& of being a 3oul. 6ven though we are
:ne with the 3ource of 4reation' still' we are reaching towards a state of unit. 5e
have no choice but to start sailing.
The gate,less gate which leads to unit is within and not without. The e&perience of
unit does not occur in the field of perception but in the dimension of +eing. That
which links one with the 3ource of 4reation is the ver sense of "e. "e is the
foremost and ultimate e&pression of the 3ource. This sense of "e is msteriousl
present behind all the e&periences we have. This sense of "e links us with our origin.
:ur work takes place in the dimension of "e. 5e are deepening our ver sense of
"e' enlarging it to the point of its ultimate e&pansion' thereb returning to the state
of unit.
Awakening is not a miracle but the fruit of evolution the evolution of understanding'
consciousness and energ. This evolution includes man lifetimes; it is a process
taking place in time. In order to return to the state of unit' in a conscious wa'
awareness must be awakened. The wa awareness operates in an ordinar person is
ver limited and fragmented. :ne is full identified with arising thoughts and the
pschosomatic flow of outer perceptions. !o centre or clear sense of "e can be
found in such a realit. This tpe of semi,awareness is flat' lacking an depth. .or
this reason' we emphasis work with attention. It is to free awareness from its
shadow,like e&istence. Awareness is the light of knowingness which makes
everthing visible. 5hen awareness is shallow' onl the perceived is recognised' the
perceiver is overlooked. :nl when awareness becomes conscious of its own light' in
separation from the perceived' does the perceiver awaken to its own e&istence. That
is the birth of the 2eal "e. /ere' consciousness for the first time refers to itself
instead of to the outer.
4onsciousness is not the (ltimate. The (ltimate is the realm of +eingness which is
present prior to consciousness. 4onsciousness itself arises from +eingness.
+eingness represents pure isness' the timeless 3ource of 4reation. +eingness is the
uncreated energ' the source of all and the centre of gravit for total 6&istence. In
the 3tate of $resence' consciousness is liberated from unconsciousness' from all its
lower forms and subdivisions. !e&t' through its own presence' consciousness is
read to surrender verticall into the dimension of +eingness. At this point'
consciousness and +eingness meet. The primordial presence of the (nborn and pure
awareness create one field of I Am.
Apart from the awakening of Awareness and +eing' we emphasis 6nlightenment to
the /eart. This realisation takes us beond peace and beond clarit into the
e&perience of #ivinit. #ivinit is not a state but a profound sensitivit' linking us
with the dimension of love and beaut. This realm of ultimate sensitivit gives the
highest meaning to 4reation. Therefore' it is the /eart which is the final flowering
of 3elf,realisation.
The $ath which we teach is multidimensional and is founded on new insights into
the Awakening process. It is essential to understand that the Inner 3tate' the 3elf,
realised state is composed of three aspects. The are Awareness' +eing and the
/eart. 6ach one of these aspects can be activated to a different degree. The can
once again be awakened separatel from the support of the other ones. It all
depends on a particular 3oul)s evolution and blueprint. Carious 3ouls have different
predominant centres.
The centre of awareness which frees us from the mind and gives continuit to
intelligence is located in the third ee. In the lower bell is located the energ centre
which is responsible for the e&perience of rest' absorption' stillness and rootedness
within the !ow. This centre refers to the %ualit of +eing. And finall' the spiritual
/eart is situated in the middle of the chest. These three centres are the esoteric
gatewas leading to the re,union with the (ltimate. A being who is full 3elf,realised
is one with pure consciousness; he or she rests absolutel within the (ncreated and
is united with the #ivine' or the /eart of the +eloved.
In our meetings man teachings are being given in order to stimulate intelligence.
5e find that intelligence' in the case of most seekers' lacks basic clarit about
6nlightenment. Cer few have an basic idea about the true meaning of Awakening.
And without the clarit in our mind' evolution is slow and dull' without an
transforming power. The understanding to which we point is not intellectual but
intuitive. This understanding pertains to the subtle mind and is verified directl b
the /eart.
:ur meetings are based on sitting meditations and guidance. At the end' there is a
time for %uestions. 5e encourage ou to ask our %uestions' for it reflects the
curiosit of the mind. Asking %uestions enlarges the capacit of intelligence for
reaching new understanding. Through %uestioning' intelligence becomes able to
grasp its own evolution in time. This intelligence belongs to the 3oul' that is' it
serves something higher than itself. (nderstanding is the onl bridge leading to
completion. A new insight allows one to go beond one)s present perception of truth.
It is as if through a %uantum leap' one is moved to a %ualitativel higher state of
consciousness,intelligence.
G G G
5e begin our meditation. 5e emphasise some discipline. $lease' sit with the spine
straight' tring not to move. $ut into our practice a lot of dedication and strong
concentration. +e passionate in our self,discover and search for Truth.
India is the place of Grace where the Transmission of energ from the master to
the disciple happens much easier. /owever' there e&ists a certain e&treme view
regarding the phenomenon of Awakening. According to this view' it is enough to be
in the presence of a 3elf,realised being in order to get transmitted the enlightened
state. (nfortunatel' realit is not so simple and more elements are re%uired in order
to reach Awakening. 6volution is a co,creation between the sub-ective and ob-ective
polarities of 6&istence. It is absolutel true that ou alwas receive help. This help
descends from the #ivine #imension or through the medium of a human master.
+ut the birth of I Am takes place from within. It is our Awakening' it is our
responsibilit. Therefore' our intelligence must be engaged and our heart
dedicated. Awakening is not a mechanical happening. It is not that ou plug ourself
into some source of energ and magicall ou e&perience transformation.
There are man pseudo,masters who surprisingl emphasise onl their presence.
The sa8 )sta with me and it will happen to ou one daM) The lack the basic
understanding of the Awakening process. In India' there are man teachers
0foreign also1 who take the authorit of representing the +uddha 3tate after having
some partial e&perience of 3elf,realisation. It is rather a -oke. "asters who are full
awakened are e&tremel rare and difficult to be found' like precious pearls. +eware
of guru,pro-ections which are based on hpnosis and the seeker)s inferiorit comple&.
Alwas e&amine carefull the nature and sincerit of the spiritual teacher. True
masters alwas give ou tools through which ou can awaken and be a light onto
ourself. .alse masters speak onl about their presence and the miraculous nature of
6nlightenment.
5e are entering the inner shrine' the dimension of meditation. The 3tate of
"editation is beond the ego but includes the ego. It includes the sensitivit of our
/eart and the multidimensionalit of "e. 5e are entering the vast' infinite domain of
+eingness into that which @ust Is.
"editation as such is a state of non,doing' $ure +eing. /owever' in order to reach
the state of non,doing' a certain doing is necessar in the beginning. It is the art of
practice' the art of reaching the non,doing. It ma sound like a parado&' but the
non,doing must be attained. 3imilarl' the !ow is alwas present but must be
realised. As ou arise in each moment of time from the mster of the !ow' so ou
surrender back into the depth of the Timeless. If ou have not attained the !ow' it
does not e&ist for ou. And what e&ists is time onl' the moment of becoming.
G G G
5e begin with slow and deep breathing into the bell. 5e breathe with the
intention of letting go of the mind and surrendering into +eing. 5e are dropping
into non, doing. 5hen ou drop the mind' while with the breath letting go into
+eing' ou are entering a new #imension. In that dimension' ou still e&ist but
beond thinking. /ere' ou are coming closer to 2ealit.
The basic principle in meditation is not tring to attain anthing; it is complete
acceptance. If ou had in the past a deep meditative e&perience' naturall ou
want to repeat it. This is precisel the pitfall which ou must avoidM If ou crave for
past e&periences' ou miss the present moment' ou bpass the !ow. To avoid the
danger of overlooking 5hat Is' we do not create a desire to reach an state' an
e&perience. +ut at the same time' being full present' we rela& into 5hat Is. 5e
make ourselves available to the mster of the !ow.
As ou are breathing' our breath is slow and deep. 7ou become one with breathing.
7ou are not watching the breath' but ou are the breath. 5atching is a mistaken
concept' which create a split in the internal realit of I Am.
$lease sit still' keeping the spine straight' not allowing the mind to disturb ou. ?eep
constant attention and surrender' maintain a precise focus and let go. The mind is
so unconscious. It does not have an centre; it is restless and discontinuous. The
mind has to be con%uered. The weapon which ou use is the sword of attention'
clear mindfulness and one,pointedness. If ou don)t have the essential will to
crstallise our attention' how do ou imagine getting out of this mind< There is no
wa. 7ou will remain forever stuck in this prison of unconsciousness' wasting our
whole lifetime. #o not wait for a miracle. 7our effort' our co,operation is the noble
sacrifice which ou have to make on the altar of evolution. This is our true dignit'
to become responsible for our own Awakening.
@ust breathing and +eing. If the mind disturbs ou' count our breath from one to
seven. 6ach inhalation and e&halation ou count as one; do this from one to seven.
7ou cannot give up. 7ou must have some centre or focus the %ualit of one,
pointedness. 7ou are :ne with the breath' becoming the breath.
At this stage' ou can drop the awareness of breathing. @ust being' resting in the soft
energ of +eing' non,doing' letting go9 There is nothing to reach apart from the
connection to 5hat Is. +ut before ou e&perience 5hat Is' ou must be full present.
:therwise' 5hat Is cannot be seen' as it remains hidden behind the thick cloud of
the mind.
There is a famous poem written b someone who reached peace. )"an steps have
been taken to arrive at the simplicit of Truth. 5ouldn)t it be better to be deaf and
blind from the ver beginning<) /ow foolish is the spiritual search' for it leads us to
the discover of 5hat Is and what has been alwas presentM Isn)t it foolish< In >en it
is said that before Awakening' )the tree is green' the river is flowing and the
mountain is high.) After 6nlightenment' there is no tree' no more river and the
mountain disappears. +ut at the end' when 6nlightenment is transcended' the tree
again is green' the river is flowing and the mountain is high. It is the same realit'
before 6nlightenment and after 6nlightenment. 2ealit is as it is' nothing can be
added to it. 7ou ma think that being enlightened ou will walk in constant bliss and
ecstas. It is foolish' for 6nlightenment is nothing special. 2ealit is as it is' simple
and ordinar. The mountain is high and the tree is green9 all is clearl reflected in
the mirror of pure consciousness.
/owever' there is another understanding' a more subtle understanding. 6ven though
the 3piritual $ath seems to be foolish' it is real and noble at the same time. 5e are
reaching 5hat Is' from the place of )what is not') that is' from the place of separation
and forgetfulness. The 3piritual $ath is real. It reflects the process of Awakening and
the deepening of this ver e&perience of 5hat Is. It is the adventure of
consciousness which discovers its own isness' alwas in a new wa.
+efore 6nlightenment and after 6nlightenment' there is the same tree and the same
mountain' but the perceiver has changed. +efore it was onl the mind which was
looking at the mountain. It was the dream world of no,"e. !ow the mountain is seen
from the place of silence' complete presence and love. .or the first time 2ealit is
seen As It Is.
5e teach the non,dual or sudden $ath. The !on,dual $ath is ver subtle and the
linear mind is unable to grasp it. This is because the linear mind sees alwas onl
one side of truth and cannot comprehend the parado&ical nature of realit. :ne
e&treme view regarding the concept of 6nlightenment assumes that because the 3elf
is the onl realit' there is no place for reaching it. /ere' the ver concept of a
3piritual $ath is self,contradictor. According to this view' either ou see Truth or
ou don)t. And when ou do have an insight into the 3elf' it is e%ual to complete
3elf,realisation. According to this view' 6nlightenment is one' as there cannot be an
degrees in the 3elf. /ere' even the $ath to 6nlightenment is denied for it implies
dualit and the presence of time. The ver process of reaching the 3elf takes place in
ignorance and ignorance can give rise onl to deeper ignorance never to
Awakening. If we followed this line of thinking to the ver end' even Awakening must
be negated. 2ecognition of the 3elf is an event in time and implies the absence of
3elf,realisation in the past. The logical difficult with this concept is based on the
lack of differentiation between the 3elf and 6nlightenment. The 3elf alwas is
present' but the recognition of it takes place in time. 6nlightenment refers to the
recognition of Truth. :f course' it re%uires an element of dualit. 5ithout dualit
there is no place for an movement of intelligence. That)s wh' e&treme non,dualit
cannot reflect the nature of truth. #ual,non,dualit is the proper term for the truth of
4reation.
Another e&treme view speaks about the goal of 6nlightenment pro-ected into future
realisations. In this wa' our present practice or spiritual training is merel a means
of reaching the future Awakening. This $ath is dualistic and based on the promise of
6nlightenment. These two views reflect partiall the spiritual understanding' but are
too e&treme. The first view presents the unconditional truth' but misses the relative
realit. The second view presents the relative truth' but misses the unconditional
realit' lacking the insight into the !ow.
The !on,dual $ath goes beond these e&treme views' embracing them and melting
into a %ualitativel higher understanding. The !on,dual $ath is not a man,made
philosoph' but a pure reflection of the realit of Awakening. The 3udden $ath
emphasises the e&perience of the !ow and does not anticipate an future goal. 5e
constantl point to that which is the closest' most direct and immediate e&perience
of the 3elf. 5e are awakening from moment to moment the recognition of that which
is alread present. 5e are facing realit through the instantaneous encounter with I
Am. That)s wh' it is a non,dual approach. +ut it is still a $ath for it involves the
process of Awakening. 5e are not onl discovering 5hat Is' but evolving towards a
deeper' more meaningful e&perience of Truth. 5e are in the process of discovering
this ver !ow' until we reach the final depth of realit' dissolving into the (niversal
$resence. +ecause this $ath is non,dual' we practice in the space of an absolute
acceptance of 5hat Is. At the same time' we see the limitations of the mind and our
basic lack of completeness. .or that reason' we understand the fundamental need for
practice and cultivation of the Inner 3tate. /ere' there is the place for the right effort'
discipline and conscious evolution.
It is true that there is onl the 3elf' but b whom is this 3elf reached< The 3elf is not
reached b the 3elf' for the 3elf is alread :ne. 5h would the 3elf need to reach
the 3elf< There is no Two,ness in the (ltimateM The 3elf is reached b its foremost
creation' which ou recognise as our sense of "e. $ure "e is the primordial
e&pression of the 3ource and the perceiver of all.
If there is no dualit' there is no e&perience. In non,dualit' there is neither
ignorance nor 6nlightenment. Therefore' dualit is meaningful and divine in this
essence' for it allows 4reation to happen. +ut dualit without unit' that is' non,
dualit' is sheer ignorance. #ualit' e&tracted from the conte&t of Total 6&istence'
represents the fragmented state of e&istence. .rom the other side' non,dualit
without dualit is the absence of consciousness or simpl deathM It is onl when
dualit and non,dualit meet' that the complete (nderstanding is born. It is the
ultimate meeting of time with timelessness; it is the ultimate realit of the 3oul and
the +eloved.
The mind has to intuitivel grasp the subtle meaning of the !on,dual $ath. If one
does not practice according to this understanding one is not honest to one)s own
3oul. 6ither one lives in the illusion of a pseudo,Advaita intellectual )6nlightenment')
or one lives in an anticipated future' overlooking the truth of the !ow. If ou negate
the 3piritual $ath and the necessit of the inner work' ou are being dishonest with
ourself. If ou keep on saing that the 3elf is all there is and there is no need to
practice' ou simpl deceive ourself. In such a case' ou simpl refuse to see how
fragmented our mind is and how painfull ou are disconnected from the light of
4reation. 5ouldn)t it be sheer hpocris< "an ?rishnamurti)s and Advaita followers
are stuck in this incomplete understanding. /ere' dening the need for practice' one
tries to realise the 3elf immediatel. +ut one is unable toM The 3piritual $ath is a
reflection of the basic necessit to evolve' a reflection of common sense and wisdom.
G G G
In our first meditation we will discover the %ualit of +eing. 5hen ou breathe
letting go into the !ow' what ou encounter is the realm of +eingness. In the
beginning' ou are entering this new dimension in a ver sh' uncertain wa. 7ou do
not know how to behave' how to +e within +eing. 7ou don)t know how to abide in
this vast' infinite' bottomless space of pure isness. !othing can be grasped' nothing
can be seen' all ou can do is +e. +eingness is e&istence without self,referral' the
universal space of non,abidance.
+ut who is e&periencing this realit of non,reference< 5ho submits oneself into
+eing< It is our ver "e' which is so subtle that the mind cannot crstallise her
e&istence and et she has been present all along. "e primaril is placed in the
/eart. It is from the /eart that the instinctive desire for happiness and evolutionar
fulfilment comes. The mind is the first e&pression of the /eart. 5ithout the mind' the
/eart cannot e&ist' for it is the mind which brings awareness to the 3oul. If the mind
is ignorant' fragmented and lacks continuit' such a mind cannot be used b the
3oul to attain the condition of +eing.
Therefore' in our second meditation' we work with the e&tension of the /eart which
is the mind. Awareness is generated in the mind' within the head area. 5ithout the
brain there is no awareness' at least in our particular dimension. In our realit'
consciousness re%uires the vehicle of a phsical bod and a brain in order to
manifest itself. The centre of awareness' the centre of wakefulness' is located in the
middle of the brain' in the third ee. 5hen awareness is unconscious or rather semi,
conscious' it becomes lost in the subconscious activit of the mind. This constant
thinking which turns a human being into a living computer is caused b the absence
of essential awareness. 5e are not speaking here about the awareness of thinking
but about awareness as such.
In the awakening of awareness' we differentiate two basic stages. .irst is the abilit
to go beond the mind b the act of observation or mindfulness. /ere' through the
general growth of awareness' ou create a certain distance from the mind. The
second stage' which in truth alread represents Awakening' is the direct recognition
of pure awareness. This state of self,awareness' ob-ectless consciousness' we call
mindfulness without ob-ect.
5e begin with a breathing practice. As ou inhale' our bell e&pands and ou bring
the breath into our head. +ecoming full present' ou recognise clearl the :ne
who is present. That which is present is pure attention. That which is 7ouM (pon
e&halation ou rela& into +eing.
3ilence
$lease now become aware of the thoughts in our mind. The moment ou are aware
of thinking' it feels as if it was located on the peripher of the mind. .eel as if
thinking itself was outside of ou. 5h does it feel like that< +ecause the observing
intelligence is ver close to the centre of awareness' while thinking is energeticall
removed from the centre. 5hen the observing intelligence is active' attention is
present automaticall. 5hen ou observe ou mind' ou discover the sub-ect or )I)
which is -ust behind the observing intelligence. 3ee itM
5e are entering into a ver subtle area' the heart of consciousness' the essence of
the mind. 7ou can bpass the mind through e&pansion into +eing' but the mind
will
be intact. To transform the mind' ou have to enter it directl. It is like entering a
camp of enemies and putting a bomb there. This bomb is our attention and the
e&plosion of this bomb is self,awareness. And that which makes this e&plosion
possible is our intelligence the power of recognition which turns attention back
to itself.
!ow ou are facing our own mind which is the main problem. And it is about the
time to face itM Isn)t it< 7ou are observing the mind with the utmost focus. 7ou are
becoming conscious of the fact that this observing is coming from a certain place. It
is not merel the mind aware of its activit. There is a certain place from which ou
observe. That which is observing is the subtle mind; it is our intelligence. +ut what
is this ver attention behind the observing intelligence. 5here are ou located in this
observation< 5here is our sense of "e< *ook inside and find outM
There are two %uestions. :ne is8 who is doing the observing< The second is8 from
which place does observing arise< That which is observing is intelligence. And the
place from which intelligence is able to observe is the source of awareness. 5hen
that which is observing becomes aware of itself' the real centre of awareness is born.
The centre of awareness is another name given to our ver "e. 7our "e represents
the presence of the sub-ect behind the mind. It is all ver simple' elementar even.
+ut because of the fragmented %ualit of the human mind' most e&perience serious
difficulties in grasping the matter. +ut it is simple. It is not this sub-ect which is
complicated' but the ignorant mind.
Again' with the breath' bring energ up to the inside of our head while being
completel present. 3topM 3top our breath' keeping it inside the head and discover'
recognise the one who is present. 5ho is present< 2ecognise ourselfM It is ou' who
is present' see itM
(nless ou know who ou are' all these talks about meditation and
6nlightenment are completel meaningless. +e serious and wake up at last to
ourselfM
!ow' simpl be present inside our head breathing naturall. As ou are present'
various thoughts ma come and pass' still there is something which remains in the
background. That which does not change is the light of awareness. 5ith this feeling'
with this presence' ou rela& into +eing. *et go into non,doing' into 5hat Is and
-ust +e.
In meditation' two elements are present. :ne is doing and the second is non,
doing. Abide in a space that is comfortable' self,contained' still and calm; -ust sta
there. There is no need to do anthing' -ust be. +ut if our mind is restless' if our
energ is not rooted and fluctuates' then concentrate. 7ou must use our attention
and create the necessar focus.
.rom moment to moment' ou are one with the breath. +reathing' breathing'
breathing9. 7ou are concentrated and dedicated to the task of being present within
the movement of thoughts and emotions. 7ou have to crstallise the sense of our
identit. :therwise' ou are like a ghost' a dream character lost in the dream world9
3ilence
To discover oneself' one has to have passion. This passion comes from a divine
intuition which links the state of forgetfulness with Awakening. There is no other
connection between ignorance and *ight separation and unit. This intuition' the
divine instinct of evolution is the onl link. 5hen this intuition is awakened' she gives
rise to passion and passion brings determination' dedication and understanding. This
ancient longing for returning home to our origin is the engine of evolution. 5h
otherwise' evolve at all<
:nce upon a time' to a great master in 4hina came a monk to in%uire about the
matter of 6nlightenment. +efore he even opened his mouth' the master /ui !eng
asked8 )what is this thing which is standing in front of me<) 4an there be a higher
instruction< 4an there be a higher %uestion< The monk' dumb,founded' understood
that that great matter of 6nlightenment points to his own sub-ective e&istence. /e
went with his great %uestion into the mountains' meditating for eight earsM And one
da he understood his true self. /e went back to /ui !eng and said8 )If ou called it
a thing' ou would miss the markM) The answer was approved. + the wa' /ui !eng
had rather a good memor to remember this %uestion after eight earsM
In meditation' there are moments when one is tired and energ feels stuck or
restless. In such moments' one wants to evade the whole situation and escape. +ut
one does not escape. :ne keeps goingM :ne stas /ere and !ow' at the centre. If we
practice meditation onl when we feel good or e&perience deep states it is not realM
7ou should precisel meditate when it is difficult to go inside and the mind is
disturbing. It is a work against ignorance. 5hen it is difficult' ou need to meditate
with even greater dedication. This is realM (ltimatel practice is simpl done
irrespective of whether ou feel good or bad. It is simpl our responsibilit to the
truth of I Am.
5e rela& into the vast' infinite ocean of +eingness which underlies everthing. The
gatewa to the ?ingdom of God is +eing' the Gate,less Gate. This Gate ou cannot
see' but ou can enterM 5hen ou surrender' the energ drops. It is the law of
energ that when ou are not doing' energ gravitates down towards the /ara. +ut
in order not,to,do' ou have to be present' attentive. 5hat ou are doing is
mindfulness and what ou are not doing is +eing. !on,doing is the foundation and
doing is the means to attain this foundation.
3piritual e&pansion relates to the fact that our energ sstem is a part of (niversal
6nerg. 7our sense of identit e&perienced within our individual e&istence is
merging into the (niversal I A". 7ou become :ne with the ocean of God. /ere' ou
are unable to separate ourself from this ocean anmore. 6ven though ou remain
on some level separated' ou are full merged with the +eond. The are one and
two' two and one two within :ne. 5hen we sa that there is onl unit' something
is not full e&pressed for it is "e who e&periences this unit. 5hen we sa there is
dualit' again it is not correct' for ou are in a state of :neness...
3ilence
5ith each inhalation' our bell e&pands; ne&t our chest e&pands and ou feel the
/eart inside. #irect energ into the head' keeping it there for one moment and
become full present. And with e&halation' our chest falls down' the bell becomes
flat and ou rest before the ne&t inhalation. 7ou repeat this circular breathing for
some time.
3ilence
!ow' ou breathe onl to the chest activating the /eart centre. 7ou put our hand
on this area' feeling it in a intimate wa. *et the music which ou hear become a
part of this e&perience. This music is coming from the /eart of the one who created
it. It is not coming from the outside but from within. .eel our /eart and recognise
that there is someone inside our /eart which is being felt. Is it not< 7ou are
touching our 3oul. 7our consciousness is meeting its own /eart' which is the 3oul.
Imagine please' that ou do not e&ist on the earth' that ou have no phsical bod.
Imagine that ou have no memories' no future and no past. +ut in that space' ou
do still e&perience our own /eart. 5ithin the timeless dimension of the #ivine' ou
meet our 3oul face to face. /ow does it feel< +e like a child discovering our
innocent /eart. 5hat is it that does not change< 5ho am I<
5ith inhalation' ou are feeling our /eart' with each e&halation ou are letting go'
resting within... ?now who ou are' be who ou are.
$6A46 G2A46 *:C6
Transmission B' 1 !ovember 1999' Arambol' India
The Garden of the +eloved
+eloved friends. 5e invite ou to the continuation of the process of Awakening.
Awakening to a deeper sense of identit represents our eternal essence beond the
mind. It is an awakening to the light of the 3elf' to the light of I Am. 5e reveal to
ou a realit which cannot be touched b the movement of thoughts' which is
timelessl present and one with the #ivine. 5e invite ou to the garden within' the
garden inside ou. 6nter the garden of the +eloved.
The purpose of the 3piritual $ath' the purpose of meditation' is the dimensional
shift from the mind to the depth of +eing. In this timeless space ou are still present
but not as the ego,mind. 7ou are present as the 3oul' which is the original light of
"e.
In order to e&perience this shift' our awareness has to be awakened. :therwise ou
have no wa to transcend the unconscious movements of the mind. Apart from the
awakening of awareness' ou need to develop 3amadhi. 3amadhi represents our
connection with the dimension of +eingness' the rootedness within. And finall' ou
have to open our /eart and discover our divine %ualit.
As ou enter the $ath' ou graduall leave the collective mind behind. 7ou are
becoming a different being' becoming free from our past. 7ou are becoming an
autonomous' independent being who belongs to the famil of light. 7ou are
becoming a divine being.
5e are entering the dimension of meditation' the inner garden of silence and beaut
which is beond the mind. /ow to enter this inner garden is the skill of meditation
and it is the function of Awakening. The $ath' the wa to this garden has been lost
long ago. !o one remembers how to get there' no one even knows the direction to
this garden. The knowledge about the e&istence of this garden is secret and man
dis,believe in its realit. The direction to the inner garden is I! and the $ath which
leads ou there is our own presence.
G G G
Again' we begin with breathing. 3impl breathe into the bell' being one with the
breath. +e one with the intention of being present to the !ow' to the e&perience of
life. *ife is not thinking; *ife is +eing.
There is a full acceptance of the mind' the acceptance of everthing. +ut' at the
same time' ou are full present. 7ou do not allow ourself to get lost in the mind.
#rop deep down' deeper and deeper to the simple act of breathing and to the
e&perience of +eing. 7ou are returning to who ou are before thought' the forgotten
world of I Am.
@ust breathe' being ver disciplined and focussed. +eing full present and
attentive' ou rela& into +eing' into non,doing9 from moment to moment.
3ilence
5ho is that one sitting inside this bod< Is this one alive or dead< 5hat is this ver
3oul that lives inside< 5hat is it made of< 5ho are ou< As ou are letting go of the
mind' ou are entering the wa of +eing. This new wa of e&isting is not touched b
thought and has no reference to our memories and personal life. 4an ou see the
value' the importance of it< It is not -ust to be free from the mind but to meet face
to face our 3oul. This meeting takes place after an infinite time of separation.
Awaken this wonder' this amazement' this surprise' this curiosit for self,discover.
Awaken this passion through which ou can meet ourself in a new wa' not in the
dull and passive wa of the past. 7ou are meeting our beloved' which is our own
3oul. 7ou ma practice meditation for ears and even have deep e&periences' but
still not know the significance of what ou are doing. It is because our intelligence is
asleep and our /eart insensitive. 3o' awaken our intelligence' awaken our /eart
and meet ourself in a true wa. It is time to wake up from dead' from life in the
mind. And forgetting oneself is nothing but death' death of the 3oul.
+reathing and +eing. +eing and discovering the one who is present inside. 7ou are
becoming a new human being' which has the dignit of I Am. The 3oul of such a
being is alive and not dead. The problem is that most meditators do not have an
passion for truth. And it is this passion alone that matters' for it reflects the
aliveness and intensit of evolution. 5hen ou meet someone whom ou trul love'
ou are all e&cited. 5h aren)t ou e&cited b going inside and meeting our own
3oul<
G G G
This time with each inhalation' our bell e&pands and ou bring energ inside the
head' being full present inside the head area. 7ou are keeping the breath inside the
head' in the middle of the brain as long as ou can. And after e&halation' ou simpl
rela& into +eing and rest. 2epeat this tpe of breathing for some time.
At this moment' ou rela& the breath but still keep energ in the mind. 7ou are
keeping a clear presence inside the head. 5ho is present inside the head< 2ecognise
this ver )I) which is present. It is our ver centre of identit behind the mind.
+ecome aware of thinking' seeing that thinking is arising and passing outside of ou.
2ecognise the centre behind thoughts. This sense of identit behind the mind never
changes' it remains alwas the same. 5hen ou recognise the 3tate of $resence' the
centre in the mind' something ver significant takes place. 3uddenl' ou see that
ou are not who ou thought ou were. 7ou discover that ou are made from the
light of awareness. 7ou have no form' ou have no memor; ou have no colour' no
se&' no nationalit' no name9 4an ou see the significance of this recognition< If ou
trul see9 if ou trul see that ou have no form ou will be in a state of shockM If
ou are not in a state of shock' it indicates that ou have not seen our true face et.
7ou are still identified with the form' ou are still on the sub,conscious level'
identified with our former ego,image.
2ecognise clearl the 3tate of $resence' the centre behind thoughts and sta with
this e&perience. Abide in the state of pure awareness. Imagine that ou do not have
an form' ou have no memories' no past and no future... 7ou do not know what
was esterda and what will be tomorrow. 7ou have no knowledge' ou know
nothing9 +ut ou areM And when ou feel it clearl' ou have a glimpse of eternit.
7ou can have an insight into what it trul means to be eternal. It is not merel a
poetic e&pression. 6ternit is real. 5ake up to our eternal identitM
It is not enough to have the e&perience of I Am. Intelligence also has to awaken to
the understanding of this e&perience. 7our intelligence has to full recognise the
utmost significance of the inner state. 5e can call it the second Awakening' the
awakening of intelligence and recognition.
3ilence
?eeping the 3tate of $resence' ou rela& it inside the head. 7ou allow it to sta in its
natural condition. And ne&t' ou rela& even more so the state e&pands into +eing.
Awareness becomes absorbed into non,doing' -ust sitting. 7ou are -ust sitting in this
inner garden' e&periencing beautiful peace and resting in infinite bliss. +ut tr to
again discover the significance of this e&perience. 3ee that it is our own 3oul who is
-ust sitting within the (niversal space of I A". Imagine once more that ou have no
form' no memor' no phsical bod; imagine that ou are no more a human9but
ou -ust Are.
3ilence
At this time' we will begin the ne&t breathing practice. 5ith inhalation our bell
e&pands' ne&t our chest e&pands' and ou feel the /eart inside our chest. !e&t'
ou bring energ inside our head being full present. And as ou e&hale' our chest
becomes flat' our bell becomes flat and ou rest.
A few times breathing to the chest' feeling the /eart. !ow we put our hands on the
/eart in the middle of the chest. 5e are e&periencing the part of "e which is called
the /eart. The /eart is the feeling centre' the centre of sensitivit and the doorwa
to the #ivine #imension. It is for these reasons wh mstics who have been pointing
for centuries to the +eloved' alwas spoke about the /eart. The didn)t speak about
Awareness or +eing' but about the /eart. The /eart represents the sensitivit of the
4reator. The infinite sensitivit of the +eloved is the #ivine #imension. The infinite
rest' peacefulness and motionlessness of the 4reator is called +eingness. Another
name for +eingness is the Absolute.
To enter the dimension of the 4reator is to enter +eing and to enter the /eart. .rom
the ultimate perspective' +eing and /eart are one and the cannot be separated.
/owever' the human being from the standpoint of relative separation can e&perience
+eing without /eart or /eart without +eing. .or that reason' we have this task of
reaching the inner wholeness.
As ou are feeling our /eart' ou are feeling the most sensitive part of our "e.
Through the presence of our 3oul' ou are tuning into the :ther 3ide of the /eart.
In the depth of the /eart is the 2ealm of the #ivine. 7ou are tuning into the space of
the /eart. +ut in order to full enter the /eart' this ver centre has to be activated
and awakened. The golden ke to open the /eart is cultivating clear intention'
sensitivit and surrender. 7ou need to be attentive to our own /eart' with the
intention to feel this which is so delicate in ou. The moment ou full surrender
our mind to the /eart' the inner door opens and ou discover that there is no gate'
in truth' no door there is onl the #ivine $resence.
"eeting the #ivine and discovering our own 3oul are the two sides of the same
phenomenon. 7ou cannot separate our 3oul from the #ivine. (nless ou are
awakened to our 3oul' ou cannot e&perience her 4reator. .or in truth' the Golden
Gate' the Gate,less Gate to the #ivine #imension is our own 3oul. That)s wh'
@esus said8 )I am the Gate.) /e meant that the 3oul is both the e&periencer of the
#ivine and the entrance to reach it.
5hen ou are present' our intelligence has continuit and solidit. 7ou are not -ust
spaced out and unconscious. That)s wh' ou can surrender into I Am in a real wa.
!o longer are ou like a leaf floating in the air. 7ou become like a tree rooted in the
earth of the !ow. 5hen ou have this inner solidit' ou can enter the essence of I
Am' which is the /eart. /ere' ou are not simpl emotional. 7ou have the solidit
of presence and the depth of +eing.
6ntering into the internal space of the /eart is an amazing phenomenon. It is the
whole world. !ot onl are ou feeling the /eart but ou are entering a dimension
which e&ists beond earth. 7ou are entering a dimension which is infinitel vast and
has man secrets to offer to ou. It is an adventure of the 3oul for she discovers her
home again. The prodigal son or daughter returns.
G2A46 $6A46 *:C6
Transmission J' A !ovember 1999' Arambol' India
+eond .orgetfulness
+eloved friends' we welcome ou to our ne&t 3atsang. As ou are listening' please
tune into our own presence and inner silence. 4onnect to the breath in the bell and
courageousl let go of the mind. *et go of our an&ieties' fears and insecurities. In a
disciplined wa' e&perience the purit and austerit of the !ow.
This meeting is taking place beond master to disciple pro-ections. This
Transmission does not concern guru worship and is beond spiritual slogans about
6nlightenment. 5e present a clear $ath to Awakening. And it is in our hands
whether ou want to use these tools to promote our own 3elf,realisation.
Awakening is our destin which ou cannot avoid but have the freedom to
postpone. It is our freedom to follow our lower nature and forgetful instinct. +ut
the longer ou dela our Awakening' the more ou prolong our suffering.
To transcend the dimension of forgetfulness and ignorance' one has to free oneself
from the addiction to unconsciousness. "ost 3ouls do not have the desire for
Awakening' at all' because the are addicted to ignorance. The still en-o their
nightmaresM Awakening is the desire of ver few 3ouls. That)s wh' there are hardl
an seekers on the spiritual scene. 3ome masters seem to attract man disciples.
+ut what is the %ualit of these people< And what kind of seduction takes place as
masters basicall gather unconscious individuals< Is it in the name of
6nlightenment< It is all one big nonsenseM
It is a real gift for a master to meet a real seeker. It does not happen ever da or
ever month9it happens rarel. A real seeker is one who is read to meet one)s own
light and face the naked realit of I Am. It is the light of aloneness that we speak
about' the light of the (ltimate. Awakening does not take place within collective
consciousness. 5hen ou hear about 6nlightenment' it is -ust one more concept in
the collective mind. It is -ust another idea translated in a vulgar wa b the ego. The
ego gets so e&cited b the concept of 6nlightenment. "ost seekers look for
6nlightenment because the think that something amazing is going to happen to
them. The are bored with their old life so the hope to change it through something
more interesting. The don)t want to discover their 3oul' but rather to find a new
wa of escape.
:ne of the man aims of our meetings is to de,hpnotise ou from the concept of
6nlightenment' so ou can see clearl the truth of spiritual evolution. .or what is
6nlightenment< It is -ust an idea unless ou reach it. And when ou reach it' it is
alwas a big surprise' something ou would never e&pectM 6nlightenment is nothing
special. If ou knew that it is nothing special' would ou make such an effort to
attain it< 5h would ou like to reach nothing special< The ego alwas wants
something special and is never satisfied. +ut it is our 3oul)s wish to reach nothing
special. The 3oul is not seeking e&citement but rather she is seeking TruthM Truth is
simple. It is not ecstas' it is not bliss' it is not some amazing happiness9it is -ust
what it is. And that is a surpriseM
There are Two $aths to 6nlightenment. :ne is the path of will' which is >en and
the second is the path of Grace' with is Advaita. 6ven though Advaita is called the
path of 3elf,knowledge' it is not. +uddhism is the path of 3elf,knowledge. Advaita
is the path of Grace and the Transmission of Awakening on the energ level. .rom
the other side' >en is the $ath of discipline and a methodical cultivation of the
Inner 3tate. In our teaching we combine these two approaches. 5ithout Grace'
without
help from the +eond' the human being cannot get out of ignorance. +ut without the
inner effort' discipline' self,remembrance' en%uir9 Grace cannot enter either. 3elf,
realisation is alwas a combination of our effort' the intensit of our search and the
intervention from +eond' that is Grace. 5hen those two elements meet' the create
the spark of Awakening.
:ne of the biggest misconceptions about 6nlightenment is the belief that it refers -ust
to one state' -ust to one tpe of realisation. In such a case' either one is enlightened
or one is not. It is however ver much incorrect. There are levels of 3elf, realisation
and not ever master represents the same state. In order to understand it' one has
to know the Inner "ap of Awakening. This map is subtle and still remains a secret'
not available to the collective spiritual consciousness.
In the book written b "uktananda' he observed that some masters seemed to abide
in various states. /e felt that he himself e&perienced a different state than his own
master' !itananda. (sing his knowledge of kundalini 7oga' he couldn)t e&plain this
problem because the science of this $ath had not elaborated a clear Inner "ap of
Awakening. !o one actuall can' as the teachings of the past are too simplistic. The
usuall speak about 6nlightenment as reaching a state beond the mind. +ut the
problem is that there are man such statesM
The first enlightened state refers to the awakening of pure consciousness' the 3tate
of $resence. This Awakening takes place in the third ee centre' in the middle of the
brain. 5hen it is activated' ou are in the permanent state of self,attention. The
second 6nlightenment is the Absolute 3tate' which takes us beond consciousness.
The Absolute is realised through the +eing %ualit of I Am. 5hen the bottom of
+eing is pierced through' one moves to the :ther 3ide becoming one with the
3ource. !o movement can be found in that state. The third 6nlightenment takes
place in the /eart. /ere' the #ivine is realised. That is the basic skeleton of the inner
map of Awakening. The evolution continues but knowing about these three tpes of
6nlightenment will give ou a lot of clarit. And ou will be able to see that there is a
big difference in 3elf,realisation' in regard to different masters.
5e spoke man times about the complete vision of I Am. This complete vision
relates to the work with three different %ualities8 Awareness' +eing and /eart. It is a
new technolog of Awakening which allows ou to understand the entire dnamic of
the Inner 3tate. 7ou can easil verif the truth of this vision with our own
intelligence. +ut first' ou need to have some e&perience.
G G G
5e begin our first meditation. 5e begin with slow breathing into the bell
becoming one with the breath9surrendering into +eing. :ur first meditation is
learning the art of +eing and e&panding the e&perience of it. As ou know'
meditation is a state of +eing. It is not a techni%ue but a 3tate. The state of +eing
is present when e&perience of energ is restful and absorbed.
7ou are breathing' being ver attentive' because onl attention can free ou from
the mind. Attention is our onl securit in the realm of unconsciousness. 7ou are
breathing9being ver attentive. In each moment' particularl with e&halation'
letting go into +eing.
5hat happens when ou let go into +eing is ver profound' even though ou ma
not recognise the whole depth of the e&perience. The moment ou let go' our
energ gravitates; there is a pull from the source of gravit' which is the (ncreated.
The Absolute is the foundation of all universes. It is the underling presence of the
3ource9the pure isness of e&istence. 5e are all resting upon the Absolute8 trees'
mountains' all living beings9 /owever' the %uestion is8 how to reconnect with the
dimension of +eingness< /ow to come closer to the 3ource< It is through
surrender. This surrender is not emotional but energetic. The moment ou let go'
our energ merges with the universal space of +eing. 7ou become rooted in
something which ou cannot know9 but ou can it clearl e&perience.
2emain for some time like this. +reathing' being ver attentive' focussed and letting
go9letting go; dropping9dropping down like a dewdrop from a leaf falling into the
earth of +eingness.
G G G
5e return to the sitting position' bringing consciousness into focus. The sitting
position is ver smbolic' for it represents the stillness of our true nature. That)s wh'
keeping the bod still and not moving helps ou to reach the stillness of +eing. It is
not to torture ou' but to channel our energ into the right e&perience.
"editation has no end and no beginning. +ut' being human and coming from the
place of separation' ou divide meditation. 7ou create the distinction between being
in meditation and being out of it. +ut it is onl for the time being. As ou evolve'
becoming one with I Am' ou graduall become the 3tate of "editation. !o longer
will it be )an e&perience) but it will become our permanent state. 7ou become
contained in the 3tate of "editation which is constantl present in the background
of our personalit. It is a gradual process of e&pansion.
5e emphasise (nderstanding because it is missing strongl in the case of most
seekers. "ost refuse to use their mind. The don)t want to understand anthing for
the onl want a peace of the mind. +ut how can ou have this peace if ou don)t
understand what our problem is< The difference between this 3atsang and most
other 3atsangs is that there is actuall a teaching given hereM 3o' seekers come and
become reall perple&ed. )5hat< Teaching< 5e don)t what an teaching. 5e want to
be in the presence of an alive master who will tell us that there is nothing to doM 5e
are tired of learning. 5e -ust want to rela&9) The refuse to activate their
intelligence. And because of that the stagnate to the end of their lives in
incomplete meditative e&periences. The miss the precious chance to reach
Awakening. It is a real wasteM
(nderstanding is our securit' our onl clarit on the $ath. It is not about having
lots of information' but about knowing what ou are doing. It is to be clear about
who ou are as a multidimensional being.
G G G
In our second meditation we e&plore the dimension of Awareness. It is perhaps the
most difficult and unclear area for an average meditator. Awareness is generated in
the brain. If ou take off our head' there is no more awareness. Awareness makes
all recognition possible. 6ven the /eart cannot be e&perienced without consciousness.
This is how different parts of our being complement each other.
In order to activate the centre of awareness' we will do some special breathing. 5ith
each inhalation our bell full e&pands and ou bring the breath up to the head. 7ou
are keeping it inside the head for some time. 7ou are full present inside the head
and ou recognise 5ho is present. 5ho is that one< 5ith e&halation ou rela&'
letting go into +eing. 7ou do this circular movement between crstallising presence
in our head and letting go into +eing. $lease' feel the one who is present inside
our head9who is present< 5hat does it mean to be present< 5hen ou are not
breathing' ou are -ust present. This presence has no ob-ect' for it is the sub-ect
itself.
G G G
7ou can rela& now' remaining full present. 7ou need to realise that most human
beings have no an centre in the mind. 5hat it means is that there is nobod inside;
there is -ust the mind. $eople here want to celebrate' but there is no reason to
celebrate. The situation is ver serious. The should cr; as there is no one inside.
There is -ust unconsciousness that reigns here. To break through this feast of
unconsciousness' to stop this craz dance of ignorance' ou have to awaken the
centre in our mind. In >en it is called the host of the mind. 5ho is the host of our
mind< Thoughts are coming and going but who remains<
Gentl' become aware of the arising thoughts inside our mind. It is a ver
important process we are going through and ver subtle. 5e are entering the realit
of the mind' which is %uite comple&. +ecause ou are so identified with thinking' ou
don)t know how to separate our ver "e from this -ungle of thoughts. +ut on some
level' ou alread know that ou are -ust "e.
7ou are aware of arising thoughts' as the come and go. There is a feeling that the
one who is aware of thinking' is itself deeper than the arising thoughts. 5atching
the mind is -ust a preparation for Awakening. Awakening takes place when the
watcher becomes self,aware. It means that the observing consciousness turns back
to itself and recognises its own sub-ectivit9 It is Atman' )I)' the 2eal "e. As ou are
observing the mind' become sensitive to the one who is observing. 5ho is observing
the mind< It is ouM
3ilence
5e are again entering the inner shrine' the domain of I Am; that which does not
change and alwas remains present beond time. This is a msterious realm' the
secret which can be revealed to ou but onl when ou are read.
As our ees are closed' ou are e&periencing ourself. That is 7:(. +ut it is not the
complete "e et. :ften there are -ust fragments' chaotic movement of energ
thoughts and emotions. 3uch a realit has no depth and no continuit. That is
ignorance. Ignorance indicates a fragmented state where our sense of identit is
completel distorted9our "e is falling apart. It is an impersonal and collective
realit. 7ou are -ust a particular' pseudo,individual version of the collective mind.
6ven though ou ma feel ourself as being distinct and uni%ue' in truth ou are
-ust a part of the collective.
At this stage ou are -ust the mind and the mind is not the 2eal "e. There is no 3oul
present. The 3oul must become born in order to become present. 5hen ou are born
from our mother' it is onl the bod and mind which are born. 5hen ou are born
into this dimension' ou become pregnant with the 3oul. And it is ou who has to
give birth to the 3oul. +ut most never give birth to their 3oul. The die still
remaining pregnant. A master with the help of Guidance represents the midwife who
is helping ou to give birth to the 3oul. +ut ou have to co,operate; similar to the
mother who is giving birth' there must be some co,operation. 7ou cannot merel
wait for something to happen' because it will never happenM "ost seekers wait for
6nlightenment; it is like waiting for Godot; it never comes. In the famous pla of
+ecket' the main character is waiting the whole performance for the msterious
)Godot) but he never arrivesM
3ilence
5e rela& into this moment9into our absence. 5hen ou are completel silent'
humble in the wa ou e&perience the !ow' the other force enters the +eond. The
+eond embraces ou becoming contained in the totalit of Truth.
$lease' become aware of the /eart' putting our hand on the middle of the chest.
+reathing to this area' feeling it in a sensitive wa9
5e spoke about the three tpes of 3elf,realisation8 the 3tate of $resence' the
Absolute 3tate and 6nlightenment to the /eart. In the 3tate of $resence' the 3oul
reaches the essence of consciousness and freedom from the mind. In the Absolute
3tate' the 3oul becomes united with the (ncreated' merged with the energ of the
3ource. And' finall' in the /eart' the 3oul enters the domain of the #ivine. /ere'
she discovers the /eart of the 4reator and meets the +eloved.
"an are confused about the %uestion )5ho am I<) The reason is because' as there
are three tpes of 6nlightenment' there are also three answers. The first answer is8
)I am the witness' pure awareness.) The second answer is8 )I am not' for onl +eing
is.) And the third answer is8 )I am the /eart.) All these answers are correct. /owever'
it is the /eart that is the closest to us. It is because in the /eart' the 3oul is
energeticall located.
5hat is the 3oul< 3he is the essence of our individual manifestation. 3he is that
which is nearest to our e&istence as "e. It is in the /eart that ou meet ourself in
the most intimate and direct wa. It is not in Awareness and not even in +eing' but
in the /eart. .or that reason' 2amana "aharishi thought that the 3elf can be found
in the /eart. +ut what he called )3elf) was' in truth' his own 3oul.
.eeling our /eart' ou embrace our e&istence as the 3oul. 7ou ask ourself8 )who
am I behind all m roles and masks<) As ou sit here' who has come to this
3atsang< 5ho is that one looking for happiness and peace< 5ho is tring to avoid
suffering< 5here does this instinct to be happ come from and to whom does it
refer< It
belongs to our 3oul and ou can recognise our 3oul in the /eart.
+ut before ou can meet our 3oul full' ou must first become free from the mind.
5hen Awareness is present and ou rest in +eing' in that moment ou are free to
enter the /eart. The e&perience of the /eart is beond emotion. *ove is not an
emotion; *ove is the pure energ of sensitivit. *ove is the presence of the /eart
which is directed neither in nor out. *ove simpl I3.
+reathing to the chest' we connect to the /eart' as if meeting our own /eart after a
long separation. "eet ourself directl and go beond all ego,images9beond self,
love' beond even the need for self,love9
G2A46 $6A46 *:C6
Transmission K' F !ovember 1999' Arambol' India
+ecoming :ne Again
+eloved friends' we welcome ou again to the !ow. :ur meeting alwas takes place
!ow' because we can meet ou onl within 2ealit. #uring our meetings we guide
ou into the understanding and e&perience of our own self. 5e are helping ou to
recollect this part of ourself which is eternal' beond change' beond personalit
and beond the mind. 7ou are regaining our connection with who ou have alwas
been' beond an incarnation' beond an dream9
The goal of our meetings is to shift the basic sense of identit' from the mind to I Am.
5e are awakening a new state of being; a new wa of e&isting in which ou become
full present as the 2eal "e which is untouched b the movement of the mind. 7ou
become :ne' united with our ancient 3oul)s identit. 7ou are made of pure light and
have alwas been.
/owever' this ancient identit has been totall forgotten. All humans have forgotten
it. 7our friends' our famil' the societ ou live in the have all forgotten. The
live in a trance,state' having lost their 3oul. The are all on drugs. And the drug the
have taken' is the ver birth into the bod and into this dimension of forgetfulness.
This dimension attracts 3ouls who are addicted to forgetfulness' addicted to
ignorance. It is their adventure8 to pretend that there is no God and onl the
apparent realit of appearances is real. It ma be seen as )fascinating) to live in a
god,less realit when All is God. +ut now' as ou awaken the ancient intuition' ou
begin the process of sobering up. 3lowl' ou are waking up from the trance. The
effect of the drug is being removed from our blood stream' as ou come back to our
#imension.
That which ou have alwas been is our "e in her original form. 5hen ou come to
3atsang' ou come as a part of the collective mind. "ost of ou come as some kind
of a personal version of the impersonal collective consciousness. +ut when ou enter
this process' one da ou leave as an individual. That is our hope. As ou awaken'
ou become an autonomous being which lives b the power of her own light'
generated from within.
"editation is the art of entering an unconditional state beond the mind. /ere' our
sense of e&istence is beond the movement of thoughts. 7ou are not tring to stop
the mind' not at all. 7ou are re,locating our sense of "e from being lost in the
mind to the state of I Am. 5hen this e&perience is stabilised' ou will never lose it; it
remains irrespective of our life situation. 3piritual e&pansion aims not at a
temporar relief of the mind but at the permanent state beond the mind.
"ost human beings agreed to live in ignorance with their consciousness lost in the
mind. The accepted to live in forgetfulness. +ut with this agreement' the have died.
A person who is not free from the mind is a ghost and not a being. .reedom from the
mind is our dignit as the divine being' which ou are. A being has to be born. It is
not born from another' it is born from within. 5hen our are born in the bod' it
means that the bod becomes pregnant with the 3oul. The 3oul is not released until
ou give birth to her. :ne da she will be born.
G G G
$lease tune in' breathing to the bell and becoming one with the breath. .rom
moment to moment' ou let go of the mind. If ou are not the mind' who are ou<
/ow can ou e&perience ourself beond the mind< These are important %uestions.
If the have not been asked one has not entered the 3piritual $ath et. 5hat
tpe of %uestions ou are asking' reflects our level of evolution.
The first wa of e&periencing oneself outside the mind is +eing. +eing is the essence
of meditation. "editation can be called )-ust being') )non,doing') )non,thinking.) +ut
how can we reach the state of -ust being< The answer is8 through -ust being. +eing
is attained through +eing. In order to reach +eing' one has to surrender9
In each moment that ou breathe' ou are one with the breath. 7ou are letting go
into the simple' fundamental e&perience of +eing. "editation is not a techni%ue. It is
not to repeat a mantra or to do visualisations. "editation is a state of non,activit' a
profound condition of -ust being. That is the onl meditation. In order to reach this
state' sometimes ou need to use techni%ues. +ut ou must understand that -ust
being is the foundation. A techni%ue is merel a tool to be dropped at one stage.
5e are breathing' -ust being. There is a full acceptance of whatever ou e&perience'
including the fluctuating mind. The goal of meditation is not to stop the mind' but to
go beond thinking. It means that whether ou think or not think' it trul does not
matter. "editation is beond thinking and beond not thinking. Thinking cannot
touch it' but even though ou are beond thinking ou can also think.
5ith this full acceptance' we are breathing. 5e are absolutel attentive. As if the fire
was surrounding ou and ou are going to die an moment. In this wa' ou
attentivel sit on the edge of life and death. :nl with this attitude will ou transcend
unconsciousness' otherwise ou fall asleep. @ust being' breathing' remaining full
present9 *et it all be as it is.
G2A46 $6A46 *:C6
Transmission 9' K !ovember 1999' Arambol' India
#iscovering the *ight of 4reation
+eloved friends' welcome to our ne&t Transmission of Awakening. This Transmission
takes place in the eternal space of the !ow which is present beond time and space.
3uch a dimension does e&ist beond the manifested realit; it represents' in truth
the :nl 2ealit. All else is merel a pla of appearances' a pla of dreams.
5hen ou incarnate into the bod' ou forget our origin9 ou forget all. 7ou mind
is blank like an empt page. 7ou are in a trance state. The onl source of
information which is accessible to ou is collective consciousness' the human
collective
knowledge and belief sstem. +ecause ou start being completel blank' ou have
no choice but to learn from humanit. In order to fit ourself into the plane of
forgetfulness' ou fill our blank mind with all kinds of trash. 7ou accumulate
knowledge from our apparent parents' school and surroundings. 3oon' ou become
a perfectl collective robot.
6ven though collective consciousness is %uite sophisticated within its ignorance' it is
simpl unaware of the #ivine #imension. The collective mind is disconnected from
the light of 4reation' living in a virtual and arrogant ego,world. That)s wh' in order
for ou to regain a connection with our eternal home' ou must become free. 7ou
must go beond all the knowledge through which the collective mind has shaped
our illusor perception of realit. 7ou have to rebel against collective ignorance b
virtue of our own individual evolution. At that stage' our evolution becomes
individual and splits from the collective.
The meeting with our 6ternal $arent can happen onl in the internal space of
aloneness in our /eart and in our +eing. 5hen ou reach a certain e&istential
impasse' ou simpl become frustrated with what the collective mind has to offer to
ou. /ere' ou ma enter the noble path of self,discover. That which links our
collective past with our awakened future is divine intuition. It is the inner voice of
Guidance which continuousl whispers to ou the truth the Awakening.
:ur work is to help ou remember our ancient identit' to wake ou up on man
levels' not -ust one. .undamentall' we aim at the energ e&pansion through which
ou merge with totalit. 6nlightenment' the e&perience of :neness is an energ
phenomenon. 5hat ou are is an energ sstem and inherent to ou is intelligence.
Through spiritual e&pansion' ou go beond the limitation of our individual self
and become one with the 3ource of 4reation. :ur work' the work with Awareness'
+eing and /eart aims at this tpe of energetic e&pansion.
Another level of Awakening is the one of intelligence and sensitivit. If there is no
intelligence' one cannot see the sublime depth and subtlet of the internal world of I
A". Thanks to intelligence' ou can attain a real clarit about the process of
Awakening. 7ou can understand who ou are and what our connection to the :ther
#imension is. It is intelligence united with the /eart which allows the real meaning of
our individual 4reation to be understood. This understanding is not intellectual but
direct.
$art of ou does not believe in the truth of Awakening. 6ven when ou are deepl
connected to the $ath' ou still don)t believe. 6ven when ou alread e&perience
some level of Awakening' ou still parado&icall don)t believe it. The reason is that
on the subconscious level' ou are identified with our collective past. 7ou are
simpl unable to believe that the /ere does not represent 2ealit. 2ealit is made of
the invisible light of I A"' which is *ove in truth. 7ou cannot believe this' for our
subconscious computer program is designed to trust onl the apparent realit of time
and space. 7ou are programmed like this b the collective consciousness and b the
ver design of our #!A.
+ut the 3oul which grows within ou moves slowl out of the womb of the collective
mind and transcends the limitations of the program. 3ubconscious conditionings
prevent ou from being able to reflect the true universal understanding. In order to
free our psche from its own past' a certain cleansing of the subconscious mind has
to take place. 7ou cannot do it b will. +ut it is being done b the work of Guidance
which is' in truth' the work of Grace. 5hen certain essential elements in our
subconscious mind get cleansed' suddenl something becomes free. 3uddenl' ou
can see clearl and our distrust is transformed into absolute clarit. /ere' ou
become free from our past and the past of humanit. To be free is not to negate the
past but to transcend it within a %ualitativel new perspective. To conclude' there are
three elements of our work8 the awakening to I Am' the awakening of intelligence
and the cleansing of the subconscious mind which tries to prevent an shift of
perception.
:ur basic work is to create within ou the abilit through which ou can e&perience
our sense of identit' our ver "e in complete separation from our pscho,
somatic realit. :nl when ou awaken this abilit' ou can sa )I Am') for onl then
is our 3oul present. .or the first time' ou become freed from forgetfulness' giving
birth to the 2eal "e. That is the purpose of evolution. To become a new being' an
awakened being. It is not merel to improve ourself or to become a better person.
It is to e&perience a dimensional shift' to return home. This new being which we are
awakening' e&ists full outside the mind. 3uch a being uses the mind but is placed
beond the field of thinking. /e or she is rooted firml and unconditionall in that
which does not move' merged with the inner silence. This is our future which ou
are alread e&periencing. +ut staing with the process takes ou to a new depth.
G G G
7ou are breathing' being one with the breath' being one with this moment. 7ou rela&
into 6&istence. There is no need to reach anthing. 7ou practice within the space of
complete acceptance. 5hatever this moment is offering ou is the truth of our
realit. And to be with this truth is meditation.
5hen ou are unconscious' each thought' each emotion creates our sense of
identit. In this wa' ou are made from the movement of the mind. !ow' ou are
learning something fundamental how to e&ist before the mind. 7ou are learning
how to be present before a thought arises on the screen of consciousness. 7ou are
discovering the zero point of our being and becoming one with this realit. 5e
speak about something much deeper than mindfulness of the environment. 5e
speak about being present prior to perception' about being present to the sub-ect.
5e speak about mindfulness without ob-ect. The zero point of e&perience is the
e&periencer. The zero point is the gatewa to the realit of the 3oul' the dimension
of "e.
An ordinar person has no "e. 7ou can ask such a person8 )who are ou without
memor< 5ho are ou without thinking<) This person would probabl answer8 )I
am nothing.) (nfortunatel it is true for most people' for the are nothing without
the mind. !o one is inside' the mind alone reigns.
In +uddhism the meditate on the absence of )I) in order to discover emptiness. +ut
not finding an )I) is true onl for unconscious individuals. :f course' the ego as
such has no substance. +ut we are not speaking about the ego. 5e are pointing to
the 2eal "e. 5e are giving birth to the one inside' to the one who e&ists without the
mind. To the one who does not need to translate its e&istence through thinking
because the dignit of its own presence is realised.
3ilence
5e are breathing and we are +eing. *etting go of the mind' moment b moment.
!either are we fighting with the mind nor are we indulging in thinking. 5e ignore the
mind' allowing it to be as it is. @ust remain attentive enough not to become
unconsciousl lost in thinking. As ou are breathing and letting go into +eing' ou
find ourself energeticall located deeper than the mind. 7ou become rooted in the
inner stillness. 7ou are e&panding.
7our subconscious mind re,creates' from moment to moment' our sense of identit
as a particular person. It is ver fast. 7ou ma not be aware of it' for ou e&perience
alread the result which is the ego,image. 7ou e&perience constantl a recreated
image of the person ou think ou are. This image allows ou relate to our situation
in the world. This image revolves around our wellbeing' sense of pride' fears and
hopes' our securit and happiness. That is how ou are being recreated from our
subconscious computer program. That is fine' but is it reall ou< Is this image
through which ou identif ourself reall ou< 7ou are not this which ou think ou
areM 7ou are that which ou don)t think ou areM The ego image is -ust an outer laer'
a superficial shell' a shadow of our real self.
+ut as ou meditate' as ou breathe ou e&pand into something deeper. As ou are
rela&ing into the space of non,reference' ou move awa from our ego,image. 7ou
are dissolving into the openness of +eing. 5ithin this space of non,reference' ou
still remain but beond an crstallised ego,image. /ere' ou e&ist in a new wa.
That)s wh ou don)t know who ou are anmore' for ou are unable to translate
this e&perience through our past concepts. 7ou are in a state of not knowing.
7ou ma even e&perience fear of entering this void because ou have the feeling of
losing ourself. +ut in truth' ou are not losing ourself. :n the contrar ou are
gaining ourself. The unreal dies so the real can be born. The unreal does not want
to die' that)s wh it holds onto its past sense of identit. +ut when ou see clearl
how unreal this past sense of identit is' ou let it go. It is not even a matter of
courage but rather understanding. If ou wish to be afraid of something' it is onl
this ego,image to be feared. That void into which ou surrender is absolutel safe'
for it is made from peace and love. It is the original womb of life' the domain of
Truth.
/olding onto the ego image is the cause of suffering' incompleteness and isolation.
:ne lives in a cage' locked in the mind. If someone lives in a prison all their life' one
does not want to leave this prison. :ne holds desperatel onto a false sense of
securit; this is death. 5hen a bird is born in a cage' it will not fl out even when
ou leave the door open. :ne gets easil addicted to bondage and slaver. 5e are
the race of slaves' slaves of the mind. That is what we are. !ow we rebel' breaking
awa from the inner prison. In esoteric 4hristianit' there were some schools
propagating that the bod is the prison of the spirit. /owver' it is not the bod which
is the prison' but the mind. 6ven if ou are out of this bod' ou remain a slave of
the mind. /ow to get out of the mind< That is our work.
G G G
5e rela& into that which is beond the mind. The cage itself is an illusion. (ltimatel
the bird 0the 3oul1 does not even need to fl out' for it is alread outM It is like a >en
koan. A little goose has been put inside of a bottle. It has grown up and cannot leave
the bottle. The %uestion is )how to let the goose out without breaking the bottle<)
5hat is the answer< The goose is alread outM #o ou understand< 7ou are alread
freeM @ust be and live this freedom. There is no cage' for the mind is empt and
illusor. +ut when ou are unconscious' an illusor cage suddenl surrounds ou and
ou find ourself being locked inside of itM
G G G
+reathing' being full present and letting go into the void of the !ow. The void is not
that something is empt. The void is the state of non,reference' the ungraspable
dimension of +eingness. It is a void for the mind and it is the fullness for the 3oul
the fullness of pure isness and truth. 7ou are dropping the mind as it arises. 7ou are
allowing ourself to be who ou are' beond an tpe of ego,image. !ow ou e&ist
not as an image but as a being. A being is not made of an image; it is a pure
e&perience' a pure feeling of "e. A being is the self,contained space of I Am which
has a /eart and intelligence. 7ou are becoming a being' the divine being which ou
have alwas been.
3ilence
As ou sit in meditation' awaken the desire to meet ourself. Awaken the passion to
discover ourself; awaken an intense curiosit to e&plore the mster of our
e&istence. If ou onl sit to have an e&perience of peace or tran%uillit' it is not the
highest reason to meditate. The highest reason is this ver divine longing which calls
us back home. This longing takes us towards the direction of becoming one with the
light of love' with the light of 4reation. 7ou are meeting our 3oul. #o it with a
sense of adventure and discover' be passionate. It is a love affair with God.
The 3oul was destined to forget herself and now she must return to her senses. 3he
has to remember' for she has suffered too much in the darkness of ignorance. !ow
the 3oul is awakening to her (ltimate +eloved which is the #ivine "other9
G2A46 $6A46 *:C6
Transmission 1L' 11 p.m. H a.m.' H1 #ecember 1 @anuar' 1999DHLLL' Arambol'
India
#oorwa to the Timeless
+eloved friends' we welcome ou to the !ew 7ear)s 3atsang. :ne ear is ending and
the new one is beginning. It is all a dream' an illusion. /owever' it gives us a good
opportunit to contemplate the nature of time.
To whom is this !ew 7ear happening< .rom where is time arising< +eing caught in
this endless movement of becoming' we have lost the connection with that which is
beond change. And that itself is suffering9
5hatever hopes ou have regarding the coming ear' do not forget that time is %uite
deceptive. .or not onl has it created ou' but it can terminate ou as well. 7ou are
beginning in time and ending in time.
5hat is time in truth< It is but an opportunit to recognise the Timeless. Time is an
opportunit to awaken. If ou -ust live like most' the robot,like life' mechanicall and
unconsciousl ou are wasting a precious opportunit. *ife is not onl to be lived
but an opportunit to meet the ver source of life. The deepest meaning of being
alive is to awaken to the light and love of 4reation.
4ome back homeM 2ela& within the !ow' rest within and know that I A". The voice
that ou hear comes from that dimension which brought ou here in the ver
beginning. ?now that I A". ?now that ou are alwas embraced' da and night b
the presence of "6.
I A" the light of 4reation' which gave birth to our 3ouls. 2ela& and be full present
to the realit of the !ow. *et go of time' let go of the /ere. *et us transport ou
from the /ere into the !ow. Time and all what ou e&perience in the time dimension
is the scener and the content of the !owM +ut the !ow itself is untouched. 5hat is
the !ow< It is not the gap between the past and the future' as some imagine. The
!ow is "6. I A" the !ow. The #imension of !ow is made of pure light' of a timeless
presence which is nothing but *:C6. 7ou are in "6. 7our 3ouls are contained in
the infinit of what I A". ?now that and rest within.
The ear 1999 is ending. The !ew 7ear is not et the !ew "illennium unlike the
general opinion. The new millennium is in one ear' when the ear HLLL will end.
+ut this ear is ver important' for it is the final ear before the !ew "illennium. It
is not merel a number' a wa of dividing time. This shift into the !ew "illennium
has an esoteric significance. "an esoteric gatewas are being opened and a lot of
cleansing is taking place. 7ou can easil feel it. Time as such is an opportunit to
recognise the Timeless' but the coming ear HLLL is a special opportunit to go
inside. There are times when evolution is accelerated and tremendous help will
become available. In the coming ear' man things can happen to ou if ou co,
operate. #on)t waste this chance. That would be ver unwise. "ake the necessar
sacrifices to give a ma-or push to our evolutionar -ourne. #on)t be lukewarm or
laz and passive. Take our destin into our own hands and help the universe' help
Grace to help ouM
G G G
Take a few deep breaths to our chest and put our hands on our /eart. 4onnect to
that one who is the msterious sub-ect to evolution. .eel that one who is seeking so
desperatel for happiness and fulfilment. .eel that one who has chosen to live in the
time dimension' and within time is evolving towards the Timeless. That one is
coming closer and closer to the unit with "6' the 4reator of All.
.eeling our 3oul' recollect the passing ear. Tune into what has happened from
the beginning of the passing ear until this time when this ear is ending. 5hat
elements has e&istence brought to ou< 5hat did ou want to achieve< /ow
man things have changed< 5hat was the flavour of this passing ear in terms of
our evolution<
.eeling our 3oul' recognise which elements are necessar in our inner and outer
realit to make ou more complete< 5hat are our 3oul)s desires< !ot the mind)s
desires but those desires which come from the depth of our /eart)s earning. 5hat
is it that ou would like to e&perience' to fulfil and to accomplish in the coming ear<
5hat is it that ou need and ou would like to create in our life< .eeling all of that'
e&press our intention and longing to the dimension of Grace' to our 6ternal $arent.
.eel the +eloved who is present in our meeting' for it is her who speaks through the
voice of Aziz. .eel the one who created our 3oul and' as ou feel her' clearl
e&press what ou long for. *et these elements be brought to ou in the coming ear.
7ou cannot receive help unless ou know clearl what ou want. *et this clarit dawn
upon ou. Ask the #ivine for assistance in our earthl evolution and -ourne in time.
3a to the 4reator. )$lease' help me' I am -ust our child. I know so littleM I have so
little control over m life and the universe is so vastM " 3oul is suffering and I am
tired of the pain of separation from 7:(. I deepl wish to serve m 3oul)s evolution'
to fulfil the divine plan and blueprint9 please' help me' m /eart is cringM) As ou
e&press our deepest longings and desires' commit ourself to the responsibilit for
our life. 6&ert all possible effort to grow and accelerate our evolution. 7ou don)t
need to feel a victim and complain about our life. 7ou have the power to awaken
from the inside. If ou are -ust waiting for a miracle' not doing anthing' ou are
wasting our life. 7ou are wasting the potential that was given to ou. +e
responsible' focus inside and stabilise our $resence. !e&t' go into our /eart and
surrender into the depth of the !ow. 5ake upM +egin to live a real life.
5hen our wake up ever morning of this coming ear' wake up to the realit of
Awakening and presence. #on)t wake up anmore to the schizophrenia of the
mind' to the dream realit of the 3oul,less plane. "an gifts are awaiting ou but
cannot be given unless ou sober up. 7our responsibilit is to get up from the
trance,state of the collective unconscious.
G G G
"a ou have the force to act against the inertia of ignorance. "a ou have the
force to persevere in difficult moments and moments of doubts. "a ou have the
courage to cut through our own past and to evolve into the !ew. "a ou have the
strength to do the inner work' precisel and clearl' so ou can reach %uickl the
goal of Awakening and rest beond effort.
"a the #ivine presence of the +eloved assist unconditionall and
compassionatel our evolution towards the Inner *ight. "a Grace be alwas
present' awakening sincerit in our /eart. "a it bring the necessar cleansing
and transformation assigned to our destin. "a the #ivine "other support ou
with her *ove and Guidance in our -ourne towards the realisation of "6. And' so
we $ra9
G2A46 $6A46 *:C6
4hapterH99..
The Human Buddha
Returning to the atural Perspective, of Human
!"a#ening
In ancient times' a few thousands ears ago' the first awakened beings made an
attempt to e&plain the truth of 6nlightenment within the conte&t of human life.
It
was a difficult task because the basic conceptual tools which could build the frame of
understanding' were not et created. It took the effort of man generations to
crstallise a fundamental structure of philosophical' ethical and mstical models for
spiritual realisation' which could reflect in a satisfactor wa the realit of
6nlightenment. There was' however' a danger that the natural realit of
awakening could become distorted b the intervention of the human mind' which
alwas has a tendenc to impose on realit a certain linear and simplistic logic' a
tendenc to be e&treme and dogmatic. And this is what has happened8 the mth of
6nlightenment replaced the realit of 6nlightenment.
A long time ago' the concept of liberation was created8 the vision of a free man' god,
like' beond suffering' beond imperfection' an immaculate being. This idea'
promising the ultimate freedom from the human condition' was not incorrect but
e&treme in casting off human nature and negating a certain essential human
sensitivit. The price we pa for following this model to the ver end is disconnection
from our humanness' closing down' negating our essential vulnerabilit' the child,
like %ualit of the 3oul. The 3oul cannot become awakened unless she acknowledges
her inherent gentleness and innocence.
A liberated being is not automaticall awakened to the 3oul. 6nlightenment' as is
traditionall understood' ma disconnect one even further from the realit of $ure
"e. 5h< +ecause one becomes stuck in the impersonal e&perience' not being able
to make the final step' which is awakening to the personal e&periencer.
@ust as' at one stage of evolution' a human needs to become a +uddha' in order to
transcend ignorance' so the +uddha has to go beond 6nlightenment in order to
become human and reach the true !atural 3tate. The complete understanding of the
!atural 3tate goes beond seeing it merel as consciousness free from thoughts or
the non,abiding condition of pure being. The !atural 3tate is total e&istence' radical
wholeness' where human sensitivit' intelligence and emotion' are contained
unconditionall in the universal space of isness' which is the unit of +eing and
*ove. To become human again has a different flavour from the >en idea of returning
to the
)market place.) /ere' we speak about the ultimate 3uchness' where human
sensitivit is acknowledged and the presence of the 3oul full manifested.
5ho is the /uman +uddha< /e or she is simpl a complete human being' who is one
with the light of 4reation. It is true that 6nlightenment takes us beond the human
realm' but' parado&icall' it is being realised and e&perienced through human
consciousness and within the basic limitations of the human dimension. :ur wish is
to bring back to the realit of 3elf,realisation' a trul human perspective. 5e call it
compassion for our human nature.
"an awakened beings have suffered' tring unsuccessfull to fit themselves to the
model of a spiritual hero or superman. 5hen one is not awakened' one tends to
pro-ect man unreal e&pectations and ideas onto the realit of 3elf,realisation. +ut
when one reaches 6nlightenment' one sees that there is no wa to escape from the
human destin. !evertheless' an enlightened being ma not understand it' for he or
she ma be too conditioned b past concepts. .or this reason' we see how important
the role of intelligence and understanding is' which adds a new tpe of awakening to
the 3elf,realised 3tate.
5hen we look at the life of the historical +uddha 3hakamuni' we can feel that he
e&perienced suffering as well; he had human problems and sorrows. This must be
seen clearl' for this understanding liberates from the false. A +uddha is not
invincible. A 3elf,realised being can be even more vulnerable to the difficulties of this
insensitive dimension than ordinar people. This is particularl true when the /eart is
awakened as well.
!ot onl is it true that 6nlightenment frees us from suffering and gives enormous
strength' the opposite is also true. 6nlightenment makes us much more sensitive
and conscious of difficulties. 5hat this means is that 6nlightenment creates a new
tpe of suffering. 5e call it $ure 3uffering. $ure 3uffering is not caused b the
neurotic tendencies of the mind but reflects the realit of being human.
The /uman +uddha is beond humanness as well as beond +uddhahood. /e or she
is beond these polarities' living the true natural life of an awakened human being.
The /uman +uddha has not stopped evolving and growing' for his or her last breath
has not et been taken. /e or she sees the necessit for never,ending maturation on
all levels. /e or she full accepts and honestl acknowledges the realit of human life'
including the difficult parts of it as well. The /uman +uddha acknowledges his or her
human desires and needs' including emotional longing. The /uman +uddha does'
indeed' have desires and needs and e&periences the various conflicts and
contradictions of human life.
The difference between an ordinar human being and the /uman +uddha is'
however' enormous. It is not how the e&perience the human realit' which make
them different' but from which place or perspective. The /uman +uddha lives the
human destin' being rooted in the invisible dimension of the +eond. /e or she is
one with the #ivine. /is or her mind is silent and free and the /eart' at all times' is
immersed in the tran%uil ecstas' e&periencing the constant -o of unit with the
+eloved.
G G G
:h es' +uddha can be sad; es' +uddha can cr; es' +uddha can have a bad da;
es' +uddha' ma e&perience frustration and become angr; es' +uddha can make
a wrong decision; es' +uddha can drop a glass on the floor and spill tea on the
carpet; es' +uddha can be late or forget to come for a meeting; es' +uddha can
have desires and needs; es' of course +uddha ma want to e&perience human love'
and not -ust compassion; es' sometimes it is difficult for a +uddha to be a human;
es' +uddha still must learn how to be a human.
+uddha is free to be human. +uddha is free to be beond freedom.
The /uman +uddha is .ree and beond .reedom.
Teaching for the e" Millennium
The multidimensional vision of spiritual awakening which Aziz e&presses and
channels into this stage of human evolution is profound and' indeed' subtle. :ne is
unable to receive the gift of new understanding' unless one is read to let go of the
shadow of crstallised concepts created b traditions of the past. The new vision of
awakening' certainl' does not contradict the inheritance of the great past
traditions with all their precious discoveries. This vision embraces the past
teachings and transcends them within a sublime and holistic insight into the Truth.
This vision is beond dualit and non,dualit' embracing the parado&ical e&istence
of the individual 3oul and her evolution within the ocean of (niversal Intelligence.
The e" Map of !"a#ening
"an seekers' in their innocence' are misled b the notion of 6nlightenment'
assuming that it refers to one generic tpe of realisation. This view is ver dangerous
and absolutel incorrect. 6nlightenment is not one. (nless a seeker has the basic
clarit regarding different stages of 3elf,realisation and understands the map of
awakening' he or she will be groping in darkness and confusion. !ot everone who
speaks about 6nlightenment represents the same state of 3elf,realisation and
certainl not the same depth of understanding. Cer few are in the 4omplete 3tate.
To bring clarit into this area' we present here a short version of the inner map of
awakening.
1. 6nlightenment to 3tate of $resence or pure awareness
This awakening takes place in the third ee centre. /ere' one reaches the state of
self,awareness. The state of self,awareness represents the real centre of intelligence
and is responsible for the continuit of our presence. 5hen the state is stabilised'
Awareness is permanentl free from thinking' even though it includes the realit of
the mind' as its natural e&tension.
H. 6nlightenment to the Absolute 3tate8 Tradition of !isargadatta "ahara-
The Absolute 3tate takes us beond consciousness. It is realised through the +eing
%ualit of I Am. The centre responsible for this shift is located in the lower bell
0/ara1. This state is %uite rare and is not destined for most 3ouls. /ere' the 3oul
becomes one with the (ncreated' reaching the condition of $ure 2est. The Absolute
is the empt aspect of the (ltimate; it is the +eing of God. 2eaching this state one is
in the permanent natural 3amadhi' beond an movement of energ.
A. 6nlightenment to the /eart
This 6nlightenment refers to the final e&pansion of the heart centre. /ere' the #ivine
aspect of the (ltimate is realised. It is possible to awaken the /eart before
Awareness and +eing. "ore or less' this tpe of awakening is the destin for most
3ouls' as it is in the /eart that the +eloved and #ivinit are met.
I. 6nlightenment to "e
5e call it 3oul,realisation. /ere' the essence of our individual e&istence is met.
$arado&icall' the 3oul can be full recognised or reflected onl when the inner state
of I Am is present. :nl when one is free from the mind and resting in +eing' with
the /eart open' can the recognition of $ure "e take place. In some respect
realisation of "e is even more subtle and msterious than the awakening to the 3elf'
for she is the !earest to us.
F. +eond $olarities
+efore the shift +eond $olarities' +eing and the /eart are in the unconditional
3amadhi. /owever' Awareness' even though free from the mind' still is not full
absorbed into the realm of +eingness. After the shift +eond $olarities' Awareness
also reaches the condition of unconditional 3amadhi. Awareness' +eing and /eart
create one motionless field of pure energ' one with the +eloved8 the #iamond
"ountain.
$omplete Meditation
Aziz in unit with /ouman discovered a new technolog of Awakening to the
complete Inner 3tate. This new technolog is based on the ver simple but
revolutionar discover that the energetic field of I Am is made of three distinct
%ualities or aspects8 Awareness' +eing and the /eart. The centre of I Am in the
consciousness or intelligence is the 3tate of $resence' otherwise called the
witnessing consciousness of self,awareness. It is energeticall located in the middle
of the brain' in the third ee. The %ualit through which one e&periences inner rest'
stillness' absorption and motionless dwelling within the vertical realit of the !ow' is
called +eing and is energeticall located in the lower bell or /ara. 5hen one is in a
state of conscious rest' the energ' b law' gravitates toward the /ara. /owever' the
e&perience of +eing itself is not located in the lower bell but is felt all,over and
beond the bod. (nless the /eart is awakened' even though one abides in the state
of unconditional peace' free from the mind' still one is not complete. The /eart is the
esoteric gatewa to the #ivine #imension and the source of profound sensitivit and
beaut. It is in the /eart that the 3oul is met and the +eloved recognised.
4omplete "editation' on which the Transmissions are based' awakens all aspects of
our wholeness' leading us to the multidimensional e&perience of the unconditional
state beond personalit. It is hard to believe that until now' the distinction between
Awareness and +eing' which is of utmost importance' has not been made b an of
the past Traditions or masters. /ere' we can' for the first time' clearl understand
the inner dnamic of I Am.
!"a#ening to Me% &ual'non'duality
The biggest misconception repeated for centuries b man schools of
6nlightenment' has been the negation of "e. !o one has been able to appreciate
and comprehend this ver "e which reaches through its own presence awakening to
the Totalit. This "e has not been seen at all. It is about time to return to the realit
of "e.
$erhaps' one of the greatest gifts of the !ew (nderstanding is the clear
differentiation between awakening to the 3elf and the 3oul,realisation. The 3oul is
not merel the illusion of separation which must be dissolved within 2ealit. The 3oul
is herself the perceiver and e&periencer of the (ltimate as well as of her own
e&istence within the (ltimate. This realisation is both' dual and non,dual. It is dual
because "e is still present; it is non,dual because the 3oul abides within the (ltimate
in the state free from an movement and separation. $ure non,dualit designates an
absence of e&periencer' which' in truth' is death.
e" Psychology of Enlightenment
In order to e&press precisel the nature of Awakening and the comple&it of the
3piritual $ath' a new pscholog must be created that takes us beond certain
linear conclusions from past teachings. Aziz e&plains in a ver scientific wa' the
nature of the mind' the role of intelligence in the awakening process and the
simultaneous presence of man different elements constituting our wholeness.
#ifferent aspects of I Am co,e&ist and relate to each other affecting the %ualit of
the Inner 3tate. It is intelligence which awakens the state beond the mind'
transcending its own movement. The centre of awareness )witnesses) the mind. +ut
the intelligence of the mind refers back to this ver centre giving it meaning and
creating understanding.
Role of the Ego
.or the first time' there is a spiritual teaching which describes clearl the positive
role of the ego. The traditional concept that the ego represents onl ignorance and
should be eliminated as such' has trul damaged a number of seekers. This
misconception has created a real guilt comple& in the minds and hearts of all those
who' for centuries' tried to eliminate this ego which the were. /ow can one
annihilate who one is< The ego' in truth' represents itself a highl evolved state of
consciousness' where the mind is able to create a self,referral. This is essential for
further evolution as well as for spiritual awakening. The ego is not $ure "e itself'
but an e&pression of "e in the mind. It is ego which allows us to evolve and survive
in the realit of time.
6nlightenment does not' at all' eliminate ego' but puts it in the right perspective' as
an indivisible part of our multidimensional wholeness. The ego' which is
disconnected from the real centre of I Am' is certainl ignorant' but ego' as an
e&pression of I Am' is itself a part of the !atural 3tate.
$o'e(istence of I !m and Me
5hen one is awakened' two parallel realities are e&perienced simultaneousl the
unconditional realit of I Am and the dnamic realit of the personal self. $ersonal
self or psche evolves in its own dimension within its emotional bod' mind and
intelligence. Apart from its own evolution' as if in separation from the I Am' it
awakens and refers back to this ver I Am. /ere' personalit finds its inner refuge'
resting in I Am and deepening through it its ver e&istence. 5ho' however' uses
personalit and rests in the I Am< It is neither the I Am nor the personal self. It is
the 3oul' the individual essence of divinit.
Multidimensional Human Being
:ne of the most fre%uent illusions in collective spiritual consciousness' is an idea
that there is onl one real essence within us' and everthing else pertains to
ignorance and should be discarded. It is true that there is an essential core of our
eternal
3oul)s identit8 the e&istence of $ure "e beond bod and mind. +ut it does not
eliminate the validit of all the other aspects of our being. "e is multidimensional
and e&ists on man levels at the same time.
$ure "e has a centre in the /eart and abides in a unified energetic field created b
Awareness and +eing. It is the ver foundation of our awakened realit. /owever'
this e&perience cannot be taken out of the conte&t of our inherent human %ualities.
"e co,e&ists with a phsical form' movement of feelings' conscious or subconscious
thinking and creativit of intelligence. "e is one with the sensitivit of the 3oul which
responds in each moment to the fact of being alive in the world. As "e e&ists in this
multidimensional wa' she continuousl encounters the realit of (niversal
Intelligence and *ove' meeting and dissolving into the light of 4reation' while
remaining present as a part of this transcendental e&perience.
on'dual Path
Aziz teaches a !on,dual or 3udden $ath to awakening. The !on,dual $ath is a
reflection of the insight into the parado&ical nature of Awakening. The !on,dual $ath
is not the same as the !on,dual philosoph. The !on,dual philosoph is not a path
but a vision of awakening pointing directl to the !ow. The !on,dual $ath' however'
sees the necessit of evolution and reflects' in a more dnamic wa' the realit of
Awakening. The concept of the $ath involves movement,evolution in time' the
becoming of Awakening. Awakening unfolds in time' reaching deeper and deeper into
the realit of the !ow. 6nlightenment is not merel an insight into realit; it is a
process of meeting this realit.
The fundamental understanding behind the vision of the !on,dual $ath' refers to the
co,e&istence of the alread present realit of I Am with the comple& process of
reaching it. The dual $ath sees onl the element of reaching' pointing to the future
realisation; the !on,dual philosoph emphasises onl the immediate presence of
that
which should be reached. The !on,dual $ath sees the unit of these apparentl
e&clusive elements.
The !on,dual $ath ultimatel points to the realit of the !ow. In this process' we are
meeting from moment to moment the light of our e&istence and the transcendental
realit of the +eond. /owever' we understand the necessit of training' the need for
effort and cultivation of the inner states.
6ven though the !on,dual $ath ma have a parado&ical nature' it nevertheless
reflects the realit of human awakening. This new vision liberates us from spiritual
idealism and simplifications' as well as from the frustration which is caused b a
search which bpasses the )alive) meeting with the !ow.
The on'traditional Satsang
Aziz teaches a non,traditional 3atsang. /e Transmits Awakening not onl through his
own presence' but through the presence of Guidance or (niversal Intelligence' which
e&ists beond the field of human traditions. Another important element which makes
his 3atsangs non,traditional' is the element of practice and the discipline of
meditation. /e introduces an element of >en discipline and practice as a part of the
Transmission. In this wa Transmission does not onl take place from the outside
but from inside as well. It not onl flows from the outside to the inside but awakens
the 3elf from within the student)s intelligence and being. #uring the Transmission'
the technolog of 4omplete "editation is supported b intelligent teaching' clarifing
the most subtle and comple& spiritual matters. The whole meeting is embraced b
the presence of the :ther #imension for it takes place in the womb of (niversal I
A".
)race
It must be seen with the utmost clarit that without Grace' no one has ever reached
Transformation and Awakening. Grace is the ver presence of the :ver,soul' /igher
Intelligence' which enters into our dimension of slow evolution and suffering' at the
right time' bringing help and accelerating our growth on all levels. 5hat Aziz
represent is this Grace' the power of Guidance' the intelligence of the +eond. A true
master is a mouthpiece of the :ther #imension' a channel of transformation. A true
master is teaching from a space beond individualit' even though it is his or her
creative intelligence which bridges the Inner 2ealm with the human dimension'
finall manifesting Transmission of Awakening.
)uidance
Guidance is the name given to the #ivine Intelligence' which leads our 3oul to the
completion of evolution in time in manifold was. It entered suddenl into the life of
two 3ouls8 Aziz and /ouman' bringing about radical change in their spiritual
evolution. The e&perienced Grace; the met their eternal parent. 5hat happened to
them' could not be foreseen or even wished for in their deepest earnings9 The
were blessed b the conscious encounter with this msterious force. The were seen
and touched b the hands of the #ivine. This force led them to the radical realisation
of 5holeness' and brought to them the supreme understanding' beond the totalit
of human knowledge.
5hat is Guidance< It is not a being or entit. It is the ver presence of the :ver,soul'
which has no form. Its onl form is the movement of intelligence' which can answer
all %uestions' bringing understanding and transformation into the realit of an
individual 3oul. Guidance is the personal aspect of God' the manifestation of
her
intelligence and love in time. It is our eternal parent' abiding in the timeless heart of
the +eloved. Guidance is not separate from the 3oul; it is the 3oul)s deeper realit'
linking her with the *ight and *ove of 4reation.
Aziz represents not himself' not his own intelligence' but the dimension of Guidance.
/e has been completel transformed b the force of Guidance and now through his
creative intelligence and /eart' he channels the #ivine $resence into the evolution of
other 3ouls. If we go deeper with complete sensitivit' with the whole of our
intelligence and /eart into the teaching contained in this book' we will trul enter the
light of the !ew. This teaching' apart from revealing the revolutionar insights into
the multidimensional process of human awakening' so needed at this stage of human
evolution' channels a completel different tpe of transforming energ. This energ
is from the +eond' from the #ivine #imension. It is not possible to speak about it'
but ou are invited to e&perience it directl in our own /eart.
The mind cannot transmit and communicate the truth about Guidance. It is onl the
/eart which can know it. :ne' who has met this #ivine intelligence face to face' is a
blessed being. 3uch a being is given an e&perience which is beond human destin.
This knowledge cannot be full shared. 6ven the highest e&periences of Awakening'
on some level' can and are shared; this is the function and skill of this Teaching. +ut
the sacred meeting with Guidance cannot be shared. That which is the most precious
in this ultimate encounter with the intelligence of God' the #ivine presence of the
:ver,soul' cannot' b an means' be communicated. 5hen the 3oul is 3een' met
directl b the #imension of (nderstanding and *ove' b the +eloved herself' that is
the highest e&perience of all for a human being.
"a Guidance become a living e&perience and transforming force in life of all those
3ouls' who submit their evolution to this #ivine $resence of (niversal Intelligence'
which is' in truth' *ove.
Model of Total E(istence
Manifestation of $onsciousness, *rom )od to $reation
+egend%
1. God8 The unit of the Absolute and the #ivine. The unit of 6mptiness and *ove.
The source of 6&istence including the /eart of the 4reator and her Inconceivable
Intelligence.
H. (niversal Intelligence8 The fathomless wisdom of God. The movement of (niversal
3pirit through which the 4reator embraces her 4reation.
A. The :ver,soul8 Grace. The eternal parent of the 3oul. The link between the 3oul
and (niversal Intelligence. The loving guidance of the /igher Intelligence over the
3oul)s evolution.
I. The 3oul8 $ure "e. The child of the +eloved and her foremost reflection in the
time,dimension. The perceiver and e&periencer of both' the 4reation and the 4reator.
The 3oul evolves towards her Inner #estin' reaching the unit with the God and
towards her :uter #estin' reaching completion in the world.
F. $ersonalit8 The phsical' emotional and mental e&pression of 3oul within
the world. The link of $ure "e with 4reation.
B. The 4reation8 The cosmic vision of God. The #ivine $la. The totalit of
manifestation. The apparent realit. The time,space dimension. The environment
within which the evolution of the 3oul takes place.
Model of !"a#ening
*rom Ignorance to $ompletion
+egend%
1. (niversal (nconsciousness8 The state before to development of human
consciousness.
H. 4ollective "ind8 The state of consciousness prior to the awakening of the 3oul.
A. Awakening to I Am8 Transcending the mind and reaching the Inner 3tate. The
unit of Awareness' +eing and /eart.
I. Absolute 3tate8 2eaching the (nmanifested. :neness with the 3ource or with
6mptiness.
F. 6nlightenment to the /eart8 .ull e&pansion of the heart centre. :neness with the
#ivine or with the /eart of God.
B. 3oul,realisation8 6nlightenment to "e. Awakening to our eternal sub-ective
identit.
J. God,realisation8 4omplete meeting with the +eloved. $ure 2est in the :ther
#imension.
K. $urification of personalit8 4leansing of the subconscious mind in order to
align personalit with the purit of the 3oul.
9. 6motional 4ompletion8 2eaching full maturation of the emotional bod.
1L. 4ompletion in the 5orld8 .ulfilling the 3oul)s blueprint in the outer realit.
Accomplishing the :uter #estin.
11. Transcendence8 *etting go inwardl of the time,dimension. 4omplete 3urrender
to the +eond.
1H. The /uman +uddha8 The profound unit of the transcendental state with the
human nature. *iving openl and full the life of the human including all its
difficulties and challenges' while abiding in the (nconditional 3tate.
P!RT ,E
TR!SMISSI, ,* !-!.EI)
S!TS!)
3atsang with Aziz is beond traditions; can be seen as a meeting of Advaita with >en.
In this space something new and e&traordinar is born the presence of Guidance.
Aziz tirelessl points to the Awakening !ow' however' within the proper conte&t of
intelligent effort and precise training. (nlike the traditional 3atsang' here we are
actuall being given clear tools to realise the 3elf. (nderstanding alone is not
enough; even self,knowledge is not enough. 5e have to respect the
fundamental laws of the Awakening $rocess.
#uring 3atsang Aziz sits >azen in unison with the students guiding them clearl
through the process of 4omplete "editation' focusing on the three gates of the
Inner 2ealm8 Awareness' +eing and /eart.
It is hard to put the e&perience of being in 3atsang or in the presence of Aziz into
words. :ne feels thrown back on oneself' in a space beond the mind. :ne finds
oneself -ust sitting 03hikantaza1' resting in the !ow' one with God. 3ometimes one
feels neutralit' stillness' absolute rest; sometimes one feels moved' touched b
Grace' +eaut and infinite *ove. There is a new e&perience of oneself' a new depth.
To be in the presence of Truth is alwas a relief and the energ of Guidance
channelled b Aziz is nourishing' bringing balance' clarit' sanit' peace... After
3atsang one feels renewed. 3omething e&traordinar is happening8 one is seen b
the +eond' b the "ster and' like a child' one is embraced.
Transmission /, 0/ May /111, &haramsala, India
See#ing *reedom *rom the $ollective Mind
+eloved friends' welcome to our ne&t Transmission. As ou are listening' ou are
tuning into our inner silence' because the words that are coming through can onl
be trul heard from the place of silence. It is not the mind that is speaking to the
mind' but the silence that is speaking to the silence. The silence we speak about is
not an absence of sound. It is' we can sa' the ultimate intimac. It is the most
intimate place in ou' where ou are meeting ourself' where ou become one with
our own e&istence. /ere' ou do not need to translate our own isness through
thought' perception or emotion. 7our isness is direct' and ou know it' there is no
doubt. This direct e&perience of pure isness we call I Am. It is the primal recognition
of our own e&istence. !ot I am this' I am that' but I Am.
As ou are born into the human dimension' ou are born into a belief sstem' which
ou translate as common sense. 7ou perceive realit in a certain wa' where ou
have a certain set of ideas and concepts about what life is. 7ou think that ou know
what ou are doing here' what ou want' what ou should avoid and what ou
should like and what ou should crave for. 6ven spiritualit is a part of this belief
sstem' a part of collective consciousness. +ut as ou are coming closer to the inner
light or truth' ou move out of it. This belief sstem' our own mind which is a part
of collective consciousness' becomes less and less important. The structure of our
crstallised ideas about life dissolves more and more' and ou find ourself more and
more in a state of not knowing' where ou directl encounter something which is real.
+ut ou have no wa to know what it is.
There is the known and there is the unknown. The known is a belief sstem. The
known is how our mind' being identified with collective consciousness'
comprehends the apparent realit. The (nknown is this vast space which cannot be
touched b the mind. It cannot be touched even b the science of 6nlightenment' for
it is completel beond anthing that one can imagine. The (nknown' is the place
from which ou have emerged originall and where ou are returning to. It is our
future and our ver beginning. !ow ou are in the middle' between our ver
beginning and our ver end' which is completion.
All of that' even this 3atsang' this transmission' is happening in a dream. It is our
dream' in which ou are tring to find the wa out of it. :r most likel ou are tring
to find a certain comfort' a better wa of e&periencing this illusion. 7ou ma be -ust
looking for a peace of mind. +ut where the spiritual search' the true spiritual search
is leading ou to' is beond the dream. /ere' the time dimension becomes radicall
transcended and what remains is the original space. 7ou still e&ist' our 3oul is still
a part of this e&perience' but ou are +eond. !o longer are ou /ere' no longer do
ou pla the role of an insignificant part of collective consciousness. 7ou are
completel alone and completel whole.
The main reason wh most spiritual seekers' ninet nine percent of spiritual seekers
do not reach Awakening is their insincerit. The are looking for Awakening within
the frame of collective consciousness. It is not an individual search; it is a collective'
unconscious search. That)s wh' spiritualit from higher viewpoint represents
unconsciousness. It is this kind of unconsciousness that speaks of consciousness
and liberation' but' in truth' it is still unconscious. 5ithin this unconsciousness that
is called spiritualit' one is tring to find a wa out. And how one translates this wa
out is still within the unconsciousness. Those who trul succeed on the 3piritual $ath
are called individuals. The individual is the one who is searching alone. :ne is using
certainl the inheritance of collective consciousness but from the place of freedom.
:ne is appling various spiritual teachings' but never becoming a part of an sstem
or a member of some spiritual club. An sstem in the mind is limited b the past
and blocked from the direct perception of Truth. The search is alone; it is the
ultimate intimac' where ou are meeting the inner void' the place or state of being
without an reference. That dimension -ust is' and in this moment ou disappear'
ou die.
It is not difficult to become enlightened' to become 3elf,realised. 5hat is difficult is
to convince our intelligence that the spiritual search points not to vague ideas about
6nlightenment' but to 7ou. This ver intelligence' in combination with the sincerit
of the /eart' is our onl securit on the $ath. It is our onl assurance to transcend
the dimension of darkness and to reach *ight.
"editation 1
As ou sit' breathe into the bell' simpl rela&ing into the !ow. 5hen ou rela& into
the !ow' ou rela& into not,knowing; ou rela& into our own nothingness. 7our
mind or our ego' when it undertakes the 3piritual $ath has certain e&pectations of
reaching something' whether it)s satisfaction' happiness or some status within the
spiritual scene. +ut what takes place trul is that ou disappear. This ver ou that is
tring to enlarge oneself' is being swallowed b the light of the inner truth. 7ou
begin the process of dissolving into Totalit.
As ou sit' -ust like this' observe how our mind translates our e&istence. 7our mind
is like a ver fast computer' ver fast. It is translating our e&istence into something
crstallised continuousl. There is a continuous pla of ego,images' which are
referring to ou and to our position in the world. +ut when ou rela& more and
more into the !ow' ou see how unreal the mind is. 7ou see that who ou are is not
an entit' it is not a thing' it has no crstallised identit. It is a space of +eing which
cannot be pinpointed' but which is completel real. /ere' ou are entering the
(nknown. The (nknown is known as an e&perience but it is unknown to the mind.
The mind cannot understand it' but our 3oul knows it directl. There is an
immediate confirmation from our 3oul that our e&perience refers to realit.
3o' -ust allow ourself to sit in this opening. +e ver focussed in order to keep the
mind in the present moment. And be ver rela&ed' letting go into the depth of this
moment.
5hen ou dwell -ust like this within the !ow' ou are beond an belief sstem. !o
longer are ou a part of an spiritual club or collective consciousness ou
e&perience realit. To reall understand it' to reall long for it and to reall
appreciate it' is a function of maturit. This growth' this evolution into the Inner
2ealm' is not a matter of techni%ue or hard practice. 7ou must have this urge' this
inner passion' this fire of intense longing to become :ne. :nl this intelligent
intensit can allow ou to return back to our origin. 7ou are not the humanM That
must be clear to ou. 7ou are e&pressing ourself temporaril as human
consciousness' but our 3oul is God,like.
G G G
7ou are breathing into our bell and letting go into +eing. 7ou are ver attentive. If
ou are not attentive' how can ou rest in our no,thingness; how can ou rest
when the mind is constantl crstallising our illusor ego,image< :nl clear
attention allows ou to transcend the mind. $ure attention represents our real )I.)
:nl when ou reach our real )I) can ou rela& into non,I' which is the vastness of
+eingness' the timeless space of the Absolute.
"editation H
5e come back to the centre of the !ow. There has to be this strong will to be in the
!ow' to be full present in the !ow. 5h to be !ow< The mind does not understand
wh we should be !ow. And there is no reason to be !ow' for being !ow has no
reason.
As ou sit' ou e&perience ourself. 7ou cannot escape from it. The onl thing that
ou e&perience is ourself' plus the environment. The wa ou e&perience ourself is
our onl realit. It is precisel this e&perience of ourself we are deepening. If ou
are in a state of forgetfulness' completel identified with the mind' ou don)t reall
e&ist. The wa ou e&perience ourself is -ust a mess. There is nothing stable inside'
nothing ou can rel upon. There is -ust the fluctuation of thoughts' emotions and
energ. This tpe of e&isting is called suffering. 7ou are not suffering because of our
desires or attachments. The primal reason ou are suffering is because of the wa
ou e&perience ourself' our own isness. That is the basic neurosis. .or this
neurosis no one is responsible' no one is to be blamed. It is simpl a level of human
evolution; a passage from animal consciousness to the noble remembrance of our
eternal identit.
This passage is called human consciousness. /uman consciousness is -ust a bridge' a
bridge to our remembrance. This remembrance is not intellectual' it is a shift within
our energ bod' within our consciousness a shift from darkness into light.
#arkness is -ust a certain fre%uenc of energ' which is low and retarded. *ight is a
sublime' sacred fre%uenc of energ' which is the unit of pure understanding and
*ove.
3o' what ou are tring to do is to create stabilit in the wa ou e&perience ourself'
a certain inner solidit. 5hen the solidit is there' ou are simpl resting in a state
which is comfortable' which has continuit from moment to moment. There is the
continuit of our I Am' which means ou have an abiding place beond the mind'
an inner refuge.
6verone wants to escape from the mind; everone wants to disidentif with the
mind' but where to go< To go beond the mind does not mean to stop the mind
but to find a new location within our e&istence. This new location is called I Am.
.rom
the viewpoint of I Am' it does not matter if ou think or not think. /ere' ou are
beond thinking b our ver presence. 3o how do we create this inner refuge' this
inner solidit< + developing attention and b deepening the energ within +eing.
There is nothing else' in truth' onl Awareness and +eing. 5hen attention is
crstallised' this ver attention which is Awareness' is located beond the movement
of thoughts' in the third ee. 5hen +eing is deepened' ou simpl rest within. 5hen
ou abide in +eing' ou recognise this e&perience directl. 7ou know that ou are
abiding within something deeper than thought' ou know it directl' even though ou
ma not comprehend it full. If ou wish to follow the $ath of Awakening' know that
it points to this direct e&perience of realit' that is' to our ver e&istence. Anthing
which doesn)t bring ou to the realisation of I Am' is -ust a deception. 5hat is trul
there is onl8 Awareness and +eing.
3ilence
.or a few moments we will breathe in a special wa. Through this breathing we
initiate ou into the practice of non,dual meditation. 5ith each inhalation' we
breathe into the third ee and sta there as long as possible. And with each
e&halation' we rela& into +eing full. 5hen ou keep our breath in the third ee'
there is a particular energ e&perience and ou will recognise it. .eel that the one
who recognises this energ e&perience is ou' and it is located in the third ee' in
the middle of the brain. 7ou are ourself this energ. That is the essence of attention.
3ilence
That is enough. 3till keep energ in the head but in a rela&ed wa. !ow repeat a
thought like the mantra8 )I Am.) Cer slowl' in a ver focussed and
contemplative wa' )I Am') with full awareness. The moment ou finish saing )I
Am') before ou sa the ne&t )I Am') feel what remains. This that remains is I Am'
which is not a
thought but our own presence behind the thought. 3o after saing )I Am') stop for a
while. .eel our own presence' that which remains and again sa )I Am.) The one
who is aware of the mantra )I Am) is awareness. The one who remains when ou are
not saing anmore )I Am)' is awareness itself. 3impl recognise this fact that the
pure light of awareness is beond thinking.
3ilence
*etting go of the mantra' keep our presence in the head area' in a rela&ed wa with
a gentle focus. And from that place ou let go into +eing' breathing into the bell'
deepl rela&ing into non,doing.
Awareness is reached b turning attention back to itself. There is certain self,referral
in the mind where the centre is recognised. It is a ver strong energ e&perience in
the third ee' the essence of intelligence' the centre of consciousness.
Awareness can be recognised directl b turning attention back or can be slowl
developed b paing attention' for e&ample to the breath. 5hen ou breathe into
our bell' when ou remember' when ou focus' Awareness grows indirectl.
+eing is reached through non,doing. 5hen ou are not doing' energ drops into
+eing. +ut ou co,operate for a certain subtle surrender to happen. 7ou allow
ourself to drop' and with the help of breath' which deepens our energ in the /ara'
the e&perience of +eing is reached deeper and deeper. It becomes more and more
e&pansive' until the point that ou simpl rest full in the unconditional 3amadhi of
+eing.
Gentl breathing and rela&ing9 remaining in the centre. This awareness has to be
like a laser inside ou' penetrating our whole bod. @ust +eing' even though ou are
not doing anthing' ou are. 5hat is it< That which is called +eing.
"editation A
*et us make an effort to be focussed' to be present' to be dedicated to this moment.
To be dedicated to this moment' is to be dedicated to our nothingness. And our
nothingness is our freedom.
/ow does evolution happen< It is difficult to understand it. 6volution is universal' all,
pervasive. 5hat the human being aspires to is right effort' right practice' keeping
the /eart open and the mind intelligentl alert. The mind has to be inspired' to be
curious. And the /eart has to be sincere' in touch with the 3oul. 6volution happens
from within and from without. .rom within it depends on our own effort' in our
mind and our /eart. .rom without it is called Grace' which means the intervention
of /igher Intelligence. 6volution cannot be stopped' but it can be helped through
our own effort' through our own co,operation.
That is precisel what we are doing here co,operating with the evolution of our
own 3oul. 6ven though ou ma not know where ou are ultimatel heading to' ou
can know the ne&t step. It is enough to know the ne&t step. 5hen ou know the
ne&t step' after making this step ou will know the following step' until ou reach
the place of completion.
5e remain in a state of +eing. 5hen ou are abiding in +eing' ou are real.
3ilence
As usual' at this stage' we bring our energies to the /eart centre. .eeling our /eart'
putting our hands on the middle of the chest' breathing to this area' warming it up.
5e become sensitive to the ver presence of our 3oul. 3he dwells inside the chest'
the spiritual centre of the /eart.
As we feel our /eart' we tr to find a connection with the force of love who has
created and contained our 3oul in its timeless presence. 5e feel the power of the
mster' which has bought us into this dimension of time' into life. 5e tr to feel'
to rediscover our eternal $arent' the mster behind 4reation.
$6A46 *:C6 G2A46
Transmission 2, 03 Septem4er /111, Pune, India
5nfolding the o" Through the on'dual Path
+eloved .riends' welcome to our ne&t Transmission of Awakening. This Transmission
takes place in the heart of the !ow' which is I A". As ou enter 3atsang' ou enter
the :ther #imension. 5elcome homeM
The moment ou incarnated' ou forgot who ou were and the place of our origin.
7ou became lost in the realit of appearances' like a kid in a toshop. 7ou started to
live in a dream world' disconnected from the universal Truth. Is it realit< 7our world
is -ust a shadow pretending to be real. It has no substance' no meaning and no
depth. 7ou live in a trance,state' hardl being alive. That)s wh' ou are here. 7ou
feel that something is fundamentall lacking and ou are painfull incomplete.
3o' ou enter the 3piritual $ath hoping to fill this empt hole in our /eart. 7ou wish
to transcend our limited perception of realit and again become a part of 5holeness.
7ou cannot know what kind of completion ou are searching for; neither are ou
clear what it is that ou are lacking' but our 3oul knows and inspires ou to
evolve towards the *ight and to enter the (nknown.
The 3piritual $ath is a desperate search for completeness. :ne tries man things.
:ne does man meditations' man therapies to improve one)s own e&istence. :ne
tries to go beond the basic limitation' which is one)s identification with the mind. It
is all to reach a deeper and more meaningful e&perience of the 3elf.
The purpose of our work is to reach the state of 5holeness. This wholeness is not
pschological but e&istential. It e&ists in the dimension of +eing' free from
pschological movement. In this dimension ou still e&ist but in a new wa. 7ou are
rooted in the +eond. 7ou give birth to a fundamentall new e&perience of ourself.
This new identit is not made of thoughts' but of the pure light of I Am. This is
our original face' the face,less face. That is our face prior to an incarnation'
prior to the ac%uisition of an ego,image
5e are returning home. This process of returning home is itself the science of
Awakening. It is a precise science and not based on miracles or accidents. 5e are
not giving ou slogans or hpnotising ou with a romantic vision of sudden
6nlightenment. There are certain laws on the 3piritual $ath that must be
understood and respected. The process of Awakening is real for it reflects the
evolutionar
blueprint of the 3oul. It is the gradual dissolution of our sense of separation into the
Totalit.
It is not true that one needs to eliminate the ego in order to awaken. The ego is' b
nature' a positive e&pression of human consciousness. It is the ego which takes ou
beond the ego. It is true that one goes ultimatel beond the ego but the ego still
remains a part of the 3oul)s e&istence. It is thanks to the ego that the 3oul has the
abilit to refer to herself in the mind. 5ithout this abilit there would not be an
possibilit for evolution.
Therefore' there is the complete acceptance of ourself with the mind included. 5e
are e&panding into 5hat Is. 7ou accept full who ou are' not intellectuall' but
e&istentiall with full presence. The moment ou do it' ou alread e&perience a
certain e&pansion and connection to 5hat Is. A part of ou simpl merges into the
realit of the !ow which is deeper than our personal self. To accept is to +e and to
be is to abide beond the mind.
:ur meetings are based on meditation. #uring meditation' ou are being guided into
the inner e&perience. The combination of guidance and our own effort allows ou to
go beond the mind. 7ou receive a lot of information to clarif the notion of
6nlightenment and clarif the true meaning of the 3piritual $ath. 5e want to free
our psche from all the wrong views' false ideas and superstitions relating to the
phenomenon of 3elf,realisation. 5e describe precisel the process of Awakening' the
different stages of the inner evolution. 5e want ou to find our own place' our
own point of reference in the $ath to 6nlightenment. 6nlightenment is in our hands
and indeed ou can co,operate creativel with our own Awakening. 7ou can become
responsible in a true sense for reaching the 4ompletion of our 3oul.
The problem is that most seekers refuse to practice. The come for energ
e&periences or for the social reasons. The want to have a sense of being )spiritual)
without doing an real work. True seekers are rareM The masters of :ld use to sa
that it is eas to find a master but ver difficult to find a real seeker. That is the sad
truth. "ost seekers are either unintelligent or simpl laz. In the environment of
)3atsang') the ma-orit of seekers hide themselves behind pseudo,Advaita slogans
about destin and get stuck in some kind of intellectual 6nlightenment.
3impl speaking' the purpose of meditation is to radicall transcend the mind. The
aim of the 3piritual $ath is to create an abilit to live' to be' to e&ist beond thinking.
It is not to )space out.) "an translate the e&perience of being spaced,out as the )no,
mind.) The spaced,out state is the dark,negative side of no,mind. The true no,mind
is grounded in the 3elf' in the realit of I Am. In this state' there is strength of
energ' clear awareness and depth of +eing. /ere' one is solidl rooted in 2ealit.
"editation is not a techni%ue. The techni%ue alone will not do. The 3tate of
"editation is a condition of +eing in which ou don)t do anthing. In this state'
ou rest within Totalit becoming absorbed into the (niversal $resence. The 3tate
of "editation is the state of surrender. This profound surrender unites ou with the
+eond.
The state of mind which all human beings share is %uite miserable. This mind is
fragmented' chaotic and completel confused. In this mind' there is hardl a clear
sense of identit and awareness. That)s wh' there is serious work to be done. *ook
at the nature of the mind. #o ou see how it controls our psche and suffocates
ou
with unconscious thinking< There is no peace in such a realit' no silence and no love.
In this constant flow of information' perceptions and mental impressions there is
no ouM ?nowing this' will ou continue to live like this< (nless ou see the whole
pain in this situation' how can ou rebel against it< /ow can ou find the necessar
strength and dedication to face all those challenges and difficulties on the 3piritual
$ath< :nl thanks to clarit can ou devote ourself to the task of liberation.
The true 3piritual $ath is not an effort of the ego but from the 3oul. It is not that ou
become someone special. 7ou disappear9ou become annihilated and onl Truth
remains. The one who wants to use spiritualit as a commodit will vanish'
eventuall becoming absorbed into the Castness of Truth.
*et us repeat the basic teaching for those attending our meeting for the first time. In
order to e&perience the complete inner state' the three %ualities of I Am need to be
awakened. The are8 Awareness' +eing and /eart. Awareness is freedom from the
mind; +eing is the condition of $ure 2est freedom itself; and the /eart represents
the e&perience of divinit. 5hen these three centres merge into one' ou are whole.
In this state' nothing is lacking and ou can rest in the light of Truth.
G G G
5e shall begin our meditation. The teaching will continue for it is a guided
meditation. 5e not onl bring ou into the e&perience of the Inner' we open our
/eart and activate ou mind. The intelligence of most seekers is fast asleep. Their
mind is
utterl unclear in its vague search for its own absence. A certain amount of
intelligence and clarit is essential' otherwise ou will be simpl lost' stagnated in
darkness' wasting our whole lifetime. This lifetime is precious. It has been given to
ou so ou can reach our own light. That is the main reason wh ou are alive. If
ou are not doing anthing to become whole' ou are living in the shadow of
forgetfulness. In this wa' ou are not in touch with our 3oul)s evolution. The end
result is suffering9
$lease' sit in a comfortable posture. 3it in a solid and firm wa. "ost of ou are
oung and to keep the spine straight should not be a problem. It is good if ou sit on
a high pillow with our knees firml placed on the floor. 5e introduce here an
element of >en. This meeting is happening in the space of *ove and not rigid
discipline. 3ill' a degree of discipline is essential to create some fundamental
concentration in the mind. 5hen ou keep on moving' indulging in restlessness
how can ou transcend the mind< There is simpl not enough focus. The onl wa to
con%uer the mind is b awakening attention. Attention is our onl securit' the onl
weapon against unconsciousness. Therefore' keep this inner sword firm and high. #o
not allow it to become dropped down' for ou will get lost againM
G G G
5e alwas begin with a short bow. It is an e&pression of respect and gratitude
towards Truth. It is the ego bowing in front of I Am.
5hen our ees are closed' what ou encounter is our own e&istence. This ver
e&perience alread points to realit. +ut to have the complete e&perience of the self'
ou need to dive inside and enlarge the frontiers of our "e. 5hen ou psche is
full identified with the mind' ou have no wa to e&perience the depth of our being.
(nless ou transcend the mind' ou will forever remain disconnected and fragmented.
5e begin from the space of complete acceptance. 5e teach the !on,dual $ath. The
principle of this $ath is that ou are not looking for an future realisation. 7ou are
meeting the truth of the !ow.
5e are breathing slowl and deepl into the bell. This tpe of breathing activates
the centre of energ in the /ara. This centre of energ is responsible for the
e&perience of +eing. If ou are disconnected from this centre' ou simpl cannot rest
as our energ is too high. +reathing into the bell is a ver powerful tool to balance
ou energeticall and re,connect with +eing.
As ou breathe' become one with the breath. 7ou are not )watching) the breath. 7ou
are the breath and ou are attention. 7ou are total and not seeking for anthing.
7ou have alread found9this momentM 7ou simpl rela& into 5hat Is. As ou inhale'
our attention is burning like a fire inside ou. As ou e&hale' ou surrender' letting
go into +eing9-ust being.
It is not necessar to stop thinking. The purpose of meditation is not to switch off the
mind but to go beond the mind. That)s wh' we full accept arising thoughts' but
we don)t get lost in them. !either feed them nor fight with them simpl ignore
them. Allow the mind to be as it is. In this allowance' use our breath and surrender
into +eing. In this non,conflicting wa' ou e&pand beond the mind.
G G G
+eing is attained through !on,doing' letting go. The moment ou let go' energ
gravitates down. It moves in the direction of our lower bell. As our energ
becomes absorbed into +eing' ou come closer to the Absolute. The Absolute is the
centre of gravit' the foundation of +eingness. 7ou cannot grasp that which ou are
resting in' for it is beond ou. This e&perience represents our absence. 7ou cannot
grasp it but ou can live it and ou can know it directl beond concepts. 5hen ou
are at rest' something embraces and contains our 3oul. It is as if ou were in the
cocoon of complete tran%uillit. 7ou abide in the womb of +eingness.
"editation has two wings' two energies which co,e&ist and complement each other.
:ne is attention which is the male energ of focus' clarit and concentration. The
second is surrender which represents a feminine %ualit. In the beginning' ou have
to utilise more the masculine %ualit of attention. The reason for this is that the mind
is too fragmented and unable to surrender. +efore ou submit ourself to the realm
of +eing' ou must be first present. +efore that' there is no one to surrender there
is -ust the mind. Attention gives ou a sense of self. Through attention ou are. And
when ou are' ou can let go verticall' dropping into the depth of the !ow.
+e attentive. Tr not to move. Imagine that ou don)t care about the pain and
discomfort in our bod. @ust be inside' unmoved like a mountain a diamond
mountain of awareness.
G G G
.rom certain perspectives' the 3piritual $ath is based on the lack of self,acceptance.
The moment ou have a goal' ou create conflict. This conflict is the split between
the !ow and the future. Therefore' a ver important %uestion needs to be asked8
)how can one -ourne towards a deeper' more holistic e&perience of the 3elf and still
retain a degree of self,acceptance as we are<) The answer to this apparentl
unsolvable contradiction is the !on,dual $ath. The !on,dual $ath is still a )$ath.) It is
not the non,dual philosoph' but the !on,dual $ath. It means that there is
somewhere to go' there is a certain process. /owever' even though there is a
process' it is !on,dual. 5h< +ecause it alwas refers to the !ow. It is the constant
meeting with This "oment and our own e&istence !ow. In this meeting' there is a
constant appreciation of realit. It is because the light of I Am is alread present.
6ven though the e&perience lacks completeness' it is alread the divine light of the
3elf.
:ne needs to practice. It is common sense. :ne has to sub-ect oneself to the process
of Awakening. The misconception of what is traditionall regarded as a non,dual
philosoph is the negation of evolution. According to such a view' either one is 3elf,
realised or one is not. !othing in,between can be possible. This tpe of logic is far
too simplistic and linear. This view doesn)t at all reflect realit. 6nlightenment is not
one event' but a comple& process of merging with the (ltimate' in steps. Awakening
is a process of the deepening and unfoldment of I Am.
5e initiate ou into the !on,dual $ath. +ecause ou are on this $ath' ou are not
seeking for the second head. :ne head is enough and it is alread in the right place.
7ou are not seeking for an future realisations but rather ou dive into the !ow. 7our
search refers to ou' to our present e&istence and truth. 7ou are continuousl
meeting our ver 3oul' the presence which lives inside ou. 7ou are intimatel
discovering our own e&istence' from moment to moment. That is the skill' the art of
the !on,dual $ath of Awakening. It is not a path )to) Awakening' but the $ath )of)
Awakening. This means that Awakening is alread happening to 7ouM
:nce 2inzai was asked b another 3elf,realised master8 )5hat are our monks doing
in this monaster' sitting >azen the whole da<) )The are tring to become
+uddhas') 2inzai replied. )Is that so<) the other master said. )Gold is ver precious
but when golden dust drops into our ee' it causes much painM) 2inzai
acknowledged his comment full.
The aspiration to become a +uddha is precious' but when it becomes a dualistic
pro-ection into the future' it turns into a poison. In this wa' one becomes a beggar
missing the truth of the !ow.
+e wise and honour our own light' respect our own 3oul and revere the !ow.
/onour our present e&perience of 6&istence' for it is where the eternal light lives.
.rom the other side' be wise and understand the need for evolution. Acknowledge
the process of deepening' growth and maturation. 7ou are +ecoming AwakenedM Two
sides' two polarised energies in the Awakening process need to become contained in
a non,linear vision of 6nlightenment. In this moment' the truth of spiritual evolution
can be seen full. The !on,dual $ath is the unfoldment of the !ow' a reflection of
realit.
3ilence
7ou are sitting and breathing. At times' ou can let go of conscious breathing. @ust
+e. 7ou are alread e&periencing ourself. 5hat is missing here< 5hat is lacking<
!othingM +ut still' our e&perience of the !ow is being deepened.
In our second meditation' we focus on awareness. +eing and Awareness are like the
earth and sun. +eing is the earth and Awareness is the sun which makes this
earth visible. +eing without Awareness cannot be recognised. 3imilarl the earth
without the light cannot be seen. .rom the other side' Awareness without +eing is
restless because it lacks an roots. +eing is deeper and more significant for within
+eing ou can transcend ourself. Through Awareness ou transcend the mind and
through +eing ou transcend Awareness. 7ou cannot reall transcend ourself
through Awareness. 5h< +ecause Awareness is 7ouM 5ithin +eing this )ou) can
disappear. 5hen awareness is present' ou are ver much there not as the ego
but as the 2eal "e. The moment ou drop into +eing' ou become absorbed into the
(niversal $resence. +eing is the goal of our surrender' while awareness is our
presence and the means to become free from the mind.
The centre of awareness is located in the third ee' one and half inches inside our
brain' behind the forehead. 5hen the centre is not activated' ou are simpl not
aware of its e&istence. In such a case' awareness functions minimall' -ust operating
within the phenomenal realit. 5hen the wakefulness centre is awakened' the fourth
state of consciousness 0turia1 is born. /ere' consciousness is -ust present to itself'
in an ob-ectless wa. .or the first time' ou have a real centre' a stable sense of
identit. .or the first time' ou can sa )I Am.) 7ou can sa' )I am not the mind but
this ver presence which makes the mind conscious.) That)s wh' the state of self,
awareness is so important.
5e start to breathe. 5ith each inhalation' bring energ to the head becoming full
present inside. And with each e&halation' rela& into +eing and rest at the bottom of
the breath. 5hen ou bring the breath inside our head' what is it that which is
present< .eel itM 5ho is present inside our own head< :f course' it is ou who is
present' but what is this ou< 6&perience it directlM
The element of practice is essential but without self,knowledge' it lacks an
transforming %ualit. $ractice without understanding is dull and sleep. .or that
reason' we emphasise so much the need for self,knowledge. 5ith this clarit as a
base' ou will understand more what ou are doing and what ou are aiming towards.
5e initiate ou from the ver start to the knowledge of 2eal "e. +ut our
intelligence has to full imbibe this knowledge. And through the practice of self,
remembrance' ou must become one with this knowledge.
3ilence
At this stage' please start to observe our mind. +ecome sensitive to the illusor
nature of thoughts. 5hen ou are aware' a natural distance from the mind
arises. 7ou feel ourself as if somewhere behind. Thoughts arise and disappear
into the nothingness from which the have come. 7ou cannot find anthing
substantial in them. The are empt and made of nothing. If ou don)t give them
the energ of attention' the have no wa to survive.
5here does the observation of the mind come from< 5ho is observing the mind<
$lease' remain ver focussed. The knowledge which we impart to ou is e&tremel
precious and difficult to obtainM In the past' one had to be read to give one)s life to
receive this understanding. !owadas' everbod is spoiled with the accessibilit of
this knowledge and conse%uentl takes this knowledge for granted9
:bserve the mind and see that' indeed this observation begins from a certain place.
5ho is the observer of the mind< /ow can ou discover it< + turning attention
back' making one step back in the mind. It is a radical change of focus that brings
ou to
Awakening. 5hen ou turn attention in' what ou meet is ourselfM 7es' it is our
own presence. 5hat is it this )ou)< It is something completel new. It is not our
past ego,image' the sense of being )somebod.) It has no form' no age; it is neither
male nor female; it does not belong to an countr or human famil; it is not even
human9 It is made of the pure light of awareness.
In this moment' instead of observing the mind' we repeat one thought. .or man it
is difficult to observe the mind' for its condition is too chaotic. There is not enough
concentration. 5hen ou focus on one thought' it is easier to reach one,
pointedness. It does not matter whether ou passivel observe the arising of
thoughts or whether ou activel think. It is the sub-ect behind which matters; how
ou relate to the thinking is secondar. The observer and the thinker are the same'
onl their
functions are different.
$lease' repeat in our mind the thought )I.) 2epeat it like a mantra but with a
different purpose. 7ou are repeating it ver slowl' in a contemplative wa being
intensel present. )I9I9I9) 5hat is the thought )I)< It is merel a mental ob-ect in
our mind which helps ou to concentrate. As ou repeat the thought )I) in a
focussed wa' feel the sub-ect behind. .eel that there is a real )I) which is present
at the back of the thought )I.) There are two tpes of )I) here. :ne is the thought
and the second is the real sub-ect' the sense of "e. Tr to recognise our 2eal "e'
to separate our sense of "e from the thought )I.) 5hen ou are attentive' focussed
in the mind' ou are naturall present. The ne&t thing to do is to discern the 2eal
"e which is attentive' from the ob-ect of our focus.
$lease be concentrated' for this is an important work. 5e are tring to repair the
computer which is called the mind. 7our computer lacks its own sub-ectivit' it
lacks an clear sense of "e; and not having a real centre of identit in the mind is
in a neurotic state. It is an abnormal normalit which must be transcended. Isn)t it
an embarrassing situation not to have an 2eal "e<
The moment ou have recognised the sense of "e which is present behind the
thought of our focus' sta with this e&perience. Attach ourself to the sense of "e
as our own centre and let go of thinking. 3ta with this feeling' keep it firml. It is
the direct e&perience of )I) inside our head. In the case that ou don)t recognise it'
be present inside our head as much as possible.
3ilence
+ecause ou have activated the centre of wakefulness in our third ee' ou
naturall become more present. That)s wh' when ou let go into +eing' there
is more clarit and more continuit. 3ta in +eing' resting within and not doing
anthing.
3ilence
$lease centre ourself. "ake a last effort to be at the centre of our own e&istence'
whatever it means to ou now. 7ou are the centre of our universe but ou need to
recognise it full. 7our consciousness has to go inside in order to discover its own
sub-ective presence. In this wa' our "e frees itself from being lost in the world of
ob-ects' infinite dreams9
+efore we begin our third meditation' let us tell ou one more >en stor. This stor
refers to toda)s sub-ect the !on,dual $ath.
There was a monk called +asho who was a ver tall and athletic man. /e was sitting
>azen all da and was e&tremel dedicated. /is master !ansen was' however'
concerned about the %ualit of his practice. :ne da' he tapped +asho on the
shoulder asking' )what are ou doing here<) )I am practicing to become the +uddhaM)
+asho replied. In return' his master took a piece of brick and started to polish it.
+asho got ver puzzled and asked' )what are ou doing master<) )I am making a
mirror out of itM) )6ven if ou polish this brick for a hundred ears' it will not become
the mirror') said +asho. )3imilarl' replied !ansen' ou can sit >azen for the whole
of eternit and ou will not become the +uddhaM 5hen the cart does not move' ou
should hit the horse and not the cart itselfM)
The meaning of this stor is ver profound. It is a >en understanding that )-ust
sitting) is itself' the +uddha "ind. The non,seeking mind is the +uddha. @ust +eing'
non,doing represents the original face of the +uddha. +ut it is intelligence which has
to recognise it. 5hen the mind is asleep' >azen is like the cart which cannot move. It
is true that the bod is -ust sitting' but our being is unconscious. 7ou can sit like
that for a hundred ears and nothing will fundamentall change. :ne has to hit the
horse' which is intelligence' and not torture the cart 0the phsical posture1. This
intelligence has to wake up to trul understand the whole meaning of this
situation. :therwise' our practice will not have an force' for ou are not aliveM
5hen ou put a dead man into a proper full,lotus posture' he will sit a perfect
)3hikantaza)M +ut' unfortunatel' he is dead. That)s wh' he is unable to know it.
>azen without understanding is like sitting in a pitch,black room without an light.
That is certainl not the +uddha 3tate. 7ou are not merel sitting to realise the
+uddha 3tate through non,doing. 7ou have to meet ourselfM 7ou have to recognise
the light of the 3elf. 3it without searching for future 6nlightenment' but within non,
seeking wake up to the realit of 5hat Is. (phold the miracle' the splendour of I
AmM
3ilence
At this time' we will do special breathing. 5ith inhalation' our bell e&pands. !e&t'
our chest e&pands and ou bring the breath to the head. 7ou are full present'
retaining the breath. 5ith e&halation' our chest falls down' our bell becomes
flat and ou rest. +reathe like this for some time9
And now rela&' let go. 3ee' what is taking place when ou let go' 7our energ
naturall and effortlessl gravitates down. It moves towards the (ncreated' to the
ocean of +eingness. It is the Absolute upon which ou are resting. It is the centre
of
gravit of all living beings and all universes. 7ou are not sitting on the earth but on
this ocean of pure energ. 7our bod is placed on the floor but our 3oul is located in
the dimension beond the phsical realit.
5hen our e&perience of +eing deepens' ou are at rest' a constant rest within the
+eond. 7ou become free from ourself' from our sense of separation. 7ou are free
from this constant need to sustain our sense of identit. 7ou rest in the Timeless.
7ou merge with the transcendental unit of +eing and *ove' which is I A". This
primordial presence of I A" has created ou. And now ou are returning back home'
to the domain of the +eloved.
5e bring energ to the centre of the /eart' taking a few deep breaths to the chest.
.eel our /eart in the middle of the chest. 5e put our hands on this area' feeling it
in a sensitive wa. In order to begin the work with the /eart' in a real sense' we
have to drop all the conditionings attached to this area. 5e have to forget all
concepts about love and compassion' and so forth. 5e have to become free from the
moral and emotional idiosncrasies we have carried throughout life.
Tr to e&perience the /eart as she is and not as she should beM "eet ourself directl
within the sacred space of the /eart. +ecome intimate with that space. In our /eart
ou alwas carr the seed of divinit. 6ven when ou are completel lost' this divine
spark alwas remains. This spark in our /eart carries the ancient memor of where
ou have originall come from. 5hen ou go into the /eart' don)t feel her merel as
an emotion but as the essence of the sub-ective realit of I Am. 7our /eart is our
3oul' our ver "e in her most intimate e&perience.
5ithout the /eart' all is meaningless. Awareness has no more significance and +eing
is merel neutral. It is the /eart which brings meaning and value to an state. 3he
brings the inner beaut' sensitivit' love and appreciation9for it is from the 3oul.
7ou are the 3oulM 5hat is the 3oul< 3he is the first and foremost e&pression of the
+eloved. This ver "e which ou e&perience is the primar manifestation of the
4reator' the spark from the fire of God. This "e -ournes in time to discover herself
and through herself' she recognises the 3ource of 4reation. "e originates from the
#ivine #imension. That is the place to which ou are returning.
Awareness frees ou from the mind; it brings the light of clarit and pure presence.
+eing allows ou to rest within the !ow. And the /eart is the final fruit' the
blossoming of our e&istence. The /eart is our meeting place with the #ivine.
.eel our /eart. +e with our /eart and rest in +eing. +e intimatel one with 5hat Is.
?now that 5hat Is responds sensitivel to our Awakening. 3he reveals herself to
ou as ou submit ourself to this #ivine $resence. It is like a flower opening its
petals revealing its innermost beaut and fragrance.
G2A46 $6A46 *:C6
Transmission 0, / ,cto4er /111, Pune, India
&ispelling the Myth of Enlightenment
+eloved .riends' we welcome ou to the ne&t Transmission of Awakening. This
Transmission comes from the :ther #imension. It flows from the Inner #imension of
absolute stillness' intelligence and love' into this dimension of forgetfulness'
separation and sorrow. This Transmission is a bridge between the state of separation
and the 3ource of 4reation. And the true goal of our work is the e&perience of unit
with the (niversal $resence. It is a meeting between the e&periencer of separation'
the one who has forgotten its origin and the light of 4reation. This ver meeting is
the purpose of 4reation' the goal of evolution in time' the ultimate meaning of life.
5e invite ou to the Inner 2ealm. And we hope that ou will be able to make a
necessar and noble effort to reach the Truth. Awaken the passion in our
intelligence' in our /eart and in our ver being to come back to our dimension.
/elp us in our own AwakeningM /elp us in guiding ou into the discover of our
eternal light of I A". 5ithout our co,operation this Transmission cannot be received'
for the receiver is not read for Awakening. The Transmission if a communication
between the (ncreated and the manifested intelligence. It is a dialogue between
Guidance and our ver "e returning to the state of unit. That)s wh' how ou
respond is indivisible from the voice that ou hear9
G G G
:nce upon a time' the first human being had been awakened. It was not done
through conscious effort' but through the intervention of Grace. The first human
being had been reached b the transforming presence of *ight. Immediatel' as
it happened' the )devil) appeared. /e did not want to allow this light to become
distributed in a natural wa to the whole of humanit.
The devil is a personification of ignorance and represents the intelligence of
unconsciousness. Ignorance has its own limited intelligence or rather cleverness
which is used to perpetuate its ver shadow,like e&istence. Ignorance has its wa to
protect itself against the *ight. It is the power of inertia' the power of the lower
nature. This power never serves evolution but prefers to sta on the dark side of
realit' in the mud of unconsciousness.
It was not the devil)s desire to spread the news of Awakening' for it would end his
neurotic e&istence. +ecause the devil was unable to face *ight directl' he tried from
the behind' in a malicious wa' to hinder the positive evolution of light. !ot being
able to hide the news of 6nlightenment' the devil found a ver clever device to
undermine the realit of Awakening. /e decided to convince humanit that
6nlightenment was unattainable' simpl impossible to be reached b an ordinar
human being. 5hat he did was hpnotise the collective consciousness of seekers. In
the hpnotised mind of seekers' he imprinted the idea that 6nlightenment is
something super,natural. /e convinced everbod that 6nlightenment is something
absolutel special and possible to be reached onl b e&traordinar' charismatic
individuals. /e convinced humanit that the proof of 6nlightenment must be found
in pschic powers. That one has to show special behaviour' absolute moral purit'
powerful energ' and so forth. /e simpl convinced everone that 6nlightenment
is nearl impossibleM
/e has ver successfull programmed the collective mind of seekers into an unreal
and vulgar understanding,perception of Awakening. /e could not win b criticising
and insulting awakened beings but he managed to win b over,praising them. A
strong ego,image has been pro-ected' superimposed' on the natural realit of
Awakening. It was a ver clever strateg. In this wa' the natural human perspective
of 3elf,realisation had been lost.
This situation continues until our times. 3eekers are trul hpnotised b the idea of
6nlightenment which prevents them from being able to realise the simple' even
though profound and subtle' realit behind this notion. "ost 3atsangs' as the are
usuall performed' unfortunatel continue this hpnotic work. "an masters pro-ect
a strong ego,image and use 6nlightenment for their personal ego,upliftment.
:ur work here has precisel the opposite purpose. Instead of hpnotising ou with
the idea of 6nlightenment' we de,hpnotise ou' bringing clarit and understanding
into the realit of true Awakening. /ere' Awakening relates to ou and ou can relate
to it full' doubtlessl. 5hen ou become successfull de,hpnotised' ou ma stop
even to use term )6nlightenment.) 7ou will return to the simple realit of the 3elf'
beginning to live directl and innocentl in the realit of I Am. 7ou will start to live in
the real world of 5hat Is.
6nlightenment is )nothing special) and it does not make ou into anthing special.
That which ou will reach is inner silence' humilit and innocence. It does not give
ou anthing apart from ourself. Therefore' if ou hope to attain something
other than ourself' ou ma choose a different $ath' but not the $ath of
Awakening. In this wa' ou will avoid disappointment. :nl a mature and
sensitive being can receive the Awakened 3tate and live this realit in a dignified
manner.
In +uddhism' another term for the +uddha "ind is the )!atural 3tate.) It is a
beautiful term. :ne is not aiming at the )super,natural) state but at that which is
simple and natural. This !atural 3tate is present beond the neurotic and
unconscious mind' beond the unconscious identification with the realit of
appearances. It is as it is' simple but profound. The !atural 3tate represents pure
abiding in the Inner 2ealm' beond movement and time. It is the unit of silence'
calmness' clarit' intelligence and *ove. !othing special9
The purpose of our work is not to eliminate anthing as such. 5e begin from the
place of 4omplete Acceptance. 5e do not wish to stop the mind' to eliminate
emotions or our human needs. !either do we want to eliminate ego,
consciousness
which is positive in its essence. All is right as it is but what is missing is a deeper
e&perience of the 3elf. That)s wh' what we need to do is rather to add the lacking
part of our wholeness. 5e must add to ou the invisible' that which dwells beneath
the phenomenal realit. 5e need to add the e&perience of inner silence' the centre
of awareness and the e&pansiveness of the /eart. And we need to add also the
understanding and clarit of intelligence. 5e are enlarging our e&perience and
perception of "e' until it becomes universal and re,aligned with the source and light
of 4reation.
After reaching the inner e&pansion' our human nature is not annihilated. The
relative part of ou' the psche or personalit continues to e&ist. 7our
personalit remains alwas a part of our multidimensional e&istence. 7our
relative "e is not
e&tinguished but embraced from the depth of +eing. 5hat it means is that ou
remain as ou have alwas been an ordinar human being' but the e&perience of
ourself is rooted in the +eond' in the transcendental state.
G G G
Toda we would like to speak about the phrase8 )watching the mind.) 5e find that it
is ver important to clarif this term' as there man wrong views attached to it.
5atching the mind' from the higher perspective is an unnatural behaviour. 5atching
the mind creates a split within the conscious mind' a certain e&cessive dual
e&perience in the mind. This tpe of practice is ver useful in the beginning of the
$ath. It is a teaching device to create a distance between the )observer) and the
mind. It helps to free "e from being lost in unconscious thinking activit.
The ignorant state refers to the situation where consciousness' our sense of "e' is
full lost in the virtual realit of the mind. In such a situation' our "e simpl does
not e&ist. In this state' ou are not onl the mind is. 5hat remains is the
unconscious or subconscious movement of thoughts. It itself is a neurotic state. It is
the basic limitation of human consciousness and must be at one stage radicall
transcended. This is of course if ou wish to be aliveM
In order to disidentif from the movement of thoughts' one creates firstl' an
attitude of observation. :ne becomes attentivel detached from the mind. The
presence of attention in the mind e&pands reaching a new strength. A certain
depth is added' a distance between the observer and the observed. The true
purpose of
observing the mind' however' is more than to become disidentified. It is to recognise'
at one stage' this ver "e which is present behind thinking. Attention' which is
)watching) the mind eventuall needs to turn around back to itself. Awareness
must discover its own presence' the centre of itself. This is how Awakening takes
place.
The intelligence of the mind' using the light of attention discovers its own centre. The
centre of intelligence is the essence of consciousness. 5e call it the first Awakening.
5hen the centre of awareness is awakened' watching the mind is no longer
necessar. It would be against the natural wa of the natural mind. 5h to watch
the mind< After the 3tate of $resence is awakened' the artificial separation from the
mind has to be transcended itself; ou again become the mind. 5hen ou are lost
in the mind' we sa )ou are not the mind') to let ou regain our true identit
beond thinking. 5hen ou awaken' our presence is energeticall placed in the
dimension free from thinking. 5hen ou stabilise in this state' it is constantl
witnessing' so to speak' the mind. In that moment' one has to make the ne&t step'
which is going
beond the artificial separation from the mind. $arado&icall' ou again )become) the
mind' but now from the place of no,mind which is freedom. /ere' freedom and
spontaneit meet. The 3tate of $resence is our freedom' thinking is our conscious
or subconscious spontaneit. The thought,free state and the mind create one
movement of realit. 5atching the mind is an important tool but must be dropped at
the end. :ne should not become addicted to it for it would disturb the natural
spontaneit of intelligence.
G G G
5itnessing and observing are not the same. :bserving is done from a deeper place
of the mind and uses the personal energ of intention. 5itnessing is not of the mind.
)5itnessing) is not a ver accurate term for it implies dualit. The term witnessing is
a metaphor reflecting the motionlessness of pure presence. This $resence remains
passive and uninvolved behind the activit of the mind. This non,dual $resence is
not
)doing) witnessing witnessing is being done. This $resence represents the 2eal "e.
It alwas remains at the background' as the primal vibration of consciousness. 5e
choose to use the term )3tate of $resence) because it has no dual connotation.
$resence not onl remains at the background but also embraces the realit of the
mind. This term is more inclusive. 5itnessing is at the back of the scene' while the
3tate of $resence encompasses all.
The complete human mind is not merel the centre of awareness. The complete
human mind thinks' uses its intelligence and at the same time' is rooted in the 3tate
of $resence. The human being is multidimensional' we keep on repeating it. 5e are
not onl the witness but the witnessed as well. 5e are all. All that ou e&perience
within our pscho,somatic e&istence constitutes our realit. +ut through our work'
we are adding to ou more of ourself' letting ou become whole. 5e give ou the
depth within' rooting ou in 2ealit.
G G G
*et us repeat the basic teaching. The Inner 3tate' that we are aiming at' is the
complete e&perience of who ou are' beond the mind. 5e have named this state'
the I Am. I Am itself is multidimensional for it is composed of three %ualities. The
first %ualit is awareness' the centre of consciousness. Awakening of it and
recognition takes place in the spiritual centre of the third ee' inside our head. This
particular %ualit takes ou beond the mind' giving birth to the e&perience of the
2eal "e. +ut still one has to deepen oneself. The ne&t %ualit of I Am is +eing. The
energetic centre responsible for the e&perience of +eingness is located in the lower
bell. The +eing %ualit of I Am allows ou to rest within' to be still. Thanks to
+eing ou can abide in the condition of !on,doing. 6ven though the energetic centre
of +eing is located in /ara' the e&perience of it cannot be located in the bod. It is
beond the bod. The e&perience of +eing is all,over ou' so to speak. It cannot be
located for it represents the absence of ourself. In +eing ou dwell in the +eond.
The third %ualit of I Am is the /eart. The /eart adds to Awareness and +eing the
energ of sensitivit' beaut and the flavour of divinit. In the /eart dwells our 3oul'
which is the essence of our individual creation. 5hen these %ualities of I Am are
awakened and integrated' the become one. The create one energetic field of the
Inner 3tate which is united with the :ther #imension. /ere' I Am merges with the
(niversal $resence of God.
5e are transcending the mind not to negate it but to embrace it from a deeper
perspective. The mind without I Am represents a ver limited state of consciousness.
+ut the mind within I Am represents the presence of true intelligence.
G G G
*et us begin our first meditation. :ur practice is not too hard' but re%uires some
essential discipline and dedication. $lease sit in a comfortable but solid posture'
keeping the spine straight. 5e sit with the intention not to move' unless it is reall
necessar. 3it like a mountain' a mountain of consciousness which cannot be
disturbed b the mos%uitoes of the mind. This mountain is rooted in the dimension
of +eingness and is present to itself through the power of attention. The right
posture
of the bod simpl helps ou go inside. 6ven though the I Am is beond the bod' it
is being reached through the bod. +ecause the bod is not separated from the mind'
the right attitude towards the bod helps the mind to reach higher states of
consciousness.
5e begin with slow and deep breathing to the bell. 5e breathe with the intention
to be full present and letting go of the mind as it arises in each moment. 5e are
breathing slowl and deepl' connecting to the !ow' having the strength to drop the
mind which is an insecurit. /aving the basic trust allows ou to +e without
protections. 3urrendering into the vastness of 6&istence' into the universal void. *et
go of our self,protective mechanism which keeps ou on the surface of our limited
sense of self. Through this letting go' ou reach the (niversal $rotection' which is
Totalit itself.
"editation is beond thinking and not thinking. "editation is a state beond the
mind. 5hat it means is that the presence and absence of thinking cannot touch the
state of meditation. The state of meditation e&ists in a deeper dimension than the
mind. Attempting to cancel the mind' to arrest the flow of thoughts is a dualistic
approach. In >en' it is called )the heretic view.) /owever' ou ma find in +uddhism
and /induism' the speak about destroing the mind and eradicating an form of
thinking. This view is ignorant and against the nature of human consciousness.
"editation is the art of +eing beond conflict. It is based on the full acceptance
of 5hat Is and the mind is a part of 5hat Is. /ui !eng' the great >en master
once
said8
)There are teachers who propagate the view that the mind should be stopped
completel. The bring onl confusion and pull students into deeper ignorance. The
are ver dangerousM) 3imilarl' master *in 4hi e&pressed the same understanding'
but in a more radical wa. )There are some bold,headed idiots who sit >azen tring
to eliminate thinking. The hate noise and are addicted to inner silence' and so
forth.) Another master' +ankei' used to sa that attempting to eliminate thinking is
like washing blood stains with blood. It simpl becomes more dirt.
The goal of meditation is not to make the mind blank. The aim is to dwell clearl
beond the mind. Therefore' ou simpl accept the mind as it is. Through this ver
acceptance' ou find ourself alread beond the mind. 6ven though ou accept the
mind' ou are not giving it energ. To accept the mind is not getting lost in
thinking. To accept it is to be beond the mind. This point is ver important. 7ou are
neither fighting with the mind nor indulging in it. It is the middle $ath. 5hen ou
keep this middle point' the mind will soon become silent without an conflict.
3ilence
+reathing and +eing. 5ith each breath ou rela&' dropping into the mster of the
!ow. 7ou are letting go into that which cannot be grasped but which can receive
our presence in its infinite depth.
7ou are doing three things. 7ou are breathing into the bell without an special focus'
becoming one with the breath. 3econd' ou are paing attention' re,awakening
attention from moment to moment. Attention is the link between ou and the !ow'
between intelligence and +eingness. +eing is alread !ow' while the mind is never
!ow. Attention creates the bridge between these two. The third thing that ou do is
to consciousl surrender. Apart from breathing and being attentive' ou let ourself
go into !on,doing. This letting go' b the force of gravit pulls our energ into the
direction of +eingness. $articularl' with each e&halation ou are letting go'
dropping down9 :n some level' to inhale is to become manifested and to e&hale is
to return
to the 3ource of 4reation. That)s wh' the first breath at the moment of our birth
is inhalation; and the last' at the moment of death is e&halation.
G G G
5e begin our second meditation. $lease' centre ourself in our sitting posture'
becoming full present to our own e&istence. :ur meetings are designed to provoke
and accelerate the Awakening process. 5e offer ou not -ust a teaching but an
intelligent teaching. 5e present a ver high and precise technolog of transformation.
5e do not meet here out of social reasons' neither do ou come here for spiritual
slogans about 6nlightenment. 5e give ou clear tools b the power of which ou can
transcend the lower states of consciousness' reaching the inner wholeness. +ut it is
up to our relative free will whether ou choose to help ourself. 7ou ma choose
to remain a pseudo,seeker' the )eternal) seeker who never reaches anwhere.
As ou sit' ou must have a passion inside ourself. 7ou need to have a passion )to
be) and to discover the Truth of this ver moment. It is not the passion to become
enlightened in the future' that we speak about. 5e speak about being alive in ever
moment of our e&istence. If ou want to become enlightened in the future' ou are
not alive. If ou want to reach 6nlightenment b manipulating' for instance' with
our kundalini energ this means that ou are not alive. This means that ou don)t
have the passion to enter the fire of the !ow. The gradual $ath is for those who are
not read to encounter the !ow' who are not read to live the realit of the 3elf. In
such a case' one is not discovering 5hat Is' but rather that which will be.
2ealit is nothing special and ou keep overlooking it searching for a fairland' an
utopia. 7ou are more interested in ideas than meeting the e&isting Truth.
6nlightenment' from the higher perspective is not an ac%uisition. 7ou gain nothing
but rather discover 5hat Is. 7ou gain realit and realit is simple. + becoming
enlightened ou don)t gain anthing but rather ou lose our illusions. .or that
reason' one has to be sensitive and trul intelligent to see and appreciate the
profound simplicit of Truth. Truth is so simple that the ego refuses to accept itM The
mind looks onl for entertainment and gets bored b the Truth. The ego' pursuing
the spiritual goal' is seeking ecstas and bliss. It simpl turns from looking for the
outer pleasures in order to search for the inner pleasure. It is precisel' this ego
which must surrender and dissolve into the fire of Truth. The highest ecstas is
!othing 3pecial. It is the ego,less space of -ust being. +eing no,one' having nothing'
aiming at nothing9 These are the characteristics of the !atural 3tate8 having
nothing' being nothing' knowing nothing' wanting nothing.
G G G
5e rela& into 5hat Is' meeting the alive Truth' the direct and profound realit of
pure isness. +eingness is the essence of the transcendental state. +ut who is
e&periencing +eing< Is it +eing which is e&periencing +eing< If one is not sensitive
enough and conditioned b non,dual concepts' one ma think like that. +ut if ou
look inside' don)t ou feel that there is someone knowing and appreciating the
e&perience of +eing< 5ho is that one< It is 7ouM It is our own 3oul' the essence of
our individual e&istence. 3he e&periences all and rests in +eing. 7our 3oul is alive'
she feels and knows. 3he can be in pain and can e&perience the -o of becoming
whole. It is this 3oul which strives to reach completion' in order to realise the
purpose of her e&istence. The essence of the 3oul is in the /eart. 7ou are primaril
located in the /eart' but ou need to use the mind to understand the fact of being
alive and our evolutionar blueprint.
+eing is our final goal. 5hen the 3oul is lost in the mind' the one who could rest in
+eing is simpl absent and unconscious. .or that reason' we have to activate the
%ualit of attention and awaken awareness. In this wa we free ourselves from
certain unconscious tendencies of the mind. 5e become present to our e&istence.
Attention is the tool used to become free from the mind. Awareness is in the mind' it
is generated in the brain. It is the light of attention' of knowing' which is present
behind all e&periences. It is the light which makes possible all perception'
recognition9and so forth. Awareness' when lost in the mind' still e&ists but as the
mind onl. In such a case' awareness knows itself onl as thinking' becoming full
identified with the realit of appearances. The awakening of awareness refers to the
fact that consciousness is able to recognise its own light. It recognises its own
presence apart from that which is perceived' thought or felt. This awakening
happens in the spiritual ee' inside the brain' in the centre of attention
and wakefulness.
G G G
To bring more energ to the area of the third ee' we will do a breathing practice.
5ith each inhalation' our bell e&pands and ou bring breath up to the head'
keeping energ inside our head' as long as ou can. 5ith each e&halation' ou
are letting go' simpl rela&ing into +eing.
2ela& please' but still keep energ in the head. Imagine' that ou e&ist onl in our
headspace. 5hat is the mind< It is the movement of consciousness and information.
5ithout our mind nothing e&ists for ou' for ou as a consciousness are actuall
absent. 4entring ourself in the mind' become aware of arising thoughts. +e
present inside the headspace. $ut ourself in an observing position.
5atching is not a !atural 3tate for ou direct attention towards mental activit using
our will and intention' which are the ego)s %ualities. In the !atural 3tate' attention
rests without direction. +ut for the moment we will observe the mind for the purpose
of Awakening. 7ou are observing the mind with the intention of being detached from
arising thoughts' allowing them to arise and to disappear. 5atching is an effort of
attention,intelligence to be somehow present behind thinking' keeping the distance
of disidentification.
As ou observe the mind' notice that it feels as if thinking occurs on the peripher of
consciousness. 5hat it means is that thoughts are e&ternal from the viewpoint of
our sub-ective e&istence. The are merel mental appearances' merel ob-ects on
the screen of consciousness.
The %uestion' the master %uestion' is8 )who is observing the mind< And the
complementar %uestion is8 )where is our sense of "e located within the
observation<) In order to observe the mind' ou need to have a location in the mind.
In order to observe a tree' for instance' ou must stand outside of it. If ou are too
close' ou are unable to see the whole of the tree. 3o' what is this location from
which the observation of the mind takes place< 7ou ma have difficulties in locating
ourself' for ou are ourself this locationM 7our ver "e is this location.
7ou are being initiated here into the e&perience of )I.) 5e are giving ou back our
ver )I.) This recognition is beond an techni%ue. 6ither ou recognise it or not. Is it
so difficult to recognise ou own "e which is present behind the mind< 7ou recognise
it b paing attention to it' turning attention back to itself. 7ou meet it b creating
within ourself this profound 3top' through which 7ou Are. Instantaneousl' ou
encounter our own presenceM !o time is needed -ust do itM
If ou have recognised our )I') there is no longer an need to watch the mind.
5atching is replaced b +eing $resent. $resence is higher than watching' for it is
beond an modifications of the mind. $resence abides in its own light' beond
personal will' beond the ego. 7ou are entering the dimension of true
meditation' which is !on,doing' which is pure and effortless abiding in 2ealit
itself.
5hen ou have recognised the centre of awareness' hold onto it with full
determination as it is our own centre. 7ou are keeping this e&perience from
moment to moment. In the case that ou have not recognised it' sta with a certain
amount of attention in the mind' being present and mindful.
/ow to +e with the 3tate of $resence' retaining mindfulness without ob-ect< It is the
art of keeping it and letting go' rela&ing with this e&perience. If ou hold it too much'
the energ becomes too crstallised' too intense. :n the other hand' if ou let go too
much' ou will simpl lose the state. As ou rela& with the e&perience' energ fills up
the whole of our head and beond' becoming all,pervading. 2ela&' but remain
centred' being absolutel present. +e present and be absent at the same time.
G G G
5e are entering again the inner shrine' the temple of I Am. 5e are entering the
dimension of silence' the secret' the mster. 5e take our hands' leading ou to
the inner realm' showing ou around. 5e are teaching ou how to live the realit of I
Am.
2est within and know that I A". 5e are I A". 5e are both the voice that ou hear
and the place from which this voice arises. 5e are the dimension into which ou are
invited. In order to enter our dimension' ou have to make two offerings. :ne is to
become present; and the second is to surrender. 7our presence frees ou from our
negative absence in unconsciousness. In this wa' for the first time ou become our
2eal "e. 7ou become a being which has a continuit of awareness. 3uch a being has
the right to sa' )I e&ist' I am present.)
.rom the place of pure and clear presence' ou let go verticall into the depth of the
!ow. 7ou dive into the ocean of +eingness' which is the "ster. In this wa' ou
find ourself in the inner kingdom of I A". 7ou become a part of the infinite space of
isness' intelligence and love' which is the +eloved. 3he is the 4reator of All' the :nl
2ealit. 2est within and know that I A"M
3ilence
5ith each inhalation' our bell e&pands' our chest e&pands and ou feel our
/eart. !e&t ou are bringing energ to the head becoming full present. 5ith each
e&halation' ou rela&; our chest contracts' our bell becomes flat and ou rest9
+reathe like this for some time. 7ou are feeling ourself from inside' as the /eart
within the chest' as $resence inside our head and as $ure +eing when ou let go
into non,doing.
3ilence
At this stage' make a few deep breaths into the chest onl. 7ou are feeling deepl
this area where the spiritual /eart is located. $ut our hands on the /eart feeling
her sensitivel. 5ith each inhalation' feel our /eart; with each e&halation let go
into +eing' resting within. 7ou are resting in the unit of +eing and /eart. In a ver
sensitive and empathetic wa' discover our /eart. Allow her to reveal to ou her
depth and msteries.
5hen ou sa )I am in the /eart') what does it mean< 5hat is this primal feeling in
our /eart before the mind can register it< This ver first' pure feeling in our /eart
is nothing but the ancient presence of our own 3oul. It is precisel here that ou
meet ourself in the most profound wa. This meeting is even deeper than
Awareness' even deeper than +eing. This ver recognition in the /eart of our I Am
is itself the original light of our 3oul.
5hen listening to the music being plaed feel how our /eart responds. .eel how the
energ behind this music is touching our being' touching something which is
beond words. 3omething which is most sensitive and most precious is being moved.
5hat does it mean to be moved b music< 5ho is being moved< To whom is it
pointing< It is this ver sub-ect' our "e which is touched b this e&traordinar
beaut. Isn)t it<
5ith the presence in the /eart' ou are resting within. 7ou are e&periencing 5hat Is'
as if for the first time ou are e&periencing 5hat Is; as if ou are being born in this
ver moment. And ou are being given a chance' a precious chance to e&perience
2ealit. Awaken to That 5hich Is.
$6A46 G2A46 *:C6
Transmission 6, 2 ,cto4er /111, Pune, India
The :riginal =uestion
+eloved .riends' welcome to the dimension of $erfection. 5elcome to the place of
Inner 5holeness where (nderstanding' *ove and +eing create one field of 2ealit'
one movement in the !ow. 6ntering into the /ere and taking the form of manifested
beings' b the design of 4reation' ou have forgotten our origin. 7ou have forgotten
the place from which ou came' that is' the other side of the !ow the #ivine
#imension of the (niversal I A".
As a pillow cover has two sides8 the inside and the outside' so does the !ow. :ne
side of the !ow is the universe' the phenomenal realit' with all dreams included.
The other side of the !ow is the :ther #imension that which does not change'
that which is pure $erfection.
The 3oul' the msterious e&periencer of the 4reator and her 4reation is in,between
the outer and the inner. *ike a window8 one side is looking at the outer' the other
side is pointing to the inner. The 3oul is in,between the $erfection of God and the
imperfection of 4reation.
5hen the 3oul is lost in the phenomenal realit' she forgets that the Inner e&ists and
begins to live in complete illusion' drunk with ignorance. 3he becomes disconnected
from the heart of 2ealit' which is the dimension of silence' wholeness and *ove.
There is no change and movement in the plane of 6ternal $erfection. The 3piritual
$ath is designed to reverse this process and allow the 3oul to come back home. 3he
must discover her inherent connection with the original state of I A".
It is I A" speaking' that which created ou. This I A" is not individual' it is the space'
the womb of 6&istence. It is absolutel intelligent and knows ou' our life and our
destination. It knows even our forgetfulness as well as our illusions. 7ou are
invited to the domain of the +eloved which is our eternal parent. 3he gave birth
to our 3oul in the beginning and is our destination as well.
The 3piritual $ath is designed for ou to transcend the fundamental limitation8
identification with the outer. It is created to go beond the identification with the
mind' the dream,like state of consciousness which is disconnected from the depth
of Truth. In order to transcend this limitation' certain important work has to be
done.
+efore we can speak about the positive e&perience of Truth' Awareness must awaken.
Apart from illuminating Awareness' we must reconnect with the depth of +eing; and
finall' we enter the sweet dimension of the /eart.
The inner state' the I Am represents the complete' holistic e&perience of who ou
are before an thought' before an emotion' before an perception9 This complete
state of I Am is made of three colours of the inner rainbow8 Awareness' +eing and
/eart. The essence of awareness is the state of self,awareness' which is the
presence of the 2eal "e. The awakening of Awareness liberates us from
unconsciousness. +eingness is our link with the unmanifested energ it is the
3oul)s rootedness within the 3ource of 4reation. And the /eart is the gatewa to the
e&perience of #ivinit and the seat of the 3oul. The complete human being is one
with Awareness' resting absolutel in +eing' and is one with the profound sensitivit
of the /eart. The absolutel complete human being is one with the +eloved.
3ilence
Toda' we would like to contemplate the fundamental %uestion of the Awakening
process8 )5ho Am I<) This %uestion has been a ver important tool in the technolog
of Awakening used b great spiritual traditions like /induism and +uddhism. In the
6ast the discovered that before we know anthing about God or the universe' first
we must know ourselves. +efore we discover an answer' we need to know who is
the ver %uestioner' who is the seeker. The seeker' the %uestioner cannot be taken
for granted. /e is himself a mster. $arado&icall' the gatewa to the e&perience of
:neness' of unit with 4reation' is this ver )I.) That)s wh' the process of self,
discover and the process of merging with 5holeness' are parallel. The are two
sides of the same awakening phenomenon.
:ne of the main misconceptions regarding the %uestion )5ho am I<) is the
assumption that we are seeking for one thing. "an are under the illusion that there
is onl one ob-ect of the spiritual search' namel the 3elf. +ut it is important to
understand that the answer to this %uestion is multidimensional. 5hen our
intelligence is faced with the %uestion )who am I<)' we immediatel look inside. The
aim of this %uestion is nothing else but to direct the energ of attention in. It is not
an intellectual %uestion but a teaching device used to direct attention to its source'
to the centre behind the mind.
5e can answer this %uestion a few different was' depending on which aspect of I
Am we emphasise. .rom the viewpoint of the mind' the answer to the %uestion )who
am I<) is the )witness.) It has been given various names like8 awareness free from
thoughts' the centre of consciousness' self,attention or the 3tate of $resence9and
so forth. /owever' from the viewpoint of the feeling centre which is the /eart' the
answer is in the /eart. In the /eart we meet our 3oul face to face' awakening to the
ultimate sensitivit of our divine identit. And finall from the viewpoint of non,
reference' pure +eing' letting go' the answer to the %uestion )who am I<) is8 )-ust
being.) @ust being is where the %uestion )who am I) is transcended in surrender to
5hat Is.
5hich answer is correct< These three answers are correctM The complete human
being is composed of Awareness' /eart and +eing. These three %ualities create the
whole e&perience of I Am9 And that is not all' for when we go further' answering
the %uestion )who am I<) we go even beond I Am. 5e discover that we are the
mind as well' we are the movement of intelligence and emotions9 5e are the
creativit of
the spirit which runs through the mind and adventures in life. The human being is
multidimensional.
:riginall' the %uestion )who am I<) was designed to negate the mind9 )I am the
witness' I am not the mind' the mind is the witnessed.) /owever' it is not the
complete truth' for the mind is not onl the witnessed' the mind is also the sub-ect
and belongs to the 3oul)s multidimensional wholeness. 5e are simpl everthing.
There is nothing in us of which we e&perience' that is not us. 6verthing is "e. This
bod is "e' this mind is "e' these emotions are "e. +ut there is something more'
which is I Am that which does not change' that which is founded on the Inner
2ealit of the 3elf.
Therefore' we do not negate anthing. 5e are instead adding to ou the forgotten
depth of our eternal truth' so ou can become whole again. In this wa ou
e&perience our mind' our emotions and our human nature from a deeper place.
7ou e&perience the difficulties and contradictions of human life from the depth of
Inner 3ilence and *ove. And when ou discover the unconditional truth within' ou
will see that ou still remain a human being. 7ou cannot escape from this destin.
7ou cannot escape from suffering9 ou cannot escape from being caught in the
contradictions of living in this dimension. +ut within this imperfection ou are free.
7ou abide in the +eond.
6nlightenment does not eliminate suffering9 6nlightenment allows ou to
e&perience $ure 3uffering. 3uffering which has the dignit of our own presence'
which dwells beond time.
3ilence
5e will begin our meditation. 7ou)ll sit in a straight posture' in a concentrated wa.
As usual' our first meditation is directed towards the )+eing %ualit) of I Am. 5e are
learning how to +e. 5e begin with slow and deep breathing into the bell' with the
intention of surrender' letting go into !ow' into !on,doing' letting go' simpl letting
go the mind and letting go into +eing.
5hat is +eing< It is a ver msterious state. +eing is not present unless it is
awakened. 6ven though' some amount of +eing energ is alwas present' it is ver
fragmented' lacking the %ualit of restfulness.
5hen ou flow in time' ou are becoming from moment to moment. 7our mind is
becoming' our emotions are becoming9all elements in our pscho,somatic realit
and energ sstem are arising and passing awa in the movement of time.
6verthing is becoming; perceptions are changing constantl. 7ou are time; ou
ourself are time. 7ou are not onl the e&periencer of time' but ou are that time.
4an ou separate our e&istence from time< 7ou are the river of time9
+ut where does this time arise from< It arises from the !ow. Time is not flowing
from past to future' but arises from the !ow and passes back into !ow. That is
because the source of time is the Timeless and the ver concept of past and future is
contained within the !ow. The movement of time takes place within the no,time
dimension. The /ere is not /ere but !owM And the !ow is not /ere but /ere is !ow.
The 3oul is both8 the movement of time and the e&periencer of this movement as
well. 5hen the 3oul is tired of becoming' when she is tired of being identified with
the restlessness of the /ere' she rebels against time. The moment the 3oul opposes
the fluctuation of this dimension' she awakens the wish to surrender into the !ow.
+ut how can she surrender into the !ow< Through non,doing. !on,doing is the
bridge which links the movement of time with the Timeless.
5hen ou let go' our energ drops into the direction of the Timeless. And' suddenl'
ou discover that there is something which does not move. 6verthing moves around'
but our +eing is still. It is precisel that which we call the )inner e&pansion.) $art of
ou becomes connected with the Timeless even though ou still continue to live in
the dimension of time.
3ilence
5e are breathing and letting go into !ow. 5e are e&periencing what it means to +e'
how it feels to +e and growing in the appreciation of this e&perience. 5hat does it
mean to +e< As ou are letting go of the mind' from moment to moment' with the
intention to surrender into +eing' ou become absorbed. 7ou meet a certain opening
within ourself' as if the inner space has opened. 7ou cannot grasp it but ou can
live it. This open space has no reference to anthing. In +uddhism the call it
!on, abidance' for one does not abide upon anthing. There is no reference9
there is nothing behind' nothing in front. !on,abiding is to dwell upon nothing
this is another definition of +eing.
7ou)re breathing. 7ou)re ver attentive and there is a complete acceptance of
everthing. Absolutel everthingM 7ou do not create an desire to reach or
e&perience an particular state. There is a complete acceptance' which is contained
in the space of our own presence9 and ou are letting go into nothing.
3ilence
In order to reach the dimension of the 3elf' one has to pass the Inner Gate. In >en it
is called the )Gate,less Gate') 7ou are passing the inner gate' but there is no gateM
!othing separates ou from the internal realit of the 3elfM /owever' there is a gateM
5hat is the gate< It is nothing but the lacking abilit to surrender to it. That which
keeps ou on the surface is a combination of the unconscious mind and restless
energ which constantl pop up. That is wh' we are breathing and we are
attentive. +reathing deepens our energ sstem' attention gives us the continuit of
$resence and finall letting go into the internal space of the !ow absorbs our sense
of identit with 2ealit.
3ilence
5e are ver attentive' and from the place of attention' we let go into +eing.
3ilence
5e)ll have a short break' rela&ing and stretching the legs' but remaining however
silent and mindful inside.
3ilence
5hen ou close our ees' there is nothing to do' nothing to think about9 The
%uestion arises8 )how to live in this inner state' how to live within the realit of
I
Am<) All that ou see is an illusion' from the ultimate perspective. All that ou think
is meaningless' from a higher perspective. All that ou e&perience is unreal9 :nl
the :ne inside matters' the one who sits' the one who is present. That one is beond
an kind of e&perience. That one simpl remains alwas' beond bliss' beond pain'
e&isting deeper than time. That one cannot be named' for it has no form9it)s onl
%ualit is that it is 2eal.
If ou search for e&periences' ou)re missing realit. +ut if ou search for the
e&periencer' ou)re going into the right direction. "editation is a state of !on,doing
and it is nothing special. It is perhaps one of the best definitions of meditation
)nothing special.) If ou e&perience a special meditation' it is not real. !othing
special is the ke' and nothing special is pure acceptance and complete surrender.
That one who wants to e&perience )something special) has to surrender into )nothing
special.)
And when we surrender into )nothing special') we discover another beaut' the
e&traordinariness of being no one. 5e discover the beaut of simplicit' the profound
beaut of calmness. In this dimension' our mind is absent but something else is
present. And what is it< It is God.
There was a master in @apan who used to sa that >azen is useless. And he was
adding8 )unless ou understand that >azen is useless' our >azen reall will be
useless.) 5e are speaking about the )true uselessness.) 7ou cannot use it. The ego
cannot make anthing out of it. It is simpl nothing special' but this nothing
special is 6&istence; it is life itself. It cannot be used because everthing is :ne. If
ou are
read to surrender to that which is useless' it shows that our 3oul is mature
enough to e&perience 2ealit. 3he does not use meditation as a commodit'
anmore.
The ke to meditation is our own absence. The aim is not to get something' or to
develop a super,ego or to become )enlightened.) The purpose is not to develop
pschic powers or e&perience ecstas. These are all the ego)s products' the ego)s
fabrications. True meditation is useless' because There Is !o,one To (se It.
5e begin with a breathing practice. 5ith each inhalation our bell e&pands. !e&t
ou bring energ inside our head' being full present. +ecome a hundred percent
attentive' totall present inside our own head. And retaining the breath as long as
ou can. 5hen ou e&hale' let go into +eing full; our bell becomes flat and ou
rest. And again8 inhalation' our bell e&pands' ou bring energ to the head'
becoming full present. 2epeat this process for some time.
3ilence
!ow' we rela& the breath' but still keeping energ in the head. In our first meditation'
we have been learning what it means to +e. To +e is one answer to the %uestion
)5ho Am I<) *et us discover the second answer. The presence to which the %uestion
)who am I<) refers' has intelligence and it has the mind. 5ho is behind the mind<
5ho is thinking< +eing is not thinking' the thinker is thinking' the observer is
observing. These functions are in the mind' located in the head. The mind has a few
laers. The more gross laer of the mind is the )inner dialogue) or the constant
thinking. 5e call it the )subconscious "e') the subconscious mind. :n top of the
subconscious mind occurs the movement of conscious intelligence' which is the ego.
Intelligence represents the positive ego. The one who discovers oneself' the one who
gives birth to understanding.
It is not merel the mind which is listening here. It is intelligence which is listening'
the deeper part of the mind. 5e can call it the )subtle mind.) To whom does this
subtle mind belong< At the centre of intelligence lives the ?ing of the mind' which
is our 2eal "e. It has also been called the host of the mind' pure I' atman'
witness9and so on. In our terminolog we call it )3tate of $resence.)
The 3tate of $resence is discovered when attention,awareness recognises its own
centre' without referring to an ob-ect the )I,I) state. +ecause of the chaotic
condition of the average human mind' it is difficult to discover this centre. That)s wh'
a certain work with +eing and attention is absolutel re%uired in the beginning.
/owever' a mature 3oul can recognise the centre of awareness immediatel' when
the right teaching is given.
.irst' become aware of the space in the mind' being full present. 7ou can
e&perience in this space a certain movement of thoughts or energ within the mind.
5e would like to ask ou a ver important %uestion8 do ou e&perience anthing'
which ou could identif as "e< Is there an sense of "e' something which is ver
familiar< It is so close to ou that ou keep on missing it' for it is ouM 5hat is this
sense of "e behind thoughts<
5e will ring the bell. 5hen the sound stops' ou will e&perience a moment of
complete presence' full awareness. This e&perience of pure attention is no visual'
it is beond darkness and light' it has no form' it is ob-ectless.
The bell9and stopM
This what ou are e&periencing in this ver moment is 2ealit. 2ealit can be seen
onl in the light of pure attention. 5ake up and recognise itM
Gentl open our ees' half,open' half closed. *ooking -ust in front of ourself' on
the floor' one meter in front of ourself. Through our ees' consciousness is looking.
4onsciousness is making the floor visible and our mind using its memor' translates
the picture into a name and form. 4onsciousness is looking outside through the ees.
And what ou attempt to do is to recognise this ver consciousness' b pulling
energ back inside our head. 7our head is like a camera' it makes things visible'
but it is not aware of itself. 7ou are aware of everthing but our own headM 5here is
our head< 4an ou become aware of our head<
7our ees are gentl looking at the floor' but without an focus. There is no focus at
all. It is like looking at the sk' in a completel open wa' in a rela&ed manner. And
now ou become aware of the back of our skull' feeling the sensation at the back of
our skull. 7ou ma even imagine that ou are looking behind our head.
7our ees are open. 5hen ou are aware of the back of our skull' the energ
naturall is directed in. 7ou feel vibrating energ inside our skull. And at this stage'
be simultaneousl aware of this vibrating energ inside our skull and see the floor.
$art of ou is aware of this place inside our head and part of ou is aware of the
floor. And the become one.
3ilence
!ow ou close our ees being full present inside our head and within this
presence' ou rela& inside our head verticall rela&. 5e sa verticall rela&' which
means that there is a centre' a vorte& of presence inside ou. 7ou are not merel
rela&ing' spacing out. 7ou are full in. Certicall rela&ing; as if within ou there is a
pillar of light. This pillar is made of attention' from the ra of awareness.
5hen ou rela& with this awareness inside our head' the state of attention
e&pands. The energetic e&perience of awareness is felt not onl inside our head' but
around it as well. It has no borders8 vast' infinite' brilliant' luminous' splendid. It is
an infinite sk of pure awareness' which contains the whole universe9
3ilence
The onl capital that ou have is the ver e&perience of our e&istence. And ou
have no wa to escape from this situation' for ou have onl ourself. At the end of
the da' whatever ou do' ou came back to ourself. 7ou come back to this simple
e&perience of ourself which has nothing to do with our own ego,image' with our
ac%uisitions' with our success or failures. The realit of "e' $ure "e.
5hat is this $ure "e' when emptied from its relative content' when all veils and
masks are taken awa< 5ho am I directl< 5ho am I< This in%uir is not intellectual'
it is a beautiful adventure of the 3oul' which is discovering her intimate inner light'
the light of her own presence. 3he is returning back to the root. .or that reason' we
call it )Awakening) for it feels like waking up from a dream.
:ne ma sa8 )I am -ust "e') and stop there. +ut there is also another understanding
which reveals to us that the e&perience of "e itself evolves' until it reaches its final
depth. This final depth we have named the )4omplete "e.) That "e is complete from
the bottom up to the top' she is whole. 7our "e is alread present9 ou are not
looking for something outside of what ou are. 7ou are looking for that which is
present in the heart of our ver e&istence. 7ou are deepening this e&perience
through right understanding' right cultivation and right effort. The element of effort
is indispensable as a part of our evolutionar -ourne' even though ou have the
support from 6&istence' support from the esoteric dimensions' support from below
and above. It is our destin' it is our responsibilit to co,create our own
Awakening. If ou will not co,create' we assure ou that ou will remain in a state
of painful separation. 7ou will be forever stagnated in a state of limitation'
remaining fragmented and sorrowful. In this wa ou will waste a whole lifetime.
3ilence
Awareness and +eing9 Awareness is the light which makes this universe and
everthing visible. 5ithout Awareness' no universe can be perceived or e&perienced.
If there is no "e' there is nothing onl the original state prior to consciousness.
Awareness is the building block of the 4reation.
5ho is e&periencing awareness< Awareness' in truth' needs "e in order to
e&perience the universe. To make the universe an ob-ect of e&perience' the "e is
re%uired. That)s wh' this universe is not something ob-ective in a clinical sense. It is
not a block of matter suspended in infinite space but a multidimensional composition
of infinite angles of perception. There are infinite numbers of "e)s which perceive
this universe' mutuall creating what we call the )ob-ective universe.) 5e call it
)ob-ective) onl in a conventional sense' for it is not ob-ective as such. This universe
it is relativel ob-ective' in relation to a particular "e or a number of "e)s. The
Awakening of awareness occurs within "e and through this "e onl. It does not
happen in cosmic space but b the presence of this ver "e which is the perceiver of
the universe. It happens to the "e which discovering herself' discovers the building
block from which perception is made that is pure awareness. The essence of
awareness is )I.) The mistake that most seekers seem to share is looking for )non,I)
in order to discover consciousness. It does not work like that because without "e'
there is no consciousness. "e is the onl vehicle through which consciousness
can become conscious. Awareness is freedom from the unaware "e which is
simpl awareness without an real centre.
/owever' deeper than Awareness is +eing. 5h< +ecause +eing links Awareness
with the un,manifested energ. +eing is closer to the 3ource. Awareness is
manifested' it is an e&pression of the 3ource. 5hen ou as awareness' when ou as
the mind' simpl surrender into +eing ou )gravitate) towards the 3ource. 7our
energ is being pulled' sucked into the direction of the (ncreated. 7ou cannot see
this dimension' but ou can live it9 As ou surrender' ou are resting more and
more within that which is beneath the surface of phenomenal realit' the Absolute.
G G G
In our third meditation we are going to find the third answer to the %uestion
)5ho am I<) which lies in the /eart. The /eart for the human being is the final'
most profound answer to the %uestion )5ho am I<) The reason is that the /eart is
the centre of the 3oul. In the /eart' the 3oul e&periences herself in her purest'
most original' most direct and intimate wa.
Awareness is the function of clarit. It is the centre of intelligence' while +eing
connects the 3oul with uncreated energ. /owever' who is the 3oul herself who is
e&periencing uncreated energ< 5ho is resting in +eing< This has been hardl
understood' so far b an tradition. And it is nothing but "e. And what is this "e<
This 2eal "e is not the ego. It is not the ego,image but the pure e&perience of the
3oul. This recognition can take place onl in the /eart. In the /eart ou meet our
true identit face to face. There finall' ou become ourself. 7ou become that which
ou have alwas been' the child of the 4reator.
The 3oul is absolutel innocent. 3he is made of the pure light of sensitivit; she is
completel intimate with the +eloved. +ut when she loses herself in the mind' in the
ego,realit' she forgets. And now she is remembering' coming back to her senses.
)7es' I am one with the +eloved' I am one with That which created "e.) The +eloved
represents divine maternit' the womb of 6&istence.
3ilence
5e take a few deep breaths into the chest area to activate it and feel it more. The
spiritual heart centre is an energ centre; we do not refer to the phsical organ.
6ven though she is located in the chest' she e&ists beond phsicalit. The /eart
centre is the energ gatewa to the #ivine #imension. In order to find the wa back
to our ultimate abode' we have to find the right entrances' the right doors. The
/eart is one of them.
5e feel the area in the middle of the chest. 5e put our hands on the /eart. It is
important. The moment we put our hands on the /eart centre' not onl do we
awaken to the /eart)s sensitivit but we heal her as well.
5ho is putting their hands on the /eart< It is the 3oul which is putting her own
hands on her,self in order to discover herself' to feel herself and to heal herself. 3he
has to heal herself from all those energies which the insensitive dimension of earth
has imprinted in her. 3he has been hurt deepl within the delicate presence of her
/eart.
As we are discovering our /eart' we are healing her as well. If the /eart is not
healed' we cannot access her depth. It is otherwise closed within certain neurotic
tendencies. :ur /eart' being wounded from the ver childhood' for protection
surrounded herself with the energ of insensitivit. This insensitivit is like a thick
skin' which does not allow us to feel the delicate touch of the #ivine anmore. The
/eart is afraid' she does not want to become vulnerable and to open herself. 3he has
been hurt too man times. That)s wh' she prefers to live in the shadow of
insensitivit' which is a false securit. Another name for this tpe of false securit is
death.
3ilence
As ou feel our /eart' ou become ver tender inside. In a ver gentle wa' we are
coming closer to the space of the /eart. 5ith great sensitivit' as if we are
discovering the child inside our /eart. It is like a child who is afraid and et wants to
be found' but at the same time is sh and uncertain. 5e are re,discovering the /eart
herself' forgetting about all our ideas about love and compassion. 5e drop all those
conditionings regarding how we should feel. 5e e&perience the /eart not as she
should be but as she is and what she is.
5hen ou discover our /eart' do it with the conviction that it is our $ure "e in her
space which is being felt. 7ou are discovering not an ob-ective /eart but purel
sub-ective /eart. /ere' ou discover the :ne who is behind everthing. +ehind the
spiritual search' behind the search for love' behind the search for securit' behind
the search for completion' behind everthing9 It is that one who lives in the cave of
the /eart and is not aware of herself until awakened. That :ne is 7ouM 7ou sta with
this one inside the /eart' in silence. +eing full present and intimate with 5/AT I3.
G2A46 $6A46 *:C6
Transmission F' I :ctober 1999' $une' India
Awakening $oints to the !ow
+eloved friends' we welcome ou to our ne&t Transmission of Awakening. This
Transmission takes place in the womb of the !ow' which is the unconditional space
of I A". I A" is the infinite domain of +eingness' *ove and Intelligence which
contains the whole of 4reation within itself. The I A" is the light of 4reation which
gave rise in the beginning to the phenomenal universe. This beginning is !ow.
.rom the !ow arises an infinite number of angles of perception which reflect the
multitude of sub-ective realities and perceivers. This is represented b our own 3oul.
5ho is the 3oul< 3he is the essence of our individual e&istence. 3he discovers
wholeness and recognises the truth of Totalit from her own uni%ue perspective. 3he
discovers Truth through her understanding' evolution and e&pansion. 7ou are the
3oul.
The essence of the 3oul is in the /eart. It is in the /eart that ou meet our true'
ancient identit in the most direct and intimate wa. +ut the 3oul' in order to live in
the world' needs to move out of her original form to the realit of 4reation. 3he has
to use awareness' intelligence and a phsical form as well as man other elements.
The true goal of the 3piritual $ath is not at all to negate individualit. The aim is
rather to re,awaken the state of unit with 6&istence' from the perspective of an
individual realit.
6nlightenment is not the absence of "e' but the presence of unit. /ere' "e and
6&istence create one unified field beond individualit and beond universalit. In
this e&perience' the unit of pure love' understanding and intelligence create the
ver life of the individual 3oul merged with Totalit. The 3piritual $ath is the science
of reaching the state of unit' from the place of relative separation.
5e are taking ou from the island of the separate "e to the :ther 3hore' to the
motherland which is both our origin and our destination. The sailing ship which
takes ou to the :ther 3hore is Guidance. The wind which allows ou to sail the ship
effortlessl is the power of Grace. The right direction which ou take' not to become
lost in the vast ocean' is true (nderstanding. And the efforts which ou make in
order to help our ship reach its destination is our co,operation and power of will.
7our co,operation is responsible for our destin' dedication' abilit to overcome
difficulties' as well as trust in difficult moments. In this wa' ou are not merel
waiting passivel for the wind to push the ship in the unknown direction. 7ou aim at
the right direction and sometimes ou have to use the oars as wellM
This island which is the separate "e and the continent are' in truth' alread one
underneath the ocean. The are however' relativel separated' for the infinite ocean
lies between them. That is the amazing parado& of being a 3oul. 6ven though we are
:ne with the 3ource of 4reation' still' we are reaching towards a state of unit. 5e
have no choice but to start sailing.
The gate,less gate which leads to unit is within and not without. The e&perience of
unit does not occur in the field of perception but in the dimension of +eing. That
which links one with the 3ource of 4reation is the ver sense of "e. "e is the
foremost and ultimate e&pression of the 3ource. This sense of "e is msteriousl
present behind all the e&periences we have. This sense of "e links us with our origin.
:ur work takes place in the dimension of "e. 5e are deepening our ver sense of
"e' enlarging it to the point of its ultimate e&pansion' thereb returning to the state
of unit.
Awakening is not a miracle but the fruit of evolution the evolution of understanding'
consciousness and energ. This evolution includes man lifetimes; it is a process
taking place in time. In order to return to the state of unit' in a conscious wa'
awareness must be awakened. The wa awareness operates in an ordinar person is
ver limited and fragmented. :ne is full identified with arising thoughts and the
pschosomatic flow of outer perceptions. !o centre or clear sense of "e can be
found in such a realit. This tpe of semi,awareness is flat' lacking an depth. .or
this reason' we emphasis work with attention. It is to free awareness from its
shadow,like e&istence. Awareness is the light of knowingness which makes
everthing visible. 5hen awareness is shallow' onl the perceived is recognised' the
perceiver is overlooked. :nl when awareness becomes conscious of its own light' in
separation from the perceived' does the perceiver awaken to its own e&istence. That
is the birth of the 2eal "e. /ere' consciousness for the first time refers to itself
instead of to the outer.
4onsciousness is not the (ltimate. The (ltimate is the realm of +eingness which is
present prior to consciousness. 4onsciousness itself arises from +eingness.
+eingness represents pure isness' the timeless 3ource of 4reation. +eingness is the
uncreated energ' the source of all and the centre of gravit for total 6&istence. In
the 3tate of $resence' consciousness is liberated from unconsciousness' from all its
lower forms and subdivisions. !e&t' through its own presence' consciousness is
read to surrender verticall into the dimension of +eingness. At this point'
consciousness and +eingness meet. The primordial presence of the (nborn and pure
awareness create one field of I Am.
Apart from the awakening of Awareness and +eing' we emphasis 6nlightenment to
the /eart. This realisation takes us beond peace and beond clarit into the
e&perience of #ivinit. #ivinit is not a state but a profound sensitivit' linking us
with the dimension of love and beaut. This realm of ultimate sensitivit gives the
highest meaning to 4reation. Therefore' it is the /eart which is the final flowering
of 3elf,realisation.
The $ath which we teach is multidimensional and is founded on new insights into
the Awakening process. It is essential to understand that the Inner 3tate' the 3elf,
realised state is composed of three aspects. The are Awareness' +eing and the
/eart. 6ach one of these aspects can be activated to a different degree. The can
once again be awakened separatel from the support of the other ones. It all
depends on a particular 3oul)s evolution and blueprint. Carious 3ouls have different
predominant centres.
The centre of awareness which frees us from the mind and gives continuit to
intelligence is located in the third ee. In the lower bell is located the energ centre
which is responsible for the e&perience of rest' absorption' stillness and rootedness
within the !ow. This centre refers to the %ualit of +eing. And finall' the spiritual
/eart is situated in the middle of the chest. These three centres are the esoteric
gatewas leading to the re,union with the (ltimate. A being who is full 3elf,realised
is one with pure consciousness; he or she rests absolutel within the (ncreated and
is united with the #ivine' or the /eart of the +eloved.
In our meetings man teachings are being given in order to stimulate
intelligence. 5e find that intelligence' in the case of most seekers' lacks basic
clarit about
6nlightenment. Cer few have an basic idea about the true meaning of Awakening.
And without the clarit in our mind' evolution is slow and dull' without an
transforming power. The understanding to which we point is not intellectual but
intuitive. This understanding pertains to the subtle mind and is verified directl b
the /eart.
:ur meetings are based on sitting meditations and guidance. At the end' there is a
time for %uestions. 5e encourage ou to ask our %uestions' for it reflects the
curiosit of the mind. Asking %uestions enlarges the capacit of intelligence for
reaching new understanding. Through %uestioning' intelligence becomes able to
grasp its own evolution in time. This intelligence belongs to the 3oul' that is' it
serves something higher than itself. (nderstanding is the onl bridge leading to
completion. A new insight allows one to go beond one)s present perception of truth.
It is as if through a %uantum leap' one is moved to a %ualitativel higher state of
consciousness,intelligence.
G G G
5e begin our meditation. 5e emphasise some discipline. $lease' sit with the spine
straight' tring not to move. $ut into our practice a lot of dedication and strong
concentration. +e passionate in our self,discover and search for Truth.
India is the place of Grace where the Transmission of energ from the master to
the disciple happens much easier. /owever' there e&ists a certain e&treme view
regarding the phenomenon of Awakening. According to this view' it is enough to be
in the presence of a 3elf,realised being in order to get transmitted the enlightened
state. (nfortunatel' realit is not so simple and more elements are re%uired in order
to reach Awakening. 6volution is a co,creation between the sub-ective and ob-ective
polarities of 6&istence. It is absolutel true that ou alwas receive help. This help
descends from the #ivine #imension or through the medium of a human master. +ut
the birth of I Am takes place from within. It is our Awakening' it is our
responsibilit. Therefore' our intelligence must be engaged and our heart
dedicated. Awakening is not a mechanical happening. It is not that ou plug ourself
into some source of energ and magicall ou e&perience transformation.
There are man pseudo,masters who surprisingl emphasise onl their presence.
The sa8 )sta with me and it will happen to ou one daM) The lack the basic
understanding of the Awakening process. In India' there are man teachers
0foreign also1 who take the authorit of representing the +uddha 3tate after having
some partial e&perience of 3elf,realisation. It is rather a -oke. "asters who are full
awakened are e&tremel rare and difficult to be found' like precious pearls. +eware
of guru,pro-ections which are based on hpnosis and the seeker)s inferiorit comple&.
Alwas e&amine carefull the nature and sincerit of the spiritual teacher. True
masters alwas give ou tools through which ou can awaken and be a light onto
ourself. .alse masters speak onl about their presence and the miraculous nature of
6nlightenment.
5e are entering the inner shrine' the dimension of meditation. The 3tate of
"editation is beond the ego but includes the ego. It includes the sensitivit of our
/eart and the multidimensionalit of "e. 5e are entering the vast' infinite domain of
+eingness into that which @ust Is.
"editation as such is a state of non,doing' $ure +eing. /owever' in order to reach
the state of non,doing' a certain doing is necessar in the beginning. It is the art of
practice' the art of reaching the non,doing. It ma sound like a parado&' but the
non,doing must be attained. 3imilarl' the !ow is alwas present but must be
realised. As ou arise in each moment of time from the mster of the !ow' so ou
surrender back into the depth of the Timeless. If ou have not attained the !ow' it
does not e&ist for ou. And what e&ists is time onl' the moment of becoming.
G G G
5e begin with slow and deep breathing into the bell. 5e breathe with the
intention of letting go of the mind and surrendering into +eing. 5e are dropping
into non, doing. 5hen ou drop the mind' while with the breath letting go into
+eing' ou are entering a new #imension. In that dimension' ou still e&ist but
beond thinking. /ere' ou are coming closer to 2ealit.
The basic principle in meditation is not tring to attain anthing; it is complete
acceptance. If ou had in the past a deep meditative e&perience' naturall ou
want to repeat it. This is precisel the pitfall which ou must avoidM If ou crave for
past e&periences' ou miss the present moment' ou bpass the !ow. To avoid the
danger of overlooking 5hat Is' we do not create a desire to reach an state' an
e&perience. +ut at the same time' being full present' we rela& into 5hat Is. 5e
make ourselves available to the mster of the !ow.
As ou are breathing' our breath is slow and deep. 7ou become one with breathing.
7ou are not watching the breath' but ou are the breath. 5atching is a mistaken
concept' which create a split in the internal realit of I Am.
$lease sit still' keeping the spine straight' not allowing the mind to disturb ou. ?eep
constant attention and surrender' maintain a precise focus and let go. The mind is
so unconscious. It does not have an centre; it is restless and discontinuous. The
mind has to be con%uered. The weapon which ou use is the sword of attention'
clear mindfulness and one,pointedness. If ou don)t have the essential will to
crstallise our attention' how do ou imagine getting out of this mind< There is no
wa. 7ou will remain forever stuck in this prison of unconsciousness' wasting our
whole lifetime. #o not wait for a miracle. 7our effort' our co,operation is the noble
sacrifice which ou have to make on the altar of evolution. This is our true dignit'
to become responsible for our own Awakening.
@ust breathing and +eing. If the mind disturbs ou' count our breath from one to
seven. 6ach inhalation and e&halation ou count as one; do this from one to seven.
7ou cannot give up. 7ou must have some centre or focus the %ualit of one,
pointedness. 7ou are :ne with the breath' becoming the breath.
At this stage' ou can drop the awareness of breathing. @ust being' resting in the soft
energ of +eing' non,doing' letting go9 There is nothing to reach apart from the
connection to 5hat Is. +ut before ou e&perience 5hat Is' ou must be full present.
:therwise' 5hat Is cannot be seen' as it remains hidden behind the thick cloud of
the mind.
There is a famous poem written b someone who reached peace. )"an steps have
been taken to arrive at the simplicit of Truth. 5ouldn)t it be better to be deaf and
blind from the ver beginning<) /ow foolish is the spiritual search' for it leads us to
the discover of 5hat Is and what has been alwas presentM Isn)t it foolish< In >en it
is said that before Awakening' )the tree is green' the river is flowing and the
mountain is high.) After 6nlightenment' there is no tree' no more river and the
mountain disappears. +ut at the end' when 6nlightenment is transcended' the tree
again is green' the river is flowing and the mountain is high. It is the same realit'
before 6nlightenment and after 6nlightenment. 2ealit is as it is' nothing can be
added to it. 7ou ma think that being enlightened ou will walk in constant bliss and
ecstas. It is foolish' for 6nlightenment is nothing special. 2ealit is as it is' simple
and ordinar. The mountain is high and the tree is green9 all is clearl reflected in
the mirror of pure consciousness.
/owever' there is another understanding' a more subtle understanding. 6ven though
the 3piritual $ath seems to be foolish' it is real and noble at the same time. 5e are
reaching 5hat Is' from the place of )what is not') that is' from the place of separation
and forgetfulness. The 3piritual $ath is real. It reflects the process of Awakening and
the deepening of this ver e&perience of 5hat Is. It is the adventure of
consciousness which discovers its own isness' alwas in a new wa.
+efore 6nlightenment and after 6nlightenment' there is the same tree and the same
mountain' but the perceiver has changed. +efore it was onl the mind which was
looking at the mountain. It was the dream world of no,"e. !ow the mountain is seen
from the place of silence' complete presence and love. .or the first time 2ealit is
seen As It Is.
5e teach the non,dual or sudden $ath. The !on,dual $ath is ver subtle and the
linear mind is unable to grasp it. This is because the linear mind sees alwas onl
one side of truth and cannot comprehend the parado&ical nature of realit. :ne
e&treme view regarding the concept of 6nlightenment assumes that because the 3elf
is the onl realit' there is no place for reaching it. /ere' the ver concept of a
3piritual $ath is self,contradictor. According to this view' either ou see Truth or
ou don)t. And when ou do have an insight into the 3elf' it is e%ual to complete
3elf,realisation. According to this view' 6nlightenment is one' as there cannot be an
degrees in the 3elf. /ere' even the $ath to 6nlightenment is denied for it implies
dualit and the presence of time. The ver process of reaching the 3elf takes place in
ignorance and ignorance can give rise onl to deeper ignorance never to
Awakening. If we followed this line of thinking to the ver end' even Awakening must
be negated. 2ecognition of the 3elf is an event in time and implies the absence of
3elf,realisation in the past. The logical difficult with this concept is based on the
lack of differentiation between the 3elf and 6nlightenment. The 3elf alwas is
present' but the recognition of it takes place in time. 6nlightenment refers to the
recognition of Truth. :f course' it re%uires an element of dualit. 5ithout dualit
there is no place for an movement of intelligence. That)s wh' e&treme non,dualit
cannot reflect the nature of truth. #ual,non,dualit is the proper term for the truth of
4reation.
Another e&treme view speaks about the goal of 6nlightenment pro-ected into future
realisations. In this wa' our present practice or spiritual training is merel a means
of reaching the future Awakening. This $ath is dualistic and based on the promise of
6nlightenment. These two views reflect partiall the spiritual understanding' but are
too e&treme. The first view presents the unconditional truth' but misses the relative
realit. The second view presents the relative truth' but misses the unconditional
realit' lacking the insight into the !ow.
The !on,dual $ath goes beond these e&treme views' embracing them and melting
into a %ualitativel higher understanding. The !on,dual $ath is not a man,made
philosoph' but a pure reflection of the realit of Awakening. The 3udden $ath
emphasises the e&perience of the !ow and does not anticipate an future goal. 5e
constantl point to that which is the closest' most direct and immediate e&perience
of the 3elf. 5e are awakening from moment to moment the recognition of that which
is alread present. 5e are facing realit through the instantaneous encounter with I
Am. That)s wh' it is a non,dual approach. +ut it is still a $ath for it involves the
process of Awakening. 5e are not onl discovering 5hat Is' but evolving towards a
deeper' more meaningful e&perience of Truth. 5e are in the process of discovering
this ver !ow' until we reach the final depth of realit' dissolving into the (niversal
$resence. +ecause this $ath is non,dual' we practice in the space of an absolute
acceptance of 5hat Is. At the same time' we see the limitations of the mind and our
basic lack of completeness. .or that reason' we understand the fundamental need for
practice and cultivation of the Inner 3tate. /ere' there is the place for the right effort'
discipline and conscious evolution.
It is true that there is onl the 3elf' but b whom is this 3elf reached< The 3elf is not
reached b the 3elf' for the 3elf is alread :ne. 5h would the 3elf need to reach
the 3elf< There is no Two,ness in the (ltimateM The 3elf is reached b its foremost
creation' which ou recognise as our sense of "e. $ure "e is the primordial
e&pression of the 3ource and the perceiver of all.
If there is no dualit' there is no e&perience. In non,dualit' there is neither
ignorance nor 6nlightenment. Therefore' dualit is meaningful and divine in this
essence' for it allows 4reation to happen. +ut dualit without unit' that is' non,
dualit' is sheer ignorance. #ualit' e&tracted from the conte&t of Total 6&istence'
represents the fragmented state of e&istence. .rom the other side' non,dualit
without dualit is the absence of consciousness or simpl deathM It is onl when
dualit and non,dualit meet' that the complete (nderstanding is born. It is the
ultimate meeting of time with timelessness; it is the ultimate realit of the 3oul and
the +eloved.
The mind has to intuitivel grasp the subtle meaning of the !on,dual $ath. If one
does not practice according to this understanding one is not honest to one)s own
3oul. 6ither one lives in the illusion of a pseudo,Advaita intellectual )6nlightenment')
or one lives in an anticipated future' overlooking the truth of the !ow. If ou negate
the 3piritual $ath and the necessit of the inner work' ou are being dishonest with
ourself. If ou keep on saing that the 3elf is all there is and there is no need to
practice' ou simpl deceive ourself. In such a case' ou simpl refuse to see how
fragmented our mind is and how painfull ou are disconnected from the light of
4reation. 5ouldn)t it be sheer hpocris< "an ?rishnamurti)s and Advaita followers
are stuck in this incomplete understanding. /ere' dening the need for practice' one
tries to realise the 3elf immediatel. +ut one is unable toM The 3piritual $ath is a
reflection of the basic necessit to evolve' a reflection of common sense and wisdom.
G G G
In our first meditation we will discover the %ualit of +eing. 5hen ou breathe
letting go into the !ow' what ou encounter is the realm of +eingness. In the
beginning' ou are entering this new dimension in a ver sh' uncertain wa. 7ou do
not know how to behave' how to +e within +eing. 7ou don)t know how to abide in
this vast' infinite' bottomless space of pure isness. !othing can be grasped' nothing
can be seen' all ou can do is +e. +eingness is e&istence without self,referral' the
universal space of non,abidance.
+ut who is e&periencing this realit of non,reference< 5ho submits oneself into
+eing< It is our ver "e' which is so subtle that the mind cannot crstallise her
e&istence and et she has been present all along. "e primaril is placed in the
/eart. It is from the /eart that the instinctive desire for happiness and evolutionar
fulfilment comes. The mind is the first e&pression of the /eart. 5ithout the mind' the
/eart cannot e&ist' for it is the mind which brings awareness to the 3oul. If the mind
is ignorant' fragmented and lacks continuit' such a mind cannot be used b the
3oul to attain the condition of +eing.
Therefore' in our second meditation' we work with the e&tension of the /eart which
is the mind. Awareness is generated in the mind' within the head area. 5ithout the
brain there is no awareness' at least in our particular dimension. In our realit'
consciousness re%uires the vehicle of a phsical bod and a brain in order to
manifest itself. The centre of awareness' the centre of wakefulness' is located in the
middle of the brain' in the third ee. 5hen awareness is unconscious or rather semi,
conscious' it becomes lost in the subconscious activit of the mind. This constant
thinking which turns a human being into a living computer is caused b the absence
of essential awareness. 5e are not speaking here about the awareness of thinking
but about awareness as such.
In the awakening of awareness' we differentiate two basic stages. .irst is the abilit
to go beond the mind b the act of observation or mindfulness. /ere' through the
general growth of awareness' ou create a certain distance from the mind. The
second stage' which in truth alread represents Awakening' is the direct recognition
of pure awareness. This state of self,awareness' ob-ectless consciousness' we call
mindfulness without ob-ect.
5e begin with a breathing practice. As ou inhale' our bell e&pands and ou bring
the breath into our head. +ecoming full present' ou recognise clearl the :ne
who is present. That which is present is pure attention. That which is 7ouM (pon
e&halation ou rela& into +eing.
3ilence
$lease now become aware of the thoughts in our mind. The moment ou are aware
of thinking' it feels as if it was located on the peripher of the mind. .eel as if
thinking itself was outside of ou. 5h does it feel like that< +ecause the observing
intelligence is ver close to the centre of awareness' while thinking is energeticall
removed from the centre. 5hen the observing intelligence is active' attention is
present automaticall. 5hen ou observe ou mind' ou discover the sub-ect or )I)
which is -ust behind the observing intelligence. 3ee itM
5e are entering into a ver subtle area' the heart of consciousness' the essence of
the mind. 7ou can bpass the mind through e&pansion into +eing' but the mind will
be intact. To transform the mind' ou have to enter it directl. It is like entering a
camp of enemies and putting a bomb there. This bomb is our attention and the
e&plosion of this bomb is self,awareness. And that which makes this e&plosion
possible is our intelligence the power of recognition which turns attention back
to itself.
!ow ou are facing our own mind which is the main problem. And it is about the
time to face itM Isn)t it< 7ou are observing the mind with the utmost focus. 7ou are
becoming conscious of the fact that this observing is coming from a certain place. It
is not merel the mind aware of its activit. There is a certain place from which ou
observe. That which is observing is the subtle mind; it is our intelligence. +ut what
is this ver attention behind the observing intelligence. 5here are ou located in this
observation< 5here is our sense of "e< *ook inside and find outM
There are two %uestions. :ne is8 who is doing the observing< The second is8 from
which place does observing arise< That which is observing is intelligence. And the
place from which intelligence is able to observe is the source of awareness. 5hen
that which is observing becomes aware of itself' the real centre of awareness is born.
The centre of awareness is another name given to our ver "e. 7our "e represents
the presence of the sub-ect behind the mind. It is all ver simple' elementar even.
+ut because of the fragmented %ualit of the human mind' most e&perience serious
difficulties in grasping the matter. +ut it is simple. It is not this sub-ect which is
complicated' but the ignorant mind.
Again' with the breath' bring energ up to the inside of our head while being
completel present. 3topM 3top our breath' keeping it inside the head and discover'
recognise the one who is present. 5ho is present< 2ecognise ourselfM It is ou' who
is present' see itM
(nless ou know who ou are' all these talks about meditation and
6nlightenment are completel meaningless. +e serious and wake up at last to
ourselfM
!ow' simpl be present inside our head breathing naturall. As ou are present'
various thoughts ma come and pass' still there is something which remains in the
background. That which does not change is the light of awareness. 5ith this feeling'
with this presence' ou rela& into +eing. *et go into non,doing' into 5hat Is and -ust
+e.
In meditation' two elements are present. :ne is doing and the second is non,
doing. Abide in a space that is comfortable' self,contained' still and calm; -ust sta
there. There is no need to do anthing' -ust be. +ut if our mind is restless' if our
energ is not rooted and fluctuates' then concentrate. 7ou must use our attention
and create the necessar focus.
.rom moment to moment' ou are one with the breath. +reathing' breathing'
breathing9. 7ou are concentrated and dedicated to the task of being present within
the movement of thoughts and emotions. 7ou have to crstallise the sense of our
identit. :therwise' ou are like a ghost' a dream character lost in the dream world9
3ilence
To discover oneself' one has to have passion. This passion comes from a divine
intuition which links the state of forgetfulness with Awakening. There is no other
connection between ignorance and *ight separation and unit. This intuition' the
divine instinct of evolution is the onl link. 5hen this intuition is awakened' she gives
rise to passion and passion brings determination' dedication and understanding. This
ancient longing for returning home to our origin is the engine of evolution. 5h
otherwise' evolve at all<
:nce upon a time' to a great master in 4hina came a monk to in%uire about the
matter of 6nlightenment. +efore he even opened his mouth' the master /ui !eng
asked8 )what is this thing which is standing in front of me<) 4an there be a higher
instruction< 4an there be a higher %uestion< The monk' dumb,founded' understood
that that great matter of 6nlightenment points to his own sub-ective e&istence. /e
went with his great %uestion into the mountains' meditating for eight earsM And one
da he understood his true self. /e went back to /ui !eng and said8 )If ou called it
a thing' ou would miss the markM) The answer was approved. + the wa' /ui !eng
had rather a good memor to remember this %uestion after eight earsM
In meditation' there are moments when one is tired and energ feels stuck or
restless. In such moments' one wants to evade the whole situation and escape. +ut
one does not escape. :ne keeps goingM :ne stas /ere and !ow' at the centre. If we
practice meditation onl when we feel good or e&perience deep states it is not realM
7ou should precisel meditate when it is difficult to go inside and the mind is
disturbing. It is a work against ignorance. 5hen it is difficult' ou need to meditate
with even greater dedication. This is realM (ltimatel practice is simpl done
irrespective of whether ou feel good or bad. It is simpl our responsibilit to the
truth of I Am.
5e rela& into the vast' infinite ocean of +eingness which underlies everthing. The
gatewa to the ?ingdom of God is +eing' the Gate,less Gate. This Gate ou cannot
see' but ou can enterM 5hen ou surrender' the energ drops. It is the law of
energ that when ou are not doing' energ gravitates down towards the /ara. +ut
in order not,to,do' ou have to be present' attentive. 5hat ou are doing is
mindfulness and what ou are not doing is +eing. !on,doing is the foundation and
doing is the means to attain this foundation.
3piritual e&pansion relates to the fact that our energ sstem is a part of (niversal
6nerg. 7our sense of identit e&perienced within our individual e&istence is
merging into the (niversal I A". 7ou become :ne with the ocean of God. /ere' ou
are unable to separate ourself from this ocean anmore. 6ven though ou remain
on some level separated' ou are full merged with the +eond. The are one and
two' two and one two within :ne. 5hen we sa that there is onl unit' something
is not full e&pressed for it is "e who e&periences this unit. 5hen we sa there is
dualit' again it is not correct' for ou are in a state of :neness...
3ilence
5ith each inhalation' our bell e&pands; ne&t our chest e&pands and ou feel the
/eart inside. #irect energ into the head' keeping it there for one moment and
become full present. And with e&halation' our chest falls down' the bell becomes
flat and ou rest before the ne&t inhalation. 7ou repeat this circular breathing for
some time.
3ilence
!ow' ou breathe onl to the chest activating the /eart centre. 7ou put our hand
on this area' feeling it in a intimate wa. *et the music which ou hear become a
part of this e&perience. This music is coming from the /eart of the one who created
it. It is not coming from the outside but from within. .eel our /eart and recognise
that there is someone inside our /eart which is being felt. Is it not< 7ou are
touching our 3oul. 7our consciousness is meeting its own /eart' which is the 3oul.
Imagine please' that ou do not e&ist on the earth' that ou have no phsical bod.
Imagine that ou have no memories' no future and no past. +ut in that space' ou
do still e&perience our own /eart. 5ithin the timeless dimension of the #ivine' ou
meet our 3oul face to face. /ow does it feel< +e like a child discovering our
innocent /eart. 5hat is it that does not change< 5ho am I<
5ith inhalation' ou are feeling our /eart' with each e&halation ou are letting go'
resting within... ?now who ou are' be who ou are.
$6A46 G2A46 *:C6
Transmission B' 1 !ovember 1999' Arambol' India
The Garden of the +eloved
+eloved friends. 5e invite ou to the continuation of the process of Awakening.
Awakening to a deeper sense of identit represents our eternal essence beond the
mind. It is an awakening to the light of the 3elf' to the light of I Am. 5e reveal to
ou a realit which cannot be touched b the movement of thoughts' which is
timelessl present and one with the #ivine. 5e invite ou to the garden within' the
garden inside ou. 6nter the garden of the +eloved.
The purpose of the 3piritual $ath' the purpose of meditation' is the dimensional
shift from the mind to the depth of +eing. In this timeless space ou are still present
but not as the ego,mind. 7ou are present as the 3oul' which is the original light of
"e.
In order to e&perience this shift' our awareness has to be awakened. :therwise ou
have no wa to transcend the unconscious movements of the mind. Apart from the
awakening of awareness' ou need to develop 3amadhi. 3amadhi represents our
connection with the dimension of +eingness' the rootedness within. And finall' ou
have to open our /eart and discover our divine %ualit.
As ou enter the $ath' ou graduall leave the collective mind behind. 7ou are
becoming a different being' becoming free from our past. 7ou are becoming an
autonomous' independent being who belongs to the famil of light. 7ou are
becoming a divine being.
5e are entering the dimension of meditation' the inner garden of silence and beaut
which is beond the mind. /ow to enter this inner garden is the skill of meditation
and it is the function of Awakening. The $ath' the wa to this garden has been lost
long ago. !o one remembers how to get there' no one even knows the direction to
this garden. The knowledge about the e&istence of this garden is secret and man
dis,believe in its realit. The direction to the inner garden is I! and the $ath which
leads ou there is our own presence.
G G G
Again' we begin with breathing. 3impl breathe into the bell' being one with the
breath. +e one with the intention of being present to the !ow' to the e&perience of
life. *ife is not thinking; *ife is +eing.
There is a full acceptance of the mind' the acceptance of everthing. +ut' at the
same time' ou are full present. 7ou do not allow ourself to get lost in the mind.
#rop deep down' deeper and deeper to the simple act of breathing and to the
e&perience of +eing. 7ou are returning to who ou are before thought' the forgotten
world of I Am.
@ust breathe' being ver disciplined and focussed. +eing full present and
attentive' ou rela& into +eing' into non,doing9 from moment to moment.
3ilence
5ho is that one sitting inside this bod< Is this one alive or dead< 5hat is this ver
3oul that lives inside< 5hat is it made of< 5ho are ou< As ou are letting go of the
mind' ou are entering the wa of +eing. This new wa of e&isting is not touched b
thought and has no reference to our memories and personal life. 4an ou see the
value' the importance of it< It is not -ust to be free from the mind but to meet face
to face our 3oul. This meeting takes place after an infinite time of separation.
Awaken this wonder' this amazement' this surprise' this curiosit for self,discover.
Awaken this passion through which ou can meet ourself in a new wa' not in the
dull and passive wa of the past. 7ou are meeting our beloved' which is our own
3oul. 7ou ma practice meditation for ears and even have deep e&periences' but
still not know the significance of what ou are doing. It is because our intelligence is
asleep and our /eart insensitive. 3o' awaken our intelligence' awaken our /eart
and meet ourself in a true wa. It is time to wake up from dead' from life in the
mind. And forgetting oneself is nothing but death' death of the 3oul.
+reathing and +eing. +eing and discovering the one who is present inside. 7ou are
becoming a new human being' which has the dignit of I Am. The 3oul of such a
being is alive and not dead. The problem is that most meditators do not have an
passion for truth. And it is this passion alone that matters' for it reflects the
aliveness and intensit of evolution. 5hen ou meet someone whom ou trul love'
ou are all e&cited. 5h aren)t ou e&cited b going inside and meeting our own
3oul<
G G G
This time with each inhalation' our bell e&pands and ou bring energ inside the
head' being full present inside the head area. 7ou are keeping the breath inside the
head' in the middle of the brain as long as ou can. And after e&halation' ou simpl
rela& into +eing and rest. 2epeat this tpe of breathing for some time.
At this moment' ou rela& the breath but still keep energ in the mind. 7ou are
keeping a clear presence inside the head. 5ho is present inside the head< 2ecognise
this ver )I) which is present. It is our ver centre of identit behind the mind.
+ecome aware of thinking' seeing that thinking is arising and passing outside of ou.
2ecognise the centre behind thoughts. This sense of identit behind the mind never
changes' it remains alwas the same. 5hen ou recognise the 3tate of $resence' the
centre in the mind' something ver significant takes place. 3uddenl' ou see that
ou are not who ou thought ou were. 7ou discover that ou are made from the
light of awareness. 7ou have no form' ou have no memor; ou have no colour' no
se&' no nationalit' no name9 4an ou see the significance of this recognition< If ou
trul see9 if ou trul see that ou have no form ou will be in a state of shockM If
ou are not in a state of shock' it indicates that ou have not seen our true face et.
7ou are still identified with the form' ou are still on the sub,conscious level'
identified with our former ego,image.
2ecognise clearl the 3tate of $resence' the centre behind thoughts and sta with
this e&perience. Abide in the state of pure awareness. Imagine that ou do not have
an form' ou have no memories' no past and no future... 7ou do not know what
was esterda and what will be tomorrow. 7ou have no knowledge' ou know
nothing9 +ut ou areM And when ou feel it clearl' ou have a glimpse of eternit.
7ou can have an insight into what it trul means to be eternal. It is not merel a
poetic e&pression. 6ternit is real. 5ake up to our eternal identitM
It is not enough to have the e&perience of I Am. Intelligence also has to awaken to
the understanding of this e&perience. 7our intelligence has to full recognise the
utmost significance of the inner state. 5e can call it the second Awakening' the
awakening of intelligence and recognition.
3ilence
?eeping the 3tate of $resence' ou rela& it inside the head. 7ou allow it to sta in its
natural condition. And ne&t' ou rela& even more so the state e&pands into +eing.
Awareness becomes absorbed into non,doing' -ust sitting. 7ou are -ust sitting in this
inner garden' e&periencing beautiful peace and resting in infinite bliss. +ut tr to
again discover the significance of this e&perience. 3ee that it is our own 3oul who is
-ust sitting within the (niversal space of I A". Imagine once more that ou have no
form' no memor' no phsical bod; imagine that ou are no more a human9but
ou -ust Are.
3ilence
At this time' we will begin the ne&t breathing practice. 5ith inhalation our bell
e&pands' ne&t our chest e&pands' and ou feel the /eart inside our chest. !e&t'
ou bring energ inside our head being full present. And as ou e&hale' our chest
becomes flat' our bell becomes flat and ou rest.
A few times breathing to the chest' feeling the /eart. !ow we put our hands on the
/eart in the middle of the chest. 5e are e&periencing the part of "e which is called
the /eart. The /eart is the feeling centre' the centre of sensitivit and the doorwa
to the #ivine #imension. It is for these reasons wh mstics who have been pointing
for centuries to the +eloved' alwas spoke about the /eart. The didn)t speak about
Awareness or +eing' but about the /eart. The /eart represents the sensitivit of the
4reator. The infinite sensitivit of the +eloved is the #ivine #imension. The infinite
rest' peacefulness and motionlessness of the 4reator is called +eingness. Another
name for +eingness is the Absolute.
To enter the dimension of the 4reator is to enter +eing and to enter the /eart. .rom
the ultimate perspective' +eing and /eart are one and the cannot be separated.
/owever' the human being from the standpoint of relative separation can e&perience
+eing without /eart or /eart without +eing. .or that reason' we have this task of
reaching the inner wholeness.
As ou are feeling our /eart' ou are feeling the most sensitive part of our "e.
Through the presence of our 3oul' ou are tuning into the :ther 3ide of the /eart.
In the depth of the /eart is the 2ealm of the #ivine. 7ou are tuning into the space of
the /eart. +ut in order to full enter the /eart' this ver centre has to be activated
and awakened. The golden ke to open the /eart is cultivating clear intention'
sensitivit and surrender. 7ou need to be attentive to our own /eart' with the
intention to feel this which is so delicate in ou. The moment ou full surrender
our mind to the /eart' the inner door opens and ou discover that there is no gate'
in truth' no door there is onl the #ivine $resence.
"eeting the #ivine and discovering our own 3oul are the two sides of the same
phenomenon. 7ou cannot separate our 3oul from the #ivine. (nless ou are
awakened to our 3oul' ou cannot e&perience her 4reator. .or in truth' the Golden
Gate' the Gate,less Gate to the #ivine #imension is our own 3oul. That)s wh'
@esus said8 )I am the Gate.) /e meant that the 3oul is both the e&periencer of the
#ivine and the entrance to reach it.
5hen ou are present' our intelligence has continuit and solidit. 7ou are not -ust
spaced out and unconscious. That)s wh' ou can surrender into I Am in a real wa.
!o longer are ou like a leaf floating in the air. 7ou become like a tree rooted in the
earth of the !ow. 5hen ou have this inner solidit' ou can enter the essence of I
Am' which is the /eart. /ere' ou are not simpl emotional. 7ou have the solidit
of presence and the depth of +eing.
6ntering into the internal space of the /eart is an amazing phenomenon. It is the
whole world. !ot onl are ou feeling the /eart but ou are entering a dimension
which e&ists beond earth. 7ou are entering a dimension which is infinitel vast and
has man secrets to offer to ou. It is an adventure of the 3oul for she discovers her
home again. The prodigal son or daughter returns.
G2A46 $6A46 *:C6
Transmission J' A !ovember 1999' Arambol' India
+eond .orgetfulness
+eloved friends' we welcome ou to our ne&t 3atsang. As ou are listening' please
tune into our own presence and inner silence. 4onnect to the breath in the bell and
courageousl let go of the mind. *et go of our an&ieties' fears and insecurities. In a
disciplined wa' e&perience the purit and austerit of the !ow.
This meeting is taking place beond master to disciple pro-ections. This
Transmission does not concern guru worship and is beond spiritual slogans about
6nlightenment. 5e present a clear $ath to Awakening. And it is in our hands
whether ou want to use these tools to promote our own 3elf,realisation.
Awakening is our destin which ou cannot avoid but have the freedom to
postpone. It is our freedom to follow our lower nature and forgetful instinct. +ut
the longer ou dela our Awakening' the more ou prolong our suffering.
To transcend the dimension of forgetfulness and ignorance' one has to free oneself
from the addiction to unconsciousness. "ost 3ouls do not have the desire for
Awakening' at all' because the are addicted to ignorance. The still en-o their
nightmaresM Awakening is the desire of ver few 3ouls. That)s wh' there are hardl
an seekers on the spiritual scene. 3ome masters seem to attract man disciples.
+ut what is the %ualit of these people< And what kind of seduction takes place as
masters basicall gather unconscious individuals< Is it in the name of
6nlightenment< It is all one big nonsenseM
It is a real gift for a master to meet a real seeker. It does not happen ever da or
ever month9it happens rarel. A real seeker is one who is read to meet one)s own
light and face the naked realit of I Am. It is the light of aloneness that we speak
about' the light of the (ltimate. Awakening does not take place within collective
consciousness. 5hen ou hear about 6nlightenment' it is -ust one more concept in
the collective mind. It is -ust another idea translated in a vulgar wa b the ego. The
ego gets so e&cited b the concept of 6nlightenment. "ost seekers look for
6nlightenment because the think that something amazing is going to happen to
them. The are bored with their old life so the hope to change it through something
more interesting. The don)t want to discover their 3oul' but rather to find a new
wa of escape.
:ne of the man aims of our meetings is to de,hpnotise ou from the concept of
6nlightenment' so ou can see clearl the truth of spiritual evolution. .or what is
6nlightenment< It is -ust an idea unless ou reach it. And when ou reach it' it is
alwas a big surprise' something ou would never e&pectM 6nlightenment is nothing
special. If ou knew that it is nothing special' would ou make such an effort to
attain it< 5h would ou like to reach nothing special< The ego alwas wants
something special and is never satisfied. +ut it is our 3oul)s wish to reach nothing
special. The 3oul is not seeking e&citement but rather she is seeking TruthM Truth is
simple. It is not ecstas' it is not bliss' it is not some amazing happiness9it is -ust
what it is. And that is a surpriseM
There are Two $aths to 6nlightenment. :ne is the path of will' which is >en and
the second is the path of Grace' with is Advaita. 6ven though Advaita is called the
path
of 3elf,knowledge' it is not. +uddhism is the path of 3elf,knowledge. Advaita is the
path of Grace and the Transmission of Awakening on the energ level. .rom the
other side' >en is the $ath of discipline and a methodical cultivation of the Inner
3tate. In our teaching we combine these two approaches. 5ithout Grace' without
help from the +eond' the human being cannot get out of ignorance. +ut without the
inner effort' discipline' self,remembrance' en%uir9 Grace cannot enter either. 3elf,
realisation is alwas a combination of our effort' the intensit of our search and the
intervention from +eond' that is Grace. 5hen those two elements meet' the create
the spark of Awakening.
:ne of the biggest misconceptions about 6nlightenment is the belief that it refers -ust
to one state' -ust to one tpe of realisation. In such a case' either one is enlightened
or one is not. It is however ver much incorrect. There are levels of 3elf, realisation
and not ever master represents the same state. In order to understand it' one has
to know the Inner "ap of Awakening. This map is subtle and still remains a secret'
not available to the collective spiritual consciousness.
In the book written b "uktananda' he observed that some masters seemed to abide
in various states. /e felt that he himself e&perienced a different state than his own
master' !itananda. (sing his knowledge of kundalini 7oga' he couldn)t e&plain this
problem because the science of this $ath had not elaborated a clear Inner "ap of
Awakening. !o one actuall can' as the teachings of the past are too simplistic. The
usuall speak about 6nlightenment as reaching a state beond the mind. +ut the
problem is that there are man such statesM
The first enlightened state refers to the awakening of pure consciousness' the 3tate
of $resence. This Awakening takes place in the third ee centre' in the middle of the
brain. 5hen it is activated' ou are in the permanent state of self,attention. The
second 6nlightenment is the Absolute 3tate' which takes us beond consciousness.
The Absolute is realised through the +eing %ualit of I Am. 5hen the bottom of
+eing is pierced through' one moves to the :ther 3ide becoming one with the
3ource. !o movement can be found in that state. The third 6nlightenment takes
place in the /eart. /ere' the #ivine is realised. That is the basic skeleton of the inner
map of Awakening. The evolution continues but knowing about these three tpes of
6nlightenment will give ou a lot of clarit. And ou will be able to see that there is a
big difference in 3elf,realisation' in regard to different masters.
5e spoke man times about the complete vision of I Am. This complete vision
relates to the work with three different %ualities8 Awareness' +eing and /eart. It is a
new technolog of Awakening which allows ou to understand the entire dnamic of
the Inner 3tate. 7ou can easil verif the truth of this vision with our own
intelligence. +ut first' ou need to have some e&perience.
G G G
5e begin our first meditation. 5e begin with slow breathing into the bell
becoming one with the breath9surrendering into +eing. :ur first meditation is
learning the art of +eing and e&panding the e&perience of it. As ou know'
meditation is a state of +eing. It is not a techni%ue but a 3tate. The state of +eing
is present when e&perience of energ is restful and absorbed.
7ou are breathing' being ver attentive' because onl attention can free ou from
the mind. Attention is our onl securit in the realm of unconsciousness. 7ou are
breathing9being ver attentive. In each moment' particularl with e&halation'
letting go into +eing.
5hat happens when ou let go into +eing is ver profound' even though ou ma
not recognise the whole depth of the e&perience. The moment ou let go' our
energ gravitates; there is a pull from the source of gravit' which is the (ncreated.
The Absolute is the foundation of all universes. It is the underling presence of the
3ource9the pure isness of e&istence. 5e are all resting upon the Absolute8 trees'
mountains' all living beings9 /owever' the %uestion is8 how to reconnect with the
dimension of +eingness< /ow to come closer to the 3ource< It is through surrender.
This surrender is not emotional but energetic. The moment ou let go' our energ
merges with the universal space of +eing. 7ou become rooted in something which
ou cannot know9 but ou can it clearl e&perience.
2emain for some time like this. +reathing' being ver attentive' focussed and letting
go9letting go; dropping9dropping down like a dewdrop from a leaf falling into the
earth of +eingness.
G G G
5e return to the sitting position' bringing consciousness into focus. The sitting
position is ver smbolic' for it represents the stillness of our true nature. That)s wh'
keeping the bod still and not moving helps ou to reach the stillness of +eing. It is
not to torture ou' but to channel our energ into the right e&perience.
"editation has no end and no beginning. +ut' being human and coming from the
place of separation' ou divide meditation. 7ou create the distinction between being
in meditation and being out of it. +ut it is onl for the time being. As ou evolve'
becoming one with I Am' ou graduall become the 3tate of "editation. !o longer
will it be )an e&perience) but it will become our permanent state. 7ou become
contained in the 3tate of "editation which is constantl present in the background
of our personalit. It is a gradual process of e&pansion.
5e emphasise (nderstanding because it is missing strongl in the case of most
seekers. "ost refuse to use their mind. The don)t want to understand anthing for
the onl want a peace of the mind. +ut how can ou have this peace if ou don)t
understand what our problem is< The difference between this 3atsang and most
other 3atsangs is that there is actuall a teaching given hereM 3o' seekers come and
become reall perple&ed. )5hat< Teaching< 5e don)t what an teaching. 5e want to
be in the presence of an alive master who will tell us that there is nothing to doM 5e
are tired of learning. 5e -ust want to rela&9) The refuse to activate their
intelligence. And because of that the stagnate to the end of their lives in
incomplete meditative e&periences. The miss the precious chance to reach
Awakening. It is a real wasteM
(nderstanding is our securit' our onl clarit on the $ath. It is not about having
lots of information' but about knowing what ou are doing. It is to be clear about
who ou are as a multidimensional being.
G G G
In our second meditation we e&plore the dimension of Awareness. It is perhaps the
most difficult and unclear area for an average meditator. Awareness is generated in
the brain. If ou take off our head' there is no more awareness. Awareness makes
all recognition possible. 6ven the /eart cannot be e&perienced without consciousness.
This is how different parts of our being complement each other.
In order to activate the centre of awareness' we will do some special breathing. 5ith
each inhalation our bell full e&pands and ou bring the breath up to the head. 7ou
are keeping it inside the head for some time. 7ou are full present inside the head
and ou recognise 5ho is present. 5ho is that one< 5ith e&halation ou rela&'
letting go into +eing. 7ou do this circular movement between crstallising presence
in our head and letting go into +eing. $lease' feel the one who is present inside
our head9who is present< 5hat does it mean to be present< 5hen ou are not
breathing' ou are -ust present. This presence has no ob-ect' for it is the sub-ect
itself.
G G G
7ou can rela& now' remaining full present. 7ou need to realise that most human
beings have no an centre in the mind. 5hat it means is that there is nobod inside;
there is -ust the mind. $eople here want to celebrate' but there is no reason to
celebrate. The situation is ver serious. The should cr; as there is no one inside.
There is -ust unconsciousness that reigns here. To break through this feast of
unconsciousness' to stop this craz dance of ignorance' ou have to awaken the
centre in our mind. In >en it is called the host of the mind. 5ho is the host of our
mind< Thoughts are coming and going but who remains<
Gentl' become aware of the arising thoughts inside our mind. It is a ver
important process we are going through and ver subtle. 5e are entering the realit
of the mind' which is %uite comple&. +ecause ou are so identified with thinking' ou
don)t know how to separate our ver "e from this -ungle of thoughts. +ut on some
level' ou alread know that ou are -ust "e.
7ou are aware of arising thoughts' as the come and go. There is a feeling that the
one who is aware of thinking' is itself deeper than the arising thoughts. 5atching
the mind is -ust a preparation for Awakening. Awakening takes place when the
watcher becomes self,aware. It means that the observing consciousness turns back
to itself and recognises its own sub-ectivit9 It is Atman' )I)' the 2eal "e. As ou are
observing the mind' become sensitive to the one who is observing. 5ho is observing
the mind< It is ouM
3ilence
5e are again entering the inner shrine' the domain of I Am; that which does not
change and alwas remains present beond time. This is a msterious realm' the
secret which can be revealed to ou but onl when ou are read.
As our ees are closed' ou are e&periencing ourself. That is 7:(. +ut it is not the
complete "e et. :ften there are -ust fragments' chaotic movement of energ
thoughts and emotions. 3uch a realit has no depth and no continuit. That is
ignorance. Ignorance indicates a fragmented state where our sense of identit is
completel distorted9our "e is falling apart. It is an impersonal and collective
realit. 7ou are -ust a particular' pseudo,individual version of the collective mind.
6ven though ou ma feel ourself as being distinct and uni%ue' in truth ou are
-ust a part of the collective.
At this stage ou are -ust the mind and the mind is not the 2eal "e. There is no 3oul
present. The 3oul must become born in order to become present. 5hen ou are born
from our mother' it is onl the bod and mind which are born. 5hen ou are born
into this dimension' ou become pregnant with the 3oul. And it is ou who has to
give birth to the 3oul. +ut most never give birth to their 3oul. The die still
remaining pregnant. A master with the help of Guidance represents the midwife who
is helping ou to give birth to the 3oul. +ut ou have to co,operate; similar to the
mother who is giving birth' there must be some co,operation. 7ou cannot merel
wait for something to happen' because it will never happenM "ost seekers wait for
6nlightenment; it is like waiting for Godot; it never comes. In the famous pla of
+ecket' the main character is waiting the whole performance for the msterious
)Godot) but he never arrivesM
3ilence
5e rela& into this moment9into our absence. 5hen ou are completel silent'
humble in the wa ou e&perience the !ow' the other force enters the +eond. The
+eond embraces ou becoming contained in the totalit of Truth.
$lease' become aware of the /eart' putting our hand on the middle of the chest.
+reathing to this area' feeling it in a sensitive wa9
5e spoke about the three tpes of 3elf,realisation8 the 3tate of $resence' the
Absolute 3tate and 6nlightenment to the /eart. In the 3tate of $resence' the 3oul
reaches the essence of consciousness and freedom from the mind. In the Absolute
3tate' the 3oul becomes united with the (ncreated' merged with the energ of the
3ource. And' finall' in the /eart' the 3oul enters the domain of the #ivine. /ere'
she discovers the /eart of the 4reator and meets the +eloved.
"an are confused about the %uestion )5ho am I<) The reason is because' as there
are three tpes of 6nlightenment' there are also three answers. The first answer is8
)I am the witness' pure awareness.) The second answer is8 )I am not' for onl +eing
is.) And the third answer is8 )I am the /eart.) All these answers are correct. /owever'
it is the /eart that is the closest to us. It is because in the /eart' the 3oul is
energeticall located.
5hat is the 3oul< 3he is the essence of our individual manifestation. 3he is that
which is nearest to our e&istence as "e. It is in the /eart that ou meet ourself in
the most intimate and direct wa. It is not in Awareness and not even in +eing' but
in the /eart. .or that reason' 2amana "aharishi thought that the 3elf can be found
in the /eart. +ut what he called )3elf) was' in truth' his own 3oul.
.eeling our /eart' ou embrace our e&istence as the 3oul. 7ou ask ourself8 )who
am I behind all m roles and masks<) As ou sit here' who has come to this
3atsang< 5ho is that one looking for happiness and peace< 5ho is tring to avoid
suffering< 5here does this instinct to be happ come from and to whom does it
refer< It
belongs to our 3oul and ou can recognise our 3oul in the /eart.
+ut before ou can meet our 3oul full' ou must first become free from the mind.
5hen Awareness is present and ou rest in +eing' in that moment ou are free to
enter the /eart. The e&perience of the /eart is beond emotion. *ove is not an
emotion; *ove is the pure energ of sensitivit. *ove is the presence of the /eart
which is directed neither in nor out. *ove simpl I3.
+reathing to the chest' we connect to the /eart' as if meeting our own /eart after a
long separation. "eet ourself directl and go beond all ego,images9beond self,
love' beond even the need for self,love9
G2A46 $6A46 *:C6
Transmission K' F !ovember 1999' Arambol' India
+ecoming :ne Again
+eloved friends' we welcome ou again to the !ow. :ur meeting alwas takes place
!ow' because we can meet ou onl within 2ealit. #uring our meetings we guide
ou into the understanding and e&perience of our own self. 5e are helping ou to
recollect this part of ourself which is eternal' beond change' beond personalit
and beond the mind. 7ou are regaining our connection with who ou have alwas
been' beond an incarnation' beond an dream9
The goal of our meetings is to shift the basic sense of identit' from the mind to I Am.
5e are awakening a new state of being; a new wa of e&isting in which ou become
full present as the 2eal "e which is untouched b the movement of the mind. 7ou
become :ne' united with our ancient 3oul)s identit. 7ou are made of pure light and
have alwas been.
/owever' this ancient identit has been totall forgotten. All humans have forgotten
it. 7our friends' our famil' the societ ou live in the have all forgotten. The
live in a trance,state' having lost their 3oul. The are all on drugs. And the drug the
have taken' is the ver birth into the bod and into this dimension of forgetfulness.
This dimension attracts 3ouls who are addicted to forgetfulness' addicted to
ignorance. It is their adventure8 to pretend that there is no God and onl the
apparent realit of appearances is real. It ma be seen as )fascinating) to live in a
god,less realit when All is God. +ut now' as ou awaken the ancient intuition' ou
begin the process of sobering up. 3lowl' ou are waking up from the trance. The
effect of the drug is being removed from our blood stream' as ou come back to our
#imension.
That which ou have alwas been is our "e in her original form. 5hen ou come to
3atsang' ou come as a part of the collective mind. "ost of ou come as some kind
of a personal version of the impersonal collective consciousness. +ut when ou enter
this process' one da ou leave as an individual. That is our hope. As ou awaken'
ou become an autonomous being which lives b the power of her own light'
generated from within.
"editation is the art of entering an unconditional state beond the mind. /ere' our
sense of e&istence is beond the movement of thoughts. 7ou are not tring to stop
the mind' not at all. 7ou are re,locating our sense of "e from being lost in the
mind to the state of I Am. 5hen this e&perience is stabilised' ou will never lose it; it
remains irrespective of our life situation. 3piritual e&pansion aims not at a
temporar relief of the mind but at the permanent state beond the mind.
"ost human beings agreed to live in ignorance with their consciousness lost in the
mind. The accepted to live in forgetfulness. +ut with this agreement' the have died.
A person who is not free from the mind is a ghost and not a being. .reedom from the
mind is our dignit as the divine being' which ou are. A being has to be born. It is
not born from another' it is born from within. 5hen our are born in the bod' it
means that the bod becomes pregnant with the 3oul. The 3oul is not released until
ou give birth to her. :ne da she will be born.
G G G
$lease tune in' breathing to the bell and becoming one with the breath. .rom
moment to moment' ou let go of the mind. If ou are not the mind' who are ou<
/ow can ou e&perience ourself beond the mind< These are important %uestions.
If the have not been asked one has not entered the 3piritual $ath et. 5hat
tpe of %uestions ou are asking' reflects our level of evolution.
The first wa of e&periencing oneself outside the mind is +eing. +eing is the essence
of meditation. "editation can be called )-ust being') )non,doing') )non,thinking.) +ut
how can we reach the state of -ust being< The answer is8 through -ust being. +eing
is attained through +eing. In order to reach +eing' one has to surrender9
In each moment that ou breathe' ou are one with the breath. 7ou are letting go
into the simple' fundamental e&perience of +eing. "editation is not a techni%ue. It is
not to repeat a mantra or to do visualisations. "editation is a state of non,activit' a
profound condition of -ust being. That is the onl meditation. In order to reach this
state' sometimes ou need to use techni%ues. +ut ou must understand that -ust
being is the foundation. A techni%ue is merel a tool to be dropped at one stage.
5e are breathing' -ust being. There is a full acceptance of whatever ou e&perience'
including the fluctuating mind. The goal of meditation is not to stop the mind' but to
go beond thinking. It means that whether ou think or not think' it trul does not
matter. "editation is beond thinking and beond not thinking. Thinking cannot
touch it' but even though ou are beond thinking ou can also think.
5ith this full acceptance' we are breathing. 5e are absolutel attentive. As if the fire
was surrounding ou and ou are going to die an moment. In this wa' ou
attentivel sit on the edge of life and death. :nl with this attitude will ou transcend
unconsciousness' otherwise ou fall asleep. @ust being' breathing' remaining full
present9 *et it all be as it is.
G2A46 $6A46 *:C6
Transmission 9' K !ovember 1999' Arambol' India
#iscovering the *ight of 4reation
+eloved friends' welcome to our ne&t Transmission of Awakening. This Transmission
takes place in the eternal space of the !ow which is present beond time and space.
3uch a dimension does e&ist beond the manifested realit; it represents' in truth
the :nl 2ealit. All else is merel a pla of appearances' a pla of dreams.
5hen ou incarnate into the bod' ou forget our origin9 ou forget all. 7ou mind
is blank like an empt page. 7ou are in a trance state. The onl source of
information which is accessible to ou is collective consciousness' the human
collective
knowledge and belief sstem. +ecause ou start being completel blank' ou have
no choice but to learn from humanit. In order to fit ourself into the plane of
forgetfulness' ou fill our blank mind with all kinds of trash. 7ou accumulate
knowledge from our apparent parents' school and surroundings. 3oon' ou become
a perfectl collective robot.
6ven though collective consciousness is %uite sophisticated within its ignorance' it is
simpl unaware of the #ivine #imension. The collective mind is disconnected from
the light of 4reation' living in a virtual and arrogant ego,world. That)s wh' in order
for ou to regain a connection with our eternal home' ou must become free. 7ou
must go beond all the knowledge through which the collective mind has shaped
our illusor perception of realit. 7ou have to rebel against collective ignorance b
virtue of our own individual evolution. At that stage' our evolution becomes
individual and splits from the collective.
The meeting with our 6ternal $arent can happen onl in the internal space of
aloneness in our /eart and in our +eing. 5hen ou reach a certain e&istential
impasse' ou simpl become frustrated with what the collective mind has to offer to
ou. /ere' ou ma enter the noble path of self,discover. That which links our
collective past with our awakened future is divine intuition. It is the inner voice of
Guidance which continuousl whispers to ou the truth the Awakening.
:ur work is to help ou remember our ancient identit' to wake ou up on man
levels' not -ust one. .undamentall' we aim at the energ e&pansion through which
ou merge with totalit. 6nlightenment' the e&perience of :neness is an energ
phenomenon. 5hat ou are is an energ sstem and inherent to ou is intelligence.
Through spiritual e&pansion' ou go beond the limitation of our individual self
and become one with the 3ource of 4reation. :ur work' the work with Awareness'
+eing and /eart aims at this tpe of energetic e&pansion.
Another level of Awakening is the one of intelligence and sensitivit. If there is no
intelligence' one cannot see the sublime depth and subtlet of the internal world of I
A". Thanks to intelligence' ou can attain a real clarit about the process of
Awakening. 7ou can understand who ou are and what our connection to the :ther
#imension is. It is intelligence united with the /eart which allows the real meaning of
our individual 4reation to be understood. This understanding is not intellectual but
direct.
$art of ou does not believe in the truth of Awakening. 6ven when ou are deepl
connected to the $ath' ou still don)t believe. 6ven when ou alread e&perience
some level of Awakening' ou still parado&icall don)t believe it. The reason is that
on the subconscious level' ou are identified with our collective past. 7ou are
simpl unable to believe that the /ere does not represent 2ealit. 2ealit is made of
the invisible light of I A"' which is *ove in truth. 7ou cannot believe this' for our
subconscious computer program is designed to trust onl the apparent realit of time
and space. 7ou are programmed like this b the collective consciousness and b the
ver design of our #!A.
+ut the 3oul which grows within ou moves slowl out of the womb of the collective
mind and transcends the limitations of the program. 3ubconscious conditionings
prevent ou from being able to reflect the true universal understanding. In order to
free our psche from its own past' a certain cleansing of the subconscious mind has
to take place. 7ou cannot do it b will. +ut it is being done b the work of Guidance
which is' in truth' the work of Grace. 5hen certain essential elements in our
subconscious mind get cleansed' suddenl something becomes free. 3uddenl' ou
can see clearl and our distrust is transformed into absolute clarit. /ere' ou
become free from our past and the past of humanit. To be free is not to negate the
past but to transcend it within a %ualitativel new perspective. To conclude' there are
three elements of our work8 the awakening to I Am' the awakening of intelligence
and the cleansing of the subconscious mind which tries to prevent an shift of
perception.
:ur basic work is to create within ou the abilit through which ou can e&perience
our sense of identit' our ver "e in complete separation from our pscho,
somatic realit. :nl when ou awaken this abilit' ou can sa )I Am') for onl then
is our 3oul present. .or the first time' ou become freed from forgetfulness' giving
birth to the 2eal "e. That is the purpose of evolution. To become a new being' an
awakened being. It is not merel to improve ourself or to become a better person.
It is to e&perience a dimensional shift' to return home. This new being which we are
awakening' e&ists full outside the mind. 3uch a being uses the mind but is placed
beond the field of thinking. /e or she is rooted firml and unconditionall in that
which does not move' merged with the inner silence. This is our future which ou
are alread e&periencing. +ut staing with the process takes ou to a new depth.
G G G
7ou are breathing' being one with the breath' being one with this moment. 7ou rela&
into 6&istence. There is no need to reach anthing. 7ou practice within the space of
complete acceptance. 5hatever this moment is offering ou is the truth of our
realit. And to be with this truth is meditation.
5hen ou are unconscious' each thought' each emotion creates our sense of
identit. In this wa' ou are made from the movement of the mind. !ow' ou are
learning something fundamental how to e&ist before the mind. 7ou are learning
how to be present before a thought arises on the screen of consciousness. 7ou are
discovering the zero point of our being and becoming one with this realit. 5e
speak about something much deeper than mindfulness of the environment. 5e
speak about being present prior to perception' about being present to the sub-ect.
5e speak about mindfulness without ob-ect. The zero point of e&perience is the
e&periencer. The zero point is the gatewa to the realit of the 3oul' the dimension
of "e.
An ordinar person has no "e. 7ou can ask such a person8 )who are ou without
memor< 5ho are ou without thinking<) This person would probabl answer8 )I
am nothing.) (nfortunatel it is true for most people' for the are nothing without
the mind. !o one is inside' the mind alone reigns.
In +uddhism the meditate on the absence of )I) in order to discover emptiness. +ut
not finding an )I) is true onl for unconscious individuals. :f course' the ego as
such has no substance. +ut we are not speaking about the ego. 5e are pointing to
the 2eal "e. 5e are giving birth to the one inside' to the one who e&ists without the
mind. To the one who does not need to translate its e&istence through thinking
because the dignit of its own presence is realised.
3ilence
5e are breathing and we are +eing. *etting go of the mind' moment b moment.
!either are we fighting with the mind nor are we indulging in thinking. 5e ignore the
mind' allowing it to be as it is. @ust remain attentive enough not to become
unconsciousl lost in thinking. As ou are breathing and letting go into +eing' ou
find ourself energeticall located deeper than the mind. 7ou become rooted in the
inner stillness. 7ou are e&panding.
7our subconscious mind re,creates' from moment to moment' our sense of identit
as a particular person. It is ver fast. 7ou ma not be aware of it' for ou e&perience
alread the result which is the ego,image. 7ou e&perience constantl a recreated
image of the person ou think ou are. This image allows ou relate to our situation
in the world. This image revolves around our wellbeing' sense of pride' fears and
hopes' our securit and happiness. That is how ou are being recreated from our
subconscious computer program. That is fine' but is it reall ou< Is this image
through which ou identif ourself reall ou< 7ou are not this which ou think ou
areM 7ou are that which ou don)t think ou areM The ego image is -ust an outer laer'
a superficial shell' a shadow of our real self.
+ut as ou meditate' as ou breathe ou e&pand into something deeper. As ou are
rela&ing into the space of non,reference' ou move awa from our ego,image. 7ou
are dissolving into the openness of +eing. 5ithin this space of non,reference' ou
still remain but beond an crstallised ego,image. /ere' ou e&ist in a new wa.
That)s wh ou don)t know who ou are anmore' for ou are unable to translate
this e&perience through our past concepts. 7ou are in a state of not knowing.
7ou ma even e&perience fear of entering this void because ou have the feeling of
losing ourself. +ut in truth' ou are not losing ourself. :n the contrar ou are
gaining ourself. The unreal dies so the real can be born. The unreal does not want
to die' that)s wh it holds onto its past sense of identit. +ut when ou see clearl
how unreal this past sense of identit is' ou let it go. It is not even a matter of
courage but rather understanding. If ou wish to be afraid of something' it is onl
this ego,image to be feared. That void into which ou surrender is absolutel safe'
for it is made from peace and love. It is the original womb of life' the domain of
Truth.
/olding onto the ego image is the cause of suffering' incompleteness and isolation.
:ne lives in a cage' locked in the mind. If someone lives in a prison all their life' one
does not want to leave this prison. :ne holds desperatel onto a false sense of
securit; this is death. 5hen a bird is born in a cage' it will not fl out even when
ou leave the door open. :ne gets easil addicted to bondage and slaver. 5e are
the race of slaves' slaves of the mind. That is what we are. !ow we rebel' breaking
awa from the inner prison. In esoteric 4hristianit' there were some schools
propagating that the bod is the prison of the spirit. /owver' it is not the bod which
is the prison' but the mind. 6ven if ou are out of this bod' ou remain a slave of
the mind. /ow to get out of the mind< That is our work.
G G G
5e rela& into that which is beond the mind. The cage itself is an illusion. (ltimatel
the bird 0the 3oul1 does not even need to fl out' for it is alread outM It is like a >en
koan. A little goose has been put inside of a bottle. It has grown up and cannot leave
the bottle. The %uestion is )how to let the goose out without breaking the bottle<)
5hat is the answer< The goose is alread outM #o ou understand< 7ou are alread
freeM @ust be and live this freedom. There is no cage' for the mind is empt and
illusor. +ut when ou are unconscious' an illusor cage suddenl surrounds ou and
ou find ourself being locked inside of itM
G G G
+reathing' being full present and letting go into the void of the !ow. The void is not
that something is empt. The void is the state of non,reference' the ungraspable
dimension of +eingness. It is a void for the mind and it is the fullness for the 3oul
the fullness of pure isness and truth. 7ou are dropping the mind as it arises. 7ou are
allowing ourself to be who ou are' beond an tpe of ego,image. !ow ou e&ist
not as an image but as a being. A being is not made of an image; it is a pure
e&perience' a pure feeling of "e. A being is the self,contained space of I Am which
has a /eart and intelligence. 7ou are becoming a being' the divine being which ou
have alwas been.
3ilence
As ou sit in meditation' awaken the desire to meet ourself. Awaken the passion to
discover ourself; awaken an intense curiosit to e&plore the mster of our
e&istence. If ou onl sit to have an e&perience of peace or tran%uillit' it is not the
highest reason to meditate. The highest reason is this ver divine longing which calls
us back home. This longing takes us towards the direction of becoming one with the
light of love' with the light of 4reation. 7ou are meeting our 3oul. #o it with a
sense of adventure and discover' be passionate. It is a love affair with God.
The 3oul was destined to forget herself and now she must return to her senses. 3he
has to remember' for she has suffered too much in the darkness of ignorance. !ow
the 3oul is awakening to her (ltimate +eloved which is the #ivine "other9
G2A46 $6A46 *:C6
Transmission 1L' 11 p.m. H a.m.' H1 #ecember 1 @anuar' 1999DHLLL' Arambol'
India
#oorwa to the Timeless
+eloved friends' we welcome ou to the !ew 7ear)s 3atsang. :ne ear is ending and
the new one is beginning. It is all a dream' an illusion. /owever' it gives us a good
opportunit to contemplate the nature of time.
To whom is this !ew 7ear happening< .rom where is time arising< +eing caught in
this endless movement of becoming' we have lost the connection with that which is
beond change. And that itself is suffering9
5hatever hopes ou have regarding the coming ear' do not forget that time is %uite
deceptive. .or not onl has it created ou' but it can terminate ou as well. 7ou are
beginning in time and ending in time.
5hat is time in truth< It is but an opportunit to recognise the Timeless. Time is an
opportunit to awaken. If ou -ust live like most' the robot,like life' mechanicall and
unconsciousl ou are wasting a precious opportunit. *ife is not onl to be lived
but an opportunit to meet the ver source of life. The deepest meaning of being
alive is to awaken to the light and love of 4reation.
4ome back homeM 2ela& within the !ow' rest within and know that I A". The voice
that ou hear comes from that dimension which brought ou here in the ver
beginning. ?now that I A". ?now that ou are alwas embraced' da and night b
the presence of "6.
I A" the light of 4reation' which gave birth to our 3ouls. 2ela& and be full present
to the realit of the !ow. *et go of time' let go of the /ere. *et us transport ou
from the /ere into the !ow. Time and all what ou e&perience in the time dimension
is the scener and the content of the !owM +ut the !ow itself is untouched. 5hat is
the !ow< It is not the gap between the past and the future' as some imagine. The
!ow is "6. I A" the !ow. The #imension of !ow is made of pure light' of a timeless
presence which is nothing but *:C6. 7ou are in "6. 7our 3ouls are contained in the
infinit of what I A". ?now that and rest within.
The ear 1999 is ending. The !ew 7ear is not et the !ew "illennium unlike the
general opinion. The new millennium is in one ear' when the ear HLLL will end.
+ut this ear is ver important' for it is the final ear before the !ew "illennium. It
is not merel a number' a wa of dividing time. This shift into the !ew "illennium
has an esoteric significance. "an esoteric gatewas are being opened and a lot of
cleansing is taking place. 7ou can easil feel it. Time as such is an opportunit to
recognise the Timeless' but the coming ear HLLL is a special opportunit to go
inside. There are times when evolution is accelerated and tremendous help will
become available. In the coming ear' man things can happen to ou if ou co,
operate. #on)t waste this chance. That would be ver unwise. "ake the necessar
sacrifices to give a ma-or push to our evolutionar -ourne. #on)t be lukewarm or
laz and passive. Take our destin into our own hands and help the universe' help
Grace to help ouM
G G G
Take a few deep breaths to our chest and put our hands on our /eart. 4onnect to
that one who is the msterious sub-ect to evolution. .eel that one who is seeking so
desperatel for happiness and fulfilment. .eel that one who has chosen to live in the
time dimension' and within time is evolving towards the Timeless. That one is
coming closer and closer to the unit with "6' the 4reator of All.
.eeling our 3oul' recollect the passing ear. Tune into what has happened from
the beginning of the passing ear until this time when this ear is ending. 5hat
elements has e&istence brought to ou< 5hat did ou want to achieve< /ow
man things have changed< 5hat was the flavour of this passing ear in terms of
our evolution<
.eeling our 3oul' recognise which elements are necessar in our inner and outer
realit to make ou more complete< 5hat are our 3oul)s desires< !ot the mind)s
desires but those desires which come from the depth of our /eart)s earning. 5hat
is it that ou would like to e&perience' to fulfil and to accomplish in the coming ear<
5hat is it that ou need and ou would like to create in our life< .eeling all of that'
e&press our intention and longing to the dimension of Grace' to our 6ternal $arent.
.eel the +eloved who is present in our meeting' for it is her who speaks through the
voice of Aziz. .eel the one who created our 3oul and' as ou feel her' clearl
e&press what ou long for. *et these elements be brought to ou in the coming ear.
7ou cannot receive help unless ou know clearl what ou want. *et this clarit dawn
upon ou. Ask the #ivine for assistance in our earthl evolution and -ourne in time.
3a to the 4reator. )$lease' help me' I am -ust our child. I know so littleM I have so
little control over m life and the universe is so vastM " 3oul is suffering and I am
tired of the pain of separation from 7:(. I deepl wish to serve m 3oul)s evolution'
to fulfil the divine plan and blueprint9 please' help me' m /eart is cringM)
As ou e&press our deepest longings and desires' commit ourself to the
responsibilit for our life. 6&ert all possible effort to grow and accelerate our
evolution. 7ou don)t need to feel a victim and complain about our life. 7ou have the
power to awaken from the inside. If ou are -ust waiting for a miracle' not doing
anthing' ou are wasting our life. 7ou are wasting the potential that was given
to ou. +e responsible' focus inside and stabilise our $resence. !e&t' go into our
/eart and surrender into the depth of the !ow. 5ake upM +egin to live a real life.
5hen our wake up ever morning of this coming ear' wake up to the realit of
Awakening and presence. #on)t wake up anmore to the schizophrenia of the
mind' to the dream realit of the 3oul,less plane. "an gifts are awaiting ou but
cannot
be given unless ou sober up. 7our responsibilit is to get up from the trance,state
of the collective unconscious.
G G G
"a ou have the force to act against the inertia of ignorance. "a ou have the
force to persevere in difficult moments and moments of doubts. "a ou have the
courage to cut through our own past and to evolve into the !ew. "a ou have the
strength to do the inner work' precisel and clearl' so ou can reach %uickl the
goal of Awakening and rest beond effort.
"a the #ivine presence of the +eloved assist unconditionall and
compassionatel our evolution towards the Inner *ight. "a Grace be alwas
present' awakening sincerit in our /eart. "a it bring the necessar cleansing
and transformation assigned to our destin. "a the #ivine "other support ou
with her *ove and Guidance in our -ourne towards the realisation of "6. And' so
we $ra9
G2A46 $6A46 *:C6
4hapter A
P!RT ,E TR!SMISSI, ,*
!-!.EI)
S!TS!)
3atsang with Aziz is beond traditions; can be seen as a meeting of Advaita with >en.
In this space something new and e&traordinar is born the presence of Guidance.
Aziz tirelessl points to the Awakening !ow' however' within the proper conte&t of
intelligent effort and precise training. (nlike the traditional 3atsang' here we are
actuall being given clear tools to realise the 3elf. (nderstanding alone is not
enough; even self,knowledge is not enough. 5e have to respect the
fundamental laws of the Awakening $rocess.
#uring 3atsang Aziz sits >azen in unison with the students guiding them clearl
through the process of 4omplete "editation' focusing on the three gates of the
Inner 2ealm8 Awareness' +eing and /eart.
It is hard to put the e&perience of being in 3atsang or in the presence of Aziz into
words. :ne feels thrown back on oneself' in a space beond the mind. :ne finds
oneself -ust sitting 03hikantaza1' resting in the !ow' one with God. 3ometimes one
feels neutralit' stillness' absolute rest; sometimes one feels moved' touched b
Grace' +eaut and infinite *ove. There is a new e&perience of oneself' a new depth.
To be in the presence of Truth is alwas a relief and the energ of Guidance
channelled b Aziz is nourishing' bringing balance' clarit' sanit' peace... After
3atsang one feels renewed. 3omething e&traordinar is happening8 one is seen b
the +eond' b the "ster and' like a child' one is embraced.
Transmission /, 0/ May /111, &haramsala, India
See#ing *reedom *rom the $ollective Mind
+eloved friends' welcome to our ne&t Transmission. As ou are listening' ou are
tuning into our inner silence' because the words that are coming through can onl
be trul heard from the place of silence. It is not the mind that is speaking to the
mind' but the silence that is speaking to the silence. The silence we speak about is
not an absence of sound. It is' we can sa' the ultimate intimac. It is the most
intimate place in ou' where ou are meeting ourself' where ou become one with
our own e&istence. /ere' ou do not need to translate our own isness through
thought' perception or emotion. 7our isness is direct' and ou know it' there is no
doubt. This direct e&perience of pure isness we call I Am. It is the primal recognition
of our own e&istence. !ot I am this' I am that' but I Am.
As ou are born into the human dimension' ou are born into a belief sstem' which
ou translate as common sense. 7ou perceive realit in a certain wa' where ou
have a certain set of ideas and concepts about what life is. 7ou think that ou know
what ou are doing here' what ou want' what ou should avoid and what ou
should like and what ou should crave for. 6ven spiritualit is a part of this belief
sstem' a part of collective consciousness. +ut as ou are coming closer to the inner
light or truth' ou move out of it. This belief sstem' our own mind which is a part
of collective consciousness' becomes less and less important. The structure of our
crstallised ideas about life dissolves more and more' and ou find ourself more and
more in a state of not knowing' where ou directl encounter something which is real.
+ut ou have no wa to know what it is.
There is the known and there is the unknown. The known is a belief sstem. The
known is how our mind' being identified with collective consciousness'
comprehends the apparent realit. The (nknown is this vast space which cannot be
touched b the mind. It cannot be touched even b the science of 6nlightenment' for
it is completel beond anthing that one can imagine. The (nknown' is the place
from which ou have emerged originall and where ou are returning to. It is our
future and our ver beginning. !ow ou are in the middle' between our ver
beginning and our ver end' which is completion.
All of that' even this 3atsang' this transmission' is happening in a dream. It is our
dream' in which ou are tring to find the wa out of it. :r most likel ou are tring
to find a certain comfort' a better wa of e&periencing this illusion. 7ou ma be -ust
looking for a peace of mind. +ut where the spiritual search' the true spiritual search
is leading ou to' is beond the dream. /ere' the time dimension becomes radicall
transcended and what remains is the original space. 7ou still e&ist' our 3oul is still
a part of this e&perience' but ou are +eond. !o longer are ou /ere' no longer do
ou pla the role of an insignificant part of collective consciousness. 7ou are
completel alone and completel whole.
The main reason wh most spiritual seekers' ninet nine percent of spiritual seekers
do not reach Awakening is their insincerit. The are looking for Awakening within
the frame of collective consciousness. It is not an individual search; it is a collective'
unconscious search. That)s wh' spiritualit from higher viewpoint represents
unconsciousness. It is this kind of unconsciousness that speaks of consciousness
and liberation' but' in truth' it is still unconscious. 5ithin this unconsciousness that
is called spiritualit' one is tring to find a wa out. And how one translates this wa
out is still within the unconsciousness. Those who trul succeed on the 3piritual $ath
are called individuals. The individual is the one who is searching alone. :ne is using
certainl the inheritance of collective consciousness but from the place of freedom.
:ne is appling various spiritual teachings' but never becoming a part of an sstem
or a member of some spiritual club. An sstem in the mind is limited b the past
and blocked from the direct perception of Truth. The search is alone; it is the
ultimate intimac' where ou are meeting the inner void' the place or state of being
without an reference. That dimension -ust is' and in this moment ou disappear'
ou die.
It is not difficult to become enlightened' to become 3elf,realised. 5hat is difficult is
to convince our intelligence that the spiritual search points not to vague ideas about
6nlightenment' but to 7ou. This ver intelligence' in combination with the sincerit
of the /eart' is our onl securit on the $ath. It is our onl assurance to transcend
the dimension of darkness and to reach *ight.
"editation 1
As ou sit' breathe into the bell' simpl rela&ing into the !ow. 5hen ou rela& into
the !ow' ou rela& into not,knowing; ou rela& into our own nothingness. 7our
mind or our ego' when it undertakes the 3piritual $ath has certain e&pectations of
reaching something' whether it)s satisfaction' happiness or some status within the
spiritual scene. +ut what takes place trul is that ou disappear. This ver ou that is
tring to enlarge oneself' is being swallowed b the light of the inner truth. 7ou
begin the process of dissolving into Totalit.
As ou sit' -ust like this' observe how our mind translates our e&istence. 7our mind
is like a ver fast computer' ver fast. It is translating our e&istence into something
crstallised continuousl. There is a continuous pla of ego,images' which are
referring to ou and to our position in the world. +ut when ou rela& more and
more into the !ow' ou see how unreal the mind is. 7ou see that who ou are is not
an entit' it is not a thing' it has no crstallised identit. It is a space of +eing which
cannot be pinpointed' but which is completel real. /ere' ou are entering the
(nknown. The (nknown is known as an e&perience but it is unknown to the mind.
The mind cannot understand it' but our 3oul knows it directl. There is an
immediate confirmation from our 3oul that our e&perience refers to realit.
3o' -ust allow ourself to sit in this opening. +e ver focussed in order to keep the
mind in the present moment. And be ver rela&ed' letting go into the depth of this
moment.
5hen ou dwell -ust like this within the !ow' ou are beond an belief sstem. !o
longer are ou a part of an spiritual club or collective consciousness ou
e&perience realit. To reall understand it' to reall long for it and to reall
appreciate it' is a function of maturit. This growth' this evolution into the Inner
2ealm' is not a matter of techni%ue or hard practice. 7ou must have this urge' this
inner passion' this fire of intense longing to become :ne. :nl this intelligent
intensit can allow ou to return back to our origin. 7ou are not the humanM
That must be clear to ou. 7ou are e&pressing ourself temporaril as human
consciousness' but our 3oul is God,like.
G G G
7ou are breathing into our bell and letting go into +eing. 7ou are ver attentive. If
ou are not attentive' how can ou rest in our no,thingness; how can ou rest
when the mind is constantl crstallising our illusor ego,image< :nl clear
attention allows ou to transcend the mind. $ure attention represents our real )I.)
:nl when ou reach our real )I) can ou rela& into non,I' which is the vastness of
+eingness' the timeless space of the Absolute.
"editation H
5e come back to the centre of the !ow. There has to be this strong will to be in the
!ow' to be full present in the !ow. 5h to be !ow< The mind does not understand
wh we should be !ow. And there is no reason to be !ow' for being !ow has no
reason.
As ou sit' ou e&perience ourself. 7ou cannot escape from it. The onl thing that
ou e&perience is ourself' plus the environment. The wa ou e&perience ourself is
our onl realit. It is precisel this e&perience of ourself we are deepening. If ou
are in a state of forgetfulness' completel identified with the mind' ou don)t reall
e&ist. The wa ou e&perience ourself is -ust a mess. There is nothing stable inside'
nothing ou can rel upon. There is -ust the fluctuation of thoughts' emotions and
energ. This tpe of e&isting is called suffering. 7ou are not suffering because of our
desires or attachments. The primal reason ou are suffering is because of the wa
ou e&perience ourself' our own isness. That is the basic neurosis. .or this
neurosis no one is responsible' no one is to be blamed. It is simpl a level of human
evolution; a passage from animal consciousness to the noble remembrance of our
eternal identit.
This passage is called human consciousness. /uman consciousness is -ust a bridge' a
bridge to our remembrance. This remembrance is not intellectual' it is a shift within
our energ bod' within our consciousness a shift from darkness into light.
#arkness is -ust a certain fre%uenc of energ' which is low and retarded. *ight is a
sublime' sacred fre%uenc of energ' which is the unit of pure understanding and
*ove.
3o' what ou are tring to do is to create stabilit in the wa ou e&perience ourself'
a certain inner solidit. 5hen the solidit is there' ou are simpl resting in a state
which is comfortable' which has continuit from moment to moment. There is the
continuit of our I Am' which means ou have an abiding place beond the mind'
an inner refuge.
6verone wants to escape from the mind; everone wants to disidentif with the
mind' but where to go< To go beond the mind does not mean to stop the mind
but to find a new location within our e&istence. This new location is called I Am.
.rom the viewpoint of I Am' it does not matter if ou think or not think. /ere' ou
are beond thinking b our ver presence. 3o how do we create this inner refuge'
this
inner solidit< + developing attention and b deepening the energ within +eing.
There is nothing else' in truth' onl Awareness and +eing. 5hen attention is
crstallised' this ver attention which is Awareness' is located beond the movement
of thoughts' in the third ee. 5hen +eing is deepened' ou simpl rest within. 5hen
ou abide in +eing' ou recognise this e&perience directl. 7ou know that ou are
abiding within something deeper than thought' ou know it directl' even though ou
ma not comprehend it full. If ou wish to follow the $ath of Awakening' know that
it points to this direct e&perience of realit' that is' to our ver e&istence. Anthing
which doesn)t bring ou to the realisation of I Am' is -ust a deception. 5hat is trul
there is onl8 Awareness and +eing.
3ilence
.or a few moments we will breathe in a special wa. Through this breathing we
initiate ou into the practice of non,dual meditation. 5ith each inhalation' we
breathe into the third ee and sta there as long as possible. And with each
e&halation' we rela& into +eing full. 5hen ou keep our breath in the third ee'
there is a particular energ e&perience and ou will recognise it. .eel that the one
who recognises this energ e&perience is ou' and it is located in the third ee' in
the middle of the brain. 7ou are ourself this energ. That is the essence of attention.
3ilence
That is enough. 3till keep energ in the head but in a rela&ed wa. !ow repeat a
thought like the mantra8 )I Am.) Cer slowl' in a ver focussed and
contemplative wa' )I Am') with full awareness. The moment ou finish saing )I
Am') before ou sa the ne&t )I Am') feel what remains. This that remains is I Am'
which is not a
thought but our own presence behind the thought. 3o after saing )I Am') stop for a
while. .eel our own presence' that which remains and again sa )I Am.) The one
who is aware of the mantra )I Am) is awareness. The one who remains when ou are
not saing anmore )I Am)' is awareness itself. 3impl recognise this fact that the
pure light of awareness is beond thinking.
3ilence
*etting go of the mantra' keep our presence in the head area' in a rela&ed wa with
a gentle focus. And from that place ou let go into +eing' breathing into the bell'
deepl rela&ing into non,doing.
Awareness is reached b turning attention back to itself. There is certain self,referral
in the mind where the centre is recognised. It is a ver strong energ e&perience in
the third ee' the essence of intelligence' the centre of consciousness.
Awareness can be recognised directl b turning attention back or can be slowl
developed b paing attention' for e&ample to the breath. 5hen ou breathe into
our bell' when ou remember' when ou focus' Awareness grows indirectl.
+eing is reached through non,doing. 5hen ou are not doing' energ drops into
+eing. +ut ou co,operate for a certain subtle surrender to happen. 7ou allow
ourself to drop' and with the help of breath' which deepens our energ in the /ara'
the e&perience of +eing is reached deeper and deeper. It becomes more and more
e&pansive' until the point that ou simpl rest full in the unconditional 3amadhi of
+eing.
Gentl breathing and rela&ing9 remaining in the centre. This awareness has to be
like a laser inside ou' penetrating our whole bod. @ust +eing' even though ou are
not doing anthing' ou are. 5hat is it< That which is called +eing.
"editation A
*et us make an effort to be focussed' to be present' to be dedicated to this moment.
To be dedicated to this moment' is to be dedicated to our nothingness. And our
nothingness is our freedom.
/ow does evolution happen< It is difficult to understand it. 6volution is universal' all,
pervasive. 5hat the human being aspires to is right effort' right practice' keeping
the /eart open and the mind intelligentl alert. The mind has to be inspired' to be
curious. And the /eart has to be sincere' in touch with the 3oul. 6volution happens
from within and from without. .rom within it depends on our own effort' in our
mind and our /eart. .rom without it is called Grace' which means the intervention
of
/igher Intelligence. 6volution cannot be stopped' but it can be helped through our
own effort' through our own co,operation.
That is precisel what we are doing here co,operating with the evolution of our
own 3oul. 6ven though ou ma not know where ou are ultimatel heading to' ou
can know the ne&t step. It is enough to know the ne&t step. 5hen ou know the
ne&t step' after making this step ou will know the following step' until ou reach
the place of completion.
5e remain in a state of +eing. 5hen ou are abiding in +eing' ou are real.
3ilence
As usual' at this stage' we bring our energies to the /eart centre. .eeling our /eart'
putting our hands on the middle of the chest' breathing to this area' warming it up.
5e become sensitive to the ver presence of our 3oul. 3he dwells inside the chest'
the spiritual centre of the /eart.
As we feel our /eart' we tr to find a connection with the force of love who has
created and contained our 3oul in its timeless presence. 5e feel the power of the
mster' which has bought us into this dimension of time' into life. 5e tr to feel'
to rediscover our eternal $arent' the mster behind 4reation.
$6A46 *:C6 G2A46
Transmission 2, 03 Septem4er /111, Pune, India
5nfolding the o" Through the on'dual Path
+eloved .riends' welcome to our ne&t Transmission of Awakening. This Transmission
takes place in the heart of the !ow' which is I A". As ou enter 3atsang' ou enter
the :ther #imension. 5elcome homeM
The moment ou incarnated' ou forgot who ou were and the place of our origin.
7ou became lost in the realit of appearances' like a kid in a toshop. 7ou started to
live in a dream world' disconnected from the universal Truth. Is it realit< 7our world
is -ust a shadow pretending to be real. It has no substance' no meaning and no
depth. 7ou live in a trance,state' hardl being alive. That)s wh' ou are here. 7ou
feel that something is fundamentall lacking and ou are painfull incomplete.
3o' ou enter the 3piritual $ath hoping to fill this empt hole in our /eart. 7ou wish
to transcend our limited perception of realit and again become a part of 5holeness.
7ou cannot know what kind of completion ou are searching for; neither are ou
clear what it is that ou are lacking' but our 3oul knows and inspires ou to
evolve towards the *ight and to enter the (nknown.
The 3piritual $ath is a desperate search for completeness. :ne tries man things.
:ne does man meditations' man therapies to improve one)s own e&istence. :ne
tries to go beond the basic limitation' which is one)s identification with the mind. It
is all to reach a deeper and more meaningful e&perience of the 3elf.
The purpose of our work is to reach the state of 5holeness. This wholeness is not
pschological but e&istential. It e&ists in the dimension of +eing' free from
pschological movement. In this dimension ou still e&ist but in a new wa. 7ou are
rooted in the +eond. 7ou give birth to a fundamentall new e&perience of ourself.
This new identit is not made of thoughts' but of the pure light of I Am. This is
our original face' the face,less face. That is our face prior to an incarnation'
prior to the ac%uisition of an ego,image
5e are returning home. This process of returning home is itself the science of
Awakening. It is a precise science and not based on miracles or accidents. 5e are
not giving ou slogans or hpnotising ou with a romantic vision of sudden
6nlightenment. There are certain laws on the 3piritual $ath that must be
understood and respected. The process of Awakening is real for it reflects the
evolutionar
blueprint of the 3oul. It is the gradual dissolution of our sense of separation into the
Totalit.
It is not true that one needs to eliminate the ego in order to awaken. The ego is' b
nature' a positive e&pression of human consciousness. It is the ego which takes ou
beond the ego. It is true that one goes ultimatel beond the ego but the ego still
remains a part of the 3oul)s e&istence. It is thanks to the ego that the 3oul has the
abilit to refer to herself in the mind. 5ithout this abilit there would not be an
possibilit for evolution.
Therefore' there is the complete acceptance of ourself with the mind included. 5e
are e&panding into 5hat Is. 7ou accept full who ou are' not intellectuall' but
e&istentiall with full presence. The moment ou do it' ou alread e&perience a
certain e&pansion and connection to 5hat Is. A part of ou simpl merges into the
realit of the !ow which is deeper than our personal self. To accept is to +e and to
be is to abide beond the mind.
:ur meetings are based on meditation. #uring meditation' ou are being guided into
the inner e&perience. The combination of guidance and our own effort allows ou to
go beond the mind. 7ou receive a lot of information to clarif the notion of
6nlightenment and clarif the true meaning of the 3piritual $ath. 5e want to free
our psche from all the wrong views' false ideas and superstitions relating to the
phenomenon of 3elf,realisation. 5e describe precisel the process of Awakening' the
different stages of the inner evolution. 5e want ou to find our own place' our
own point of reference in the $ath to 6nlightenment. 6nlightenment is in our hands
and indeed ou can co,operate creativel with our own Awakening. 7ou can become
responsible in a true sense for reaching the 4ompletion of our 3oul.
The problem is that most seekers refuse to practice. The come for energ
e&periences or for the social reasons. The want to have a sense of being )spiritual)
without doing an real work. True seekers are rareM The masters of :ld use to sa
that it is eas to find a master but ver difficult to find a real seeker. That is the sad
truth. "ost seekers are either unintelligent or simpl laz. In the environment of
)3atsang') the ma-orit of seekers hide themselves behind pseudo,Advaita slogans
about destin and get stuck in some kind of intellectual 6nlightenment.
3impl speaking' the purpose of meditation is to radicall transcend the mind. The
aim of the 3piritual $ath is to create an abilit to live' to be' to e&ist beond thinking.
It is not to )space out.) "an translate the e&perience of being spaced,out as the )no,
mind.) The spaced,out state is the dark,negative side of no,mind. The true no,mind
is grounded in the 3elf' in the realit of I Am. In this state' there is strength of
energ' clear awareness and depth of +eing. /ere' one is solidl rooted in 2ealit.
"editation is not a techni%ue. The techni%ue alone will not do. The 3tate of
"editation is a condition of +eing in which ou don)t do anthing. In this state'
ou rest within Totalit becoming absorbed into the (niversal $resence. The 3tate
of "editation is the state of surrender. This profound surrender unites ou with the
+eond.
The state of mind which all human beings share is %uite miserable. This mind is
fragmented' chaotic and completel confused. In this mind' there is hardl a clear
sense of identit and awareness. That)s wh' there is serious work to be done. *ook
at the nature of the mind. #o ou see how it controls our psche and suffocates
ou
with unconscious thinking< There is no peace in such a realit' no silence and no love.
In this constant flow of information' perceptions and mental impressions there is
no ouM ?nowing this' will ou continue to live like this< (nless ou see the whole
pain in this situation' how can ou rebel against it< /ow can ou find the necessar
strength and dedication to face all those challenges and difficulties on the 3piritual
$ath< :nl thanks to clarit can ou devote ourself to the task of liberation.
The true 3piritual $ath is not an effort of the ego but from the 3oul. It is not that ou
become someone special. 7ou disappear9ou become annihilated and onl Truth
remains. The one who wants to use spiritualit as a commodit will vanish'
eventuall becoming absorbed into the Castness of Truth.
*et us repeat the basic teaching for those attending our meeting for the first time. In
order to e&perience the complete inner state' the three %ualities of I Am need to be
awakened. The are8 Awareness' +eing and /eart. Awareness is freedom from the
mind; +eing is the condition of $ure 2est freedom itself; and the /eart represents
the e&perience of divinit. 5hen these three centres merge into one' ou are whole.
In this state' nothing is lacking and ou can rest in the light of Truth.
G G G
5e shall begin our meditation. The teaching will continue for it is a guided
meditation. 5e not onl bring ou into the e&perience of the Inner' we open our
/eart and activate ou mind. The intelligence of most seekers is fast asleep. Their
mind is
utterl unclear in its vague search for its own absence. A certain amount of
intelligence and clarit is essential' otherwise ou will be simpl lost' stagnated in
darkness' wasting our whole lifetime. This lifetime is precious. It has been given to
ou so ou can reach our own light. That is the main reason wh ou are alive. If
ou are not doing anthing to become whole' ou are living in the shadow of
forgetfulness. In this wa' ou are not in touch with our 3oul)s evolution. The end
result is suffering9
$lease' sit in a comfortable posture. 3it in a solid and firm wa. "ost of ou are
oung and to keep the spine straight should not be a problem. It is good if ou sit on
a high pillow with our knees firml placed on the floor. 5e introduce here an
element of >en. This meeting is happening in the space of *ove and not rigid
discipline. 3ill' a degree of discipline is essential to create some fundamental
concentration in the mind. 5hen ou keep on moving' indulging in restlessness
how can ou transcend the mind< There is simpl not enough focus. The onl wa to
con%uer the mind is b awakening attention. Attention is our onl securit' the onl
weapon against unconsciousness. Therefore' keep this inner sword firm and high. #o
not allow it to become dropped down' for ou will get lost againM
G G G
5e alwas begin with a short bow. It is an e&pression of respect and gratitude
towards Truth. It is the ego bowing in front of I Am.
5hen our ees are closed' what ou encounter is our own e&istence. This ver
e&perience alread points to realit. +ut to have the complete e&perience of the self'
ou need to dive inside and enlarge the frontiers of our "e. 5hen ou psche is
full identified with the mind' ou have no wa to e&perience the depth of our being.
(nless ou transcend the mind' ou will forever remain disconnected and fragmented.
5e begin from the space of complete acceptance. 5e teach the !on,dual $ath. The
principle of this $ath is that ou are not looking for an future realisation. 7ou are
meeting the truth of the !ow.
5e are breathing slowl and deepl into the bell. This tpe of breathing activates
the centre of energ in the /ara. This centre of energ is responsible for the
e&perience of +eing. If ou are disconnected from this centre' ou simpl cannot rest
as our energ is too high. +reathing into the bell is a ver powerful tool to balance
ou energeticall and re,connect with +eing.
As ou breathe' become one with the breath. 7ou are not )watching) the breath. 7ou
are the breath and ou are attention. 7ou are total and not seeking for anthing.
7ou have alread found9this momentM 7ou simpl rela& into 5hat Is. As ou inhale'
our attention is burning like a fire inside ou. As ou e&hale' ou surrender' letting
go into +eing9-ust being.
It is not necessar to stop thinking. The purpose of meditation is not to switch off the
mind but to go beond the mind. That)s wh' we full accept arising thoughts' but
we don)t get lost in them. !either feed them nor fight with them simpl ignore
them. Allow the mind to be as it is. In this allowance' use our breath and surrender
into +eing. In this non,conflicting wa' ou e&pand beond the mind.
G G G
+eing is attained through !on,doing' letting go. The moment ou let go' energ
gravitates down. It moves in the direction of our lower bell. As our energ
becomes absorbed into +eing' ou come closer to the Absolute. The Absolute is the
centre of gravit' the foundation of +eingness. 7ou cannot grasp that which ou are
resting in' for it is beond ou. This e&perience represents our absence. 7ou cannot
grasp it but ou can live it and ou can know it directl beond concepts. 5hen ou
are at rest' something embraces and contains our 3oul. It is as if ou were in the
cocoon of complete tran%uillit. 7ou abide in the womb of +eingness.
"editation has two wings' two energies which co,e&ist and complement each other.
:ne is attention which is the male energ of focus' clarit and concentration. The
second is surrender which represents a feminine %ualit. In the beginning' ou have
to utilise more the masculine %ualit of attention. The reason for this is that the mind
is too fragmented and unable to surrender. +efore ou submit ourself to the realm
of +eing' ou must be first present. +efore that' there is no one to surrender there
is -ust the mind. Attention gives ou a sense of self. Through attention ou are. And
when ou are' ou can let go verticall' dropping into the depth of the !ow.
+e attentive. Tr not to move. Imagine that ou don)t care about the pain and
discomfort in our bod. @ust be inside' unmoved like a mountain a diamond
mountain of awareness.
G G G
.rom certain perspectives' the 3piritual $ath is based on the lack of self,acceptance.
The moment ou have a goal' ou create conflict. This conflict is the split between
the !ow and the future. Therefore' a ver important %uestion needs to be asked8
)how can one -ourne towards a deeper' more holistic e&perience of the 3elf and still
retain a degree of self,acceptance as we are<) The answer to this apparentl
unsolvable contradiction is the !on,dual $ath. The !on,dual $ath is still a )$ath.) It is
not the non,dual philosoph' but the !on,dual $ath. It means that there is
somewhere to go' there is a certain process. /owever' even though there is a
process' it is !on,dual. 5h< +ecause it alwas refers to the !ow. It is the constant
meeting with This "oment and our own e&istence !ow. In this meeting' there is a
constant appreciation of realit. It is because the light of I Am is alread present.
6ven though the e&perience lacks completeness' it is alread the divine light of the
3elf.
:ne needs to practice. It is common sense. :ne has to sub-ect oneself to the process
of Awakening. The misconception of what is traditionall regarded as a non,dual
philosoph is the negation of evolution. According to such a view' either one is 3elf,
realised or one is not. !othing in,between can be possible. This tpe of logic is far
too simplistic and linear. This view doesn)t at all reflect realit. 6nlightenment is not
one event' but a comple& process of merging with the (ltimate' in steps. Awakening
is a process of the deepening and unfoldment of I Am.
5e initiate ou into the !on,dual $ath. +ecause ou are on this $ath' ou are not
seeking for the second head. :ne head is enough and it is alread in the right place.
7ou are not seeking for an future realisations but rather ou dive into the !ow. 7our
search refers to ou' to our present e&istence and truth. 7ou are continuousl
meeting our ver 3oul' the presence which lives inside ou. 7ou are intimatel
discovering our own e&istence' from moment to moment. That is the skill' the art of
the !on,dual $ath of Awakening. It is not a path )to) Awakening' but the $ath )of)
Awakening. This means that Awakening is alread happening to 7ouM
:nce 2inzai was asked b another 3elf,realised master8 )5hat are our monks doing
in this monaster' sitting >azen the whole da<) )The are tring to become
+uddhas') 2inzai replied. )Is that so<) the other master said. )Gold is ver precious
but when golden dust drops into our ee' it causes much painM) 2inzai
acknowledged his comment full.
The aspiration to become a +uddha is precious' but when it becomes a dualistic
pro-ection into the future' it turns into a poison. In this wa' one becomes a beggar
missing the truth of the !ow.
+e wise and honour our own light' respect our own 3oul and revere the !ow.
/onour our present e&perience of 6&istence' for it is where the eternal light lives.
.rom the other side' be wise and understand the need for evolution. Acknowledge
the process of deepening' growth and maturation. 7ou are +ecoming AwakenedM Two
sides' two polarised energies in the Awakening process need to become contained in
a non,linear vision of 6nlightenment. In this moment' the truth of spiritual evolution
can be seen full. The !on,dual $ath is the unfoldment of the !ow' a reflection of
realit.
3ilence
7ou are sitting and breathing. At times' ou can let go of conscious breathing. @ust
+e. 7ou are alread e&periencing ourself. 5hat is missing here< 5hat is lacking<
!othingM +ut still' our e&perience of the !ow is being deepened.
In our second meditation' we focus on awareness. +eing and Awareness are like the
earth and sun. +eing is the earth and Awareness is the sun which makes this
earth visible. +eing without Awareness cannot be recognised. 3imilarl the earth
without the light cannot be seen. .rom the other side' Awareness without +eing is
restless because it lacks an roots. +eing is deeper and more significant for within
+eing ou can transcend ourself. Through Awareness ou transcend the mind and
through +eing ou transcend Awareness. 7ou cannot reall transcend ourself
through Awareness. 5h< +ecause Awareness is 7ouM 5ithin +eing this )ou) can
disappear. 5hen awareness is present' ou are ver much there not as the ego
but as the 2eal "e. The moment ou drop into +eing' ou become absorbed into the
(niversal $resence. +eing is the goal of our surrender' while awareness is our
presence and the means to become free from the mind.
The centre of awareness is located in the third ee' one and half inches inside our
brain' behind the forehead. 5hen the centre is not activated' ou are simpl not
aware of its e&istence. In such a case' awareness functions minimall' -ust operating
within the phenomenal realit. 5hen the wakefulness centre is awakened' the fourth
state of consciousness 0turia1 is born. /ere' consciousness is -ust present to itself'
in an ob-ectless wa. .or the first time' ou have a real centre' a stable sense of
identit. .or the first time' ou can sa )I Am.) 7ou can sa' )I am not the mind but
this ver presence which makes the mind conscious.) That)s wh' the state of self,
awareness is so important.
5e start to breathe. 5ith each inhalation' bring energ to the head becoming full
present inside. And with each e&halation' rela& into +eing and rest at the bottom of
the breath. 5hen ou bring the breath inside our head' what is it that which is
present< .eel itM 5ho is present inside our own head< :f course' it is ou who is
present' but what is this ou< 6&perience it directlM
The element of practice is essential but without self,knowledge' it lacks an
transforming %ualit. $ractice without understanding is dull and sleep. .or that
reason' we emphasise so much the need for self,knowledge. 5ith this clarit as a
base' ou will understand more what ou are doing and what ou are aiming towards.
5e initiate ou from the ver start to the knowledge of 2eal "e. +ut our
intelligence has to full imbibe this knowledge. And through the practice of self,
remembrance' ou must become one with this knowledge.
3ilence
At this stage' please start to observe our mind. +ecome sensitive to the illusor
nature of thoughts. 5hen ou are aware' a natural distance from the mind
arises. 7ou feel ourself as if somewhere behind. Thoughts arise and disappear
into the nothingness from which the have come. 7ou cannot find anthing
substantial in them. The are empt and made of nothing. If ou don)t give them
the energ of attention' the have no wa to survive.
5here does the observation of the mind come from< 5ho is observing the mind<
$lease' remain ver focussed. The knowledge which we impart to ou is e&tremel
precious and difficult to obtainM In the past' one had to be read to give one)s life to
receive this understanding. !owadas' everbod is spoiled with the accessibilit of
this knowledge and conse%uentl takes this knowledge for granted9
:bserve the mind and see that' indeed this observation begins from a certain place.
5ho is the observer of the mind< /ow can ou discover it< + turning attention
back' making one step back in the mind. It is a radical change of focus that brings
ou to Awakening. 5hen ou turn attention in' what ou meet is ourselfM 7es' it is
our
own presence. 5hat is it this )ou)< It is something completel new. It is not our
past ego,image' the sense of being )somebod.) It has no form' no age; it is neither
male nor female; it does not belong to an countr or human famil; it is not even
human9 It is made of the pure light of awareness.
In this moment' instead of observing the mind' we repeat one thought. .or man it
is difficult to observe the mind' for its condition is too chaotic. There is not enough
concentration. 5hen ou focus on one thought' it is easier to reach one,
pointedness. It does not matter whether ou passivel observe the arising of
thoughts or whether ou activel think. It is the sub-ect behind which matters; how
ou relate to the thinking is secondar. The observer and the thinker are the same'
onl their
functions are different.
$lease' repeat in our mind the thought )I.) 2epeat it like a mantra but with a
different purpose. 7ou are repeating it ver slowl' in a contemplative wa being
intensel present. )I9I9I9) 5hat is the thought )I)< It is merel a mental ob-ect in
our mind which helps ou to concentrate. As ou repeat the thought )I) in a
focussed wa' feel the sub-ect behind. .eel that there is a real )I) which is present
at the back of the thought )I.) There are two tpes of )I) here. :ne is the thought
and the second is the real sub-ect' the sense of "e. Tr to recognise our 2eal "e'
to separate our sense of "e from the thought )I.) 5hen ou are attentive' focussed
in the mind' ou are naturall present. The ne&t thing to do is to discern the 2eal
"e which is attentive' from the ob-ect of our focus.
$lease be concentrated' for this is an important work. 5e are tring to repair the
computer which is called the mind. 7our computer lacks its own sub-ectivit' it
lacks an clear sense of "e; and not having a real centre of identit in the mind is
in a neurotic state. It is an abnormal normalit which must be transcended. Isn)t it
an embarrassing situation not to have an 2eal "e<
The moment ou have recognised the sense of "e which is present behind the
thought of our focus' sta with this e&perience. Attach ourself to the sense of "e
as our own centre and let go of thinking. 3ta with this feeling' keep it firml. It is
the direct e&perience of )I) inside our head. In the case that ou don)t recognise it'
be present inside our head as much as possible.
3ilence
+ecause ou have activated the centre of wakefulness in our third ee' ou
naturall become more present. That)s wh' when ou let go into +eing' there
is more clarit and more continuit. 3ta in +eing' resting within and not doing
anthing.
3ilence
$lease centre ourself. "ake a last effort to be at the centre of our own e&istence'
whatever it means to ou now. 7ou are the centre of our universe but ou need to
recognise it full. 7our consciousness has to go inside in order to discover its own
sub-ective presence. In this wa' our "e frees itself from being lost in the world of
ob-ects' infinite dreams9
+efore we begin our third meditation' let us tell ou one more >en stor. This stor
refers to toda)s sub-ect the !on,dual $ath.
There was a monk called +asho who was a ver tall and athletic man. /e was sitting
>azen all da and was e&tremel dedicated. /is master !ansen was' however'
concerned about the %ualit of his practice. :ne da' he tapped +asho on the
shoulder asking' )what are ou doing here<) )I am practicing to become the +uddhaM)
+asho replied. In return' his master took a piece of brick and started to polish it.
+asho got ver puzzled and asked' )what are ou doing master<) )I am making a
mirror out of itM) )6ven if ou polish this brick for a hundred ears' it will not become
the mirror') said +asho. )3imilarl' replied !ansen' ou can sit >azen for the whole
of eternit and ou will not become the +uddhaM 5hen the cart does not move' ou
should hit the horse and not the cart itselfM)
The meaning of this stor is ver profound. It is a >en understanding that )-ust
sitting) is itself' the +uddha "ind. The non,seeking mind is the +uddha. @ust
+eing'
non,doing represents the original face of the +uddha. +ut it is intelligence which has
to recognise it. 5hen the mind is asleep' >azen is like the cart which cannot move. It
is true that the bod is -ust sitting' but our being is unconscious. 7ou can sit like
that for a hundred ears and nothing will fundamentall change. :ne has to hit the
horse' which is intelligence' and not torture the cart 0the phsical posture1. This
intelligence has to wake up to trul understand the whole meaning of this
situation. :therwise' our practice will not have an force' for ou are not aliveM
5hen ou put a dead man into a proper full,lotus posture' he will sit a perfect
)3hikantaza)M +ut' unfortunatel' he is dead. That)s wh' he is unable to know it.
>azen without understanding is like sitting in a pitch,black room without an light.
That is certainl not the +uddha 3tate. 7ou are not merel sitting to realise the
+uddha 3tate through non,doing. 7ou have to meet ourselfM 7ou have to recognise
the light of the 3elf. 3it without searching for future 6nlightenment' but within non,
seeking wake up to the realit of 5hat Is. (phold the miracle' the splendour of I
AmM
3ilence
At this time' we will do special breathing. 5ith inhalation' our bell e&pands. !e&t'
our chest e&pands and ou bring the breath to the head. 7ou are full present'
retaining the breath. 5ith e&halation' our chest falls down' our bell becomes
flat and ou rest. +reathe like this for some time9
And now rela&' let go. 3ee' what is taking place when ou let go' 7our energ
naturall and effortlessl gravitates down. It moves towards the (ncreated' to the
ocean of +eingness. It is the Absolute upon which ou are resting. It is the centre of
gravit of all living beings and all universes. 7ou are not sitting on the earth but on
this ocean of pure energ. 7our bod is placed on the floor but our 3oul is located in
the dimension beond the phsical realit.
5hen our e&perience of +eing deepens' ou are at rest' a constant rest within the
+eond. 7ou become free from ourself' from our sense of separation. 7ou are free
from this constant need to sustain our sense of identit. 7ou rest in the Timeless.
7ou merge with the transcendental unit of +eing and *ove' which is I A". This
primordial presence of I A" has created ou. And now ou are returning back home'
to the domain of the +eloved.
5e bring energ to the centre of the /eart' taking a few deep breaths to the chest.
.eel our /eart in the middle of the chest. 5e put our hands on this area' feeling it
in a sensitive wa. In order to begin the work with the /eart' in a real sense' we
have to drop all the conditionings attached to this area. 5e have to forget all
concepts about love and compassion' and so forth. 5e have to become free from the
moral and emotional idiosncrasies we have carried throughout life.
Tr to e&perience the /eart as she is and not as she should beM "eet ourself directl
within the sacred space of the /eart. +ecome intimate with that space. In our /eart
ou alwas carr the seed of divinit. 6ven when ou are completel lost' this divine
spark alwas remains. This spark in our /eart carries the ancient memor of where
ou have originall come from. 5hen ou go into the /eart' don)t feel her merel as
an emotion but as the essence of the sub-ective realit of I Am. 7our /eart is our
3oul' our ver "e in her most intimate e&perience.
5ithout the /eart' all is meaningless. Awareness has no more significance and +eing
is merel neutral. It is the /eart which brings meaning and value to an state. 3he
brings the inner beaut' sensitivit' love and appreciation9for it is from the 3oul.
7ou are the 3oulM 5hat is the 3oul< 3he is the first and foremost e&pression of the
+eloved. This ver "e which ou e&perience is the primar manifestation of the
4reator' the spark from the fire of God. This "e -ournes in time to discover herself
and through herself' she recognises the 3ource of 4reation. "e originates from the
#ivine #imension. That is the place to which ou are returning.
Awareness frees ou from the mind; it brings the light of clarit and pure presence.
+eing allows ou to rest within the !ow. And the /eart is the final fruit' the
blossoming of our e&istence. The /eart is our meeting place with the #ivine.
.eel our /eart. +e with our /eart and rest in +eing. +e intimatel one with 5hat Is.
?now that 5hat Is responds sensitivel to our Awakening. 3he reveals herself to
ou as ou submit ourself to this #ivine $resence. It is like a flower opening its
petals revealing its innermost beaut and fragrance.
G2A46 $6A46 *:C6
Transmission 0, / ,cto4er /111, Pune, India
&ispelling the Myth of Enlightenment
+eloved .riends' we welcome ou to the ne&t Transmission of Awakening. This
Transmission comes from the :ther #imension. It flows from the Inner #imension of
absolute stillness' intelligence and love' into this dimension of forgetfulness'
separation and sorrow. This Transmission is a bridge between the state of separation
and the 3ource of 4reation. And the true goal of our work is the e&perience of unit
with the (niversal $resence. It is a meeting between the e&periencer of separation'
the one who has forgotten its origin and the light of 4reation. This ver meeting is
the purpose of 4reation' the goal of evolution in time' the ultimate meaning of life.
5e invite ou to the Inner 2ealm. And we hope that ou will be able to make a
necessar and noble effort to reach the Truth. Awaken the passion in our
intelligence' in our /eart and in our ver being to come back to our dimension.
/elp us in our own AwakeningM /elp us in guiding ou into the discover of our
eternal light of I A". 5ithout our co,operation this Transmission cannot be received'
for the receiver is not read for Awakening. The Transmission if a communication
between the (ncreated and the manifested intelligence. It is a dialogue between
Guidance and our ver "e returning to the state of unit. That)s wh' how ou
respond is indivisible from the voice that ou hear9
G G G
:nce upon a time' the first human being had been awakened. It was not done
through conscious effort' but through the intervention of Grace. The first human
being had been reached b the transforming presence of *ight. Immediatel' as
it happened' the )devil) appeared. /e did not want to allow this light to become
distributed in a natural wa to the whole of humanit.
The devil is a personification of ignorance and represents the intelligence of
unconsciousness. Ignorance has its own limited intelligence or rather cleverness
which is used to perpetuate its ver shadow,like e&istence. Ignorance has its wa to
protect itself against the *ight. It is the power of inertia' the power of the lower
nature. This power never serves evolution but prefers to sta on the dark side of
realit' in the mud of unconsciousness.
It was not the devil)s desire to spread the news of Awakening' for it would end his
neurotic e&istence. +ecause the devil was unable to face *ight directl' he tried from
the behind' in a malicious wa' to hinder the positive evolution of light. !ot being
able to hide the news of 6nlightenment' the devil found a ver clever device to
undermine the realit of Awakening. /e decided to convince humanit that
6nlightenment was unattainable' simpl impossible to be reached b an ordinar
human being. 5hat he did was hpnotise the collective consciousness of seekers. In
the hpnotised mind of seekers' he imprinted the idea that 6nlightenment is
something super,natural. /e convinced everbod that 6nlightenment is something
absolutel special and possible to be reached onl b e&traordinar' charismatic
individuals. /e convinced humanit that the proof of 6nlightenment must be found
in pschic powers. That one has to show special behaviour' absolute moral purit'
powerful energ' and so forth. /e simpl convinced everone that 6nlightenment is
nearl impossibleM
/e has ver successfull programmed the collective mind of seekers into an unreal
and vulgar understanding,perception of Awakening. /e could not win b criticising
and insulting awakened beings but he managed to win b over,praising them. A
strong ego,image has been pro-ected' superimposed' on the natural realit of
Awakening. It was a ver clever strateg. In this wa' the natural human perspective
of 3elf,realisation had been lost.
This situation continues until our times. 3eekers are trul hpnotised b the idea of
6nlightenment which prevents them from being able to realise the simple' even
though profound and subtle' realit behind this notion. "ost 3atsangs' as the are
usuall performed' unfortunatel continue this hpnotic work. "an masters pro-ect
a strong ego,image and use 6nlightenment for their personal ego,upliftment.
:ur work here has precisel the opposite purpose. Instead of hpnotising ou with
the idea of 6nlightenment' we de,hpnotise ou' bringing clarit and understanding
into the realit of true Awakening. /ere' Awakening relates to ou and ou can relate
to it full' doubtlessl. 5hen ou become successfull de,hpnotised' ou ma stop
even to use term )6nlightenment.) 7ou will return to the simple realit of the 3elf'
beginning to live directl and innocentl in the realit of I Am. 7ou will start to live in
the real world of 5hat Is.
6nlightenment is )nothing special) and it does not make ou into anthing special.
That which ou will reach is inner silence' humilit and innocence. It does not give
ou anthing apart from ourself. Therefore' if ou hope to attain something
other than ourself' ou ma choose a different $ath' but not the $ath of
Awakening. In this wa' ou will avoid disappointment. :nl a mature and
sensitive being can receive the Awakened 3tate and live this realit in a dignified
manner.
In +uddhism' another term for the +uddha "ind is the )!atural 3tate.) It is a
beautiful term. :ne is not aiming at the )super,natural) state but at that which is
simple and natural. This !atural 3tate is present beond the neurotic and
unconscious mind' beond the unconscious identification with the realit of
appearances. It is as it is' simple but profound. The !atural 3tate represents pure
abiding in the Inner 2ealm' beond movement and time. It is the unit of silence'
calmness' clarit' intelligence and *ove. !othing special9
The purpose of our work is not to eliminate anthing as such. 5e begin from the
place of 4omplete Acceptance. 5e do not wish to stop the mind' to eliminate
emotions or our human needs. !either do we want to eliminate ego,
consciousness
which is positive in its essence. All is right as it is but what is missing is a deeper
e&perience of the 3elf. That)s wh' what we need to do is rather to add the lacking
part of our wholeness. 5e must add to ou the invisible' that which dwells beneath
the phenomenal realit. 5e need to add the e&perience of inner silence' the centre
of awareness and the e&pansiveness of the /eart. And we need to add also the
understanding and clarit of intelligence. 5e are enlarging our e&perience and
perception of "e' until it becomes universal and re,aligned with the source and light
of 4reation.
After reaching the inner e&pansion' our human nature is not annihilated. The
relative part of ou' the psche or personalit continues to e&ist. 7our personalit
remains alwas a part of our multidimensional e&istence. 7our relative "e is not
e&tinguished but embraced from the depth of +eing. 5hat it means is that ou
remain as ou have alwas been an ordinar human being' but the e&perience of
ourself is rooted in the +eond' in the transcendental state.
G G G
Toda we would like to speak about the phrase8 )watching the mind.) 5e find that it
is ver important to clarif this term' as there man wrong views attached to it.
5atching the mind' from the higher perspective is an unnatural behaviour. 5atching
the mind creates a split within the conscious mind' a certain e&cessive dual
e&perience in the mind. This tpe of practice is ver useful in the beginning of the
$ath. It is a teaching device to create a distance between the )observer) and the
mind. It helps to free "e from being lost in unconscious thinking activit.
The ignorant state refers to the situation where consciousness' our sense of "e' is
full lost in the virtual realit of the mind. In such a situation' our "e simpl does
not e&ist. In this state' ou are not onl the mind is. 5hat remains is the
unconscious or subconscious movement of thoughts. It itself is a neurotic state. It is
the basic limitation of human consciousness and must be at one stage radicall
transcended. This is of course if ou wish to be aliveM
In order to disidentif from the movement of thoughts' one creates firstl' an
attitude of observation. :ne becomes attentivel detached from the mind. The
presence of attention in the mind e&pands reaching a new strength. A certain
depth
is added' a distance between the observer and the observed. The true purpose of
observing the mind' however' is more than to become disidentified. It is to recognise'
at one stage' this ver "e which is present behind thinking. Attention' which is
)watching) the mind eventuall needs to turn around back to itself. Awareness
must discover its own presence' the centre of itself. This is how Awakening takes
place.
The intelligence of the mind' using the light of attention discovers its own centre. The
centre of intelligence is the essence of consciousness. 5e call it the first Awakening.
5hen the centre of awareness is awakened' watching the mind is no longer
necessar. It would be against the natural wa of the natural mind. 5h to watch
the mind< After the 3tate of $resence is awakened' the artificial separation from the
mind has to be transcended itself; ou again become the mind. 5hen ou are lost
in
the mind' we sa )ou are not the mind') to let ou regain our true identit beond
thinking. 5hen ou awaken' our presence is energeticall placed in the dimension
free from thinking. 5hen ou stabilise in this state' it is constantl witnessing' so to
speak' the mind. In that moment' one has to make the ne&t step' which is going
beond the artificial separation from the mind. $arado&icall' ou again )become) the
mind' but now from the place of no,mind which is freedom. /ere' freedom and
spontaneit meet. The 3tate of $resence is our freedom' thinking is our conscious
or subconscious spontaneit. The thought,free state and the mind create one
movement of realit. 5atching the mind is an important tool but must be dropped at
the end. :ne should not become addicted to it for it would disturb the natural
spontaneit of intelligence.
G G G
5itnessing and observing are not the same. :bserving is done from a deeper place
of the mind and uses the personal energ of intention. 5itnessing is not of the mind.
)5itnessing) is not a ver accurate term for it implies dualit. The term witnessing is
a metaphor reflecting the motionlessness of pure presence. This $resence remains
passive and uninvolved behind the activit of the mind. This non,dual $resence is
not
)doing) witnessing witnessing is being done. This $resence represents the 2eal "e.
It alwas remains at the background' as the primal vibration of consciousness. 5e
choose to use the term )3tate of $resence) because it has no dual connotation.
$resence not onl remains at the background but also embraces the realit of the
mind. This term is more inclusive. 5itnessing is at the back of the scene' while the
3tate of $resence encompasses all.
The complete human mind is not merel the centre of awareness. The complete
human mind thinks' uses its intelligence and at the same time' is rooted in the 3tate
of $resence. The human being is multidimensional' we keep on repeating it. 5e are
not onl the witness but the witnessed as well. 5e are all. All that ou e&perience
within our pscho,somatic e&istence constitutes our realit. +ut through our work'
we are adding to ou more of ourself' letting ou become whole. 5e give ou the
depth within' rooting ou in 2ealit.
G G G
*et us repeat the basic teaching. The Inner 3tate' that we are aiming at' is the
complete e&perience of who ou are' beond the mind. 5e have named this state'
the I Am. I Am itself is multidimensional for it is composed of three %ualities. The
first %ualit is awareness' the centre of consciousness. Awakening of it and
recognition takes place in the spiritual centre of the third ee' inside our head. This
particular %ualit takes ou beond the mind' giving birth to the e&perience of the
2eal "e. +ut still one has to deepen oneself. The ne&t %ualit of I Am is +eing. The
energetic centre responsible for the e&perience of +eingness is located in the lower
bell. The +eing %ualit of I Am allows ou to rest within' to be still. Thanks to
+eing ou can abide in the condition of !on,doing. 6ven though the energetic centre
of +eing is located in /ara' the e&perience of it cannot be located in the bod. It is
beond the bod. The e&perience of +eing is all,over ou' so to speak. It cannot be
located for it represents the absence of ourself. In +eing ou dwell in the +eond.
The third %ualit of I Am is the /eart. The /eart adds to Awareness and +eing the
energ of sensitivit' beaut and the flavour of divinit. In the /eart dwells our 3oul'
which is the essence of our individual creation. 5hen these %ualities of I Am are
awakened and integrated' the become one. The create one energetic field of the
Inner 3tate which is united with the :ther #imension. /ere' I Am merges with the
(niversal $resence of God.
5e are transcending the mind not to negate it but to embrace it from a deeper
perspective. The mind without I Am represents a ver limited state of consciousness.
+ut the mind within I Am represents the presence of true intelligence.
G G G
*et us begin our first meditation. :ur practice is not too hard' but re%uires some
essential discipline and dedication. $lease sit in a comfortable but solid posture'
keeping the spine straight. 5e sit with the intention not to move' unless it is reall
necessar. 3it like a mountain' a mountain of consciousness which cannot be
disturbed b the mos%uitoes of the mind. This mountain is rooted in the dimension
of +eingness and is present to itself through the power of attention. The right
posture
of the bod simpl helps ou go inside. 6ven though the I Am is beond the bod' it
is being reached through the bod. +ecause the bod is not separated from the mind'
the right attitude towards the bod helps the mind to reach higher states of
consciousness.
5e begin with slow and deep breathing to the bell. 5e breathe with the intention
to be full present and letting go of the mind as it arises in each moment. 5e are
breathing slowl and deepl' connecting to the !ow' having the strength to drop the
mind which is an insecurit. /aving the basic trust allows ou to +e without
protections. 3urrendering into the vastness of 6&istence' into the universal void. *et
go of our self,protective mechanism which keeps ou on the surface of our limited
sense of self. Through this letting go' ou reach the (niversal $rotection' which is
Totalit itself.
"editation is beond thinking and not thinking. "editation is a state beond the
mind. 5hat it means is that the presence and absence of thinking cannot touch the
state of meditation. The state of meditation e&ists in a deeper dimension than the
mind. Attempting to cancel the mind' to arrest the flow of thoughts is a dualistic
approach. In >en' it is called )the heretic view.) /owever' ou ma find in +uddhism
and /induism' the speak about destroing the mind and eradicating an form of
thinking. This view is ignorant and against the nature of human consciousness.
"editation is the art of +eing beond conflict. It is based on the full acceptance
of 5hat Is and the mind is a part of 5hat Is. /ui !eng' the great >en master
once
said8
)There are teachers who propagate the view that the mind should be stopped
completel. The bring onl confusion and pull students into deeper ignorance. The
are ver dangerousM) 3imilarl' master *in 4hi e&pressed the same understanding'
but in a more radical wa. )There are some bold,headed idiots who sit >azen tring
to eliminate thinking. The hate noise and are addicted to inner silence' and so
forth.) Another master' +ankei' used to sa that attempting to eliminate thinking is
like washing blood stains with blood. It simpl becomes more dirt.
The goal of meditation is not to make the mind blank. The aim is to dwell clearl
beond the mind. Therefore' ou simpl accept the mind as it is. Through this ver
acceptance' ou find ourself alread beond the mind. 6ven though ou accept the
mind' ou are not giving it energ. To accept the mind is not getting lost in
thinking. To accept it is to be beond the mind. This point is ver important. 7ou are
neither fighting with the mind nor indulging in it. It is the middle $ath. 5hen ou
keep this middle point' the mind will soon become silent without an conflict.
3ilence
+reathing and +eing. 5ith each breath ou rela&' dropping into the mster of the
!ow. 7ou are letting go into that which cannot be grasped but which can receive
our presence in its infinite depth.
7ou are doing three things. 7ou are breathing into the bell without an special focus'
becoming one with the breath. 3econd' ou are paing attention' re,awakening
attention from moment to moment. Attention is the link between ou and the !ow'
between intelligence and +eingness. +eing is alread !ow' while the mind is never
!ow. Attention creates the bridge between these two. The third thing that ou do is
to consciousl surrender. Apart from breathing and being attentive' ou let ourself
go into !on,doing. This letting go' b the force of gravit pulls our energ into the
direction of +eingness. $articularl' with each e&halation ou are letting go'
dropping down9 :n some level' to inhale is to become manifested and to e&hale is
to return
to the 3ource of 4reation. That)s wh' the first breath at the moment of our birth
is inhalation; and the last' at the moment of death is e&halation.
G G G
5e begin our second meditation. $lease' centre ourself in our sitting posture'
becoming full present to our own e&istence. :ur meetings are designed to provoke
and accelerate the Awakening process. 5e offer ou not -ust a teaching but an
intelligent teaching. 5e present a ver high and precise technolog of transformation.
5e do not meet here out of social reasons' neither do ou come here for spiritual
slogans about 6nlightenment. 5e give ou clear tools b the power of which ou can
transcend the lower states of consciousness' reaching the inner wholeness. +ut it is
up to our relative free will whether ou choose to help ourself. 7ou ma choose
to remain a pseudo,seeker' the )eternal) seeker who never reaches anwhere.
As ou sit' ou must have a passion inside ourself. 7ou need to have a passion )to
be) and to discover the Truth of this ver moment. It is not the passion to become
enlightened in the future' that we speak about. 5e speak about being alive in ever
moment of our e&istence. If ou want to become enlightened in the future' ou are
not alive. If ou want to reach 6nlightenment b manipulating' for instance' with
our kundalini energ this means that ou are not alive. This means that ou don)t
have the passion to enter the fire of the !ow. The gradual $ath is for those who are
not read to encounter the !ow' who are not read to live the realit of the 3elf. In
such a case' one is not discovering 5hat Is' but rather that which will be.
2ealit is nothing special and ou keep overlooking it searching for a fairland' an
utopia. 7ou are more interested in ideas than meeting the e&isting Truth.
6nlightenment' from the higher perspective is not an ac%uisition. 7ou gain nothing
but rather discover 5hat Is. 7ou gain realit and realit is simple. + becoming
enlightened ou don)t gain anthing but rather ou lose our illusions. .or that
reason' one has to be sensitive and trul intelligent to see and appreciate the
profound simplicit of Truth. Truth is so simple that the ego refuses to accept itM The
mind looks onl for entertainment and gets bored b the Truth. The ego' pursuing
the spiritual goal' is seeking ecstas and bliss. It simpl turns from looking for the
outer pleasures in order to search for the inner pleasure. It is precisel' this ego
which must surrender and dissolve into the fire of Truth. The highest ecstas is
!othing 3pecial. It is the ego,less space of -ust being. +eing no,one' having nothing'
aiming at nothing9 These are the characteristics of the !atural 3tate8 having
nothing' being nothing' knowing nothing' wanting nothing.
G G G
5e rela& into 5hat Is' meeting the alive Truth' the direct and profound realit of
pure isness. +eingness is the essence of the transcendental state. +ut who is
e&periencing +eing< Is it +eing which is e&periencing +eing< If one is not sensitive
enough and conditioned b non,dual concepts' one ma think like that. +ut if ou
look inside' don)t ou feel that there is someone knowing and appreciating the
e&perience of +eing< 5ho is that one< It is 7ouM It is our own 3oul' the essence of
our individual e&istence. 3he e&periences all and rests in +eing. 7our 3oul is alive'
she feels and knows. 3he can be in pain and can e&perience the -o of becoming
whole. It is this 3oul which strives to reach completion' in order to realise the
purpose of her e&istence. The essence of the 3oul is in the /eart. 7ou are primaril
located in the /eart' but ou need to use the mind to understand the fact of being
alive and our evolutionar blueprint.
+eing is our final goal. 5hen the 3oul is lost in the mind' the one who could rest in
+eing is simpl absent and unconscious. .or that reason' we have to activate the
%ualit of attention and awaken awareness. In this wa we free ourselves from
certain unconscious tendencies of the mind. 5e become present to our e&istence.
Attention is the tool used to become free from the mind. Awareness is in the mind' it
is generated in the brain. It is the light of attention' of knowing' which is present
behind all e&periences. It is the light which makes possible all perception'
recognition9and so forth. Awareness' when lost in the mind' still e&ists but as the
mind onl. In such a case' awareness knows itself onl as thinking' becoming full
identified with the realit of appearances. The awakening of awareness refers to the
fact that consciousness is able to recognise its own light. It recognises its own
presence apart from that which is perceived' thought or felt. This awakening
happens in the spiritual ee' inside the brain' in the centre of attention
and wakefulness.
G G G
To bring more energ to the area of the third ee' we will do a breathing practice.
5ith each inhalation' our bell e&pands and ou bring breath up to the head'
keeping energ inside our head' as long as ou can. 5ith each e&halation' ou
are letting go' simpl rela&ing into +eing.
2ela& please' but still keep energ in the head. Imagine' that ou e&ist onl in our
headspace. 5hat is the mind< It is the movement of consciousness and information.
5ithout our mind nothing e&ists for ou' for ou as a consciousness are actuall
absent. 4entring ourself in the mind' become aware of arising thoughts. +e
present inside the headspace. $ut ourself in an observing position.
5atching is not a !atural 3tate for ou direct attention towards mental activit using
our will and intention' which are the ego)s %ualities. In the !atural 3tate' attention
rests without direction. +ut for the moment we will observe the mind for the purpose
of Awakening. 7ou are observing the mind with the intention of being detached from
arising thoughts' allowing them to arise and to disappear. 5atching is an effort of
attention,intelligence to be somehow present behind thinking' keeping the distance
of disidentification.
As ou observe the mind' notice that it feels as if thinking occurs on the peripher of
consciousness. 5hat it means is that thoughts are e&ternal from the viewpoint of
our sub-ective e&istence. The are merel mental appearances' merel ob-ects on
the screen of consciousness.
The %uestion' the master %uestion' is8 )who is observing the mind< And the
complementar %uestion is8 )where is our sense of "e located within the
observation<) In order to observe the mind' ou need to have a location in the mind.
In order to observe a tree' for instance' ou must stand outside of it. If ou are too
close' ou are unable to see the whole of the tree. 3o' what is this location from
which the observation of the mind takes place< 7ou ma have difficulties in locating
ourself' for ou are ourself this locationM 7our ver "e is this location.
7ou are being initiated here into the e&perience of )I.) 5e are giving ou back our
ver )I.) This recognition is beond an techni%ue. 6ither ou recognise it or not. Is it
so difficult to recognise ou own "e which is present behind the mind< 7ou recognise
it b paing attention to it' turning attention back to itself. 7ou meet it b creating
within ourself this profound 3top' through which 7ou Are. Instantaneousl' ou
encounter our own presenceM !o time is needed -ust do itM
If ou have recognised our )I') there is no longer an need to watch the mind.
5atching is replaced b +eing $resent. $resence is higher than watching' for it is
beond an modifications of the mind. $resence abides in its own light' beond
personal will' beond the ego. 7ou are entering the dimension of true
meditation' which is !on,doing' which is pure and effortless abiding in 2ealit
itself.
5hen ou have recognised the centre of awareness' hold onto it with full
determination as it is our own centre. 7ou are keeping this e&perience from
moment to moment. In the case that ou have not recognised it' sta with a certain
amount of attention in the mind' being present and mindful.
/ow to +e with the 3tate of $resence' retaining mindfulness without ob-ect< It is the
art of keeping it and letting go' rela&ing with this e&perience. If ou hold it too much'
the energ becomes too crstallised' too intense. :n the other hand' if ou let go too
much' ou will simpl lose the state. As ou rela& with the e&perience' energ fills up
the whole of our head and beond' becoming all,pervading. 2ela&' but remain
centred' being absolutel present. +e present and be absent at the same time.
G G G
5e are entering again the inner shrine' the temple of I Am. 5e are entering the
dimension of silence' the secret' the mster. 5e take our hands' leading ou to
the inner realm' showing ou around. 5e are teaching ou how to live the realit of I
Am.
2est within and know that I A". 5e are I A". 5e are both the voice that ou hear
and the place from which this voice arises. 5e are the dimension into which ou are
invited. In order to enter our dimension' ou have to make two offerings. :ne is to
become present; and the second is to surrender. 7our presence frees ou from our
negative absence in unconsciousness. In this wa' for the first time ou become our
2eal "e. 7ou become a being which has a continuit of awareness. 3uch a being has
the right to sa' )I e&ist' I am present.)
.rom the place of pure and clear presence' ou let go verticall into the depth of the
!ow. 7ou dive into the ocean of +eingness' which is the "ster. In this wa' ou
find ourself in the inner kingdom of I A". 7ou become a part of the infinite space of
isness' intelligence and love' which is the +eloved. 3he is the 4reator of All' the :nl
2ealit. 2est within and know that I A"M
3ilence
5ith each inhalation' our bell e&pands' our chest e&pands and ou feel our
/eart. !e&t ou are bringing energ to the head becoming full present. 5ith each
e&halation' ou rela&; our chest contracts' our bell becomes flat and ou rest9
+reathe like this for some time. 7ou are feeling ourself from inside' as the /eart
within the chest' as $resence inside our head and as $ure +eing when ou let go
into non,doing.
3ilence
At this stage' make a few deep breaths into the chest onl. 7ou are feeling deepl
this area where the spiritual /eart is located. $ut our hands on the /eart feeling
her sensitivel. 5ith each inhalation' feel our /eart; with each e&halation let go
into +eing' resting within. 7ou are resting in the unit of +eing and /eart. In a ver
sensitive and empathetic wa' discover our /eart. Allow her to reveal to ou her
depth and msteries.
5hen ou sa )I am in the /eart') what does it mean< 5hat is this primal feeling in
our /eart before the mind can register it< This ver first' pure feeling in our /eart
is nothing but the ancient presence of our own 3oul. It is precisel here that ou
meet ourself in the most profound wa. This meeting is even deeper than
Awareness' even deeper than +eing. This ver recognition in the /eart of our I Am
is itself the original light of our 3oul.
5hen listening to the music being plaed feel how our /eart responds. .eel how the
energ behind this music is touching our being' touching something which is
beond words. 3omething which is most sensitive and most precious is being moved.
5hat does it mean to be moved b music< 5ho is being moved< To whom is it
pointing< It is this ver sub-ect' our "e which is touched b this e&traordinar
beaut. Isn)t it<
5ith the presence in the /eart' ou are resting within. 7ou are e&periencing 5hat Is'
as if for the first time ou are e&periencing 5hat Is; as if ou are being born in this
ver moment. And ou are being given a chance' a precious chance to e&perience
2ealit. Awaken to That 5hich Is.
$6A46 G2A46 *:C6
Transmission 6, 2 ,cto4er /111, Pune, India
The :riginal =uestion
+eloved .riends' welcome to the dimension of $erfection. 5elcome to the place of
Inner 5holeness where (nderstanding' *ove and +eing create one field of 2ealit'
one movement in the !ow. 6ntering into the /ere and taking the form of manifested
beings' b the design of 4reation' ou have forgotten our origin. 7ou have
forgotten the place from which ou came' that is' the other side of the !ow the
#ivine #imension of the (niversal I A".
As a pillow cover has two sides8 the inside and the outside' so does the !ow. :ne
side of the !ow is the universe' the phenomenal realit' with all dreams included.
The other side of the !ow is the :ther #imension that which does not change'
that which is pure $erfection.
The 3oul' the msterious e&periencer of the 4reator and her 4reation is in,between
the outer and the inner. *ike a window8 one side is looking at the outer' the other
side is pointing to the inner. The 3oul is in,between the $erfection of God and the
imperfection of 4reation.
5hen the 3oul is lost in the phenomenal realit' she forgets that the Inner e&ists and
begins to live in complete illusion' drunk with ignorance. 3he becomes disconnected
from the heart of 2ealit' which is the dimension of silence' wholeness and *ove.
There is no change and movement in the plane of 6ternal $erfection. The 3piritual
$ath is designed to reverse this process and allow the 3oul to come back home. 3he
must discover her inherent connection with the original state of I A".
It is I A" speaking' that which created ou. This I A" is not individual' it is the space'
the womb of 6&istence. It is absolutel intelligent and knows ou' our life and our
destination. It knows even our forgetfulness as well as our illusions. 7ou are
invited to the domain of the +eloved which is our eternal parent. 3he gave birth
to our 3oul in the beginning and is our destination as well.
The 3piritual $ath is designed for ou to transcend the fundamental limitation8
identification with the outer. It is created to go beond the identification with the
mind' the dream,like state of consciousness which is disconnected from the depth
of Truth. In order to transcend this limitation' certain important work has to be
done.
+efore we can speak about the positive e&perience of Truth' Awareness must awaken.
Apart from illuminating Awareness' we must reconnect with the depth of +eing; and
finall' we enter the sweet dimension of the /eart.
The inner state' the I Am represents the complete' holistic e&perience of who ou
are before an thought' before an emotion' before an perception9 This complete
state of I Am is made of three colours of the inner rainbow8 Awareness' +eing and
/eart. The essence of awareness is the state of self,awareness' which is the
presence of the 2eal "e. The awakening of Awareness liberates us from
unconsciousness. +eingness is our link with the unmanifested energ it is the
3oul)s rootedness within the 3ource of 4reation. And the /eart is the gatewa to the
e&perience of #ivinit and the seat of the 3oul. The complete human being is one
with Awareness' resting absolutel in +eing' and is one with the profound sensitivit
of the /eart. The absolutel complete human being is one with the +eloved.
3ilence
Toda' we would like to contemplate the fundamental %uestion of the Awakening
process8 )5ho Am I<) This %uestion has been a ver important tool in the technolog
of Awakening used b great spiritual traditions like /induism and +uddhism. In the
6ast the discovered that before we know anthing about God or the universe' first
we must know ourselves. +efore we discover an answer' we need to know who is
the ver %uestioner' who is the seeker. The seeker' the %uestioner cannot be taken
for granted. /e is himself a mster. $arado&icall' the gatewa to the e&perience of
:neness' of unit with 4reation' is this ver )I.) That)s wh' the process of self,
discover and the process of merging with 5holeness' are parallel. The are two
sides of the same awakening phenomenon.
:ne of the main misconceptions regarding the %uestion )5ho am I<) is the
assumption that we are seeking for one thing. "an are under the illusion that there
is onl one ob-ect of the spiritual search' namel the 3elf. +ut it is important to
understand that the answer to this %uestion is multidimensional. 5hen our
intelligence is faced with the %uestion )who am I<)' we immediatel look inside. The
aim of this %uestion is nothing else but to direct the energ of attention in. It is not
an intellectual %uestion but a teaching device used to direct attention to its source'
to the centre behind the mind.
5e can answer this %uestion a few different was' depending on which aspect of I
Am we emphasise. .rom the viewpoint of the mind' the answer to the %uestion )who
am I<) is the )witness.) It has been given various names like8 awareness free from
thoughts' the centre of consciousness' self,attention or the 3tate of $resence9and
so forth. /owever' from the viewpoint of the feeling centre which is the /eart' the
answer is in the /eart. In the /eart we meet our 3oul face to face' awakening to the
ultimate sensitivit of our divine identit. And finall from the viewpoint of non,
reference' pure +eing' letting go' the answer to the %uestion )who am I<) is8 )-ust
being.) @ust being is where the %uestion )who am I) is transcended in surrender to
5hat Is.
5hich answer is correct< These three answers are correctM The complete human
being is composed of Awareness' /eart and +eing. These three %ualities create the
whole e&perience of I Am9 And that is not all' for when we go further' answering
the %uestion )who am I<) we go even beond I Am. 5e discover that we are the
mind as well' we are the movement of intelligence and emotions9 5e are the
creativit of
the spirit which runs through the mind and adventures in life. The human being is
multidimensional.
:riginall' the %uestion )who am I<) was designed to negate the mind9 )I am the
witness' I am not the mind' the mind is the witnessed.) /owever' it is not the
complete truth' for the mind is not onl the witnessed' the mind is also the sub-ect
and belongs to the 3oul)s multidimensional wholeness. 5e are simpl everthing.
There is nothing in us of which we e&perience' that is not us. 6verthing is "e. This
bod is "e' this mind is "e' these emotions are "e. +ut there is something more'
which is I Am that which does not change' that which is founded on the Inner
2ealit of the 3elf.
Therefore' we do not negate anthing. 5e are instead adding to ou the forgotten
depth of our eternal truth' so ou can become whole again. In this wa ou
e&perience our mind' our emotions and our human nature from a deeper place.
7ou e&perience the difficulties and contradictions of human life from the depth of
Inner 3ilence and *ove. And when ou discover the unconditional truth within' ou
will see that ou still remain a human being. 7ou cannot escape from this destin.
7ou cannot escape from suffering9 ou cannot escape from being caught in the
contradictions of living in this dimension. +ut within this imperfection ou are free.
7ou abide in the +eond.
6nlightenment does not eliminate suffering9 6nlightenment allows ou to
e&perience $ure 3uffering. 3uffering which has the dignit of our own presence'
which dwells beond time.
3ilence
5e will begin our meditation. 7ou)ll sit in a straight posture' in a concentrated wa.
As usual' our first meditation is directed towards the )+eing %ualit) of I Am. 5e are
learning how to +e. 5e begin with slow and deep breathing into the bell' with the
intention of surrender' letting go into !ow' into !on,doing' letting go' simpl letting
go the mind and letting go into +eing.
5hat is +eing< It is a ver msterious state. +eing is not present unless it is
awakened. 6ven though' some amount of +eing energ is alwas present' it is ver
fragmented' lacking the %ualit of restfulness.
5hen ou flow in time' ou are becoming from moment to moment. 7our mind is
becoming' our emotions are becoming9all elements in our pscho,somatic realit
and energ sstem are arising and passing awa in the movement of time.
6verthing is becoming; perceptions are changing constantl. 7ou are time; ou
ourself are time. 7ou are not onl the e&periencer of time' but ou are that time.
4an ou separate our e&istence from time< 7ou are the river of time9
+ut where does this time arise from< It arises from the !ow. Time is not flowing
from past to future' but arises from the !ow and passes back into !ow. That is
because the source of time is the Timeless and the ver concept of past and future is
contained within the !ow. The movement of time takes place within the no,time
dimension. The /ere is not /ere but !owM And the !ow is not /ere but /ere is !ow.
The 3oul is both8 the movement of time and the e&periencer of this movement as
well. 5hen the 3oul is tired of becoming' when she is tired of being identified with
the restlessness of the /ere' she rebels against time. The moment the 3oul opposes
the fluctuation of this dimension' she awakens the wish to surrender into the !ow.
+ut how can she surrender into the !ow< Through non,doing. !on,doing is the
bridge which links the movement of time with the Timeless.
5hen ou let go' our energ drops into the direction of the Timeless. And' suddenl'
ou discover that there is something which does not move. 6verthing moves around'
but our +eing is still. It is precisel that which we call the )inner e&pansion.) $art of
ou becomes connected with the Timeless even though ou still continue to live in
the dimension of time.
3ilence
5e are breathing and letting go into !ow. 5e are e&periencing what it means to +e'
how it feels to +e and growing in the appreciation of this e&perience. 5hat does it
mean to +e< As ou are letting go of the mind' from moment to moment' with the
intention to surrender into +eing' ou become absorbed. 7ou meet a certain opening
within ourself' as if the inner space has opened. 7ou cannot grasp it but ou can
live it. This open space has no reference to anthing. In +uddhism the call it
!on, abidance' for one does not abide upon anthing. There is no reference9
there is nothing behind' nothing in front. !on,abiding is to dwell upon nothing
this is another definition of +eing.
7ou)re breathing. 7ou)re ver attentive and there is a complete acceptance of
everthing. Absolutel everthingM 7ou do not create an desire to reach or
e&perience an particular state. There is a complete acceptance' which is contained
in the space of our own presence9 and ou are letting go into nothing.
3ilence
In order to reach the dimension of the 3elf' one has to pass the Inner Gate. In >en it
is called the )Gate,less Gate') 7ou are passing the inner gate' but there is no gateM
!othing separates ou from the internal realit of the 3elfM /owever' there is a gateM
5hat is the gate< It is nothing but the lacking abilit to surrender to it. That which
keeps ou on the surface is a combination of the unconscious mind and restless
energ which constantl pop up. That is wh' we are breathing and we are
attentive. +reathing deepens our energ sstem' attention gives us the continuit of
$resence and finall letting go into the internal space of the !ow absorbs our sense
of identit with 2ealit.
3ilence
5e are ver attentive' and from the place of attention' we let go into +eing.
3ilence
5e)ll have a short break' rela&ing and stretching the legs' but remaining however
silent and mindful inside.
3ilence
5hen ou close our ees' there is nothing to do' nothing to think about9 The
%uestion arises8 )how to live in this inner state' how to live within the realit of I
Am<) All that ou see is an illusion' from the ultimate perspective. All that ou think
is meaningless' from a higher perspective. All that ou e&perience is unreal9 :nl
the :ne inside matters' the one who sits' the one who is present. That one is beond
an kind of e&perience. That one simpl remains alwas' beond bliss' beond pain'
e&isting deeper than time. That one cannot be named' for it has no form9it)s onl
%ualit is that it is 2eal.
If ou search for e&periences' ou)re missing realit. +ut if ou search for the
e&periencer' ou)re going into the right direction. "editation is a state of !on,doing
and it is nothing special. It is perhaps one of the best definitions of meditation
)nothing special.) If ou e&perience a special meditation' it is not real. !othing
special is the ke' and nothing special is pure acceptance and complete surrender.
That one who wants to e&perience )something special) has to surrender into )nothing
special.) And when we surrender into )nothing special') we discover another beaut'
the e&traordinariness of being no one. 5e discover the beaut of simplicit' the
profound beaut of calmness. In this dimension' our mind is absent but something
else is present. And what is it< It is God.
There was a master in @apan who used to sa that >azen is useless. And he was
adding8 )unless ou understand that >azen is useless' our >azen reall will be
useless.) 5e are speaking about the )true uselessness.) 7ou cannot use it. The ego
cannot make anthing out of it. It is simpl nothing special' but this nothing
special is 6&istence; it is life itself. It cannot be used because everthing is :ne. If
ou are
read to surrender to that which is useless' it shows that our 3oul is mature
enough to e&perience 2ealit. 3he does not use meditation as a commodit'
anmore.
The ke to meditation is our own absence. The aim is not to get something' or to
develop a super,ego or to become )enlightened.) The purpose is not to develop
pschic powers or e&perience ecstas. These are all the ego)s products' the ego)s
fabrications. True meditation is useless' because There Is !o,one To (se It.
5e begin with a breathing practice. 5ith each inhalation our bell e&pands. !e&t
ou bring energ inside our head' being full present. +ecome a hundred percent
attentive' totall present inside our own head. And retaining the breath as long as
ou can. 5hen ou e&hale' let go into +eing full; our bell becomes flat and ou
rest. And again8 inhalation' our bell e&pands' ou bring energ to the head'
becoming full present. 2epeat this process for some time.
3ilence
!ow' we rela& the breath' but still keeping energ in the head. In our first meditation'
we have been learning what it means to +e. To +e is one answer to the %uestion
)5ho Am I<) *et us discover the second answer. The presence to which the %uestion
)who am I<) refers' has intelligence and it has the mind. 5ho is behind the mind<
5ho is thinking< +eing is not thinking' the thinker is thinking' the observer is
observing. These functions are in the mind' located in the head. The mind has a few
laers. The more gross laer of the mind is the )inner dialogue) or the constant
thinking. 5e call it the )subconscious "e') the subconscious mind. :n top of the
subconscious mind occurs the movement of conscious intelligence' which is the ego.
Intelligence represents the positive ego. The one who discovers oneself' the one who
gives birth to understanding.
It is not merel the mind which is listening here. It is intelligence which is listening'
the deeper part of the mind. 5e can call it the )subtle mind.) To whom does this
subtle mind belong< At the centre of intelligence lives the ?ing of the mind' which
is our 2eal "e. It has also been called the host of the mind' pure I' atman'
witness9and so on. In our terminolog we call it )3tate of $resence.)
The 3tate of $resence is discovered when attention,awareness recognises its own
centre' without referring to an ob-ect the )I,I) state. +ecause of the chaotic
condition of the average human mind' it is difficult to discover this centre. That)s wh'
a certain work with +eing and attention is absolutel re%uired in the beginning.
/owever' a mature 3oul can recognise the centre of awareness immediatel' when
the right teaching is given.
.irst' become aware of the space in the mind' being full present. 7ou can
e&perience in this space a certain movement of thoughts or energ within the mind.
5e would like to ask ou a ver important %uestion8 do ou e&perience anthing'
which ou could identif as "e< Is there an sense of "e' something which is ver
familiar< It is so close to ou that ou keep on missing it' for it is ouM 5hat is this
sense of "e behind thoughts<
5e will ring the bell. 5hen the sound stops' ou will e&perience a moment of
complete presence' full awareness. This e&perience of pure attention is no visual'
it is beond darkness and light' it has no form' it is ob-ectless.
The bell9and stopM
This what ou are e&periencing in this ver moment is 2ealit. 2ealit can be seen
onl in the light of pure attention. 5ake up and recognise itM
Gentl open our ees' half,open' half closed. *ooking -ust in front of ourself' on
the floor' one meter in front of ourself. Through our ees' consciousness is looking.
4onsciousness is making the floor visible and our mind using its memor' translates
the picture into a name and form. 4onsciousness is looking outside through the ees.
And what ou attempt to do is to recognise this ver consciousness' b pulling
energ back inside our head. 7our head is like a camera' it makes things visible'
but it is not aware of itself. 7ou are aware of everthing but our own headM 5here is
our head< 4an ou become aware of our head<
7our ees are gentl looking at the floor' but without an focus. There is no focus at
all. It is like looking at the sk' in a completel open wa' in a rela&ed manner. And
now ou become aware of the back of our skull' feeling the sensation at the back of
our skull. 7ou ma even imagine that ou are looking behind our head.
7our ees are open. 5hen ou are aware of the back of our skull' the energ
naturall is directed in. 7ou feel vibrating energ inside our skull. And at this stage'
be simultaneousl aware of this vibrating energ inside our skull and see the floor.
$art of ou is aware of this place inside our head and part of ou is aware of the
floor. And the become one.
3ilence
!ow ou close our ees being full present inside our head and within this
presence' ou rela& inside our head verticall rela&. 5e sa verticall rela&' which
means that there is a centre' a vorte& of presence inside ou. 7ou are not merel
rela&ing' spacing out. 7ou are full in. Certicall rela&ing; as if within ou there is a
pillar of light. This pillar is made of attention' from the ra of awareness.
5hen ou rela& with this awareness inside our head' the state of attention
e&pands. The energetic e&perience of awareness is felt not onl inside our head' but
around it as well. It has no borders8 vast' infinite' brilliant' luminous' splendid. It is
an infinite sk of pure awareness' which contains the whole universe9
3ilence
The onl capital that ou have is the ver e&perience of our e&istence. And ou
have no wa to escape from this situation' for ou have onl ourself. At the end of
the da' whatever ou do' ou came back to ourself. 7ou come back to this simple
e&perience of ourself which has nothing to do with our own ego,image' with our
ac%uisitions' with our success or failures. The realit of "e' $ure "e.
5hat is this $ure "e' when emptied from its relative content' when all veils and
masks are taken awa< 5ho am I directl< 5ho am I< This in%uir is not intellectual'
it is a beautiful adventure of the 3oul' which is discovering her intimate inner light'
the light of her own presence. 3he is returning back to the root. .or that reason' we
call it )Awakening) for it feels like waking up from a dream.
:ne ma sa8 )I am -ust "e') and stop there. +ut there is also another understanding
which reveals to us that the e&perience of "e itself evolves' until it reaches its final
depth. This final depth we have named the )4omplete "e.) That "e is complete from
the bottom up to the top' she is whole. 7our "e is alread present9 ou are not
looking for something outside of what ou are. 7ou are looking for that which is
present in the heart of our ver e&istence. 7ou are deepening this e&perience
through right understanding' right cultivation and right effort. The element of effort
is indispensable as a part of our evolutionar -ourne' even though ou have the
support from 6&istence' support from the esoteric dimensions' support from below
and above. It is our destin' it is our responsibilit to co,create our own
Awakening. If ou will not co,create' we assure ou that ou will remain in a state of
painful separation. 7ou will be forever stagnated in a state of limitation' remaining
fragmented and sorrowful. In this wa ou will waste a whole lifetime.
3ilence
Awareness and +eing9 Awareness is the light which makes this universe and
everthing visible. 5ithout Awareness' no universe can be perceived or e&perienced.
If there is no "e' there is nothing onl the original state prior to consciousness.
Awareness is the building block of the 4reation.
5ho is e&periencing awareness< Awareness' in truth' needs "e in order to
e&perience the universe. To make the universe an ob-ect of e&perience' the "e is
re%uired. That)s wh' this universe is not something ob-ective in a clinical sense. It is
not a block of matter suspended in infinite space but a multidimensional composition
of infinite angles of perception. There are infinite numbers of "e)s which perceive
this universe' mutuall creating what we call the )ob-ective universe.) 5e call it
)ob-ective) onl in a conventional sense' for it is not ob-ective as such. This universe
it is relativel ob-ective' in relation to a particular "e or a number of "e)s. The
Awakening of awareness occurs within "e and through this "e onl. It does not
happen in cosmic space but b the presence of this ver "e which is the perceiver of
the universe. It happens to the "e which discovering herself' discovers the building
block from which perception is made that is pure awareness. The essence of
awareness is )I.) The mistake that most seekers seem to share is looking for )non,I)
in order to discover consciousness. It does not work like that because without "e'
there is no consciousness. "e is the onl vehicle through which consciousness
can become conscious. Awareness is freedom from the unaware "e which is
simpl
awareness without an real centre.
/owever' deeper than Awareness is +eing. 5h< +ecause +eing links Awareness
with the un,manifested energ. +eing is closer to the 3ource. Awareness is
manifested' it is an e&pression of the 3ource. 5hen ou as awareness' when ou as
the mind' simpl surrender into +eing ou )gravitate) towards the 3ource. 7our
energ is being pulled' sucked into the direction of the (ncreated. 7ou cannot see
this dimension' but ou can live it9 As ou surrender' ou are resting more and
more within that which is beneath the surface of phenomenal realit' the Absolute.
G G G
In our third meditation we are going to find the third answer to the %uestion
)5ho am I<) which lies in the /eart. The /eart for the human being is the final'
most profound answer to the %uestion )5ho am I<) The reason is that the /eart is
the centre of the 3oul. In the /eart' the 3oul e&periences herself in her purest'
most original' most direct and intimate wa.
Awareness is the function of clarit. It is the centre of intelligence' while +eing
connects the 3oul with uncreated energ. /owever' who is the 3oul herself who is
e&periencing uncreated energ< 5ho is resting in +eing< This has been hardl
understood' so far b an tradition. And it is nothing but "e. And what is this "e<
This 2eal "e is not the ego. It is not the ego,image but the pure e&perience of the
3oul. This recognition can take place onl in the /eart. In the /eart ou meet our
true identit face to face. There finall' ou become ourself. 7ou become that which
ou have alwas been' the child of the 4reator.
The 3oul is absolutel innocent. 3he is made of the pure light of sensitivit; she is
completel intimate with the +eloved. +ut when she loses herself in the mind' in the
ego,realit' she forgets. And now she is remembering' coming back to her senses.
)7es' I am one with the +eloved' I am one with That which created "e.) The +eloved
represents divine maternit' the womb of 6&istence.
3ilence
5e take a few deep breaths into the chest area to activate it and feel it more. The
spiritual heart centre is an energ centre; we do not refer to the phsical organ.
6ven though she is located in the chest' she e&ists beond phsicalit. The /eart
centre is the energ gatewa to the #ivine #imension. In order to find the wa back
to our ultimate abode' we have to find the right entrances' the right doors. The
/eart is one of them.
5e feel the area in the middle of the chest. 5e put our hands on the /eart. It is
important. The moment we put our hands on the /eart centre' not onl do we
awaken to the /eart)s sensitivit but we heal her as well.
5ho is putting their hands on the /eart< It is the 3oul which is putting her own
hands on her,self in order to discover herself' to feel herself and to heal herself. 3he
has to heal herself from all those energies which the insensitive dimension of earth
has imprinted in her. 3he has been hurt deepl within the delicate presence of her
/eart.
As we are discovering our /eart' we are healing her as well. If the /eart is not
healed' we cannot access her depth. It is otherwise closed within certain neurotic
tendencies. :ur /eart' being wounded from the ver childhood' for protection
surrounded herself with the energ of insensitivit. This insensitivit is like a thick
skin' which does not allow us to feel the delicate touch of the #ivine anmore. The
/eart is afraid' she does not want to become vulnerable and to open herself. 3he has
been hurt too man times. That)s wh' she prefers to live in the shadow of
insensitivit' which is a false securit. Another name for this tpe of false securit is
death.
3ilence
As ou feel our /eart' ou become ver tender inside. In a ver gentle wa' we are
coming closer to the space of the /eart. 5ith great sensitivit' as if we are
discovering the child inside our /eart. It is like a child who is afraid and et wants to
be found' but at the same time is sh and uncertain. 5e are re,discovering the /eart
herself' forgetting about all our ideas about love and compassion. 5e drop all those
conditionings regarding how we should feel. 5e e&perience the /eart not as she
should be but as she is and what she is.
5hen ou discover our /eart' do it with the conviction that it is our $ure "e in her
space which is being felt. 7ou are discovering not an ob-ective /eart but purel
sub-ective /eart. /ere' ou discover the :ne who is behind everthing. +ehind the
spiritual search' behind the search for love' behind the search for securit' behind
the search for completion' behind everthing9 It is that one who lives in the cave of
the /eart and is not aware of herself until awakened. That :ne is 7ouM 7ou sta with
this one inside the /eart' in silence. +eing full present and intimate with 5/AT I3.
G2A46 $6A46 *:C6
Transmission F' I :ctober 1999' $une' India
Awakening $oints to the !ow
+eloved friends' we welcome ou to our ne&t Transmission of Awakening. This
Transmission takes place in the womb of the !ow' which is the unconditional space
of I A". I A" is the infinite domain of +eingness' *ove and Intelligence which
contains the whole of 4reation within itself. The I A" is the light of 4reation which
gave rise in the beginning to the phenomenal universe. This beginning is !ow.
.rom the !ow arises an infinite number of angles of perception which reflect the
multitude of sub-ective realities and perceivers. This is represented b our own 3oul.
5ho is the 3oul< 3he is the essence of our individual e&istence. 3he discovers
wholeness and recognises the truth of Totalit from her own uni%ue perspective. 3he
discovers Truth through her understanding' evolution and e&pansion. 7ou are the
3oul.
The essence of the 3oul is in the /eart. It is in the /eart that ou meet our true'
ancient identit in the most direct and intimate wa. +ut the 3oul' in order to live in
the world' needs to move out of her original form to the realit of 4reation. 3he has
to use awareness' intelligence and a phsical form as well as man other elements.
The true goal of the 3piritual $ath is not at all to negate individualit. The aim is
rather to re,awaken the state of unit with 6&istence' from the perspective of an
individual realit.
6nlightenment is not the absence of "e' but the presence of unit. /ere' "e and
6&istence create one unified field beond individualit and beond universalit. In
this e&perience' the unit of pure love' understanding and intelligence create the
ver life of the individual 3oul merged with Totalit. The 3piritual $ath is the science
of reaching the state of unit' from the place of relative separation.
5e are taking ou from the island of the separate "e to the :ther 3hore' to the
motherland which is both our origin and our destination. The sailing ship which
takes ou to the :ther 3hore is Guidance. The wind which allows ou to sail the ship
effortlessl is the power of Grace. The right direction which ou take' not to become
lost in the vast ocean' is true (nderstanding. And the efforts which ou make in
order to help our ship reach its destination is our co,operation and power of will.
7our co,operation is responsible for our destin' dedication' abilit to overcome
difficulties' as well as trust in difficult moments. In this wa' ou are not merel
waiting passivel for the wind to push the ship in the unknown direction. 7ou aim at
the right direction and sometimes ou have to use the oars as wellM
This island which is the separate "e and the continent are' in truth' alread one
underneath the ocean. The are however' relativel separated' for the infinite ocean
lies between them. That is the amazing parado& of being a 3oul. 6ven though we are
:ne with the 3ource of 4reation' still' we are reaching towards a state of unit. 5e
have no choice but to start sailing.
The gate,less gate which leads to unit is within and not without. The e&perience of
unit does not occur in the field of perception but in the dimension of +eing. That
which links one with the 3ource of 4reation is the ver sense of "e. "e is the
foremost and ultimate e&pression of the 3ource. This sense of "e is msteriousl
present behind all the e&periences we have. This sense of "e links us with our origin.
:ur work takes place in the dimension of "e. 5e are deepening our ver sense of
"e' enlarging it to the point of its ultimate e&pansion' thereb returning to the state
of unit.
Awakening is not a miracle but the fruit of evolution the evolution of understanding'
consciousness and energ. This evolution includes man lifetimes; it is a process
taking place in time. In order to return to the state of unit' in a conscious wa'
awareness must be awakened. The wa awareness operates in an ordinar person is
ver limited and fragmented. :ne is full identified with arising thoughts and the
pschosomatic flow of outer perceptions. !o centre or clear sense of "e can be
found in such a realit. This tpe of semi,awareness is flat' lacking an depth. .or
this reason' we emphasis work with attention. It is to free awareness from its
shadow,like e&istence. Awareness is the light of knowingness which makes
everthing visible. 5hen awareness is shallow' onl the perceived is recognised' the
perceiver is overlooked. :nl when awareness becomes conscious of its own light' in
separation from the perceived' does the perceiver awaken to its own e&istence. That
is the birth of the 2eal "e. /ere' consciousness for the first time refers to itself
instead of to the outer.
4onsciousness is not the (ltimate. The (ltimate is the realm of +eingness which is
present prior to consciousness. 4onsciousness itself arises from +eingness.
+eingness represents pure isness' the timeless 3ource of 4reation. +eingness is
the
uncreated energ' the source of all and the centre of gravit for total 6&istence. In
the 3tate of $resence' consciousness is liberated from unconsciousness' from all its
lower forms and subdivisions. !e&t' through its own presence' consciousness is
read to surrender verticall into the dimension of +eingness. At this point'
consciousness and +eingness meet. The primordial presence of the (nborn and pure
awareness create one field of I Am.
Apart from the awakening of Awareness and +eing' we emphasis 6nlightenment to
the /eart. This realisation takes us beond peace and beond clarit into the
e&perience of #ivinit. #ivinit is not a state but a profound sensitivit' linking us
with the dimension of love and beaut. This realm of ultimate sensitivit gives the
highest meaning to 4reation. Therefore' it is the /eart which is the final flowering
of 3elf,realisation.
The $ath which we teach is multidimensional and is founded on new insights into
the Awakening process. It is essential to understand that the Inner 3tate' the 3elf,
realised state is composed of three aspects. The are Awareness' +eing and the
/eart. 6ach one of these aspects can be activated to a different degree. The can
once again be awakened separatel from the support of the other ones. It all
depends on a particular 3oul)s evolution and blueprint. Carious 3ouls have different
predominant centres.
The centre of awareness which frees us from the mind and gives continuit to
intelligence is located in the third ee. In the lower bell is located the energ centre
which is responsible for the e&perience of rest' absorption' stillness and rootedness
within the !ow. This centre refers to the %ualit of +eing. And finall' the spiritual
/eart is situated in the middle of the chest. These three centres are the esoteric
gatewas leading to the re,union with the (ltimate. A being who is full 3elf,realised
is one with pure consciousness; he or she rests absolutel within the (ncreated and
is united with the #ivine' or the /eart of the +eloved.
In our meetings man teachings are being given in order to stimulate intelligence.
5e find that intelligence' in the case of most seekers' lacks basic clarit about
6nlightenment. Cer few have an basic idea about the true meaning of Awakening.
And without the clarit in our mind' evolution is slow and dull' without an
transforming power. The understanding to which we point is not intellectual but
intuitive. This understanding pertains to the subtle mind and is verified directl b
the /eart.
:ur meetings are based on sitting meditations and guidance. At the end' there is a
time for %uestions. 5e encourage ou to ask our %uestions' for it reflects the
curiosit of the mind. Asking %uestions enlarges the capacit of intelligence for
reaching new understanding. Through %uestioning' intelligence becomes able to
grasp its own evolution in time. This intelligence belongs to the 3oul' that is' it
serves something higher than itself. (nderstanding is the onl bridge leading to
completion. A new insight allows one to go beond one)s present perception of truth.
It is as if through a %uantum leap' one is moved to a %ualitativel higher state of
consciousness,intelligence.
G G G
5e begin our meditation. 5e emphasise some discipline. $lease' sit with the spine
straight' tring not to move. $ut into our practice a lot of dedication and strong
concentration. +e passionate in our self,discover and search for Truth.
India is the place of Grace where the Transmission of energ from the master to
the disciple happens much easier. /owever' there e&ists a certain e&treme view
regarding the phenomenon of Awakening. According to this view' it is enough to be
in the presence of a 3elf,realised being in order to get transmitted the enlightened
state. (nfortunatel' realit is not so simple and more elements are re%uired in order
to reach Awakening. 6volution is a co,creation between the sub-ective and ob-ective
polarities of 6&istence. It is absolutel true that ou alwas receive help. This help
descends from the #ivine #imension or through the medium of a human master. +ut
the birth of I Am takes place from within. It is our Awakening' it is our
responsibilit. Therefore' our intelligence must be engaged and our heart
dedicated. Awakening is not a mechanical happening. It is not that ou plug
ourself into some source of energ and magicall ou e&perience transformation.
There are man pseudo,masters who surprisingl emphasise onl their presence.
The sa8 )sta with me and it will happen to ou one daM) The lack the basic
understanding of the Awakening process. In India' there are man teachers
0foreign also1 who take the authorit of representing the +uddha 3tate after having
some partial e&perience of 3elf,realisation. It is rather a -oke. "asters who are full
awakened are e&tremel rare and difficult to be found' like precious pearls. +eware
of guru,pro-ections which are based on hpnosis and the seeker)s inferiorit comple&.
Alwas e&amine carefull the nature and sincerit of the spiritual teacher. True
masters alwas give ou tools through which ou can awaken and be a light onto
ourself. .alse masters speak onl about their presence and the miraculous nature of
6nlightenment.
5e are entering the inner shrine' the dimension of meditation. The 3tate of
"editation is beond the ego but includes the ego. It includes the sensitivit of our
/eart and the multidimensionalit of "e. 5e are entering the vast' infinite domain
of +eingness into that which @ust Is.
"editation as such is a state of non,doing' $ure +eing. /owever' in order to reach
the state of non,doing' a certain doing is necessar in the beginning. It is the art of
practice' the art of reaching the non,doing. It ma sound like a parado&' but the
non,doing must be attained. 3imilarl' the !ow is alwas present but must be
realised. As ou arise in each moment of time from the mster of the !ow' so ou
surrender back into the depth of the Timeless. If ou have not attained the !ow' it
does not e&ist for ou. And what e&ists is time onl' the moment of becoming.
G G G
5e begin with slow and deep breathing into the bell. 5e breathe with the
intention of letting go of the mind and surrendering into +eing. 5e are dropping
into non, doing. 5hen ou drop the mind' while with the breath letting go into
+eing' ou are entering a new #imension. In that dimension' ou still e&ist but
beond thinking. /ere' ou are coming closer to 2ealit.
The basic principle in meditation is not tring to attain anthing; it is complete
acceptance. If ou had in the past a deep meditative e&perience' naturall ou
want to repeat it. This is precisel the pitfall which ou must avoidM If ou crave for
past
e&periences' ou miss the present moment' ou bpass the !ow. To avoid the
danger of overlooking 5hat Is' we do not create a desire to reach an state' an
e&perience. +ut at the same time' being full present' we rela& into 5hat Is. 5e
make ourselves available to the mster of the !ow.
As ou are breathing' our breath is slow and deep. 7ou become one with breathing.
7ou are not watching the breath' but ou are the breath. 5atching is a mistaken
concept' which create a split in the internal realit of I Am.
$lease sit still' keeping the spine straight' not allowing the mind to disturb ou. ?eep
constant attention and surrender' maintain a precise focus and let go. The mind is
so unconscious. It does not have an centre; it is restless and discontinuous. The
mind has to be con%uered. The weapon which ou use is the sword of attention'
clear mindfulness and one,pointedness. If ou don)t have the essential will to
crstallise our attention' how do ou imagine getting out of this mind< There is no
wa. 7ou will remain forever stuck in this prison of unconsciousness' wasting our
whole lifetime. #o not wait for a miracle. 7our effort' our co,operation is the noble
sacrifice which ou have to make on the altar of evolution. This is our true dignit'
to become responsible for our own Awakening.
@ust breathing and +eing. If the mind disturbs ou' count our breath from one to
seven. 6ach inhalation and e&halation ou count as one; do this from one to seven.
7ou cannot give up. 7ou must have some centre or focus the %ualit of one,
pointedness. 7ou are :ne with the breath' becoming the breath.
At this stage' ou can drop the awareness of breathing. @ust being' resting in the soft
energ of +eing' non,doing' letting go9 There is nothing to reach apart from the
connection to 5hat Is. +ut before ou e&perience 5hat Is' ou must be full present.
:therwise' 5hat Is cannot be seen' as it remains hidden behind the thick cloud of
the mind.
There is a famous poem written b someone who reached peace. )"an steps have
been taken to arrive at the simplicit of Truth. 5ouldn)t it be better to be deaf and
blind from the ver beginning<) /ow foolish is the spiritual search' for it leads us to
the discover of 5hat Is and what has been alwas presentM Isn)t it foolish< In >en it
is said that before Awakening' )the tree is green' the river is flowing and the
mountain is high.) After 6nlightenment' there is no tree' no more river and the
mountain disappears. +ut at the end' when 6nlightenment is transcended' the tree
again is green' the river is flowing and the mountain is high. It is the same realit'
before 6nlightenment and after 6nlightenment. 2ealit is as it is' nothing can be
added to it. 7ou ma think that being enlightened ou will walk in constant bliss and
ecstas. It is foolish' for 6nlightenment is nothing special. 2ealit is as it is' simple
and ordinar. The mountain is high and the tree is green9 all is clearl reflected in
the mirror of pure consciousness.
/owever' there is another understanding' a more subtle understanding. 6ven though
the 3piritual $ath seems to be foolish' it is real and noble at the same time. 5e are
reaching 5hat Is' from the place of )what is not') that is' from the place of separation
and forgetfulness. The 3piritual $ath is real. It reflects the process of Awakening and
the deepening of this ver e&perience of 5hat Is. It is the adventure of
consciousness which discovers its own isness' alwas in a new wa.
+efore 6nlightenment and after 6nlightenment' there is the same tree and the same
mountain' but the perceiver has changed. +efore it was onl the mind which was
looking at the mountain. It was the dream world of no,"e. !ow the mountain is seen
from the place of silence' complete presence and love. .or the first time 2ealit is
seen As It Is.
5e teach the non,dual or sudden $ath. The !on,dual $ath is ver subtle and the
linear mind is unable to grasp it. This is because the linear mind sees alwas onl
one side of truth and cannot comprehend the parado&ical nature of realit. :ne
e&treme view regarding the concept of 6nlightenment assumes that because the 3elf
is the onl realit' there is no place for reaching it. /ere' the ver concept of a
3piritual $ath is self,contradictor. According to this view' either ou see Truth or
ou don)t. And when ou do have an insight into the 3elf' it is e%ual to complete
3elf,realisation. According to this view' 6nlightenment is one' as there cannot be an
degrees in the 3elf. /ere' even the $ath to 6nlightenment is denied for it implies
dualit and the presence of time. The ver process of reaching the 3elf takes place in
ignorance and ignorance can give rise onl to deeper ignorance never to
Awakening. If we followed this line of thinking to the ver end' even Awakening must
be negated. 2ecognition of the 3elf is an event in time and implies the absence of
3elf,realisation in the past. The logical difficult with this concept is based on the
lack of differentiation between the 3elf and 6nlightenment. The 3elf alwas is
present' but the recognition of it takes place in time. 6nlightenment refers to the
recognition of Truth. :f course' it re%uires an element of dualit. 5ithout dualit
there is no place for an movement of intelligence. That)s wh' e&treme non,dualit
cannot reflect the nature of truth. #ual,non,dualit is the proper term for the truth of
4reation.
Another e&treme view speaks about the goal of 6nlightenment pro-ected into future
realisations. In this wa' our present practice or spiritual training is merel a means
of reaching the future Awakening. This $ath is dualistic and based on the promise of
6nlightenment. These two views reflect partiall the spiritual understanding' but are
too e&treme. The first view presents the unconditional truth' but misses the relative
realit. The second view presents the relative truth' but misses the unconditional
realit' lacking the insight into the !ow.
The !on,dual $ath goes beond these e&treme views' embracing them and melting
into a %ualitativel higher understanding. The !on,dual $ath is not a man,made
philosoph' but a pure reflection of the realit of Awakening. The 3udden $ath
emphasises the e&perience of the !ow and does not anticipate an future goal. 5e
constantl point to that which is the closest' most direct and immediate e&perience
of the 3elf. 5e are awakening from moment to moment the recognition of that which
is alread present. 5e are facing realit through the instantaneous encounter with I
Am. That)s wh' it is a non,dual approach. +ut it is still a $ath for it involves the
process of Awakening. 5e are not onl discovering 5hat Is' but evolving towards a
deeper' more meaningful e&perience of Truth. 5e are in the process of discovering
this ver !ow' until we reach the final depth of realit' dissolving into the (niversal
$resence. +ecause this $ath is non,dual' we practice in the space of an absolute
acceptance of 5hat Is. At the same time' we see the limitations of the mind and our
basic lack of completeness. .or that reason' we understand the fundamental need for
practice and cultivation of the Inner 3tate. /ere' there is the place for the right effort'
discipline and conscious evolution.
It is true that there is onl the 3elf' but b whom is this 3elf reached< The 3elf is not
reached b the 3elf' for the 3elf is alread :ne. 5h would the 3elf need to reach
the 3elf< There is no Two,ness in the (ltimateM The 3elf is reached b its foremost
creation' which ou recognise as our sense of "e. $ure "e is the primordial
e&pression of the 3ource and the perceiver of all.
If there is no dualit' there is no e&perience. In non,dualit' there is neither
ignorance nor 6nlightenment. Therefore' dualit is meaningful and divine in this
essence' for it allows 4reation to happen. +ut dualit without unit' that is' non,
dualit' is sheer ignorance. #ualit' e&tracted from the conte&t of Total 6&istence'
represents the fragmented state of e&istence. .rom the other side' non,dualit
without dualit is the absence of consciousness or simpl deathM It is onl when
dualit and non,dualit meet' that the complete (nderstanding is born. It is the
ultimate meeting of time with timelessness; it is the ultimate realit of the 3oul and
the +eloved.
The mind has to intuitivel grasp the subtle meaning of the !on,dual $ath. If one
does not practice according to this understanding one is not honest to one)s own
3oul. 6ither one lives in the illusion of a pseudo,Advaita intellectual )6nlightenment')
or one lives in an anticipated future' overlooking the truth of the !ow. If ou negate
the 3piritual $ath and the necessit of the inner work' ou are being dishonest with
ourself. If ou keep on saing that the 3elf is all there is and there is no need to
practice' ou simpl deceive ourself. In such a case' ou simpl refuse to see how
fragmented our mind is and how painfull ou are disconnected from the light of
4reation. 5ouldn)t it be sheer hpocris< "an ?rishnamurti)s and Advaita followers
are stuck in this incomplete understanding. /ere' dening the need for practice' one
tries to realise the 3elf immediatel. +ut one is unable toM The 3piritual $ath is a
reflection of the basic necessit to evolve' a reflection of common sense and wisdom.
G G G
In our first meditation we will discover the %ualit of +eing. 5hen ou breathe
letting go into the !ow' what ou encounter is the realm of +eingness. In the
beginning' ou are entering this new dimension in a ver sh' uncertain wa. 7ou do
not know how to behave' how to +e within +eing. 7ou don)t know how to abide in
this vast' infinite' bottomless space of pure isness. !othing can be grasped' nothing
can be seen' all ou can do is +e. +eingness is e&istence without self,referral' the
universal space of non,abidance.
+ut who is e&periencing this realit of non,reference< 5ho submits oneself into
+eing< It is our ver "e' which is so subtle that the mind cannot crstallise her
e&istence and et she has been present all along. "e primaril is placed in the
/eart. It is from the /eart that the instinctive desire for happiness and evolutionar
fulfilment comes. The mind is the first e&pression of the /eart. 5ithout the mind' the
/eart cannot e&ist' for it is the mind which brings awareness to the 3oul. If the mind
is ignorant' fragmented and lacks continuit' such a mind cannot be used b the
3oul to attain the condition of +eing.
Therefore' in our second meditation' we work with the e&tension of the /eart which
is the mind. Awareness is generated in the mind' within the head area. 5ithout the
brain there is no awareness' at least in our particular dimension. In our realit'
consciousness re%uires the vehicle of a phsical bod and a brain in order to
manifest itself. The centre of awareness' the centre of wakefulness' is located in the
middle of the brain' in the third ee. 5hen awareness is unconscious or rather semi,
conscious' it becomes lost in the subconscious activit of the mind. This constant
thinking which turns a human being into a living computer is caused b the absence
of essential awareness. 5e are not speaking here about the awareness of thinking
but about awareness as such.
In the awakening of awareness' we differentiate two basic stages. .irst is the abilit
to go beond the mind b the act of observation or mindfulness. /ere' through the
general growth of awareness' ou create a certain distance from the mind. The
second stage' which in truth alread represents Awakening' is the direct recognition
of pure awareness. This state of self,awareness' ob-ectless consciousness' we call
mindfulness without ob-ect.
5e begin with a breathing practice. As ou inhale' our bell e&pands and ou bring
the breath into our head. +ecoming full present' ou recognise clearl the :ne
who is present. That which is present is pure attention. That which is 7ouM (pon
e&halation ou rela& into +eing.
3ilence
$lease now become aware of the thoughts in our mind. The moment ou are aware
of thinking' it feels as if it was located on the peripher of the mind. .eel as if
thinking itself was outside of ou. 5h does it feel like that< +ecause the observing
intelligence is ver close to the centre of awareness' while thinking is energeticall
removed from the centre. 5hen the observing intelligence is active' attention is
present automaticall. 5hen ou observe ou mind' ou discover the sub-ect or )I)
which is -ust behind the observing intelligence. 3ee itM
5e are entering into a ver subtle area' the heart of consciousness' the essence of
the mind. 7ou can bpass the mind through e&pansion into +eing' but the mind
will be intact. To transform the mind' ou have to enter it directl. It is like
entering a
camp of enemies and putting a bomb there. This bomb is our attention and the
e&plosion of this bomb is self,awareness. And that which makes this e&plosion
possible is our intelligence the power of recognition which turns attention back
to itself.
!ow ou are facing our own mind which is the main problem. And it is about the
time to face itM Isn)t it< 7ou are observing the mind with the utmost focus. 7ou are
becoming conscious of the fact that this observing is coming from a certain place. It
is not merel the mind aware of its activit. There is a certain place from which ou
observe. That which is observing is the subtle mind; it is our intelligence. +ut what
is this ver attention behind the observing intelligence. 5here are ou located in this
observation< 5here is our sense of "e< *ook inside and find outM
There are two %uestions. :ne is8 who is doing the observing< The second is8 from
which place does observing arise< That which is observing is intelligence. And the
place from which intelligence is able to observe is the source of awareness. 5hen
that which is observing becomes aware of itself' the real centre of awareness is born.
The centre of awareness is another name given to our ver "e. 7our "e represents
the presence of the sub-ect behind the mind. It is all ver simple' elementar even.
+ut because of the fragmented %ualit of the human mind' most e&perience serious
difficulties in grasping the matter. +ut it is simple. It is not this sub-ect which is
complicated' but the ignorant mind.
Again' with the breath' bring energ up to the inside of our head while being
completel present. 3topM 3top our breath' keeping it inside the head and discover'
recognise the one who is present. 5ho is present< 2ecognise ourselfM It is ou' who
is present' see itM
(nless ou know who ou are' all these talks about meditation and
6nlightenment are completel meaningless. +e serious and wake up at last to
ourselfM
!ow' simpl be present inside our head breathing naturall. As ou are present'
various thoughts ma come and pass' still there is something which remains in the
background. That which does not change is the light of awareness. 5ith this feeling'
with this presence' ou rela& into +eing. *et go into non,doing' into 5hat Is and -ust
+e.
In meditation' two elements are present. :ne is doing and the second is non,
doing. Abide in a space that is comfortable' self,contained' still and calm; -ust sta
there. There is no need to do anthing' -ust be. +ut if our mind is restless' if our
energ is not rooted and fluctuates' then concentrate. 7ou must use our attention
and create the necessar focus.
.rom moment to moment' ou are one with the breath. +reathing' breathing'
breathing9. 7ou are concentrated and dedicated to the task of being present within
the movement of thoughts and emotions. 7ou have to crstallise the sense of our
identit. :therwise' ou are like a ghost' a dream character lost in the dream world9
3ilence
To discover oneself' one has to have passion. This passion comes from a divine
intuition which links the state of forgetfulness with Awakening. There is no other
connection between ignorance and *ight separation and unit. This intuition' the
divine instinct of evolution is the onl link. 5hen this intuition is awakened' she gives
rise to passion and passion brings determination' dedication and understanding. This
ancient longing for returning home to our origin is the engine of evolution. 5h
otherwise' evolve at all<
:nce upon a time' to a great master in 4hina came a monk to in%uire about the
matter of 6nlightenment. +efore he even opened his mouth' the master /ui !eng
asked8 )what is this thing which is standing in front of me<) 4an there be a higher
instruction< 4an there be a higher %uestion< The monk' dumb,founded' understood
that that great matter of 6nlightenment points to his own sub-ective e&istence. /e
went with his great %uestion into the mountains' meditating for eight earsM And one
da he understood his true self. /e went back to /ui !eng and said8 )If ou called it
a thing' ou would miss the markM) The answer was approved. + the wa' /ui !eng
had rather a good memor to remember this %uestion after eight earsM
In meditation' there are moments when one is tired and energ feels stuck or
restless. In such moments' one wants to evade the whole situation and escape. +ut
one does not escape. :ne keeps goingM :ne stas /ere and !ow' at the centre. If we
practice meditation onl when we feel good or e&perience deep states it is not realM
7ou should precisel meditate when it is difficult to go inside and the mind is
disturbing. It is a work against ignorance. 5hen it is difficult' ou need to meditate
with even greater dedication. This is realM (ltimatel practice is simpl done
irrespective of whether ou feel good or bad. It is simpl our responsibilit to the
truth of I Am.
5e rela& into the vast' infinite ocean of +eingness which underlies everthing. The
gatewa to the ?ingdom of God is +eing' the Gate,less Gate. This Gate ou cannot
see' but ou can enterM 5hen ou surrender' the energ drops. It is the law of
energ that when ou are not doing' energ gravitates down towards the /ara. +ut
in order not,to,do' ou have to be present' attentive. 5hat ou are doing is
mindfulness and what ou are not doing is +eing. !on,doing is the foundation and
doing is the means to attain this foundation.
3piritual e&pansion relates to the fact that our energ sstem is a part of (niversal
6nerg. 7our sense of identit e&perienced within our individual e&istence is
merging into the (niversal I A". 7ou become :ne with the ocean of God. /ere' ou
are unable to separate ourself from this ocean anmore. 6ven though ou remain
on some level separated' ou are full merged with the +eond. The are one and
two' two and one two within :ne. 5hen we sa that there is onl unit' something
is not full e&pressed for it is "e who e&periences this unit. 5hen we sa there is
dualit' again it is not correct' for ou are in a state of :neness...
3ilence
5ith each inhalation' our bell e&pands; ne&t our chest e&pands and ou feel the
/eart inside. #irect energ into the head' keeping it there for one moment and
become full present. And with e&halation' our chest falls down' the bell becomes
flat and ou rest before the ne&t inhalation. 7ou repeat this circular breathing for
some time.
3ilence
!ow' ou breathe onl to the chest activating the /eart centre. 7ou put our hand
on this area' feeling it in a intimate wa. *et the music which ou hear become a
part of this e&perience. This music is coming from the /eart of the one who created
it. It is not coming from the outside but from within. .eel our /eart and recognise
that there is someone inside our /eart which is being felt. Is it not< 7ou are
touching our 3oul. 7our consciousness is meeting its own /eart' which is the 3oul.
Imagine please' that ou do not e&ist on the earth' that ou have no phsical bod.
Imagine that ou have no memories' no future and no past. +ut in that space' ou
do still e&perience our own /eart. 5ithin the timeless dimension of the #ivine' ou
meet our 3oul face to face. /ow does it feel< +e like a child discovering our
innocent /eart. 5hat is it that does not change< 5ho am I<
5ith inhalation' ou are feeling our /eart' with each e&halation ou are letting go'
resting within... ?now who ou are' be who ou are.
$6A46 G2A46 *:C6
Transmission B' 1 !ovember 1999' Arambol' India
The Garden of the +eloved
+eloved friends. 5e invite ou to the continuation of the process of Awakening.
Awakening to a deeper sense of identit represents our eternal essence beond the
mind. It is an awakening to the light of the 3elf' to the light of I Am. 5e reveal to
ou a realit which cannot be touched b the movement of thoughts' which is
timelessl present and one with the #ivine. 5e invite ou to the garden within' the
garden inside ou. 6nter the garden of the +eloved.
The purpose of the 3piritual $ath' the purpose of meditation' is the dimensional
shift from the mind to the depth of +eing. In this timeless space ou are still present
but not as the ego,mind. 7ou are present as the 3oul' which is the original light of
"e.
In order to e&perience this shift' our awareness has to be awakened. :therwise ou
have no wa to transcend the unconscious movements of the mind. Apart from the
awakening of awareness' ou need to develop 3amadhi. 3amadhi represents our
connection with the dimension of +eingness' the rootedness within. And finall' ou
have to open our /eart and discover our divine %ualit.
As ou enter the $ath' ou graduall leave the collective mind behind. 7ou are
becoming a different being' becoming free from our past. 7ou are becoming an
autonomous' independent being who belongs to the famil of light. 7ou are
becoming a divine being.
5e are entering the dimension of meditation' the inner garden of silence and beaut
which is beond the mind. /ow to enter this inner garden is the skill of meditation
and it is the function of Awakening. The $ath' the wa to this garden has been lost
long ago. !o one remembers how to get there' no one even knows the direction to
this garden. The knowledge about the e&istence of this garden is secret and man
dis,believe in its realit. The direction to the inner garden is I! and the $ath which
leads ou there is our own presence.
G G G
Again' we begin with breathing. 3impl breathe into the bell' being one with the
breath. +e one with the intention of being present to the !ow' to the e&perience of
life. *ife is not thinking; *ife is +eing.
There is a full acceptance of the mind' the acceptance of everthing. +ut' at the
same time' ou are full present. 7ou do not allow ourself to get lost in the mind.
#rop deep down' deeper and deeper to the simple act of breathing and to the
e&perience of +eing. 7ou are returning to who ou are before thought' the forgotten
world of I Am.
@ust breathe' being ver disciplined and focussed. +eing full present and
attentive' ou rela& into +eing' into non,doing9 from moment to moment.
3ilence
5ho is that one sitting inside this bod< Is this one alive or dead< 5hat is this ver
3oul that lives inside< 5hat is it made of< 5ho are ou< As ou are letting go of the
mind' ou are entering the wa of +eing. This new wa of e&isting is not touched b
thought and has no reference to our memories and personal life. 4an ou see the
value' the importance of it< It is not -ust to be free from the mind but to meet face
to face our 3oul. This meeting takes place after an infinite time of separation.
Awaken this wonder' this amazement' this surprise' this curiosit for self,discover.
Awaken this passion through which ou can meet ourself in a new wa' not in the
dull and passive wa of the past. 7ou are meeting our beloved' which is our own
3oul. 7ou ma practice meditation for ears and even have deep e&periences' but
still not know the significance of what ou are doing. It is because our intelligence is
asleep and our /eart insensitive. 3o' awaken our intelligence' awaken our /eart
and meet ourself in a true wa. It is time to wake up from dead' from life in the
mind. And forgetting oneself is nothing but death' death of the 3oul.
+reathing and +eing. +eing and discovering the one who is present inside. 7ou are
becoming a new human being' which has the dignit of I Am. The 3oul of such a
being is alive and not dead. The problem is that most meditators do not have an
passion for truth. And it is this passion alone that matters' for it reflects the
aliveness and intensit of evolution. 5hen ou meet someone whom ou trul love'
ou are all e&cited. 5h aren)t ou e&cited b going inside and meeting our own
3oul<
G G G
This time with each inhalation' our bell e&pands and ou bring energ inside the
head' being full present inside the head area. 7ou are keeping the breath inside the
head' in the middle of the brain as long as ou can. And after e&halation' ou simpl
rela& into +eing and rest. 2epeat this tpe of breathing for some time.
At this moment' ou rela& the breath but still keep energ in the mind. 7ou are
keeping a clear presence inside the head. 5ho is present inside the head< 2ecognise
this ver )I) which is present. It is our ver centre of identit behind the mind.
+ecome aware of thinking' seeing that thinking is arising and passing outside of ou.
2ecognise the centre behind thoughts. This sense of identit behind the mind never
changes' it remains alwas the same. 5hen ou recognise the 3tate of $resence' the
centre in the mind' something ver significant takes place. 3uddenl' ou see that
ou are not who ou thought ou were. 7ou discover that ou are made from the
light of awareness. 7ou have no form' ou have no memor; ou have no colour' no
se&' no nationalit' no name9 4an ou see the significance of this recognition< If ou
trul see9 if ou trul see that ou have no form ou will be in a state of shockM If
ou are not in a state of shock' it indicates that ou have not seen our true face et.
7ou are still identified with the form' ou are still on the sub,conscious level'
identified with our former ego,image.
2ecognise clearl the 3tate of $resence' the centre behind thoughts and sta with
this e&perience. Abide in the state of pure awareness. Imagine that ou do not have
an form' ou have no memories' no past and no future... 7ou do not know what
was esterda and what will be tomorrow. 7ou have no knowledge' ou know
nothing9 +ut ou areM And when ou feel it clearl' ou have a glimpse of eternit.
7ou can have an insight into what it trul means to be eternal. It is not merel a
poetic e&pression. 6ternit is real. 5ake up to our eternal identitM
It is not enough to have the e&perience of I Am. Intelligence also has to awaken to
the understanding of this e&perience. 7our intelligence has to full recognise the
utmost significance of the inner state. 5e can call it the second Awakening' the
awakening of intelligence and recognition.
3ilence
?eeping the 3tate of $resence' ou rela& it inside the head. 7ou allow it to sta in its
natural condition. And ne&t' ou rela& even more so the state e&pands into +eing.
Awareness becomes absorbed into non,doing' -ust sitting. 7ou are -ust sitting in this
inner garden' e&periencing beautiful peace and resting in infinite bliss. +ut tr to
again discover the significance of this e&perience. 3ee that it is our own 3oul who is
-ust sitting within the (niversal space of I A". Imagine once more that ou have no
form' no memor' no phsical bod; imagine that ou are no more a human9but
ou -ust Are.
3ilence
At this time' we will begin the ne&t breathing practice. 5ith inhalation our bell
e&pands' ne&t our chest e&pands' and ou feel the /eart inside our chest. !e&t'
ou bring energ inside our head being full present. And as ou e&hale' our chest
becomes flat' our bell becomes flat and ou rest.
A few times breathing to the chest' feeling the /eart. !ow we put our hands on the
/eart in the middle of the chest. 5e are e&periencing the part of "e which is called
the /eart. The /eart is the feeling centre' the centre of sensitivit and the doorwa
to the #ivine #imension. It is for these reasons wh mstics who have been pointing
for centuries to the +eloved' alwas spoke about the /eart. The didn)t speak about
Awareness or +eing' but about the /eart. The /eart represents the sensitivit of the
4reator. The infinite sensitivit of the +eloved is the #ivine #imension. The infinite
rest' peacefulness and motionlessness of the 4reator is called +eingness. Another
name for +eingness is the Absolute.
To enter the dimension of the 4reator is to enter +eing and to enter the /eart. .rom
the ultimate perspective' +eing and /eart are one and the cannot be separated.
/owever' the human being from the standpoint of relative separation can e&perience
+eing without /eart or /eart without +eing. .or that reason' we have this task of
reaching the inner wholeness.
As ou are feeling our /eart' ou are feeling the most sensitive part of our "e.
Through the presence of our 3oul' ou are tuning into the :ther 3ide of the /eart.
In the depth of the /eart is the 2ealm of the #ivine. 7ou are tuning into the space of
the /eart. +ut in order to full enter the /eart' this ver centre has to be activated
and awakened. The golden ke to open the /eart is cultivating clear intention'
sensitivit and surrender. 7ou need to be attentive to our own /eart' with the
intention to feel this which is so delicate in ou. The moment ou full surrender
our mind to the /eart' the inner door opens and ou discover that there is no gate'
in truth' no door there is onl the #ivine $resence.
"eeting the #ivine and discovering our own 3oul are the two sides of the same
phenomenon. 7ou cannot separate our 3oul from the #ivine. (nless ou are
awakened to our 3oul' ou cannot e&perience her 4reator. .or in truth' the Golden
Gate' the Gate,less Gate to the #ivine #imension is our own 3oul. That)s wh'
@esus said8 )I am the Gate.) /e meant that the 3oul is both the e&periencer of the
#ivine and the entrance to reach it.
5hen ou are present' our intelligence has continuit and solidit. 7ou are not -ust
spaced out and unconscious. That)s wh' ou can surrender into I Am in a real wa.
!o longer are ou like a leaf floating in the air. 7ou become like a tree rooted in the
earth of the !ow. 5hen ou have this inner solidit' ou can enter the essence of I
Am' which is the /eart. /ere' ou are not simpl emotional. 7ou have the solidit
of presence and the depth of +eing.
6ntering into the internal space of the /eart is an amazing phenomenon. It is the
whole world. !ot onl are ou feeling the /eart but ou are entering a dimension
which e&ists beond earth. 7ou are entering a dimension which is infinitel vast and
has man secrets to offer to ou. It is an adventure of the 3oul for she discovers her
home again. The prodigal son or daughter returns.
G2A46 $6A46 *:C6
Transmission J' A !ovember 1999' Arambol' India
+eond .orgetfulness
+eloved friends' we welcome ou to our ne&t 3atsang. As ou are listening' please
tune into our own presence and inner silence. 4onnect to the breath in the bell and
courageousl let go of the mind. *et go of our an&ieties' fears and insecurities. In a
disciplined wa' e&perience the purit and austerit of the !ow.
This meeting is taking place beond master to disciple pro-ections. This
Transmission does not concern guru worship and is beond spiritual slogans about
6nlightenment. 5e present a clear $ath to Awakening. And it is in our hands
whether ou want to use these tools to promote our own 3elf,realisation.
Awakening is our destin which ou cannot avoid but have the freedom to
postpone. It is our freedom to follow our lower nature and forgetful instinct. +ut
the longer ou dela our Awakening' the more ou prolong our suffering.
To transcend the dimension of forgetfulness and ignorance' one has to free oneself
from the addiction to unconsciousness. "ost 3ouls do not have the desire for
Awakening' at all' because the are addicted to ignorance. The still en-o their
nightmaresM Awakening is the desire of ver few 3ouls. That)s wh' there are hardl
an seekers on the spiritual scene. 3ome masters seem to attract man disciples.
+ut what is the %ualit of these people< And what kind of seduction takes place as
masters basicall gather unconscious individuals< Is it in the name of
6nlightenment< It is all one big nonsenseM
It is a real gift for a master to meet a real seeker. It does not happen ever da or
ever month9it happens rarel. A real seeker is one who is read to meet one)s own
light and face the naked realit of I Am. It is the light of aloneness that we speak
about' the light of the (ltimate. Awakening does not take place within collective
consciousness. 5hen ou hear about 6nlightenment' it is -ust one more concept in
the collective mind. It is -ust another idea translated in a vulgar wa b the ego. The
ego gets so e&cited b the concept of 6nlightenment. "ost seekers look for
6nlightenment because the think that something amazing is going to happen to
them. The are bored with their old life so the hope to change it through something
more interesting. The don)t want to discover their 3oul' but rather to find a new
wa of escape.
:ne of the man aims of our meetings is to de,hpnotise ou from the concept of
6nlightenment' so ou can see clearl the truth of spiritual evolution. .or what is
6nlightenment< It is -ust an idea unless ou reach it. And when ou reach it' it is
alwas a big surprise' something ou would never e&pectM 6nlightenment is nothing
special. If ou knew that it is nothing special' would ou make such an effort to
attain it< 5h would ou like to reach nothing special< The ego alwas wants
something special and is never satisfied. +ut it is our 3oul)s wish to reach nothing
special. The 3oul is not seeking e&citement but rather she is seeking TruthM Truth is
simple. It is not ecstas' it is not bliss' it is not some amazing happiness9it is -ust
what it is. And that is a surpriseM
There are Two $aths to 6nlightenment. :ne is the path of will' which is >en and
the second is the path of Grace' with is Advaita. 6ven though Advaita is called the
path of 3elf,knowledge' it is not. +uddhism is the path of 3elf,knowledge. Advaita
is the path of Grace and the Transmission of Awakening on the energ level. .rom
the other side' >en is the $ath of discipline and a methodical cultivation of the
Inner 3tate. In our teaching we combine these two approaches. 5ithout Grace'
without
help from the +eond' the human being cannot get out of ignorance. +ut without the
inner effort' discipline' self,remembrance' en%uir9 Grace cannot enter either. 3elf,
realisation is alwas a combination of our effort' the intensit of our search and the
intervention from +eond' that is Grace. 5hen those two elements meet' the create
the spark of Awakening.
:ne of the biggest misconceptions about 6nlightenment is the belief that it refers -ust
to one state' -ust to one tpe of realisation. In such a case' either one is enlightened
or one is not. It is however ver much incorrect. There are levels of 3elf, realisation
and not ever master represents the same state. In order to understand it' one has
to know the Inner "ap of Awakening. This map is subtle and still remains a secret'
not available to the collective spiritual consciousness.
In the book written b "uktananda' he observed that some masters seemed to abide
in various states. /e felt that he himself e&perienced a different state than his own
master' !itananda. (sing his knowledge of kundalini 7oga' he couldn)t e&plain this
problem because the science of this $ath had not elaborated a clear Inner "ap of
Awakening. !o one actuall can' as the teachings of the past are too simplistic. The
usuall speak about 6nlightenment as reaching a state beond the mind. +ut the
problem is that there are man such statesM
The first enlightened state refers to the awakening of pure consciousness' the 3tate
of $resence. This Awakening takes place in the third ee centre' in the middle of the
brain. 5hen it is activated' ou are in the permanent state of self,attention. The
second 6nlightenment is the Absolute 3tate' which takes us beond consciousness.
The Absolute is realised through the +eing %ualit of I Am. 5hen the bottom of
+eing is pierced through' one moves to the :ther 3ide becoming one with the
3ource. !o movement can be found in that state. The third 6nlightenment takes
place in the /eart. /ere' the #ivine is realised. That is the basic skeleton of the inner
map of Awakening. The evolution continues but knowing about these three tpes of
6nlightenment will give ou a lot of clarit. And ou will be able to see that there is a
big difference in 3elf,realisation' in regard to different masters.
5e spoke man times about the complete vision of I Am. This complete vision
relates to the work with three different %ualities8 Awareness' +eing and /eart. It is a
new technolog of Awakening which allows ou to understand the entire dnamic of
the Inner 3tate. 7ou can easil verif the truth of this vision with our own
intelligence. +ut first' ou need to have some e&perience.
G G G
5e begin our first meditation. 5e begin with slow breathing into the bell
becoming one with the breath9surrendering into +eing. :ur first meditation is
learning the art of +eing and e&panding the e&perience of it. As ou know'
meditation is a state of +eing. It is not a techni%ue but a 3tate. The state of +eing
is present when e&perience of energ is restful and absorbed.
7ou are breathing' being ver attentive' because onl attention can free ou from
the mind. Attention is our onl securit in the realm of unconsciousness. 7ou are
breathing9being ver attentive. In each moment' particularl with e&halation'
letting go into +eing.
5hat happens when ou let go into +eing is ver profound' even though ou ma
not recognise the whole depth of the e&perience. The moment ou let go' our
energ gravitates; there is a pull from the source of gravit' which is the (ncreated.
The Absolute is the foundation of all universes. It is the underling presence of the
3ource9the pure isness of e&istence. 5e are all resting upon the Absolute8 trees'
mountains' all living beings9 /owever' the %uestion is8 how to reconnect with the
dimension of +eingness< /ow to come closer to the 3ource< It is through surrender.
This surrender is not emotional but energetic. The moment ou let go' our energ
merges with the universal space of +eing. 7ou become rooted in something which
ou cannot know9 but ou can it clearl e&perience.
2emain for some time like this. +reathing' being ver attentive' focussed and letting
go9letting go; dropping9dropping down like a dewdrop from a leaf falling into the
earth of +eingness.
G G G
5e return to the sitting position' bringing consciousness into focus. The sitting
position is ver smbolic' for it represents the stillness of our true nature. That)s wh'
keeping the bod still and not moving helps ou to reach the stillness of +eing. It is
not to torture ou' but to channel our energ into the right e&perience.
"editation has no end and no beginning. +ut' being human and coming from the
place of separation' ou divide meditation. 7ou create the distinction between being
in meditation and being out of it. +ut it is onl for the time being. As ou evolve'
becoming one with I Am' ou graduall become the 3tate of "editation. !o longer
will it be )an e&perience) but it will become our permanent state. 7ou become
contained in the 3tate of "editation which is constantl present in the background
of our personalit. It is a gradual process of e&pansion.
5e emphasise (nderstanding because it is missing strongl in the case of most
seekers. "ost refuse to use their mind. The don)t want to understand anthing for
the onl want a peace of the mind. +ut how can ou have this peace if ou don)t
understand what our problem is< The difference between this 3atsang and most
other 3atsangs is that there is actuall a teaching given hereM 3o' seekers come and
become reall perple&ed. )5hat< Teaching< 5e don)t what an teaching. 5e want to
be in the presence of an alive master who will tell us that there is nothing to doM 5e
are tired of learning. 5e -ust want to rela&9) The refuse to activate their
intelligence. And because of that the stagnate to the end of their lives in
incomplete meditative e&periences. The miss the precious chance to reach
Awakening. It is a real wasteM
(nderstanding is our securit' our onl clarit on the $ath. It is not about having
lots of information' but about knowing what ou are doing. It is to be clear about
who ou are as a multidimensional being.
G G G
In our second meditation we e&plore the dimension of Awareness. It is perhaps the
most difficult and unclear area for an average meditator. Awareness is generated in
the brain. If ou take off our head' there is no more awareness. Awareness makes
all recognition possible. 6ven the /eart cannot be e&perienced without consciousness.
This is how different parts of our being complement each other.
In order to activate the centre of awareness' we will do some special breathing. 5ith
each inhalation our bell full e&pands and ou bring the breath up to the head. 7ou
are keeping it inside the head for some time. 7ou are full present inside the head
and ou recognise 5ho is present. 5ho is that one< 5ith e&halation ou rela&'
letting go into +eing. 7ou do this circular movement between crstallising presence
in our head and letting go into +eing. $lease' feel the one who is present inside
our head9who is present< 5hat does it mean to be present< 5hen ou are not
breathing' ou are -ust present. This presence has no ob-ect' for it is the sub-ect
itself.
G G G
7ou can rela& now' remaining full present. 7ou need to realise that most human
beings have no an centre in the mind. 5hat it means is that there is nobod inside;
there is -ust the mind. $eople here want to celebrate' but there is no reason to
celebrate. The situation is ver serious. The should cr; as there is no one inside.
There is -ust unconsciousness that reigns here. To break through this feast of
unconsciousness' to stop this craz dance of ignorance' ou have to awaken the
centre in our mind. In >en it is called the host of the mind. 5ho is the host of our
mind< Thoughts are coming and going but who remains<
Gentl' become aware of the arising thoughts inside our mind. It is a ver
important process we are going through and ver subtle. 5e are entering the realit
of the mind' which is %uite comple&. +ecause ou are so identified with thinking' ou
don)t know how to separate our ver "e from this -ungle of thoughts. +ut on some
level' ou alread know that ou are -ust "e.
7ou are aware of arising thoughts' as the come and go. There is a feeling that the
one who is aware of thinking' is itself deeper than the arising thoughts. 5atching
the mind is -ust a preparation for Awakening. Awakening takes place when the
watcher becomes self,aware. It means that the observing consciousness turns back
to itself and recognises its own sub-ectivit9 It is Atman' )I)' the 2eal "e. As ou are
observing the mind' become sensitive to the one who is observing. 5ho is observing
the mind< It is ouM
3ilence
5e are again entering the inner shrine' the domain of I Am; that which does not
change and alwas remains present beond time. This is a msterious realm' the
secret which can be revealed to ou but onl when ou are read.
As our ees are closed' ou are e&periencing ourself. That is 7:(. +ut it is not the
complete "e et. :ften there are -ust fragments' chaotic movement of energ
thoughts and emotions. 3uch a realit has no depth and no continuit. That is
ignorance. Ignorance indicates a fragmented state where our sense of identit is
completel distorted9our "e is falling apart. It is an impersonal and collective
realit. 7ou are -ust a particular' pseudo,individual version of the collective mind.
6ven though ou ma feel ourself as being distinct and uni%ue' in truth ou are
-ust a part of the collective.
At this stage ou are -ust the mind and the mind is not the 2eal "e. There is no 3oul
present. The 3oul must become born in order to become present. 5hen ou are born
from our mother' it is onl the bod and mind which are born. 5hen ou are born
into this dimension' ou become pregnant with the 3oul. And it is ou who has to
give birth to the 3oul. +ut most never give birth to their 3oul. The die still
remaining pregnant. A master with the help of Guidance represents the midwife who
is helping ou to give birth to the 3oul. +ut ou have to co,operate; similar to the
mother who is giving birth' there must be some co,operation. 7ou cannot merel
wait for something to happen' because it will never happenM "ost seekers wait for
6nlightenment; it is like waiting for Godot; it never comes. In the famous pla of
+ecket' the main character is waiting the whole performance for the msterious
)Godot) but he never arrivesM
3ilence
5e rela& into this moment9into our absence. 5hen ou are completel silent'
humble in the wa ou e&perience the !ow' the other force enters the +eond. The
+eond embraces ou becoming contained in the totalit of Truth.
$lease' become aware of the /eart' putting our hand on the middle of the chest.
+reathing to this area' feeling it in a sensitive wa9
5e spoke about the three tpes of 3elf,realisation8 the 3tate of $resence' the
Absolute 3tate and 6nlightenment to the /eart. In the 3tate of $resence' the 3oul
reaches the essence of consciousness and freedom from the mind. In the Absolute
3tate' the 3oul becomes united with the (ncreated' merged with the energ of the
3ource. And' finall' in the /eart' the 3oul enters the domain of the #ivine. /ere'
she discovers the /eart of the 4reator and meets the +eloved.
"an are confused about the %uestion )5ho am I<) The reason is because' as there
are three tpes of 6nlightenment' there are also three answers. The first answer is8
)I am the witness' pure awareness.) The second answer is8 )I am not' for onl +eing
is.) And the third answer is8 )I am the /eart.) All these answers are correct. /owever'
it is the /eart that is the closest to us. It is because in the /eart' the 3oul is
energeticall located.
5hat is the 3oul< 3he is the essence of our individual manifestation. 3he is that
which is nearest to our e&istence as "e. It is in the /eart that ou meet ourself in
the most intimate and direct wa. It is not in Awareness and not even in +eing' but
in the /eart. .or that reason' 2amana "aharishi thought that the 3elf can be found
in the /eart. +ut what he called )3elf) was' in truth' his own 3oul.
.eeling our /eart' ou embrace our e&istence as the 3oul. 7ou ask ourself8 )who
am I behind all m roles and masks<) As ou sit here' who has come to this
3atsang< 5ho is that one looking for happiness and peace< 5ho is tring to avoid
suffering< 5here does this instinct to be happ come from and to whom does it
refer< It
belongs to our 3oul and ou can recognise our 3oul in the /eart.
+ut before ou can meet our 3oul full' ou must first become free from the mind.
5hen Awareness is present and ou rest in +eing' in that moment ou are free to
enter the /eart. The e&perience of the /eart is beond emotion. *ove is not an
emotion; *ove is the pure energ of sensitivit. *ove is the presence of the /eart
which is directed neither in nor out. *ove simpl I3.
+reathing to the chest' we connect to the /eart' as if meeting our own /eart after a
long separation. "eet ourself directl and go beond all ego,images9beond self,
love' beond even the need for self,love9
G2A46 $6A46 *:C6
Transmission K' F !ovember 1999' Arambol' India
+ecoming :ne Again
+eloved friends' we welcome ou again to the !ow. :ur meeting alwas takes place
!ow' because we can meet ou onl within 2ealit. #uring our meetings we guide
ou into the understanding and e&perience of our own self. 5e are helping ou to
recollect this part of ourself which is eternal' beond change' beond personalit
and beond the mind. 7ou are regaining our connection with who ou have alwas
been' beond an incarnation' beond an dream9
The goal of our meetings is to shift the basic sense of identit' from the mind to I Am.
5e are awakening a new state of being; a new wa of e&isting in which ou become
full present as the 2eal "e which is untouched b the movement of the mind. 7ou
become :ne' united with our ancient 3oul)s identit. 7ou are made of pure light and
have alwas been.
/owever' this ancient identit has been totall forgotten. All humans have forgotten
it. 7our friends' our famil' the societ ou live in the have all forgotten. The
live in a trance,state' having lost their 3oul. The are all on drugs. And the drug the
have taken' is the ver birth into the bod and into this dimension of forgetfulness.
This dimension attracts 3ouls who are addicted to forgetfulness' addicted to
ignorance. It is their adventure8 to pretend that there is no God and onl the
apparent realit of appearances is real. It ma be seen as )fascinating) to live in a
god,less realit when All is God. +ut now' as ou awaken the ancient intuition' ou
begin the process of sobering up. 3lowl' ou are waking up from the trance. The
effect of the drug is being removed from our blood stream' as ou come back to our
#imension.
That which ou have alwas been is our "e in her original form. 5hen ou come to
3atsang' ou come as a part of the collective mind. "ost of ou come as some kind
of a personal version of the impersonal collective consciousness. +ut when ou enter
this process' one da ou leave as an individual. That is our hope. As ou awaken'
ou become an autonomous being which lives b the power of her own light'
generated from within.
"editation is the art of entering an unconditional state beond the mind. /ere' our
sense of e&istence is beond the movement of thoughts. 7ou are not tring to stop
the mind' not at all. 7ou are re,locating our sense of "e from being lost in the
mind to the state of I Am. 5hen this e&perience is stabilised' ou will never lose it; it
remains irrespective of our life situation. 3piritual e&pansion aims not at a
temporar relief of the mind but at the permanent state beond the mind.
"ost human beings agreed to live in ignorance with their consciousness lost in the
mind. The accepted to live in forgetfulness. +ut with this agreement' the have died.
A person who is not free from the mind is a ghost and not a being. .reedom from the
mind is our dignit as the divine being' which ou are. A being has to be born. It is
not born from another' it is born from within. 5hen our are born in the bod' it
means that the bod becomes pregnant with the 3oul. The 3oul is not released until
ou give birth to her. :ne da she will be born.
G G G
$lease tune in' breathing to the bell and becoming one with the breath. .rom
moment to moment' ou let go of the mind. If ou are not the mind' who are ou<
/ow can ou e&perience ourself beond the mind< These are important %uestions.
If the have not been asked one has not entered the 3piritual $ath et. 5hat
tpe of %uestions ou are asking' reflects our level of evolution.
The first wa of e&periencing oneself outside the mind is +eing. +eing is the essence
of meditation. "editation can be called )-ust being') )non,doing') )non,thinking.) +ut
how can we reach the state of -ust being< The answer is8 through -ust being. +eing
is attained through +eing. In order to reach +eing' one has to surrender9
In each moment that ou breathe' ou are one with the breath. 7ou are letting go
into the simple' fundamental e&perience of +eing. "editation is not a techni%ue. It is
not to repeat a mantra or to do visualisations. "editation is a state of non,activit' a
profound condition of -ust being. That is the onl meditation. In order to reach this
state' sometimes ou need to use techni%ues. +ut ou must understand that
-ust being is the foundation. A techni%ue is merel a tool to be dropped at one
stage.
5e are breathing' -ust being. There is a full acceptance of whatever ou e&perience'
including the fluctuating mind. The goal of meditation is not to stop the mind' but to
go beond thinking. It means that whether ou think or not think' it trul does not
matter. "editation is beond thinking and beond not thinking. Thinking cannot
touch it' but even though ou are beond thinking ou can also think.
5ith this full acceptance' we are breathing. 5e are absolutel attentive. As if the fire
was surrounding ou and ou are going to die an moment. In this wa' ou
attentivel sit on the edge of life and death. :nl with this attitude will ou transcend
unconsciousness' otherwise ou fall asleep. @ust being' breathing' remaining full
present9 *et it all be as it is.
G2A46 $6A46 *:C6
Transmission 9' K !ovember 1999' Arambol' India
#iscovering the *ight of 4reation
+eloved friends' welcome to our ne&t Transmission of Awakening. This Transmission
takes place in the eternal space of the !ow which is present beond time and space.
3uch a dimension does e&ist beond the manifested realit; it represents' in truth
the :nl 2ealit. All else is merel a pla of appearances' a pla of dreams.
5hen ou incarnate into the bod' ou forget our origin9 ou forget all. 7ou mind
is blank like an empt page. 7ou are in a trance state. The onl source of
information which is accessible to ou is collective consciousness' the human
collective
knowledge and belief sstem. +ecause ou start being completel blank' ou have
no choice but to learn from humanit. In order to fit ourself into the plane of
forgetfulness' ou fill our blank mind with all kinds of trash. 7ou accumulate
knowledge from our apparent parents' school and surroundings. 3oon' ou
become a perfectl collective robot.
6ven though collective consciousness is %uite sophisticated within its ignorance' it is
simpl unaware of the #ivine #imension. The collective mind is disconnected from
the light of 4reation' living in a virtual and arrogant ego,world. That)s wh' in order
for ou to regain a connection with our eternal home' ou must become free. 7ou
must go beond all the knowledge through which the collective mind has shaped
our illusor perception of realit. 7ou have to rebel against collective ignorance b
virtue of our own individual evolution. At that stage' our evolution becomes
individual and splits from the collective.
The meeting with our 6ternal $arent can happen onl in the internal space of
aloneness in our /eart and in our +eing. 5hen ou reach a certain e&istential
impasse' ou simpl become frustrated with what the collective mind has to offer to
ou. /ere' ou ma enter the noble path of self,discover. That which links our
collective past with our awakened future is divine intuition. It is the inner voice of
Guidance which continuousl whispers to ou the truth the Awakening.
:ur work is to help ou remember our ancient identit' to wake ou up on man
levels' not -ust one. .undamentall' we aim at the energ e&pansion through which
ou merge with totalit. 6nlightenment' the e&perience of :neness is an energ
phenomenon. 5hat ou are is an energ sstem and inherent to ou is intelligence.
Through spiritual e&pansion' ou go beond the limitation of our individual self
and become one with the 3ource of 4reation. :ur work' the work with Awareness'
+eing and /eart aims at this tpe of energetic e&pansion.
Another level of Awakening is the one of intelligence and sensitivit. If there is no
intelligence' one cannot see the sublime depth and subtlet of the internal world of I
A". Thanks to intelligence' ou can attain a real clarit about the process of
Awakening. 7ou can understand who ou are and what our connection to the :ther
#imension is. It is intelligence united with the /eart which allows the real meaning of
our individual 4reation to be understood. This understanding is not intellectual but
direct.
$art of ou does not believe in the truth of Awakening. 6ven when ou are deepl
connected to the $ath' ou still don)t believe. 6ven when ou alread e&perience
some level of Awakening' ou still parado&icall don)t believe it. The reason is that
on the subconscious level' ou are identified with our collective past. 7ou are
simpl unable to believe that the /ere does not represent 2ealit. 2ealit is made of
the invisible light of I A"' which is *ove in truth. 7ou cannot believe this' for our
subconscious computer program is designed to trust onl the apparent realit of time
and space. 7ou are programmed like this b the collective consciousness and b the
ver design of our #!A.
+ut the 3oul which grows within ou moves slowl out of the womb of the collective
mind and transcends the limitations of the program. 3ubconscious conditionings
prevent ou from being able to reflect the true universal understanding. In order to
free our psche from its own past' a certain cleansing of the subconscious mind has
to take place. 7ou cannot do it b will. +ut it is being done b the work of Guidance
which is' in truth' the work of Grace. 5hen certain essential elements in our
subconscious mind get cleansed' suddenl something becomes free. 3uddenl' ou
can see clearl and our distrust is transformed into absolute clarit. /ere' ou
become free from our past and the past of humanit. To be free is not to negate the
past but to transcend it within a %ualitativel new perspective. To conclude' there are
three elements of our work8 the awakening to I Am' the awakening of intelligence
and the cleansing of the subconscious mind which tries to prevent an shift of
perception.
:ur basic work is to create within ou the abilit through which ou can e&perience
our sense of identit' our ver "e in complete separation from our pscho,
somatic realit. :nl when ou awaken this abilit' ou can sa )I Am') for onl then
is our 3oul present. .or the first time' ou become freed from forgetfulness' giving
birth to the 2eal "e. That is the purpose of evolution. To become a new being' an
awakened being. It is not merel to improve ourself or to become a better person.
It is to e&perience a dimensional shift' to return home. This new being which we are
awakening' e&ists full outside the mind. 3uch a being uses the mind but is placed
beond the field of thinking. /e or she is rooted firml and unconditionall in that
which does not move' merged with the inner silence. This is our future which ou
are alread e&periencing. +ut staing with the process takes ou to a new depth.
G G G
7ou are breathing' being one with the breath' being one with this moment. 7ou rela&
into 6&istence. There is no need to reach anthing. 7ou practice within the space of
complete acceptance. 5hatever this moment is offering ou is the truth of our
realit. And to be with this truth is meditation.
5hen ou are unconscious' each thought' each emotion creates our sense of
identit. In this wa' ou are made from the movement of the mind. !ow' ou are
learning something fundamental how to e&ist before the mind. 7ou are learning
how to be present before a thought arises on the screen of consciousness. 7ou are
discovering the zero point of our being and becoming one with this realit. 5e
speak about something much deeper than mindfulness of the environment. 5e
speak about being present prior to perception' about being present to the sub-ect.
5e speak about mindfulness without ob-ect. The zero point of e&perience is the
e&periencer. The zero point is the gatewa to the realit of the 3oul' the dimension
of "e.
An ordinar person has no "e. 7ou can ask such a person8 )who are ou without
memor< 5ho are ou without thinking<) This person would probabl answer8 )I
am nothing.) (nfortunatel it is true for most people' for the are nothing without
the mind. !o one is inside' the mind alone reigns.
In +uddhism the meditate on the absence of )I) in order to discover emptiness. +ut
not finding an )I) is true onl for unconscious individuals. :f course' the ego as
such has no substance. +ut we are not speaking about the ego. 5e are pointing to
the 2eal "e. 5e are giving birth to the one inside' to the one who e&ists without the
mind. To the one who does not need to translate its e&istence through thinking
because the dignit of its own presence is realised.
3ilence
5e are breathing and we are +eing. *etting go of the mind' moment b moment.
!either are we fighting with the mind nor are we indulging in thinking. 5e ignore the
mind' allowing it to be as it is. @ust remain attentive enough not to become
unconsciousl lost in thinking. As ou are breathing and letting go into +eing' ou
find ourself energeticall located deeper than the mind. 7ou become rooted in the
inner stillness. 7ou are e&panding.
7our subconscious mind re,creates' from moment to moment' our sense of identit
as a particular person. It is ver fast. 7ou ma not be aware of it' for ou e&perience
alread the result which is the ego,image. 7ou e&perience constantl a recreated
image of the person ou think ou are. This image allows ou relate to our situation
in the world. This image revolves around our wellbeing' sense of pride' fears and
hopes' our securit and happiness. That is how ou are being recreated from our
subconscious computer program. That is fine' but is it reall ou< Is this image
through which ou identif ourself reall ou< 7ou are not this which ou think ou
areM 7ou are that which ou don)t think ou areM The ego image is -ust an outer laer'
a superficial shell' a shadow of our real self.
+ut as ou meditate' as ou breathe ou e&pand into something deeper. As ou are
rela&ing into the space of non,reference' ou move awa from our ego,image. 7ou
are dissolving into the openness of +eing. 5ithin this space of non,reference' ou
still remain but beond an crstallised ego,image. /ere' ou e&ist in a new wa.
That)s wh ou don)t know who ou are anmore' for ou are unable to translate
this e&perience through our past concepts. 7ou are in a state of not knowing.
7ou ma even e&perience fear of entering this void because ou have the feeling of
losing ourself. +ut in truth' ou are not losing ourself. :n the contrar ou are
gaining ourself. The unreal dies so the real can be born. The unreal does not want
to die' that)s wh it holds onto its past sense of identit. +ut when ou see clearl
how unreal this past sense of identit is' ou let it go. It is not even a matter of
courage but rather understanding. If ou wish to be afraid of something' it is onl
this ego,image to be feared. That void into which ou surrender is absolutel safe'
for it is made from peace and love. It is the original womb of life' the domain of
Truth.
/olding onto the ego image is the cause of suffering' incompleteness and isolation.
:ne lives in a cage' locked in the mind. If someone lives in a prison all their life' one
does not want to leave this prison. :ne holds desperatel onto a false sense of
securit; this is death. 5hen a bird is born in a cage' it will not fl out even when
ou leave the door open. :ne gets easil addicted to bondage and slaver. 5e are
the race of slaves' slaves of the mind. That is what we are. !ow we rebel' breaking
awa from the inner prison. In esoteric 4hristianit' there were some schools
propagating that the bod is the prison of the spirit. /owver' it is not the bod which
is the prison' but the mind. 6ven if ou are out of this bod' ou remain a slave of
the mind. /ow to get out of the mind< That is our work.
G G G
5e rela& into that which is beond the mind. The cage itself is an illusion. (ltimatel
the bird 0the 3oul1 does not even need to fl out' for it is alread outM It is like a >en
koan. A little goose has been put inside of a bottle. It has grown up and cannot leave
the bottle. The %uestion is )how to let the goose out without breaking the bottle<)
5hat is the answer< The goose is alread outM #o ou understand< 7ou are alread
freeM @ust be and live this freedom. There is no cage' for the mind is empt and
illusor. +ut when ou are unconscious' an illusor cage suddenl surrounds ou and
ou find ourself being locked inside of itM
G G G
+reathing' being full present and letting go into the void of the !ow. The void is not
that something is empt. The void is the state of non,reference' the ungraspable
dimension of +eingness. It is a void for the mind and it is the fullness for the 3oul
the fullness of pure isness and truth. 7ou are dropping the mind as it arises. 7ou are
allowing ourself to be who ou are' beond an tpe of ego,image. !ow ou e&ist
not as an image but as a being. A being is not made of an image; it is a pure
e&perience' a pure feeling of "e. A being is the self,contained space of I Am which
has a /eart and intelligence. 7ou are becoming a being' the divine being which ou
have alwas been.
3ilence
As ou sit in meditation' awaken the desire to meet ourself. Awaken the passion to
discover ourself; awaken an intense curiosit to e&plore the mster of our
e&istence. If ou onl sit to have an e&perience of peace or tran%uillit' it is not the
highest reason to meditate. The highest reason is this ver divine longing which calls
us back home. This longing takes us towards the direction of becoming one with the
light of love' with the light of 4reation. 7ou are meeting our 3oul. #o it with a
sense of adventure and discover' be passionate. It is a love affair with God.
The 3oul was destined to forget herself and now she must return to her senses. 3he
has to remember' for she has suffered too much in the darkness of ignorance. !ow
the 3oul is awakening to her (ltimate +eloved which is the #ivine "other9
G2A46 $6A46 *:C6
Transmission 1L' 11 p.m. H a.m.' H1 #ecember 1 @anuar' 1999DHLLL' Arambol'
India
#oorwa to the Timeless
+eloved friends' we welcome ou to the !ew 7ear)s 3atsang. :ne ear is ending and
the new one is beginning. It is all a dream' an illusion. /owever' it gives us a good
opportunit to contemplate the nature of time.
To whom is this !ew 7ear happening< .rom where is time arising< +eing caught in
this endless movement of becoming' we have lost the connection with that which is
beond change. And that itself is suffering9
5hatever hopes ou have regarding the coming ear' do not forget that time is %uite
deceptive. .or not onl has it created ou' but it can terminate ou as well. 7ou are
beginning in time and ending in time.
5hat is time in truth< It is but an opportunit to recognise the Timeless. Time is an
opportunit to awaken. If ou -ust live like most' the robot,like life' mechanicall and
unconsciousl ou are wasting a precious opportunit. *ife is not onl to be lived
but an opportunit to meet the ver source of life. The deepest meaning of being
alive is to awaken to the light and love of 4reation.
4ome back homeM 2ela& within the !ow' rest within and know that I A". The voice
that ou hear comes from that dimension which brought ou here in the ver
beginning. ?now that I A". ?now that ou are alwas embraced' da and night b
the presence of "6.
I A" the light of 4reation' which gave birth to our 3ouls. 2ela& and be full present
to the realit of the !ow. *et go of time' let go of the /ere. *et us transport ou
from the /ere into the !ow. Time and all what ou e&perience in the time dimension
is the scener and the content of the !owM +ut the !ow itself is untouched. 5hat is
the !ow< It is not the gap between the past and the future' as some imagine. The
!ow is "6. I A" the !ow. The #imension of !ow is made of pure light' of a timeless
presence which is nothing but *:C6. 7ou are in "6. 7our 3ouls are contained in the
infinit of what I A". ?now that and rest within.
The ear 1999 is ending. The !ew 7ear is not et the !ew "illennium unlike the
general opinion. The new millennium is in one ear' when the ear HLLL will end.
+ut this ear is ver important' for it is the final ear before the !ew "illennium. It
is not merel a number' a wa of dividing time. This shift into the !ew "illennium
has an esoteric significance. "an esoteric gatewas are being opened and a lot of
cleansing is taking place. 7ou can easil feel it. Time as such is an opportunit to
recognise the Timeless' but the coming ear HLLL is a special opportunit to go
inside. There are times when evolution is accelerated and tremendous help will
become available. In the coming ear' man things can happen to ou if ou co,
operate. #on)t waste this chance. That would be ver unwise. "ake the necessar
sacrifices to give a ma-or push to our evolutionar -ourne. #on)t be lukewarm or
laz and passive. Take our destin into our own hands and help the universe' help
Grace to help ouM
G G G
Take a few deep breaths to our chest and put our hands on our /eart. 4onnect to
that one who is the msterious sub-ect to evolution. .eel that one who is seeking so
desperatel for happiness and fulfilment. .eel that one who has chosen to live in the
time dimension' and within time is evolving towards the Timeless. That one is
coming closer and closer to the unit with "6' the 4reator of All.
.eeling our 3oul' recollect the passing ear. Tune into what has happened from
the beginning of the passing ear until this time when this ear is ending. 5hat
elements has e&istence brought to ou< 5hat did ou want to achieve< /ow
man things have changed< 5hat was the flavour of this passing ear in terms of
our evolution<
.eeling our 3oul' recognise which elements are necessar in our inner and outer
realit to make ou more complete< 5hat are our 3oul)s desires< !ot the mind)s
desires but those desires which come from the depth of our /eart)s earning. 5hat
is it that ou would like to e&perience' to fulfil and to accomplish in the coming ear<
5hat is it that ou need and ou would like to create in our life< .eeling all of that'
e&press our intention and longing to the dimension of Grace' to our 6ternal $arent.
.eel the +eloved who is present in our meeting' for it is her who speaks through the
voice of Aziz. .eel the one who created our 3oul and' as ou feel her' clearl
e&press what ou long for. *et these elements be brought to ou in the coming ear.
7ou cannot receive help unless ou know clearl what ou want. *et this clarit dawn
upon ou. Ask the #ivine for assistance in our earthl evolution and -ourne in time.
3a to the 4reator. )$lease' help me' I am -ust our child. I know so littleM I have so
little control over m life and the universe is so vastM " 3oul is suffering and I am
tired of the pain of separation from 7:(. I deepl wish to serve m 3oul)s evolution'
to fulfil the divine plan and blueprint9 please' help me' m /eart is cringM) As ou
e&press our deepest longings and desires' commit ourself to the responsibilit for
our life. 6&ert all possible effort to grow and accelerate our evolution. 7ou don)t
need to feel a victim and complain about our life. 7ou have the power to awaken
from the inside. If ou are -ust waiting for a miracle' not doing anthing' ou are
wasting our life. 7ou are wasting the potential that was given to ou. +e
responsible' focus inside and stabilise our $resence. !e&t' go into our /eart and
surrender into the depth of the !ow. 5ake upM +egin to live a real life.
5hen our wake up ever morning of this coming ear' wake up to the realit of
Awakening and presence. #on)t wake up anmore to the schizophrenia of the
mind' to the dream realit of the 3oul,less plane. "an gifts are awaiting ou but
cannot be given unless ou sober up. 7our responsibilit is to get up from the
trance,state of the collective unconscious.
G G G
"a ou have the force to act against the inertia of ignorance. "a ou have the
force to persevere in difficult moments and moments of doubts. "a ou have the
courage to cut through our own past and to evolve into the !ew. "a ou have the
strength to do the inner work' precisel and clearl' so ou can reach %uickl the
goal of Awakening and rest beond effort.
"a the #ivine presence of the +eloved assist unconditionall and
compassionatel our evolution towards the Inner *ight. "a Grace be alwas
present' awakening sincerit in our /eart. "a it bring the necessar cleansing
and transformation assigned to our destin. "a the #ivine "other support ou
with her *ove and Guidance in our -ourne towards the realisation of "6. And' so
we $ra9
G2A46 $6A46 *:C6
4hapter I
PART TWO
AWAKENING TO THE QUESTION
SATSANG
The evolution of intelligence is directl connected to the abilit to formulate
%uestions. If there is no %uestion' how can clarit be reached< The %uestion is a
bridge between our present state of understanding and future e&pansion into a !ew
(nderstanding.
+ut tell us8 what is the %uestion< *ook inside' from the depth of our /eart and
Intelligence' find the =uestion. The answer is alread in the %uestion... 3o' what
is the %uestion< 7ou are the =uestionM
Transcending Ignorance
5hen is the right time to enter the $recious $ath< +eloved' it is !owM +e total in our
effort to reach the light of Truth. A real seeker is a holder of the $ath. /e or she is a
bridge of pure intention between the collective amnesia and the dimension of I Am.
+efore we aspire to leave behind the trance of forgetfulness' the insensitive pseudo,
realit of ignorance the divine longing for awakening must be born in our /eart.
This longing is a function of maturit and the sincerit of the 3oul. .rom this longing
comes understanding' passion' dedication and inner discipline. These %ualities enable
us to enter the $recious $ath to Awakening.
6ntering the $ath
5hat is the $ath and where does it lead to< 7ou cannot know it et. A part of
6ntering the $ath is the ver risk of entering into the (nknown. +ut if ou look into
our /eart and into our being' ou know that there is no other wa. /ave the
courage to begin the -ourne into our ultimate 6&pansion. If ou take the risk' ou
will be taken care of b virtue of the ver force which brought ou /ere. Guidance is
with ou. 7our 3oul is invited to the domain of Truth.
Am I on the 2ight $ath<
student8 /ow do I know whether I am on the right $ath<
Aziz8 That is a good %uestion. 7ou cannot know if the $ath is right at the present
stageM That is our challenge. 7ou have no wa to know it. The reason that ou are
unable to know it is the ver fact that ou are not on the $ath etM :nl when ou
enter the $ath can ou know it. !ow ou are looking for the $ath. 7ou are not even
sure' whether ou are reall looking for somethingM #on)t ou see< In >en there is an
e&pression8 )to see the 5a is to be on the 5a.) If ou don)t see the wa' how can
ou tread the wa< And what is the $ath< 5hat do ou think is the $ath< #o ou
think that' for instance' Cipassana or >en' or Advaita or being on some kind of guru,
trip is to be on the $ath< !onsenseM 7ou are the $athM I Am is the $ath. (nless ou
see who ou are' ou cannot even dream about knowing the Great 5a. At this
stage' ou are in a -ungle' tring to find the wa. +ut to find it' ou need to get out
of the -ungle. 7ou are in a thick -ungle' it is a dark night' ou have lost all sense of
direction' and in this situation ou ask whether ou are on the right path<
The $ath leads to ouM 5ake upM .ind ourself. +ut ou are unable to ou are not
read for awakening. 7ou prefer to have a sense of being spiritual' of being on some
kind of pseudo,path. 7ou are not on an $ath. 3hake ourself upM 3ee that ou are in
the -ungle and there is black darkness around ou. 4ome back to our senses and
awaken the true longing for entering Ancient $ath. This $ath is a secret. It is made of
pure light. To be received b this $ath' ou have to die' awaken our aloneness' and
become the 3oulM
7ou find the $ath b finding ourself. 7ou are disconnected from ourself' therefore
disconnected from the $ath. #iscover who ou are9 it is about time. 7ou need to
look inside' ou need to in%uire' start to ask important %uestions. +efore ou awaken
our I Am' our mind has to wake up. Ask ourself8 )5hat am I doing here< 5ho am
I<) =uestion ourself and %uestion our life. #oes it not give ou a feeling of
absurdit8 the whole of our personal stor' our memories' hopes and fears<
#oesn)t it surprise ou that ou e&ist< 7ou)ve found ourself b surprise inside this
three dimensional movie' in this dream. /ere' ou tr to pla the game according to
the rules that have been superimposed on ou' since the moment of birth. 5ho are
ou out of this movie< #o not take our life for granted and do not agree to live in
ignorance. 7our dignit as a human being lies in our awakening.
5hat is the =uestion<
student8 /ow to ask the right %uestion<
Aziz8 7ou have -ust asked oneM The right %uestion alwas reflects our ne&t step in
evolution. That)s wh' the right %uestion depends on the answer that ou need for
our inner growth. #o ou understand< 5hat ou are %uestioning is 7ourself' for ou
do not et e&ist as an individual' as a 3oul. As long as ou function as a product of
the collective mind' ou are merel one more insignificant particle of Ignorance. As
long as ou are a fabrication of collective consciousness' ou are not alive. And
when ou start to %uestion our basic concepts about life and ourself' ou begin
breaking awa from Ignorance.
4ollective consciousness has man levels. 3piritual teachings are also part of the
collective mind. In order to free ourself from the lower states of the collective mind'
ou must e&plore the more developed laers. .or instance' instead of pursuing the
social model and being a )good worker) in a factor' ou choose a more insightful
option and become a +uddhist. !evertheless' ou are still not free' ou still continue
as a part of the collective unconsciousness. As our %uestioning moves further' ou
start to %uestion the authorit of spiritual traditions as well. It continues until ou are
completel free and see realit as it trul isM
#o not take e&istence for granted. The Great =uestion is8 )what is it<) 5hat is this
6&istence< 5here is it< This world is onl in our mindM 5ake up to the +eondM
5ake up to the realit beond name and form. +efore ou were born' where were
ou< 7ou found ourself suddenl under the control of some adults' claiming to be
our parents. 7ou found ourself in some countr which forced ou to become its
citizen. +ut do ou reall belong /ere< 5e are not asking ou about our past
incarnations but about our timeless' eternal identit about our identit beond
an incarnation.
/ere' we give ou answers and %uestions. And even more important part of our work
is to give ou the right %uestions. +ut the are not our %uestions etM The have to
become our %uestions' for we simpl mirror our 3oul. 7ou are the %uestion and
ou are the answer.
/aving !o =uestions
student8 5hat can I do if I don)t have an %uestions<
Aziz8 7ou have alread asked a good %uestionM 5hat have ou done to invent such
an e&cellent %uestion< 7ou see' it is not to have %uestions which matters' but to
have a %uestioning mind. 7ou were born' put inside this dream called life and ou)ve
taken it all for granted. +ut' it is all one big %uestionM #on)t ou see< 7ou are not
the answer et ou ourself are the %uestion. In front of our e&clamation )I) is
standing a big %uestion mark. #on)t take this realit for granted' for a -oke is being
plaed on ouM
The %uestioning mind is the curious mind' the discovering mind' the evolving mind'
the intuitive mind' the courageous mind9 To be a true human being is not enough to
live. :ne has to discover' one has to evolve9in order to reach one)s angle of
perception which we call our uni%ue blueprint. 7ou ma have no %uestions' but are
ou reall alive< /ow do ou know that ou live< "abe ou don)t live<
!ot to have %uestions is fine; -ust to be silent and simple is :?. +ut ou cannot drop
%uestions before ou have asked them. 7ou are not at the stage of dropping
%uestions et' but in the stage of awakening them. 5hen a child is a child' he or she
is naive and immature. 5hen a sage becomes a child' one has the depth and one
has the profound innocence. 3o' first %uestions' ne&t silence.
.ind out our %uestions. Ask ourself )what is m %uestion<) In the beginning'
simple %uestions will come' later to be followed b deeper and more meaningful
%uestions. 5ake up to the wonder of our e&istenceM 5ake up to the amazement' to
the e&istential awe; wake up to the miracle of being alive.
#oubting the 4ollective "ind
student8 5hat makes people enter the path< 5hat makes them to doubt the
collective mind<
Aziz8 There can be man reasons. In the case of more mature 3ouls' it is the
ancient longing for the 3elf which awakening in their hearts directs them to *ight.
:thers
ma be suffering too much and are looking for the wa out of their miser. .or them'
the spiritual path can be an escape. That is fine' if at one stage the are read to
recognise the real *ight. :thers' ma e&perience the feeling of absurdit. The feeling
of absurdit' an e&istential absurdit is born when there is a crisis in being identified
with the collective mind. It is not even a doubt' but rather an impasse; it is simpl a
sense of absurdit' a feeling of ridiculousness regarding unconscious living.
The feeling of absurdit' e&istential doubt' does not necessaril lead one to the
spiritual path. :ne can remain on the intellectual level of doubt' like 3artre or other
e&istentialists. The tried to rebel' but the still remained a part of the collective
consciousness. The could not get out of it. 5hen ou rebel' ou are still a part of
that against which ou rebel. That)s wh' hippies or punks are a part of societ'
onl more desperate and often ridiculous. To break awa from the collective mind
can happen onl when one transcends the mind as such. It is onl the positive
knowledge of the 3elf and of the 3oul which can liberate us from the collective
ignorance. This ignorance is being shed like the skin of a snake' left to drop into the
past.
To answer our %uestion once more8 that which directs ou to the path and that
which frees ou from the collective mind is the intelligence of the 3oul' and onl this
intelligence.
*onging for Awakening
student8 3omething is pushing me into the direction of Awakening. 5hat is it<
Aziz8 There are two tpes of Awakening. :ne is the 3elf,realisation itself. And the
second' even more fundamental is awakening to the search or to one)s evolution; it
is the awakening to self,discover' the awakening to the 3oul)s desire to return
home. If one -ust wants to become enlightened' it is onl from the ego and not from
the 3oul. 5hen ou seek for ourself' the word )6nlightenment) will matter no
more.
The realit of our search matters. This is the sign of the 3oul)s maturit. In our
case' dear friend' ou are in the process of awakening to this ancient longing.
student8 There is such a strong pull to go insideM
Aziz8 There are different stages in life. 5hen the 3oul wants to complete herself in
the Inner' there is no choice. :ne has to temporaril sacrifice the outer and retire
inwards. After this primal desire is fulfilled' ou can rela& and adventure in the outer
realit as well. +ecause ou are a human being ou are here also to live and en-o
this dimension. There are however' 3ouls who are alread complete in the outer' and
for them renunciation is a natural phenomenon. There is a danger that 3ouls who
follow a particular master' might want to cop the master)s behaviour and
personalit. .or e&ample' one ma tr to renounce se& or live in solitude' even
though it ma not be the desire of that particular 3oul. /ere' we have an e&ample of
suppression. "ost 3ouls apart from their inner evolution re%uire the outer fulfilment
for their completion too. !ow' ou can see how important it is to be in tune with
our 3oul)s evolution. 5ithout this connection' ou can hurt ourself' following
an idea which does not reflect our 3oul)s blueprint. #iscover the purpose of our
evolution; use our passion to go inside and do the inner work.
student8 +ut sometimes I am distracted b outer desires and then I feel guiltM
Aziz8 Guilt is an unintelligent emotion' for it does not bring about anthing
positive.
7ou do not need to be e&treme. 7ou can allow ourself to realise some of our
desires in the world too. *earn the balance. 7ou do not necessaril want to be as
e&treme as a >en nun is' for instance; ou can learn how to grow harmoniousl in
the inner and the outer as well. 5hat ou need to renounce' beloved' is not se&'
mone' dance' or meetings with friends. 5hat ou need to renounce is forgetfulnessM
7ou need to be dedicated from moment to moment to the task of remembering the
3elf; this is the onl true renunciation. This is the 5a9 The true practitioner is not
conspicuous but invisible to others. In #zogchen' ou can find stories about 3elf,
realised adepts who never made it obvious the were practicing anthing at all. It is
usuall -ust before their death that people realise the have lived with a +uddhaM The
ideal is a practitioner who does the inner work so secretl that nobod knows about
it.
7ou do not need to walk around' making claims to our practice. $ractice' similar to
renunciation is an internal' not e&ternal phenomenon. +e plaful in the outer' not
taking it too seriousl but remember the 3elfM #o not lose ourself in the outer.
2etain our dignit.
6ntering the (nknown
student8 5hen we leave behind what we think we know and enter into the
(nknown' we can e&perience fear. 5hat do ou suggest we do< @ust let it be<
Aziz8 5hat is the (nknown<
student8 5hat I mean is that a person going into meditation' drops the usual
concepts and enters a different dimension9
Aziz8 7es. This fear can be e&perienced b a person who is in a transitor state. The
past is still dominant and the 2eal "e is not full present et. /ere' one is afraid of
losing one)s past crstallised sense of identit. Imagine a snake scared of shedding
its skin' for it is the onl one he knowsM +ut' surprisingl enough' the new skin is
much more beautifulM The ego holds onto its neurosis. The ego lives through its
neurosis. The ego in separation from I Am is trul neurotic. The absence of I Am is
the basic neurosis for a human being. +ut the ego within I Am is completel
positive and sane. 5hen the ego discovers realit deeper than itself' it ma panic
for it loses its dominant' central position.
The ego is addicted to its neurosis. It is important to know that often mental
sickness is our choice. "an who are mentall ill cannot be helped' for the ver
simple reason that the cherish their obsessions' clinging onto them with their whole
strength.
The became full identified with their illnesses' so to drop them is like to die. The
reasons that one chooses to indulge in the neurotic tendencies of the mind can be
various. .or instance' one ma want to escape from realit 0which is not reall
realit,realit but collective consciousness realit1. :r' in another case' one ma
want to create some enormous ego,image. .or man' the issue of self,worth is
primar. 5hen one is not able to discover their trul sane and beautiful 3oul,image'
one ma create some ridiculous' enormous ego,image in search of self,worth. The
main thing is to be important; to be even !apoleon or the worst criminal possible
but provided one is important. 3o mental sickness most often represents the loss of
a balanced and workable self,image. :f course' the issue of sanit is relative' a
matter of -udgement. (suall we simpl feel it' we simpl know it9and let us not
forget that the absence of I Am is alread the basic neurosis to be treatedM The ego
is afraid of getting dissolved into the (nknown9it is scared of not e&isting within the
limited and claustrophobic realit of the known.
student8 3o' what do ou suggest to such person< Is it a matter of seeing the fear
and allowing it to pass through<
Aziz8 The antidote against fear is trust. :n some level' it is our choice9ou make a
decision to trust' for to trust is to take a risk. 7ou ma simpl trust without being
conscious of the risk involved. +ut in such a case' it is not trust anmore but rather
a letting go to allow things to be as the are.
As ou take a risk and surrender into the (nknown' fear dissolves because it is not
real. This fear has no -ustification in realit. 5hen ou enter the (nknown' what
remains is fearlessness which is the pure presence of 5hat Is. The realit of $ure
+eing is beond the polarities of fear and trust. It is like -umping into the void. 7ou
are naturall afraid but when ou -ump' the fear goes awa; ou don)t fall anwhere'
ou simpl come home. This Coid is the most comfortable infinite space made from
the pure light of +eing' which is loveM 5hat is there to be afraid of< "ake ourself
comfortable. 7ou are resting in this absolutel safe' soft' sacred space. It loses even
the %ualit of being the (nknown. It now becomes the ?nownM This Coid represents
the womb of 6&istence which contains our 3oul within itself. The understanding
itself cleanses fear.
3piritual Goals
student8 5hen should we have goals and when should we drop having goals<
Aziz8 It is a ver important issue8 when to rela& into effortlessness' into non,seeking
and when to seek< 5hen to use will in order to complete our spiritual -ourne< The
foundation is alwas non,doing which is simpl the effortless abiding in realit. +ut
at the same time' parado&icall' we are reaching this non,doing; we are evolving
into the real depth of $ure +eing. And for this we need to have some important
goals' certain spiritual targets. It all relates to the vision of evolution we have and to
the blueprint of our 3oul. .or e&ample' if one wishes to stabilise the centre of
awareness' naturall it becomes the goal of the mind. /ere' one cultivates self,
remembrance in order to stabilise the e&perience. And when the state is stabilised'
one can afford rela&ing into aimlessness.
/owever' if our evolution is calling ou for a new e&pansion' for e&ample' to open
our /eart' ou again create a goal this time to awaken the /eart. 3o ou see' a
goal is the call of evolution. And it is important to use the term )goal) or to use the
energ of the goal in a balanced wa' so it does not become an obsession. 5hen ou
are too goal,oriented' ou lose this moment' ou lose our connection with 2ealit.
:n the other hand' if ou have no goal ou do not grow. The e&act point between
being aimless and having a precise evolutionar purpose' represents the right
approach to our spiritual growth. 5e can call it )the middle path.)
At all times' be connected to the space beond an goal' allowing ourself to
e&perience the purit of the !ow and the state of surrender. +ut at the same time'
intelligentl see whether certain elements need to be deepened or cultivated
within
ou. And when ou have this clarit' use our will' determination and intention in
order to maintain them. A ver important pschological balance is necessar here.
This is because the moment we have a goal' we tend to lose the sane space of self,
acceptance. 3omeone ma blame oneself for not being able' for instance' to
stabilise the 3tate of $resence9and so forth. !ot being able to fulfil one)s spiritual
goal' one can become %uickl frustrated; one gets frustrated with not being
complete. /owever' when we see that the human being is never complete 0because
to be
complete means to be dead1 acceptance of our incompleteness arises. 5e accept this
incompleteness as a part of the challenge in being human. In this space of
acceptance' we gentl allow ourselves to evolve towards our spiritual goal' whatever
this goal could be.
It is essential to have a certain compassionate attitude to oneself. 4ompassion
means both that ou accept ourself full and that ou can rela& into realit of our
!ow. At the same time' compassion is to do everthing that is necessar to complete
one)s evolution. The middle path' we speak about' is in,between the goal and goal,
less. /ere' the 3oul is like a river' effortlessl but with full strength flowing towards
her ultimate destin the meeting with the #ivine.
student8 Is it a ver delicate balance<
Aziz8 It is delicate and has alwas a different flavour' depending on the tpe of 3oul
and the stage the 3oul is in. The more ou are connected with I Am' the more ou
transcend the need for an goal. If there is no e&perience of I Am' if there is no
awareness and one is simpl unconscious' not to have a strong goal would be foolish.
In such a situation' one has to focus because the sickness of ignorance is hurting the
3oul deepl. *ater' when I Am is more and more present' one can afford to let go;
one can simpl rela&. 3till one has to go further but the amount of rela&ed
acceptance and effortlessness is much bigger than the energ of the goal. 3o ou
see' again the balance changes. .irst' the goal is reall important' later the goal
becomes more plaful and evolution becomes positive and adventurous. .irst' ou
have to get out of darkness in order to evolve towards light. *ater' when light is
present' ou move towards the positive side of realit. It means that our evolution
is alread -oful. 7ou still ma need to have some goals but these goals don)t create
frustration and are not so much based on the )lack of') but rather on a positive
e&pansion. It is coming from the desire to be more complete. .irst' evolution is
based on the )lack of') ne&t it is based on positive e&pansion. In the beginning'
evolution is coming from our desperate need for freedom. *ater' evolution represents
our e&pansion into .reedom itself' into the mster of the +eloved.
student8 And in 3hikantaza' in -ust sitting' is the goal dropped completel<
Aziz8 7es and no' because even though 3hikantaza is -ust 3hikantaza' there are still
levels of 3hikantaza. In the Absolute 3hikantaza' which is a unit of Awareness'
+eing and the /eart' completel united with the (ltimate' there is no goal. +ut prior
to reaching this complete state' there is a comple& process of deepening and
maturing taking place on man levels. .or e&ample' ou need to work with attention'
ou need to bring ourself to the 3tate of $resence all the time' ou evolve into
+eing9and so forth. The e&perience of non,doing has man levels' as it refers to how
our energ e&pands into the (nmanifested. $rior to the Absolute 3tate' energ
alwas fluctuates on some level. 6ven when ou rest within' it is not absolute rest.
5e can call it the e&perience of relative rest. In this -ourne to the Absolute' energ
deepens itself' gravitating towards the dimension of $ure 2est. 7ou co,operate
through our surrender' through the commitment to our own presence. It is a
skilful activit because non,doing and subtle doing co,e&ist9
4an the 3tate of $resence Isolate (s .rom the 5orld<
student8 I have the feeling that while cultivating the 3tate of $resence' it isolates "e
from the outer. 5ill it become even more so as I stabilise in this state< :r will
perhaps +eing and awakening of the /eart bring some balance<
Aziz8 It is an important %uestion. .irst of all' the separation which one ma feel
being in the 3tate of $resence' is not of the ego. It is not based on the ego,image
but on the energetic %ualit of the centre within oneself. /ere' the stable e&perience
of oneself is present' as if in contrast to the e&ternal realit. The reason that ou feel
e&cessive isolation is the ver fact that ou are still cultivating this state. 5hat it
means is that ou have to make an additional effort to pull energ back to the centre
of presence. 5hen ou are involved in some activit' for instance' ou cannot be
full spontaneous for ou will keep on losing ourself. The moment ou remember
that ou are supposed to remember ourself' ou pull back to the centre and this
ver mechanism separates ou from our involvement in the action.
In order to give birth to I Am' one has to cut through the unconscious or rather
subconscious spontaneit. This need to separate oneself from the outer in order to
regain the inner' is a natural part of the awakening process. That is the price which
ou need to pa. In order to transcend the mind and awaken to the 2eal "e' an
enormous amount of energ has to be engaged and directed inside. +efore a child is
born' he has to incubate in the womb. 7ou are in the process of incubating our 3oul.
5e spoke about the econom of attention. /ow ou distribute our energ and
attention determines our e&perience of realit. .or instance' an average person has
directed all attention outwards there is constant thought about issues of survival'
mone' the opposite se& and entertainment of all sorts of sensor pleasures. :ne
simpl uses consciousness in a wa that leads to greater unconsciousness. The vital,
force is channelled onl to the outer' but when ou begin a conscious evolution' this
vital,force is directed to the Inner. .or this reason' monasteries have been created to
reverse the unconscious outward movement of energ,attention. *iving in the
environment of a monaster' ou are minimall distracted b the outer such that
energ can move in. 5hen ou live in the world' even if ou are on the $ath' some
energ has to be directed towards survival and other related issues; it is the
necessar compromise of living in an unconscious and insensitive societ. This
societ is basicall an enem of our evolution' as it defends its global
unconsciousness in so far as possible.
/owever' living in societ does not have to be a ma-or obstruction on the path of
3elf,realisation' for it is not necessar to invest all energ inside. :ne rather needs
to reserve a sufficient amount of energ for the inner evolution. 6ven in a monaster'
one is unable to direct a hundred percent attention in' because after all ou still
remain in this world. In man monasteries' there is often a lot of politics going on as
well' one can encounter man distractions even here. 6ven though behind the
concept of a monaster' there is the intention to go awa from the world' still' the
world enters through the back door. .or ultimatel the world is in our head. That)s
wh' the true renunciation' the true retreat is internal and not e&ternal
+ut coming back to our %uestion. In the beginning' as our presence is not stable'
ou need to focus strongl' controlling the unconscious aspect of spontaneit. As
the Inner 3tate becomes relativel stead' ou can rela& becoming more
spontaneous. 5hen the Inner 3tate is stead' it loses the %ualit of a crstallised
centre and takes the shape of a natural state which encompasses the e&perience of
living. 5hen the 3tate of $resence is stead' it abides in itself on an energ level'
therefore not re%uiring additional self,referral from our intelligence. :f course' from
time to time intelligence becomes aware of its centre' but in a rela&ed wa not
creating the
feeling of alienation. As ou are comfortable and confident with our Inner 3tate' ou
open up to the outer as well. 7ou open our ees' ou see the sk' a bird' a tree9
ou feel ourself again as a human being; ou ma acknowledge our human desires
and needs as well as problems. 7ou sa to ourself )alright' I feel complete inside'
but how to live' what do I want to do with m life<) 7ou have gone awa from life to
gain our,self' but now as ou return back to life ou keep inside the most precious
diamond' I Am. 5hen the 3tate of $resence rela&es into itself' it less )witnesses) the
outer' but more contains it. 5hen +eing is added' the %ualit of non,separation and
all,inclusiveness radicall increases. And when the /eart is present' the feeling of
containment is enriched b the energ of love' sensitivit and beaut.
4oming back to the e&perience of the 3tate of $resence does it separate us or
unite us with 6&istence< The e&perience of unit refers to the situation where the
sub-ect or "e' energeticall e&periences her own e&istence' the perceived and the
act of perceiving as one movement. The ego cannot do it for it does not have an
centre' therefore it is unable to e&perience itself in a solid wa within the e&perience
of life. In the ego,state' there is a constant oscillation between ob-ect and sub-ect.
Information from the outer comes back to the sense of "e; there is a %uick self,
referral and translation of this information and consciousness goes back to the
ob-ective realit. In the case of an unawakened person' information from the outer
refers back to the sub-ect and does not encounter an solid "e. +ut unlike animal
consciousness' this "e is self,conscious enough to feel her separation from the world.
5hen the 2eal "e awakens' there is for the first time a solid presence behind the
mind. In this wa' parado&icall the ego itself becomes a part of the phenomenal
perception' while the 2eal "e is unmoved allowing all to be e&perienced within the
light of her own presence. 3o ou can see' awareness includes the perceived' the act
of perceiving and the perceiver 0intelligence1. /owever' there is a certain e&istential'
independent e&istence and uni%ueness of the 3oul within her e&perience of life. 7ou
awaken Awareness' +eing and the /eart' creating one unified field of "e which is
present within the movement of life. This field of "e is not separated from life. In
truth' onl because there is "e' the e&perience of unit with 6&istence is possible.
+ut at the same time' ou know that our "e is not onl :ne with life but the ver
e&periencer of it. This e&periencer of life possesses' miraculousl enough' its own
independent realit.
In this earthl dimension which is %uite thick and insensitive' where the collective
consciousness is ignorant and even arrogant in its ignorance' ou ma feel in
contrast a sense of uni%ueness. 7our 3oul' deep down is foreign to this
dimension.
7our 3oul comes from the dimension of light and love' from the viewpoint of which to
live in the /ere is degrading. It is precisel like falling from /eaven to earth. The
3oul incarnated /ere to e&perience forgetfulness and then eventuall find her wa
back home through remembrance. 7ou ma ask8 )what is the reason<) The answer
has been alread given8 to forget and to awaken. This ver polarit' of ignorance
and awakening' is the purpose of life. 7ou are /ere to e&perience that which is
destined for ou to e&perience.
5hen evolution reaches its destination' the 3oul sees that fundamentall she does
not belong /ere. It does not mean that the 3oul refuses to live /ere or that she
negates this realit. It means that she frees herself from the gravit of the earth and
can fl into the sk of higher understanding' higher e&perience' higher truth. 3he
lives /ere' but is no longer of the /ere. 3he belongs to the timeless dimension. 3he
belongs to the realm of intelligence which has nothing to do with the collective
mind' phsicalit' emotional incompleteness9 and so forth. 3he belongs to the
dimension of $erfection and knows it deep inside... ?nowing this' she will feel
e&istentiall alienated from the /ere.
In our case' dear friend' behind the feeling of isolation two elements are present.
:ne element' is our ver effort to pull back into the 3tate of $resence which isolates
ou from the outer. The second element is that ou are discovering our uni%ueness'
our 3oul)s otherness' her inherent separation from this dimension. 7ou are
awakening to the eternal 3oul)s identit and intuitivel ou feel it alread' as ou are
a sensitive being. 5hen the 3oul incarnates' she emerges from light into darkness
and she feels the pain of this separation. 6ven though the traces of this light are still
present in the /eart' the force of the earth)s gravit is much stronger. That)s wh'
when a child is born' he cries9 for he knows.
#o all $aths *ead to the 3ame Goal<
student8 2ecentl I have this doubt whether it is reall true that ever $ath leads to
the same goal< $ractising Cipassana and +uddhist philosoph for long time' I have
realised' that their vision actuall doesn)t point clearl to Awakening. #iscovering
!isargadatta "ahara-' and ne&t our teaching' something has radicall changed. The
search started to relate to "e' in a real sense.
Aziz8 7ou see' +uddhism is an old technolog of awakening. 5e often assume that if
someone attains 6nlightenment' there arises a natural abilit to e&press the whole
truth. +ut in realit' it takes man generations for a teaching to evolve and reach
maturit. 5hen "ahaana developed' there were attempts to identif this teaching
with the +uddha himself. +ut wh do such thing< $eople tend to look for an authorit'
but no one has the courage to -ust let the spirit speak freel. Tibetan +uddhism and
>en are not the teachings of +uddha 3hakamuniM The are simpl a further
development of the original teaching.
The original approach of Theravada is to discover 5hat Is 2eal through the negation
of what is not. The danger is that pointing to what is real has not been so clear in
the past and so everone has kept on missing it. .or e&ample' the concept of no,self
can easil prevent one from discovering I Am as it is on some level denied. .or that
reason' some seekers feel %uite relieved b the teaching of Advaita. It is simpl
more positive; it ma be less sophisticated but at least it points to the 3elf.
The original +uddhism is too attached to a negative interpretation of realit. 6ven if
ou understand that all is suffering' empt and impermanent9so what< 5hat does it
actuall change< !othingM 7our mind has one more crstallised opinion about realit.
Awakening has trul nothing to do with those concepts. An awakened being does
not need to create an views about realit' for he or she lives beond the mind in
the space of innocence and openness to the "ster.
7es' this search relates to ou. It is not about conditioning ou or making out of
ou an arhat' but about giving ou back our 3oul.
The .amil and $ractice
student8 I find it ver difficult to concentrate on m practice. " famil takes a lot of
m attention and there is a lot of an&iet involved. 3ometimes I wish to be alone.
Aziz8 7ou see' the practice is our internal responsibilit. 7ou have a certain outer
situation which ou will not change for sometime. !either are ou full content with
our present arrangement of life' nor will ou be happ getting out of it. This is the
fate of most people. 5hat to do< AcceptanceM .rom this acceptance' ou must see
clearl how to deal with our situation in terms of practice. If ou have chosen to be
committed to famil life' dedicating ourself full to our inner evolution will be much
more difficult. +ut on the other hand' ou)ll receive various gifts from life' which a
monk' for instance' is deprived of. There is some -ustice in life' ou see9
It is not that ou cannot go inside ou simpl have to be more skilful' as ou also
look after the outer life. The main reason that one does not make real progress in
practice is from within. It does not mean that outer circumstances do not matter' for
the do' b all means. The outer situation should offer us an optimum of harmon. If'
for instance' a person sits all da in front of a computer screen' working and
working9 such a person cannot evolve for his or her life has been sold to a false
sense of securit. In our case' certainl ou)ve got a famil and various
responsibilities but at the same time' ou are %uite a free man' travelling' earning
mone in an original wa' and living often in nature. #on)t ou agree< In our
situation' it is ver much possible to combine famil life with meditation; which ou
do' b the wa. 5hat is important for ou is to discipline ourself more in our
pscholog which on the emotional level disturbs ou too much' bringing too much
an&iet and unnecessar suffering. .rom the other side' our dedication for the inner
work must increase as well. There has to be more understanding and passion in our
awakening process.
$erhaps it will comfort ou' but no one has ever found the absolute balance between
the inner and the outer; such an e&act balance does not e&ist for a human being. A
middle wa does not e&ist' in truth. 5hat e&ists' is the continuous effort of returning
to balance. 5hat it means is that one oscillates between e&tremes. .or e&ample'
when ou find ourself a little too bus with the outer' ou pull back to the inner. :r'
when ou are too comfortable in the inner' then take time to care about our outer.
+ecause there is no absolute balance' the life of a spiritual being is an art form and a
true challenge for the /eart and intelligence. +eloved' ou have to however' bring
more inner discipline into our practice; ou need to renounce all these elements
which distract ou too much and take ou awa from our centre. 7our task is to not
lose ourself' in spite of all disturbing circumstances. +e brave and focussedM 7ou
need to keep ourself together and restrain the restlessness of our emotional bod'
restrain our an&iet and do not allow the feelings of insecurit to grow roots in our
mind' for ou will lose integrit.
student8 It is particularl difficult when dealing with a child. 5hen he is happ' I
can be in the 3tate of $resence but when he is unhapp' I become automaticall
unhapp and lose m centre.
Aziz8 +eloved' our problem is unusual in the sense that unlike other men our /eart
is too sensitive. The /eart can be too sensitive' or rather sensitive in a wa that
brings suffering to us. 4ompassion and sensitivit can flow from the place of strength
and integrit or can be ungrounded and too emotional. #o ou understand< 5hen
our /eart is sensitive in this wa' ou pick up suffering' sadness' sorrow and the
unhappiness of others too easil.
7our child is -ust another human being which happened b the force of destin to
become a part of our famil. !aturall' ou become identified' for life has made ou
responsible for his survival and growth. +ut the child is -ust another human being...
A blood connection is impersonal. !o child belongs to an mother or father. The
blood bond is -ust on the level of #!A and has nothing to do with the 3oul. $eople
feel obliged to love each other because the belong to the same famil. 3uch
nonsense. If the were free from this )blood bond) conditioning' in most cases the
would leave their families' not to see them ever againM :nl the 3oul,connection is
real. /ow often do people have this tpe of e&perience8 the look one da into their
father)s ees' for instance' and the see a strangerM +ut the force of habit is so
strongM The mother usuall loves her child because it is )her) child and not because
she sees the 3oul. Is it love< It is a continuation of our biological imperative to take
care of the oung. It is not real love. $arents ma sacrifice so much for their children
and children feel in their conscience obliged to love their parents in return. +ut see' if
a child does something which is against the will of his parents' the change into
despots. Is it love< 4oming to India to meditate' how man parents reall want to
understand this< 6ither the pass their -udgements on ou or the don)t care' hoping
that one da ou will become a good empt,headed citizen paing ta&es. +ut is it
love< 4onsider carefull whether the person' which ou call our mother' reall loves
ou or perhaps she simpl loves her child which ou happen to beM #o ou see the
difference< 7ou must understand that' in most cases' what our parents perceive as
ou' is not ou but a sheer pro-ection created in their dream,like realit of the
unconscious mind.
This doesn)t mean that our parents are to be blamed' as the themselves are
victims of the collective unconsciousness. 7ou can be grateful to them as often the
tr their best to secure our wellbeing in the world. 7ou can be grateful even for the
whole suffering which ou ma have e&perienced in our childhood. This suffering'
in truth' is the first wake up call which allows ou to enter the 3piritual $ath. There
are man primal therapies in which one digs into the childhood issues' creating a lot
of anger towards parents. 5h do this< It is much better to forgive the parents and
let go of the past. 3uffering is a part of this realit and cannot be avoided. It is the
wa 6&istence forces us to awaken.
4oming back to our issue. 5hen ou see our child suffering' naturall ou feel
compassion and responsibilit particularl since the child is so helpless. +ut do not
forget that even though a child is under our -urisdiction' still' he is an autonomous
being and is on some level responsible for himself and for being on the earth. 7ou
are primaril responsible for ourself because ou are the foundation of our realit.
The child has to go through his own suffering' otherwise he would not have
incarnated. /is 3oul agreed alread for this suffering as it is the price for living on
the earth9 in this illusor garden of 6den. 5hat it means is that ou need to allow
the child to e&perience some suffering. .or e&ample' if one has a bab and it has
received enough food' affection and its nappies are dr9 when the bab is all the
time cring' the best is to go for a walk. 4ring is an e&pression of the bab)s free
will and must be respected 0laughter19
The principle is be natural with our feeling and e&press an emotion which ou
like' provided that ou don)t lose our centreM +eing in the centre does not mean
that ou are cold9 b no meansM 5hen ou are in our centre' ou become rooted in
a dimension deeper than our personal self. At this stage' because of the lack of
integration' an e&cessive identification with emotions takes ou immediatel from
the centre. It is as if our psche becomes sucked energeticall into the ob-ectified
realit' into the subconscious realm. Therefore' ou must make an additional effort
to pull energ back to the sub-ect. (nfortunatel' there is no other wa' no shortcut.
There is onl this dedication' this sacrifice of the subconscious tendencies' this
constant effort to be at the core of the sub-ective realit of the 3oul. That is our
responsibilit and our renunciation of the familM !ow' ou cannot renounce the
famil formall' for ou alread have one but ou can do it on some level internall.
2enunciation is in truth' onl an internal phenomenon.
7ou can find in the #zogchen tradition' stories about 3elf,realised beings who were
recognised onl at the end of their life or after death. The were usuall famil men
practicing secretl the 3tate of $resence' even though the performed their outer
dutiesM !obod even knew that the were on the 3piritual $athM That is the true
renunciation. That which must be renounced is forgetfulness' the dissipation of
attention in the subconscious realit of ignorance.
7ou are in a situation which is not accidental. The tpe of bod ou have' the tpe of
mind ou have' our emotional constitution' the tpe of circumstances ou are living
in9 it is all as it should be. There is no doubt. The %uestion is' how to use our
situation to the optimum< That is our challenge. 7our realit teaches ou about
Truth; it presents to ou circumstances' events and difficulties within which ou can
reach 3elf,realisation. 7our difficulties are contained in this bigger picture or plan.
(nless ou reach an essential integrit in ourself' a firm connection to the
unconditional side of ourself' ou will remain frustrated and unhapp. 7ou know it
clearl' this voice is coming not from the outside but from withinM
Awaken to our passion and strengthen our renunciation. 4rstallise our attention
and bring a more masculine energ of focus 9 cut through all of these emotional
tendencies which weaken our practice. These tendencies reflect our sensitivit'
but as the are disconnected from our real centre' the represent our weakness as
well. #o not allow our emotions to rule ou' otherwise ou will suffer. To ground
ourself and discover the real centre' is our life)s purpose. The means which
particularl ou' @an' are supposed to use is our masculine energ. 6ven though a
part of ou ma rebel' still' it is our 3oul)s desire and direction to reach freedom.
.reedom from $seudo,religion
student8 In order to be free' is it necessar to break awa from the religion one was
born into<
Aziz8 2eligion is -ust crstallised b the egos pseudo,spiritual concept of realit.
There is no life in such a belief sstem. It is nothing but arrogance to turn an alive
e&perience of the #ivine into a formalised religion. A religion becomes religion onl
when it can be shared collectivel. (nfortunatel' because of the low level of
humanit' onl something ver basic and simplistic can become a social paradigm.
To answer our %uestion' it is our responsibilit as a 3oul to be free in her meeting
with the #ivine. And to be free' she must transcend all belief sstems which separate
her like a dark cloud from the clear sk of 2ealit. A person who is identified with the
religion he or she was born into' has not entered the 3piritual $ath et.
Importance of /aving 3piritual .riends
student8 5hat is the importance of having spiritual friends or being connected to a
spiritual communit<
Aziz8 It is natural to need support. A human being is not so strong and needs
encouragement on the $ath. $articularl in the beginning of the $ath' when the inner
e&perience is not grounded' one can easil loose faith and simpl give up the
practice. It is ver helpful to have a partner who shares our interest. If our partner
is not at all involved in the spiritual evolution' ou are simpl not sharing a large
portion of our being and our motivation can be undermined.
As ou evolve' naturall new friends come in to our life and old friends move into
the past. Those who have the same friends throughout life generall don)t evolve
ver much. The deeper ou go' the more selective ou become in choosing friends
and companions. 5hen our consciousness is higher and our /eart more sensitive'
ou can be close onl to those who are in harmon with our level of evolution.
:therwise' ou would simpl hurt ourself connecting to energies of unconsciousness.
In time' ou will realise that even the so,called spiritual environment is ver
unconscious because the)re simpl ver few 3ouls trul searching for awakening.
$seudo,spiritualit
3tudents8 /ow is it that spiritual seekers break from the essence of their search
0finding the 3elf1 and instead stop at naNve spiritual e&periences i.e. 2eiki' 7oga or
astral travels<
Aziz8 .or the ver simple reason that the essence of the spiritual search is not et
the essence of their search. +eing completel lost in this dream' the don)t wish at
all to get out of it. :n the contrar' the would even resist the opportunit to
awaken. The ma like to talk or read about awakening' but onl because the feel
safe in their sleepwalker)s pseudo,realit. #oing 2eiki or 7oga is better then not to
do anthing and for man it is rather a good beginning. The ten thousand,mile
-ourne starts with the first step. +ut at one stage one simpl needs to grow up and
begin seeking that which lies beond the apparent realit9
#iet in "editation
student8 Is diet ver important on the spiritual path<
Aziz8 7es9 we recommend to eat and drink ever daM (se our common sense. 6at
a lot of food which contains the sun)s energ' like fruits and vegetables. 6at a
minimum of meat and heav food. +e careful not to become health obsessed. Those
people who are too health conscious are rather boring and difficult compan. The
talk onl about food and think onl about dieting. /ave ou noticed<
5hatever good food ou eat' ou will die anwaM 5hatever good food ou eat' ou
will not avoid getting sick from time to time. 5e eat and take care of our life to live
relativel long and in a good condition' so we can evolve and have all these
e&periences our 3oul desires. The mind gets easil obsessed. 5hether it is se&'
alcohol or food' it does not matter. :ne loses balance and starts to take this life and
one)s e&istence too seriousl. If ou wish to live life in a proper and health wa' ou
need to be rooted in the dimension beond the mind' beond attachments' beond
self,protections resting in the original opening of +eing' which is trust.
*ao Tse said' )the sage does not care about his life' hence he lives a long time9)
!owadas' Taoism has lost its original essence and is now mainl focussed on
prolonging one)s earthl e&istence. This pseudo,Taoist philosoph is based on
various practices revolving around conserving one)s energ' for instance
through repressing e-aculation. This was certainl not the message of the
founders of Taoism; *ao Tse and 4huang Tse were concerned onl with that
which is beond time and our personal e&istence.
=uestions 2eflect 7our $lace in 6volution
student8 4ould ou speak more about the process of asking %uestions<
Aziz8 Asking %uestions reflects the evolution of intelligence. This evolution is like
climbing a ladder. :ne step is a %uestion and the ne&t step is the answer. If ou are
low in evolution' our %uestions are basic' close to the gravitation of the earth. As
ou go higher' our %uestions become more refined' more sublime' more
sophisticated; here' all basic %uestions have been answered and ou are read to
receive a higher understanding. 5hen our are able to formulate a %uestion'
provided it is reall our %uestion' it means that ou are alread on the edge of
discovering an answer. (nderstanding supports the evolution of our being. :ne side
of our e&istence represents the %ualit of our energ,presence' and the other side is
intelligence. As intelligence evolves' it supports the transformation of our energ
sstem. The go hand in hand' alwas together.
6&istence wishes to give ou man answers. "ost of them would be shocking to
ouM 7ou are not read for all these answers. To receive an answer' ou would have
to be
able to contain its meaning' not intellectuall but with our whole being. !ow ou
are read for the answers which our %uestions are taking ou to. +eond the
frontiers of our present are future %uestions' awaiting new answers' thrilling
answers' unbelievable answersM +ut ou don)t have %uestions for these answers et.
5hat ou ma intuitivel feel as our possible %uestion' reflects our ne&t step.
3ome answers come to ou without ou asking the related %uestions. It means that
the %uestion was there vaguel formulated in the mind' however clearl present on
the 3oul level. 5e tr to activate our intelligence so ou can become read to
formulate %uestions ou would never have thought about' %uestions beond our
imagination. The %uestion is much more significant than the answer' for it
represents an abilit of intelligence to receive the truth of the answer. That which
makes the answer valuable is the presence' depth' sensitivit and capacit of the
receiving intelligence. The final answer which ou are destined to receive at the end
of our evolution in time' is itself our 4ompletion. 7our completion represents the
ultimate realisation of our 3oul)s uni%ue angle of perception' becoming one with
our :ver, soul. And what is the %uestion to this answer< 7ouM The answer is hidden
in the %uestion.
student8 I am weak at formulating %uestions among other weaknesses. 5hat can I
do to develop<
Aziz8 5ithin our limitations' ou can reach through our conscious evolution the
optimum of our capacit. The goal of evolution is not to make everone the same.
6verone is different and uni%ue on some level. In order to feel complete and
function properl in the world' we need to reach a certain essential harmon within
various areas of our personalit and to be sufficientl evolved as spiritual beings. 5e
spoke' for instance' that men and women differ in terms of having different
predominant centres of I Am. /owever' all of them need to be awakened in order to
feel complete. A person who has no strong awareness' still has to awaken this
centre within his or her capacit. If ou cannot e&press ourself verball' ou can
develop this abilit through writing' for instance' or through having man
conversations. In this wa' ou can balance this facult attaining the optimum of
our potential.
5e all have weak points and that is to be accepted with humilit. :ften' certain
disabilities help ou in different was' allowing ou to deepen ourself and become
more sensitive. In the fire of suffering' the 3oul matures and becomes read to meet
her ultimate aloneness. It is not to become a perfect human machine but to reach a
certain essential balance and harmon within our imperfect' separate e&istence.
$erfection is onl attained through the transcendence of this dimension. + meeting
the +eond' we become :ne with $erfection.
3incerit8 the .undamental =ualit of a 3eeker
student8 Is 3incerit essential on the spiritual path<
Aziz8 The most essentialM It is sincerit which reflects the maturit of the 3oul.
5ithout sincerit' the psche is dominated b the realit of the ego' b the ego,
image. 3incerit has its source in the /eart' for it refers directl to the presence of
the 3oul. This ver abilit to drop ego games and seek truth in a genuine and
innocent wa' is sincerit. 3incerit is the greatness of the spirit which is read to
renounce the ego,image in order to serve the 3oul.
3incerit is one of the inherent %ualities of the 3oul. If one is sincere' one is more or
less in touch with the 3oul. The seekers who are trul sincere' are like rare pearls.
The master alwas pras to the #ivine to meet sincere students. This was the usual
praer of 2amakrishna. The 3oul does not pla games for she is simple' direct and
truthful. The 3oul lives not through the mind but through the /eart; she is pure and
innocent like a child. The 3oul is brave in her readiness to drop the illusor
protection of the ego,image. 3he is read to be naked and e&posed for her onl food
is Truth and *ove.
$rogress and 2egress on the $ath
student8 In the endless realm of becoming in time' I would imagine mself to be
continuousl progressing' but sometimes it seems as if esterda I felt more
developed than I do toda.
Aziz8 7es9 evolution never goes back' but certain negative tendencies of the mind
ma return from the past to manifest again. The dust of the past can cover our
evolutionar achievements. :ften' it is a part of the cleansing process that some
patterns need to become manifested in order to become released and destroed. If
ou e&perience a feeling of regression in a different wa' referring to our Inner
3tate or to the %ualit of awareness' it is also natural. 5e evolve in a spiral wa.
3ometimes' before reaching a higher state' there is a temporar suspension' for
energ is ad-usting and accumulating. 3ometimes' also' energ needs to re-uvenate
and integrate on the subtle' subatomic level. In such moments' ou ma feel a
certain dullness and low %ualit of energ. +ut it is onl a temporar situation' a
transition.
/owever' sometimes one ma lose some amount of accumulated evolutionar
energ' b losing focus and becoming laz' for instance. 5hen ou practice for some
time with the 3tate of $resence' ou ma e&perience real progress' but at one stage'
ou become distracted. 7ou ma fall in love' for e&ample' and forget all about our
spiritual target. In such a case' our awareness goes back to sleep and ou lose
what ou gained before.
3piritual progress is gradual' but it asserts itself through man shifts or %uantum
leaps. 7ou practice for sometime' e&periencing the same %ualit of energ' and
suddenl ou find ourself in the %ualitativel higher state. 3o' evolution cannot
go back' but certain accumulated energ which ou have created through our
effort' ma be lost.
/aving the 2ight Cision of Awakening
student8 /ow important is it to have goals< /ow important is it to want to reach
something<
Aziz8 A goal is nothing but a certain vision of our evolution. As a human being ou
are continuousl evolving. There is a constant process of growth and maturation.
7ou can evolve without being conscious of this process' -ust living our life as most
people do. In this wa' there is also evolution but much slower. :r ou can co,create
with our evolution' making an e&tra effort. .or instance' an ordinar person who is
part of societ' who has no interest in evolving as a spiritual being' still' such a
person matures' over the ears' in this wa or another. +ut this tpe of evolution is
ver slow9 one moves more in circles' throughout life repeating similar patterns and
not fundamentall changing one)s main ignorant vision of realit.
The moment such an individual becomes more aware' not even spirituall' but
pschologicall' a desire to transform on some levels ma arise. .or e&ample' this
person ma realise that there are some emotional blocks and repressed feelings or
some famil conditioning. (suall' at this stage' one ma tr some therapies or
pschological work. And to begin an therapeutic work' one must have some goal'
like emotional cleansing or opening of the /eart. That)s wh' as ou become more
conscious of who ou are' what our problems are and who ou would like to be'
ou ma naturall create an evolutionar purpose.
There are man tpes of spiritual goals' from ver basic to ver sophisticated ones'
like reaching the Absolute 3tate. A person who is simpl stressed in )modern)
societ' working form morning to evening to be able to afford a good car and a dog'
ma go to a pschotherapist -ust to become more rela&ed. It is also some kind of
basic goal. Another person' who is ver conscious of his or her evolution ma wish to
become a +uddha' not et knowing e&actl what it means9 and so forth. 5hat tpe
of goal ou have reflects our maturit and our connection with our 3oul)s
blueprint. If there is a real spiritual goal' it is alwas coming from the 3oul and not
from the mind. +ut often it is the ego which creates some goal in order to become
more significant. The ego also wants to become enlightened' so it can make a
spiritual career. The ego is alwas a good politician' ou know.
To be in touch with the 3oul)s evolution' one must have a connection with the /eart
and some essential intuition coming from intelligence. 5hen ou are in tune with
our 3oul' ou ma have clarit about our ne&t step in evolution. :ften ou know
onl our ne&t step. It is all about becoming more and more complete and whole.
5hen ou are ignorant' unconscious and live in the natural schizophrenia of a
fragmented mind' as an average citizen of this planet does' ou cannot even
recognise our own incompleteness and fragmentation. 7ou think that everthing is
-ust fine' even though ou are in miserable situation. As ou start to %uestion our
realit' ou begin to realise that pursuing the social model of making mone' having
a famil and children' furnishing our house all life9etc' cannot' at all' fulfil ou.
7ou can foresee the final frustration' waiting for ou at the end of this unconscious
-ourne. *ife' without connection to the Inner *ight' is utterl empt and trul
devoid of an meaning. That)s wh' at one stage' ou start to discover what goals
there are possibl waiting for ou.
To find our goal is a real challenge. It is not that ou look in our /eart and it is
written there in big letters. The manifestation of clarit' as far as to what ou are
looking for and what elements are needed for our 3oul)s completion' takes time.
And it is precisel this not,knowing which allows ou to grow. To have the answer to
what ou reall want is alread an evolutionar achievement. It all starts with the
=uestion. 7ou cannot know our final blueprint. 7ou have no wa of knowing it. 7ou
are in the process of growing in this direction. :ne da' ou become our blueprint
and our -ourne in the time dimension is over.
/ere' in our teaching work' we give ou some goals alread' as some goals are
universal. 7ou have certain options and some things ou simpl have to do. 7ou
ma sa )oh' I don)t like to work with awareness' I onl want to open m /eart.)
That is fine' but ou will remain unconscious and incomplete. 3o' the goal is not
alwas
what ou like to reach' but sometimes what ou need to reach. "an spiritual
teachers' or !ew Age teachers give ou different options of evolution. 3ome of them
are unclear or create new conditioning in our mind. 3omeone ma tell ou that ou
must awaken kundalini. In India' ou can find those )ogis) who claim that the )real)
6nlightenment re%uires the awakening of kundalini. +ut is it reall true< To verif
an information is our challenge and the onl securit is from our intelligence and
of course from the /eart.
To have a goal is important for it bridges our past with our future. +ut it is
essential not to become an&ious about reaching the goal. 7ou have to use the
concept of a goal in a balanced wa so it will not take ou too much into the future.
If ou live in anticipation' our basic connection to the !ow gets lost. That)s wh we
speak about the !on,dual $ath which balances our evolution into the future with
the right relationship to the !ow' that is' our present realit. 5e could speak about
the vision of evolution taking place within the space of acceptance. This allows ou
to appreciate 5hat Is instead of pro-ecting our sense of well,being into future
e&pectations. /ere' the goal does not take ou out of the moment but allows ou to
grow in a real wa' where ou are grounded in the !ow. If ou -ust rela& into
acceptance' without having an goal or vision of evolution' ou will postpone our
completion. 6ven though ou are connected to the truth of the !ow' ou will still
become stagnated for ou are fragmented in our abilit to e&perience realit.
That is the pitfall for those who take some of the Advaita teachings too literar. The
assume that it is enough )not to seek) in order to )find.) +ut what the find are onl
fragments of the real thing. There are secrets on the $ath which are beond
acceptance the are the hidden dimensions of the !ow. If we sa to a person who
has no awakened awareness8 )-ust rela&' ou are alread ThatM) 3uch a person will
have onl one second of semi,connection to realit. Immediatel' the unconscious
mind will take over. That)s wh' so few could realise the truth behind the teachings
of @. ?rishnamurti. In order to reach the 3elf' awareness must awaken' energ must
transform' and man faculties must be activated. .or that simple reason' we do need
goals and spiritual targets.
.or a person' new to the spiritual path' it is more correct to sa8 )don)t accept
ourself do something to change our unconscious mindM) :?' accept ourself but
simultaneousl do something to become one with that which ou acceptM If ou
-ust accept' for instance' that our /eart is closed9 it doesn)t work' does it< 7our
/eart will not open magicall out of this acceptance.
This is the fundamental parado&8 that even though All Is Alread 4omplete' the
individual who is a part of this perfection needs to evolve in order to become
complete within the (niversal $erfection. This is what the overlooked' in some of
the non,dual teachings. The did not see the parado&ical nature of evolution
beond
evolution; evolution in the beond evolution. That)s wh' it is said8 the 3elf is alread
there' -ust see itM (nfortunatel' it is onl fift percent true9 and what is the other
fift,percent< It is our evolution into the discover of the 3elf which is alread
present and alwas has been. It is all our adventure' our amazing -ourne in time
to the discover of that which is beond timeM
Awakening to the $ath
student8 /ow can I convince mself about the necessit of awakening<
Aziz8 The problem is that our mind and our 3oul are separated. The %uestion is8
how can this mind get in touch with the 3oul< /ow can she be in tune with her
evolution< It is not an eas %uestion to be answered because there are man
elements. Generall speaking' intelligence and sensitivit need to grow. A certain
intuition needs to awaken and this deep longing in our /eart needs to surface. If
this ancient earning to return home is not awakened then whatever ou do' ou
will not get anwhere. 7ou can do a hundred retreats and it will still be meaningless.
5hen this longing is awakened' our 3piritual $ath is %uickl accelerated. At this
point ou will know what ou are doing and what it means to ou. There is a
passion because the 3oul is involved.
The 3piritual $ath and meditation is not a hardship. It is a hardship for people whose
longing is not awakened. +ecause their practice is from the mind' the 3oul is not
reall involved. In the case that the 3oul is involved' one progresses %uickl. 5hen
the 3oul is present' Grace enters immediatel; 6&istence simpl helps ou'
manifesting all the necessar elements.
student8 In m case it is the opposite' the 3oul reall wants to return home but
the mind re-ects it.
Aziz8 4ertainl' because the mind is disconnected from the 3oul. 7ou see' our 3oul
can be conscious of herself onl through the mind' through our intelligence. 5hen
the mind is separated from the 3oul' it is simpl unable to register the 3oul)s wish.
The problem is that there is no techni%ue to awaken the desire to be awakened. It is
either there or not. :ne can co,operate' but there is no techni%ue. 7ou simpl have
to %uestion our life more and look deeper for what ou reall want. There are no
rules. 7ou do not need to meditate' ou do not need to enter the 3piritual $ath. 7ou
can -ust live like other people as though there was nothing wrong. It is our choice.
5hat it means is that ou ma not be full read to enter the $ath and some more
time is needed.
/ere' when seekers come9 the problem with this teaching is that the have to be
convinced. 5hen a real seeker comes he or she wants to know how to get There and
will give everthing for this information. +ut real seekers are like rare pearls' difficult
to be found.
student8 4oncerning what ou have said about those who need to be convinced'
actuall' I find it good that we do not follow anone at random. I feel I want to be
sure that the person who is speaking knows what he is speaking about and prove to
me that I am following the right person.
Aziz8 7es' certainl' but in this wa it is not our search. 7ou see the teacher or
master is someone who is offering ou a certain option in life. And if it is our search'
ou ask for help in our particular search. In the past for e&ample' in >en' /induism
and man different schools' the seeker had to prove that he wanted to reach the
truth. This knowledge was not given unless one reall proved that he or she was
read to receive it. This knowledge is precious and if the one who receives it is not
able to appreciate its value and translates it through his mundane and vulgar
concepts' it simpl becomes spoiled and wasted. It is a precious knowledge.
!owadas' spiritual teachings have become ver commercialised. 7ou can find this
information in an book and there are man masters who want to have as man
disciples as the can in terms of over,simplifing a teaching to reach the masses'
and who compromise so much -ust to get more followers.
3o the answer to ou is8 7ou have to convince ourselfM In addition ou have to
find out what ou want to convince ourself ofM
Isolation on the $ath
student8 As I am on the $ath' I feel more and more separated from others and
lonel9
Aziz8 The deepest reason for our feelings of loneliness and alienation is that our
3oul is not of /ere. 7our 3oul' in her essence does not belong to this plane.
Incarnation is a compromise. The place to which the 3oul trul belongs has no form.
Its onl form is the light of I A". The moment ou incarnate' ou enter the
otherness and become separated from Truth.
7ou can feel a part of this dimension onl while being unconscious. +ecause this
dimension is itself unconscious' those who want to belong here must also be
unconscious. As ou awaken more to our true identit' ou start to feel like a
stranger /ere. In truth ou are a stranger in the dimension of forgetfulness. The
home of the 3oul is the #ivine #imension. The 6arth is beautiful but from the higher
perspective' it is a ver gross dimension. A plane where all creatures survive b
eating and killing each other' is a ver low plane. That must be seen. To be a human
is beautiful as an e&perience' but at one stage one moves out from this )limitation of
perception.) .reeing oneself from the gravitation of earth' that is unconsciousness'
one can fl into the sk to the :ther #imension.
At this moment ou still en-o itM 7ou cannot give it up et. +ut ou can alread feel
that ou are not of /ere. ?nowing this' en-o the adventure of living hereM 7ou still
need to gather man e&periences. It is not through negation but positive fulfilment
that ou will transcend. #o not forget that b the force of destin' it is on the earth
that ou discover ourself and the truth of e&istence. 7ou are in the right placeM
+elieve it or not9 Therefore' with the gratitude to the earth' graduall prepare
ourself to let go of this dimension.
7ou are the $athM
student8 /ow do I know that I am on the right $ath<
Aziz8 .irst of all' are ou on the $ath< (nless ou know who ou are' ou are not on
the $ath at all. That which most seekers call following the $ath is8 a search for a $ath.
The $ath begins with awakening. It is I Am which is the $ath and there is no other
$ath. The concept that there are man was to reach 3elf,realisation is true on some
level and false on another level. .or what is the $ath< 7ou are the $athM
4larit on the $ath
student8 I don)t know where I am on m $ath< After so man ears of meditation' I
feel like I am completel lost.
Aziz8 7ou are here' in the 3atsang roomM 7ou are e&actl where ou should be. In
terms of our spiritual practice' ou simpl don)t know what ou are doing. 7our
problem' like for most seekers' is the lack of basic understanding. That)s wh' we
speak so much to activate our intelligence' so ou can have clarit as to what ou
are doing. The $ath to awakening is comple& and full of pitfalls. 7ou will never know
where our are standing on our 3piritual $ath unless ou know the inner map of
awakening and the basic principles of the awakening process. *ook inside and know
who ou areM 3tud these matters carefull9
5ho is 2eall Advanced<
student8 5hat suggestions do ou have for beginners' who are -ust beginning to
meditate' to seek.
Aziz8 5hat do ou means b being a beginner<
student8 +efore' I knew so man things and now I don)t know anthing. I have to
begin.
Aziz8 If ou don)t know anthing' it means that ou are advancedM A beginner
knows everthingM The less ou know' the more advanced ou are. In )Tao The
4hing') it is written8 )those who grow in knowledge' the increase everda; those
who grow in Tao' the decrease ever da.)
+ut' perhaps' ou have a %uestion for someone who is advanced< If we wish to
distinguish between a beginner and an advanced meditator' we must use a careful
criterion. .or what does it mean to be advanced< #oes it means that someone has
been practicing for twent ears< 3uch a person has usuall an )advanced) spiritual
ego but not necessaril an advanced state of consciousness. Is it advanced to carr
for half of our life a sannasin)s name and grow a long beard< Is it advanced to be a
monk and wear a hol robe<
To be advanced has nothing to do with these spiritual poses' ego,images and games.
To be advanced is to be awakened' at least on some level to the I Am. To be
advanced is to know who is beond the mind. To be a beginner is to live in the
illusions of the 3piritual $ath' to be a slave of a particular techni%ue or philosophical
sstem. To be a beginner is to live a second,hand life and not from within one)s own
3oul. The maturit of the 3oul must be measured b her evolution in man lifetimes.
It is possible that one ma not meditate at all in this lifetime' but have a natural
connection with the I Am. 3omeone ma alread be born awakened. 5hen /ui !eng'
the great >en master was taken to the monaster' he was alread awakened but all
monks despised him' for the thought that he was -ust a beginner. /e was awakened'
but the didn)t allow him even to enter the meditation hallM /e had to sta in a
kitchen and clean rice. This pseudo,spiritual world is full of idiots who want to -udge
our advancement using their superficial and primitive criteria.
There are some ogis in India who' for instance' den 6nlightenment to everone
who didn)t have kundalini awakeningM According to them onl kundalini awakening
brings true 6nlightenment. There are others who think that unless ou have pschic
powers' ou have not reached 3elf,realisation9and so forth. The spiritual world is full
of mediocrit and ignorance. In order to see clearl what is true advancement' ou
must be intelligent and sensitive. This is particularl true for all of ou who are
alread conditioned and programmed b the collective spiritual mind' which is ver
unconscious. +e aware of itM 7ou ma feel that ou are free and our mind is free but
ou are not. 7ou are still -ust an individual version of the collective spiritual
consciousness or rather unconsciousness.
The criteria with which ou have to measure our advancement and awakening
reflect the purit of our understanding and our wisdom. :ur meetings are
advanced for we do not give ou merel techni%ues' neither are the based on
guru, pro-ections. 5e point directl to the realit of I Am. 5e e&plain precisel the
nature of 6nlightenment and we guide ou into a clear e&perience of it.
student8 .or long time I thought I was a good meditator but now it seems that I
am nothing.
Aziz8 7ou are nothing but ou e&istM 7ou are nothing but not in terms of not e&isting.
7ou are nothing from the viewpoint of the mind which loses its central position. +ut
as ou e&ist as a no,thing' ou are a pure sub-ect' $ure "e. 7ou are not merel
nothing for ou do have e&istence. 7ou are awareness and awareness is not nothing.
7ou are +eing and +eing is an e&perience 9 it has depth and stillness which ou feel
deepl. And what about our /eart8 is it nothing< Isn)t there something the most
sensitive< The realit of $ure "e is made of different fre%uencies of energ which
have no crstallised %ualit. This "e cannot be pinpointed as )something) ob-ective
but it is absolutel real. 7ou are subtle. A rainbow is not nothing even though it
cannot be grasped. 5hen ou put our hand inside a rainbow' ou cannot grasp it
but it doesn)t mean that the rainbow doesn)t e&ist. #oes it<
*ook clearlM 7ou know enough. 7ou know what is the centre of awareness' ou
know what is +eing and ou have a /eart. 7ou have a great deal of knowledge. 7ou
know enough to be able to go inside and understand the meaning of it.
3e& is not a $roblem
student8 4an se& be a hindrance in our spiritual evolution< Is celibac important<
Aziz8 In /induism' the call celibac +rahmacharia which means living in +rahman.
:riginall' it was discovered that certain beings who had realised the (ltimate were
not so interested in se&. That)s wh' their devotees thought that not having se&
leads one to the realisation of +rahman. +ut the fact that some 3elf,realised beings
have no se& does not impl that not having se& brings 3elf,realisationM In truth' most
2ishis' the sages of the (panishads did have normal families and wives. The negative
attitude towards se& was a result of the further development. :ne of the most
important roles of 2a-neesh was to bring some healing into this area.
/aving se& or not having se& are not directl related to spiritual evolution. There are
certain esoteric practices in which one tries to conserve se&ual energ in order to
channel it to higher centres. Tantra as such works with energ and has nothing to
do with se&. 3o,called se&ual Tantra is -ust a small portion of the spiritual discipline.
These practices are ver complicated and don)t alwas bring one directl to
awakening. 3e&ual Tantra does not point to the +uddha)s tpe of awakening but
more to different mstical states. 6nerg itself has no wisdom. It is like electricit'
ou never know what it will do in terms of awakening.
In the $ath of wisdom' it is irrelevant whether one has se& or not. Also' we need to
remember that in the past' people were malnourished. There was a ver little food
and seekers were more afraid of losing energ through se&. +ut now there is so
much food' our problem is how to channel an e&cessive amount of energ. Also'
when ou are having se& without e-aculation' there is no wa that ou can lose
energ.
There is a wa to use se& in connection with meditation. 2emaining present
during making love is the first step. 3e& is a ver unconscious and animalistic
activit. That)s wh' bringing awareness to it is ver important. 5e are not
speaking about
)observing) oneself having se& but about being full present inside of it. $articularl'
when the centre of awareness is awakened' bringing this state into the time of
making love can be a powerful e&perience. !e&t' ou bring also into making love' the
energ of +eing and rela&ation. Awareness and +eing allow ou to be total and full
present in se&. It has been said that a sign of an advanced ogi is to be able to
retain the 3tate of $resence during e-aculation. The ne&t' ver important step is to
bring the /eart into the art of making love. 5hen the /eart is present' the 3oul is
present for the first time. /ere' one feels simpl love' loving kindness and
compassion. 7ou are not onl making love' but ou see the other human being who
like ou is longing for love and recognition.
5hen a man is not in the 3tate of $resence' during orgasm he loses a lot of energ
through his etheric bod. 6ver man after orgasm feels depleted and empt' for the
level of energ immediatel drops down. 5hen the 3tate of $resence is retained'
energ on the subtle level does not get dissipated. It seems that the main loss of
energ does not relate to the fact of losing the semen but to some unconscious
dissipation of energ within the subtle bodies. The 3tate of $resence allows keeping
this energ together in a self,contained state.
If ou repress our natural se&ual desires' it will go against ou. 3e& will enter
through the back door in the form of imagination' disturbing our meditation even
more. 3e& is not onl phsical. In truth' the main reason we desire to connect
se&uall with a partner' is emotional and energetic. +eing in se&ual union with the
opposite se& is ver nourishing emotionall and energeticall' as we live in polarities.
!egating it' can bring an imbalance.
The Art of "editation
"editation is an effort to transcend the frontiers of our individual e&istence. It is
this effort which points to freedom from an effort at all. #ifficulties in meditation
must be seen as an indivisible part of our evolution into the Inner 5holeness. A
clear understanding of the inner processes in meditation is essential for the
meditator not to become lost in wrong and incomplete practice. The more one is
awakened' the more one abides in the state beond meditation and non,meditation.
/ere' one becomes the 3tate of "editation.
$roblems in "editation
student8 #uring the meditation while I was watching the breath' the muscles in
m face became ver tense. #o ou know wh this happens and what should I do<
Aziz8 "editation is a new tpe of activit where one is not doing anthing. 5hen ou
sit in meditation' ou might feel suffocated with our own space and the mind does
not know how to behave' how to channel the energ of non,doing. !ormall' energ
goes in man different directions moving with thoughts' emotions' perceptions'
and so forth. This energ is spread in the horizontal realit' in the outer. 5hen ou
sit' energ doesn)t know how to channel itself. All energ is inside' it is all self,
contained. :f course' when ou lose ourself in thinking' this energ gets distributed
into unconscious thinking. +ut when our are present in the moment' everthing is
inside. /ow to channel this energ is an art and a function of evolution. As ou
mature' energ finds its wa to different centres' creating the holistic e&perience of
the I Am. Therefore' do not even tr to understand our e&perience. It is simpl
something which happens sometimes and does not have much importance.
4oncentration is in the mind and can affect certain muscles in the face because it is
all in the head area.
5hat can ou do in such a case< Acceptance9 7ou accept whatever is happening as
a part of our realit. !e&t' within this acceptance' ou rela& more. And if these
sensations persist' ou breathe into our head' into our face muscles. 7ou become
full present with the breath there. .rom this place of being full present ou rela&
again ou drop like a waterfall. 5hen ou inhale' feel the breath penetrate the
muscles of our face with prana' with energ. And when ou e&hale again' it will
bring rela&ation. It is an accidental phenomenon; there is nothing to worr and no
need to understand.
student8 5hen we were breathing deepl to the bell' I felt that I was not so clear in
m head' it felt like I was losing awareness. The state was a bit fogg. 5hat should I
do in such a case<
Aziz8 It is an important %uestion because man practitioners have this tpe of
e&perience and the don)t know what to do. .irst of all' what does it mean to be
centred in the bell' in the /ara< It does not mean to be centred in a martial art wa.
It does not mean to feel the area of our bod in the lower bell in a phsical wa.
To be centred is to +e. The term centred is not the best' perhaps' for +eing has no
centre. Instead of the term )centred) we would use the word )grounded.) 5hen ou
e&perience +eing' there is the feeling of rootedness' ou become grounded within
the !ow.
5hen there is thinking going on all the time' a lot of energ goes to the head and
ou get disconnected from this fundamental e&perience of +eing. In order to reverse
this process' there has to be a certain amount of surrender letting go so ou can
drop energ into +eing. And when ou drop into +eing' ou bpass the mind' ou
move beond the mind. /owever' because awareness is not awakened' the
e&perience lacks clarit. In such a situation' there is calmness and perhaps not man
thoughts' but the state is vague and not reall deep. 5e call it the negative no,
mind. There is the negative no,mind and the positive non,mind. The negative no,
mind means that there is no clear energ in the head. The mind is blank' there is no
life in it. The positive no,mind represents a clear state beond the mind' where ou
are
full present. There is a difference between )having energ in the mind) and )being in
the mind') so to speak. 5hen ou are in the mind' it means ou are -ust thinking a
lot. +ut when there is energ in the mind' ou are present.
5hen there is not enough awareness in meditation' what ou can do is breathe to
the head and retain breath in the third ee. +eing full and clearl present in the
head' ou activate the centre of wakefulness and awareness. 7ou cannot be full
clear however' unless ou recognise the centre in the mind. .or who is the one
actuall present behind thoughts< 5hat is this attention behind thoughts< 5hen
ou have recognised it' ou have met the essence of the mind. It is not -ust an
e&perience which ou have b chance. The first time ou become present in the
mind' ou will know this presence which is present as our centre of identit in
consciousness ou will know who ou are. 7ou see' when the centre is awakened in
the mind' it destros the unconscious mind. !ot in a wa that the mind is blank' but
b giving birth to radical clarit. This is a real revolution inside our own mind. 7ou
mind becomes like a room full of light. The negative no,mind is like a room which is
empt' but there is no light. The light is switched off' the space is black. 5hen ou
turn the light on' it is the same no,mind but there is clarit' there is awareness. This
awareness allows ou to e&perience this e&traordinar strength of presence and
knowingness.
A 4raz "ind
student8 In meditation' m mind becomes ver active. I feel I have a craz mind.
Aziz8 5hat do ou mean b a )craz mind)<
student8 It is like a computer.
Aziz8 "abe ou are simpl more aware of the craz mind. It was craz all our life
but ou were too identified with it to notice its crazinessM There needs to be a certain
distance from the mind to notice its unconscious activit.
student8 It is easier for me to be in the /eart and +eing than to be present in the
mind.
Aziz8 It is natural' because what does it mean to be present in the mind< It means
that there is more energ in the mind and because of this the mind can become
irritated' producing even more thoughts. 5hen one becomes aware' the mind does
not alwas become %uiet b itself. In the beginning' it ma even become more
restless. 5hen awareness is activated' the mind feels awkward; it does not know
how to behave. The mind panics and manifests all sorts of disturbances.
student8 Is the mind personal< I think that the mind is impersonal.
Aziz8 It is impersonal. It is a computer simpl. It is impersonal' which means it is
subconscious. $ersonal means that ou are thinking and those thoughts relate to the
real 7ou. At this stage' ou have no control over this mind. 7ou are invaded b all
those different thoughts which come without our invitation ou are locked in the
prison of our own mind. This mind can become personal onl when ou are present.
7ou see' in the case of a person who is not aware' the subconscious mind is
overwhelming for it is over,loaded. There is a constant thinking. 5hat do ou think
happens to a thought when it passes awa< It goes below the conscious level to
subconsciousness. There is not a one thought that is forgotten. 6ach thought moves
to the subconscious mind where it is saved and stored. And because of this' thinking
has no end' the subconscious mind is crowded with innumerable mental impressions.
3o the moment ou become aware of the mind' often the subconscious mind
releases some of this stored information. It has to release itself because it is
suffocated with too much garbage from the unconscious.
student8 3hould I tr to stop those thoughts< 3hall I -ust let them be as the are<
Aziz8 *et the thoughts come if the do but remain full centred in our presence. It
is
natural that at this stage' ou have man thoughts; nothing is wrong with it and
ou can even see it as a good sign. *ater on' the mind gets more emptied' the
subconscious mind becomes released and there is more and more silence.
student8 /ow to reach space beond the mind< I e&perience mself beond the mind
when we let go into +eing. I can do it even without going into awareness.
Aziz8 7ou see' there are two was of reaching the space beond the mind. .irst is
through bpassing the mind' where ou direct our attention to other areas than
thinking' like +eing or the /eart. The second is through facing the mind' where ou
actuall go into the mind' reaching the presence beond this ver mind. /ere' ou
e&perience the silence within the mind' which is awareness. 5hen ou go into +eing'
ou bpass the mind. In such a case' awareness is vaguel present and unconscious
thoughts still manifest different impressions and can take ou awa from +eing into
dadreaming.
The work with awareness is not so pleasant. It re%uires attention. It is much more
pleasant to rela& into +eing or to go into the /eart. /owever' in order to be complete'
it is e&tremel important to focus on awareness' at least temporaril. It is the first
step to transcend unconsciousness and reach clarit and presence. Then' when ou
surrender further in our practice' ou will reach enormous depth and clarit.
.eeling 3paced,:ut After "editation
student8 After meditation' there is often a feeling that it is difficult to connect to
the normal state of consciousness. I feel spaced,out and a bit uncomfortable.
Aziz8 5hen ou sit in deep meditation' what ou e&perience is our absence; ou
become absorbed in +eing' our sense of "e becomes absorbed. +ut when there is not
enough balance between $resence and +eing' the state ma not be clear enough. In
activit' the 3tate of $resence is stronger and vibrates more while in meditation
energ gravitates more towards +eing. If our awareness is not clear' +eing can
dissolve clarit and the state becomes dull. 7ou need to activate the 3tate of
$resence more' bringing a certain focus into the head. Tr to be full present while
+eing' adding more clarit and concentration to the mind. + repeating the circular
movement of intensifing the 3tate of $resence and dropping into +eing' certain
integration will take place. 6ventuall' this integrated state will dissolve the
boundaries between meditation and activit.
7:( are "ore Important than 7our "antraM
Aziz8 /ave ou been meditating before< 0Addressing a newcomer1.
student8 7es. I have been doing Transcendental "editation. Aziz8
7es' mantra9 and who is repeating the mantra<
student8 I don)t know.
Aziz8 5hen ou repeat a mantra' who is doing it<
student8 " own mind is doing it.
Aziz8 +ut who is behind the mind' who is this "e which is saing the mantra< The
purpose of repeating a mantra is to concentrate the mind. 5hen the mind is
focussed' ou can then discover the sub-ect behind it. 5hen ou sa mantras -ust for
the sake of saing them' ou waste our time. The goal of meditation is not to
)meditate) but to awaken to who ou trul are beond the mind.
5ho are ou< #o ou want to find out< Is it our %uestion< (nless ou have the right
%uestion' all meditation techni%ues are using ou' instead of ou using themM *ook
inside and discover ourself. 5ake up from our dreamM :r would ou rather repeat
our mantra 0for which ou have probabl had to pa in the T.". organisation1 to the
end of our life<
5ho repeats the mantra< 5hat is the essence of meditation< 5ho are ou< !o one
asks these %uestions. And is there an surprise that so few beings are awakened<
/ow can there be an %uestions if there is no seeker in the first place< A %uestion is
much more important than an answer. 5e give ou answers here' but to %uestions
which ou have not askedM 5e give ou also %uestions. 5e give ou %uestions
tring to convince ou to ask them. 5e tell ou8 )please' ask this %uestionM) +ut are
these our %uestions< Is anbod home<
5hen ou repeat a mantra' feel the one who is doing it' take a step back within our
mind. The one who is attentive to the mantra is much more important than the
mantra itselfM
5atching and +eond 5atching
student8 I was tring to watch the mind but there were no thoughts.
Aziz8 The moment ou are aware of the mind' often it becomes %uiet. The reason
that the mind works so much' is the lack of awareness the mind feeds on
unconsciousness. The mind as such represents the subconscious realit which runs
automaticall. :nce upon a time +odhidharma was asked b a monk' )could ou
pacif m mind as it is so restless<) In response' +odhidharma told the monk to
bring )his mind) with him the ne&t da. +ut the monk could not find an mind' even
though he was searching for it the whole night. This was how +odhidharma pacified
his mind. The moment ou are aware of the mind' the mind disappears. +ut' when
ou observe the mind and there are no thoughts to be observed' the %uestion is8
who remains< That which remains is our true 3elf. This "e who sometimes
e&periences thinking and other times the absence of thinking' is itself not a thought
our "e is not of the mind. 7ou are this "e. 7ou are that which alwas remains.
5ake up to ourselfM
student8 /ow can I separate mself from m mind<
Aziz8 4an ou observe the mind<
student8 7es' I can.
Aziz8 5ho is observing the mind<
student8 3omething is behind it.
Aziz8 That is correct' but what is it< 4an ou feel it clearl<
student8 In some situations I observe m thought and m emotions.
Aziz8 7ou observe but not knowing the observer. 5ho is observing< In truth' it is the
intelligence or the subtle mind who is observing. +ut who is behind this mind< The
centre of attention is not in the /eart' neither is it in +eing it is in the mind.
Awareness is arising from a certain place. All that ou do' feel' think and perceive
involves awareness. +ut where is the source of awareness< Awareness is born in the
brain but its ver centre is in the middle of this brain. 5e call it the wakefulness
centre. 5hen ou observe' instead of being in an ordinar semi,conscious state' ou
activate this ver centre; but it is still not enough to recognise it directl. Therefore'
the ne&t step has to follow' where ou turn the observing consciousness back to its
ver centre. This centre is nothing but the light of attention without an ob-ect. 5e
call it mindfulness without ob-ect.
#o ou see how ou live through the constant subconscious perception of ob-ects<
7ou are lost in ob-ects. 5ho is the sub-ect< 4an ou see the importance of this
discover< 5ake up and see who ou areM Go beond techni%ues and know
ourselfM Awaken the passion to awaken our own presence. 5hen ou know
ourself' wh observe anthing< The observing abilit is a part of the mind)s
constitution but should not become an addiction' otherwise ou will find ourself in
some kind of schizophrenia. A Cipassana adept who is caught in the game of
constant observation and disidentification is completel split inside and fragmented.
.or that reason' we
sa that observation is a means and not at all' the goal. 5hen ou observe' the mind
is divided into two parts one part is observing another part. It is not the case with
witnessing as witnessing' in truth' is to be one with the mind from the totalit of
$resence. 7our goal is not to )do) all the time but to +e' to be who ou are which is
the 3oul in her natural condition. /ere' ou enter true meditation' beond traditions'
beond techni%ues' schools and sstems. /ere' ou enter (niversal "editation
which is realit itself.
student8 5hen I meditate' I am alwas disturbed with too man thoughts. It
seems the onl wa to have some freedom is for me to observe them.
Aziz8 That is correct but ou still can go deeper. 5ho is looking at the thoughts< 7ou
must look at the one who is looking in order to cut through the endless gmnastics
of the mind. 5hen ou look at thoughts' ou still refer to the outer' to that which
ou are not. 7ou create some distance but this distance has no real strength and no
%ualit of a centre. 7ou can calm the mind down but not in a real wa' for ou have
no wa to become that calmness. To con%uer the mind' ou must change the focus
from observing the mind to observing the observer. The onl force which can liberate
ou from the mind is our own $resence' not our presence to the mind but
presence to ourself. .ind our "e and keep her' remember her all the time. 5hen
ou sta with her' the %ualit of our meditation and the behaviour of the mind
radicall transform. It is a %uantum leap' ou simpl change dimensions' leaving the
mind behind. 7ou change our location within our internal realit. 4ontemplate
what it means to observe the observer. It has to become our %uestionM 5e are
pointing to something which is simple and fundamental. 7ou alread know what it
means but this e&perience is not et clear; it lacks continuit. 5ho is looking through
the window of our ees< 4an ou see our ees< 4an ou see the seer< 5ho is
behind our ees<
student8 I have difficulties grasping it.
Aziz8 This is because our consciousness is full e&teriorised' lost in the outer.
7our head is like a camera making everthing visible; but what is the centre of this
camera< 7ou are aware of the pictures outside ou but can ou be aware of the one
who is aware< To see the seer ou have to look back. These are no ees which are
looking; behind the ees is the mind which translates the pictures and behind the
mind is our "e to whom all of this applies. *ook back' as if towards the back of our
skull. As ou direct energ inside our head' ou will encounter the seer.
And who is discovering this "e< This %uestion has given a headache to thousands of
seekersM +ut the answer is simple. It is the dnamic e&tension of "e called
intelligence. 5hen ou discover our "e' it is intelligence recognising its own centre.
.or an ordinar person' even when one is able to feel this "e' it is impossible to be
aware simultaneousl of "e and the outer. Awareness must awaken to reach its
panoramic depth. #o ou feel this "e< Isn)t it something %uite familiar<
student8 I am feeling some %uietness.
Aziz8 5ho is feeling this %uietness< Isn)t it the %uietness feeling itself< This %uietness
is itself awareness without ob-ect. 7ou must centre ourself more in this area. 5hen
our ees are open' where is the %uietness< It is still behind our ees. 5hen our
ees are closed' ou feel it more or less in the whole head. 5hen our ees are open'
ou feel it in a more focussed wa' for attention looks back as it looks out
simultaneousl.
The 3ound :" is $rior to /earing
student8 3ometimes in meditation' I hear a sound or vibration. It can become louder
and louder. Is it right to concentrate on this sound<
Aziz8 !o' it is not right. That which ou hear is the sound :"' the vibration of
6&istence. 7ou don)t hear it through our ears but through consciousness. In
some schools of meditation like ?ria 7oga' for instance' the focus on this sound.
/owever' it is not a pure meditation. 5hen ou listen to this sound' ou create
dualit' a split between sub-ect and ob-ect.
student8 +ut there is the feeling that I am this sound.
Aziz8 7es' but the moment ou hear it' ou become separated from it. If ou were
reall :ne with the sound' ou would stop hearing itM 5e sa that I Am is made from
pure light' but the moment ou see it' no longer is it pure. The real light cannot be
seen even though one can become it. If ou hear the sound :"' rela& with this
e&perience and as our intelligence gets absorbed' the hearing will turn into non,
hearing.
In >en the have a koan' )what is the soundless sound of one hand clapping<) "an
give a wrong interpretation to this koan. 6ven 2a-neesh thought that it is about
hearing the sound :". +ut it is not correct. The ultimate sound cannot be heard.
The soundless sound of one hand clapping is 6&istence itself' 2ealit as it is. It is
alread !owM 7ou don)t need to hear it' for it is absolutel present prior to
perception.
The +uddha does not 3mileM
student8 There is a Cietnamese teacher' Thich !hat /anh' who suggests to sit
meditation with a half +uddha smile. 5hat do ou think about this techni%ue<
Aziz8 It ma be good for a beginner but is not right for an advanced practitioner. If
ou keep a half,smile' it ma positivel affect the mind but' on the other hand'
keeps ou too much in our personal self. The +uddha does not simileM To smile is
beautiful but to keep smiling in meditation is ridiculous. 5hen one is absorbed in
+eing' naturall the muscles of the face are pulled b the force of gravit. 5hen I
shifted to the Absolute' m lower -aw actuall began to droop as all m bod was
absorbed from head to feet. 5hen ou deepl rela&' letting +eing to absorb ou' not
onl can ou not smile but ou forget that ou e&istM If a person keeps a half,smile
in meditation' it is a proof of not being in 3amadhi.
2esistance to "editation
student8 5hat shall we do when in meditation' we feel resistance<
Aziz8 7ou can feel either pschological resistance or resistance on the energ level. If
ou feel pschological resistance' our mind is drifting awa and ou seem to have
much more important things to think about or to do than to meditate. In such a case'
ou must use our discipline' power of will and freedom of choice. The mind is often
disturbing because it does not want to be silent. The mind wants to be entertained
all the time; it is' in a wa' like a spoiled child who wants our full attention. 3o' the
mind disturbs ou; it creates resistance and a feeling of boredom. +ut as our mind
becomes more intelligent and clear about its spiritual goal' it surrenders more and
more and is able to give up its resistance.
:n the other hand' when ou feel resistance on the energ level' it is simpl difficult
to sit. 7our energ is restless; ou ma find it difficult to bring back a clear state of
awareness' as well as the abilit to settle into +eing. In such a situation' ou have to
persevere' staing with this discomfort in full acceptance. In due time' this
restlessness of energ becomes pacified and settled. 5hen ou are sitting in non,
doing' not onl does attention become concentrated but energ b the force of
gravitation reaches deeper and deeper laers of +eingness. That)s wh after
meditation ou feel good' our energ is fresh and re-uvenated' and the mind is
serene.
Therefore' if there is resistance' whether energetic or pschological' ou cannot b
an means give up. 7ou must oppose this resistance using our will' determination'
patience and wisdom. 5hen the meditator is mature' the resistance is %uickl
dropped. The mature meditator also e&periences difficult moments or can have a bad
da sometimes' but he or she is able to sa )no) to the moment of weakness and to
use the force of determination and clarit to go against resistance. If the 3oul is
immature and weak' she gives up %uickl. That)s wh most people give up
meditation as %uickl as the tr it. It is much easier to follow the
unconscious tendencies of the mind. .or most' unconsciousness is
spontaneit.
"indfulness of Thoughts
student8 In this activit of being mindful of thoughts' I feel some sense of separation.
Aziz8 "indfulness of thoughts is a combination of attentiveness and the intelligence
which gives direction to attention. In order to perceive a thought' attention needs
to have a direction. Attention without intelligence has no direction and is unable to
perceive anthing. 6ven when ou see something from the place free from thinking'
this pure seeing alread includes in itself a certain unit of awareness and
intelligence. The 3tate of $resence which is pure attention or self,attention has no
wa of becoming aware of thinking; it is therefore that this state needs intelligence
as an e&tension. The 3tate of $resence is the centre of intelligence and intelligence is
the e&tension of awareness.
It is this intelligence which is listening here. 5hen this intelligence becomes aware of
breathing' it changes the direction of its focus. And when it looks at the mind'
intelligence becomes conscious of its own content. Intelligence is in,between thinking
and not thinking. Intelligence can be seen as a subtle mind' for it does not et have
the form of a crstallised thought. .or this reason' it is so difficult to grasp what
intelligence is. 5hen ou observe the mind' our intelligence together with the sense
of "e attached to it' feels some distance from thinking. This sense of "e is not clear
unless ou make one step more and turn the direction of intelligence back to the
centre of observation' to the sub-ect. /ere' the 3tate of $resence is awakened. 5e
use intelligence to observe the mind. +ut who is behind intelligence< Intelligence
uses the light of attention of which it is not et conscious. There is attention'
intelligence and the mind. It is intelligence which recognises the light of
attention giving rise to the real centre of awareness.
Absorption
student8 5hen I am resting deeper than the mind' what is the power of thinking in
terms of taking "e out of absorption<
Aziz8 5hat is it that is deeper than the mind< .irst' there is the 3tate of $resence'
the centre behind thinking. 5hen ou are centred in this state' it feels as if ou were
behind thinking. 5hen ou rela& with the state' ou move deeper until awareness
contains the mind. And when ou go into +eing' dropping energ into 3hikantaza'
ou move even deeper beond the mind. 3o' ou can e&perience that which is
deeper than the mind' in several was. 7ou can e&perience it as the 3tate of
$resence in a crstallised wa' or as being rela&ed in the open space of awareness'
and finall ou become deepl absorbed into +eing.
5hen the mind is thinking' it is not -ust mind thinking it is ou who is thinkingM
7ou can think either consciousl or subconsciousl. 7our 2eal "e is in the centre.
The e&tension of our "e' the subconscious "e spontaneousl creates some thinking
from time to time. 7our purpose in meditation is not to stop this tpe of thinking but
to rest firml beond it. 5hen' however' a thought occurs our attention gets drawn
to it and ou ma energeticall be pulled out of our absorption. It doesn)t mean
that ou lose ourself for ou still rest beond the mind' but ou simpl become less
absorbed.
"editation is like a time of praer. It is not a time of thinking about mundane affairs.
+ut some thinking does naturall arise as a part of the spontaneous activit of the
mind. /owever' if ou get too involved in thinking' the balance can be lost. 5hen
ou notice it' simpl bring ourself back to the zero point and surrender into +eing.
In order to surrender deeper into +eing' the continuit of awareness is necessar.
The continuit of awareness allows the gravitational drop to be conscious as well.
6nerg needs some time to settle down into +eing. The continuit of awareness is
the continuit of surrender. 5hen ou sit' being present and letting go into non,
doing' the energ gravitates towards the Absolute. The moment ou get distracted'
energ pops up and ou lose some of the depth ou have accumulated.
5hen an ine&perienced meditator sits >azen' there is this constant oscillation
between dropping down and forgetting oneself in the mind9 one doesn)t have the
continuit of surrender. 5e spoke about the anchor going down to the bottom of the
ocean. The anchor is the 3oul)s presence which drops down to the ocean of
+eingness. The moment ou forget ourself' the anchor not onl doesn)t move
down' but actuall moves up' so ou need to repeat the act of surrender. 3ome
thinking is not a problem' if there is the necessar strength of surrender' but when
ou engage ourself into thinking too much' ou lose some amount of rootedness in
+eing.
It is interesting to see how important one)s presence is in the abilit to surrender.
3urrender does not mean that one is )gone.) $resence is an inherent part of the
surrendering process. 5ithout presence' surrender -ust makes ou )spaced out') and
is meaningless. The purpose of surrender is not to cancel oneself' but to reach
through presence' the depth of +eing.
Aziz)s 6&perience in "editation
student8 4ould we know what is our e&perience in meditation<
Aziz8 An unbroken unit with the #ivine. In this state there is no movement' no
change. It is a state of the #iamond "ountain. " state is one solid totalit of
pure isness and love. The change which takes place' when I close ees in
meditation' relates to the %ualit of intelligence. In activit' intelligence is more
aware of the
environment. In meditation' this intelligence becomes absorbed into the presence of
the (niversal I A". That)s wh' even though the state in which I abide never
changes' in meditation the %ualit of absorption is more sweet' like falling asleep into
the arms of the +eloved.
3itting "editation
student8 5h is it so important to sit still and not move<
Aziz8 This is -ust a device and not a dogma. 5e do not sit still in order to sit still. It is
a device to focus the mind. !inet percent of the reason people move so much' is
from the mind not from the bod. The mind gets restless and wants to escape from
the situation of non,doing' so it creates a disturbance' itching here and there. 5hen
we sit still' it is easier to become focussed' absorbed and to go deeper into +eing.
The stillness of the bod is helping ou to discover the stillness of our +eing. It is
not a strict rule and if ou reall feel pain' ou simpl move. It is simpl a device. I
Am is beond sitting and beond movement. It is beond the bod.
student8 /ow often should ou meditate and when is the best time of da to do
it< Aziz8 Twent,four hoursM 7ou see' there is the formal practice of meditation
and
there is the meditative state which is graduall being introduced into activit.
.ormall speaking' it is good to meditate a minimum of twice a da; morning and
evening are the best times and for IF minutes. If ou meditate more often' it is ver
good. If ou can do a retreat' it helps as it is a more focussed practice.
There are different was to help our own evolution' we are using different tools. The
most important is to discover who is meditating< 5ho is the one inside< 5hen ou
discover it in meditation' then ou learn how to retain this e&perience in activit.
That)s wh' in >en and other schools of meditation' apart from sitting the also do
walking meditation. After sitting meditation' there is walking meditation. 5alking
meditation is supposed to be a continuit of sitting meditation. There is something
which is continuing. If' at first' the meditator does not understand that there is a
connection between sitting and walking' it is because he or she e&periences two
distinct states of consciousness. 5hen ou walk ou ma not see an connection
with our sitting periods. 7ou must find the link between sitting meditation and
activit' for 7ou are this linkM
student8 Is there an importance to sitting in the lotus position in meditation<
Aziz8 The lotus position is simpl a comfortable position. /alf or %uarter lotus
helps
ou to keep our spine straight and to sit in a solid wa. Again these are -ust devices
to help ou and not strict rules. 3omeone ma sit in full lotus all da and not reach
an real meditative state. 3omeone else can sit in a chair and be in deep meditation.
/owever' a good posture helps to concentrate the mind and to reach inner stillness.
Good posture means ou can forget about the bod. If ou don)t have good posture'
ou are constantl conscious of our bod because ou are aching. If our spine is
not straight' ou keep on falling and ou are constantl bod conscious. 5hen ou
sit in a ver comfortable position and close our ees' ou are beond bod
consciousness. It is easier to e&perience it. That)s wh' originall in oga the
started with hatha oga' the phsical oga which prepares the bod so that one can
sit in meditation without disturbance. (nfortunatel' for most hatha oga has
stopped to be a means and has become the goal. "ost so,called ogis are forever
stretching' preparing themselves for a spiritual practice which never takes placeM
If ou do some stretching' it ma be easier to sit later in half lotus' unless ou have
an anatomical problem or ou are not supple enough. 3ome people simpl cannot
do it. +ut if ou can' it is recommended.
5hat is 3hikantaza<
student8 4an ou talk more about the 3hikantaza<
Aziz8 3hikantaza is a state of non,doing. $arado&icall' for the human being' the
most difficult state of e&istence to reach is the one of non,doing. 5e cannot rest
because' being identified with the life,force' there is constant activit happening on
all levels. The conscious mind' subconscious mind and our emotional bod are
alwas automaticall identified with these activities. That)s wh' for an ordinar
person' the onl wa not to do is to eliminate the conscious mind. An e&ample is
falling asleep or getting )stoned.) :f course' becoming unconscious represents the
dark side of non,doing. The non,doing we speak about' the 3hikantaza is reached
while remaining full conscious. 5hen the 3oul decides to go beond this constant
process of becoming' she lets go into +eing. To let go into +eing' into non,doing' is
to undo the habitual and unconscious doings of the bod,mind.
The first step in the e&pansion into non,doing' is the crstallisation of attention
where one reaches non,activit within the mind. The 3tate of $resence is between
doing and non,doing. The 3tate of $resence means that doing is suspended but
non, doing has not been reached et. !e&t' one surrenders into +eing' energeticall
letting go into the !ow. The non,doing takes place in the space of the !ow. 5e sa
that there are two realities8 the horizontal realit of the /ere and the vertical realit
of the !ow. It is within the !ow that the $ure 2est is attained.
student8 I do not %uite understand the concepts of horizontal and vertical realities.
Aziz8 /orizontal is that which is spread around ou' which ou see in front of
ourself
and behind in terms of space and time. .rom the other side' the vertical realit
represents that which is present prior to perception. The horizontal refers to
ob-ectified consciousness. The vertical points to the sub-ective realit of I Am.
3hikantaza can onl be reached through the e&pansion of energ into the !ow. /ere'
our 3oul' within her energ sstem is able to e&pand into +eing. Through this
e&pansion ou enter the !ow' the dimension of the !ow which is beond time. 5hen
ou simpl sit in meditation' e&periencing the state of -ust being' a part of ou
surrenders into the Timeless. 7ou ma not be aware of it but ou have actuall
changed dimensions ou are no longer onl on the earth. At that moment' ou are
somewhere else. +eing is not on the earth' even though ou e&perience it on the
earth. The dimension of +eingness has no form and no location in space or time. It is
the vastness of pure isness which has onl one %ualit it I3. 3hikantaza means
that ou as a human being on the earth can become united with the +eond. The
onl
wa to get there is surrender. Through surrender' our energ sstem
e&pands beond this dimension into the :ther 3ide of the !ow.
5hen ou sit in meditation' contemplate what it means -ust to be. 5hat does it
actuall mean< It sounds simple' but it is a ver subtle state. @ust to be means not
to do and not,to,do means that ou become absent. 7ou are not' but something Is.
7ou are absent but within our absence' ou are present. That which is present is
neither ou' nor is it separated from ou. That is the mster of @ust +eing.
2etreat8 4utting Through the $ast
student8 Are retreats necessar to complete the practice<
Aziz8 In most cases es. :ften a stronger practice is re%uired to break through the
unconscious patterns of forgetfulness. Another important reason to do retreats
relates to the process of cutting through the subconscious identification with our
past identit. That which ou think ou are is continuousl recreated from our
subconscious computer. In order to shift to the I Am full' our sense of identit or
belief of who ou are must become replaced b a new self,image. It is all about how
the subconscious mind translates our sense of identit. (nless ou are free from
the past on some level' ou are unable to Awaken.
The basic set up of retreats creates a new environment which for a short period
separates ou from our past. It is as if ou become suspended and in this
suspension' ou have a chance to awaken. Awakening is not -ust to reach a
certain state but our intelligence must reinterpret the wa it translates our sense
of identit.
+eond )5atching)
student8 I have a %uestion about watching the mind<
Aziz8 5hat does it mean to watch the mind< 6verbod speaks about it but no one
knows what it means. 5atching the mind is %uite a meaningless activit. 7ou are
looking at arising thoughts' attempting not to become caught in them. It is a hide
and seek game. 7ou are waiting for arising thought and ou are letting it go9 and
what ne&t< 5hat are ou going to do ne&t< The onl wa for ou to find a meaning
within this watching activit is to recognise who ou reall are. The real meditation
begins when ou know who ou are. There is no point in watching the mind. 7ou -ust
rest in the state beond the mind. To accept the mind is to rest in I Am. This ver
dwelling in I Am is pure acceptance' for it contains the whole of the pschosomatic
flow. To accept is to become absent within the presence of 5hat Is.
Attaining this "oment' Attaining :neself
student8 5hat is the meaning of the >en saing8 to attain this moment< 5e are
alread here.
Aziz8 7es' ou are here' but ou must attain the one who is hereM This moment does
not e&ist apart from ou. If ou are gone' this moment is gone as well all vanishes.
7ou can sa )this moment) onl because ou e&ist. +ut who is that one behind the
e&perience of each moment< 5hat is the identit of that one< 5ho is that one who
sas )this moment)< 7ou are nothing but a vehicle through which This "oment can
e&perience itself. 7ou are a channel through which consciousness is conscious.
Therefore' the meaning of attaining this moment is to attain oneself. 5hen ou are
merel present to this moment' still ou have not attained this moment. #o ou see
it< .or most' >en means to be aware of the moment. That is' however' a superficial
>en. (nless ou have attained our own presence' ou are on the level of
commercial >en' >en for the public.
7our presence is the essence of this moment. 5hen ou are present to the moment'
ou are still within the ob-ective and not sub-ective dimension. "indfulness of an
ob-ect still represents ignorance. An animal can be easil mindful of its environment.
In truth' there is no enlightened being who can be as aware of the surroundings as
an average cat. +ut does it mean that the cat is enlightened< Awakening' in realit'
points to something much deeper than general mindfulness. It is the mindfulness of
the sub-ect' mindfulness of mindfulness' mindfulness without ob-ect' which is a
%uantum leap in the evolution of consciousness. If ou wish to attain this moment'
be present to the presence' be present to the essence of this moment' which is
nothing but our 2eal "e. 7es9 ou have to attain ourself' for ou are not et
whole.
Going In and :ut of "editation
student8 /ow is it that often I e&perience difficulties in entering the state of
meditation<
Aziz8 As long as ou are separated from the universal I A"' this movement of
coming into and getting out of meditation is inevitable. .rom the place of our
relative alienation' isolation from the realm of +eingness' ou begin our
spiritual evolution into the -o of reunion. As ou evolve' ou go beond the ver
issue of
entering the state of meditation. 7ou become the state of meditationM 7ou are the
3tate of "editation.
"editation is an Act of 4ourage
student8 #uring meditation man thoughts come to m mind. I am ver
confused about m future. 5hat shall I do< 3hall I drop thinking and live in
insecurit<
Aziz8 It is fine that ou are confused' as long as ou don)t lose the :ne who is
confused. To be a human is to be confused and that is fine. 5hen ou are present
within our confusion' not onl are ou confused but ou are beond our
confusion. The onl wa to go beond confusion is to e&pand into I Am. 7ou are
being tested now. If our confusion is more important for ou than our own
presence' it means that ou don)t reall want itM #o ou< 3ome meaningless future
plans are for ou more significant than to be present to our true self.
2enunciation is an indivisible part of the 3piritual $ath. 7ou call ourself )sannasin')
but what have ou actuall renounced< #o ou want to be a )modern) tpe sannasin
who -ust carries a new name< Is it what ou would call )neo,sannasin)< The true
renunciation does not concern mone' se& or basic human needs. It renounces all of
that which takes ou awa from our 2eal "e. 7ou need to give up our
forgetfulness. It means that ou should not invest so much energ into thinking
about our securit because ou lose ourself. In such a case' ou must pull back to
our centre. 5hen ou are connected to our I Am' when ou are in the 3tate of
$resence' ou can still afford to think about our life. +ut simultaneousl ou clearl
e&perience ourself beond our human an&iet' resting inside. That is the
foundation of sanit' for ou are rooted inside. The moment ou get out of this
rootedness' ou get lost. And when ou get lost' even if ou solve our earthl
problems' still ou are broken and miserable.
There is work to be doneM 7ou must root ourself in I Am and transcend the mind. It
re%uires a great amount of energ and dedication. 5e don)t tell ou to go to a
monaster' but ou have to create something like an inner monaster. I Am is our
freedom. The moment ou are clearl connected to I Am' ou can do what ou like
and no e&ternal renunciation is necessar. +ut if ou get lost' it tells ou that
something is off' something went wrong' and ou got sucked too much into fear and
insecurit again. :ur advice to ou