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 is8 be confused' accept our confusion. Think
whatever ou like' but don)t lose ourselfM +e courageousM 2enouncing one realit for
another re%uires courage.
Am I 2ead to "editate<
student8 5e hear often that before getting into meditation' we have to first balance
and purif our phsical and subtle bodies. 5hen do we know that we are read to
meditate<
Aziz8 !owM 7ou are read to meditate now. The mind is ver clever in creating
different e&cuses not to meditate. The mind doesn)t want to give up its dominating
position. .irst' it hates an idea about meditation. *ater' it becomes more
sophisticated in the wa it avoids meditation. 5hen intellectuall ou are convinced
about the importance of meditation' the last trick that ou can pla on ourself is
to sa8 )I am not read' I am not good enoughM) 6ither ou are read now to
meditate or ou will never be readM If ou wish to postpone our inner work'
please do' but don)t hide ourself behind the idea of preparation and getting read
for meditation. +e honest and sa8 )I don)t like to meditateM) It is better to be an
honest non, meditator than a meditative,hpocrite.
/ow to $ractice Alone<
student8 I have the basic understanding of I Am and I have been here practicing with
ou for some time. 5hat do ou suggest for someone like me' when practicing
alone< 3itting an hour or two a da<
Aziz8 3itting is important but the practice must enter life as well. :ne must keep the
3tate of $resence in activities. Graduall as our I Am awakens that is Awareness'
+eing and /eart it enters each moment of our life. In each case' the practice
varies a bit. :ne needs to receive individual instructions. The general
recommendations are to remember the 3tate of $resence in all situations; to sit in
meditation regularl as it deepens the particular %ualit of +eing. 5e recommend
breathing into the bell as part of the dail routine. 5e recommend to pra ever
da and sta connected to the /eart. In this wa' ou are touching all the three
%ualities of I Am' spirall reaching deeper and deeper integrit within our internal
realit. +ut ou need more or less to be connected to a living master' then later ou
receive further instruction to go deeper.
student8 .or an average meditator' it is difficult to continue the practice alone. Aziz8
6verthing is difficultM 6verone e&pects eas things. That)s wh' most give up
before the reall start. 3eekers are so lazM The spiritual path re%uires commitment
and sacrifices. :ne must be disciplined and dedicated to the work. 5e cannot be
responsible for the embarrassing %ualit of most seekersM This work is not for
everone but on the contrar' ver few are mature and read to transcend ignorance.
If ou don)t want to practice' better hang around those pseudo,gurus who onl want
ou to sit in their presence and listen to spiritual clichOs. This countr offers %uite a
selection in this respectM
Dimension of I Am
4hapter F
In the beginning of the !ow' a rainbow was created from the :riginal 5hite *ight. It
was made of three colours8 Awareness' +eing and /eart. Awareness is the light of
knowing' the pure presence of thought,free consciousness. +eing' the condition of
$ure 2est is the sacred vessel containing the whole of 4reation and all its living
beings. The /eart is the presence of divinit' infinite sensitivit' beaut and love
she is the ver meaning of 4reation. 5hen this inner rainbow is full realised through
the e&istence of the 3oul' the space of I Am is born' the manifestation of wholeness.
5hen it is done' I Am merges back to the :riginal 5hite *ight realising her innate
transparenc. /ere' the rainbow dissolves into the ver space from which it originall
emerged.
To enter the cave of a *ion' ou must be a *ion ourself. To enter the #imension of I
A"' ou must become the I AmM
Awakening of Awareness
/ow do ou know that ou are awake< /ow do ou know that ou are alive< It is
Awareness which enables ou to know the truth of our e&istence. +ut where is this
Awareness< The light of Awareness allows ou to recognise this vast universe but is
itself beond an appearance. If ou look for Awareness ou cannot find it' for it is
not outside of ou. Awareness is the ver essence of our "e. 7ou know our
e&istence onl because ou are made from the light of Awareness. 5ake up from the
dream' look back to the source of perception and uphold the seer of all. #iscover the
/ost of our mind' the ?ing of $resence. 7es' it is ou' the Awareness which never
changes.
7:( are the 3k of AwarenessM
student8 Is it right tring to look at the empt nature of thoughts in order to
realise pure awareness<
Aziz8 !o' it is not right. Thoughts are e&ternal to ou' therefore' the emptiness which
ou see is also e&ternal. It is not the emptiness of I Am. 7ou make the same mistake
like those who imagine to perceive thoughts as clouds covering the sk of their true
nature. It is as if the wanted to see through these clouds in order to realise the sk
of awareness. The assume that the perceiver of the clouds is somehow located
below' between the clouds and the sk. #o ou see what we mean< 7ou must
radicall change the perspective. 7:( are the skM It is the sk in form of ou which
is looking at the clouds. The sk is before thinking. It is not b seeing through
thoughts that ou discover pure awareness but b turning attention back to its
source. #on)t look at the thoughts tring to see what is behind them. 2ecognise the
one who is looking' see the seerM It is alread there. @ust rela& into our own
presence.
#o ou know the stor of the fool who lost himself in the market place and spent the
whole da was looking for himself< #on)t behave like himM
To 4rstallise Attention
student8 5hat does it mean to crstallise attention<
Aziz8 It means to create certain solidit in the mind. Awareness' in the case of an
average person is completel fragmented and dispersed. Therefore' one is not able
to e&perience an clear sense of "e within the mind. .or this reason the need to
bring the energ of the mind into focus arises desperatel. A crstallised attention
has continuit' solidit and a clear sense of its sub-ective e&istence within the
movement of the mind. To crstallise attention is to bring structure or form into the
chaos. That)s wh' all schools of meditation work with the development of
mindfulness. Attention which has been crstallised' in the ultimate sense of this word'
is self,aware and self,contained. It has become one with itself in an ob-ectless wa.
+ut' when the process of crstallisation is complete' the ne&t step is to let go into
the space of +eing which has no point of reference. This is what we call de,
centralisation. 4rstallised attention is the essence of our $resence. /owever' it is
onl through the letting go of our presence into the (niversal $resence that we can
become trul absent' that is' absorbed in 2ealit.
Awareness is All,inclusive
student8 The last das I have been practicing retaining the 3tate of $resence. Toda
when we did the meditation with open ees' I felt like the state got lost' dissolved in
the outer.
Aziz8 7es9 7ou are simpl facing some difficulties which relate to the process of
maturation. 7ou are not able to e&perience simultaneousl the sub-ect and the ob-ect.
In the beginning ou are aware onl of the ob-ective realit. If ou evolve in
consciousness' one da ou recognise the sub-ect; ou discover that there is a
sub-ective realit completel independent from the outer.
5e spoke about the mind which creates the inner dialogue. In the case of an
unawakened person' there is onl this dialogue' which does not refer to an clear
sub-ect. 6ach thought assumes the role of "e' of the sub-ect. 6ach thought sas8 )I
am the most importantM) 5hen ou awaken the 3tate of $resence' ou discover this
tpe of )I) which is independent of an thought. In this wa the inner dialogue' for
the first time' refers to the real )I)M /ere' ou are not watching the mind. It is not the
mind watching itself' now participating in the inner dialogue. That is a case of some
kinds of schizophreniaM 7ou are not watching the mind' but ou are present within
this mind. Awakening to the 3tate of $resence is a function of individual evolution.
:ne is not born with this facult' which means that it is not shared b collective
consciousness.
4onsciousness evolves like this8 first it is aware of the phenomenal realit onl and
later if cultivated' it becomes aware of itself' of its own sub-ective presence. /owever'
after recognising the sub-ect' our consciousness still oscillates between the
sub-ective and ob-ective polarities of e&perience.
That)s wh' the moment ou become conscious of the outer ob-ect' the awareness
of the sub-ect gets lost. 7ou fluctuate between sub-ect,ob-ect,sub-ect,ob-ect. At that
stage' ou are unable to keep them both. It is natural. As ou sta with the sub-ect'
it grows; the e&perience of it matures and rises in strength. The abilit to be
established in the 3tate of $resence while simultaneousl e&periencing the world is
not merel a %uestion of dividing attention9 or of training ourself to look inside and
outside simultaneousl. It is an outcome of maturation and the transmutation of
energ; it takes place more and more naturall as ou grow. *ater ou will ask
ourself8 )how was it possible that I was losing the 3tate of $resence<) It will become
an integral part of our sense of identit. It is like having our head in the right place.
4ould ou imagine the loss of our head<
7ou cannot force this abilit but ou can help this process through our
remembrance. .rom time to time ou will e&perience shifts' certain %uantum leaps'
in the wa awareness functions. Through accumulating the energ of awareness' ou
generate a certain momentum which eventuall transforms into %ualitativel higher
state and e&perience. 7ou cannot make it happen' but ou can co,operate. +reathing
into the bell is a ver powerful' though indirect tool in the process of awakening
awareness. This is because the stabilisation takes place on the energ level. It is not
-ust a matter of will for the energ must be transformed. :therwise' our energ
sstem is unable to contain the higher state; the fre%uenc of energ is too high.
!ow ou are preparing the ground for future stabilisation. It is a detailed process as
it takes place on a subatomic,molecule level. 4onsciousness is fuelled b energ.
That)s wh self,knowledge is not enough.
To ?eep the 3tate of $resence
student8 5hen I speak to people' I lose the 3tate of $resence. It is much easier for
me to keep it when I sit and meditate.
Aziz8 It is a %uestion of training because in order to remember ourself' a part of
our intelligence has to be involved in this process of self,remembrance. The
moment ou speak with another person' our mind and emotions are involved'
therefore' attention gets e&teriorised and loses the focus of self,remembrance. +ut
through the process of self,remembrance' our attention becomes stronger and the
centre of consciousness becomes more and more spontaneousl present this
means ou do not need to focus on it anmore. The !atural e&perience of witnessing
is when ou don)t know that ou are witnessingM 5hen ou know that ou are
witnessing' it is still not the true witnessing. It is still witnessing mi&ed with
observations from the mind. True witnessing doesn)t know that it is witnessing. It is
simpl witnessing which means that there is a presence which includes all and this
presence is not personal. This presence is simpl present there. .or instance' ou are
completel involved in conversation9 and suddenl ou remember the state and
realise it has been there all the time. 3elf,remembrance doesn)t mean alwas that
ou remember ourself. It means that the state is present. This is a ver important
distinction because man seekers make this mistake' thinking that one)s personal
intelligence has to all the time remember its centre of awareness. 5hen ou rela&
with the 3tate of $resence' ou do not need to remember it anmore. 7ou rela&
within awareness.
/ere' there are two possibilities. :ne is that ou do not remember consciousl the
3tate of $resence being absorbed in the conversation and ou might think ou have
lost it. +ut the centre is there at the background' even though ou don)t focus on it.
The second possibilit is that after getting absorbed in conversation' ou have
simpl lost the 3tate of $resence. Is it clear< There are two tpes of self,
remembrance; one
is when our mind remembers the centre. It sas )oh I am in the centreM) the
checker is present. The second tpe of e&perience with the centre is when it is
present on the energ level' but ou are not aware of it' our intelligence has been
distracted.
It is ver simple. .or e&ample' ou are talking to someone and ou have forgotten to
remember ourself' when suddenl' ou rememberM 7our subtle memor is able to
reveal whether the state was present on the energ level 0even though ou didn)t
consciousl remember it1 or whether it got completel lost. It is important to know
that to establish oneself in the 3tate of $resence is beond onl the conscious self,
remembrance it is a stabilisation of energ. 5hen the 3tate of $resence is
established' it simpl vibrates at all times inside our head our intelligence has a
constant energetic centre. 3o afterwards' ou do not even care anmore whether the
state is there or not. It has become an integral part of ou.
*et us repeat. :ne level of remembrance is when ou as the mind tr to remember
and check whether the state is present. The second level of remembrance is when
the state is spontaneousl present on the energ level and ou do not pa
attention to it. .or that reason' when ou forgot about remembering the centre'
ou have to
check whether the state was vibrating spontaneousl in the background or whether
it was completel lost. 3ometimes it is difficult to be certain whether the state was
full gone or not. Introspection and sensitive self,observation is necessar.
student8 At all times<
Aziz8 !o' not at all times. +e spontaneous and from time to time check whether the
centre is there or not. 4heck whether ou became completel lost or whether the
centre was still vibrating. In the beginning of the practice' one has to remember it
through one)s own intelligence because the centre is simpl dead. There is no centre.
+ut when one progresses in this practice' there is less a need for such focus. /ere'
one can be more and more spontaneous and remembrance takes a function of an
automatic pilot. It means that the $resence is vibrating irrespective of our personal
will and intention. 7ou need to check these moments when ou do not consciousl
remember the centre' to be certain whether the state was spontaneousl present.
student8 #o I have to dwell in the energetic sensation which the 3tate of
$resence creates in the head<
Aziz8 It is ver important. That is what ou need to do. This is our task for through
dwelling on the vibration at the centre of awareness' ou activate it more and make
the e&perience permanent.
student8 Isn)t it a trick<
Aziz8 It is not a trick. It is wisdom. It is not a trick at all. It is ver important what
ou are doing. +ut in those moments when ou forget' check whether the centre was
vibrating spontaneousl or whether ou got completel lost. 3impl check.
It is prett clear that ou still do not understand those two different tpes of
remembrance. :ne is when ou remember it ou check' ou verif the state. The
second is when ou are not paing attention but the state is still present on the
energ level. In the case when remembering is absent' neither ou remember nor is
the state present.
.or e&ample ou speak to someone and ou are completel absorbed in the
conversation but there is a certain depth of $resence. Afterwards with our subtle
memor' ou can recollect whether the 3tate of $resence was there or not. 5hat
does it mean to get lost< 4onsciousness gets e&teriorised completel outside; it loses
its depth; it is no longer panoramic. This is what we mean b being lost. Awareness
is no longer four,dimensional' it is flat and shallow' reduced back to three,
dimensions. /ere' consciousness is lost in the phenomenal realit. 5hen the centre
is present' ou have depth' a panoramic awareness. There are moments when ou
get absorbed in the e&ternal realit' like in conversation for e&ample' es< +ut'
suddenl' ou remember and through our subtle memor ou can verif the state
and the degree of its depth.
student8 #o ou remember the state through sensation<
Aziz8 !o' no ou remember the state b remembering the sensation which was
present before ou got lost in conversation or whatever other activit. +
remembering it' check if it was there or not. 4ontemplate it. It is important.
Awareness8 Is It a 4entre or 3pace<
student8 /ow is it that the 3tate of $resence has both' the %ualit of a centre and
space<
Aziz8 5hen ou recognise consciousl the centre of awareness' ou simultaneousl
direct attention there; it is then that a certain concentration of energ' a %ualit of
a centre is formed. .rom the other side' when ou rela& with the state' self,referral
itself rela&es becoming absorbed into the natural state. 5hen self,referral is gentle'
it does not formulate a crstallised centre but rather a 4entralised 3pace. As ou rest
within awareness' a further e&pansion occurs and Awareness merges into +eing. This
means that energeticall the e&perience moves down from the head in the direction
of the lower bell' creating one energ field embracing the whole of ou.
4ultivating the 3tate of $resence
student8 These das I concentrate on the 3tate of $resence. I was wondering
whether I could accelerate the process b doing more meditations or Cipassana
retreats<
Aziz8 To do retreats is alwas ver helpful. +ut if ou do a Cipassana retreat' for
instance' the techni%ue which the use' can remove ou from our centre and
disturb the awakening process. It is reall sad but it is reall difficult to find a school
of meditation that points directl and clearl to the 3elfM 6ver school is attached to
its techni%ue and thereb sacrifices a clear understanding of I Am. It is not b
chance that we call the meditation which we teach )Absolute "editation.) It is called
Absolute "editation not out of conceit but because it points to the whole of "e and
not merel to her fragments.
student8 +ut I would like to do the Cipassana retreat and keep the 3tate of $resence.
Aziz8 7es' this ou can do. The problem is a certain pschological discomfort' as the
environment does not support our effort and can be even hostile if ou share our
practiceM $ersonall' I was cultivating the 3tate of $resence in Cipassana and >en
retreats and felt %uite alone in m practice. 6ven >en does not clearl teach the
3tate of $resence; its emphasis las in the /ara. A true seeker is %uite lonel' as
even some spiritual environments can be %uite unconscious.
.or most practitioners' to do retreats is not an option but a necessit. 7ou see' in
order to reach transformation' the psche has to be freed from its past. 5hen ou
are in a situation of a retreat and the best is in a foreign countr' ou have this
chance. 4ertain associations in our subconscious mind which are responsible for
creating our past self,image' get cut off and disconnected from our e&perience of
the now. 5ithin this gap created out of this disconnection' the !ew can enter.
5ithout it' it cannot for our psche is not free. It is utterl unable to go beond
its past' it is stuck in its ignorant sense of identit. 4an ou retain the state during
activit<
student8 After the energ transmission that ou gave me in our private meetings'
it was ver eas. I was able to do everthing without losing the state. !e&t da it
became a bit difficult.
Aziz8 7es9 The state at this point in our practice needs to be lost sometimes.
:therwise' the energ would be too intense. The awakening and integration of
energies is taking place. As ou bring the state back' over and over through self,
remembrance' it will become more and more natural and spontaneous.
The 3tate of $resence and .alling Asleep
student8 5hen I concentrate on the 3tate of $resence' I have difficulties falling
asleep.
Aziz8 It is natural' for the centre of wakefulness has been activated. 5hat does it
mean to fall asleep< It means that the centre of wakefulness switches off and onl
some subconscious parts of the brain function. At some stage of sleep even these
subconscious activities of the mind go to sleep and ou find ourself in the dream,
less state. The difficult ou e&perience is a good sign and ou can use it as an
opportunit to keep as much awareness as ou can during the night. The night
practice goes ver deep. It is generall helpful to wake up in the middle of the night
and meditate for a short time.
3elf,awareness8 "indfulness without :b-ect
student8 Is it possible that the mind plas the role of the $resence<
Aziz8 +ut the mind who )plas) the role of the $resence' is the $resenceM The mind
cannot pretend to be present unless it moves beond thinking. /owever' one can
deceive oneself that one is in the 3tate of $resence' while not being trul present.
+ut' here' the mind is not present. .or e&ample' the mind is paing attention to
something' whether it is an outer activit or thinking processes' and translates it as
being in the 3tate of $resence. $aing attention or being mindful is in,between
unconscious or subconscious realities and the actual self,conscious centre of
awareness. .or instance' ou are attentive to the act of walking' but still ou are not
in the 3tate of $resence; ou are present -ust to this activit and not et to the
$resence itself. That)s wh we use the term )3tate of $resence') in contrast to the
general notion of )being present.) The difference between mindfulness of the ob-ect
and mindfulness of the sub-ect is enormous it is a %uantum leap in the dimension
of awareness.
(nfortunatel' in most available spiritual teachings' this difference is not seen at allM
That)s wh man seekers are trul lost in this area of growth. "ost seekers assume
that b being generall mindful or b paing attention to breathing' the are on the
$ath9but the have not et entered the $ath. Awakening takes place when one
becomes mindful of the one who is mindful. /ere' mindfulness becomes mindful of
mindfulness. 5e call it mindfulness without an ob-ect. If ou stud teachers like the
popular Thich !hat /anh' ou can see that the do not' in truth' point to the
realisation of the 3elf' but rather to the general growth of awareness. As the !ew
Age can be seen as the bridge' for most people' between ignorance and real
spiritualit' so there are man teachings' which operate in the dimension of growth
below Awakening. These teachings are deeper than !ew Age understanding' but' still'
cannot cross the line which separates us from the Absolute 3ub-ectivit.
*ocation of the 3tate of $resence
student8 I am not sure about the location of the 3tate of $resence. 3ometimes I feel
it at the back of the head' sometimes in the front9sometimes feel it all,over and
sometimes the energ is more focussed in one place9.
Aziz8 The centre of awareness behaves differentl depending on the function'
depending on the situation. If ou don)t understand this phenomenon' ou can get
confused because ou will e&perience it in different areas of the brain. The centre
itself is one and a half inches inside the brain. /owever' the centre which is the light
of awareness' radiates energ into various areas of the brain. .or instance' when ou
think consciousl' the front of the brain is activated because conscious thinking is
located in the front of the brain. The ego is there. /uman beings have developed this
part of the brain more full.
student8 5hat is the ego<
Aziz8 The ego' as such' is a step in evolution. It is not a thing. It is an abilit to think
consciousl; that is the ego. It does not mean to have a )big ego.) The big ego is -ust
a negative term for being attached to one)s mask,image. The ego' itself' is neither
positive nor negative. It is a function of the front of the brain' which is able to think
consciousl. 5hen the energ from the third ee is focussed in the front of the brain'
ou feel the energ there more. If ou e&periment' ou will find that when our ees
are open and ou have no focus' the energ is felt at the back of the head because
the optic nerve is there. 3eeing actuall happens at the back of the head not in the
ees. The image goes to the back of the head and is being translated b the brain in
terms of recognition.
5hen ou are aware' it simpl means attention is looking back. .or e&ample ou
walk on the street and ou are aware of the centre of attention. In order to be aware
of the centre of attention' energ has to be turned in' within our skull. This is an
energ phenomenon.
5hat does it mean not to be aware of the centre of awareness< It means that energ
is e&teriorised' lost in the phenomenal realit. 6nerg is diffused in the outer and has
no depth' for the seer is not present to himself. +ut the moment ou become aware
of the centre of awareness' the energ naturall moves towards the back of the head.
5hen ou rela& and don)t have an special focus' energ is felt more in the middle of
the brain. 5hen ou close our ees' it fills up our whole skull. These are the was
the 3tate of $resence naturall behaves. 5hen ou focus on something' the sense of
$resence naturall becomes directed somewhere.
5hat does it mean to focus< It means that our attention is moved in some direction
b our intelligence. .or instance' this happens when ou look at a tree. There is a
decision' in our intelligence to look at the tree. This intelligence is using attention in
order to see' but attention must be supported b intelligence. .or e&ample' when
ou are aware of our breath' ou use our attention to be aware of this area. 5hen
ou are not using will the 3tate of $resence is simpl resting in itself. /ere' ou
e&perience the !atural 3tate without an focus; attention has no direction and is
simpl resting. Initiall' it is simpl resting in the head)s space. !e&t' when ou
become more absorbed' attention gets diffused in +eing. /ere' ou e&perience
ourself everwhere and nowhere at the same time. There is no focal point.
The moment ou use our will to direct attention to an area' there is immediatel a
certain change in the energetic e&perience of the centre. These are the natural was
of behaving for the centre of awareness. 7ou do not even need to know about them.
If ou know them too much' it can confuse ou. 7ou simpl feel the centre and the
centre will know how to behave; that is the wisdom of consciousness. The wisdom
of our brain directs attention and energ to the right spot' depending on the
function and on the situation. It is the flavour of $resence' this ver sense of "e'
the primal vibration of attention which has to be remembered. 5hen ou remember
and locate
this feeling' ou will not worr about locating the right spot. This ver feeling ou
have to remember. #o not focus too much on tring to pinpoint the e&act location of
$resence inside our head.
student8 3ometimes I am not sure whether the 3tate of $resence is there'
particularl when I am engaged in activit.
Aziz8 4heck whether it has been there. If ou are not paing attention to it' it does
not mean that the state is present in the background. 5hen it is not there' it is
simpl not there. 7ou need to check whether it has been there or whether it got
completel lost. #o ou understand< There are situations' when the centre is not
there. It has simpl become lost. There are also situations when ou are absorbed in
activit and the 3tate of $resence is -ust gentl vibrating in the background of the
mind. The moment ou come back' ou can verif whether the state has been
there' even though ou didn)t pa conscious attention to it. This is an important
point' because the centre cannot alwas be remembered b our conscious mind.
3ometimes it vibrates without ou recognising it. 3till' our subtle memor allows
ou to recollect if the state was there or not.
student8 Going back to the 3tate of $resence again' I recognise the e&perience in the
moment of remembering it. +ut is there a %ualitative difference in the case that this
state' -ust a moment ago' has been completel lost< 5ill I feel the difference<
Aziz8 In that case our memor will remember whether there has been continuit.
The moment ou come back to the 3tate of $resence' ou e&perience what is !ow'
the present e&perience. +ut b using our subtle memor' ou can sensitivel
recollect our e&perience from the immediate past. 7ou need to be sensitive. 7ou will
know whether or not ou were in the 3tate of $resence' even though ou ma not
consciousl remember it. It is a ver subtle presence on the energ level.
It is not true that ou need to remember the 3tate of $resence all the time. This
would mean that ou would be like a self,conscious robot. In the beginning' it is true
that ou have to remember the state as it is not there without ou remembering it.
3o b remembering ou activate the state. 7ou are using a lot of will and
concentration' but later on as the state becomes increasingl integrated' ou don)t
need to focus as much. 7ou can be more natural and spontaneous. 7ou -ust need
from time to time to check the state. Are ou familiar with the ten o&,herding
pictures< These are the >en pictures describing the process of awakening towards
the 3tate of $resence. The bull smbolises the 3tate of $resence8
1. 3eeking the bull
This shows a man lost in a forest tring to find the bull. /e is looking here and there
but he does not know where the bull is. This picture represents the seeker at the
beginning of the $ath. /e is tring to find the 3elf. +ut where could it be<
H. The seeker finds traces
/e knows finall where the bull is hiding. This picture represents the stage where
ou receive the right teaching. This teaching is telling ou to look inside' to look into
the direction of the seer. The self is not on the moon the traces are in front of ou.
A. The seeker sees the back of the bull.
/ere' one has glimpsed the 3elf. ):h' it is -ust "eM) +ut the e&perience is still not
clear.
I. /e sees the whole bull
Then' there is the process of taming the bull' which means remembering him. 5hen
the whole bull is seen' ou clearl e&perience the 3tate of $resence9but it still
escapes. The bull is wild; he likes to go to the grass and disappear for das so ou
have to put him on a rope and hold him tight. That is the whole process of taming.
The moment ou lose concentration' the 3tate of $resence vanishes. 7ou need to
use a strong focus.
F. The seeker gentl holds the bull with the rope.
/e is not even pulling but -ust lightl keeping it. This represents the stage when the
3tate of $resence is eas to keep but ou still need pa attention to it.
B. The seeker rides the bull.
/e is plaing the flute. /e can be occupied spontaneousl with the outer world' but
the bull is alwas present. !o more does he need to control the bull.
These are different stages of integrating the 3tate of $resence. The represent a
deepening of e&perience. 7ou are in a stage where ou are holding the bull and he is
following ou wherever ou go. +ut still' ou have to check from time to time
whether the bull is still present or... mabe it has disappeared off into the grass. The
bull mabe walking with ou nicel and suddenl ou see that it has alread gone. At
this stage' ou have to check whether the bull is there or not.
3ometimes ou go into the opposite direction and ou forget all about the bull. The
3tate of $resence is vibrating but ou are not paing attention to it; ou are
involved in other activities. It re%uires introspection. 7ou have to double check'
using our subtle memor and sensitivit. 5hen ou are active in the outer' the
vibration of the centre can be %uite subtle. 5as it there or not< 7ou will e&perience
doubts although later it will become more clear.
student8 3ometimes I cannot tell whether it is there or not....
Aziz8 7es' this is normal. There are two reasons for not being certain. 7ou ma not
be sensitive enough to recognise this e&perience or the state is not strong
enough.
Another possibilit is that the state is simpl absent.
student8 /ow long does it take to stabilise in the 3tate of $resence< 3ometimes I
have a doubt whether it can be done in such a short time9
Aziz8 It can be done in a relativel short time if one is reall dedicated. It is
important to know that a hundred percent stabilisation is not alwas absolutel
re%uired for the 3oul)s completion. .or most practitioners' the aim is to be able to
effortlessl e&perience this state most of the da' and to at will be able to come back
to this state when is gets lost. The hundred percent stabilisation is an idea from past
traditions' but it is not necessar for everone. It is necessar for some 3ouls who
have )stabilisation karma') but it is not the case with most seekers. 3tabilising in the
3tate of $resence is nothing special. It is a constant self,awareness on the energ
level that is all.
7our doubts perhaps are coming from over,estimating both the phenomenon of
awakening to the 3tate of $resence and the stabilisation of this e&perience. It is a
ver high and precious state' but at the same time' it is nothing special. 7ou have
been initiated into the state of $ure Awareness. +eing initiated means the awakening
process is triggered on the energ level. 5e spoke about a si& months period for an
average seeker to establish this e&perience. +ut' in truth' this is %uite a long time for
someone who is dedicated to this task. *ife is short. There are more important things
to do than stabilising in the 3tate of $resence. Isn)t it true< 3tabilising in the 3tate of
$resence has to be done so that ou can get on with more interesting things. *ife is
not a practice; life is to be lived. $ractice -ust creates a basic sanit a basic
foundation.
student8 /ow man of our students have stabilised in the 3tate of $resence and the
Absolute<
Aziz8 =uite a lot have stabilised the 3tate of $resence and some have reached the
Absolute 3tate. This practice is scientific. It is not romantic or mstical in the naNve
sense of the word. This practice is scientific which means that the results will happen
without a doubt. It does not mean that this process is linear and everbod has to do
it in the same wa. There are some variations on the $ath' but this teaching also
includes these differences. .or how long during a da are ou able to retain the 3tate
of $resence<
student8 Around ninet percent.
Aziz8 That is almost stabilised. 7ou have been here onl a week. Isn)t that a miracle<
To stabilise in the 3tate of $resence is a lifetime)s task. In the past it took twent
ears for a >en monk to stabilise this e&perience. 5h would ou doubt that si&
months' for someone who is dedicated' and being initiated is not sufficient time<
The results are obvious. The results are alread present9 we are not -ust giving ou
promises. The results are alread there.
?nowing the 3tate of $resence
student8 Is it possible to obtain the nature of the mind without practicing with the
3tate of $resence< I am thinking about the teaching of one ?orean >en master which
I was following for some time. /e did not point so precisel as ou do to the 3tate of
$resence.
Aziz8 It is not possible for the 3tate of $resence is the nature of the mindM +ut ou
see' there is a possibilit that different tpes of practice ma bring ou indirectl to
the same state. In >en' strangel enough' the are not officiall aware of the actual
location of the 3tate of $resence. >en is a 3udden $ath but the problem is that it is
too suddenM The tr to point from the beginning to the complete e&perience' and it
is not possible. In >en practice' the focus on the /ara. If ou focus on the /ara in
>azen' ou have more chance to e&perience +eing. /owever' because the
emphasise so much attention' the 3tate of $resence can be awakened in a
roundabout wa. The problem is that because the teaching is not locating the actual
state' it ma slow down the stabilising process.
student8 3o how does this master keep his 3tate of $resence' if he doesn)t know
about its location<
Aziz8 /e keeps it b keeping itM It means that he does the right thing' without being
full self,conscious of what he is actuall doing. +ut because the process is not
described clearl' most students are simpl confused. The tr to keep their /ara'
and even when the glimpse the 3tate of $resence' the give it up' for the think it
is a wrong focusM 7ou see now' how important is to be full conscious about the
awakening processM
5e should not forget that often awakening is brought b the power of Grace. In
man of traditions' students are supported from the esoteric dimension. That)s wh'
even when one is doing the practice without having the full understanding but one
is sincere and genuine transformation simpl does take place. Grace is even
higher than our understanding and practice. Grace is the ultimate source of
Awakening.
3elf,2emembrance8 @ust #o ItM
student8 4ould ou suggest something about remembering<
Aziz8 The suggestion is to remember ourself from the moment ou wake up' to the
moment ou fall asleep. And ou remember through remembering. The onl wa to
remember is to remember. There is no %uestion of )how) to remember. @ust do it.
student8 #o we have to use the mind to remember<
Aziz8 5ho is remembering<
student8 I am.
Aziz8 +ut who is remembering this )I) to which ou refer< This %uestion has given a
headache to thousands of seeker in the past and will give the same headache to
thousands in the future. +ut the answer is surprisingl ver simple. The one whom
ou remember is the 3tate of $resence. And the one who is doing the remembering
is the dnamic e&tension of this core )I) which is intelligence. Intelligence is
responsible for remembering. 5ho is listening now< It is our intelligence' isn)t it<
+ut when ou are ignorant' this intelligence does not refer to an clear sense of
"e. To remember is to remember our real )I.) 5hen the 3tate of $resence is more
activated' ou don)t have to use so much of our intelligence to remember it. /ere'
the state remembers itself; it keeps itself on the energ level. 5e call it the primal
remembrance' which is the ver spontaneous presence of the state itself.
This is how we measure progress b seeing how much of the state is
spontaneousl present. 7our attention must be constantl turned in' from morning
to night. 7ou have to renounce all what distracts ou from this work. 7ou must give
up our forgetfulnessM 7ou have been indulging in it for too long alreadM Isn)t it
enough< +ut at this stage' however much ou tr' the state cannot be kept all the
time. The reason is that stabilisation is an energ phenomenon it is beond the
personal will. 3o be patient and forgive ourself when ou forget' as not everthing
is in our hands. .rom our part' ou remember as much as ou can' and the rest
is a function of evolution and Grace.
Awareness in 3leep
student8 5h in some schools of 6nlightenment do the insist on bringing awareness
into the sleep state<
Aziz8 The role of awareness in awakening is crucial but it should not be
overestimated either. .or some reasons' in most traditions awareness became too
important. 3ome traditions identif awareness even with GodM It is absolutel
incorrect. Awareness is -ust a function to bring into the field of knowingness the truth
of 4reation.
If awareness was the (ltimate' wh would we need to make the effort to awaken it<
It is a clear contradiction. The desire to bring awareness into the 3leep 3tate was a
logical continuation of this first misconception. :ne can easil become obsessed with
the desire to be aware all the timeM +ut it is not natural. A person who keeps
awareness in a sleep state becomes %uickl imbalance. 5e should not interfere too
much with nature. The time of sleep is ver crucial for the rearranging of all
subconscious elements. In the dream state' a lot of healing takes place which can
be disturbed b the presence of attention.
Awareness is not eternal and cannot be taken beond the death of the bod; so
what is the use of crstallising it so much< 4ultivation of attention has some limits
and at one stage' must be dropped. :nl when the cultivation is transcended does
one reach the trul natural state. /ere' one doesn)t manipulate with consciousness'
tring to enforce some of its elements' but rela&es into the open space of
spontaneit and +eingness.
5hen the 3tate of $resence is established' it does enter the 3leep 3tate' but not in a
self,conscious wa. The reason is because the conscious mind is switched off and
cannot give feedback to this e&perience. The 3tate of $resence is present onl on the
energ level. There is therefore' a certain depth at the background of dreaming
activit.
*et us contemplate two situations. :ne is in activit' when our attention is
completel lost in the outer' but the 3tate of $resence vibrates at the background.
The other is when ou are in the 3leep 3tate with the 3tate of $resence at the
background. 5hat is the difference in the e&perience and recognition of the 3tate of
$resence< The difference is the connection of intelligence with the 3tate of $resence.
In the waking state' even when one is absorbed in the outer' there is still a gentle
connection between the conscious mind and the 3tate of $resence. It is neither full
conscious' nor is it unconscious. In the dream state' this connection is completel
cut off; that)s wh ou have no wa of knowing that ou are in the 3tate of
$resence.
7ou need to see that what the call )lucid dreaming') has nothing to do with the
cultivation of awareness. *ucid dreaming is the presence of ego,consciousness in the
dream state.
3ta at the 4entre of Awareness
student8 I have been doing Tai 4hi and 4hi Gong for the past few ears almost ever
da. 2ecentl' I started to do Tai 4hi from the centre of awareness. !ormall in Tai
4hi' ou have three tpes of awareness8 awareness of the bod' awareness of the
mind and awareness of life. +eing in the centre of awareness is rather interesting.
" %uestion8 should ou focus on the 3tate of $resence or rather on these other
points<
Aziz8 Tai 4hi is a ver beautiful sstem of working with energ' but it does not
point directl to the awakening of the witness,presence. There are man sstems
which cultivate the general mindfulness of the environment or the mind' but the
do not point directl to the sub-ect. Awakening to the 3tate of $resence still seems
to be a secret and hidden knowledge.
In our case' because ou are in the process of stabilising the centre of awareness'
ou need to primaril focus on this particular state. .or the time being' the 3tate of
$resence is the point from which ou live and connect to the world. *ater on' when
the centre is more stead' ou can rela& this focus and let go more into +eing. In
this wa' energ will get distributed throughout our bod. The complete
e&perience or the !atural 3tate is not to be focussed anwhere in particular' for all
centres of I Am function simultaneousl. +ut the end result is ver different than
general
presence in Tai 4hi. /ere' one has actuall changed dimensions' abiding firml in the
place beond the bod and mind' in the ?ingdom of the 3elf.
!ow ou are choosing the 3tate of $resence as our main location. .or the sake of
training' ou create a sort of artificial situation. As ou become more integrated' the
presence of our "e also reaches into +eing and the /eart. At the moment' our Tai
4hi is becoming rooted deeper into the realit of the 3elf. As ou keep the 3tate of
$resence' don)t fall into the habit of )watching.) There is nothing to watchM @ust
maintain the form. Allow the 3tate of $resence to remain present in a natural wa'
using a minimum of self,referral in keeping it. 7ou do need to hold it' but rather
rela& into +eing. @ust maintain our form' remaining gentl conscious of the centre of
awareness. It is similar to the 3ufi dance. The purpose of whirling is to recognise the
one who is not whirling that which is still inside' that which doesn)t move.
Therefore' sta with that one which is not doing Tai 4hi' as ou do Tai 4hi.
It is eas to have the wrong concept of )being :ne with action.) There are two was
of being :ne with action. The first is when ou get lost in dance' for instance' and
ou are in a semi,trance state. This tpe of being :ne with action is purel
subconscious. And the second wa is the +uddha wa' where the whole activit is
contained in the clear space of awareness' rooted in a clear e&perience of +eing.
/ere' movement and non,movement meet' merging into one.
There was a master who told his awakened disciple. )I don)t care what ou do and I
don)t give ou an moral rules of conduct' as long as ou don)t lose our stateM)
5hen ou are :ne with I Am' the natural wisdom of the bod and mind takes care of
everthing. The highest spontaneit is beond consciousness and subconsciousness.
The highest spontaneit is where one is -ust flowing but firml rooted in the
unconditional state. This I Am is not )witnessing) but embracing the
personalit' bringing a new %ualit of transcendental presence.
Awareness Is !ot the (ltimate
student8 If the 3tate of $resence can be constant' wh does it feel like there is a
ver subtle fluctuation<
Aziz8 +ecause the 3tate of $resence or the centre of awareness is e&perienced within
our relative brain' within our relative third ee. Awareness on some level is
affected b the pla of the five elements and also the moon' stars' earth and sk.
7ou e&perience the 3tate of $resence within 4reation and within our separate bod.
That)s wh' the 3tate of $resence is not the (ltimate. It has a certain flavour of the
(ltimate but at the same time' it is relative.
5e can call the 3tate of $resence a reflection of (niversal 4onsciousness within the
individual 3oul and the individual pschosomatic realit. 5hen the state is mature'
it reaches a ma&imum harmon and minimum fluctuation. It reaches its optimum;
when it reaches its optimum' it surrenders into +eing where the e&perience is more
unconditional for it gravitates towards the (nmanifested. +eing is the link between
consciousness and the 3ource' the Absolute. That)s wh' the more ou get absorbed
in +eing' the less fluctuation there is.
Ignorant Advises
student8 I spoke about the 3tate of $resence with two of m friends who are in an
awakened state. The sa that keeping the centre in the mind is incorrect and there
is nothing to keep for there is onl space. 4ould ou comment on that<
Aziz8 7es9 It is dangerous to receive advice from those who have a limited
understanding about the awakening process and the nature of consciousness. "ost
seekers' who reach one of the awakened states' are not alwas entirel clear and
conscious of the e&perience. Their descriptions are vague and not precise' based on
slogans and simplistic concepts.
4ertainl' when the 3tate of $resence is established' its energ rela&es and loses its
crstallised %ualit. The natural state is like a space of awareness; one is not keeping
it' but abiding in this field of consciousness. /owever' even when the state is
established' in certain situations it crstallises itself as a centre. It happens when we
simpl focus more in the mind or create the self,referral which is a natural function
of the human consciousness.
7ou must understand that' at this stage ou cannot abide freel in this space' for
the 3tate of $resence is not et established. If ou -ust rela&' ou lose our
sub-ectivit' defusing our sense of identit into some semi,conscious states of the
mind. The onl wa to establish pure awareness is to keep it at all timesM 7our
friends are not helping ou but the disturb our practice. +ut' on the other hand' it
is all reflecting our own understanding. 7our doubts come from the lack of clarit'
as to what our are actuall doing and what is the truth of awakening.
3urrender into +eing
5hat does it mean to +e< To +e is to abide in the +eond. The ver ground of realit
is the Absolute. In the Absolute the countless universes dwell. In him all living beings
rest. In him the dance of 4reation and #estruction takes place. 5here are ou< 7ou
are not located in the phsical universe at all. 7ou are not located on the earth. 7ou
abide upon the formless dimension of +eing. @ust rela&' take a deep breath and
tenderl let go into the mster of the !ow.
5hat is 6nlightenment to +eing<
student8 7ou spoke about three tpes of 6nlightenment8 Awareness' +eing and the
/eart. 5hat is 6nlightenment to +eing<
Aziz8 6nlightenment to +eing is the realisation of the Absolute 3tate which unites
ou with the (ncreated. The e&perience of +eing' as such' we would not call
6nlightenment but rather an e&perience of enlightened energ. The Absolute is the
ver ground' the bottomless foundation of +eing. 5hen ou surrender in meditation'
energ links itself on some level with the Absolute 6nerg. It is still e&perienced
within the manifested' but there is even deeper a connection with the (nmanifested.
student8 3o the e&perience of +eing is not 6nlightenment<
Aziz8 The e&perience of +eing has an enlightened %ualit. 7ou see' )6nlightenment) is
-ust a word. 5hen we speak about the realisation of the Absolute' we mean that
there is a radical shift within the e&perience of +eing. /ere' absolute motionlessness
or absence is realised. $rior to the realisation of the Absolute' there is a certain
movement' fluctuation of energ. It is as if the energ of I Am cannot go beond its
own self,reference' as it is being locked into its individual energ sstem. It is similar
to falling asleep. 7ou are tring to lose ourself in the 3leep 3tate but ou are still on
the side of the waking state. And at one moment' ou move into the 3leep. A proper
e&perience of +eing is a link between our consciousness and the (ncreated
$resence. 5hen ou rest in +eing prior to the realisation of the (ncreated' the
energ of the Absolute is alread present but the e&perience of it happens within
This' the created 3ide of the !ow.
!on,doing is !on,abiding
student8 /ow can we bring !on,doing into dail life<
Aziz8 !on,doing is possible onl if there is an e&pansion of energ within +eing. !on,
doing is not possible if one has not e&panded. An ordinar person is unable not,to,do'
for even if the bod is not active the mind is working all the time' consciousness is
moving and energ is fluctuating. There is a constant activit within the bod and
mind. 5hen ou are separated from the dimension of +eing' ou simpl cannot not,
do because ou are suffocated with our own e&istence. 7ou are unable to not,do
within ourself. 7ou can e&perience !on,doing' onl within the higher 6&istence. 7ou
can not,do onl within that which created ou8 the (niversal $resence. In the case of
an ordinar person' non,doing is possible onl when one loses consciousness8 in a
comma or deep sleep state where one)s "e is absent. 5hen there is consciousness
there is a constant doing. 5hen there is no consciousness' there is non,doing but
there is also nobod to e&perience it.
In our work' we are reaching !on,doing while being full conscious. 5e are
channelling consciousness into the realm of +eingness. It means that our
intelligence and presence merge with +eing with the underling realit of pure
isness. The e&perience of stillness' the e&perience of rest can take place onl in the
dimension of (niversal +eingness. And what is +eingness< It is the primordial
energ which keeps this 6&istence in its hands. In meditation' letting go ou ma
think that ou are -ust e&periencing tran%uillit' but in truth' something deeper is
taking place; ou are e&panding into the +eond. 7ou cannot e&perience it in the
/ere. The /ere itself represents the movement of time. This dimension is a constant
movement; it cannot rest for it is an endless process of becoming. There is no !on,
doing /ere.
!on,doing can take place onl in the +eond when ou e&pand into the primal
energ of the Absolute Absence' which is the pure isness of God.
student8 This is what I was wondering9 +ecause this e&perience is happening onl in
the !ow can it be retained in life' assuming that I still want to participate in life' to
work' earn mone9<
Aziz8 It is an important sub-ect. !ormall we think in opposites. .or e&ample' we
think that )no,mind) is present when there is no thinking. "an meditators
cannot
grasp that thinking and not,thinking can co,e&istM 5hat is )no,mind)< It is this ver
energ,presence which contains the mind. That)s wh' when ou discover pure
awareness' there is no need to eliminate thinking because this presence includes the
mind. The kind of )no,mind) which e%uals absence of thoughts is a relative no,mind;
this is not the absolute !o,mind. 3uch a no,mind is artificial and time,bound.
The real no,mind can be e&perienced e&clusivel within pure consciousness' or when
it goes deeper' in the unit of consciousness and +eingness. In that level of
e&pansion' pure awareness and the Absolute 2est meet and together give rise to a
true or absolute !o,mind. 5hen $ure 2est is reached' it is rooted in the +eond and
it includes the multidimensional presence of "e. 7ou have to understand that !on,
doing does not mean that our particular "e is not doing. It does not mean that ou
are passive' that ou are not thinking' that ou are not moving our hand9and so
forth. It is not this. !on,doing is a deeper dimension than ou are' it includes ou.
3o when ou are in a state of non,doing' the doing becomes embraced. #oing is a
part of our e&istence; therefore' ou e&perience these two realities simultaneousl.
!on,doing is invisible. It is a secret dimension. It is the +eond' in truth. +ut doing is
simpl the /ere; it is a dnamic of relative realit. The both co,e&ist' like the smoke
of incense moving in an empt room. It does not disturb the stillness and the
emptiness of the space8 the both create the realit of 5hat Is. That)s wh' /ui,
!eng said that an concept of meditation which speaks about the elimination of
thoughts is ver dangerous and incorrect. This concept is called the )heretical view) in
>en. /ui,!eng said that the real no,mind includes everthing mountains' rivers
and oceans. 5h should it not include also thinking< This vast space contains
everthing and is all,inclusive. This master used to sa that )the essence of the mind
does not increase in 3amadhi' nor does it decrease in agitation.) !ot onl is our
mind included but also our difficulties' our desires and our longings. 7ou as a
human being cannot full avoid negativit. !egativit is a part of this dimension'
but through the inner e&pansion it is full embraced.
The linear concept regarding 3elf,realisation is an assumption that it is being reached
b the elimination of everthing which is negative' the elimination of the mind'
elimination' elimination' elimination9 +ut the true understanding is that the (ltimate
is attained through e&pansion and not through elimination. 5e don)t need to
eliminate ignorance. All we need to do is to add the dimension of Awakening' the
presence of I Am.
student8 4an ou sa then that non,doing includes doing<
Aziz8 That is what we have said' es. !on,doing does not arise through the
elimination of doing' but through e&pansion into the dimension which is 3till. There
is no becoming' no movement' no change in that dimension. It is a meeting of that
e&ists in time with the timeless. !on,doing is timeless. It is the presence of the
Timeless' the primal energ.
/ara8 the Gate to the +eond student8 /ow
can we give depth to the /ara<
Aziz8 The most important element is8 conscious surrender into +eing. 5hen ou let
go of the mind in meditation where does the energ go< It must go somewhere' does
it not< It gravitates down towards the lower bell' where it gets anchored. !on,doing
therefore deepens the /ara. In order to be in a state of non,doing' ou must be
present of course. The second element is breathing to the bell. 7ou help this
process a lot through slow breathing to the bell. That)s wh in Taoism and >en'
the emphases this tpe of breathing so much. +reathing and surrender are the two
most important elements. 5e do not develop a )strong) /ara but a deep /ara within
which ou can rest. If ou onl focus on the /ara' ou develop a strong tpe of /ara
similar to that of a martial artist' but ou are unable to rest inside for our /ara is
too male.
$assage to the Absolute
student8 7ou spoke about the inner black hole.
Aziz8 The term )black hole) relates to a secret passage within the /ara. This passage
transports the 3oul to the (ncreated. 7ou cannot see this passage for it is of $ure
Absence' but when ou enter ou change dimensions. /ara is the meeting place
of uncreated energ and the created. Through this passage' ou have entered
4reation and now ou return back home. 7ou reverse the process from being
created' ou go back to the (ncreated. The other side of the )black hole) is the
original Coid. This Coid is not an empt space' as some imagine' but $ure Absence.
The onl wa to approach the (nborn is through surrender.
student8 Is the (ncreated unconscious<
Aziz8 To sa that the Absolute is unconscious is incorrect' for the Absolute e&ists
beond the polarities of consciousness and unconsciousness. The term
unconsciousness simpl does not appl here. The (nmanifested is below
consciousness; it is a domain of $ure Isness which )no one) is conscious of. .or
consciousness to manifest' time is needed. In the Timeless' no consciousness can be
found. .or an recognition or perception some distance between the perceiver and
the perceived is absolutel re%uired. This distance can be created onl within the
phsical or pschological space,time dimension.
2ealisation of the Absolute is %uite fascinating' for it is a meeting of the time
dimension with the Timeless. /ere' parado&icall' consciousness is conscious of non,
consciousness; consciousness becomes conscious of its own absence. That which is
beond recognition' becomes recognised. 4onsciousness meets face to face that
which originall gave birth to its e&istence. :therwise' if there is no consciousness'
the Absolute alone reigns and no one can recognise it; it is like in deep dreamless
sleep.
5atching is not +eing
student8 I was following our instructions in the meditation. I was watching the
breath and then inhaling and e&haling slowl. Is this an e&perience of what ou
call
)+eing)<
Aziz8 !either of them is +eing. The e&perience of +eing has nothing to do with
breathing. It is non,doing. +reathing is still doing. +reathing deepl is done for the
sake of activating energ. 4onscious breathing is also ver useful for all those who
don)t recognise I Am. It focuses and activates attention. In this wa one feels a
certain amount of presence' rather than being lost in unconscious thinking. /owever'
mainl we do it for an energ reason; to deepen energ' to open the energ sstem
from its source in the /ara. 5hen energ in the group is restless' we usuall keep
this breathing for a longer period. 5hen energ is calmed down' we sa )let go of the
breath and -ust +e.)
If ou wish to follow our breath' the better term than )watching) or )witnessing) is
)being one with the breath.) 5atching is not good because it separates ou from
+eing. +eing cannot be watched. 7ou can watch ten thousand things' but ou will
be unable to watch +eing. In +eing ou can onl +e. The onl proper relationship
with +eing is one of surrender.
+reathing is not +eing but when ou are one with breath' ou are ver close to +eing.
5hen ou are one with the breath' the e&perience of +eing is reached easier. +ut
what is important here is the element of surrender. .or e&ample' when ou e&hale'
when the breath goes out' ou are supposed to surrender' drop into non,doing; let
go with breath9 like a dewdrop from a leaf falling on the earth. And in this moment
ou shift into +eing' into non,doing. That is the essence of this meditation8 to drop...
+reathing is -ust an add to activate attention and to deepen energ. !on,doing'
dropping down' letting go' is the foundation. If ou onl breathe into the bell' our
/ara becomes strong' like in the case of an martial artist' but ou will not be in a
state of surrender. A person with a strong /ara has power and strength but this
power does not serve e&pansion towards the dimension of 2est; such a person can
use this power to attack someone for e&ample. A strong /ara without surrender
serves the ego. In our teaching' we don)t speak about a strong /ara but about a
deep /ara. .or that reason' as we are breathing' we are alwas combining it with
feminine energies of surrender.
In the beginning' as one is breathing' attention becomes attached to the breath.
7es< There is a certain element of will. *ater on' as one simpl rela&es becoming
more absorbed' the act of breathing gets contained in the space of +eing. It is as if a
new bod was given to ou8 the bod of +eing. 5hen ou are established in the bod
of +eing' breathing no longer distracts ou from the e&perience of $ure 2est. 7ou are
breathing' but ou are actuall below the breath ou e&ist below breath. 7ou
e&perience breath as a phenomenon happening in 7ou' while ou as the 3oul rest in
another dimension of pure stillness.
The techni%ue of slow breathing is done for the sake of activating energ. 7ou can
watch our breath from the centre in our head but in this wa ou are still divided.
5hen Awareness surrenders into +eing' ou feel as if the breath was inside ou'
inside our +eingness. The are different e&periences. #o ou understand< The
e&perience of +eing is deeper than awareness because it has more an element of
non,doing. This e&perience is much more restful than awareness and energeticall it
encompasses ou wholl.
/owever' pure awareness is also deeper than watching. 5atching is from the mind
onl. 5hen awareness abides in its own light' it becomes all,inclusive. It is all,
inclusive because it is not directed anwhere. Awareness without intelligence has no
direction it simpl is. +ut awareness cannot be absolutel all,inclusive' for the ver
simpl reason that it does not possess the %ualit of complete motionlessness.
Awareness cannot be e&tracted from +eingness' for it abides in the Absolute.
Therefore' onl when awareness lets go into +eing' through +eing and within +eing
can it become all,inclusive.
The e&perience of +eing is ver much connected to breathing. .or e&ample' when
ou breathe in energ goes up' when ou breathe out energ goes down. If ou
contemplate the gap between the in,breath and the out,breath' then ou will
alread see what it means to +e. Tr to +e through rest' tr to sta in this energ of
pure
rest while breathing. #o not allow this energ to rise too much up with inhalation.
That is called surrender. 5hen we sa that the )bod of +eing) becomes separated
from the )bod of breathing') it means that ou are resting below the breath. The
breath does not take energ up anmore. 6verthing is resting.
The Absolute 3tate
student8 4an ou speak about the Absolute 3tate<
Aziz8 The Absolute 3tate' which is the second level of 6nlightenment' is realised
within the +eing aspect of I Am. 5hen ou rest in +eing' there is a movement of
gravitation towards the source of +eingness' which is the Absolute. 5hat is the
Absolute< The Absolute is the source of all' the ver primal energ from which
6&istence arises. It is uncreated energ and as such there is no consciousness in the
Absolute. It is pure energ of rest.
5hen ou are non,doing' when ou let go' energ gravitates towards the Absolute9
and the esoteric gatewa to the Absolute is the /ara. It is an energetic gatewa.
+efore being in the Absolute 3tate' even if ou e&perience +eing' energ cannot full
rest; it needs to fluctuate. Therefore' as ou sit' energ goes sometimes lower into
+eing' and sometimes -ust higher there is a certain movement. 7ou are resting
but this rest is not a hundred percent. The reason is that ou e&perience +eing still
within the manifested dimension. The e&perience of +eing for a person' who has not
realised the Absolute' is more on the side of 4reation than on the side of the
(ncreated.
5hen the shift to the Absolute takes place' it is like a door opens within our /ara
and ou move to the :ther 3ide suddenl ou are +eond. At that moment' ou
are beond movement' beond relative energ; there is no movement. /ere' the
state is perfectl motionless. The ke towards a shift to the Absolute 3tate is
surrender' surrender' surrender and surrender.
The Absolute 3tate is the destin of ver few 3ouls and in truth' it is a desire of ver
few 3ouls. It is a ver e&treme state. It is like to die. That)s wh it is not a wish for
most 3ouls. That which most 3ouls would translate as happiness is the overall
e&perience and realisation of I Am. .or them the most important is to awaken
awareness' to have a certain rootedness in +eing and' finall' to open the /eart.
7ou see' a person who is not able to abide in +eing can e&perience the /eart onl in
an emotional wa. +ut to trul enter the /eart' is to become absorbed into the space
within the /eart. 5hat does it mean to +e< It means that ou are not doing anthing'
ou drop. 7ou are not here and what remains is +eing. 5hen the energies of the
/eart and +eing are balanced' ou e&perience a unit of sensitivit and non,doing.
7our are sensitive b virtue of being a 3oul and at the same time' ou are in a state
of surrender. /owever' sometimes in order to reach the Absolute' the /eart has to
close for some time so the energ can be completel pulled into the (nmanifested.
In this evolution' there are different seasons.
student8 Is the Absolute' !irguna' without attributes<
Aziz8 !o' it does have one attribute8 It Is. Isness it the onl attribute of the 3ource.
To *et Go into +eing
student8 /ow can I rela& within +eing< Is it b watching it< /ow can I rela& within
the 3tate of $resence<
Aziz8 7ou have this tendenc and conditioning of )watching.) +eing cannot be
watched. The moment ou watch +eing' it is no longer +eing because it becomes an
ob-ect. #o ou understand< 7ou can watch our breath' as something outside of ou'
but ou cannot +e and at the same time watch it. /ow can ou watch breathing< 7ou
can watch it from the mind but the problem is that what ou are watching is itself a
part of our ver "eM 4an ou see the parado&< That)s wh' from the higher
perspective watching is a false idea. 5atching means that part of our "e is
observing another part of our "e. 7ou ma have an idea' for instance' that ou are
not the mind' so ou are observing it in a pseudo,ob-ective wa; but ou see' the
mind is also ou9
5atching is a step in the growth of consciousness where intelligence graduall
connects to the space of awareness. +ut at one stage it must be dropped for if ou
become addicted to watching' ou are in a serious trouble. The 3tate of $resence is
not watching it is simpl present. The 3tate of $resence doesn)t sa )oh' I am not
the mind' I am a witness.) The 3tate of $resence doesn)t create a split inside of our
mind. It is the mind which interprets the 3tate of $resence in a certain wa. It is the
mind which sas )I am not the mind)M #o ou see the parado&< .or that reason an
manipulations with the mind must be transcended' so the natural state can be
reached. 5atching can be %uite dangerous because it locks ou in the mind and
separates ou from the space of +eingness. +eing is a sub-ect' not an ob-ect. 5hen
ou watch it' it becomes ob-ectified' but when it becomes the ob-ect it is no longer
+eing. .or that reason' we speak about being one with the breath and letting go into
the space of +eingness.
And now we will speak about awareness. 7ou cannot reall rela& with awareness in a
conscious wa' unless the centre of attention is awakened. If ou rela& without
having a clear centre' ou rela& into an unconscious or subconscious state. :ne
rela&es into sub,consciousness instead of consciousness. +ut when the centre is
awakened' when ou rela&' there is certain strength and solidit of the e&perience
it is grounded in realit. The more the centre is awakened' the less ou need to
remember it.
5hen pure awareness is full present' there is no need to keep it so crstallised at
our centre; ou rela& with it' allowing it to be in its natural condition. It is a state
where ou are non,doing' effortlessl resting in the light of ob-ect,less awareness.
7ou abide in this clear' vast' infinite space of pure consciousness ou become it.
And here ou realise :neness' for ou e&perience that the space of awareness actuall
contains all. .or e&ample' ou have a conversation with someone and suddenl' ou
notice that this awareness in which ou dwell contains everthing8 ou'
the person ou talk to' the whole conversation9everthing. That)s wh' we don)t use
the term )witnessing') but the term )3tate of $resence;) because the term
)witnessing) implies dualit. 5hen ou are )witnessing) ourself speaking to another
person' ou feel ourself somewhere in the background' behind. +ut when ou are in
the 3tate of $resence' all is embraced' contained in the light of awareness. In this
wa ou are embracing and not witnessing that is the difference. 6mbracing is
higher than witnessing. 5itnessing is a relative state; it is not all,inclusive. That)s
wh the term
)3tate of $resence) is more precise than )witnessing.)
There are three tpes of :neness ou can e&perience. .irst' is :neness realised
through awareness' where ou feel that all is included in the space of consciousness
which is vast' infinite' bright' luminous and all,pervasive. 3econd' is the e&perience
of :neness realised through +eing. +eing is deeper than awareness' for it is more
rooted in the (ncreated. 5hen ou e&perience :neness within awareness' it is a
realisation taking place in 4reation. This is because awareness is the essence of
4reation. 5hen ou e&perience :neness within +eing' particularl when the Absolute
3tate is reached' everthing is contained in the e&perience of unit. +ut' this time'
from the depth of the !ow' which is the uncreated isness of the Absolute. This
e&perience is much deeper than pure consciousness. And what it means' in truth' is
that our particular "e is rooted deeper in realit' beond awareness. The third
e&perience of :neness is when the /eart is added' when the dimension of *ove is
included. 5e are not speaking about emotion9 it is not that ou feel a connection
from our /eart with 4reation. The moment ou feel connection' in truth' it is
alread separation. 5hen the /eart is awakened' it merges with +eing and embraces
the whole realit in the sacred space of I A". This space is made of pure isness and
pure sensitivit' which is the ver presence of the #ivine
The last and final realisation of :neness is 6nlightenment to "e. 3o far the unit has
been realised' but the e&periencer of this unit has still been overlooked. 5ho knows
(nit< The mistake which man Traditions have made' was an assumption that
:neness is attained through the annihilation of "e. In the absence of "e' not onl
does separation not e&ist' but nor does :neness. In the traditional concept of
:neness' "e merges with the (niversal I A" and negates herself. /owever' even
when "e negates her own e&istence she is still present' for she has no wa to cancel
herself outM .or that reason' much higher than the negation of "e is the realisation
of "e' that is' 3oul,realisation. 5hen "e is realised' the Transparent "e is
manifested. 2ealisation of the Transparent "e is the final e&perience of :neness.
+efore awakening to "e' the e&perience of unit is not complete' for the ver simple
reason that the e&periencer of :neness is overlooked for the ver sub-ect is not
realised. In the past' the made one more incorrect assumption that the seer is the
3elf. It is the 3oul which is the seer' for she is an angle of perception from which
Totalit recognises itself. In the ultimate e&perience' not onl is the (niversal
$resence realised but the msterious perceiver of it as well' which is "e. That we call
apperception.
Is it clear for ou<
student8 7ou have described it ver wellM
Aziz8 7ou see' this teaching is simpl describing 7ou. This teaching de,conditions
ou from spiritual clichOs' allowing ou to become free from the false' so ou can
see with our clear ees the realit of awakening. 5e are mirroring the evolution of
our
3oul and the ultimate vision of our completion. The validit of this teaching ou can
verif with our own e&perience and intelligence.
$resence within Absence
student8 5hat is the relationship between presence and absence.
Aziz8 The ultimate understanding of absence is pure isness' the original energ
which e&ists prior to consciousness. +efore consciousness manifested itself' there
was alread )something.) 5e call it the absence of consciousness or the absence of
recognition. Absence does not mean that it is )nothing.) !othing does not e&ist. That
something e&ists or not relates to the relative absence or presence of different
appearances. +ut when we speak about T/AT which e&ists prior to an tpe of
manifestation' we are approaching an area which cannot be grasped b the logic of8
)is or is not.) The original )nothing) is an absence of ob-ective realit and a presence
of pure sub-ectivit which is the uncreated energ.
The ultimate understanding of presence is the complete e&perience of 4reation
perceived within pure awareness. This complete e&perience can be recognised full
onl within the absence of e&perience which is the Absolute. $resence and absence
represent two sides of the same phenomenon' that phenomenon,noumenon is
2ealit. The ultimate absence is the void containing the totalit of 4reation and the
ultimate presence is the holistic e&perience of what is manifested as consciousness.
And the (ltimate 6&perience is the unit of these two. The Absolute $resence rests
within the Absolute Absence. +ut what is that which links the absence and the
presence< It is the one to whom absence and presence appl' to whom the 4reation
applies8 "e.
/ow to #iscover +eing<
student8 The bod and mind are in constant movement. /ow can one discover +eing
which is not moving<
Aziz8 :ne simpl discovers this which does not moveM
2ecognition of the (nborn
student8 The Absolute' the (nborn' is unchanging. +ut does the perceiver 0someone
stabilised in the Absolute 3tate1 e&perience a different level of depth< #oes it relate
to whether this person is consciousl dropping into the state or is onl dwelling in it
energeticall' while the mind is lost in spontaneous thinking<
Aziz8 It is an important %uestion. :ne who is established in the Absolute 3tate
e&periences it at all times on the energ level. This energ e&perience can' however'
have various depths depending on the tpe of 3oul and which centres are
predominant. The highest e&perience of the Absolute we call the #iamond "ountain'
for it embodies the %ualities of e&traordinar strength' clarit and depth.
The ne&t' additional depth to the e&perience of the Absolute is added due to a
certain emotional and pschological surrender. :ne can abide in the Absolute in a
neutral wa' translating this e&perience as )calmness) or one can trul surrender to
being in love with the (ltimate. And we should not forget that when the /eart is
added' the %ualit of the Absolute 3tate changes radicall' for it is being enriched b
the flavour of #ivinit and sensitivit.
5hen ou are absorbed in thinking' our "e is not resting consciousl in the
Absolute. :ne is resting onl energeticall. :ne cannot rest pschologicall all the
time in the Absolute' for it is not natural. 5hen the mind e&plores other areas of
realit' attention is no longer focussed in the Absolute. There are' in truth' three
possibilities. :ne is when ou e&clusivel rest in the Absolute our mind and /eart
having full surrendered. The second case is when ou are absorbed in thinking not
paing attention to the Absolute. /ere ou are not merel lost in thinking like an
unaware person. 7ou can never be lost anmore' for ou are one with 2ealit9 And
the third possibilit is when attention is divided' part of attention consciousl rests in
the Absolute and another part freel participates in the outer or pschological
dimension. 5hen ou are absorbed in thinking or outer perceptions' some amount
of depth is taken awa from the e&perience of the Absolute. And that is fine' as long
as ou maintain an interest to participate in 4reation. +ut even though ou mabe
adventuring in the outer' all our activities are unconditionall embraced b the vast
infinite isness' the void and silence of the Absolute.
/ow to 3tabilise the Absolute 3tate<
student8 4an ou speak about the process of stabilising the Absolute 3tate< Aziz8
There are three stages in stabilisation and integration. 5hen there is a shift to
the Absolute 3tate' one for the first time has e&perienced the Absolute. The energ
has moved to the :ther 3ide of the /ere becoming united with the (nmanifested.
+ut this e&perience ma not be constant because the moment one is distracted the
energ moves up and one loses this connection with the Absolute. :n the energ
level' one cannot rest in the Absolute all the time' because the energ is not refined
et. That is wh' after this shift' one has to keep repeating through absorption this
act of letting go into the Absolute. The outcome of these efforts is that' at one
stage' when the energ is mature enough' the e&perience becomes stabilised and
energ full settles in the Absolute. /ere' energ continuousl points towards the
Absolute'
it is no longer distracted. 3tabilisation is a function of time but is helped through
one)s own conscious surrender. :ne has to meditate; one has to intentionall rest in
the Absolute all the time; one has to let go constantl. Absorption is the most
important element here' because long meditations deepen the %ualit of +eing.
3taing in nature is ver helpful; the energ of nature is ver supportive. There was
hardl ever a master who shifted to the Absolute in the cit; it was alwas in nature.
!ature itself is in the Absolute 3tate without recognition. This means that nature is
one with (niversal +eing' but not knowing it. After the shift and stabilisation' the
third stage completing the process is integration where the Absolute 3tate is aligned
with the whole energ sstem.
To be $resent in Absence
student8 5hat does it mean to be absent<
Aziz8 It is to die. +ut be patient' ou)ve got still some time left 0laughter19 To be
absent means that an individual rests beond oneself' that something bigger takes
over. The Absolute Absence is the original state' which is prior to manifestation. 7ou
can see it as the $rimordial Coid. It neither Is' nor it Is !ot' a msterious realm. It
cannot be grasped as being )something) for it is not manifested; it cannot be called
merel )nothing') for it is the source of the whole 6&istence. It is the Absolute
Absence' which is at the same time' the Absolute $resence.
6&isting as an individual' ou live within our separate sense of identit' within our
relativel separate mind' bod and energ sstem. 7ou live in the cage of our
individual e&istence. :ut of this cage' ou tr to reach 6&istence. .irstl' ou are
looking for a connection to the outside. 7ou tr to reach unit with the outer through
affection' co,operation' learning' e&changing information and so on' but this does
not work. 7ou cannot be one with the outer' for the ver simple reason that ou
cannot be absent in the outer. The outer cannot receive our presence. 7ou can lose
ourself in an unconscious wa in the outer' but it is not real absence. 5h are ou
unable to be absent in the outer< +ecause the outer is itself present without being
absent' which means that it is itself a result of something deeper than itself. In order
to transcend ourself' ou must go inside. 7ou have to reach the source of our
e&istence' regain our inherent connection with the :rigin. That is the principle.
3o firstl' ou must become full present as an individual' because an ignorant
person is not reall present there is nobod inside. An ignorant person e&periences
a subconscious' fragmented presence. In order to become reall present' the centre
of awareness must be awakened. This is because it is not ou as the mind' who
becomes present but awareness crstallises itself as pure )I.) The moment ou are
full present' ou can for the first time' let go into the (niversal Absence which is
our origin. 7ou cannot let go before that. 5hen ou e&ist as a subconscious realit'
letting go would make ou even more unconscious. +ut when our 3oul)s identit is
crstallised' the moment ou let go' a merging starts to take place and ou become
absorbed in a conscious wa into the ultimate realit.
7our presence is the meeting between the horizontal realit of the /ere' and the
vertical realit of the !ow. This presence is neither in the world nor out of the world.
7ou are in,between these two dimensions. In order to reach the dimension out of the
world' the depth of the !ow' ou need to surrender from the place of presence into
+eingness. The moment ou let go as the clear presence' our energ like an anchor
gravitates down' towards the source of gravit. The source of gravit represents the
original absence. This original absence is itself the centre of gravit of all universes.
As ou gravitate towards this original absence' as ou let go of ourself' something
else takes over. /ere' ou do not need an more to sustain our e&istence as an
individual the +eond sustains our presence. The +eond contains ou. It is like
falling asleep. To fall asleep' something else must take over within which ou
become absent' ou as the conscious mind. 5hat is the 3leep 3tate< It is a
dimension beond the conscious mind. +ut in the case of spiritual e&pansion' when
ou dissolve' ou still remain conscious. That is' ou are present in a certain wa.
That)s wh' this e&pansion is a meeting point between the (niversal Absence and the
individual presence; it is beond the Absence and beond the presence. That)s wh'
one can know that one has transcended' that one is contained within the (niversal.
.rom this knowing' the depth of recognition is born and the ver appreciation of this
e&perience. And who does appreciate it< It is the :ne beond the (ncreated and
beond the 4reation. This msterious sub-ect to all' our own 3oul' the dimension
of "e. The e&periencer of the +eloved and her 4reation.
student8 /ow does one know that one is absent<
Aziz8 :ne knows through the absence of one)s presence. /ere' one is not simpl
gone' but one e&periences the purit of the inner rest. The dimension of $ure 2est
represents the most subtle fre%uenc of energ' which is not bound b the
movement of relativit; it is beond five elements. It is freedom from the /ere' but
freedom which is nevertheless e&perienced /ereM It is the meeting between the
presence and the absence. The Absence has no wa to know that it is absent and the
$resence is locked in its presence. The meeting of these two creates a new %ualit'
the birth of a new dimension. It is the recognition of the absence which becomes
present to itself. This is the secret of the Absolute 3tate which no one can grasp.
/ere' even though ou are beond consciousness ou know itM /ow is it possible<
/ow can knowing be present beond knowing< That cannot be e&plained. The words
cannot go an further. The brought us as far as the could. The rest is beond
words. If ou wish to understand that which is beond words' ou must enter this
dimension.
$ure 2est
student8 5hen I e&perience the state of pure rest' I feel like I am e&panding.
5hat does it mean<
Aziz8 7our e&perience is not the $ure 2est et. $ure 2est is beond e&panding and
not,e&panding. The feeling of e&pansion is a natural energ phenomenon. 5hen ou
drop into +eing' energ e&pands verticall and horizontall. It is difficult to
understand it. That)s wh' #ogen said that >azen cannot be understood. As ou let
go' energ naturall drops towards our /ara. This e&pansion moves towards the
(ncreated and towards 4reation. The e&perience when our aura enlarges and
spreads to the limitless is a more horizontal tpe of e&pansion. Through this
e&pansion' ou feel ourself as being a part of the 4reation' one with 6&istence. +ut
when the energ of +eing gravitates more towards the (ncreated' the e&perience
starts to have more a subtle %ualit. It is as if ou were moving beond 4reation'
beond the horizontal dimension. /ere' the energ is more and more rooted and
motionless; ou are unable to locate it in space and time anmore.
5hen ou sit' contemplate more the meaning of 3hikantaza' -ust sitting it is the
highest or the onl meditation. 5h is this so< +ecause in 3hikantaza' one is as
absent as one can be within the (niversal $resence. @ust sitting it is a ver
profound state. It means onl )-ust sitting) is present' and ou have surrendered. In
3hikantaza' the checker the one who observes is absent. The one who e&periences
both the horizontal and vertical e&pansion is absent. The one' who wants to repeat
the e&perience or verif one)s attainment' has submitted oneself to the depth of the
!ow. 5hen ou care no more' the 3hikantaza begins. +ut ou do have to care not to
careM The moment ou e&perience our e&pansion' let ourself not care. *et ourself
be absent within this e&perience. In this wa' ou will move +eond to the place of
complete stillness' that which @ust Is. It will be as if ou have died. /ere' ou have
removed ourself' having got full out of the wa.
student8 Is it onl e&perienced in sitting<
Aziz8 3hikantaza is beond sitting' standing' walking or laing down. >azen is not a
sitting position but realit itselfM Through our sitting practice' ou are awakening
3hikantaza' ou are awakening that which is beond sitting. This tpe of training is
necessar. As ou go on' ou will see how 3hikantaza' graduall embraces our life
and becomes une&pectedl our onl realit.
The ne&t issue8 The dualistic concept of 3hikantaza assumes that onl when ou are
absent' the real state is present. That is true at the beginning' for ou need to
cancel ourself as much as possible' ou need to get absorbed. 5hen the 2eal 3tate
is awakened' ou will see that ou and that state co,e&ist as one harmonious whole.
/ere' our active presence' as the psche' as the mind and that which contains ou
co,e&ist. That is the meaning of non,dualistic 3hikantaza because it is beond
the polarities of our relative presence or absence.
/ara is the 4entre of !o,centre student8
5h isn)t /ara felt as a centre<
Aziz8 A good %uestion. 5e feel the 3tate of $resence in a certain area of our bod;
similarl' the /eart is felt in another area. 5h don)t we feel the /ara< The reason is
that the /ara is a centre of energ but not the centre of "eM The 3tate of $resence
and the /eart constitute the realit of "e' while the /ara is the gatewa beond "e.
In the /eart and awareness' we meet our presence and in the /ara we meet our
absence. 5e feel even hesitant to use the term )centre) in the case of +eing. +eing is
not the centre but the no,centre. It has the %ualit of rootedness' groundedness'
solidit of energ' e&pansiveness' depth and peacefulness' but has no centre as such.
It is as one mstic defined God the circle who has the centre everwhere and
circumference nowhere. This centre is the !ow and it e&pands infinitel into the
Totalit of 4reation without limit. And in each point of its e&pansion it e&ists from the
heart of the !ow. 5hen awareness and /eart melt into +eing' the also lose their
centralised %ualit. The open up' dissolving into the (niversal $resence. *ike smoke
lifting from an incense stick and dissolving into the open space of the temple' leaving
onl transparenc and fragrance.
+eing and the Cital,force
student8 4an ou speak mere about the vital,force or life,force< It seems that the
vital,force can contradict our surrender into +eing.
Aziz8 7es9 when the 3oul enters manifestation' it rides on the vital,force. The vital,
force is everthing. The 4reation is one with the life,force. The vital,force or life,
force is the ver dnamics of energ' which recreates from moment to moment the
state of the (niverse. The 3oul' in the beginning' is full identified with the life,force'
becoming its agent and integral part. 5e can see the 3oul as a personal channel of
the impersonal movement of the life,force.
/owever' at a certain stage in the 3oul)s evolution' she is able to move msteriousl
beond this life,force. The parado& is that the 3oul uses the life,force in order to go
beond itM In truth' it is the life,force' which goes beond itself through the vehicle
of the 3oul. The 3oul can go beond the life,force onl when she awakens the desire
to return to the state of unit with the 3ource of 4reation which is the unmanifested
energ. 5ithin the 3oul)s blueprint' there is a possibilit of going beond the 4reated
energ.
5hat is the source of the life,force< It is +eingness' the Absolute. The life,force
arises from +eingness and is contained in +eingness. 3imilarl' as a tree grows up
from the earth' so the life,force rises up from the dimension of +eingness. The 3oul
herself is neither the life,force nor the +eingness. 3he is the e&periencer of both' of
the 4reated and the (ncreated. 5hen the 3oul wishes to regain her connection with
the Absolute' she surrenders. This surrender is not emotional but energetic in its
essence. To surrender into the (nmanifested the 3oul has to go' on some level'
against the primal tendenc of the life,force to move outwardl. The life,force is
unable to rest. 2estfulness is against the basic characteristic of the life,force. .rom
the viewpoint of the life,force' not,to,do is deathM +ut from the viewpoint of the 3oul'
not,to,do is the unit with the 3ource of 4reation.
The onl wa for the 3oul to transcend the inherent fluctuation of the life,force is b
dropping into !on,doing. !on,doing is the ke to move beond the doings of the life,
force. To let go of the life,force does not mean to negate it but to shift the sense of
identit beond the manifested energ. In this wa' even though ou still live in
4reation' part of ou rests beneath the movement of the life,force.
The totalit of life' the whole of 4reation is founded upon the Absolute. The Absolute
is the universal centre of gravit. 6ven the life,force is bound b this gravit' so it
cannot disconnect too much from the 3ource. :n some level' the force of life and
the force of gravit are pulling in opposite directions. +ut there is a ver precise
e%uilibrium between these two forces to move outwardl into 4reation and to rest
in the (ncreated. The 3oul' which is the realit of "e bridges these two forces
through herself. 5hen the 3oul surrenders into non,doing' immediatel the (nborn
pulls her down b the force of gravit and she transcends the force of life. 3o' non,
doing is not merel passivit' as some imagine' but surrender to the force of gravitM
That is a ver important point. The absolute non,doing is reached when "e becomes
one with the 3ource of Gravit. 5hen one is in the Absolute 3tate' one cannot
gravitate further anmore. /ere' one has ended; one has reached one)s own absence.
The Absolute is fathomless' but ou cannot travel within it' for the :ne who enters
this dimension disappearsM
In this ocean of $ure Isness there is no place for two. +ut if there is no place for two'
how can we e&perience the Absolute at all< +ecause the e&periencer of it lives above
the surface of the earth of +eingness. The meeting point of the tree with the earth' is
the e&perience of +eingness. That which we call the condition of $ure 2est is the
most sublime e&perience of all; it takes place at the point where our presence turns
into the (niversal Absence. @ust to be' remaining energeticall passive in spite of the
force of life is the onl wa to connect with the source of gravit' which is the
(ncreated 2ealit.
student8 There is also some contrast between the 3tate of $resence and +eing9
Aziz8 The 3tate of $resence represents our presence and +eing our absence. .irst
ou need to awaken our 2eal "e and ne&t ou surrender into the +eond' which is
the source of )I.)
student8 5hat happens to the 3tate of $resence in the Absolute 3tate<
Aziz8 The 3tate of $resence is present in the Absolute 3tate.
To be Grounded is to +6
student8 :ften we hear about being centred and grounded. +ut these terms are used
in a ver vague and unclear wa. 7our teaching seems to bring clarit into this area.
Aziz8 (suall for most' to be centred means to have some kind of presence' which
is sort of vaguel diluted in the environment. And to be grounded usuall means to
have some kind of connection to the bod. +ut the true meaning of being centred is
to be in the 3tate of $resence; while groundedness refers to our rootedness in
+eing. That is the proper or the true understanding of these terms.
7ou see' most people pro-ect their shallow e&perience and understanding into the
spiritual terms. That)s wh' words are not absolute. The challenge of the spiritual
teacher is to transmit the real meaning behind widel used and often misinterpreted
spiritual concepts. .or that reason' we keep on clarifing all these important
concepts9
student8 If +eingness is endless' does that also mean that grounding is endless<
Aziz8 There are levels of being grounded in +eingness but the Absolute 3tate
represents the furthest point ou can reach in being grounded. +eingness is
fathomless and endless but when the Absolute is reached ou endM 7ou simpl
cannot be more absent than to +e !ot. 7ou can be grounded onl in our absence
which is the +eond or (niversal $resence. The optimum absence that ou can reach'
while remaining conscious' represents the deepest possible rootedness in the
(ltimate. To be grounded is to be in 3amadhi. There are different levels of 3amadhi'
that is' different levels of being grounded. The highest 3amadhi is called 3aha-a
!irvikalpa 3amadhi the natural' unconditional absorption in 2ealit. This tpe of
3amadhi is not a trance state' but a natural state which is present irrespective of
what ou do. /ere' ou reach the optimum of being grounded for ou become one
with the Ground of 6&istence.
6volution into +eing
student8 5hen I am in the state of pure +eing' sometimes I feel that this e&perience
is ver strong and sometimes not so strong. 5hat is it that moves one awa from
this e&perience<
Aziz8 3impl that our I Am is not rooted et in the +eond for it is still in a process
of deepening and integrating. This which does not allow ou to e&perience the depth
of I Am all the time is a certain lack of integration on the energ level. It is all on the
energ level and reflects the maturation of our +eing %ualit. That)s wh' b
repeated meditation' breathing and letting go' ou deepen the e&perience of inner
rest. It is not onl that ou e&perience during meditation the inner rest as ou
abide in this state' ou also deepen it as well. *ater' it enters our life more' ou find
that there is no difference between sitting and not,sitting meditation. The state of I
Am graduall embraces our life even though it is not a function of our will. It -ust
takes place.
5e spoke about +eing and Awareness. In activit' generall awareness or the 3tate
of $resence is e&perienced more strongl. In meditation or when ou are not doing
anthing' +eing is e&perienced more strongl. 3o' there is a certain movement
within I Am. It does not alwas behave in the same wa. In activit' awareness is
stronger. In meditation' +eing is e&perienced more strongl. 7ou simpl observe how
I Am behaves. 7ou need to distinguish whether I Am behaves in a certain wa either
because our energ is not deep enough' not sufficientl integrated or whether it is a
natural wa for I Am to behave.
5hen ou are sitting in 3amadhi' there is a strong e&perience of +eing. 5hen our
are active' naturall the energ moves out and the energ becomes concentrated in
awareness' focussed in our third ee and the gravitational force towards the /ara
becomes less. These are the natural was for our energ to behave within I Am.
:bserve it carefull and this will bring more clarit.
/ow !ot,to,do in #oing
student8 In meditation sometimes I reach the state of non,doing but how to bring
non,doing into activit<
Aziz8 The %uestion is8 )5ho is not doing<) 3ince ou speak about the non,doing of "e'
our %uestion is dualistic. It is not about whether our "e can do less or not do
anthing 0laughter91. 5hen we speak about non,doing' we refer to the unconditional
non,doing which is beond the polarities of doing and not doing. It is not "e which is
not doing but non,doing is the presence of +eing. This means that ou are contained
in the space of non,doing. Therefore' it is not that ou are not doing but that ou are
absorbed in the unconditional space of non,doing. 5hen this space of +eingness is
awakened and full present' it is motionless. It is irrespective of what tpe of activit
ou are immersed in.
Another %uestion is how this "e can rest more in non,doing while living. /ow to live
and not be caught up in activities' problems' difficulties< /ow can this "e optimall
live in the surrender of +eing< .irstl' there is an e&pansion into non,doing' which is
+eing. Afterwards' "e not onl is contained in non,doing but the "e also surrenders
into this non,doing. /ere' "e lets go more into this dimension. This happens
particularl when one leaves outh behind and becomes more mature. 5hen one
has gathered all e&periences of life and becomes completed emotionall' one drops
the desire to do anthing. At this stage one surrenders full into the state of $ure
+eing.
3o' first there is the unconditional non,doing which is present beond "e. !e&t'
there is the relative non,doing which is the non,doing of "e. This relative non,doing
cannot ever be absolute because "e in order to live' has to do certain things. +ut
even within this doing' "e can reach the optimum of a certain pschological
rela&ation where she is no longer an&ious about her doings. 3he is doing but at the
same time she is resting consciousl in +eing. It is not onl that +eing is present but
also "e is in the state of 3urrender.
student8 4an 3hikantaza be e&perienced while doing something in a ver minimal
wa<
Aziz8 4ertainl. That is the purpose of meditation in action to bring 3hikantaza into
activit. In the beginning' when one is not integrated' one connects with non,doing
in a %uiet space while walking for instance' or sitting at a table eating' reading' and
so on. !on,doing is also connected to the 3tate of $resence. The 3tate of $resence is
)non,doing) in the sense of it being a kind of witnessing. 5itnessing means that self,
awareness is passivel present in the background of activit. +eing is deeper than
witnessing; it represents a more profound level of non,doing. /owever' witnessing
can be easil brought into activit b remembrance. +eing is more subtle to bring
into activit because the e&perience of it cannot alwas be activated b will. +ut
when the energ of +eing is mature' it simpl enters into life spontaneousl more
and more as if from the back door without effort.
student8 /ow can I co,operate<
Aziz8 + being rela&ed' b being more and more in a state of 3urrender. As ou let
go' ou discover that a part of ou is constantl resting. To +e is to be alive. To lose
this e&traordinar connection of the 3oul with the open space of +eing is to lose the
precious chance to e&perience the sacred. .or that reason' if ou have respect for
this sacredness' ou tr to arrange our life in a wa that ou do not have to be
caught in mundane affairs too much. There is alwas a certain level of compromise
but do not cross the limits of it. .rom the other side' do not be overl attached to
passivit. *ife is a challenge where the sacred space of $ure +eing must encounter
the creativit of becoming in time.
student8 3o' if one is forced to work' it is better to choose a -ob that allows us to
respect the 3oul<
Aziz8 7es' in +uddhism it is called right livelihood' onl in +uddhism this has a moral
connotation. +ut here we speak about right livelihood in a sense of not selling our
3oul for the sake of survival. 6&istence in a msterious wa alwas helps a 3oul who
is connected with the *ight of 4reation. Grace is the response of the /igher
Intelligence to the readiness of the 3oul for transformation and her sincere search for
the *ight. 5hen the 3oul is connected with the #ivine' she receives support which
means that graduall also the outer elements become rearranged. That is the magic
of life. The moment ou choose to surrender' ou find ourself more in the right
environments and right circumstances. That)s wh we said that there is not onl one
ob-ective universe but also different universes' different dimensions of the earth.
6ach of these versions of this earth reflects the level of our 3oul and our deepest
longings.
6nlightenment to the /eart
To enter the /eart is to cross over to the #ivine #imension. .irst' ou ma realise
our personal pain' for ou have been hurt so man times9 let it be. !e&t' ou meet
the child,like purit of our 3oul9allow ourself to become :ne. Afterwards' as ou
move deeper' ou disappear into the :ther 3ide of the /eart. In this place ou face
the final depth of 2ealit' the mother of hearts' the +eloved. To e&perience this
tremendous beaut' this infinite love and fulfillment beond imagination' is the
ultimate purpose of being a human.
Allow 7ourself to !eed *ove
student8 Is it right to need love< :r should we be completel free' nourishing our
/eart onl from inside<
Aziz8 +oth are true. The realit of the 3oul is parado&ical. 3he lives in both the inner
and outer dimension. The inner and the outer are one and also different. The outer
is the timel e&pression of the Timeless. 5hen the 3oul desires her emotional
fulfilment onl from the outer' she becomes too dependent. The main source of the
3oul)s fulfilment is from the #ivine. 5hen we sa that love is inside' we point to the
sacred space within the /eart. There' the 3oul reaches the source of love and
nourishment.
+ut the 3oul also lives in the outer. This which participates mainl in the outer is the
emotional bod. The emotional bod like the phsical bod needs nourishment and
support. That)s wh' when ou are alone for a long time ou become hungr for
affection. In these moments ou look for a lover' friend or companion. This is natural.
5hat ou want to reach is a certain balance between our nourishment from within
and from without. There is alwas some kind of dependenc as long as ou are a
separate being and so ou will alwas desire the compan of others. +ut ou are also
autonomous in our essence supported b the unconditional light of the #ivine and
so ou will also be fulfilled in our moments of solitude.
As ou grow older' our emotional bod rela&es and becomes pacified. This also
relates to our phsiolog and the evolution of hormones. #o not den the human
in ou and our emotional needs. It is not that ou have needs because ou are not
enlightened. An enlightened being also has needs and desires affection. :ne cannot
escape from human nature. +ut as ou rela& within and e&perience unconditional
peace and bliss' like a waterfall flowing out from our /eart' ou simpl become
more self,contained. #o not tr to be a superman' a hero beond an needs. +e
simple and natural; be honest to our human sensitivit. 2espect our needs as ou
respect our autonom' which is the light of I A".
+liss8 /appiness of 6nerg
student8 #oes bliss arise from the /eart onl or from the unit of +eing and /eart<
Aziz8 +liss or ananda is from the /eart but +eing itself also has its own blissful
%ualities. +eing is more peaceful but this peacefulness can be translated as bliss
when the emotional bod is involved. 3till however' bliss is more from the /eart' for
the particular energ fre%uenc of the /eart is more sweet' more touching and
directl affects the emotional bod. 7ou see' to feel happ' the emotional bod has
to be involved. 5hat is bliss< +liss is the happiness of energ. /appiness as such is
more pschological while bliss is energetic. 5hen +eing and the /eart are one' peace
and bliss are one; it is one field of e&perience.
student8 Is it possible for a person to be addicted to bliss and the beaut of the
/eart' such that more neutral e&periences are no longer appreciated<
Aziz8 5arnings against this tpe of addiction can be found in man different
teachings. The state to be aimed at is the !atural 3tate. The natural state we ma
call the natural bliss' bliss which is at the edge of being neutral' which is calm and
deepl tran%uil. In such a state' ou do not know that ou are in bliss. 5hen we
speak about delight or bliss' there is a split between sub-ect and ob-ect; there is
someone who refers to the e&perience' who takes a delight in the e&perience.
3omeone sas inside )oh' how wonderful' how happ I am' how blissful' it is almost
too muchM) 0*aughter91. In such a case' we recommend taking a break from
meditation and going for a walk 0laughter...1.
There is nothing wrong with feeling bliss and feeling happ about having a wonderful
e&perience. It is natural' in truth. +ut it is simpl not a fundamental e&perience for it
cannot last continuousl as the natural state does. The natural state is the natural
bliss' a unit of the /eart and +eing' self,contained and all,pervading beond the
observer. The observer ma re,appear 0as it does1' but without disturbing the
natural state' without interfering to 5hat Is.
To be addicted to the feeling of bliss makes one crave for it when it is not present for
one is attached to it. +ut it is the non,doing' which has an element of non,caring'
which is the foundation. The non,doing teaches the Truth' for in non,doing ou are
absent while 2ealit is present. 3ometimes ou co,create with our e&perience but
the emphasis has to be centred in non,doing.
The /eart is #eeper than 6motion
student8 Is it possible to feel the /eart onl on an energ level< I feel the sweetness
of the /eart but without e&periencing an emotions<
Aziz8 :f course. The /eart in her depth is the dimension of +eing as well. The
ultimate e&perience is unit of pure isness and sensitivit. The depth of the /eart is
beond the personal laers of the 3oul.
(niversal *ove' /uman *ove9
student8 4an we love all people<
Aziz8 The 3oul can onl love those 3ouls with which she has a connection. *ove' in
terms of emotional affection' is selective and possesses a limited amount of energ.
+e honest. 5hen ou love' love; when ou don)t love' simpl don)t love. #on)t tr
to force ourself to love' for love cannot be forced and certainl loving everone is
against nature. This understanding will simplif our life.
(niversal love is not personal' it is impersonal. It is not that a particular "e feels
affection for everbod. (niversal love is a state of the /eart which is beond an
sub-ect,ob-ect relationship. To sa that one loves everbod is meaningless. /ow
can ou love everone if ou don)t even know everone< (nfortunatel' here we
have again a case of spiritual conditioning' which reflects some imbalance in the
perception of realit and naNve emotionalism.
*ove has a wisdom that discriminates. In order for love to be present' there has to
be the right flow of energ between the lover and the beloved. If a person who ou
love hurts ou or simpl dislikes ou' our 3oul withdraws and the /eart closes. If
ou love a person who hates ou' it indicates that ou are simpl unconscious' living
in the realm of the mind)s pro-ections. In most cases' what people call love is a
pro-ection' arising from a desperate need to give and receive affection. #oes a
mother love her child< #oes our parent love ou< In most cases' the don)t even
see ou' for ou e&ist onl as their pro-ection. The don)t see our 3oulM /ow can
the see our 3oul if the don)t see theirs< To love is to have a deep connection with
another 3oul. "ost are not aware of their own 3ouls.
The love which ou can feel for all beings' we would rather call )loving kindness) or
compassion. These are the natural %ualities of the /eart which can be transpersonal.
*ove in a universal sense is all,inclusive in a non,personal wa. As our /eart
becomes one with the /eart of the (niverse' with the #ivine' she embraces the
whole 6&istence in her profound' warm sensitivit. There is no ob-ect of love here; it
is not coming from a particular "e' for "e is herself absorbed in the dimension of
love. 5e can speak here about love without ob-ect. *ove is the ver presence of
universal sub-ectivit' the I Am of God.
To conclude9 love is not an emotion. *ove is a state of +eing where the dimension of
pure isness and the dimension of the /eart become one' creating the unified field of
I Am. As far as personal love is concerned' b the ver fact that it is e&perienced in
the dimension of relative separation' it cannot be all,inclusive but must be selective.
This tpe of personal love re%uires special conditions in order to operate' like a bond
between two particular 3ouls. :ther tpes of love which are more of an unconditional
nature' e&perienced in the realm of separation' belong rather to the categor of
loving kindness or compassion. And let us not forget that love which is real' both
personal and transpersonal comes alwas from the /eart 4entre. Therefore' for love
to be full present' an open and activated /eart is re%uired.
*ove is :ne but has "an 6&pressions
student8 Is love one<
Aziz8 *ove is one but there are man e&pressions of love. *ove itself' is the pure
presence of the /eart. It is the divine sub-ectivit. 5e can see it as love without
ob-ect. 3imilarl' as awareness without ob-ect is the 3tate of $resence' so love
without ob-ect is the pure realit of the /eart.
5hen the /eart looks outside through the emotional bod' she e&periences affection
towards other sub-ective realities. There are man e&pressions of love. There is
maternal love' caring love' erotic love' loving kindness' compassion' affection'
friendship' empath' forgiveness; and more neutral' calm love like in the case of9
loving sunshine' for instance. There are man e&pressions of love' but when ou
trace back to the source of love' ou will find a dimension without ob-ects. This is
the domain of the +eloved.
Awakening and 3tabilisation of the /eart
student8 Is there a stage involving the stabilisation of the energ within the /eart'
where there is no movement<
Aziz8 7es' there is. The evolution or awakening of the /eart is much more comple&
than the awakening of consciousness. The awakening of consciousness is more linear.
The evolution of the /eart takes man turns and it is difficult to grasp. This process
contains what we call 6nlightenment to the /eart. This means a complete e&pansion
of the /eart centre takes place. There is stabilisation in the /eart when the energ is
constantl centralised in the /eart space. 3tabilisation of the /eart certainl e&ists.
student8 Is it an event<
Aziz8 7es and no. :n a subtle level it is an event because it takes place like a turning
of the ke but it ma not alwas be grasped. 7ou do not necessaril notice this event.
It is ver subtle9 suddenl' ou see that the energ of the /eart is present at all
times. The /eart does not close anmore on the energ level. 6ven though the /eart
can close within her emotional bod in the situation of anger' for instance' but
energeticall she alwas remains full present.
/uman *ove' #ivine *ove and the 3tate of *ove
student8 4an ou talk about human love' divine love and the state of love<
Aziz8 The 3tate of *ove is beond separation' it occurs in the pure dimension of I Am.
The 3tate of *ove is the complete unit of +eing and the full activated /eart centre.
5hen the /eart centre is full e&panded' full opened and awakened it merges with
+eing and the create one field8 the .ield of *ove. .or this' the +eing %ualit of I Am
must alread be present. If there is no +eing even when the /eart is awakened' she
cannot be e&perienced as the 3tate of *ove. This is for the ver simple reason that
the /eart is not grounded in +eingness. In such a case' one e&periences the energ
of love' but without the %ualit of 2est. .or what is a state< A state is that which is
motionless. It is that which can be retained from moment to moment' in spite of
time. That)s wh we call it a state. This means it is fi&ed on some level' it is self,
contained. It is called )state) because it )stas.)
#ivine love and the state of love are in truth the same. The #ivine #imension is
another name for the /eart of the 4reator. The realm of +eingness and *ove is
beond time' beond earth' beond this universe; it is the timeless abidance of the
+eond. 5hen ou are in the state of *ove' ou have merged with the #ivine
#imension' ou are in a state of unit with the +eond. 5e cannot e&perience the
state of *ove in separation from the #ivine. It is unit with the #ivine that allows ou
to e&perience the state of *ove.
Apart from #ivine *ove' there is human love which is an e&pression of the 3oul in the
world. In order to e&perience human love' the 3oul has to have a sense of separation.
This enables her to acknowledge her individual e&istence within the relativel
separated realit. 5ithout separation' there is no human love. /uman love is love
e&perienced within separation. It is love which is channelled through the emotional
bod and through a particular tpe of intelligence.
7ou see' again we cannot separate emotions from intelligence or the mind. This is
because whatever ou e&perience has to be recognised and translated on some level
through our mind. .or e&ample' ou cannot love our bofriend unless ou
recognise him as our bofriend and the /eart does not know it unless the mind tells
it to the /eart. 3o our mind tells ou that this person is our bofriend and the
/eart opens up' creating affection. This is because without mind ou have no wa to
recognise anbod. To recognise a tree' our mind has to recognise that the tree
e&ists. 5ithout the mind' there is no tree for ou. 3o the mind is that which allows
ou to recognise the outer. 5hen ou look carefull at the wa our consciousness
operates' ou can see how our mind subtl affects the %ualit of our /eart as well.
The are two sides of the same phenomenon' which is human consciousness. The
mind affects the /eart and the /eart affects the mind.
5hen ou love someone' what underlies this love is a certain concept ou have. It is
a pla of concepts ou have about our partner as well as about the image which
ou have of ourself. /uman love refers to a certain affection the 3oul feels for
other 3ouls. If ou love someone' ou love another 3ub-ect. 5hen ou love an
ob-ect it is not the real love' it is like loving a car. 7ou sa8 )I love m car' it is a
wonderful car'
nobod has such a car like me.) It is not reall love' but the ego)s satisfaction. 3o to
love in a human wa' there has to be the recognition of the sub-ective e&istence of
another 3oul. 5e call it empath because ou are able to tune into the sub-ectivit
of other beings. There are man e&pressions of human love. There is the erotic love
which usuall involves a desire to melt and become emotionall united with the
opposite se&. :ften this tpe of love is connected to se&ual emotions. There is
maternal love where one has a need to deepl care like to take care of a child' for
instance. /ere it is not necessaril the desire to become one' but more to give. There
is love in terms of friendship' which has more of a sharing nature. The man
different tpes of /uman *ove relate to the man was ou can e&press our
affections within the world.
The /eart of an (nawakened $erson
student8 4an one have an e&perience of the /eart without being established in the
3tate of $resence or +eing<
Aziz8 :f course. /owever' ou see' it doesn)t go as deep because one can e&perience
the depth of the /eart onl when there is an abilit to rest within the /eart space.
.irstl' we reach the e&perience of the /eart in terms of feeling her; this graduall
opens the /eart centre. !e&t' we learn the abilit to enter the #ivine #imension' the
internal space of the /eart. :n a deeper level the /eart herself is a dimension of
+eing' even though she is initiall discovered as the feeling centre. 5hen both the
/eart and +eing reach complete e&pansion' there is no longer an separation. The
become :ne.
$raer and "editation
student8 5hat is the difference between praer and the practice of meditation<
Aziz8 $raer is more from the /eart. "editation is more about silence and peace.
5hen ou e&perience a state of pure meditation' ou are self,contained. 7ou are
happ as ou are. 7ou are not relating to the 4reator or to 4reation. 7ou are in a
state of non,relating. 7ou simpl are. This is meditation' -ust being. +ut because ou
also e&ist as a 3oul who is not onl a living state of meditation' ou also e&press
ourself in a dnamic wa. 7ou have different challenges in life. 7ou are evolving and
ou are conscious that ou are actuall a created being. .rom this space of knowing
that ou are a created being' ou also know that' on some level' ou are %uite
helpless and that ou need support from 6&istence. .rom this understanding ou
become read to communicate with the 4reator because praer is nothing but
connection and communication with God.
/ow to pra is our challenge' for ou communicate with that which ou cannot see.
/ow can ou communicate with the infinite mster of the +eloved< That is what ou
need to discover. $raer is from the /eart onl; it is a communication of the 3oul
with her 4reator.
"editation is a state of pure +eing. At one stage' meditation and praer become one.
That is because the +eing %ualit of meditation is a form of praer too. .rom a
certain perspective' pure meditation is the deepest praer but onl when the /eart is
included. 5hen in meditation /eart' Awareness and +eing are integrated' this state
represents $ure $raer. There are two tpes of praer. :ne is a dnamic praer'
which is the conscious communication with the +eloved. The second represents a
static or motionless praer' which is -ust +eing. "editation itself has an inherent
element of praer. It is a religious act. It is not -ust to be at peace. 5hen ou close
our ees and ou e&perience the inner e&pansion' what happens is that ou are
merging with God. 7ou might not be aware of it and ou might sa )I am -ust
e&periencing peace') but in truth' ou are merging with God.
*aers of the /eart
student8 I have a %uestion about the laers of the /eart. In the /eart we feel human
feelings and when we go deeper' it seems we touch something beond us. 4an ou
speak about these different laers<
Aziz8 The /eart is an energ centre located in the middle of the chest. The /eart is
the seat of the 3oul and the gatewa to the #ivine. The depth of the /eart is the link
between the 3oul and the +eloved.
5ithin our phsical bod there are two gatewas through which we can meet the
(ltimate. :ne is the /ara through which we realise the +eing aspect of God' which is
the Absolute. The other gatewa is the /eart centre through which we realise the
/eart of God' which is the #ivine. 5hen +uddhism' for instance' speaks about
6mptiness' it points to an incomplete realisation of Truth' for it lacks the
realisation of the #ivine #imension. It does not mean that +uddha 3hakamuni did
not realise the #ivine #imension. It simpl means that in the general energ of
+uddhist teachings' the #ivine $resence is not seen at all.
A $ath like +uddhism which is concentrated on liberation from suffering is certainl
not interested in e&ploring the vulnerable dimension of the /eart. To avoid suffering
the best wa is to reach the Absolute and to forget about the /eart. 2esting in the
Absolute 3tate brings total disidentification from the time dimension. 2ealisation of
the Absolute 3tate is the most clean wa to get out of samsara.
The 3oul as such is vulnerable and cannot ever be completel free from suffering.
The moment the 3oul incarnates' she agrees' on some level' to e&perience a certain
amount of suffering as a part of her life)s e&perience. +ut even +uddhism intuitivel
saw the necessit of awakening to the /eart. Their work with /eart is present in an
indirect wa through the development of compassion and loving,kindness.
/owever' compassion will not be enough for the 3oul,realisation. 4ompassion is a
feeling generated for other living beings where one does not actuall acknowledge
one)s
own suffering. 4ompassion here is a kind of lu&urious emotion coming from the place
of freedom. +ut to e&perience the 3oul is to e&perience compassion for oneself. And
unless one acknowledges one)s suffering' sadness' longing and vulnerabilit' one
cannot become compassionate towards this ver "e which is in the centre of all.
The /eart from one side is the meeting of the 3oul with the +eloved' which is the
4reator. :n the other side it is the meeting of the 3oul with her personalit. 5hen
the 3oul incarnates into the bod' in order to be here' in the realit of time' she
needs to develop the personalit. The psche is an e&tension of the 3oul in the world.
The psche is also the 3oul but the manifested part of the 3oul. 7our 3oul is that
which rests purel in the /eart. +ut let)s sa that someone hurts ou b saing a
bad word. 7our mind registers this abuse and our emotional bod gets hurt and
ne&t
this feeling goes to the /eart. Through this pain in the /eart' the 3oul herself
becomes hurt.
The first laer of the /eart is the ver place where the 3oul becomes her personalit.
.or that reason' that which ou feel in the beginning when ou go to the /eart' is
our personal pain. That is because ou are e&ploring the /eart from the place of
being a personalit' from the place of being a human. The personal feeling in the
/eart is still not the 3oul' but it is ver close to the 3oul. It is the meeting point
between our personalit and the 3oul. 5hen ou touch our /eart' ou e&perience
this part of ou which is personal. 7ou feel the one who wants to be happ /ere; the
one who wants to be secure and who sometimes ma get hurt; the one who wants to
fall in love9
The /eart is the place where the 3oul becomes a personalit and the place where
personalit can again become the 3oul. "ost of those who tr connect to the /eart
stop unfortunatel' at the personal level of the /eart. All those personal emotions
which ou encounter in our /eart' point to the 3oul' but the 3oul is still deeper. To
reach the 3oul re%uires more intimac. An e&ample of how to glimpse the 3oul is
when someone falls in love there is this thrilling e&citement' full of longing and
hope. It is the 3oul which is so e&cited but she has to turn around to discover her
own light' her divine presence. 5hen ou fall in love' discover who is actuall so
e&cited' who feels all those hopes around falling in love< 5ho is behind this
earning9 who is that one< 5e can see it as a particular version of the %uestion'
)who am I<) 5ho am I in m /eart< 5e do not speak here about consciousness' but
onl about the /eart. 5ho am I< 5ho is the one behind the longing for happiness
and behind the fear of getting hurt< 5ho am I<
.alling in love or suffering often allows one to get closer to the 3oul. The deepest
purpose of suffering is to come closer to the 3oul. This is because suffering alwas
involves the 3oul. .eelings of satisfaction or contentment often are registered onl in
the mind. 3ometimes the mind is happ but et the 3oul can be in a deep pain.
5hen ou go deeper into the personal space of the /eart' ou encounter a pure
sense of "e. This feeling is prior to suffering' prior to happiness and has no personal
characteristics. 3imilarl' like in the work with awareness' we separate the mind
from the sub-ect behind. 5e have different tpes of thoughts but the one behind
them is the 2eal "e. In a similar wa' we can discover the one who is present prior
to emotions in the /eart. In the mind we take a step back from the thinking to the
thinker' similarl in the /eart we also take one step back from the feeling to the
.eeler. The feeler is this $ure "e' the ob-ectless feeling in the /eart. /ere' we reach
to optimum of intimac with our $ure "e' for we become simpl :ne.
:ften we hear about the need for loving ourselves. +ut the true meaning of this
concept is not to have a pleasant ego,image. It is not to love oneself because of
seeing how wonderful one is. The true meaning of loving oneself is to become the
3oul. 3elf,love is non,dual; it is not that ou love ourself ou become ourself.
/ere' ou meet the source of love and ou e&perience love without ob-ect and
without sub-ect. !o longer are ou loving ourself' for ou have become :ne. In this
e&pansion within our own /eart ou are finall meeting ou 3oul)s ancient identit.
The spark of this light is alwas present in our /eart but our conscious recognition
turns it into the bright flame of *ove.
The ne&t laer of the /eart is behind the 3oul. 7ou can imagine that behind the
sense of "e in our /eart' there is a space' a dimension which is infinite. This infinite
space of love represents the :cean of #ivinit' from which the 3oul originall
emerged. .or where does the 3oul dwell< 3he does not dwell in emptiness' neither
does she abide nowhere. 3he abides within the sacred space of the #ivine the
:ther #imension. The :ther #imension is another name for the presence of the
+eloved' the domain of the 4reator. /ow to recognise the +eloved is a tremendous
challenge' as one needs to be e&tremel sensitive. 5ithout sensitivit' ou cannot
register the presence of divinit.
5hen ou sit in meditation' in praer' tuning into the sacred space of the /eart' ou
begin to develop a certain sensitivit and msteries become open to ou. 7ou need
to ask the +eloved for help in this process. .rom the depth of our /eart' ask the
#ivine to reveal herself to ou. There has to be a praerful attitude. Graduall ou
begin discovering this 3acred $resence which is hidden in the cave of our /eart.
Apart from this empathic e&ploration of the /eart' the deeper wa of entering this
space is 3urrender through +eing. In order to reach the final depth of the /eart' one
has to become absorbed' attaining 3amadhi in the /eart. It can happen' however'
onl when the /eart is full awakened. If the /eart is not awakened' the moment
ou let go into +eing' energ goes to the /ara' bpassing the /eart centre. In this
final e&perience of the /eart' +eing and the /eart merge into one. 7ou become
pulled into the final depth of the /eart' where ou end and the +eloved begins. /ere
ou become absorbed into the +eloved.
In our initial e&ploration of the /eart' ou learn how to feel the +eloved. 7ou learn
in a feeling wa how to tune into the presence of the +eloved; ou are discovering
our 6ternal $arent' the #ivine "other inside our own /eart. 5hen ou reach
3amadhi in the /eart' ou become absent within the (niversal $resence of the
+eloved. 7ou become united with the +eloved e&periencing pure :neness' where the
level of our presence is minimum. 7ou hardl know that ou e&ist' there is -ust a
trace of consciousness while the weight of our being is absorbed in the /eart of the
4reator.
3till it is a real miracle that being in the bod and living in this dimension of
forgetfulness' ou can e&perience a true unit with GodM A true unit with God is not
emotional but energetic' even though it includes a most intimate and moving
appreciation from the 3oul. In this state there is no movement. In this wa ou are
here but not of /ere. +ecause ou are a dnamic being even when ou are
energeticall united with the +eloved' ou can still relate to the +eloved in a personal
wa. 7ou are able with deep emotion' to encounter the sacred presence of the
4reator.
These are the laers of the /eart. The #ivine #imension is the /eart of all hearts. The
3oul is the essence of our individual identit and the purest reflection of God in ou.
!e&t is the surface of the /eart where the 3oul becomes the personalit. The
personalit can be perceived as a child of the 3oul. The 3oul is a child of the +eloved
and personalit is the child of the 3oul. Therefore' personalit is not to be eliminated'
for it is also an important part of our multidimensional self. Through personalit the
3oul is able to encounter the outer world. This personal e&pression of the 3oul wants
to be loved' wants to be happ and does everthing to avoid suffering. 3omebod
shouts at ou and ou get immediatel hurt. 7ou think8 )wh am I getting hurt<) or
)wh is this dimension hurting "e<) A child is completel innocent but still can get hurt
in this insensitive dimension. In this wa' ou e&perience the primal in-ustice which is
a part of the dimension of ignorance. And later not to get hurt again' ou close our
/eart and go into the mind. +ecause the mind has the power to protect ou' it is a
self,protective mechanism. +ut the problem is going too much into the mind and
closing our /eart. That)s wh' most people do not e&perience their /earts. The do
not allow themselves to be hurt' the live onl in this mind. The ma be completel
protected but are unfortunatel deadM
The onl wa for a person who is locked behind shields of self,protection is to open
up to one)s vulnerabilit. .irst the /eart has to be awakened on the energ level.
:ne has to begin to feel that there is actuall a /eart in the middle of the chest. :ne
has forgotten that there is something so precious' soft' tender and delicate inside.
$aing attention to the /eart' meditating on the /eart' praing and opening to
feelings are the was to return to the realit of the /eart. In this process' frozen
energies of protection' insensitivit and fear graduall melt down' revealing the inner
warmth of the /eart.
student8 /ow to avoid the danger of getting hurt<
Aziz8 5e spoke about this balance between being sensitive and being over,protected'
a tpe of )insensitivit.) 5e could compare this to the skin' which protects our bod.
5hen the skin is too thin' it is hper sensitive and gets easil hurt; but when it is too
thick' ou cannot feel anthingM 3ometimes we do not know whether the e&perience
we have is pleasant or painful. This is because our interpretation of the sensation is a
bit confused. The reason is that the border between being sensitive and being too
sensitive is not clear and the brain does not know how to translate the e&perience.
There is a ver gentle balance between sensitivit and insensitivit. 3ensitivit
makes ou vulnerable but on the other hand allows ou to e&perience a rich variet
of emotions and sensual pleasures. +ut still when one is too sensitive it becomes
painful.
To live as an awakened 3oul is to e&perience the optimum of sensitivit and the
minimum of insensitivit. +ut we have to see the important role of insensitivit which
protects the borders of our individual e&istence. 7ou cannot be too sensitive for the
ver reason that ou live in an insensitive dimension. There is a minimum of
necessar insensitivit that serves to protect our sensitivit. As far as meeting the
#ivine is concerned' there is no limit in e&pressing one)s sensitivit. +ut in the
encounter with the world' the limits of sensitivit reflect our integrit as relativel
separated beings.
There are some 3ouls who are too sensitive and do not have enough inner strength.
The usuall suffer a lot because the lack self,protection. In contact with other
people' the easil get drained or hurt. Afterwards' the are afraid of an tpe of
confrontation because their /eart is too open.
The main source of strength for the 3oul is a clear presence in the mind and
rootedness in +eing. 5hen the inner space of Awareness and +eing is created' we
can afford to open the /eart. :therwise' we are too vulnerable' too sensitive. .or
that reason' before going into the /eart' we activate the other aspects of I Am.
Through the inner e&pansion' one)s sense of identit becomes solidified and rooted in
the unconditional realm of pure isness. :nl when a tree is solid' can it give birth to
flowers; it is then strong enough to manifest its beaut.
student8 7ou said' in the previous answer' to look in the /eart and to discover the
feeler. Is it the same process as we do in the mind' to see who is behind it< Is it like
going through the different doors to the same room<
Aziz8 7es' the process is parallel but slightl different. .or the ver simple reason
that the are different centres' to be awakened. There are different doors to the
different rooms but the house is the same. This house is "e. In the mind' we
discover the centre of intelligence' the state of pure presence. .rom observing the
mind' we turn attention back to its own centre. In the case of the /eart we are not
observing but feeling. Attention is coming to the /eart from )outside.) That)s wh'
turning attention back within the /eart does not work. Attention is not the sub-ect in
the /eart. /ere' the feeling centre of the /eart uses the light of attention in order to
become conscious. The feeler is not the observer. The feeler cannot observe. .or
e&ample' in the mind ou can watch thoughts but the feeler cannot watch feelings.
The feeler can onl feel feelings. The feeler is intimate with the movement of feelings.
7ou can watch our /eart onl from the mind like in Cipassana. +ut it is not
real because ou are split into two; one part of "e is watching the second part.
The process of discovering the 3oul is ver interesting. It is ver similar to
awakening the 3tate of $resence in terms of taking a step back towards the sub-ect.
+ut where is the ultimate sub-ectivit< 5hich sub-ect is the true sub-ect8 Awareness
or the /eart< "an spiritual traditions assume that pure awareness is the (ltimate.
The think that witness is the 3elf. It is of course incorrect. 5e can call it confusion
in self,identification. It is in the /eart where we come closest to Truth. It is in the
/eart where ou we meet the 4reator most directl. 7ou cannot meet God through
awareness. $ure awareness is -ust an outer aspect of God)s realit. It is the /eart
which is the beginning and the end of everthing. To e&perience the +eloved in the
/eart is the most moving e&perience for a human being.
The $ain in the /eart
student8 5hen we go to the /eart and find pain' is it necessar to go through it<
Aziz8 7es' ou have to go through these personal laers of the /eart and pain helps
ou to awaken our /eart. .or most people' it is through the e&perience of pain that
the 3oul signals her e&istence. These personal feelings revolving around sufferings'
longings' being wounded and searching for love' allow ou to awaken our 3oul.
Through them ou come closer to the ver sub-ect of these feelings which is the $ure
"e. 3omeone who has not suffered cannot discover the /eart.
The danger however is that one can be stuck in this personal laer. :ne can be
caught in endless emotions' indulging in self,pit and not being able to go
deeper. .or that reason' work with the /eart has to go together with meditation.
(nless there is a continuit of awareness and tran%uillit of +eing' one is unable
to
transcend the personal laers of the /eart. 5hen we are solidified in I Am' we can in a
mature wa enter the internal realit of the /eart. In this wa' one can go beond
emotional fluctuations' reaching the essential tran%uillit of the /eart. The ultimate
e&perience of the /eart is to rest in the /eart to +e in the /eart beond movement.
A 4lear Intention to :pen the /eart
student8 /ow to work with /eart<
Aziz8 The work with the /eart is %uite comple&. It is much more comple& than work
with awareness. Awareness is rather primitive compared to the /eart. The /eart is
ver rich and multidimensional. The main principle in the work with the /eart is to
start paing attention to her. Attention itself is energ. + directing attention to the
/eart' being connected to the space of the /eart' the centre of the /eart becomes
activated; the energ begins to move. .irstl' we pa attention to the /eart
becoming mindful of it. !e&t' we become more and more sensitive' intimate with the
/eart space' e&posing her vulnerabilit and innocent child,like %ualit.
5ork with the /eart has to be done in meditation' in praer and in everda life. It is
the intention which matters. 5hen there is a clear intention to open the /eart' she
will open in some time. 6&istence will bring all elements necessar' as it responds to
the clarit and purit of our intention. It is ultimatel a function of Grace and Grace
onl. The /igher Intelligence is re%uired to support this process9
The Inner 3tate
To know ourself ou need to understand the internal movement of I Am. It is a
movement within silence' a dance within stillness. .rom complete Awareness' ou
surrender into +eing' dropping into the depth of 2ealit. *et the /eart be open and
sensitive between the shores of clarit and restfulness. 7ou are learning to live the
life of I Am. It is like diving into the depth of the :cean' it is a whole !ew 5orld.
?now ourself9dive into the truth of I Am and let it teach ou about 6ternit.
2ecognition of I Am
student8 /ow can one recognise the state of I Am< Is it obvious when one has
reached this state<
Aziz8 :ur meditation deals e&actl with the art of recognising I Am' as well as giving
different tools to awaken it. There are two sides of this phenomenon. :ne is that ou
actuall give birth to I Am. 7ou cannot recognise it unless it is present. 3econdl'
when the state is more or less present' ou have to learn how to recognise it. It is
not eas to recognise I Am because one has to be sensitive and one has to have a
certain amount of understanding and e&perience' of course. That)s wh' in our
teaching there are e&tensive e&planations' so one can activate one)s intelligence and
therefore understanding. I Am is an energetic e&perience and the one who
recognises it is our intelligence. Therefore' both are important the energetic
foundation of I Am and the sensitivit of recognising it intelligence.
I Am is not one thing. It has a few aspects. 5e speak about awareness which is free
from thoughts and the centre of awareness in the mind. 5hat is it< #o ou have an
e&perience of it<
student8 !o' not et. I am new to this.
Aziz8 7es' but ou are not new to 6&istence. 7ou have lived a long time. 7ou see'
meditation is not about becoming a member of some school so ou can sa that ou
are new to it. "editation is to be aliveM !o one is new to life9 not -ust this life but
man lifetimes. 7ou have been using our mind long enough. Is there anone inside
our mind referring to who ou could sa )this is I)<
student8 I know m personalit.
Aziz8 5ell' this personalit is -ust an e&pression of this I. :bserve our mind more.
$ractice observing our mind' not onl in meditation but also in activit' in life. .or
instance' when ou sit in a restaurant or walk along a seashore' observe our mind.
5hen ou do this' ou will sense that our mind is actuall outside of ou. It is -ust
happening to ou. 7ou are not -ust the mind. 7ou are not the thinking. 7ou are not a
thought. 7ou are the one behind thought. 5hen ou e&perience negative thoughts'
ou are suffering. 7ou don)t want them. 5hen thoughts are pleasant' ou feel good.
Thoughts come and go but the are not ou. 7ou are the one who is e&periencing
them. 3o what ou are tring to do' is first to create a certain sense of distance
from thinking. Thinking is like an obsession it has superimposed itself on ou.
.irstl'
ou create a certain distance and ne&t' through this distance ou can have an angle
to actuall perceive who ou are. 7ou are not a thought ou are the e&periencer of
it. :bserve our mind and en%uire into the truth of our "e. In order to want
awakening' ou have to see how important it is.
!o one ever asks the %uestion )who am I<) because no one is interested in knowing
the answer. "ost people onl want to have a good timeM 5here can I go for a
holida< /ow can I get a new girlfriend< This is because these %uestions relate to
pschological gratification' through which the emotional bod gets satisfied or the
phsical bod gets pleasure. The average human being cannot see an benefit in
asking' )who am I<) That)s wh' most students who come here are not reall
aligned with this process. Their %uestions have not et been born. Therefore' the
are not read to receive the answers.
7ou must awaken this intuitive longing for our own 3oul' for our own 3elf. It is
something ancient' something forgotten9 a forgotten taste of truth which is
necessar to bring back. It is the taste of I Am. I Am is simpl 7ou' prior to
conditioning b our parents' societ' collective consciousness; it is ou before ou
entered this dream' because this dimension is essentiall a dream. 5hen ou were
born' ou were forced to enter this dream' becoming a part of this global dreaming
and taking it for granted. 7ou agreed to believe that this dimension is 2eal. +ut it is
-ust our belief and not even our belief but one borrowed from the collective
mind.
!ow as an adult and with the maturation of our intelligence' ou ma start to
doubt whether this realit is real or not< 5hat ou are %uestioning is ourself. /ow
do ou e&perience our ver e&istence< 5ho actuall are ou< If ou separate
ourself from our mind' our memories' from all this information inside our brain'
do ou still e&ist or is there nothing< This tpe of en%uir' this tpe of longing' this
tpe of intuition can bridge one with the state of I Am. To awaken I Am is not
difficult. 5hat is difficult is to awaken the desire for awakening. 5hat is difficult is to
bring the 3oul to a state of maturit where she is read to ask these tpes of
%uestions in a true
sense' not -ust intellectuall. Then' ou will be read to receive the gift of awakening'
living the I Am.
Imagine it is like this. 5hen ou live the realit of I Am' ou are full I Am. 7ou are
full who ou are. It has nothing to do with what ou think or our memories ou
have actuall changed dimensions. The ver structure of our mind becomes
transformed or radicall changed. 7ou become a new being. 7ou are at the stage
now where ou are %uestioning our realit and the wa ou e&perience our ver
"e. 7ou also %uestion the collective mind which has created our dream,like sense of
identit. 7ou are not who ou think ou areM It is not ou et it is a version of the
collective mind' enriched b the sense of "e. That)s wh ou as an individual have
not been born et. 5ould ou like to be born< :r do ou want to spend the rest of
our life in the womb of ignorance' which is not even a womb but rather a coffinM
Initiall' the 3oul is unconscious. 3he is lost in the mind and lives as the ego. .or the
3oul to begin to e&ist' she has to free herself from the mind b developing
awareness. !e&t' she learns how to rest within' in +eing. 5hen there is Awareness
and +eing' the foundation has been created. 7ou have created the inner home.
+efore then ou do not have a home. 7ou are homeless. 7ou are a beggar' lost in
the realit of appearances. 7ou do not e&ist as an individual. 7ou e&ist as a stream of
impersonal consciousness which unfortunatel relates to a certain illusor sense of
self. This is wh' ou know that ou are suffering.
5hen ou give birth to our real centre within ourself' ou start to e&ist. .or the
first time' ou have the right to sa' )I am.) +efore this' ou do not have the right to
sa' )I am.) If the average person sas' )I am) he is mistaken' because in truth
there is no one inside.
Awareness and +eing are the inner foundation. 5hen the foundation is built' ou can
discover the 3oul which is in the /eart. 7ou are entering the centre of sensitivit' the
/eart centre. It is a gatewa. It is not onl that ou feel our /eart. 7ou are entering
a !ew 5orld. The world of the /eart' the secret dimension is beond the earth'
beond manifestation. As ou feel our /eart' ou become sensitive to our own
3oul' to the subtle vibration inside our /eart which speaks to ou clearl as being
the closest' most intimate connection to our e&istence. *et our own /eart reveal
herself to ou. 7ou have to ask our /eart. 7ou have to prove to our own /eart that
ou wish to discover her. :therwise' ou will not feel anthing; ou will feel onl the
surface. 7ou have to surrender ourself to our own /eart. 5hat this means is that
ou as the mind' surrender to ou as the /eart. 3ta with this feeling of the /eart'
being full present and restful in our +eing. 2eturn again to 5ho 7ou Are' for
perhaps the first time' this time.
Three 4entres of I Am
student8 /ow to integrate the three centres of I Am<
Aziz8 The integration is being done as ou awaken more. 7our task is to awaken
these centres from inside. At this stage' the continuit of the 3tate of $resence is
essential. 5hen it is more stead' ou will go into +eingness and the /eart more.
7ou don)t want to become a self,conscious robot but a being who possesses the
depth of inner rest and the sensitivit and beaut of the /eart. Integration is not a
function of will but evolution. It is being done.
Is I Am 4reated<
student8 Is I Am created< I often get confused whether I am discovering what I
reall am or if I am creating whatever is being discovered<
Aziz8 It is an important issue to clarif. The concept )I am That') even though inspiring
is not full correct. That which is alwas and has alwas been' is God alone' the
universal I A". In truth' it is not :ne realit to which we are awakening' but Two.
The first is our own e&istence which is the 3oul; and the second is the realm of
+eingness which is beond us. 5e do not create who we are but we create the ver
Awakening to who we are. 3imilarl' we in no wa create the universal I A" but we
)create) the awakening to it. Is it clear< The (ltimate 2ealit e&ists beond
recognition. In order to be recognised' dualit must arise. 5e awaken to 5hat Is and
this awakening is the creation of recognition. Therefore' both are true8 we create I
Am and we discover that which has alwas been present.
student8 5hat about the 3tate of $resence8 is it eternal or not< Is it awakened or do
we discover a state which has alwas been< #o we create it or is it somehow present
independent from our recognition<
Aziz8 $erhaps one of the most misunderstood issues related to the nature of
6nlightenment is the issue of awareness. In truth' awareness can e&ist onl in
dualit. 5hen we speak about non,dual awareness' we mean the $rimal #ualit'
prior to the gross level of dualit created b the mind. Awareness is not eternal'
even though it has the eternal potential to manifest itself as a part of 4reation. .or
awareness to manifest itself' it needs a particular "e. Awareness as a sense of
knowingness cannot e&ist without "e. The 3tate of $resence is the centre of
awareness as it is e&perienced through the human "e. This centre is certainl not
eternal' as that is not its purpose. The destination of this centre is to be stabilised in
this state in waking times onl. +ecause of the wrong assumption that this state is
the eternal 3elf' man misinformed practitioners' monks and masters' for the last
several thousands of ears have been forcing this state into the period of sleep;
some even hope to take it beond deathM 3uch a waste of timeM
5hen the 3tate of $resence is established' it enters the 3leep 3tate but not in a
simplistic sense. It is not that ou are aware of the state during sleep. In such a case
we would speak about lucid dreaming which has nothing to do with pure awareness.
*ucid dreaming is nothing but ego,consciousness artificiall brought into the dream
state. 5hen the 3tate of $resence is established' it simpl vibrates in the
background of dream consciousness' but in a non,self,conscious wa.
5itnessing consciousness is not the (ltimate. It is -ust a centre of human intelligence'
liberating the psche from unconsciousness and creating a continuit of presence
within the movement of time. The 3tate of $resence shares some universal %ualities
of consciousness. It is transpersonal but because it is e&perienced alwas through a
particular "e' it is also personal.
!o' that state has not been present prior to our recognition. It is our recognition
which awakens it' allowing it to become a conscious e&perience. Instead of saing
that we create the 3tate of $resence which has a connotation of something artificial'
we rather Awaken it. 6volution is different than creativit. 6volution is the
unfoldment of Truth; it is a higher and higher perception and e&perience of the 3elf.
4reativit points more to the process of e&pressing the 3elf while evolution points
more to the realisation of the 3elf; it points to the internal e&perience of
consciousness. 6volution is a process of reaching deeper and more meaningful
e&perience of 5hat Is from the perspective of an individual 3oul.
In the past' /indu mstics thought that the 3tate of $resence' purusha or
witness was the eternal 3elf. And the had some troubles providing a
philosophical e&planation. .or e&ample' some thought that the witness was one'
while others
thought there were man witnesses. If witness was one' the were thinking' if one
being became enlightened' all other beings would in turn automaticall awaken and
become free of bondage. +ut the situation is a bit different and more simple' in truth.
The witness is not the 3elf; turia is not the 3elf. The 3tate of $resence is the centre
of 3oul)s intelligence. It has some transcendental %ualities but still' it is not the
(ltimate. Awareness' even pure awareness cannot be e&tracted from a particular
"e; neither can it be separated from intelligence. Awareness is functional and serves
a higher purpose than itself. Its purpose is to bring into the light of knowing' the
(ltimate. The (ltimate is prior to awareness.
*et us again clarif. 5hat is eternall present' independent from our awakening and
what is not< That which is eternall and timelessl present is God at rest' pure isness'
the absolute absence and absolute presence. The 3elf is eternal but the e&perience
and realisation of it is not' for it is an event in time. 6nlightenment is a function of
evolution.
As far as the realisation of the 3oul is concerned' it is )created) or awakened. The
3oul has been there alwas but in her original condition' that is' prior to recognition
one with the +eloved. The 3oul is trul born and self,conscious onl through one)s
evolution. That which has been alwas there is prior to consciousness. That which is
awakened e&ists within consciousness; that is wh it can be aware of itself.
The 3tate +eond $olarities8 "eeting the +eloved
student8 5hat is the difference between the Absolute 3tate and the 3tate +eond
$olarities<
Aziz8 The Absolute 3tate represents the realisation of the complete motionlessness of
+eing. 5hen one is in the Absolute 3tate' there is no more change in the energ of
+eing. :ne is simpl beond manifested energ. +ut who is resting in the Absolute
3tate< The one who rests in the Absolute is not the Absolute. That)s wh' the famous
elucidation )I am That) is unfortunatel not full correct. The statement )I am That) is
true on some level' for all is an e&pression of God. +ut the one who sas )I am That)
is not )That) and is destined )not to be That.) It is onl because we are not That' that
we can sa )I am That') that is' make an incorrect statement. If we wish to sa it
more correctl' the proper statement would be8 I am the ver e&pression of That
through which That can be recognised.) That is the truth of the dual,non,dualit.
4oming back to our sub-ect9 The one who rests in the Absolute is the 3oul and she
is more than the e&perience of rest. The 3oul has Awareness' the /eart and
Intelligence. 5hen one is in the Absolute 3tate' it is onl the +eing %ualit of I Am
which is motionless. The /eart and Awareness are still fluctuating. 5hen the /eart is
awakened and integrated with +eing' the /eart is also beond movement. /ere' one
ma awaken to "e. 6nlightenment to "e happens when one full meets one)s 3oul
identit in the /eart' but more importantl it takes place in the conte&t of +eing and
Awareness. 5e call this realisation )Transparent "e') for the 3oul is dissolved into I
A" through her own presence.
This e&perience is ver subtle. Imagine an empt' silent' meditative room. This
inner space represents the perfect environment of I A". The emptiness is +eing or
the
Absolute and the light which makes the room clear and bright is Awareness. Inside of
this room there is a beautiful rose which represents our /eart. .rom this rose
emerges a fragrance so gentle and sublime that it cannot be grasped. This fragrance
is one with emptiness and the luminosit of the space but is at the same time'
clearl distinct. That is the e&perience of Transparent "e. This "e is distinct from I
A"' but ou can see through "e the space of I A". 7ou can feel "e but when ou
look at it' ou -ust see I A". There is onl I A" but it is "e at the same time. "e is
the self,consciousness and the self,feeling of I A".
This realisation' however' still lacks the total motionlessness' for Awareness is not
et full absorbed into the +eing,/eart dimension. $ure awareness is beond
thinking but still fluctuates in its own wa. There is simpl some movement within
the 3tate of $resence. In the shift +eond $olarities' awareness also reaches the
condition of pure rest. 5hat it means is that the 3tate of $resence' the /eart and
+eing abide as a unified field beneath the surface of 4reation. The are still
e&perienced within 4reation but are beond it at the same time. That)s wh' we sa
that at this stage "e meets the +eloved. The sacred meeting finall takes place' the
divine encounter of the child with her eternal "other.
>en :&,herding $ictures
student8 #o the ten >en o&,herding pictures represent the process of reaching the
Absolute 3tate<
Aziz8 !o' the represent the process of awakening and stabilising the 3tate of
$resence' pure awareness. The o& smbolises witnessing consciousness' the centre
of awareness. These pictures are wonderfulM The process is described with
e&ceptional precision. .irst' one recognises the o& 0the 3tate of $resence1. !e&t'
one has to tame it until it becomes one with the o&,herder.
An important %uestion is8 who is recognising the 3tate of $resence and who is
taming it< This ou need to contemplate in meditation. It is intelligence' of course. In
>en' the relationship between intelligence and the 3tate of $resence is compared to
the relationship between the ?ing and his minister. The ?ing is the centre of
awareness and the minister is intelligence. .irst' the minister is looking for the ?ing
who is msteriousl gone. !e&t' the ?ing is looking at the minister or' rather'
witnessing him. Graduall the become one. >en has developed a ver high
understanding of the awakening process.
The process of reaching the Absolute 3tate has not been described for the public.
/owever' In >en the have a metaphor reflecting this e&perience8 )the bottom of the
bucket falls out.) The bucket is the e&perience of I Am within 4reation. 5hen the
bottom of the bucket falls out' the +eing aspect 0the bottom1 of I Am slips in to the
:ther 3ide becoming one with the (ncreated.
The o& is too gross a smbol for the Absolute. An appropriate smbol for the
Absolute would be an eagle. 5e would have to draw ten more pictures' which' in
truth' reverse the other ten pictures. 5e have described those pictures in the book
+eond 4onsciousness. The process has to become reversed. $reviousl we become
one with pure consciousness' so now' we have to again remove our sense of identit
from it' in order to reach the (ncreated. In the eighteenth picture' the eagle flies
into the sk. In the nineteenth picture' the eagle disappears and onl the infinite sk
remains freedom. The twentieth picture is the +eond.
+reaking the "irror of 4onsciousness
student8 5hat is the relationship between polishing the mirror of consciousness and
going beond consciousness<
Aziz8 +ecause the Absolute 3tate has alwas been a secret' transmitted directl from
a master to a disciple' the official teachings do not differentiate between the
realisation of pure consciousness and the realisation of the Absolute. The concept of
pure consciousness' often smbolised as a spotless mirror' can create a trap' as ou
tr to endlessl perfect a state which cannot reach imperfection. The 3tate of
$resence can never be perfect' for consciousness simpl gets tired. 4onsciousness is
not as unconditional as it seems to be. 4onsciousness is channelled into the material
dimension through the brain. The brain is conditioned b the laws of nature. 6ven
when consciousness is free from thinking' it is still affected b numberless different
elements on the energ level. 5hen ou are tired' for instance' the vibration of this
state changes. 5hen ou sit in meditation for a long time' the state starts to vibrate
with a higher fre%uenc; it feels fresh and serene.
If a practitioner does not know that the 3tate of $resence is not the (ltimate' he or
she ma constantl tr to perfect it. This perfecting of consciousness is called
)polishing the mirror.) +ut the problem is that however ou polish this state' it never
can reach perfection. 4onsciousness is not absolute' it simpl makes ou present.
Going beond consciousness is like a %uantum leap in our e&perience of realit. 7ou
don)t transcend consciousness b making it perfectl pure' but b completel
changing the focus. In the shift to the Absolute' our sense of identit moves
radicall' below actuall consciousness. It is as if ou have changed the location'
finding ourself in a new dimension' under the water of consciousness. /ere'
the need to polish the mirror of consciousness is transcended.
2eaching the state of pure consciousness usuall involves a gradual path. In the
case of shifting to the Absolute' the path is sudden. 5e call it8 radical de,
centralisation or implosion.
student8 5hat is the brightness of the mirror<
Aziz8 It is awareness' of course. Awareness is the luminosit of knowingness. The
mirror does not e&ist apart from its luminosit. 5hen the light is not present' the
mirror is no longer the mirror. 5hat is the mirror without light< 5hat is
consciousness without knowingness< It is itself the Absolute' that which is prior to
knowingness.
In the shift to the Absolute' knowing surrenders into not,knowing; the light of
the mirror becomes one with its own absence.
"ovement between Awareness and +eing
student8 I find that when sitting with the ees open' m 3tate of $resence
becomes stronger and when the ees are closed' the e&perience of +eing deepens.
5h is that<
Aziz8 That is a ver correct observation. I Am is composed of three %ualities8
Awareness' +eing and /eart. This is important to understand. 6ven though we speak
about this all the time' this understanding must become full imbibed. #epending on
the situation ou are in' these three centres behave differentl. In activit'
awareness is stronger. 5hen our ees are open' awareness is intensified because
attention is more activated. 5hen the ees are open' ou are simpl more alert
ou notice man things. 5hen our ees are closed' attention rela&es because there
is no need to focus on anthing. 5hen ou walk around' ou have to be attentive to
find our wa' not to fall' to perceive direction9 and so forth. !aturall' the centre
of attention is more activated and ou e&perience ourself more in the head.
5hen ou close our ees' attention rela&es and gravitates more towards +eing
the energ is more spread and distributed to other centres. This happens not onl in
meditation but also when ou simpl sit down on the beach' in a restaurant or in
whichever life situation. That is the natural movement within I Am. 5hen ou are
looking at the flower' the /eart is felt more. 5hen ou rela&' the e&perience of +eing
deepens. 5hen ou are crossing over a bus street' our attention becomes ver
alert and so forth.
The movement between these three centres creates the life of I Am. 5hen we full
activate these three %ualities' the are alwas present. .or e&ample' in activit even
though one is full attentive' one simultaneousl is contained b the energ of +eing.
:n the other hand' when one is resting in +eing' there is still a clear awareness and
the energies of the /eart are present all the time. +ut even though all those three
centres are present some of them are more predominant' more active. That is the
natural behaviour of I Am. As ou observe ourself in different situations' ou will be
able to verif it with our own intelligence.
It is good to observe oneself' otherwise if one does not understand the dnamics of
the inner state; one ma tr to force the e&perience which is not natural. .or
e&ample one ma have an idea of letting go completel of awareness in activit in
order to e&perience pure rest in +eing' but since awareness is naturall more active
in dail life it is not a natural situation. The understanding of I Am enables ou to
grow naturall and to channel the right effort into our practice. +ut when the Inner
3tate is full present and all centres full activated' ou simpl allow I Am to behave
naturall there is no longer need for additional observation.
The 3tate of $resence and the /eart
student8 5hat is the relationship between the 3tate of $resence and the /eart<
Aziz8 5hat is it that links the /eart and the 3tate of $resence< 5hat links them is
that the belong to "e. The are both simpl the different aspects of "e. The
/eart
is the feeling centre of the 3oul and the 3tate of $resence is the awareness aspect of
the 3oul. The are simpl the different %ualities of the same "e. The /eart is the
centre of sensitivit of "e and awareness is the centre of attention of "e. The 3tate
of $resence is the clarit' awareness of the /eart; and the /eart is the sensitivit
and emotion of awareness. If a person uses onl the /eart' it is beautiful' but look at
the %ualit of the mind of such a personM 3uch a person is completel unconscious
and spaced out. 3uch a person can be easil manipulated' for the /eart without
intelligence is completel naNve. $eople who use onl the /eart centre often become
victims of some political or religious leaders.
It is true that the /eart has her own wisdom but this wisdom cannot operate unless
it is combined with the intelligence of the mind. The /eart without the mind is blind'
as the mind without the /eart is superficial and insensitive. The)ve got to go
together.
student8 Is it possible to e&perience presence in the /eart as opposed to its natural
place inside the head<
Aziz8 Anthing ou e&perience involves presence. 5ithout some kind of a presence'
there is no e&perience. +ut the presence which ou e&perience in the /eart without a
centre of awareness is diluted' dispersed and lacks continuit. The mind from which
comes the direction of attention' remains still on some level unconscious and
discontinuous. +efore awakening of the 3tate of $resence' awareness is present' in
terms of being mindful to ob-ects' but still bpasses its own centre. After awakening
to the 3tate of $resence' ou e&perience it inside our head. +ut the moment ou
e&pand into +eing or /eart' awareness gets distributed to all those centres. +ecause
this awareness is established in its own centre' when it goes to the other centres' it
has continuit and retains a presence to itself. 7ou see' it is not onl awareness
which pas attention to the /eart' but intelligence. This intelligence moves on
attention. :nl when there is a continuit of attention' can this intelligence also be
stead.
5hen the 3tate of $resence surrenders to the /eart' no longer does this e&perience
have the %ualit of becoming aware of something outside of the observer. !o longer
is it mindfulness of an ob-ect. 5hen awareness surrenders to the /eart' it becomes
one with sub-ectivit of the /eart and e&periences the /eart from inside. That is
important to understand. The similar situation is with +eing. 7ou cannot )watch)
+eing. 5atching +eing is perversion. +ut ou can +e and in this e&perience
awareness is included.
student8 +ut can the 3tate of $resence recognise itself in the /eart<
Aziz8 Awareness recognising itself in the /eart is the 3tate of $resence in the /eart
which means that the /eart is present to herself through awareness. 7ou see' in
this e&perience the /eart is present to herself through awareness' but awareness is
not full present to itself through awareness because the centre in the mind has
been bpassed.
7ou are :ne but ou are composed of different elements. If these elements are not
put together' alwas something goes wrong. Awareness doesn)t come from nowhere;
it flows from a certain place. 5hat is this place< It is the centre of wakefulness inside
our brain. In order to be full present' awareness must be aware of awareness.
:therwise' it distributes itself to the other centres bpassing its sub-ective self,
presence.
)6nerg 6&periences) and the )6&perience of 6nerg)
student8 5e often hear about the importance of not being attached to energ
e&periences. +ut isn)t I Am itself an energ e&perience<
Aziz8 It is a good %uestion. 7ou see' to have a good %uestion is often more important
than having the right answer. A good %uestion has alread an inherent answer.
It is ver true that man seekers get attached and addicted to certain insignificant
energ e&periences which are either induced b meditation techni%ues or come as a
result of meetings with the enlightened beings. In >en there is a saing8 )that which
enters through the Gate is not our famil treasure.) That which )enters the gate)
refers to the coming and going of e&periences; and the )famil treasure) represents
our true nature. It is not attachment which is wrong but the attachment to wrong
things. To be attached to the 3tate of $resence is ver importantM To be attached to
have the /eart open makes it open. 5hen we speak' however' about attachment
to the energ e&periences' we mean clinging to that which is accidental and not real.
It is not attachment to the energ e&periences which is wrong' but to these
particular energ e&periences which do not represent our real nature.
The I Am is certainl an energ e&perience' but not an accidental one. It is our
famil treasure' it can be constant for it is our nature. The shift to the Absolute 3tate
is purel an energ e&perience' perhaps the most refined and sublime. The condition
of $ure 2est' when realised becomes our e&perience. +ut this e&perience is not
induced b some manipulations with energ nor is it taken from the outer source. It
is a real e&perienceM In one 3atsang' a Tibetan seeker asked about not clinging to I
Am' for clinging brings suffering and is against the +uddha)s teachings. This kind of
ideas reflects zero understanding regarding the awakening process. #idn)t +uddha
insist so much' for instance' on mindfulness< Is clinging to mindfulness against the
+uddha)s teaching< In order to be mindful all the time' ou need to be e&tremel
attached to this idea. 3ome seekers are infatuated with words. The pla with words
like non,attachment or no,self and' at one stage' the natural and balanced
perspective gets lost.
Therefore' wanting to e&perience energ in a certain wa is absolutel important.
+ut clinging to accidental energ e&periences which do not reflect our true !ature'
represents spiritual materialism or hedonism; the' hence must be transcended.
5hat the real seeker longs for is the 3elf' that which is deepl intimate and
absolutel direct. /ere' one transcends the horizontal dimension of realit' with all
its accidental and impermanent e&periences. At this moment' one enters the cave
of the *ion' the I Am' the dimension of the !ow' the domain of the +eloved.
6go,image and I Am
student8 4an ou speak about the relationship between I Am and the ego,image<
Aziz8 I Am is impersonal. I Am is that in which ou are resting' when ou simpl
are. .or e&ample' ou sit in meditation and suddenl ou find ourself inside the
state of +eing. This state is a combination of +eing' /eart and Awareness. It is
impersonal' there is no one inside -ust energ. +ut suddenl' ou become aware
of this stateM 7ou sa to ourself8 )oh' I am sitting in I Am' I am e&periencing I Am.)
5ho is the one who is aware of I Am<
student8 It is "e' m 3oul.
Aziz8 That is correct. It is ou but what is this ou< It is a combination of intelligence
and sensitivit from the /eart. "e has two main centres. :ne is the centre of
awareness' the centre of intelligence. The second is the centre in the /eart. "e and I
Am are same and different' the are like two sides of the same realit. The cannot
be completel made into one.
student8 5hen ou sa "e' do ou mean the ego,me<
Aziz8 !o' the $ure "e. The ego,image is merel a reflection of "e in the mind. It is
the abilit of the mind to create a self,image. The ego is also "e' but -ust a surface
of it. It is not that the ego is an illusion or that it is not ou it is simpl a partial
e&perience of ourself. And when ou do not know our true "e' ou live onl in the
ego,realit. This partial' fragmented realit of the ego' where ou are stuck in the
mind and in the pla of ego,images' represents ignorance. The ego,image e&ists onl
in its relationship to the outer' to the collective consciousness. If there was no
collective consciousness' for e&ample' if there was no humanit' ou would not be
able to create an image of ourself. 7ou can have an ego,image onl because ou
compare ourself with other human beings. If there is no comparison' there is no
ego,image.
:n the other hand' self,image is positive' as it is the 3oul,image. Through self,image'
ou know the truth of our real identit as the 4omplete "e as well as the truth of
our relationship with the 4reator. The self,image is still an image but image which
is based on truth. .or e&ample' when ou stand in front of the mirror saing )I am so
beautiful') it is an ego,image. 7ou do not know in our aloneness that ou are
handsome or that ou are unattractive. 7ou can create this image b comparing
ourself with others. +ut the self,image is to know that ou are the 3oul' $ure "e.
And this $ure "e is alone. 7ou have no wa to relate it to societ for there is no
relationship between our $ure "e and societ. The ego can relate to societ but
$ure "e can relate onl to the 4reator. 7ou cannot share our $ure "e with others
in terms of communicating our innermost essence. 7ou can +e our $ure "e and
share her onl through our presence. 7ou can share her onl in silence.
/aving a clear self,image or the 3oul,image is to know that ou are a child of the
4reator' a child of the +eloved. It is to know that ou are made from the pure light
of consciousness and love. 7es9 It is to know that our true home is in the +eond.
7our self,image is also the image of our evolution. Through this image ou
understand where ou are heading to' what is our purpose and which elements
are necessar for our 3oul)s completion. .or e&ample' if ou wish to reach I Am'
ou
create a certain self,image of ourself reaching awakening. Isn)t it so< And here
often the ego,image and self,image are mi&ed together. That is because the ego
ma want to have some gratification in terms of its image. That)s wh' for man
seekers' one of the main motivations on the $ath is to become a guru and to have
man disciples. "ean while the self,image is concerned onl with our motivation to
become complete' to reach our $ure "e and to transcend suffering.
The self,image refers to something which is real' it is our real image' reflecting our
real situation. It is not true that it is wrong to have a self,image. In truth' self,image
is positive and necessar. +ut as ou transcend the mind and rest more and more in
a state beond thinking' our move to the place absent of images. This non,
conceptual realit is the foundation of our being. /owever' on the top of this
foundation' ou still e&ist as a 3oul' as an individual "e. !on,conceptualisation is not
-ust a passive state but an internal space full of potential. 7ou as a 3oul' ou are
dnamic and ou still have to face the challenges of life. 3o in order to be able to
face those challenges' to understand our situation' some image is needed. 6ven
though the self,image is not a foundation' it is still a natural e&pression of the
e&istence of "e.
+efore 7ou 3urrender' 7ou have to be $resent
student8 /ow is it that we need to be present before we can surrender<
Aziz8 If ou are not present' it is -ust the mind who wants to surrender. The mind
cannot let go of its momentum of unconscious thinking. The mind can tr ver hard
to surrender but is unable to do itM It is because the nature of the mind is e&actl
opposite to the idea of surrender. The mind cannot give itself up. +efore we speak
about surrender' the one who wants to surrender must be present. 7ou want to
surrender' but who is it who wants to surrender< This idea comes from the mind
but who is behind this mind<
To surrender' ou have to let go. 5hen ou cultivate attention' ou crstallise our
sense of identit which is different from surrender. 3urrender is when ou let go
verticall into the non,referral space of +eing' into the depth of the !ow. 3elf,
remembrance is not surrender' it is to become solidified as "e. 3urrender is to go
beond "e. /ere' we utilise two opposite but complementar energies. :ne is that
we solidif our sense of "e b giving birth to a real centre. And the second is that we
let go of it allowing our presence to merge' to dissolve into the bottomless opening
of +eing. 5hen awareness is stabilised' ou no longer need to remember ourself. At
this stage ou can full surrender. 3urrender is an art of letting go9
The I Am is not a 4entre
student8 5hen I am resting in I Am' I don)t feel an centre. 5hat is the centre<
Aziz8 The term centre mainl relates to the essence of awareness. +ut even when
our rela& with the centre of awareness' it loses its centralised %ualit. 3imilar to the
/eart' ou can feel her in the area of the chest. 7ou recognise her as a certain
concentration and e&pansiveness of energ. +ut when this centre is sufficientl
activated' it no longer has a centralised %ualit. 7ou feel it as a vast space of
sensitivit and love which merges with the whole of I Am. +eing' as such' cannot be
e&perienced as a centre even though the energetic gatewa to this e&perience is in
the /ara.
5hen ou rela& in I Am' letting it be in its natural condition' this e&perience has no
focal point. I Am has no centre' but has an e&traordinar strength and profound
solidit. In the case of being )spaced,out) or in the mstical state' there is no centre'
but no strength of energ either. 3uch a state is not grounded in realit. That is the
difference between the positive and negative no,mind. The negative no,mind is
simpl spaced,out. The positive no,mind is constant' solid and deep; it carries the
strength of energ and inherent bliss.
Awareness is :nl a $art of I Am
student8 5hat is the difference between Awareness and I Am<
Aziz8 Awareness is -ust one aspect of I Am. I Am is more than awareness' for it
includes +eing and the /eart. Awareness is the consciousness of I Am. +eing is
below awareness; it is the energetic foundation upon which ou are resting.
Awareness allows ou to know that ou e&perience +eing. 5hen awareness is
awakened' it e&periences itself apart from thinking. Awareness is our identit in the
mind.
$resence and #issolution
student8 5hen I focus on Awareness' I am present. +ut when I meditate on the
/eart' I feel like dissolving. /ow to reconcile these two contradictor e&periences<
Aziz8 7es... The purpose of our evolution is dissolution. It is not absolute dissolution
but becoming merged' where the e&perience of ourself is transparent. /ere ou
become absorbed in the (ltimate 2ealit and' at the same time' our "e in a
msterious wa is -ust a part of this e&perience. That is the e&perience of unit
between the 3oul and the 4reator. +ut before ou can dissolve' parado&icall ou
have to become ourself' which means that ou have to become present to our own
e&istence.
That)s wh the beginning of the $ath is about the crstallisation of the sense of "e.
If ou tr to surrender' to dissolve before ou crstallise ourself' ou will simple fall
into unconscious or subconscious states. 3omeone who has no clear sense of "e'
who has no centre of awareness' cannot let oneself go' because of their being lost in
an ignorant identit. 3uch a person has no solidit and is spaced,out. (nless one
transcends the mind' one does not e&ist with clear presence' as an autonomous
being. The crstallisation of awareness is the onl wa to freedom from the mind.
In order to trul dissolve' ou must be present. +ut how can ou dissolve< 5hen
our presence is too crstallised' it can interfere with the dissolving process. To
dissolve' ou must learn how to let go. 3urrender into +eing and 3urrender into the
/eart are different. To let go into +eing' ou drop into non,doing' allowing energ to
gravitate downwards. +reathing into our bell helps. +ut ou cannot surrender into
the /eart before it is reall activated. 5hen the /eart is closed' the moment ou let
go' energ goes down bpassing the /eart centre. It anchors itself in the /eart onl
when the /eart is activated. +eing and the /eart are not crstallised but rather
activated and deepened. 3o ou see' surrender is not emotional but rather it relates
to an energetic e&pansion. Therefore' first we must prepare the ground.
.rom "ind to Awareness' from Awareness to +eing9
student8 According to :sho there are two steps8 from Awareness to the /eart and
from /eart to the /ara. 7ou speak about three steps9
Aziz8 These are -ust different was of speaking. There are four steps. .rom the mind
to Awareness' from Awareness to +eing' from +eing to the /eart and from the /eart
to the +eond.
!on,abidance8 2esting upon !othing
student8 5hat is the meaning of non,abiding< Is Transparent "e non,abiding<
Aziz8 3imilar to 3hikantaza' there are different levels and secrets of non,abiding.
The general translation of this term is to rest in the Absolute 3tate. /ere' ou abide
upon !othing' resting in the original Coid. !on,abiding means not reling upon
anthing. 7ou are alwas abiding upon something. 7our bod is supported on the
earth' our mind is supported on ideas and mental ob-ects9and so forth. In that
wa' ou are locked in the 4reation where everthing relates and depends on
everthing else. +ut where is this place where ou don)t relate to anthing< The shift
into the Absolute takes us to the state of non,reference. In +eing' ou are not
supported b anthing' ou abide upon nothing. This nothing is itself the pure isness
of 6&istence.
That is the first level of non,abidance; it is based on realising the Absolute 3tate.
.rom a higher perspective however' it is not et a pure non,abidance because the
inner and the outer are still polarised. 5hat it means on the energ level is that
energ is pulled down to the /ara towards the (nmanifested. The reason that resting
in the Absolute does not represent pure non,abidance is the lack of 3oul,realisation.
.or who is the one e&periencing non,abidance< 5hen the one who realises the non,
abidance is not aware of itself' the ver centre of this e&perience is missed. The
centre of all e&periences is nothing but "e.
In order to discover the essence of "e' the /eart must open. 5hen the /eart is
awakened' energ is brought up e&actl mid,wa between the inner and the outer.
At this middle point our "e can full let go into the realit of pure isness. +ut
because "e does not gravitate towards the Absolute' but rather stas e&actl mid,
wa between the Absolute and 4reation' one trul abides upon nothing.
6ven though we called the realisation of the Absolute non,abidance' in truth' the
3oul abides not upon nothing' but upon the Absolute. /ere' energ is radicall pulled
in. It is not pure non,abidance' for the inner dimension and the outer dimension are
still polarised. In true non,abidance' totalit is apperceived. This means that "e is
absolutel motionless and dissolves through herself into the wholeness of 5hat Is. In
pure non,abidance' energ doesn)t go anwhere' neither does it gravitate
downwards' nor does it move upwards. It maintains pure stillness' free from an will
and movement. /ere' "e reaches the optimum of her absence' dissolving into the
(niversal $resence. This is the ma&imum of one)s absence' beond consciousness'
subconsciousness and unconsciousness; this is beond the inner and the outer'
beond knowing and not,knowing; beond' beond' beond9 we call this the
Transparent "e. 2eaching the ultimate transparenc' "e neither abides in herself'
nor in the +eond. In different words' "e abides through herself in the +eond.
5hen the relative is transcended' non,abidance represents the same as the Absolute
Abidance. It is neither abidance nor non,abidance' but it is 5hat It Is.
"ovement within I Am
student8 Is the energ of I Am alwas going up and down or does it becomes
constant at one point<
Aziz8 It finall becomes constant and motionless when all elements are integrated
and when Awareness' +eing and /eart completel merge into the (nmanifested.
+efore that happens' there is alwas some movement within this energ a
movement within stillness. 5hat it means is that there is alread a certain solidit in
the inner state.
7ou see' man elements are to be considered. 5hen the centre is predominant'
which centres are activated and to what e&tent< .or instance' if the third ee is our
predominant centre' ou e&perience energ mainl in the head area. If ou are the
+eing tpe' our energ is lower. And if ou are the /eart tpe' energ is centralised
in the middle of our chest.
There is a natural movement between Awareness' +eing and the /eart which reflects
the wisdom of I Am. In activit' awareness is most present' while in meditation
energ gravitates more towards +eing. The movement of energ is transcended in
the Absolute 3tate' within the +eing %ualit of I Am. /ere' one merges with the
3ource. 5hen the /eart is full awakened' she becomes integrated with the Absolute
as well. Awareness reaches this condition onl after shifting to the 3tate +eond
$olarities which is a ver rare attainment. In the case' of the 3tate +eond $olarities'
the movement of energ is radicall transcended. In this state one full meets the
+eloved.
student8 3o' when ou -ust stop and allow the energ to be in its natural
condition' will it go where it is supposed9 that is into +eing and /eart<
Aziz8 !ot alwas so automaticall. There is something like the dimension of
Awareness which can be e&perienced artificiall' as if in separation from the /eart
and +eing. 5hat it means is that when awareness rela&es' even though it prevails
everwhere' still it is parado&icall present within the headspace. The reason is that
the source of awareness is in the brain. The human brain is the instrument through
which (niversal 4onsciousness e&presses itself as individual consciousness.
5hen ou e&perience +eing' the energ goes lower and deeper. 5hen awareness
abides in awareness' we have the !atural 3tate' but of awareness onl. 5hen
awareness is self,aware' it creates a centre; but when it rests in itself' it opens up
like a space and is no longer so concentrated. /ere' awareness goes beond self,
referral' becoming luminous and serene. That is the e&perience of pure awareness
without content. The e&perience of +eing is below the neck; it gravitates towards
the /ara. The are absolutel interconnected' but artificiall the can be separated.
:ne can for e&ample e&perience +eing without the 3tate of $resence' where
attention functions onl minimall and is not self,aware.
5hen the /eart is not awakened' the moment ou let go' energ moves to the /ara
bpassing the /eart. 6nerg never goes to the /eart' unless it is activated. .or the
/eart' in order to pull energ into herself' first must be awakened. Awakening of the
/eart is not automatic and in the case of most masters' it takes place ears after the
initial 3elf,realisation. 6ven kundalini awakening does not necessaril open the /eart
automaticall. 6volution is a comple& process and not merel a one,time event.
The 3tate +eond $olarities
student8 4an we speak about the 3tate +eond $olarities in terms of horizontal and
vertical realities< And is the 3tate of $resence awakened within the frame of the
horizontal realit onl<
Aziz8 An kind of awakening takes place alwas within the frame of horizontal realit
but still relates to the vertical realit. The 3tate +eond $olarities is the optimum one
can reach in going beond horizontal realit and thereb in reaching the vertical. It is
simpl the optimum. It represents the optimum of the !ow within the /ere.
student8 5hat is the relationship between the 3tate +eond $olarities and time<
Aziz8 .irst of all' the one who e&periences time is the e&tension of the 3oul; it is the
personalit' the psche. :ne is e&periencing time as long as intelligence operates' as
long as the emotional bod is active and as long as there is the phsicalit.
Individual consciousness needs the presence of horizontal realit and time. The ver
fact that intelligence is active shows it is alread taking place in time' that it is
alread present in the horizontal realit. The ver fact that ou can e&perience our
emotions as a separate being within our separateness is the e&perience of time and
that relates to the /ere.
There is no mster in the nature of time; it simpl operates naturall as it does.
:nl the $ure "e is resting beond polarities' abiding unconditionall beond of
time. +ut the one who knows it and recognises it is intelligence which is indivisible
from time. This intelligence is registering an e&perience which has alread happened
in
the immediate past. All that ou e&perience has happened in the past. 7ou live in a
universe which has alread endedM That is because perception alwas refers to the
past. .or an recognition or act of consciousness to take place there has to be a
distance in time between the perceiver and the perceived. This distance is possible
onl when the present event removes itself into the past allowing itself to be
recognised in the !ow. 7ou can e&perience this universe onl because it has alread
happened; although ou ma think the universe e&ists right now' it is onl a
deception of the mind which interprets the immediate past as the )present moment.)
/owever' the most msterious element of realit is the ver perceiver of it. That is'
the perceiver neither e&ists in the past nor in the !ow; rather the perceiver acts as a
link between them both.
2ealit is the Absence of 7ou
student8 5hat is 2ealit<
Aziz8 It is all that remains when our me gets out of the wa. 7ou cannot see realit
for ou are on the waM +ut' parado&icall' realit can be realised onl when ou
become one with our "e. This "e cannot be cancelled' she cannot be erased' she
cannot be negated but she can become awakened. 5hen "e is awakened' she
becomes Transparent. 3he is not longer the ego,image but pure transparenc. In
becoming transparent' "e dissolves into the Totalit. That is the blossoming of
individual evolution8 the 3oul becomes one with the +eloved.
Are there *evels in 3ilence<
student8 7ou speak about the man states of awakening' but can there also be man
levels in silence<
Aziz8 +eloved' what is silence< 3ilence is not the absence of sound but the presence
of I Am. The presence of I Am is an energ e&perience and' therefore' silence is an
energ phenomenon. 7ou can e&perience silence in man was which reflect the
various levels of depth ou are immersed in. 3ilence is like an :cean there are
man levels of depth that ou can dive into.
7ou must understand that silence is an energ e&perience. And who is that :ne who
e&periences silence< 7ou are not -ust silent; this silence has a flavour...doesn)t it< It
has the flavour of the 3oul' of our uni%ue sensitivit and intelligence. 7es' the
spiritual path is an evolution into the dimension of silence' where our individual "e
becomes more and more absorbed into the universal womb of absolute silence'
which is nothing but the presence of God. There are man dimensions of silence. .or
instance' the silence in the middle of the night in the big cit is ver different than
the silence in high mountainsM There is a silence after the lightening in the sk and
there is a silence at the bottom of the :cean9man different flavours of silence all
of them founded upon the :riginal Absence' the supreme presence of the Absolute.
I Am is beond )5atching)
student8 Is it possible to be in the 3tate of $resence and to watch the mind<
Aziz8 A ver important issue to understand. 6verbod is confused about the true
meaning of terms like watching or witnessing. 5ho is the witness< 5ho is doing
the observing< The 3tate of $resence is not observing' for it has no wa to observe
anthing. 5atching is done b the subtle mind called intelligence. 5atching is not
meditation. 5atching is something between the ordinar state of consciousness 0or
rather unconsciousness1 and the one of pure awareness. It is neither completel
ignorant nor is it trul conscious. +ut when ou are in the 3tate of $resence' ou
abide in the dimension beond the mind. /owever' the mind still manifests some
thoughts according to its nature. 5atching is one of the man was the thinking
mind creates an attitude towards its own content. 5atching is not -ust based on
disidentification but on a certain distance or spaciousness within the thinking
process within which intelligence can move' tring to reach understanding.
It is important to see that watching and witnessing 03tate of $resence1 can co,e&ist
as two complementar aspects of the same human consciousness. The one who is
watching is intelligence. Intelligence is the dnamic e&pression of awareness. .rom
one side' intelligence recognises the 3tate of $resence looking back; from the other
side' intelligence participates in the realit of the mind' whether thinking
consciousl or observing' learning' letting go of thoughts9and so forth. #o ou
understand it< It is ver simple' but there doesn)t e&ist a teaching on this planet
which has ever e&plained it.
5ho is aware of the 3tate of $resence< 5ho could that be< It is our intelligence.
Isn)t it< 5ho is observing the mind< It is the same intelligence. Isn)t it< And who is
present behind this intelligence< To whom does this intelligence appl< Isn)t it our
sense of "e< And when ou become one with this sense of "e' the 3tate of $resence
is born. The 3tate of $resence is -ust present. It doesn)t do anthing. It represents
the energetic centre around which the movement of intelligence can take place. If
this state is not present' intelligence has no centre and is therefore deprived of an
solidit or true continuit9it is simpl ignorant.
Two Tpes of 3amadhi
student8 5hat tpes of 3amadhi are there<
Aziz8 There are two tpes of 3amadhi8 3amadhi in Awareness and 3amadhi in +eing.
In the first 3amadhi' one is resting in the space of pure consciousness. This
e&perience is energeticall located in the head area. In the case of the second tpe
of 3amadhi' energ is rooted in +eing and gravitates towards the /ara. In the
3amadhi in +eing' the)re two possibilities. :ne is 3amadhi with awareness and the
second is 3amadhi without awareness. In the 3amadhi without awareness' one is in
a trance,state similar to the deep sleep. This state has no spiritual value' as it
cannot be brought into life. *ife is awarenessM In the case of 3amadhi with
awareness' +eing is absorbed into the (nmanifested but consciousness is full
present.
4hapter B
Dimension of the Soul
I Am is the *ight of 4reation the heart of which in the ver beginning gave birth to
"e our ancient 3oul identit.
The 3oul is the msterious sub-ect to the evolution in time. 3he is the dual
e&periencer of the non,dual 4reation. 3he is neither created nor uncreated; neither
:ne with the +eloved nor separated. To her not onl 4reation but even the 4reator
applies. 3he belongs to the msterious realm' to the dimension of "e. 3he dwells
eternall in the /eart of the +eloved' but evolves through her creative intelligence'
reaching completion in her inner realit' fulfilment in the world and finall merging
with the #ivine.
6nlightenment to "e
6nlightenment to "e is a flowering of our individual evolution and the true purpose
of our e&istence. It is nothing but becoming :ne again and regaining our ultimate
integrit. "e cannot realise herself full unless she rests in the +eond. The reason is
that "e cannot be taken out of the conte&t of that which sustains her presence'
which is the +eloved. (pon reaching full Awareness and absorption in +eing' "e can
then rest within in the internal :cean of *ove and 3tillness. .rom that place "e can
meet herself full at the core of her most intimate identit which is in the /eart.
This meeting is beond words9it is pure *ove' the most moving e&perience of all.
Innocence is of the 3oul
student8 4an ou speak about innocence<
Aziz8 Innocence is one of the main %ualities of the 3oul. It represents the original
purit of the 3oul. True innocence is found in the /eart' the child,like %ualit of
$ure "e prior to the ego,image. True innocence is a meeting of silence and
sensitivit. A child)s innocence is naNve and ignorant' in truth. The innocence of the
sage' of the +uddha' is one with complete understanding. 5hen the knowledge
consumes itself' when understanding submits itself to the (nknown' when
Awakening is no longer
self,conscious' when one is beond ignorance and beond 6nlightenment' when one
encounters life as if seeing it for the first time' when one is amazed b the fact that
one e&ists' when one recognises the +eloved' the presence of #ivinit it is then
that true innocence is born. Innocence is to become what one has alwas been a
child of the +eloved. 5hen a human becomes a +uddha' this is awakening. 5hen a
+uddha becomes a human' this is innocence. Innocence is to be /ere but not of
/ere9
Aloneness of the 3oul
student8 4an entr into the "ster' the meeting between the 3oul and the +eloved'
ever be shared or does it onl happen in this aloneness9
Aziz8 It can be shared for it is being shared hereM Isn)t it< 4ertainl' it can and
moreover it has to be shared' but the e&perience itself on some level cannot be.
As an individual ou e&perience deep human emotions and intimate encounters with
inner silence and ou will wish to communicate these e&periences to other human
beings. This need to share is an indivisible part of being human. The thought that
ou are unable to share that which is most precious' seems ver cruel. +ut when ou
look deeper into this matter' ou discover that sharing takes place anwa' but in a
much more profound wa. 7ou share the inner e&perience through our own
presence. In truth' ou cannot avoid sharing for to be alive is to be a part of the
sharing phenomenon.
3haring' in terms of communication or teaching re%uires an abilit to speak from one
mind to another. This re%uires some conceptual tools and the abilit to tune into
other people)s psches. This tpe of communication has its limitations but when
there is a connection between 3ouls' love and intuition can act as a bridge between
them.
5ho .eels the /appiness of I Am<
student8 Is I Am happiness itself<
Aziz8 5hen ou abide in I Am' there is someone who feels8 )I am happ to
e&perience the bliss of the Inner 3tate.) 5ho is that one who feels the bliss< It is not
I Am. I Am is the ver energ which creates bliss. +ut who is the e&periencer of
bliss< 5ho is the one tring to reach bliss and repeat this e&perience< 5ho is the one
wanting to reach peace< It is "e. And what is this "e<
"e e&ists within I Am. I Am is the space' without which "e cannot e&ist. +ut "e is
something else. "e has two was through which she recognises her own e&istence.
:ne wa is through intelligence where "e can create a self,referral in the mind. .or
e&ample' ou contemplate our inner state and ou know that it is our
contemplation. 7ou are able to create a self,referral in the mind. /ere' "e is aware
of herself in intelligence. The second wa through which "e can know herself is in
the /eart' where "e feels herself as the most pure feeling of "e. "e is able to think
about herself' that is' to create a self,referral' and "e is able to feel herself in the
/eart. +ut when "e rela&es into I Am' she merges with +eing as if she forgets about
herself. /owever' at the same time "e knows that she is e&periencing the Inner
3tate. The are one and the are different. "e is the e&periencer of I Am and I Am is
the ver life of "e' the environment in which "e can live. It is a ver interesting
process' for we are awakening "e to herself and simultaneousl' we are awakening
the abilit to go beond "e. These two parallel processes cannot be separated.
The most beautiful e&perience takes place when the 3oul is awakened to herself full.
At that moment' ou know who ou are as an individual creation of God. +ut when
the 3oul merges with the (niversal I A"' she goes beond herself. 5hat does it
mean to merge< It means that ou are not doing anthing but e&isting. That within
which our e&istence is contained is I A". It is impersonal; it is universal the
universal space of +eingness. 5e have two parallel' interpenetrating realities8 the
3oul and I Am. This issue is subtle and difficult to be grasped unless one can full
e&perience it. "e and I Am are one but different at the same time. Through the
polarisation within I Am' "e can be born. It is "e which knows I Am. I Am has no
wa of knowing itself. "e and I Am complement each other. The are the two
different angles of looking at our realit.
"e is not the ego. The ego is a shadow of "e8 a reflection' a self,image in the mind.
5hen "e translates her e&istence as an image in the mind' she crstallises herself as
a mental' virtual "e. This is what we call ego. It is onl in the mind. $ure "e has the
centre in the /eart. It is a profound feeling,recognition of the 3oul. It is beond
personalit' beond an relative thoughts' feelings' emotions and e&periences. This
feeling of the 3oul is the 3oul; this feeling is non,dual. 5ho is feeling the /eart< It is
the 3oul. It is the 3oul which is feeling herself. /ere' the feeler and that which is felt
become one. /owever' the 3oul is more dnamic. The 3oul e&ists on two levels8 one
is the 3oul at rest' and the second is the 3oul in motion. 5hen the 3oul is at rest' it
is a pure e&perience for ou are not doing anthing. In that state ou -ust rest in
the I A"; the 3oul is at rest. In the second situation' the 3oul is in motion and there
is a certain dnamic movement ou feel ourself' ou are able to relate to the
Inner 3tate.
7es9an awakened 3oul e&ists in these two was8 in motion and in rest. An ordinar
human being which is unawakened' e&ists however onl in motion' not at all
e&periencing the 3oul at rest. /ere' we are simpl awakening the abilit to
e&perience the 3oul at rest. That is our core,identit' separate from an action' an
perception' an thought' memor or mental association. 7our true identit' that
which ou have alwas been' is pure sub-ectivit.
2ealities of "e
student8 /ow is it that we have these different parts< :ne part is thinking'
another part is resting' another part is aware' another part is feeling<
Aziz8 It is a %uestion about the multidimensionalit of being the human. 5e e&ist at
the same time on man levels. 5e think' we feel' we e&perience our bod and if
awakened' we e&perience the transcendental state of I Am. .or e&ample' ou rest in
+eing during meditation' but simultaneousl ou ma be thinking consciousl or
subconsciousl' ou ma feel some emotions' ou ma hear the sound of a bird.
These are all our realities' aren)t the<
student8 Is the right wa tring to include all in order to e&perience all these parts as
mself<
Aziz8 All is alread includedM And ou have no choice but to e&perience all of this as
our ver self. +ut the deep meaning of containing it all as the realit of "e' is to
e&perience all these different elements from the place of inner silence and non,
abidance. 3impl speaking' ou e&perience the whole of our "e from the place of
resting in the depth of +eing. And what it means is that ou can contain the whole of
ou onl from the place of our absence' which is the +eond. All that ou
e&perience is a part of our "e phenomenon and how this "e perceives realit. +ut
from which place do ou e&perience this "e< 5hen ou e&perience "e onl from the
place of "e' there is no space and the e&perience cannot be contained; ou get
suffocated with ourself. In order to embrace ourself' ou need to go beond the
self,referral of our ver "e. 5hen ou have transcended ourself' the Impersonal
6&istence becomes our ver place of abidance' which is non,abidance' for the state
is based on the absence of "e.
student8 Is it 6nlightenment to "e<
Aziz8 "an students cannot grasp the difference between 3elf,realisation and 3oul,
realisation. 3elf,realisation refers to going beond oneself and merging with the
(niversal +eingness. 3oul,realisation is awakening to that ver :ne who has
transcended itself. To realise the 3elf is to go beond; to realise the 3oul is to
discover oneself from the inside. These are' in truth' two sides of the same
phenomenon. This is called apperception or the total seeing of 5hat Is in which the
seer is an invisible part of the e&perience. + the wa' the seer is not the 3elf 0as
the concluded in (panishads1 but the 3oul.
The ultimate containment takes place when our sense of identit rests full in the
+eond; and at the same time' the one who rests which is "e' realises herself from
inside of herself. In this wa' one abides in one)s own 3oul identit while
simultaneousl abiding in the +eond. /ere' "e meets the +eloved and the
e&perience of it is beond "e and beond the +eloved.
Awakening to "e refers to the discover of the unconditional essence of Individualit.
There is I Am' which is the impersonal space of +eing and there is the 3oul which is
the intimate encounter with our $ure "e. There is the 3tate of "e where "e as a
unified e&perience is contained within the universal field of +eing.
The multidimensionalit we spoke about refers to a slightl different
understanding. /ere' apart from the (niversal $resence and the personal 3oul' a
more dnamic e&tension of "e is contained. This dnamic e&tension of "e is the
psche. The psche represents the 3oul in motion and includes such elements as
the phsical bod' intelligence' emotional bod9 and so forth.
Individualit is the (ni%ue 2ecognition of (niversalit
student8 4an ou talk about individualit and :neness<
Aziz8 The word )individual) comes from the root,word )indivisible) which means8
undivided. As we know there are two parallel tpes of awakening. :ne is to the
Impersonal 6&istence or 3elf,realisation and the second is to the $ersonal 6&istence
or 3oul,realisation. The e&perience of :neness refers to the ultimate relationship of
the 3oul with the 3ource of 4reation. +ut the 3oul cannot reach unit with absolute
sub-ectivit unless she first becomes one with herself. /ere' the 3oul discovers her
indivisibilit. That)s wh' onl when one becomes trul individual does one meet
oneself as a 3oul. 7ou cannot e&perience unit with the 3ource unless ou reall
e&ist as an individual. To be an individual is to have a real centre' a continuit of
intelligence' a depth of +eing and an awakened /eart. This is an individual' the
whole being the one who is read to meet the (ltimate face to face. :nl within
our complete presence' that is indivisibilit' can ou merge with our absolute
absence' the 3ource of 4reation.
Through Awakening 7ou 6nter the 2eal 5orld
student8 5hen a person is full awakened to the 3elf and to the 3oul' how does
this change the %ualit of relating to others<
Aziz8 .or the first time one is relating to othersM +efore' one lives in a dream world'
in the world of imagination and fantas' in the net of infinite pro-ections. 5hen ou
become our 3oul' ou enter the real world where Truth reigns. In this real world'
ou are present to our indivisibilit' ou live beond the mind. .rom the place
beond the mind' ou see the real world' the world of beaut and wonder but also
the world of sorrow' suffering' unconsciousness' ignorance and forgetfulness. 7es'
it
is the real world full of dreamers and sleepwalkers. 5hen ou are awakened' ou see
the world as it is and for the first time ou can relate to what is. +ut as ou look
more carefull' there is no one to relate to for everone is in a tranceM 5hen ou
are awakened' ou bring our awakened presence into whatever ou do and
whomever ou meet. 5hen ou are present to our 3oul' ou no longer see
personalities around ourself ou see onl 3ouls. 3ouls who are lost and hide
under the mask of their personalities but which still possess a deep longing in the
/eart to awaken. To see a 3oul is to see the realit of another human being' beond
pro-ections' beond masks and veils superimposed on them b the ego,image.
As ou are awakened to our 3oul and ou feel the 3ouls of others' a natural
compassion is born. This compassion arises out of clarit and sensitivit; it is a part
of the real world. In order to perceive the real world' ou must be located beond
the world. 5hen ou are identified with our personalit' ou are ourself a dream
character. And what tpe of relation can one dream character have with the other
characters< It is all one huge' monstrous net of pro-ections. To see realit from the
place of inner silence' complete awareness and an open /eart' is to meet the Truth.
:nl from the dimension beond the dream can the true seeing of the world take
place. It is here that for the first time ou have entered the 2eal 5orld.
5ho am I<
student8 4an ou speak about the %uestion )who am I<) as it is %uite confusing.
Aziz8 5ho is confused< The difficult with answering this %uestion is that the
one
who is supposed to be found as an answer does not et e&istM 5e are making an
important point here. 7ou are not merel discovering who ou are' but ou are
actuall )creating) it or more properl speaking' awakening to it. 5ho are ou< 7ou
are the %uestioner and the answer. 5hen ou discover the true centre behind the
mind' ou have found something real. +ut' in truth' ou are not one thing ou are
everthing that ou e&perience as ourself.
The %uestion' who is asking the %uestion )who am I<) has given a headache to so
man seekersM +ut the answer is elementar. The one who is asking is intelligence;
but the one to whom this intelligence pertains is the pure sense of "e. At this
stage of our evolution' ou are becoming one with this ver "e behind our mind.
2amana "aharishi used to ask the %uestion' )what is the source of the )I) thought<)
The source of the )I) thought is the ver sense of )I) which ou e&perience in the
middle of the brain. In realit' it is rather an energ centre to which thinking and
self,referral applies.
The teaching we present ma be difficult to understand' for most seekers are
conditioned b simplistic slogans about our true 3elf. The ma find simplistic
teachings eas to comprehend but do the actuall reveal an real wholeness<
The 3oul #wells within the 3elf
student8 5hat is the difference between the 3elf and the 3oul<
Aziz8 The 3elf is the energetic foundation and the 4reator of the 3oul' while the 3oul
is the angle of perception through which the 3elf recognises itself. In terms of
e&perience' the 3oul is $ure "e' the reflection of the (niversal )I) in its individual
manifestation. The 3elf is the environment within which the 3oul abides
e&periencing herself and her absence. The 3elf is like the sun. The sun is not self,
conscious but makes everthing visible. The 3oul is the reflection of the sun in a
dewdrop. This dewdrop reflects the whole of the sun' but on a micro scale. It is in
the dewdrop that the sun becomes conscious of its e&istence. The numberless
dewdrops reflect one sun' in infinite different and uni%ue was. All these dewdrops
represent individual 3ouls' the countless reflections of the faceless face of the
+eloved. That is the
miracle of 4reation.
Awakening to the 3oul
student8 4an ou describe the process of giving birth to the 3oul<
Aziz8 The 3oul is giving birth to herself through the evolution of consciousness'
intelligence and /eart. The moment the 3oul incarnates' she becomes identified with
the bod and the mind. Initiall' she functions onl as the ego' unless there is a
certain connection with the /eart. .or that which makes the 3oul a 3oul is the /eart.
6ven if a person is unconscious if the /eart is awakened on some level' then ou can
at least feel the 3oul. /ere' the 3oul is still not realised' but is felt shl on the
surface.
5hen we speak about the awakening of the 3oul' we point to the complete meeting
with our eternal identit. +efore becoming :ne' the 3oul is fragmented and
unconscious. .irstl' she functions as the mind where she is able to create the ego,
image. 3he is tring to fulfil herself' for even in the case of the ego' the emotional
bod is present and so the desire for happiness and pleasure is also present. This is
how the 3oul operates in her unconscious period. 3he tries to reach happiness and
satisfaction within her personalit' through the ego and the bod. The most
primitive tpe of the ego is identified with the bod. An e&ample is those simple,
minded individuals who all the time cultivate their muscles wanting to be stronger
than others.
As the 3oul evolves more' she sees that there are more important matters than
phsicalit and wishes to develop wisdom. 3he reads books' she goes to universit
and reads poetr; she gathers different tpes of knowledge in order to become wiser.
This is the case of the intellectual ego. 3uch an ego is ver proud of its knowledge
and cleverness. !e&t' the 3oul discovers that even this does not bring her real
satisfaction' it is also empt. 3o the 3oul starts to look deeper. 3he starts to
%uestion herself' the whole realit and eventuall enters the 3piritual $ath. At
the end' the 3oul becomes read to discover a wa of e&isting which is trul
intimate with the depth of her true "e beond the mind.
.irst the 3oul is e&pressed as the bod' ne&t as the movement of the mind. Through
the mind she is able to create a self,referral' which is the birth of the ego.
Afterwards' the 3oul awakens to the 3tate of $resence and is able to e&perience a
clear centre of awareness. !e&t she e&pands into +eing and is able to surrender
verticall into the !ow' e&periencing absorption within the (ltimate. At last' she
discovers herself in the /eart. In the /eart' the 3oul becomes one with herself and
meets the +eloved.
student8 Are there an people who are born with an awakened 3oul<
Aziz8 7es. If the /eart is awakened' we can sa the 3oul is awakened. There are
3ouls who have awakened the /eart in their past lives. /owever' it is not alwas
immediatel present and often a certain additional awakening is needed to bring this
realisation back. 3econdl' the 3oul cannot be e&perienced full unless she has a
clear centre in the mind and a connection with +eing. This is because the /eart and
the 3oul cannot be taken out of the conte&t of awareness and +eing. Awareness and
+eing create the environment within which the 3oul can live and e&perience her
/eart.
Therefore' a person with onl an awakened /eart does not necessaril e&perience
the complete 3oul. The 3oul is awakened but not complete. There is no depth to this
realisation' simpl because the mind is constantl dadreaming. There is no
continuit of intelligence. In order to become full awakened' there has to be a
continuit of intelligence. :ne has to be present from moment to moment in one)s
e&istence as "e. .or e&ample' a person who has an awakened /eart' but no
awareness' e&periences the /eart onl from time to time. It is not the real /eart
because one is constantl being disturbed b the mind. :ne loses oneself like this in
the unconscious and negative tendencies of the mind. /ere' the mind comes like an
eclipse and covers the /eart. In this sense' the /eart without awareness is insincere.
5hile awareness without the /eart is arrogant9
$raer can /appen onl in 3eparation
student8 4an ou speak about separation and non,separation in praer<
Aziz8 $raer itself is the movement of love which takes place in the msterious gap
in,between separation and non,separation. $raer is onl possible because one is
separated. :n the other hand' true praer can take place onl because one alread
e&periences unit with the +eloved. 5hen ou are onl praing from a place of being
isolated from the *ight of 4reation' ou perceive God as something outside of
ourself. .or man people God is simpl an )ob-ect') like a chair. Ignorant people
think that God is in some distant place listening to praers and answering them. +ut
God is not an ob-ect' God is the sub-ect. 3o how can we pra to this sub-ect< This
sub-ect is not our "e' it is the (ltimate 3ub-ect. It is similar to when ou rest in our
/eart. The one who is resting in the /eart is the 3oul. 7ou feel our 3oul in the /eart'
that is the sub-ect. 5hen ou rest deeper in the /eart' the /eart actuall is resting
upon something which ou cannot reall grasp. 5e call it the (ltimate 3ub-ectivit.
Also when ou are resting in +eing' it is the sub-ect that is resting. It is resting upon
something that cannot reall be grasped' the (ltimate 3ub-ectivit. God is the
(ltimate 3ub-ectivit' a combination of Absolute +eingness and *ove. 5hen ou are
awakened' ou rest permanentl upon this realit' e&periencing unconditional unit
with Truth. 5hen ou discover our connection with +eing and /eart' then no
longer are ou separated from the +eloved. It is ver miraculous and amazing that
ou can e&perience unit with God. It is not an emotional unit but a grounded
realisation so that ou can reall rest in God. +ut at the same time' it is ou that
rests in God for ou are the 3oul. 7ou e&perience the beaut of resting in God but at
the same time ou e&perience a certain pain or sadness related to ou being
separate.
The 3oul "ust be +orn
student8 #oes the 3oul e&perience emotions<
Aziz8 The 3oul e&periences emotions through the emotional bod. 5ho is
e&periencing emotions< There is onl the 3oul' the 3oul e&periences everthing. The
3oul is the e&periencer of the mind' emotions' phsical bod and outer perceptions;
there is onl the 3oul. 5hen the 3oul is disconnected or unawakened' she is
fragmented' she does not e&perience her e&istence full being identified with the
mind. 5hat it means is that even though it is the 3oul who e&periences emotions'
these emotions do not refer to an clear "e. These emotions operate in their virtual
realit separate from the 3oul. The psche becomes completel identified and one
loses the connection with one)s own sub-ective realit within the pschological flow.
The 3oul is indeed there but unconscious. It is like a dream state where ou
e&perience man things but ou cannot find an real sub-ect there because ou are
lost in this dream. That is wh' even though the 3oul e&periences everthing'
parado&icall' she is not necessaril aware of herself. 3he is lost. :n some level' ou
can sa the 3oul is not there et. 3he has to be awakened and become born.
Awakening to "e
student8 4an ou talk about awakening to "e<
Aziz8 Awakening to "e is the awakening to the 3oul which is our true identit as an
individual. 5hen one incarnates' one becomes manifested into the realit of time.
:ne carries with oneself a certain intimate individual identit which is uni%ue. 5e call
it the flavour of the 3oul. It is not merel that the mind or consciousness that
incarnates that which incarnates has the flavour of an individual. This flavour of
individualit is primaril located in the /eart centre. .or this reason' it is in the /eart
where ou meet ourself in the closest wa possible. The /eart is !earest to ou.
This uni%ue flavour of "e cannot realise herself full unless different faculties are
awakened. 5hen a child is born' he is unconscious8 the brain is not developed'
intelligence is not activated and he is not emotionall matured. Therefore' the child
needs to grow. This means the bod has to grow' the brain needs to develop and
intelligence has to be activated. :ne undergoes a constant process of learning. The
3oul grows and matures. .irst she develops her ego which includes the conscious
mind in combination with the emotional bod. 3he develops the abilit to survive in
the world' to protect herself phsicall and pschologicall. The 3oul is present from
the ver beginning but is not aware of herself. 3he is conscious to some e&tent. 3he
knows that there is some kind of "e who wants to be happ but she is completel
identified with the phenomenal realit. This is because when the child incarnates' he
becomes immediatel infatuated with the outer. There is nobod home' onl what is
around the home matters. The child is constantl learning' adventuring' being e&ited
about the outer. This is the nature of a child. /e has to learn' this is imprinted. It is a
sub,conscious process.
6ventuall when the 3oul matures' she ma be read for self,discover. It means
she creates an intention to go beond the mind and to discover that which is real.
This intention ma be awakened on the intuitive level or one can receive this
information from a master. The awakening of the 3oul can happen in man different
was; there are different stages. /ere we create a linear model to simplif. .irstl'
the 3oul transcends the mind b awakening the centre of awareness. This means
that the 3oul discovers that there is a centre of identit' an )I) which is independent
from the movement of the mind. 5e call this the 3tate of $resence' the centre of
attention or self,awareness. !e&t' the 3oul e&pands into the internal realit of I
Am through +eing. 7ou surrender into +eingness; the vertical letting go towards
the source of gravit. This is +eing. /ere the 3oul discovers +eingness which is the
ultimate environment within which "e lives. !e&t' the 3oul discovers the /eart and
she comes as close as possible to her deepest sense of identit. 5hen awareness is
present and there is a connection with +eing' the 3oul can sa for the first time8 I
Am. This is because the 3oul e&periences herself full in separation from the
constant movement of becoming' thinking' emotions and the general restlessness
of
energ. 5hen the 3oul discovers herself in the /eart' she meets herself face to face.
If there is no awareness and no +eing' the 3oul cannot contain the e&perience of
herself in the /eart. That is wh' it is not sufficient to awaken the /eart in order to
meet full one)s 3oul. 5ithout the other %ualities of I Am' the e&perience of the 3oul
is fragmented.
5hen we speak about 6nlightenment to "e' we speak about a ver subtle tpe of
3elf,realisation or rather 3oul,realisation. /ere' "e 0in her personal e&pression1 full
merges with "e 0the 3oul at rest1 becoming :!6. This e&perience includes a
profound sensitivit' towards one)s identit which is present within the conte&t of
awareness and +eing. In this moment' one meets oneself full; one becomes :neself.
That is 6nlightenment to "e. That is the primal 6nlightenment to "e which is a state
beond movement. 5e call this realisation the Transparent "e.
/owever' there is also another tpe of awakening to the 3oul which is more dnamic
and relates to the discover of one)s blueprint. The blueprint is the ultimate vision of
one)s evolutionar completion. The 3oul is dnamic. 3he is not onl realised as a
state of a pure e&perience but she is realised through her evolution in time. In this
evolution' the 3oul becomes more whole. 3he completes herself in the conte&t of
understanding' sensitivit' emotional maturation and creativit. 3he reaches as far
as possible her uni%ue ultimate angle of perception. These are the two tpes of
awakening to "e8 one is more static' the other is more dnamic. These are the two
sides of the 3oul,realisation.
7ou are not T/ATM
student8 Am I T/AT<
Aziz8 7ou are not and ou will never beM +ut T/AT is ou.
student8 3o who am I<
Aziz8 To ask this %uestion is a good beginning. 7ou see' it is not so important who
ou are but who ou could beM !ow ou are the mindM The answer to our %uestion
)who am I<) is8 )ou are the mind.) +ut the more ou ask ourself this %uestion' the
more ou become that which ou could be' which is the 2eal "e.
It is like to ask )what is inside of a seed<) Inside a seed is a future tree' but this tree
is not there et. 3imilarl' our 2eal "e is closed in the shell of the mind. The seed
ma become a tree or ma not. !ot all seeds become the trees. 3ome of them die'
become dr or are eaten b the birdsM 3o now ou are asking from inside of the seed
the %uestion )who am I<) 5e answer ou' )ou can become a tree if ou wish' but
ou are not this tree etM) 3imilarl' do not deceive ourself' thinking that ou are
T/AT. 7ou are not onl not T/AT' but ou have not et become the one who
might recognise T/AT. +efore ou worr how to become T/AT' find out how to
become a
2eal "eM
7ou will never become T/AT but ou could become )I.) )I) is not T/AT but the
first and foremost manifestation of T/AT. 5hen this )I) is full 3elf,realised
0T/AT, realised1 it doesn)t become T/AT but reaches the state of unit with
T/AT. A tree cannot become the earth but can become rooted in the earth. #o
ou see the difference<
*et us sa it once more. The seed is our present ego,realit. The tree is our 2eal
"e and the earth is T/AT or the Absolute 2ealit. .irst' from the seed' a tree
becomes formed and simultaneousl it grows roots into the +eond itself' which is
the earth. The branches of this tree are our intelligence; the leaves are our
feelings and the flowers are our /eart; and the fruit which becomes separated from
the tree when it is full ripe is 6nlightenment to "e. 6nlightenment to "e is the
most msterious of all 6nlightenment)s. 5hen "e becomes enlightened to herself'
she transcends the inner and the outer and her own identit' merging with the
Totalit' not through negating herself' but through her own self,contained presence.
And it can happen onl when "e rests full in the +eond' in the earth of +eingness.
student8 I don)t understand what is the difference between the )2eal "e) and
)6nlightenment to "e)< It seems that the tree is not the same as the fruit' which
falls down from it.
Aziz8 The 2eal "e is born when the 3tate of $resence is discovered. The 2eal "e has
a constant centre of awareness. That)s wh' we speak about the 2eal "e. +ut the
2eal "e is not necessaril the 4omplete "e. There are four distinct realisations of "e.
.irst is the 2eal "e' second is the $ure "e' third is the 4omplete "e and fourth is the
Transparent "e.
The 2eal "e ou can see as the trunk of the tree. It has a solidit of presence and
continuous sense of )I.) The 2eal "e represents the awareness aspect of $ure "e.
The $ure "e is more than consciousness it is a unit of pure awareness and the
/eart. The $ure "e represents the 3oul at rest' "e in herself' apart from her
connection to 4reation. The 4omplete "e is manifested when we add to her
intelligence which are branches' feelings which are the leaves' the /eart which are
the flowers. The 4omplete "e is the unit of $ure "e and "e in motion which is the
psche and personalit. The Transparent "e which is the fruit becomes something
distinct from the rest of the tree' a new %ualit. The subconscious "e gives birth to
the 2eal "e; the 2eal "e gives birth to the $ure "e; the $ure "e embraces the
4omplete "e; and the 4omplete "e gives birth to the Transcendental "e the "e
which is beond "e' merged with the +eloved. As there is evolution within the
awakening of "e' so there is the evolution of going beond "e' where the tree
becomes one with the earth. That)s wh' realisation of the Transparent "e can take
place onl in the Absolute 3tate. That is because onl abiding in the +eond 0within
her absence1 can "e embrace her own totalit' that is' motionless transparenc.
3elf,image8 Image of the 3oul
student8 4an ou speak about the relationship between I Am and the ego,image<
Aziz8 The I Am represents that in which ou abide' when ou simpl are. .or
instance' in meditation ou rest within the profound state of +eing. This state of I
Am' the combination of Awareness' +eing and /eart' is impersonal. This impersonal
state within which ou can dwell is I Am. +ut who rests in this I Am< It is our ver
"e' which is the 3oul. To know who rests in I Am is to have the proper self,image.
5e spoke about the difference between the ego,image and self,image. The ego,
image is onl in the mind and it represents our image in the collective
consciousness. The ego,image is created onl in contrast to the outer. 7ou cannot
have an ego,image which relates to the inner. 5ithout humanit' ou wouldn)t be
able to create an ego,image. The ego,image is based on comparison' while the self,
image is based on an understanding of who ou reall are.
The ego,image is important as well' for ou do relate to the outer and ou have to
compare ourself to others from time to time. These are the natural functions but
ou ourself are much deeper and to understand it is itself the right self,image. The
self,image is not a state but a function' which ou activate at times; though most
of the time' ou rest beond concepts in I Am.
There is I Am which is the impersonal energ; there is the 3oul which is a pure
feeling of "e in the /eart including awareness and subtle intelligence as well. There
is the self,image which allows ou to understand who ou are in our connection to
I Am and to the 4reator. There is the ego,image which is an image of ourself in
relationship to the world and other people.
3o' ou see' the ego,image is the ver surface of our identit. It is not that the ego,
image is not ou. It is also ou; ou are the ego,image ourself' but it is -ust a
surface' our mask in the outer. 7ou do need this mask for it is a part of being a
human who lives among other humans' but ou need to know who ou are behind
masks.
5hat is' therefore' the relationship between I Am and the ego,image< There is none'
apart from the fact that the ego,image is contained in the space of I Am. The ego,
image is unable to relate to I Am. The moment it tries to relate to I Am' it becomes
automaticall the self,image or the 3oul,image. 7ou cannot wear a mask in front of I
Am. 7ou can encounter the inner realm onl being utterl naked and e&posed.
The proper %uestion to ask is8 )what is the relationship between the 3elf,image and I
Am<) The self,image allows the 3oul to recognise that she is the child of I Am' its
foremost manifestation. The self,image allows the 3oul to understand her connection
to I Am and to know her own identit as well. The child knows himself and his
mother. 2esting in I Am' we can understand what it is that is happening to us and to
whom it is happening.
5ho is 3uffering<
student8 7ou sa that the 3oul is eternal and originall pure. 5ho is suffering< .or
e&ample' some sa' when a person commits suicide' the 3oul becomes suspended in
the time between incarnations and e&periences ver negative states. 5ho is
suffering<
Aziz8 .irstl' it is not true that the 3oul stas in some kind of bardo state or
purgator. These concepts are born out of fear and out of -udgmental thinking.
There is no purgator at all because when one dies' everthing disappears and the
3oul becomes temporaril demanifested. Also there is no punishment for committing
a suicide one must simpl repeat the lesson again' that)s all. There are situations
in life' that committing suicide ma be a right choice. 6ven some animals' in an
e&treme situations decide to put an end to their life. The real suicide' the real pain
most people inflict on themselves is living in the mind; it is like living as a computer.
/owever' naturall' when one follows one)s lower nature' producing a lot of
negativit and dark' ignorant energ' one creates the momentum of suffering for
oneself. .or e&ample' when one hates deepl other beings' one simultaneousl hurts
oneself through this energ. 3o man people live locked in their minds' full of
obsessive tendencies and fears. That is alread a purgatorM The are alread in a
bardo state' for the live in a dream state' as if the have died long time ago.
3o' who is suffering< /ow is it possible that the 3oul who is originall pure can live in
a hell< It is the 3oul who is suffering' for there is onl the 3oul. +ut the 3oul' who
suffers in a neurotic state' is simpl not aware of her true nature it is the 3oul
which is not 3oul,realised. The 3oul in her eternal condition is beond everthing.
+ut the moment she incarnates to begin her evolutionar -ourne' she enters the
realm of ignorance' she becomes a part of the dimension of forgetfulness she
forgets herself.
5hen the 3oul plas the role of a manifested being' she is pure in her essence' but
lost in ignorance. Imagine the 3oul incarnates and becomes a child. 3he doesn)t
understand anthing' she doesn)t know what she is doing hereM 3he is slowl
growing' accumulating all kinds of information from the outer realit and from the
collective mind. 3he evolves within ignorance which is forgetfulness' so' at one point
she can go beond ignorance and re,discover her true identit' her original face.
It is difficult to understand' wh would the 3oul choose to fall into the realm of
forgetfulness' if she was alread pure and one with God. And it doesn)t have to be
answered. It is simpl like that. It is a part of *eela' a part of the divine pla' a part
of the creation of polarities. If there is no darkness' there is no light either. If there
is no sadness' the -o cannot e&ist. If there is no forgetfulness' there is no
remembrance. 7ou see' when the 3oul is one with the +eloved' in her original form'
she has no wa of knowing itM There is no one to know it9 the purpose of 4reation is
not merel to negate one)s separation and to dissolve into :neness. The purpose of
evolution is to reach a point of being almost oneM It is reaching the point where ou
recognise both our separation and our :neness. At this point of meeting ou begin
merging with God. This precise point' when ou are neither separated' nor :ne is the
(ltimate 6&perience' and the true most noble purpose of 4reation.
!ow' ou are in the process of returning to the state of :neness. In this process' not
onl the goal matters' but even more so the -ourneM It is our adventureM It ma
sometimes be difficult but the beaut and colourfulness of this -ourne is much
higher. It is like when ou travel in India. It is not eas to be in India and man get
ver impatient with this countr. The price to pa is a bargain as it is a countr of
magic and spiritual transformation. 3imilarl' ou pa the price for entering the *eela
land of evolution and forgetfulness' so ou can discover again and again the Truth of
God. 7ou en-o this -ourne the most when ou leave the dimension of ignorance far
behind ourself and ou are ver close to the final dissolution into the 3ource of
4reation. +ecause' when ou dissolve completel' ou are not' onl the +eloved
remains. In order to e&perience God' a slight dualit is re%uired. If there is too much
dualit one is simpl separated painfull from 6&istence. If there is no dualit at all'
there is no "e either. +ut when there is a touch of dualit' the conscious meeting
between God and her child takes place. That is the purpose of 4reation. !ow ou can
perhaps understand that dualit is sacred in its essence' as it allows the 3oul to
e&perience the divine marriage with the +eloved' a communion with God.
5hat are the 4haracteristics of the 3oul<
student8 #oes who we trul are have an characteristics<
Aziz8 And who are we trul<
student8 5ell it is comple& because we are multidimensional. A part of us has
characteristics and the other part is not personal' as it is merged with the +eond.
Aziz8 The essence of who we reall are is called the 3oul or $ure "e. This $ure "e
e&ists deeper than the psche and the personalit. $ersonalit has clear
characteristics because personalit e&presses itself through the phsical' emotional
and mental bodies; these characteristics can be relativel measured and described.
$ure "e does not have personal characteristics but it does not mean that she is
without characteristics. $ure "e is a meeting point between the individual and the
universal. $ure "e is made of the light of I A" and is endowed with a particular
intelligence,sensitivit through which she can recognise the truth of 4reation.
student8 Is this different for each 3oul<
Aziz8 A different flavour or uni%ue blueprint is superimposed on individual e&pressions
of *ight. This difference can be present onl through the creation of time. 5hen there
is no time everthing merges into one. The basic characteristic of being
a 3oul is a combination of -o and sadness. Inherent to the 3oul is a certain profound
sensitivit which comes from the /eart. The 3oul represents a natural humilit' an
innocence and purit. The deepest characteristic of the 3oul is that she is the child of
the +eloved. .rom this understanding' praer is born.
(niversal *ove does not know that it is love. +ut when it manifests itself as the 3oul
it knows its love. This knowingness of love9 this knowing that it is love' is the 3oul.
*ove without ob-ect is "e. This "e is self,contained and beond an image.
student8 5hat is this state of humilit ou mentioned<
Aziz8 The state of humilit is a renunciation of the ego,image and a surrender into
5hat Is. In this state of humilit' a certain understanding that one is like a child is
revealed from the /eart. The 3oul simpl recognises her child,like %ualit. It takes
place in the space of her e&istential aloneness' where she meets the 4reator' the
source of her e&istence. 7es9 ou can sa that true 3hikantaza is a state of humilit.
True 3hikantaza includes the /eart and sensitivit. Apart from that' a gentle
transparent understanding is present of who one trul is. 3o' humilit is a
combination of surrender and the transparent self,image. Transparent means that
there is hardl a self,image for it has alread dissolved into +eingness and /eart.
+ut' at the same time' "e feels herself.
$raer
student8 5hat is the relationship between m cultivation of the 3tate of $resence
and praer<
Aziz8 7ou have work to do. 7ou are responsible for our awakening. At the same
time' ou do need help and this help will come in one wa or another. The right
elements will be given to ou. +ut praer helps because it creates a conscious
connection with the source of Grace.
The 3oul has !ever IncarnatedM
student8 5here does the 3oul abide<
Aziz8 The 3oul abides in the :ther #imension' she is eternall one with the +eloved.
The 3oul has never incarnatedM The 3oul never enters the bod. 5hat ou
e&perience as our psche and our bod is the hologram pro-ected b the 3oul. The
3oul pro-ects herself into this dimension to e&perience her relative separation form
herself. The 3oul never incarnates. It is the psche which incarnates. As ou evolve
in the form of human consciousness' ou are actuall looking for the wa back. As
ou trace the path back to our origin' ou recognise the amazing fact that ou have
never been bornM 7es9 it is all -ust a hologram' a pro-ection in the dimension of time.
"e is the Cehicle of 4onsciousness student8
4an ou speak about the sense of "e<
Aziz8 That which makes us conscious is the sense of "e. 5hen consciousness
recognises itself' when consciousness is conscious of itself' it means that the sense
of "e is alread present. It is possible that consciousness and intelligence can
function in an impersonal wa' without the sense of "e' but in such a case' there
is
no knowingness. The moment there is an kind of knowing' it means that the
sense of "e is present.
6volution' in our case is the evolution of the sense of "e. 5hat we are doing in our
work is deepening our e&perience of "e. 5e are giving her more solidit' depth and
continuit. It is all about "e' there is nothing else but "e. 7ou)ve got nothing else
but our "e. 6ven the mind is a part of our "e,identit. +ut the "e which is lost in
the mind is simpl fragmented and shallow. 6ach thought creates a separate'
disconnected sense of "e which has no real continuit. That is the ego,realit. The
ego represents the state of evolution where the sense of "e becomes relativit
conscious of itself and can refer to its own image. +ut the ego has no centre'
therefore it needs to recreate itself moment b moment.
The moment our ego asks itself the %uestion )who am I<) it refers to the 2eal "e.
The 3tate of $resence is the first clear e&perience of "e' the centre of awareness.
/ere' the vague sense of "e transforms into the 2eal "e. !e&t' this "e continues to
evolve becoming more and more whole. 3he e&pands into +eingness and discovers
her ver essence which is the /eart. In this wa' "e evolves through the awakening
of awareness discovering her connection to +eing and opening her centre in the
/eart. The end result is the $ure "e. The $ure "e is where the complete field of the
3oul)s e&istence becomes manifested.
+ut where does this "e e&ist< 3he e&ists within the infinite space of the (niversal I
Am' the all,pervading presence of the +eloved. "e cannot be separated from God
and e&tracted from the universal conte&t. That)s wh' to awaken "e is at the same
time indivisible from regaining her connection with the light of 4reation. The
Castness of the +eloved contains all living beings and the whole of 4reation.
*et us ask ou8 when ou rest in meditation' where are ou abiding< It is not in time
and space that ou abide but in the +eond. 7ou abide in the ocean of +eing which is
God in truth. 7ou ma be surprised' but when ou rest in meditation' ou dwell in
the ocean of *ove. +ut to full e&perience God' the /eart has to be included. It is
through the unit of +eing,/eart' that ou e&perience fundamental unit with the
4reator.
"e in her pure form is beond the bod and mind. 3he is an energ field which
knows herself directl as "e and rests in the (niversal I Am. +ut in this bod' "e
also lives in the outer. "e evolves also in the world. The 4omplete "e is
multidimensional. Apart from the inner state' "e includes the emotional bod'
feelings' human nature and sensitivit' the mind' desires' needs' creativit9 The
3oul in order to be complete' apart from 6nlightenment 0in the traditional sense1
must also reach fulfilment and maturit in the outer realit.
4an "e be !egated<
student8 5h do so man traditions negate "e<
Aziz8 The simpl overlook her. 5ithout "e there is no 6nlightenment. The concept
that "e must be eliminated proves ignorance. "e herself is the light of
consciousness which enters the (ncreated. The (ncreated is not aware of itself.
Therefore' it needs "e to know itself. 5ithout "e what remains is -ust a deep sleep
state. The purpose
of being "e is to recognise God. "e is the vehicle through which God recognises her
own presence.
3oul and $ersonalit
student8 5hat is the relationship between the 3oul and the personalit<
Aziz8 The 3oul is the moon and the personalit is the reflection of the moon in the
lake. The lake is this world' the dimension of time. It is never perfectl still but at
moments it is able to reflect the moon clearl. 5e should remember that the moon
has no light of her own. The moon must reflect light from her source' which is the
sun. 5hat is the sun< It is the +elovedM 3o the 3oul is a reflection of the +eloved'
and the personalit is the reflection of the 3oul. It is the personalit which begins to
look for its source. That is the purpose of the %uestion )5ho am I<) .or the
personalit to reach its source' first it must look for its 3oul' then the 3oul must look
for the +eloved. In actualit' personalit doesn)t discover the 3oul but the 3oul
discovers herself through the personalit. And to further clarif' the 3oul doesn)t
discover the +eloved but the +eloved discovers her divine presence through her
dual creation' the 3oul.
Adding to this metaphor' we can sa that the ripples in the lake which distort the
moon)s reflection represent the negative tendencies of the personalit. That)s wh'
most personalities first tr to heal themselves in order to eliminate their negativit.
(nfortunatel' there are alwas some ripples for the personalit cannot attain
perfection. +ecause this realit is inherentl unstable and imperfect' perfection
cannot be actualised here. .or that reason' the 3oul as a personalit must at one
stage compromise her desire for perfection. At this point' she begins to seek
perfection beond the personalit. The perfection which the 3oul discovers is the
light of her presence but the source of this light is beond the 3oul. The moon 03oul1
is no longer disturbed b the ripples of the lake 0world1 but the light she shines is
still borrowed from the sun 0+eloved1. The +eloved' the 6mpress of all realities is the
source of perfection and the embodiment of perfection itself.
6nlightenment to "e
student8 5hat is the difference between the realisation of Transparent "e and the
negation of "e<
Aziz8 The realisation of the Transparent "e is called 6nlightenment to "e. It can
happen onl when the Absolute 3tate is present and when the /eart is full activated.
6nlightenment to "e is the most msterious compared with all other tpes of 3elf,
realisation.
"e cannot be separated from the dimension where she e&ists' the (niversal I A".
5ithout the realisation of the (niversal I A"' ou can certainl feel our "e but ou
are unable to e&perience her wholeness. In 6nlightenment to "e' 3oul,realisation
and 3elf,realisation merge into :ne; this :ne is beond the 3elf and beond the
3oul. The centre of our "e is in the /eart it is in the /eart that ou meet ourself
full. +ut to meet ourself full ou need other elements which constitute the
environment of the 3oul. These other elements are Awareness and +eing.
Awareness creates the space of knowingness and a continuit of intelligence. +eing
allows ou
to abide firml within the realit of the !ow. If one of these elements is lacking
0even if the /eart is full open1 "e is unable to grasp and retain her sub-ective
realit.
.irstl' we usuall awaken the presence of "e b crstallising attention in the mind.
The culmination of this process is awakening to a constant state of self,attention.
3econdl' we re,connect "e with the dimension of +eing' where she abides
eternall. The flower of this process is in attaining the pure stillness of +eing. In this
stillness
"e can unconditionall rest' for her presence is contained within the (niversal
Absence. /ere' the environment of "e is full realised. This environment is the
energetic field of I Am.
+ut what is "e herself< 3he is still not full realised. "e needs to meet herself in the
/eart. .rom the inside of the /eart' through her own presence' "e dissolves into I
A". The realisation of this Total 6&perience is the most subtle and therefore difficult
to transmit. /ere' "e does indeed merge with Totalit but not b negating herself.
The opposite is true "e merges and dissolves into God b embracing herself full
and thus becoming herself for the first time.
.rom the other side' to dissolve through the negation of "e is negative and one,
sided. It can take place in the Absolute 3tate where "e loses herself becoming
absorbed in the original void. This e&perience is valid and profound but it is not total
because the ver e&periencer of it has been overlooked.
5e give ou a simple e&ample. Imagine that ou dive into the ocean and the water
has the temperature of our bod. 5hen ou deepl rela& into this e&perience' ou
ma forget ourself. .orgetting ourself is a negative dissolution. To not forget' ou
must feel ourself' thereb enriching the e&perience through our own presence.
The purpose of evolution is not to negate the 3oul in the realisation of God but to
realise God through the 3oul. It is the 3oul which makes God,realisation possible.
5ithout the "e' how can ou realise God< To negate the "e is not better than to
commit suicideM "e is certainl an indivisible part of e&periencing the (ltimate.
/owever' to full understand what it means is the same as reaching )6nlightenment
to "e.) /ere' "e abides in the dimension beond the inner and beond the outer.
This msterious realm is where the 3oul meets herself directl and through herself'
she merges with the *ight of 4reation.
To be an Individual is to a 3oul student8
4an ou speak about individualit<
Aziz8 Individualit refers to being a separate "e; a uni%ue angle of perception.
Individualit refers simpl to the presence of the 3oul. 6verthing in the world is
uni%ue; we can look at man elements of this realit in man was. 5e can see a
tree as something individual' a realit unto itself; we can feel the spirit and the
energ of the tree. 5e can see a mountain' we can see a flower or we can see
everthing together. 5e can see an atom as being something uni%ue' an
individual; or we can see the whole human bod which is composed of infinite
numbers of
atoms as something uni%ue. 3o' what is individual or what is not individual is often
a matter of perspective9
In the case of being an individual human consciousness' it is directl linked to the
realisation of one)s blueprint and uni%ue evolutionar vision. A true individual is
someone who is aligned with one)s blueprint. If one is not an individual' if one is not
awakened to oneself' to his or her uni%ue "e' one is merel a part of the collective
mind. :ne does not reall e&ist. 5hat e&ists is a flow of personalit' a flow of
unconsciousness. There)s no one inside.
To become trul an individual' one has to discover the 2eal "e which means one has
to transcend' on some level' the unconscious identification with the mind. :ne has to
give birth to the 3oul. If one has not given birth to the 3oul' one does not et e&ist
as an individual. That)s wh' an individual is not necessaril born from the mother.
An individual has to be born from one,self. That is the second birth the birth of I
Am' the birth of the 3oul. To be an individual is to become the 3oul. This is the
parado& that even though we are the 3oul' we have to become the 3oul. :r rather
the 3oul has to become herself. 5hen the 3oul becomes herself' what she realises is
her uni%ueness through her uni%ue blueprint. 7our blueprint is to be the onl 3oul'
perceiving realit from our particular angle. This angle of perception includes man
different elements8 a tpe of intelligence' a tpe of emotional bod' a tpe of the
/eart' a certain depth of +eing. It refers to the relationship of the 3oul with the
Inner 2ealm and the relationship of the 3oul with 4reation.
:nl "e can 2est +eond "e
student8 5hat is this "e< 5hen I sit in meditation' this sense of "e dissolves into
something which is not "e. 5here is "e at that time<
Aziz8 "e is the one who knows that the sense of "e dissolvesM #on)t ou see that
without our "e there is nothing< 7our "e is a part of ever e&perience' everthing9
"e is the one who feels herself in the middle of all' the one who is able to recognise
life and to create the self,referral. I Am and "e are two sides of the same thing. I
Am is the impersonal energ of the state; and "e is the personal knowing,sensitivit
within I Am. In the case of Transparent "e' the impersonal I Am' and the personal
e&periencer of it' merge into one. This is what we call apperception or the total
e&perience of 5hat Is.
*ife as a /uman
To live as a human is the art of facing the imperfections of the time,dimension. It is
within this imperfection' sub-ect to the law of polarities' that we have been destined
to discover the perfection of our timeless 3oul identit. As human beings' we aspire
towards harmon and purit in our personal e&pressions. :ur destin is to come as
close as possible to this ideal. That which allows us to endure the suffering and
constant difficulties inherent to this plane of forgetfulness is8 Acceptance.
/ow to $urif the "ind<
student8 To what degree can we change the habits of the mind<
Aziz8 5h would ou like to change them<
student8 +ecause sometimes I e&perience a negative mind' violent thoughts'
for e&ample.
Aziz8 The %uestion is8 how can one purif the mind< There are two tpes of parallel
evolutions8 evolution into liberation and evolution into the purification of "e. The
first one is going beond the mind' transcending personalit thereb reaching I
Am. /ere the problem of purifing the mind does not arise' as one is beond the
mind.
/owever' in the second case when ou acknowledge our mind as a part of ourself'
ou ma wish to align it with the principles of harmon and purit' for the reflect
the original realit of the 3oul. These two tpes of growths represent two different
wa of looking at the realit of "e her unconditional side and her relative or
dnamic side.
/owever' it is not reall possible to transform the mind' unless I Am is present.
+ecause if there is no centre of awareness' no +eing and the /eart is closed' there is
simpl no space inside which one could allow transformation to take place. The mind
is neurotic b the ver absence of I Am. There is no need reall to look for other
causes of human suffering. In such a case' there is no "e' no one inside and the
psche is governed b the pla of unconscious energies. If "e is not present' how
can the mind possibl be changed< It does not belong to anoneM
$urification of the mind is not simpl a result of our will but when the 2eal "e is
present and ou e&press a clear intention of having the mind purified it will be
purifiedM It is a function of evolution. !ot that ou do it' it is not that ou make it
happen it is being doneM !evertheless' ou do co,operate. 7ou e&press a clear
intention to our 3oul and to the #ivine to become purified within our personalit.
!e&t' ou ma bring some element of pschological understanding into the
functioning of our mind. In order to e&perience a purified "e' the subconscious
mind needs to be cleansed. 7ou have ver little control over our negative
patterns' for the have alread been crstallised in our subconsciousness. It is like
a computer program which has been set and ou have no wa to get inside it. :n
some level' ou are not responsible for our mind' for it was created b a past ou
cannot change. 7our responsibilit relates to how ou respond in the !ow to the
subconscious e&pressions of the mind' which themselves are rooted in the past.
/ow can the subconscious mind be changed< :nl the force of Grace can do it. 7ou
need help' the intervention of /igher Intelligence' which is God' in truth. :nl the
:ne who created ou can heal ouM There is no therap' no pschological work
which can do it. Through therap' ou become onl more aware of our
pschological hang ups' not being however able to change them.
5hen I Am is present within ourself' an energetic centre' the inner refuge is
created within our ver sense of identit. That is alread freedom' for ou can
locate ourself beond the mind. .rom this place of freedom' ou can e&press the
intention of healing our personalit as well.
:n the path of disidentification' like Advaita for instance' the problem of
purification does not arise' as "e is negated. +ut when ou acknowledge our
personalit as a part of our multidimensional wholeness' there is room for the
evolution of the psche as well. 3o' in order to transform the mind a clear intention
must be e&pressed' the presence of I Am' a certain element of renunciation and
discriminative wisdom; these elements are important to cultivate because the
negativit of the mind can take over. The ne&t step is to invite consciousl the power
of Grace to which ou pra for help and for healing. :ften ou must be patient and
wait for some time before ou see a clear transformation. A change simpl happens'
sometimes une&pectedl; suddenl' the negativit which has crstallised in our
psche is simpl erased or cleansed. "an elements need to be considered. The
transformation of personalit is also a %uestion of age and maturation' hormones
and so forth. 5hen one is oung' the emotional bod is %uite restless and there is a
need for having man e&periences in life not e&cluding the negative ones.
5hen ou e&perience a negative emotion or pattern' bring ourself to the centre of
awareness' which at least energeticall removes ou from this emotion. !e&t' ou
have to dissolve this emotion on the energ level. It is important to see that
)watching) alone will not do' for when the emotional bod is involved; watching from
the mind cannot cut off the ver identification with e&perience. The patterns ou
e&perience are not merel from the mind the are present on the energ level.
That)s wh' ou need to breathe. 7ou breathe first to our bell for some time and
ne&t bring this emotion to the /eart' breathing deepl and asking for healing. The
centre in the lower bell dissolves the emotion energeticall and the /eart
transforms it. These are the functions of these centres.
student8 5hat about the concept of being total< .or e&ample' in e&periencing anger
and e&pressing it<
Aziz8 There are two e&treme was of responding to negative emotions. :ne is'
repressing them; the second one is' e&pressing them. 6&pressing is often better but'
ma not alwas do as it can make the situation even worst. 5hen ou are too
repressed' e&pression helps ou to release these energies and emotions. +ut
e&pressing can also become a game of the mind' for one can easil indulge in this
tpe of unconscious spontaneous release' not dealing directl with the problem.
A higher wa of handling negative emotions is neither repressing them nor
e&pressing but 6mbracing them. 5hen ou embrace an emotion' there is complete
acceptance and ou do not lose our integrit b getting sucked into negativit.
5hen ou embrace our negative emotion' there is not onl acceptance but also love'
compassion for ourself and forgiveness. 5ithin full acceptance however' ou use
also wisdom to understand the meaning of the e&perience and what it is tring to
tell ou. 5hen ou see clearl that ou don)t want the emotion which ou
e&perience' with full acceptance' ou breathe and rela& with this emotion. In this
wa' the
disturbing emotion becomes dissolved.
3ometimes being total in e&pressing emotions' even negative ones' is right. +ecause'
for instance' to get angr is not necessaril wrong; sometimes it is a right response
to the necessit of the moment. 3ometimes' even emotions like -ealous ma be the
right tpe of response. If our wife sleeps around constantl and ou don)t allow
ourself to feel -ealous' tring to )heal) it it shows that ou are simpl an idiotM
+ut when ou e&perience some neurotic tendencies' certainl being total will onl
bring destructionM /ow can ou be total in obsession<
*et us repeat first awareness of what is happening in our mind' ne&t the 3tate of
$resence' ne&t acceptance' ne&t rela&ing with whatever ou e&perience' and ne&t
breathing. The emotion will go. After some time the pattern ma return but it will
become weaker until it dissolves. +e aware that complete transformation is a
function of Grace' a higher technolog or evolution. As ou evolve towards *ight'
awakening to our 3oul' there is no force in the universe which can stop the process
of becoming #ivine on all levels.
?now also' that a certain amount of negativit and difficult is a part of being human.
7ou will never be perfect as long as ou live in this dimension. The ver fact that ou
live in a place which has the characteristics of low evolution and ignorance does not
allow ou to reach complete freedom from negativit. It is simpl difficult to live here.
+ut what ou will reach is a minimum of negativit and a ma&imum of purit.
$ersonalit #isturbs "e9
student8 " personalit disturbs "e.
Aziz8 It is not a %uestion of personalit but a lack of attention. $ersonalit alwas
takes ou out of I Am for it lives outside of I Am. 5hen our attention loses itself in
our personal dramas' ou get disconnected from I Am. 5hen our awareness is
strong' it can divide itself in a wa that it is simultaneousl rooted in I Am while
participating in the life of the personalit. Attention can divide itself. .or instance'
ou sit in deep meditation and a thought arises' )what shall I do tomorrow) or )what
shall I have for the dinner9) and so forth. In truth' this thought has no impact on
our Inner 3tate as long as ou are connected. 7ou can occasionall dadream and
still be rooted in I Am. + the wa' a certain amount of dadreaming is absolutel
natural as a part of the spontaneous activit of the mind. Thinking is not a problem;
considering our personal life is not a problem; being disturbed or falling in love is
not a problem; as long as ou don)t lose ourself.
The energ of awareness distributes itself to man different areas of our
multidimensional realit. This awareness' when awakened makes I Am visible and
the (ltimate realised; at the same time this awareness creativel distributes itself
into the life of the personalit. +efore ou are integrated' when ou e&perience
dadreaming' ou lose ourself full. *ater' when ou are mature' the inner state is
present automaticall and ou can trul afford dadreaming.
7ou can e&press our personalit as ou like. 7ou are freeM 7ou grow in two directions8
into I Am and into personalit. 7ou are like a tree. As ou grow our roots'
ou reach I Am; and as ou grow up' ou e&press ourself in the world. 3ome
concentrate onl on reaching the impersonal; others want onl to improve their
pschological realit. +ut ou are both and ou have no choice in realit' but to grow
in these two directions. +ut to whom does the personalit belong and who is that
one who attains I Am< It is this part of our "e which is present behind all masks.
That ou need to see.
student8 4an personalit live without the 3oul<
Aziz8 $ersonalit without the 3oul is simpl unconscious. It is like a shadow without
the owner of the shadow. 5hen the 3oul is awakened' for the first time ou see that
there is someone who casts this shadow. In this wa' the personalit becomes a real
part of who ou are because the owner of it is present. 6ven though the personalit
is an e&pression of the 3oul' it has been formed out of numberless conditionings and
limitations. It is the make,up of the 3oul and this make,up can easil become a
mask. $ersonalit is being recreated from the subconscious mind. .or instance' ou
have a certain tpe of the mind and' at times' ou ma not like some of its
tendencies. +ut' even though ou don)t like them' ou are often faced with the
frustrating realisation of not being able to change our own mind. It is because
these patterns of behaviour are alread imprinted and crstallised in our
subconscious computer. 3ubconsciousness is the program which the 3oul re%uires in
order to function in the world.
The 3oul herself represents the pure e&perience of "e beond personalit. +ut in
order to live in the world' the 3oul needs an e&tension bridging her with the outer'
which is the mind' emotional bod' phsical bod and so forth. 5ithout these
e&tensions there can be no link between $ure "e and the world. It is this ver
e&tension which creates the life of a personalit. +ut unfortunatel' this e&tension
can operate as if without the 3oul' in the virtual realit of the ego. 5hen the 3oul
awakens' she ma also wish to purif her personalit' so it can become aligned
with the purit of the original "e.
student8 I am still not full clear about the difference between the 3oul and the
personalit.
Aziz8 5ho has -ust said it8 the 3oul or personalit<
student8 It was me.
Aziz8 It was the 3oul but e&pressing herself through personalit. The 3oul' in order
to live here needs an e&tension. The 3oul dwells full in the :ther #imension and to
enter the world' she re%uires a medium' a bridge. The 3oul has no ees' no ears' no
tongue and no mind9 5ithout our mind' ou wouldn)t be able to ask our
%uestion' isn)t it true< 5hen the 3oul becomes embodied' she is given various tools
to connect to the world' to live in the outer. The e&tension between the 3oul and
4reation is made of the phsical bod' sense,doors' emotional and mental bodies
and other subtle bodies.
7our mind and our emotional bod are continuousl learning' accumulating
e&periences and developing habitual or spontaneous tendencies. This which links the
3oul with the conscious "e in the world is a ver comple& subconscious mind. This
subconscious mind has not been understood b anone' for it is not the destin of
the human being to understand it. +efore ou e&perience an thought or emotion' it
is first being processed in the subconscious mind. The subconscious mind operates
as a combination of instinctive functions and impersonal wisdom.
It is all happening b itself until it reaches the laers of the conscious mind. The
conscious mind is a realit where intelligence refers to something personal' to the
presence of the sub-ect or "e. 5hen ou e&perience a thought or emotion' apart
from e&periencing it ou also add a second level of recognition' which is the function
of ego. 7ou e&perience a thought and ou give feedback to it from our conscious
mind. In the case of less evolved animals' there is no distance between "e and the
mental impulse,reaction to environment it is all one subconscious movement.
Animals e&perience a negative or subconscious :neness with the 4reation. In the
case of the human being' one is able to respond to one)s emotions and give feedback
to the mental impulse. This response returns something new to the subconscious
mind' enriching it through personal intelligence. That)s wh' we can speak about
conscious evolution. The animal is not evolving consciousl but rather subconsciousl
and in a non,personal collective wa.
$ersonalit is the ver wa the subconscious mind manifests in each moment our
behaviour' in emotional' mental and phsical areas. The 3oul can be conscious of
herself onl through the channel of personalit. +ut there is a possibilit that
personalit becomes disconnected from the 3oul which is the case with most people.
Through the evolution of personalit' the conscious "e slowl comes to the surface.
This means that at a certain moment' ou realise that an arising emotion or thought
does relate to ouM 7ou ma still not be clear what this )ou) is but ou alread feel it
intuitivel. 7ou see' the ego is also "e but it is onl the trace and surface of the 3oul.
The personalit is a combination of subconscious responses' different thoughts and
emotions which receive pschological feedback from the conscious mind.
5here is a place for the 3oul here< The 3oul is an e&periencer of all these elements
and the presence of the ver sub-ect around which the pschosomatic movement
circulates. 5hen the 3oul is realised' which means that ou realise our $ure "e
beond the bod and mind' she e&periences her e&istence independent from
personalit. /owever' in the case of the human being' the 3oul can e&perience
herself consciousl onl in contrast to the personalit; and at one stage' the
become one. +ut to e&perience the real :neness of the 3oul with personalit' this
personalit must become cleansed and aligned with the purit of the 3oul. .or that
reason' the work with the subconscious mind has to be done at one stage.
To e&plain it more clearl8 imagine that ou abide in our $ure "e and suddenl a
neurotic emotion appears' disturbing ou and taking ou awa from our inherent
purit. 7ou cannot do anthing9 ou ma use our will and intention' but often it
does not help. 5hat is the meaning of this situation< It means that the ver matri&
of our subconsciousness has crstallised negative patterns which function
automaticall and need to be cleansed in order to reflect the realit of the 3oul. The
3oul is a child of I Am and personalit is the child of the 3oul. It is through the
child' that the mother becomes the mother; it is through the personalit that the
3oul discovers herself. At one stage the mother and the child become one. The
concept
that one can live without personalit is absolutel false. $ersonalit eventuall
becomes aligned with the 3oul and functions as the natural e&pression of the 3oul in
the world.
5e can speak even deeper about how the 3oul emerges through personalit into the
world. There is the 3oul' personalit and there is something else' which we call the
psche. The 3oul is the ver sub-ect' the essence' "e in herself. $ersonalit is the
wa the 3oul e&presses herself in the world through the channel of the mental'
emotional and phsical bodies. The psche is a certain sphere or atmosphere
between the 3oul and personalit. It is more manifested than the 3oul but less gross
than personalit. 5e can call it the mood and intuitive intelligence of the 3oul in the
/ere' in the world. The psche is the conscious bridge between the 3oul and
personalit. The psche is the vehicle through which the 3oul feels herself within the
personalit.
+eloved' when ou ask the %uestion about personalit' this ver wa ou ask' the
wa ou speak' the pla of facial muscles' the wa ou sit' the tpe of thoughts
which come to ou' our emotional constitution9 all of this is our personalit. +ut
to whom does all of this pertain< 5ho are ou< 5hose /eart is beating in our
chest< 5hat is this most intimate place in ou where ou meet ourself directl'
beond our mind' beond our pscholog< This is what ou need to discover and
deepenM The one who looks through our ees which abides behind all thoughts'
all
emotions9 this $ure "e is present in our intelligence and dwells in the cave of our
/eart. That 7ou Are.
student8 +ut what if someone hurts "e is it the ego or the 3oul which is hurt<
Aziz8 The ego and the 3oul are one' but ego can be disconnected from our 3oul. If
our /eart is hurt' it is the 3oul; if our mind is hurt' it is the ego.
To 6volve within *imitations
student8 I would like to ask about limitations. /ow is it that we cannot go beond
limitations< .or e&ample' we spoke about how if I want to write a poem' I wouldn)t
be able to e&press it in Arabic. 5hat if I learn Arabic' would I then be able to go
beond this limitation<
Aziz8 7es' but it would anhow' most likel be a low %ualit poem 0laughter91. 7ou
are limited but ou have been given some amount of energ' intelligence and free
will to e&pand within our limitations. /owever' our capacit to e&pand within our
limitations is itself limitedM 7ou see' to e&ist as a separate being is to be limited' but
our limitation is our capital as well. In order to be unlimited' ou have to dissolve
as our particular "e. 7ou must see that our energ sstem is limited' that our
mind is limited b the ver human brain which ou are using. 7ou have no wa to
get out of this limitation which is inherent in being human. .or that reason' we
speak about )human 6nlightenment') for it is being reached within the limitation of
human consciousness. It is true that the +uddha reaches the (nlimited but from the
limited
perspective of the human blueprint. 5hat it tells us is that the recognition of the
(nlimited from the human perspective is limited. That)s wh' 6nlightenment has no
end' for there is no end to deepening Awakening9no end in e&pansion into the
(nlimited. /ere' we can understand the profound meaning of dual,non,dualit.
:ne has alread become one with the (ltimate but still parado&icall' one e&pands
into the mster. /uman consciousness reaches the (nlimited within its
limitations; it e&pands within these limitations in order to reach a deeper and more
meaningful perception of the (nlimited.
3ee' ou are limited on all levels. 7ou need to sleep everda' ou need to eat not to
die' ou need to breathe. +reathing is a serious limitation that)s wh' ou cannot
live under water. 4an ou see how limited our mind is< 7ou have been living so long
and still know so little.
It is important to understand the role of the blueprint' which is the divine plan for the
3oul)s ultimate e&pansion. The 3oul is not complete when she becomes unlimited' but
rather when she reaches the optimum of e&pansion within her particular limitations;
this optimum is the blueprint. To grow within limitations is the creativit
of the 3oul. The onl sphere where the 3oul goes beond limitations is when she
becomes :ne with the (ltimate 2ealit. 7ou do not become the (nlimited but ou
merge with it from the place of our limited e&istence. 3imilarl' when ou swim in
the ocean' ou are not the ocean but one with the ocean. #o ou see the difference<
In the past the thought' that the +uddha became the (nlimited; it was however a
serious mistake which brought about a great deal of confusion. 5e do realise God'
but in a human wa. The meeting of our primal limitation' that is "e' with the divine
presence of the (nlimited is itself God,realisation.
.ear of #eath
student8 4an ou talk about death and fear<
Aziz8 It is interesting' a child in the beginning does not know that death e&ists.
*ater' when the information of death enters his mind' it creates man disturbing
emotions in the child)s mind. /ow the child interprets the information of death has a
flavour of the (nknown and some awkward kind of fear. The child is afraid' but is not
clear of e&actl what. /e has no wa to reall understand what death is. The child
cannot comprehend the possibilit of his own absence' let alone the absence of his
mother. The child' in the beginning assumes that he is going to live forever and onl
graduall realises the insecurit of life.
*ook inside and tr to remember how in our childhood' ou became ac%uainted with
death and what impact it had on ou. (suall the child blocks this information tring
simpl to avoid thinking about it. In realit' pushing awa the truth of death'
pretending that death does not e&ist continues throughout the life. 6verone
pretends that death does not e&ist' treating it as taboo sub-ect9 even on the
deathbedM 6verone is in a complete dream' a complete illusion.
Cer smbolic is the stor of +uddha. !obod has noticed so far a certain significant
feature of +uddha he was like a child. +uddha didn)t know for long time that such
a thing like death e&istedM /e not onl didn)t know that death e&isted' but he was
not even aware of the e&istence of sickness and old ageM 5hen he realised the cruel
truth about life' his whole concept of life fell into pieces. +ut because his 3oul was so
big' the moment he saw the truth' he radicall faced it. /e said that he would not
rest until he found a wa out of this miserable situation. And he found a sacred wa
out' which was a purel internal e&pansion beond the dimension of time.
student8 /ow to overcome the fear of death<
Aziz8 It does not need to be overcome but rather be transformed. To be protective
about prolonging one)s e&istence' which is the continuit of one)s particular sense of
"e is absolutel natural. In this wa' 6&istence protects her beings b creating an
instinctive love for life and fear of death. 7ou see' to live ou have to be on some
level identified with our bod. It is our subconscious identification with life which
fundamentall serves our survival. That)s wh' when a car rushes towards ou' ou
step back. 7ou don)t sa8 )now I am going to step back' not out of fear' but to live
for othersM) That would be ridiculous and ou would not have enough time to save
ourself. 3ome amount of fear' the abilit to feel fear is positive as a part of the
bod,mind realit. +ut the problem is pschological fear' where ou are afraid of
death as an idea which ou anticipate in our mind. $schological fear is beond
the natural self,protective mechanism. It is the mind)s fear. 7ou are afraid of the
(nknown and of the end of our particular stream of consciousness,memor.
$schological fear is not natural. It is created onl in the mind.
As ou evolve' ou reach deeper laers of our internal realit' from the depths of
which ou can contain the truth of death. A child cannot contain the e&istence of
death' for he does not have the necessar depth. A child is beautiful and innocent
but does not have depth and wisdom. A child is simpl unconscious. +ut ou as an
adult being' ou have the chance to go beond the limited perspective of life and
death and to reach our inherent connection with the (ncreated 2ealit. 7our ver
life and death become contained' embraced from a higher' infinitel deeper and
eternal perspective. In this wa' there is no more a need to escape the fear of death'
b creative post,life fantasies' for instance. 7ou simpl do not anmore need
pschological self,protection. 7ou have surrendered to that which is beond our
crstallised sense of identit to the vastness of God.
student8 4an ou speak more about fear<
Aziz8 The primal reason that fear e&ists is derived from the fact that ou are an
individual who is relativel separated from the rest of 4reation. +ecause ou are
separated' ou have to support our individual sense of "e; ou have to survive
phsicall and pschologicall here. This particular dimension is designed in a wa
that all creatures compete with each other for survival. This is a ver gross
dimension of low evolution and man cruel rules.
7ou have a phsical bod which is vulnerable and must be nourished all the time. 3o
ou have to protect it against fire' water' earth%uakes' bombs and other disasters
0laughter19 also against mos%uitoes. 5h is it like that< #o ou reall see it< 7ou
are separated. "an spiritual masters tell ou that ou should be free from fear' so
ou feel that something is wrong with ou because ou cannot get rid of it. +ut fear
is a natural part of life which allows ou to prolong our I Am. 3o fear as such
protects our continuit' thereb providing enough time to reach our blueprint.
.ear is instinctive. If a child didn)t feel fear' he would run under a car on the street
or -ump out of a window. .ear is the mechanism which nature uses in order to
protect all creatures. !ature protects ou from the inside' b programming in ou
the impulse of fear. .ear is a part of the make,up of being a separate being.
/owever' there is a neurotic fear which is unnecessar; it comes from the mind. The
mind can develop obsessive and pschotic tendencies. .or e&ample' to protect
oneself is natural but one can become e&cessivel self,protective and possessive. .or
instance' in order to survive' ou need to have a certain amount of mone. 7es< +ut
this need to have mone can easil become an obsession. 7ou ma simpl end up
seeing life as a means of making mone; ou start to think onl about mone and
securit. 3ee how' somewhere along the wa one can easil lose their sanit'
becoming fearful and insecure. "ost people constantl protect their illusor sense of
securit. The prepare themselves for a future which ma never comeM The manage
to secure their old age but' what a misfortune' as somewhere along the wa' the
simpl die insideM
An e&cessive self,protectiveness and possessiveness is alread a smptom of
neurosis. As we see' fear which is basicall natural can be used b the mind in a wa
that gets out of control. The mind can create different tpes of fear. .or instance' a
fear of darkness' a fear of ghosts' a fear of being alone9 numerous fears coming
from an e&cessive imagination' insecurit' conditionings' obsessive tendencies and
ignorance as such. 3ome people need to have a light on in the room to be able to
fall asleepM 5hat kind of mind is it< /ow can one live like this<
3ometimes fear helps ou to avoid dangerous situations and reflects realit. To
discern between a natural tpe of fear and a neurotic one' ou have to use our
common sense' intelligence' discriminative wisdom and courage. In order to live as a
separate being' ou need to have some essential amount of trust and confidence.
7our 3oul' in order to incarnate into this insecure and insensitive dimension' has to
have an enormous amount of courageM 7ou cannot live in fear' for it would be better
not to live at all.
student8 I e&perience fear when I look into other people)s ees. I feel fear meeting
people.
Aziz8 7ou e&perience a tpe of fear which comes from being sh and timid. It is
difficult to live when one is too sensitive. The fear ou e&perience has a few reasons.
:ne is the natural humilit and vulnerabilit. Another reason is a certain lack of self,
confidence and being too self,conscious in a pschological sense. 5hen ou are too
self,conscious' for instance' ou ma feel that everone looks at ou even though it
is not true. In such a case' ou simpl need to rela& this mechanism and centre
ourself in a true sense' in the openness of +eing.
student8 5hen I am looking at ou' I can be mself but with other people I feel like I
am in shock.
Aziz8 +ecause to look into the ees of most people is a real shock for there is no
one insideM It can be reall shocking' for ou are looking at somebod and what ou
see is onl the mind. A meeting between two people can take place onl on the 3oul
level; in such a case' when ou look into the ees of someone' ou see the 3oul.
6ven if a person is unconscious' at least the /eart should be present to be human.
+ut in most cases' not even the /eart is present onl the nois mind. 5hen ou
understand it full' our shness will change into compassionM 5hat are these people
doing to themselves< And if ou are sh' it is more for this person' ou ma even
feel ashamed for all these people ou meet. It is reall embarrassing to live among
people whose consciousness is so miserabl fragmented9
+ut' practicall speaking' ou have to build up some self,confidence; ou need to
be stronger inside ourself and to have more trust in who ou are and what ou
represent. 7ou need to have a certain courage to face other people. 7our shness is
a part of ou which ou don)t need to remove and cannot' in truth. 3ome
confidence
will bring to ou a necessar balance. If ou know full who ou are' a natural
confidence arises' for ou no longer represent our personalit but our 3oul which
is divine. Also' alwas be in our centre solid inside. 5hen ou are centred inside' b
this ver focus' ou become less self,conscious in the mind. In this wa' ou become
more impersonal' in a positive sense. This tpe of impersonalit takes ou beond
fear.
*etting Go is to 6nter the (nknown
student8 4an ou speak about letting go<
Aziz8 *etting go is to allow things' ideas and emotions to go. It is to drop from
moment to moment into a space without self,reference' into an open field of +eing.
To let go' is to +e. To +e is to die within the !ow.
6&isting as a human being' as an individual consciousness' there is a constant self,
referral' a constant thinking process which from moment to moment recreates the
ego,image. :ne refers continuousl either to oneself or to the outer in the conte&t of
one)s ego. This abilit to create a point of reference within the realit of appearances
is natural but it is onl a mechanism and not who we reall are. To live as an
individual is to retain one)s sense of identit. +ecause of the desire to prolong our
e&istence phsicall and pschologicall' we develop attachments to ob-ects' ideas
and to our ego,image. +ecause of this attachment' at one stage' we lose the right
relationship with the open space of +eingness.
Animals also need to cling in order to survive. In the case of an animal' the mind
is not ver active' that)s wh this effort to prolong its e&istence is not translated as
constant thinking about itself. The attachment to ob-ects' when obsessive can
replace our 3oul identit. 3uddenl' we become blocked' locked in the cage of ego'
living in the virtual realit of the mind and constant self,referral. /ere' we lose
freedom. 5e are children of 6&istence. 5e are born out of (niversal *ove and +eing.
As children' we pla our individual lives' we evolve' grow' completing our angle of
perception. +ut we are founded upon the (niversal Isness' from which we arise'
moment b moment. 5hen we lose this fundamental connection with the 3ource and
*ight of 4reation' we become simpl neurotic' imprisoning ourselves in the arrogant
world of ego,images.
*earning how to let go' we return to a sane wa of e&isting' in proper balance with
our individualit and 6&istence. To +e is to e&perience on some level' one)s absence'
for one has surrendered to something much bigger. *etting go is to surrender the
mind; it is to have the courage to live without this constant self,protection which is
fear. *iving beond the mind' resting within inner silence is the foundation which
represents our purit and proper relationship with Totalit. .rom the space of letting
go' we live our human destin' facing various challenges and difficulties' maturing
in all areas and become whole. 5hat is most important is finding this fine balance
between the self,referral and non,referral 0which is the abiding within the (ltimate
$resence1. *etting go is to enter the (nknown. +ut' when there is sensitivit and
intelligence' we enter the (nknown knowingl.
True 4reativit8 "eeting the 4reator
student8 5hen we are onl in +eing' is there a place for activit and creativit<
Aziz8 7our understanding of +eing is dualistic. This is similar to one who thinks that
to go beond the mind is to stop thinking. +ut the space )beond the mind) includes
thinking and not thinking. +eing is all,inclusive. It is beond the polarities of activit
and passivit; it includes action and non,action. +eing is the foundation upon which
ou e&ist. .or e&ample' ou sit passivel on the floor and et activel ask a
%uestion; sitting on the floor is non,activit' but ou are active asking the %uestion.
/ow is it possible< 4an ou e&plain how ou are doing it<
+eing is not phsical and has no location is space but ou sit upon it all the time. It is
similar to this planet' to the universe the are located somewhere in space and
time but simultaneousl the abide +eond. 7ou must understand what spiritual
e&pansion is about. 7ou are constantl active' doing' thinking' and ou are
disconnected from +eing. Aren)t ou tired of it< *ook at a tree. The tree grows up'
higher and higher' the leaves become green' the flowers open up' fruit appears' the
branches are dancing in the wind9 but the tree is rooted in the earth it is still
inside. As ou re,connect with the ground of +eingness' ou find this inherent
stillness within. In this wa' ou discover the inner silence' the unconditional peace
and from that place ou e&press our creativit.
7ou are free to do whatever ou wantM If ou are creative' wonderful; if ou are not
creative' it is also wonderful. /ere' ou are beond these concepts' for ou ourself
have become the most beautiful e&pression of 6&istence. The ultimate creativit is
meeting the source of creativit which is the 4reatorM In truth' creativit can take
place onl from the inner silence. If ou are disconnected from +eing' what ou call
creativit is more a catharsis. 4atharsis is not creativit but a throwing out' a release
from the subconscious mind. 5hen the subconscious mind is overcrowded' it gets
suffocated with e&cessive amounts of information and must eventuall let it out. If
ou look at most tourists' travellers' the like to write dairies ever da. #on)t the<
This is the wa the make order in their subconscious minds. The are so
unconscious that all the e&periences' impulses' thoughts' emotions' events the
have during the da cannot be properl processed. Through writing' at least the
subconscious mind can rearrange its content. The dreams have a similar
function.
/owever' true creativit is not a release but a positive e&pression of the 3oul. True
creativit is born from the dimension of love and silence.
*ife Teaches 7ou Truth
student8 In the last few ears m life has been ver intense' in man was' man
deaths' man good things as well. I am not complaining. I was -ust wondering9 it is
so e&treme and even though I en-o living with this kind of passion' I also feel
e&hausted. I alwas think' mabe tomorrow I can rest but tomorrow a new thing
happens. 5hat is happening<
Aziz8 5e live in a ver intense time' the coming of the new millennium. "an
esoteric energies are present and evolution is accelerated on man levels. 6verthing
is polarised. "an things are happening on man levels individual' collective and
universal. It is a good time but an intense one. 4leansing is usuall connected to
some suffering but it works to our ultimate benefit. 7ou are awakening in a
multidimensional wa not -ust to I Am. 7ou are awakening to our intelligence' to
understanding what it is ou are doing here' to the clarit about the truth of this
earthl dimension whereb the force of destin has locked our sense of "e. 5hat is
happening to ou is the truth of our realit in the /ere. 6&istence will present man
different elements which are necessar for our growth and awakening.
/ow ou respond to life events represents ou' it reflects our pschological
maturation and the subconscious tendencies of the mind. !ot all these responses are
coming from the right place which means that not all of them are aligned with Truth.
:ften' how ou perceive realit is full conditioned and' therefore' cannot represent
the realit of our 3oul. 5hat ou are aiming at is a ver fine perception of realit' a
ver fine understanding which reflects the precise meeting of (niversal Truth with
our 3oul)s ver uni%ue angle of perception. 7ou see' ou don)t know et full what
our ultimate angle of perception is. To know it' ou have to awaken more to our
3oul identit' like a flower which must full open to the light of the sun. To know who
ou trul are' ou must be more free from certain idiosncrasies imprinted in ou b
the collective mind. It is ver amazing the -ourne of the 3oul to the realisation of
her uni%ue perception of 5hat Is. Awakening is not onl to realise a generic :ne
3tate but one)s uni%ueness as well.
+eloved one' man of our reactions and emotional responses are not reall ours.
4an ou see it< 5hen someone dies' we usuall cr because we are supposed to cr.
+ut are the reall our tears< 3omeone dies and we don)t know how to behave' for it
is all too strange and unusual; but are we reall in despair< "abe everthing is all
right< 7ou have to see which responses are coming trul from our wisdom and
inherent sensitivit of our 3oul. 6&istence is checking ou' taking awa that which
is false' removing what is not ours. 5hatever is happening' trust this process and
see the divine hand leading our life in the right direction. This world is often cruel
but does not this cruelt tell ou something about this dimension< "abe this plane
of forgetfulness is to be transcended< It is not to get addicted to life on the earth.
6&istence kicks ou from time to time in order to remind ou that ou are not of
/ere. 7ou are /ere' but not to sta. 6n-o as much as ou can' b all means' but
know our purpose and see beond the horizon of the earthM As ou are being
bombarded b this realit' this ver fact pushes ou to go beond and discover the
timeless' the immortal sphere outside of life and death. 7ou need to live here and do
our best to sober up to the dark side of the earthM $art of the awakening process is
shaking up the subconscious mind. This ver computer program through which ou
translate this realit into the known has to be cleansed and harmonised with Truth
and the /igher Intelligence.
student8 I do feel that the human part of "e is too sensitive.
Aziz8 7ou see' the human in ou represents our natural sensitivit and is in
harmon with the 3oul. +ut there is another )human) part of our make,up which is
not of the 3oul but from collective unconsciousness. /ere we also include some
naNve and superficial sentimentalit which is a part of the global human hsteria. The
human we wish to awaken is the divine being' full conscious' full sensitive and
completel intelligent. 5hatever is happening to ou' dear one' is teaching ou a
lesson about this realit and about ourself. And ou are tring to find a vision and
attitude towards life which is optimal' which is in harmon with the ob-ective realit
and the truth of our 3oul. This realit will bombard ou until ou find an awakened
attitude which cannot be shaken anmore. 7ou are constantl being checked. #o ou
see it< The test is going on all the time. 7ou are being washed clean' so ou can
receive the gift of our 3oul)s ultimate vision. If ou are constantl suffering and
susceptible to emotional disturbances' it shows our vision is too vulnerable and
lacks the essential strength.
student8 It seems to me' in a wa' that these things are happening to me when I am
actuall much stronger than I used to be. If the same things had happened several
ears ago' I would be broken. 5hereas now' there is something in me which feels
%uite contained.
Aziz8 6&istence is wise and compassionate. It gives ou a hard time onl when ou
can cope with it. :nl when ou can bear the hard time' the fruit is evolution and
breakthrough. 5hen ou are unable to bear difficulties' the break ou down.
student8 #o ou have an idea wh the main issue seems to be around death< Aziz8
.or the ver simple reason that death is the cruellest lesson' which touches the
deepest fears' an&ieties and paranoia)s of our mind. #eath represents the end of the
known. /olding onto one)s life and the life of others is the strongest emotional
attachment for the human being' the primal attachment. That)s wh when we face
death' the deepest laers of our psche are shaken. #eath leaves ou utterl
helpless. There is no wa' ou can cope with deathM 7ou can cr or ou can celebrate
dancing at the funeral' but these are different e&pressions of the same helplessnessM
#o ou see it< There is no real -ustification to death; it ends everthing and leaves
ou with emptiness.
The onl wa to contain the information of death is through surrender. /ere' ou do
not look for -ustification; neither do ou cling to our despair; ou allow it to be as
it is from the space of non,conceptualisation. 5hen ou understand full that the
divine intelligence is behind all and that our mind knows hardl anthing' ou
simpl surrender. 7ou have -ust entered this 4reation endowed with a limited mind;
ou simpl know nothingM The highest understanding the human being can reach is
giving up of the mind and letting go into the :riginal 3ilence which knows all
through not,knowing. 7our ver limitation helps ou to discover our proper relation
with the 4reator and that is surrender; it is giving up our individual mind at the
altar of (niversal Intelligence.
student8 +ut sometimes I am so disturbed b m mind that I cannot go deeper' I
am simpl unable to surrender. 0Another student1.
Aziz8 7es9 to enter the higher mind is to be in a state of no,mind which is beond
thinking. 7ou see' ou have made a good observation. 3urrender to the #ivine is not
emotional' neither is it mental; it is not an attitude from the mind; it is itself an
e&pansion into a deeper state of consciousness. This e&pansion takes place on the
level of awareness' /eart and energ. The onl wa to transcend the mind is to
awaken a clear centre of awareness and to stabilise this e&perience. 5h are so
man thoughts bombarding the psche< The reason is that' parado&icall' the one
who e&periences them is absent. There is no one inside this mindM +ut the moment
the )I) is born' the mind encounters its counter force' namel the "e. The mind is
not
used to the presence of "e' for it cannot be the boss anmore. In the presence of )I')
the mind gets sh and feels awkward. It is the beginning of its end. /owever' initiall'
when the centre of awareness is activated' the mind can manifest even more
thoughts because the subconsciousness is overcrowded. The e&cessive amount of
information stored below the conscious level has to become released and emptied.
In due time' the subconscious mind reaches a certain balance and there is no more
need for this desperate manifestation of thoughts. Thoughts still come but as if in
slow motion without the usual invasive and obsessive tendencies. An awakened
person still e&periences thoughts but in slow motion. That is perhaps the best
definition of awakened consciousness.
In our case' ou don)t have to be so helpless in our e&perience of the mind. 7ou
must however do some work. 7ou have the freedom to centralise ourself in the
3tate of $resence. 5hen ou do it' ou take a big portion of energ from the mind
and direct it towards our own presence without an intention to stop thinking. /ere'
ou don)t even care whether thinking is there or not. In this wa' indirectl' the
mind loses its power and control over ou it e&horts itself. Is it clear for ou<
3urrender is an e&pansion and is based on self,knowledge. If ou don)t know who
ou are' how can ou surrender< In the case of an ignorant person' there is no one
to surrenderM It is a double process because through our self,discover ou then
move to the +eond' uniting ourself with the (ltimate 2ealit.
7ou can see it in this wa. 7our 3oul herself is the door and the Golden Gate to the
+eond. + discovering ourself' ou are entering this door. As ou realise ourself'
ou find ourself suddenl on the other side of ourself' which is the 3ource of
4reation. 7our 3oul is not the (ltimate but rather she is a channel through which the
(ltimate can be e&perienced and consciousl realised.
student8 5hat happens to the 3oul when the (ltimate is realised<
Aziz8 The 3oul co,e&ists with the (ltimate. $ure "e is made of Awareness' +eing and
/eart. As $ure "e e&periences herself' there is merging with the +eondM /ere' two
realities are e&perienced simultaneousl. And it is precisel here that $ure "e and
the (ltimate become :ne. In this wa' ou e&perience our presence and our
absence simultaneousl. 7ou can e&perience our absence onl because ou are
present and on the other hand' ou can be trul present onl when ou rest in the
+eond. In the ultimate e&perience' the 3oul and the +eond are completel one.
7ou ma not even be able to separate our 3oul from the +eond assuming there is
no difference. 5e call it the illusion of non,dualit. +ut when ou look at this
e&perience with the utmost sensitivit' ou recognise the two,ness' the subtle
dualit. 5e call it the dual,non,dualit.
There is the 3oul and there is the 3elf. Is it clear< .or instance' ou sit in meditation'
resting in +eing' particularl when the /eart is present; this rest has the %ualit of
the 3oul. There is someone inside who e&periences this rest. Isn)t it so< 7ou sit in
deep silence' feeling our ver "e who is inside. This "e knows )that she is "e') for
she feels herself and can create a self,referral in the mind. The pure e&perience of
"e is a combination of feeling and the 3oul,image.
The 6go,image
student8 5hat is the ego,image<
Aziz8 The ego,image is a picture or concept about oneself reflected in the mind. As
personalit lives in relative separation from the 3oul' it creates a virtual image of
itself through the ego,image.
5e would like to make a significant distinction between the ego,image and the self,
image' or the 3oul,image. The ego,image e&ists onl in relation to the collective
consciousness. 5hen ou sa' for instance' )I am beautiful) or )I am successful') or
)I am not good enough') this tpe of image cannot e&ist without comparison to
others. .or it is a reflection of our desire to have a good situation in the world. The
ego, image is a virtual' artificial creation disconnected from our eternal identit. :n
the other hand' it is the self,image which reflects our true identit. It is not true
that we should not have an image at all. :f course' to live in the space of non,
conceptualisation' beond the mind is a foundation. +ut out of this foundation' we
arise as manifested beings living according to our purpose and destin. That)s wh'
no,image and a self,image are both necessar to live life in a real wa.
5hat is our true self,image< It is beond the collective mind. This tpe of image
relates onl to our universal situation' that is' to our place and status within Totalit.
To discover the 3oul is to find our real self,image. :ur true self,image is8 the child of
the +eloved' $ure "e contained within the ocean of +eingness and *ove. If ou don)t
have the real self,image' ou don)t know who ou are. It is through the real self,
image that ou awaken our proper relationship with God and (niversal Intelligence.
The right self,image reflects our understanding.
5hen one is conditioned b the non,dual philosoph' for instance' assuming that
there is no "e' but onl impersonal 6&istence one believes in an incomplete self,
image. It is ver interesting. /ere' "e has this tpe of self,image where she denies
her own e&istenceM In our teaching we allow ou to discover our true self,image in
harmon with our blueprint and evolutionar purpose.
Is /aving @udgements 5rong<
student8 4an ou speak about -udgement< Is it wrong to have a -udgement< Aziz8
To sa' )it is wrong to have a -udgement') is alread a -udgement. Isn)t it< The
term )-udgement) has no clear roots. :ften it is associated with the verdict of the
court and the one who passes this verdict is called the -udge. In this wa' the term
)-udging) feels %uite serious and contemptuous. +ut if we treat it in a lighter wa'
it becomes an e%uivalent to the word )opinion.)
5ords are -ust words' the are relative and their meanings often evolve. .or
instance' the word )ordinar') in some languages is negative and means )primitive) or
)vulgar.) /ere' we often speak about being ordinar in a positive wa' as an
e&pression of humilit and simplicit. In our teaching' we are using common 6nglish
language and vocabular to transmit a subtle and profound understanding.
*anguage however has been created to e&press an unawakened perception of realit.
That is wh enlightened beings alwas have had difficulties e&pressing their
realisation
within the confines of language which is neither subtle nor rich enough. 5hat we
call spiritual language is an attempt to create a new set of words and ideas which
could reflect the awakened realit.
+e clear that words are not absolute and often carr conventional meanings. In our
teaching' we often shape the meaning of some words in order to transmit subtle
understanding. .or instance' we speak about the 3oul. It is a ver common term
which is understood b most people in a ver shallow' naNve and simplistic wa.
+ecause of that' we e&plain over and over what the true meaning of this word is. 5e
combine words in a skilful wa to transmit an understanding which is beond words.
It is like poetr. 7ou cannot understand a poem unless ou read between the lines'
reaching insight into the feeling of what the poet wished to transit. In this wa' our
mind and our /eart meet the mind and the /eart of this poet. To understand our
teaching' ou have to have a love for Truth' sensitivit and imagination. This
teaching is not arising from the outside' but is awakening ou from inside ouM
To have a -udgement is a bit stronger than to have an opinion. There is a feeling we
fi& our opinion in a stronger wa when we have a -udgement. +ut it is still all right.
7ou see' to have a -udgement is not the same as being )-udgmental.) To be
-udgmental is to use the abilit to create -udgement in an e&cessive wa. There is a
difference between getting angr sometimes and being )an angr person.) There
e&ists in the collective spiritual consciousness or unconsciousness rather' a naNve
concept that one should not have an -udgements. It is onl partiall true. If one
has
no -udgements at all' it means that one is either an imbecile or one is deadM /owever'
most people as the are stuck in the mind' have too man -udgements. The ego ver
much en-os creating all kinds of -udgements. + creating -udgements' the ego feels
much more important. The ego has alwas an inferiorit comple& which it
compensates b criticising others. This constant movement of opinions and
-udgements creates the gross realit of the ego which is locked in the cage of the
mind.
This mechanism must rela& so one can e&perience the open space of not,knowing'
letting realit be as it is without categorising it into an concepts. The state of no
opinion represents our original purit' our connection with 6&istence' our innocence
and surrender. !o opinion means' in truth' no separation. In +uddhism it is called
suchness' the mirror,like consciousness. /owever' the mirror,like consciousness
does not represent the whole of realit' for its internal dnamics are still lacking.
/ere' one enters the wisdom of differentiation. In +uddhism' the archetpe of this
wisdom is "an-ushri. /e carries a sword with which he cuts the non,dual realit into
a polarised understanding of differentiation. All is :ne' but within this :neness' good
and bad co,e&ist' dark and light' beaut and ugliness' warm and cold' affection and
repulsion9all of that co,e&ists allowing the dnamics of life take place. The 3oul is
nothing but a sub-ect to polarities. 5ithout "e' there is no difference between good
and bad' wrong and right' dark and light. If there is no perceiver' the perceived is
not there either. The 3oul is that to which the 4reation applies. It is a ver
significant statement. The e&perience of life can happen onl due to polarities and
polarities
alwas refer to a particular "e or to the infinite "e)s' numberless angles of
perception.
+ecause ou live in polarities' in order to live here' ou have to create an attitude to
our surroundings. And ou recreate it from morning to evening. 7ou eat food which
tastes good' and ou spit out food which is horrible; ou choose events' compan'
places' circumstances according to our sense of wellbeing' pleasure and satisfaction.
There are some stories about monks who tried not to differentiate between good and
bad' eating for e&ample bad food or rotten meat in order to bring into life their
interpretation of !on,dualit. +ut these are pathological cases showing how some
spiritual ideas can turn into sheer perversionM
3o' a certain sense of -udgement accompanies our life at all times' for it allows ou
to live. This primal wa of opinionating each moment of our life represents our
abilit to respond in harmon to the necessit of the moment. +ut there e&ists also a
second level of creating an attitude towards realit. 5e speak here about having
different concepts towards life' other people' the situation of our planet9 and so
forth. .or e&ample' ever conscious person worries about the )plastic problem) on
our planet. In the west' man environmentall conscious people don)t want to take
plastic bags from shops. A !ew Age owner of the plastic factor could sa )oh' ou
are so -udgmentalM) 90laughter91. :r man cold drink companies paint their
appalling advertisements even on some small beaches in India. 7ou can find all these
ridiculous )pepsi) paintings on the beaches and rocks in the middle of nowhereM Isn)t
it appalling< /ere' we e&press a clear -udgement. #on)t we< These tpes of
-udgements are health for through them we protect the integrit of our planet' in
this case.
To conclude' it is not -udgements which are good or bad but the wa we use them.
:n the other hand addiction to create -udgements is a part of the ego,neurosis'
but when we use this abilit in a balanced wa' it is a positive e&pression of our
intelligence. +eing on the spiritual scene' ou must use our discriminative wisdom
to avoid guru,hogwash and find the Truth. 5e tell ou' therefore' use our
-udgement well but don)t be controlled b our own -udgementsM *ive beond the
mind as our true realit and from that space create in a wise wa our life. 5hen
ou understand the limitation of human intelligence' naturall ou start to rela&
within the mechanism of creating opinions. 7ou know so littleM Therefore' ou allow
ourself to be fundamentall in the state of not knowing and ou let the divine
intelligence who created this life' act according to its msterious plan. /ere' true
humilit is born. In order to live' ou must have some opinions but create them from
the place of inner silence and love. It is :? to have opinions but first ou have to
have ourself' that is' b becoming one with our 3oul.
"oralit is a 3ubstitute for the +asic Goodness
student8 4an ou define the difference between inherent goodness and
moralit' ethics or sociall conditioned attempts to be pure<
Aziz8 Inherent goodness comes from the /eart and moralit comes from the mind.
3ociet had to create moralit to compensate for the absence of the /eart chakra.
/owever' it is important to understand that the /eart without intelligence can
become conditioned as well and easil manipulated. In some cultures' like in the
"iddle 6ast' we can feel the /eart more and the intelligence less. In the west'
intelligence is %uite developed but the /eart completel closed. Intelligence allows
one to channel the energ of the /eart in the direction of wisdom. A person who has
an open /eart but lacks intelligence' can be easil manipulated b the government
or abusive spiritual leaders' for instanceM 6ven though such a person has a mind' it
functions in a semiconscious wa. It is chaotic and lacks clarit. The whole human
being we point to is completel aware; he or she is intelligent and has an open /eart.
If one element is missing' the whole construction collapsesM +asic goodness is a
combination of the /eart' inner peace' clarit and wisdom.
3pontaneit is !ever 3elf,conscious
student8 4an ou speak about spontaneit. Is there such a thing as conscious
spontaneit<
Aziz8 3pontaneit is either unconscious or subconscious. 5hen spontaneit
becomes self,conscious' it stops to be spontaneous. 5hat is conscious< It is a
feedback from intelligence to the outer or inner realit. This ver feedback holds
and freezes the spontaneous flow. It is an important step in the evolution of
intelligence. Initiall' intelligence evolves in an impersonal and subconscious wa.
5hen the conscious mind or ego develops' evolution becomes conscious. The ego is
not full conscious' for it has no real centre. +ut it is conscious enough to sense the
e&istence of the sub-ect 0"e1 in contrast to the ob-ect and give feedback from this
place of self, referral. The ego cuts down the spontaneit of subconsciousness.
It is important to understand that spontaneit is not alwas positive. 3pontaneit is
often unconscious and blocks our evolution because it moves in vicious circles. 5hen
evolution becomes conscious' it accelerates for the 3oul simpl begins to co,operate.
The ne&t step in evolution takes place when the ego is transcended in reaching pure
consciousness. This state is beond subconscious spontaneit and beond conscious
control. $ure consciousness neither flows nor does it control it is simpl present.
5hen ou rest in consciousness beond the mind' the second birth of spontaneit
takes place. 7ou simpl allow our mind and our bod to behave in a natural wa.
/owever' as an intelligent being' from time to time ou bring an element of control'
checking whether the action or emotion which ou are about to perform
spontaneousl is right and whether ou can allow it to flow; otherwise' ou simpl
change it or stop it.
3pontaneit and control are the two sides of the human consciousness. In the state
of pure consciousness even spontaneit is no longer unconscious' for the light of
our own presence msteriousl penetrates it. It is not that ou are conscious of
our spontaneit; it is rather that spontaneit is contained within I Am. +ringing too
much awareness into the spontaneous activit of the bod and mind is against
nature; it would turn us into self,conscious machines. The presence of pure
consciousness does not eliminate subconsciousness; neither is it conscious of
subconsciousness it rather embraces and contains subconsciousness allowing it to
flow spontaneousl within the light of I Am. /ere' the conscious spontaneit is
born.
6volution as /umans
student8 /ow can we evolve as humans<
Aziz8 7ou can evolve onl as a humanM /ow else could ou evolve< 6ven when ou
transcend this dimension and reach +uddhahood' ou are attaining it in our human
wa. 7ou evolve into the +eond' into the 5ithin and into the 5ithout. 6volving into
the +eond' ou merge with the (ltimate. 6volving into the within' ou realise our
3oul. And evolving into the without' ou purif our psche' reaching a ma&imum of
harmon and e&pansion in our emotions and intelligence. That is how ou evolve as
a multidimensional human being.
Aloneness of the 3oul
student8 4an ou speak about e&istential aloneness<
Aziz8 Aloneness in contrast to loneliness is an e&istential e&perience beond the
sub-ectDob-ect relationship. *oneliness is the sorrow of not having a loving 3oul
around with which ou can share the e&perience of life. Aloneness is e&perienced
onl in the realm of the 3oul. 5hen the 3oul refers e&clusivel to the Absolute
3ub-ectivit' she is alone. In such a state' she does not translate anmore her
sense
of identit in relation to the ob-ective realit; she is beond the /ere' relating onl to
the 4reator. This e&istential e&perience is possible onl when the 3oul is realised and
when one abides outside of the mind.
3incerit8 the #ignit of the 3oul
student8 5hat is maturit<
Aziz8 5hen the fruit is ripe' we sa that it is mature. To be mature is to reach
ripeness' a certain optimum of growth. To be mature is to be able to cope with the
information of e&istence in the most efficient and responsible wa. To be mature is to
reflect the truth and not the subconscious tendencies of the mind. To be mature is to
go beond neurosis and the lower nature. To be mature is to know oneself and to
discover the truth. To be mature is to be at ease with our human destin. To be
mature is to be awakened' in truth. To be mature is to deal with the difficulties of our
human nature in a dignified manner' and to respect the code of honour inherent to
the 3oul. To be mature is not to be perfect or without mistakes but to be able to
calml and intelligentl deal with difficulties. To be mature is to be much stronger in
one)s /eart and intelligence than in the negative subconscious and unconscious
tendencies. To be mature is to be brave in one)s encounter with life and to trust life
in all circumstances. To be mature is to take responsibilit for one)s evolution. To be
mature is to live beond the ego,image' in the true humilit and simplicit of the
spirit. "aturit has no end' as long as we are alive' but what does end is the
immaturit.
6volution in the 3pace of Acceptance
student8 4an ou speak about acceptance< In order to transform' we need to accept
what is and et to be open to change. 3hould our )lower nature) be embraced as part
of the process of purifing "e<
Aziz8 In order to transform' we need to accept what is and et be open to change.
/ere' ou have answered our %uestion and e&pressed the principle of the non,dual
path. !ot onl are ou open to change but ou willingl co,operate with our
transforming process. Acceptance allows ou to rela& and appreciate our e&istence.
/owever' within this acceptance there is a wisdom which allows ou to grow.
:therwise ou would remain passive. !on,acceptance brings frustration and the
inner split. :n the other hand' a static acceptance is stagnation and cuts down the
evolutionar -ourne. 6volution has a ver msterious nature. It is the unfoldment of
the !ow' an e&pansion within acceptance' a constant transcendence of the present
moment' which is becoming the future !ow.
7es' the lower nature must be embraced from the place of the higher nature. In this
wa' the lower nature is not negated but aligned and integrated with the original
purit of the 3oul. The lower nature is lower onl in separation from the higher.
Therefore' when embraced' no longer is it a )lower) nature but a natural part of our
multidimensional wholeness.
The 3ense of 5onder
student8 The sense of wonder9sometimes I am full of wonder' watching the
sunset' gazing at a tree' listening to a stream. And sometimes I walk on the beach
and m mind is full of dull thoughts. 3o I was wondering whether one can activate
the state of wonder. 4an it be a state<
Aziz8 It cannot be a state. The natural state is beond wonder and dullness or
insensitivit. It is an e&perience of pure isness which itself is magical but is not
conscious or self,conscious of its own magic. The e&perience of wonder relates to a
certain sensitivit' to the abilit of re,discovering one)s aliveness and of seeing the
magic of 4reation. /ere' we can speak about awakening not to an particular state
but to the fact of being alive. And this awakening creates within us this primal
amazement. *ife is dnamic' it is a constant meeting of the 3oul with 6&istence'
there is a magic to it' surprise' beaut' enchantment' humilit' innocence; there is
%uestioning' in%uiring' discovering' evolution and e&pansion taking place on all
levels; there is also suffering and sadness. *ife is not onl beautiful it is the pla of
polarities. A person who lives onl in the state of wonder ma not see the other side
of the /ere which is %uite negative and dark. +ut on the other hand' if one emphasis
onl the negative side of life' following the Theravada philosoph' one loses the
natural perspective and the magic suddenl disappears. The beaut gets lost and the
feeling of wonder is killed the 3oul commits suicide on some level.
The feeling of wonder cannot be constant. +ut when one)s /eart and intelligence are
awakened and the deep sensitivit of the 3oul comes to surface the state of
wonder is present most of the time. +ut even though such a 3oul does not feel
wonder at all times' still' being one with the #ivine' she e&periences the ultimate
beaut' the natural and constant wonder' (niversal 5onder without the wonderer.
True 3elf,image8 +eond the 6go,image
student8 7ou spoke about the difference between the ego,image and the self,image.
/ow having the right self,image relates to dropping the sense of knowing<
Aziz8 A ver important %uestion. #o ou see how the right %uestions allow ou to
grow and to reach a deeper and deeper insight into the nature of truth< The ego,
image is a contraction of the 3oul)s realit. It is not that the ego,image is wrong; it is
simpl limited and taken out of conte&t' that is out of wholeness. The ego,image
alwas relates to the outer and to the collective consciousness. If humanit didn)t
e&ist' how could ou create an ego,image< .rom the other side' the self,image refers
to our relationship with God. 5h have an image at all< +ecause ou are a
separate being. The totalit has no image for it does not relate to anthing :ne
without the :ther' as it has been beautifull said. An image is not separated from
our individual e&istence ou are that image alreadM 7ou are a reflection of
Totalit in its individual manifestation. It is not that ou -ust are ou actuall relate
to 6&istence. 7ou cannot simpl be our life is dnamic' ou are in a constant
process of awakening to our e&istence and to the universal 6&istence. 7ou are
evolving. If ou don)t have this image of being an evolving individual' ou are asleep'
ou don)t know what is happening to ouM That)s wh' our self,image is simpl a
pure reflection and understanding of our individual realit as well as of our
purpose.
7our true self,image is that ou are inherentl a divine being8 a 3oul who evolves
/ere' discovers herself and eventuall returns home to God. 7our true self,image is
that ou are a child of the +eloved. That is the reflection of our deepest self,identit.
5here is here a place for not,knowing< It is all !ot,knowingM 5hat does not,knowing
mean< !ot,knowing is our absence within the !ow; our absence within the
(niversal $resence. 5hen 3ocrates said )I know that I don)t know') it was -ust in the
mind. It is the point where the mind gives up but what ne&t< 7ou are still ver much
there' with our ego,not,knowing,image. True !ot,knowing is beond knowing one)s
not,knowing; it is pure +eing' the absence of the self.
5here is the place for not,knowing when one knows one)s true self,image< .irst' ou
cannot have a complete self,image' unless ou are 3elf,realised. 5h< +ecause'
having a true self,image and being the self,image cannot be separated; the are the
same. 5hen ou abide in the state of not,knowing 0the +eond1 ou know ourself
directl as $ure "e. This knowing ourself directl as $ure "e and abiding in not,
knowing which is the +eond' become one. The result of it is the transparent self,
image which leaves all traces of concepts behind. This state is $urit.
The part of ourself which allows ou to e&perience not,knowing knowingl is our
self,image. That which allows ou to be free even from our self,image is not,
knowing. This ultimate transparenc is the msterious meeting of the 3oul with the
3ource of 4reation. "e meets the +eloved. This supreme communion is beond
anthing one can imagine; it is so subtle' so sublime that words e&hort
themselves. To understand it' ou must enter the home of silence' the domain of
unit' the temple of the +eloved which is made of love.
The 3oul can onl 3peak to the 3oul
student8 /ow can one connect to people who have zero connection with spiritualit<
Aziz8 .rom our /eart onl. !ot from our mind' not from our spirit' but from our
/eart. If the other person is onl in the mind' the best is -ust to go awa or to
connect in a formal wa. The mind without the /eart is too arrogant' too insensitive
and ou simpl waste our time. 2espect our 3oul' don)t -ust talk to others for
entertainment. +ut if the other person has the /eart' ou can e&press our kindness
and compassion. The 3oul can onl speak to the 3oul. A complete meeting is
possible when two 3ouls are at the parallel level of evolution. +ut first the 3oul must
be present. :nl when the 3oul is awakened' one with the inner silence' having an
open /eart' being full aware and intelligent' can we speak about the full presence of
"e.
Acceptance and !on,acceptance
student8 4an ou talk about the attitude of accepting everthing in life<
Aziz8 Acceptance9 the deep meaning of acceptance is that our 3oul rests in a
deeper place than the phenomenal or pschological realit. The actual %uestion is8
from which place do ou accept life< 7ou can have the concept of acceptance in our
mind. This is then followed b a certain attached emotional response. This tpe of
acceptance is personal. 7ou sa' )I accept.) 3omething happens' ou sa' )I accept.)
3omething bad happens ou sa' ):?' I accept.) 7ou ma be imperfect' ou ma not
like something in ourself' but ou sa' )I accept' I love mself anwa.) This is
the personal acceptance.
+ut a deeper laer of acceptance is not personal; it is e&istential. This means that
ou surrender to this vast space of +eing which is even beond the concept of
acceptance or lack of acceptance. In +uddhism there is the term 3uchness.
3uchness means that everthing is as such' everthing is as it is seen from a non,
conceptual space. 7ou allow realit to be as it is from the place of our absence' so
the speak. That is the true acceptance. This acceptance is a state of +eing and not a
state of mind.
5ithin this unconditional allowance there ma arise an issue of more personal
acceptance. .or e&ample' someone dies and within our mind there is a choice either
to accept or rebel against it. 7ou ma even %uestion the whole meaning of life and
so forth. 7ou have to use our discriminative wisdom regarding which elements in
life ou choose to accept' which ou must accept and which ou can change. There
was
a praer b 3t. .rancis to God8 )$lease' *ord' help me to discern between this which
I can change and that which I must accept.)
Acceptance is a dnamic phenomenon. To accept everthing on the pschological
level is a form of dullness; it is not real. +ecause as ou live as a manifested
individual being' ou must use our discriminative wisdom to discern what to
accept
and what not to. 5hen a waiter brings ou a meal in a restaurant' which is not
cooked right' ou refuse to eat it. :therwise' even if ou accept it' our bod won)t.
True acceptance is e&istential. It is a foundation in which this ver mind of ours'
with its freedom to sa )es) and )no') is contained. 5hen ou do not accept
something' be total in this non,acceptance and accept ourself not accepting it. And
ou accept ourself )not accepting something) through resting in this (niversal
Acceptance which is +eingness. 7our foundation is the non,conceptual state. It is a
state beond the mind' beond thinking' beond -udgement' beond the movement
of thoughts and emotions. That is our foundation. .rom this foundation ou are
plaing the role of a human and ou relate to realit in a dnamic wa. 7ou use our
wisdom accepting or not accepting things. 7ou can do whatever ou like ou are
free. This is the point' ou can do whatever ou like. 7ou are completel free. The
real meaning of being beond -udgement and opinions is to rest in +eing. It is not
that our mind has no opinions. +ecause if our mind does not have opinions it
cannot survive /ere. It has to have opinions; it has to distinguish good from bad.
+ut ou are having these opinions from the place of our absence' from the place of
rest in the +eond.
There are two tpes of approaches to this matter of differentiating between good and
bad. It is ver much a +uddhist or Taoist idea to go beond good and bad. +ecause
the mind translates this realit constantl in terms of good and bad; it perceives
truth in a polarised wa. It is constantl creating -udgements and opinions about the
relative truth. /owever' the idea of going beond good and bad is also dual' as it
points to its negation. The moment ou sa that discriminating between good and
bad is +ad' and not discriminating is Good' ou are caught in a parado& of dualit.
The dualistic vision of going beond -udging is to stop -udging where ou simpl
do not allow our mind to create an -udgement or opinions. +ut the non,dualistic
transcendental wa of going beond good and bad is to go beond the mind. .rom
this perspective whether ou discriminate between good and bad doesn)t reall
matter because ou are +eond. 7our I Am contains the mind. 7ou are beond
polarities' beond good and bad. And while ou are beond good and bad' ou see
that things are still good and bad' choosing the better ones. +eond good and bad is
Absolute Truth. The presence of good and bad is relative truth. The unit of Absolute
Truth and relative truth represents 2ealit As It Is.
In >en and +uddhism there are two tpes of realisations. .irst is the realisation of
:neness. The call it )mirror,like consciousness') in which realit is reflected without
discrimination. 6verthing is -ust as it is. All arises in this mirror and the mirror
allows everthing to be purel reflected. 5hen there is a beautiful face in the mirror
reflected' the mirror does not sa it is beautiful. 5hen there is an ugl face' the
mirror does not sa' )I do not want to reflect this face because it is ugl.) The mirror
does not care9the mirror simpl reflects. 5hen ou reach the 3tate of $resence or
pure awareness' ou merge with this tpe of consciousness which is like a mirror
reflecting everthing.
The second tpe of understanding which follows the first one is called )the
discriminative consciousness) or the wisdom of differentiation. 6ven though it is true
that fundamentall there is no good and no bad' good and bad do e&ist. In winter it
is cold' in summer it is hot. 5e choose pleasure above pain and so forth. "an
elements in 6&istence are differentiated' having different purposes and various
functions. If ou do not understand the wisdom of differentiation' ou will not be
able to live. 7ou will be stuck in a clinical and conceptual vision of :neness which is
static and artificial. The 2eal :neness includes separation and differentiation; the
real :neness is dnamic and alive. In the world of real :neness a bird is singing' the
child is cring and the human being is longing for truth. 7ou can see it as the infinite
space containing the pla of phenomena. Is it clear< #o ou have other %uestions
related to it<
student8 4an we -ump back to the mirror which is reflecting< There is no
-udgement' but still there is some concept about what is happening.
Aziz8 7es' simpl seeing what is happening' that is right. And seeing that some
things are negative and some are positive. There is no need to -ump because
everthing is alread differentiated. 5hen ou shift to the state of pure
consciousness' this state is being simpl added to our e&perience of e&istence. +ut
the mind which has the inherent abilit to differentiate things is alread present.
The realit of non,discrimination and the abilit to discriminate between the
multitude of various phenomena co,e&ist as two sides of :ne 2ealit' which is Truth.
3piritual 6volution for a 4hild
student8 /ow to direct m child towards his spiritual evolution<
Aziz8 7our child is -ust another 3oul with whom b the force of destin and karma
ou are connected. 7ou are responsible for creating an optimum environment of love
and inspiration for his spiritual evolution. +ut the choice is hisM It is the child who has
to choose his $ath. In order for a child to enter his spiritual evolution' he has to
reach a certain maturit.
In terms of inspiring spiritualit in a child' never tell him what he should do but
rather what he could do. Gentl speak about spiritual matters' about sensitivit
and love9 silence and beaut' about God and Grace9meditation and awareness'
about
his 3oul and eternit9 $lant tenderl in his consciousness the seed of awakening' the
message of the Timeless9 the precious feeling of the +eloved.
The 2ole of 4onditionings
student8 Is there a wa to live free from conditionings< #oes 6nlightenment free us
from conditionings<
Aziz8 The concept that one can live without conditionings is one of those naNve
misconceptions 0re8 spiritual conditioning1. To condition something is not in itself
negative. To )condition) means to shape' to give a form or to create a foundation
through which something can e&ist. 5ithout conditioning' there wouldn)t be an
life possible. If ou were not conditioned' ou would be -ust an imbecileM 5ithout
our childhood and life learnings' ou simpl could not function in the world. #on)t
be fooled b this concept of being free from conditionings. That which is free from
conditionings is our unconditional essence' but not our human nature. 7ou as a
human' are ourself an evolutionar flow of various conditioned pscho,somatic
elements.
/owever' what ou need to free ourself from are the negative conditionings which
are not in harmon with our 3oul)s evolution. And do not forget that our primal
conditioning is the ver addiction to ignorance' this habit of being unconscious'
identified with the mind' the trance of forgetfulness. The main problem' in truth' is
the ver fact of becoming conditioned as a member of this 3oul,less collective
unconsciousness. It is a global agreement not to be conscious' not to be aware of
the 3oul' not to know the I Am. If ou wish to be free break through this primal
conditioningM
An enlightened being within his or her personalit participates in the conditioned
realit like everbod else. 6nlightenment changes onl perspective from which one
e&periences the relative and conditioned realit. 6nlightenment is a radical e&pansion
into the unconditional realm of I Am. .rom that place one plafull participates in the
dimension of time.
6ducation8 4ollective and (niversal student8 /ow
much formal education is necessar<
Aziz8 In the development of one)s intelligence' it is necessar to learn from the
collective mind some degree of knowledge to function in societ. In this wa or
another one needs to participate in a more or less formal or collective education.
/ow long one has to stud depends on man elements' like one)s interest and
independence. (nfortunatel' formal education is a real brain washer and the whole
sstem of e&amination can easil hurt the vulnerable 3oul of a child. 5e would sa
that the ver capacit to drop collective education reflects one)s readiness for the
real freedom. 7ou see' as there is official education so there is (niversal 6ducation.
:fficial education is designed for human personalities and (niversal 6ducation is
directed to 3ouls evolving towards Awakening. At one stage' one simpl transcends
the collective mind' becoming a member of a different famil' a famil of light' love
and pure understanding. :ur Transmission represents the (niversal 6ducation from
the dimension of pure intelligence or Guidance.
.reedom from the $ast
student8 To what e&tent should I address issues from the past< 4an I be free from
the past<
Aziz8 7ou are alread free from the pastM The ver fact that ou are !ow is itself
freedom from the past. /owever' within the relative life of our personalit' there is
a continuation and evolution from the past. +ecause in our subconscious mind' ou
have gathered the dust of negative e&periences some of them manifest in our
present realit and disturb ou. The weight of the past neither should be
overestimated nor underestimated. In modern therapies' there is a tendenc to give
too much importance to the past. + focusing too much on the past' like in the case
of primal therap' ou actuall intensif past issues; ou actuall create our
problems b believing in them. 7ou can deal with our past problems onl from the
place of freedom' that is' from the !ow. The I Am is our ultimate and onl refuge
from the past. If ou abide in I Am' the ver light of its presence will cleanse the
unwanted energies from our past. This cleansing is a function of Grace.
.orgiving :ur $arents
student8 Is it important to make peace with our parents< /ow to transcend barriers
in understanding<
Aziz8 7our parents are not our parents but -ust people who have been karmaticall
destined to channel our phsical form and take care of our initial evolution. If
there is no connection and understanding with our parents' forgive them. The
themselves are victims of this monstrous collective unconsciousness. If someone is
completel drunk and sas things which don)t make sense can ou reall be upset<
In this societ everone is drunk with the wine of ignorance and forgetfulness.
If ou can' tr to communicate our truth to our parents. If this is not possible'
rela& and accept. !ot to be understood is generall destin of real seekers. Accept
this destin with dignit and humilit. +ut if our parents are aggressive in a wa
that leads ou awa from our $ath' ou must resist' clearl presenting our truth. If
this does not work' ou need to create more distance and suppress the desire to
share our inner life. 5hen the time is right' ou simpl start our own life'
graciousl letting our parents to be -ust a part of our past.
Anger
student8 5here does anger come from<
Aziz8 6verthing comes from the same place' which is the :riginal 3tate.
$schologicall speaking' anger comes from a certain dissatisfaction' frustration and
negative reaction to what is happening. Anger is a certain tpe of aggressive energ
which rebels against a particular situation.
student8 +ut who is saing no' who rebels< Is it the 3oul< Is it the mind9< Aziz8
7:( are angrM 5hen ou are angr' ou are angr. Aren)t ou< 7ou do not
need to call it either 3oul or the mind' or the ego. 3impl' ou are angr.
student8 +ut' sometimes I feel that m anger is ridiculous.
Aziz8 +ecause sometimes ou are ridiculous 0laughter91. Anger as such is neither
good nor bad' it is a natural reaction to certain situations. :ften anger helps ou b
letting ou know something is wrong. It is a spontaneous impulse from our
emotional bod. .or e&ample' ou sit in a place which is smok' crowded and nois.
3uddenl' ou feel frustrated and angr for no apparent reason. This tells ou that
this situation is not right and that it is better to leave. In another case' ou speak
with a narrow,minded person; ou tr to convince this individual about our truth;
ou speak and speak and' at one stage' ou get frustrated and angr. This tells ou
that it is better not to talk and -ust to leave. If someone is un-ust to ou' saing
things that are not right and ou naturall e&press a -ustified anger. 7ou sa )no) to
the situation.
3ometimes anger can come from the negative tendencies of the mind too. In such a
case' it is not a natural response to the situation' but rather an immature and
improper reaction. 3imilarl' as with other different negative tendencies of the mind'
the arise from the subconscious mind. The subconscious mind' from the infinite
past has crstallised its patterns of behaviour. These imprints have been formed in
childhood' prior lives' and so forth. The subconscious mind is conditioned b
collective consciousness' the environment and our particular life stle. In this wa'
ou have been programmed in a wa that ou react negativel to certain situations
which ou dislike.
The %uestion is8 who is e&periencing the anger< Anger is coming from the mind but it
touches something in ou someone is angr. It is not -ust in the mind. 3omeone is
suffering. It is our "e. +ut what is this "e in separation from anger< 5hen this "e
is completel lost and unconscious' she becomes the anger. 7ou lose ourself one
hundred percent. +ut if ou do not lose ourself' ou e&perience our "e as clearl
distinct from the anger. 7ou e&perience anger but at the same time ou are not lost.
A large portion of ou is %uietl present in the background as well. 7ou )witness)
our anger' so to speak. In order to comfortabl deal with negative emotions' a
certain distance and inner space must be present. If ou do not have this space' an
emotion will simpl dissolve our identit' the clear "e. 7ou have to learn to create
the necessar distance of a wise and balanced disidentification. In this wa' ou will
e&perience our anger in a totall different wa. It will no longer be so obsessive and
ou will be able to deal with it appropriatel.
.irstl' the thing to do when ou e&perience anger is to come back to our sense of
"e. !e&t' with intelligence ou can see whether this anger is -ustified. 6ven when
the anger is neurotic' it reveals something about our patterns and our wa of
reacting. +ut if ou feel that the anger is not right' ou must transform this energ.
.or instance' if ou are angr with our child because ou had a bad da' ou can
hurt our child b e&pressing our anger. Therefore' do not e&press this anger but
learn how to channel this energ. In such a case' the best wa to dissolve this
energ is deep breathing into our bell. 6ven after a few deep breaths into our
bell' ou immediatel feel a change in energ. +ecause observing from the mind
is
not enough to change the anger. :bserving and witnessing will not change the
anger because anger is present on the energ level. The ver fact that ou breathe'
immediatel' dissolves and distracts this energ.
3o ou see' as ou evolve and become more connected with our "e' our I Am' the
tendencies of the mind become slowl cleansed. In due time' our subconscious
mind reaches a certain optimum of purification. It does not mean it will be perfect
because ou will never be perfect as ou live in an imperfect realit. +ut ou will
reach a balance and minimise the difficulties of our emotions and our mind. !ot
onl must ou have a connection with our I Am and the essential understanding of
our mind but the /eart has to be present. 3lowl' our personalit will be in
harmon with our $ure "e. 7our $ure "e is deeper than our personalit; our
personalit is merel an e&pression of this "e. 5hen this e&pression is neurotic or
disharmonious' it hurts our 3oul as well. That is wh' work with the subconscious
and our personalit has to be combined with the process of reaching our $ure "e.
That is' ou must go beond personalit.
/ere' there are two processes. :ne is that ou go beond our personalit and
discover this $ure "e which has nothing to do with thought and emotion. The
second process is that ou choose to positivel participate in our personalit' in
emotions and thoughts and ou intend to bring ma&imum harmon into this area.
Therefore' ou cannot purif our personalit unless ou are beond personalit
because in order to change the sstem ou have to be out of the sstem. To be the
personalit
and tr to change it is like sweeping the place on which ou are standingM 7ou
cannot because ou are standing on it' our feet are there. At one stage' ou have
to make a step back to create the necessar space. 7ou have to get out of the wa.
The onl step back out of the personalit is through I Am' that which is beond
personalit.
Trust8 All is 5ell
student8 4an ou speak about trust<
Aziz8 Trust is simpl a certain pschological confidence that everthing is well. It is a
certain knowing that there is wisdom behind our life' that there is a purpose' that
ou are being protected from a higher perspective; that all is taken care of. That is
the real trust; it is not dull and emotional but it comes from a clear understanding.
In this pure trust' the 3oul is awakened to her proper relationship with 4reation. In
the realit of 4reation' there e&ists something like the proper relationship between
the 3oul and the 4reator. :ne is able to recognise the constant presence of Guidance
and the loving control of /igher Intelligence. As ou tune into the mster of our
life' ou can see the subtle thread of meaning and direction which has been present
there all the time. 7ou can see this tremendous wisdom in life and the amazing
connection between all events.
"eaningfulness can be seen clearl onl when one evolves. A person who is not
evolving and lives onl within the frame of collective consciousness is disconnected
from an true "eaning. 3omeone who lives onl according to vulgar common sense
and translates one)s e&istence through the need to survive on superficial pleasures
such a person is cut off from the (niversal "eaning' $urpose and Trust. (niversal
Intelligence or the wisdom of God responds in an absolutel empathetic wa to the
creative evolution of the 3oul. It is not onl a relationship between the 3oul and the
4reator but also a wa of relating of the 4reator to the 3oul. 5hat kind of Guidance
and help the 3oul receives from (niversal Intelligence reflects the intention and the
purit of the 3oul. That is wh' as ou evolve and e&perience difficulties connected to
our internal processes' Grace enters our life. It enters according to the intensit of
our dedication and earning for Truth. 7ou begin to see more a real meaning in
our life and' naturall' ou trust more. 3omeone who onl lives within the
collective mind trusts onl one)s own strength. The ego becomes obsessed with the
need to protect itself and does not believe that it can survive without its own effort.
This is where Trust is lost.
2eal trust comes from a certain sensitivit' from being tuned in with the 3oul)s
realit and her connection to 6&istence. 2eal trust means that ou let 6&istence flow
through ou. It is not that ou sa8 )oh' everthing will be alright.) It is much deeper
because ou simpl stop thinking about ourself in terms of self,protection. 7ou
simpl rela& into 5hat Is' that is' into our absence. 7ou abide beond thinking'
beond the self,protecting mechanism. That is wh' !isargadatta "ahara- used to
sa that a 3elf,realised being is like a bab 6&istence must take care of him. 5hen
a bab is born' it has no wa to protect itself. It does not think about finding milk to
drink. 5hen it is hungr the mother simpl appears. 3o' an innocent' awakened
being who is in a state of surrender becomes like a bab. 6&istence takes care of him
and everthing magicall falls into place. This does not mean that it is unnecessar
to think about one)s survival and means of living. :ne simpl co,creates with
6&istence the truth of 4reation but from the place of absolute rest in the +eond.
5hen ou live beond the mind and surrender to the (ltimate 2ealit' fear is given
up. 5hen ou give up our distrust' in return ou receive universal protection. 5hen
ou give up the e&cessive use of the self,protective mechanism' ou receive more
help from 6&istence. It is one movement8 what ou give on the altar of Truth' ou
receive a hundred fold in another wa.
3elf,protection and Trust
student8 4an ou speak about the balance between protecting oneself and not losing
our innocence and openness<
Aziz8 There is a difference between protecting oneself' as an ego' and protecting
oneself as a 3oul. $rotecting oneself as an ego is mainl in the mind' it revolves
around attachment to the ego,image. :n the other hand' protecting oneself as a
3oul involves the /eart. $rotecting oneself as a 3oul' is our responsibilit as an
individual because she is vulnerable. The earth contains man negative elements in
addition to the ignorance of collective consciousness. /umanit is %uite ignorant
and insensitive. .or this reason' living in this dimension is difficult for a sensitive
3oul. !aturall' the need for protection arises.
5hen there is no /eart' less protection is necessar because one lives partiall and'
therefore' can get less hurt. .or e&ample' if ou live onl in this bod' this realit can
hurt ou onl phsicall. If ou live onl in the mind' onl the mind can get hurt.
Although since the mind has ver little sensitivit' the hurt does not go ver deep.
The mind lives in the realit of satisfaction and dissatisfaction; there is not so much
a %uestion of becoming trul hurt. 5hen the /eart is open' ou e&perience ourself
and this realit deeper. /ow ou e&perience ourself reflects how ou e&perience this
realit and how it can affect ou. That is' for e&ample' wh it is false that an
enlightened being is invincible. 6ven though 6nlightenment empowers' it is also true
that it can make one more vulnerable. This is because realit is e&perienced much
deeper. .or this reason' the dimension of forgetfulness can also hurt us much deeper.
To live as a 3oul is an interesting combination of strength and openness'
vulnerabilit and sensitivit. These two elements are necessar; for the are the
basic polarised energies which enable one to live as a 3oul here. +ecause ou are
sensitive' ou can feel. .or this reason' ou can e&perience this realit in a rich wa;
ou ma admire a sunset' be moved b a flower or become touched b music. :n
the other hand' ou have to pa a price for this sensitivit and certain elements of
this realit can hurt ou easier. .or e&ample' if ou encounter in-ustice' insensitivit
or certain negative energ' ou ma become immediatel hurt. That is the price ou
have to pa for having the /eart. And it is a bargainM
3e& is a !atural 6&pression of 6nerg
student8 7ou talked earlier about the econom of energ. 4an ou talk about se&ual
energ' is it a waste<
Aziz8 5e spoke about the econom of energ but even more about the econom of
attention. The abilit to divide attention is not necessaril related to having a lot of
energ or to be full of energ. 2ather it relates to the e&pansion of awareness. :f
course' in order to e&pand awareness' there has to be a certain amount of energ'
particularl in the mind or third ee. It does not necessaril need to be a lot of
energ' but a certain essential amount.
3ome spiritual traditions speak about conserving se&ual energ' so that it can be
directed towards different spiritual centres. There is some truth in this' but at the
same time it is not the complete truth. Traditions which work onl with energ and
are not related to wisdom' often channel the se&ual or kundalini energ for the
purpose of awakening. It is a valid $ath' but can become %uite mechanical as it lacks
the element of self,knowledge.
In the past people were %uite underfed' there was less food on the planet. That is
wh' if someone was having a lot of se&ual activit' such a person could feel
%uite depleted. Afterwards one didn)t have enough energ to meditate. +ut in our
times
where there is too much food' therefore too much protein' one suffers rather from
e&cessive amounts of energ; one has too much energ' one does not know what to
do with this energ. :ne is running around' tring to distract oneself.
3e&ual activit does not have to disturb our spiritual practice. That is if ou are
having se& in a balanced wa. .or anthing' what ou do e&cessivel weakens our
energ sstem. 5hen ou have se&ual activit in a balanced wa' it can even help
our practice' as it frees ou from all those se&ual fantasies that are generall
disturbing in meditation. 4ontact with the opposite se& is energeticall healing and
balancing' energ can flow better. /owever' it is important to bring a certain amount
of meditative energ and awareness into se&ual intercourse. This means that when
ou are having se&' ou are present and rela&ed. The meaning of se&ual tantra is to
bring a meditative state into normall unconscious se&ual activities. 3e&ual
intercourse is one of the most unconscious activities a human being can have. This
is because all those instinctive and animalistic laers of the mind are being
triggered. Therefore b bringing the energ of awareness and the /eart into the act
of making love' one can deepen meditation and the practice.
The sa that one of the signs in the progress of a ogi is not to lose the 3tate of
$resence in the moment of e-aculation. The principle is that ou are not looking for
orgasm; the orgasm is not the goal. In this wa ou are not using our partner as a
means' but ou e&perience each moment of making love as a fulfilling e&perience.
The orgasm is a certain pleasure which ou allow ourself to e&perience' but ou
should not blindl look for it. $articularl' when men are unconscious' the lose a lot
of energ during e-aculation. This energ is not so much lost in the sperm' it is on
the energ level. :ne simpl gets depleted' it is like the energ gets dissipated on
the etheric level. That is wh' most men have to sleep after se&. "an men have the
feeling of being actuall depressed after se&. This feeling comes from the lack of a
real centre and a lack of awareness. 5hen there is a centre' a 3tate of $resence' this
phenomenon does not occur so much. This means that ou feel well after having
se&. :bserve ourself' because if ou feel weak after se&' ou ma have to restrain
from this activit or avoid e-aculation.
/ow 3erious is *ife<
student8 /ow seriousl should we take life<
Aziz8 It all depends on our sense of humourM 0*aughter1... 3ense of humour is a
part of our blueprint. If ou feel like laughing' it means that ou are supposed to
laugh. If ou are serious' it means that ou supposed to be serious. Therefore' the
intensit of our sense of humour decides how seriousl ou will take life.
"aking #ecisions
student8 5hat is the principle of making right decisions<
Aziz8 5ho is making decisions< It is the intuitive intelligence' of course' or another
name for it is the conscious mind. The conscious mind' in order to feel the situation
must be connected to the /eart. "aking decisions is not a simple task' for it
represents the creativit of the 3oul and the co,creation of her destin.
There are three main karmic situations in life' regarding the decision making process.
:ne is when positive karma pulls ou into situations' places and circumstances which
help ou to grow' to adventure and to have all those important for ou e&periences.
The second situation is the negative karma pull when ou feel that ou have to do
something without much choice. That is the negative karma. In this case there
seems to be a choice to do something else' but' at the same time' karma forces ou
to make the choice which ou resist. In the third case' no karma is pulling ou in an
direction. 5e call it the zero karma point. At the zero karma point' ou use purel
our freedom of choice to make decisions. /ere' ou simpl co,create our life. It
ma be difficult' for ou become responsible. At the zero karma point' ou simpl
use our creativit' imagination and intention. 7ou ma suffer in such moments' if
our onl intention is to flow with the #ivine. To make a decision' on some level
crstallises our sense of separation' our individual identit.
5e would recommend not to be too serious with the problem of making decisions. In
truth' ou cannot make a wrong decisionM An decision ou make is right' for it
reflects who ou are in this moment. *ife is a learning process and everthing ou do
and e&perience is a part of this learning and growth. :ur main problem is not our
inabilit to make decisions' but the ver suffering coming from this inabilitM The
more intelligent one is' the more it is difficult to make a decision. 5h< +ecause one
sees how man possibilities there are' how man options there are and how eas it
is to go wrongM An unintelligent person is too primitive to see the comple&it of
realit. 3uch a person makes decisions easil.
3o' rela& within our difficulties in making decisions. 5hat trul matters is not
whether ou make a decision or not' but how ou feel in the moment of making our
decisionM +e rela&ed and know that ou cannot go wrong. That is ver important. It
is in the space of rela&ation that the best choices are alwas made. And be plaful
with indecisiveness. It is all to be e&perienced' it is the adventure and -o of growing
and maturing.
/ow to 4hange $ersonalit
student8 5hat can we change in the basic make,up of our personalit and what is
not possible to change<
Aziz8 5e can change that which is possible to change and we cannot change that
which is impossible to change. 4ertain tendencies of our mind' emotional bod
and general energ are our destin' so to speak' and cannot be changed. That will
slowl become clear to ou. 6ven some tendencies' which ou ma perceive as
negative' ma be a part of ourself' similarl like the tpe of bod which ou have.
5ith this understanding' ou will accept ourself and rela& inside. !o one is perfect
and those who tr to be perfect are the worstM It is all not so serious anwa. +e
compassionate to our own lack of perfection and embrace ourselves in forgiveness.
7ou are -ust children of the +eloved and ou are perfect as ou are' that is' as being
imperfect...
4an Intimac and .reedom "eet<
student8 I have a %uestion regarding the issue of love relationship. 4an intimac and
freedom meet< 5e alwas e&perience this unsolvable parado&' that we want to be
intimate and free at the same time. Is it possible<
Aziz8 Intimac and freedom can never meet' but if ou follow the $ath of intimac' it
ends in .reedom. The $ath of intimac is the $ath of a *ion; the $ath of freedom is
the one of an 6agle. An eagle gets what he wants from the earth and flies up to the
sk. It wants to be free from the earth. /e needs the earth but doesn)t want to be
bound b it. A lion lives on the earth and has no need to fl into the sk.
If ou follow the $ath of .reedom and' at one stage' want to reach intimac' ou must
give up our freedom. +ut if ou follow the $ath of Intimac to the ver end' it ends
in freedom and ou don)t need to give up intimac. In our evolution' oscillating
constantl between polarities' we are slowl reaching the wa of being which is
beond polarities. The final truth of our 3oul is beond freedom and beond intimac.
Is "onogam !atural<
student8 I have a %uestion about the man,woman relationship. Is there a place for
-ealous< Is monogam natural<
Aziz8 If there is a deep connection between a man and a woman' if their /earts open
full to each other' monogam is the wa. :therwise' ou will hurt each other. There
are man idealistic models of love which are -ust the mind)s creation. It is interesting
to see how the mind can easil deform the realit of the /eart' b having unreal
e&pectation from the /eartM
In the si&ties during the hipp movement' the idea of free love was widel popular.
And what was the result< A catastropheM The could e&ercise this tpe of life stle
onl because their sensitivit was dulled b drugs. If ou are not sensitive' ou
can do anthing. +ut it is not loveM It is :? to have more than one partner' if the
connection between people is casual and not so deep. The moment our /earts open'
there arises a natural commitment. 3o' es' monogam is natural for those who love
each other.
The moment we speak about -ealous' we must be ver careful because also here we
find man idealistic concepts which go against human nature. 3ome naNve individuals
think that we should love everbod and have no e&pectations whatsoever; and if
our partner wants to sleep with someone else' ou should be accepting even
delightedM 0*aughter91. 3ometimes' some common sense is necessar' otherwise we
become ridiculous. There are two tpes of -ealous8 one is neurotic' reflecting our
possessiveness' egoism and obsessive tendencies and the second one is a natural
-ealous' which tells us that something is simpl wrongM This tpe of -ealous has to
be respected as it comes from the right place and protects our /eart against abuse.
:ur advice is be honest to ourself and respect our feelings even when the
contradict our idealistic belief sstem. 5hen ou feel -ealous' with our
discriminative wisdom discern whether ou are being influenced b negative
subconscious tendencies or whether our feeling is real and comes from the /eart.
3uffering $oints to 7ouM
student8 5hen I suffer' I feel I am connecting to something within mself9
Aziz8 4ertainl' because this suffering points to 7ou. .or e&ample' when ou are
listening to the ocean' there is -ust a sound. +ut to whom does this sound refer< In
truth' it refers to the one who hears it. It is alwas ou who listens to the sound.
/ow ou feel listening to the ocean' colours the whole e&perience of hearing. 7ou are
alwas there and ou have no wa to get out of ourself. The moment ou are in a
state free from thoughts' ou become less self,conscious. 5hen ou dissolve into I
Am' ou lose our crstallised sense of identit. +ut still' ou are an indivisible part
of this e&perience. An e&perience' even the e&perience of our )absence) refers to
ou. 6ven when the gross ego,sense of identit becomes absorbed' there is alwas a
gentle feeling of "e behind.
/owever' when there is suffering' this painful e&perience refers to ou in a ver
acute wa. It hits our integrit. !o longer is it merel a neutral e&perience' like
seeing a tree or hearing a bird. This e&perience hurts ou and ou know it' for ou
are in painM That is wh suffering points much stronger to the e&istence of the 3oul
than anthing else. 6ven happiness does not touch ou so deepl as suffering. #eep
suffering reall shakes ou. 5hen ou e&perience a thrilling -o' like falling in love'
for e&ample' ou immediatel feel our 3oul. +ut pain somehow moves deeper
laers of our 3oul.
Ask ourself8 )5ho is the feeler<) 5ho is the one behind this e&perience of suffering<
#o this tpe of gentle in%uir. 6ventuall' ou take a step back and discover our
true sub-ective e&istence. #o ou understand< In moments of suffering ou come as
close as possible to who ou are. It is our ver "e which is suffering. +ut because
ou are identified with suffering so much' everthing ends with the feeling of self,
pit. ):h' I am so miserable' God doesn)t love "e)9 3uffering points to the 3oul)s
realit but one has to make an additional step in order to discover the 3oul. If ou
are -ust stuck in our personalit' our onl desire is to become satisfied within this
personalit.
The main problem with this teaching is that actuall everone wants to be happ on
the emotional level and no one wants to transcend the superficial sense of self. "ost
seekers come -ust to feel good' to visit a spiritual atmosphere and be in the
presence of a master. Afterwards the feel nourished emotionall but still the are
not read
to face their nothingness. Therefore' the moment when ou are as close as possible
to ourself' in moments of strong suffering or thrilling -o8 wake upM It is an
opportunit which 6&istence gives ou' b creating this whole situation' to discover
our eternal 3oul)s identit.
5hat is this $ure "e in the /eart< 5hat is this "e prior to personalit' prior to
becoming a child of this world< 3uffering brings ou back to ourself' but what is this
self< This is what ou have to e&plore. !ot intellectuall but b feeling ourself in the
/eart' encountering this $ure "e which is so directM Imagine that who ou reall are
is beond an incarnation' beond all those changes in our personalit during this
lifetime. It is beond this dream of being )somebod) and having a role in this world.
It is something direct' the most sacred and precious. And that is what ou need to
discover. In these moments' ou are completel alone. That is the meaning of
positive spiritual aloneness. 7ou take awa all masks' facing ourself as ou are in
our utter nakedness of abiding upon nothing. To meet oneself sounds like a slogan
and it is a slogan for most. +ut the actual meaning of the sentence is tremendousl
profound. In this process ou are not onl discovering ourself; ou are awakening
this ancient longing for becoming :ne. (nless this earning for Truth is full present'
ou are not read for the wedding with our own 3oul.
5hen 3uffering' 7ou are @ust 3uffering
student8 /ow to deal with pain and suffering<
Aziz8 .rom which place do ou e&perience pain< In order to full e&perience and
embrace suffering' ou have to contain it and in order to contain it' ou must be
beond itM +efore reaching I Am' ou are the suffering. +ut when ou e&pand
beond the mind and reach I Am' for the first time ou can sa8 )I am e&periencing
pain.) Awakening doesn)t take suffering awa from ou it takes awa the neurotic
and unnecessar suffering. 3uffering which is e&perienced after awakening' we call
$ure 3uffering. $ure 3uffering has no roots in the mind' but is indivisible from being
human. .rom the place of I Am' ou allow suffering to be. /ere' even though ou do
e&perience pain' ou are beond it at the same time. The /uman +uddha
simultaneousl suffers and is free from suffering.
That is the meaning of this >en koan. :nce a monk asked a famous >en master8
)how to escape from cold and hot<) )5h don)t ou find the place beond cold and
hot<) the master replied. )5here could I find such a place<) )5hen there is cold' the
cold kills the monk; when there is hot' the hot kills the monk.) The master ended the
conversation. #o ou understand< The monk is in the place beond suffering' but
from that place he e&periences suffering -ust as it is.
student8 And what about the e&perience of phsical pain<
Aziz8 5hen ou are in pain' ou e&perience pain.
4reativit
student8 5hat is creativit<
Aziz8 4reativit is an e&pression and evolution of the spirit' intelligence and /eart. It
is the abilit to go beond the known into the (nknown' into the !ew. It is to
channel information which is beond the content of the personal mind. It is the
power to create the !ewM
/ow can the 6go $roclaim8 I /ave no 6go<
student8 7ou sa that the ego is good. /ow to understand it<
Aziz8 7ou think that the ego is bad. /ow to understand it< Is it reall our idea< :r it
is borrowed from some cheap teaching< +e honest to ourselfM 7ou have ego and ou
will alwas have it. 3o' better accept it as a part of being a human. Those who sa
that the have no ego have the biggest egosM #o ou see how an enormous ego
could proclaim8 )I have no ego)M Those masters' who claim not having an ego' are
simpl ignorant or dishonest. "ost often the hpnotise themselves in believing that
the have no ego' so the can fit themselves to the prevailing spiritual paradigm.
3implicit is to 6&ist +eond the "ind
student8 5hat is simplicit<
Aziz8 3implicit is to abide in the state prior to thought. The mind complicates
everthing. That)s wh' the mind has to become %uiet and get out of the wa.
3implicit is alread present' for it represents the purit of the !ow' the immediac
of Truth. 3implicit must' however' be reached. That is the parado&' that the
comple& mind has to transform and become a vessel containing silence and
innocence. The evolution into I Am is the evolution into simplicit. The moment ou
sa )simplicit) there is alread a complicationM True simplicit does not know that it
is simple. True simplicit is not self,conscious. #on)t tr to grasp simplicit' for the
moment ou do' it is alread gone. 3implicit is alread here but ou need to rela&
into it' letting it be the container of our presence.
.acing the (nknown
To be a human is to be faced with the (nknown. :nl within the space of not,
knowing can evolution take place. There is a limit to knowing but no limit to not,
knowing. !ot,knowing from the ultimate perspective represents the absence of the
mind and the presence of 2ealit. .rom the relative perspective not,knowing is a
reflection of our inabilit to full understand realit and our personal -ourne in time.
!ot to know is to be human. /ow far we reach with our understanding reflects the
capacit of human intelligence. 5e are travelling to discover the ultimate frontiers of
our human limitation. Infinit' the abss of possibilities which is present beond our
reach' is where the "ster begins.
+eings' 6ntities' $resences' Archetpes9
student8 I heard that some beings or entities can accelerate our evolution and
others can have negative intentions. I am curious as to what ou have to sa about
this.
Aziz8 There is an esoteric dimension of spirits' beings' presences' ancient archetpes
and energies. This esoteric dimension is present and closel interconnected with
human consciousness and evolution. There is constant help and intervention from
that plane into the human realit' which is otherwise' one of slow and painful
evolution.
To answer the second part of our %uestion' the concept that we have enemies in the
invisible dimension' that there are malicious entities tring to block our evolution' is
wrong. This belief is born out of fear' as are man other concepts. 7ou must see
that in order for a being to live in the formless dimension' a higher level of evolution
is re%uired. These beings are much more evolved than the ma-orit of human kind.
This means that the neurotic tendenc to create evil does not e&ist in their case. 6vil
is unintelligent. To have the wish to harm other beings is proof of a ver retarded
state of consciousnessM Therefore' this idea does not make an sense. 7ou see'
human beings have alwas been deadl scared of the invisible. 3omehow' our sense
of securit relates ver much to our sense of seeing' to the sense of sight. That)s
wh so man people fear darkness and night; for that reason' evil is often
smbolised b darkness. +ut darkness' in truth' is beautiful. The time of night is like
the time of meditation8 deep' calm' self,contained.
If ou wish to be afraid rather be afraid of that which is visible than invisible. There
are no ghosts or spirits wanting to harm us. !either are there human ghosts hanging
around after their earthl death. These are superstitions born of fear and hope'
which again do not at all reflect realit. There is no need to decipher the esoteric
dimension. It is too comple& to be understood. It is enough to know about its
e&istence and that it does' doubtlessl' answer our praers and support ou in our
earthl evolution. 7es' Grace e&ists.
student8 3o help is coming from the ancient archetpes<
Aziz8 !ot onl from ancient archetpes but also from various beings and entities.
5hat is the difference< A being has a certain sense of "e which can be e&perienced
and recognised as if out of the conte&t of totalit. This means that a being is
e&periencing some level of separation from the rest of 4reation. :f course' we speak
here about beings who are not in the bod' formless tpes of consciousness. .rom
the other side' an archetpe has no sense of "e and is purel impersonal. 3hiva' for
e&ample is this tpe of ancient energ' which responds to our praers. 3hiva does
not have a sense of "e. 3hiva doesn)t sa to himself )I am 3hiva.)
student8 Is an archetpe a part of the collective consciousness<
Aziz8 It is not at all collective. A collective consciousness is produced from man
individual minds. An archetpe is neither individual nor collective it is like a space
of super,intelligence which has its purpose and dwelling place within the Totalit. An
archetpe is this part of the mind of God which responds to a certain need for help
which arises within human and non,human evolution. #ifferent traditions have their
own esoteric presences and energies. +uddhism has its own esoteric dimension.
Advaita is connected to a certain ancient esoteric energ which has been helping
Advaita adepts from the beginning of this tradition. :ne of the functions of a master
is to channel the tpe of esoteric energ which he represents. 3imilarl' when a
great master passes awa' even though his individualit gets dissolved' his presence
and energ is kept in the (niversal "ind. That)s wh' when ou keep a picture of a
master to whom ou feel connected and invite this presence' it comes. It is not that
the person comes energ comes. This energ or presence does not have a sense of
"e anmore. That must be clear. It is important to know how important the role of
Grace is and the :ther #imension in our evolution. 5ithout this help' human beings
would still inhabit the trees in all the forests of the earthM
4hannelling
student8 4an ou speak about channelling<
Aziz8 5hat channelling means is that human intelligence can receive inspiration and
information from a /igher Intelligence. 5hen ou use our mind' ou operate within
the known' within our personal stream of consciousness. 5hen ou open up in our
/eart and intelligence to Guidance' our personal consciousness can access new
understanding and new insight. The tpe of information which ou can receive
relates to the capacit and evolutionar level of our 3oul. That)s wh it is difficult to
find a )pure channel') as the channel limits the Guidance which comes through it. As
ou evolve and reach higher states of consciousness' be careful in receiving advice
from different channels who are themselves in lower states of evolution. 7ou will
simpl not be understood. /ow can an ignorant channel possibl mirror the
evolutionar path of a 3oul who alread e&periences the Inner *ight<
student8 #oes the abilit to channel come from the third ee<
Aziz8 A combination of the third ee and the /eart.
student8 Is the )third ee) a centre of awareness or does it represent pschic
abilities<
Aziz8 In truth' there are two different centres in the third ee which represent these
two distinct functions. That can e&plain wh pschics most often have ver little
awareness. The centre of wakefulness is not the pschic centre. In truth' when one is
too aware one is unable to channel. :ne has to be deepl rela&ed and slightl fall
into a trance,like state. In the case of conscious channelling' awareness is simpl
rela&ed and through the /eart can bring understanding and the spirit of Guidance.
4hannelling is a form of creativit and creativit is a form of channelling.
#eath is the 6nd of the ?nown
student8 4an ou talk about death<
Aziz8 #eath is the end of a crstallised sense of identit with which one has become
identified. #eath is a change. It is not the end' but a change. It is a culmination of
our particular stream of consciousness. .rom a certain point of view' death is
inherent to each moment. It is the vanishing of each moment' and rebirth is the
arising of each moment. That is wh the phenomenon of death is happening all the
time. #eath means that the past or the present moment is giving a place to a new
moment and is removing itself into the past. To e&perience a new moment' the
present moment must go. The present moment is a particular e&perience of realit'
taking place on man levels. It is ver fast. The phenomenon of ding and being
reborn occurs at all times. There are ma-or e&periences of death like spiritual death'
for e&ample where one encounters the end of one)s past sense of identit. In such a
case' the ego removes itself in order to give place to I Am. That is one tpe of death
and one tpe of rebirth. 3piritual evolution is a comple& process of different tpes of
death and rebirth.
There is the general understanding of death' in which one)s pschosomatic
continuit ends. This means that our bod dies and our mind dies. The bod is no
longer a channel for the vital,force and for the spirit which runs through it. /ere'
one)s sense of identit as ou know it ends. That is usuall a dramatic change
because humans are ver identified with their phsicalit. It has been designed on a
#!A level. 7ou are supposed to be identified with our phsical identit' otherwise
ou would not care about survival. That which allows ou to survive and keep our I
Am going is this ver instinctive identification with bod. 5e would not call it an
ignorant tpe of identification' for it is the )trick) of I Am in order to prolong itself
within its individual
manifestation. 3o our mind and emotional bod are ver attached to this phsicalit.
5hen one)s phsical life ends' naturall the e&perience is strong or even traumatic'
particularl because ou are entering the (nknown.
5hen we sa that each moment ou die and the ne&t moment ou are reborn' there
is a certain securit in this feeling of ding because ou retain continuit. 7ou can
foresee our continuit' therefore' ou are not so afraid. 5hen ou go to sleep ever
night' it is a tpe of death' but ou know that ou will wake up the ne&t da and that
our e&istence will continue. 5hen ou go to sleep' ou feel safe because ou know
there will be a continuit of our phsical form and our mind will continue within the
same stream of consciousness and memories. 5hen ou die a phsical death' there
is this basic lack of securit as ou have no wa to know what will happen to ou
ne&t. #ifferent religious beliefs' whether the are Tibetan or 4hristian or whatever'
tr to create a new sense of securit. These beliefs do not necessaril represent
realit. The are mostl invented out of fear.
5hen ou die' ou simpl die and enter the (nknown. There is no securit. There is
no protection. 7our protection' our ultimate protection is the ultimate identification
with the 4reator. 5hat it means is that ou submit our sense of identit
e&clusivel to the (ltimate.
student8 After the death of the bod and the mind' does anthing remain<
Aziz8 4ertainl. That which remains is evolution and the flavour of the 3oul which
later incarnates again in a different form and perhaps in a different dimension. +ut
ou see' what is the ultimate goal of all this can be represented in a poem b 2umi8
I was first a mineral. !e&t I became a plant and after I died as a plant. I became an
insect and after I died as an insect. I became an animal and after I died as an animal.
I became a human and after I will die as a human. I will become an angel and after I
will die as an angel. 5hat shall I become< I want to die completel in order to
become the +eloved
There is this desire of his to -ust die completel. This is the opposite desire to that of
a )normal) person which is to retain their sense of identit at an cost. 6verbod
-ust wants to prolong his or her e&istence8 to be even a ghost' a haunting ghost' to
live in nightmares as long as one can +6. If humankind is passionate about anthing'
it is certainl passionate about its survival. Anthing is better than not to continue
one)s ego,e&istence. This is how an average person instinctivel clings to his or her
sense of identit. +ut when ou go deep inside' ou can see that to die is positive.
7ou are endlessl ding' coming closer and closer to the final death death in God.
student8 And does the 4reator' God' have a wa of knowing the truth of 6&istence
without this particular "e<
Aziz8 It is beond comprehension because the 4reator e&ists prior to consciousness
which means that she is not self,conscious9the 4reator abides in a realm of pure
isness. This 2ealit is beond comprehension because it is neither absent nor
present; neither does the 4reator know herself' nor does she not know. It is simpl
beond comprehension. 5ith linear nature of the human mind this matter cannot
be grasped.
3urrender 7ourself to #eath
student8 7ou said that human consciousness cannot survive death. In that case how
is it possible that the #alai *ama or ?armapa can consciousl incarnate<
Aziz8 There is no human being who can do such a thing. 5e can strongl effect
realit with our mind and our beliefs' but there are limits to it. The #alai *ama seems
to be a wise and honest man who is himself not ver identified with these believes.
+ecause most people are not read for truth' the need to be fed with fantastic
stories. Tibetan +uddhism' apart from bringing to the west a ver profound
philosoph and understanding of +uddhism' brought also plent of magic and
superstitions.
It is ver interesting to see how unconsciousl westerners behave around the
#alai *ama. It is ver similar to the wa simple people treated the $ope in the
medieval 6uropeM It seems that in man respects the Tibetan +uddhism has
replaced 4hristianit. $erhaps' that is the secret of its popularit in the 5est.
student8 I have participated in the Tibetan practice of )$owa') which is the
preparation for death. #o ou think it has an value<
Aziz8 There is not much value in this practice. This practice is based on a belief that
unless ou leave our bod through the crown chakra' ou will not be easil reborn
in the Amitaba *and or paradise. Therefore' the are tring to open in a forceful wa
this passage on the top of the head. This is one of those beliefs which are based on
fear. +uddhism has a tendenc to control realit. If ou enter the $ath' ou begin the
battle with ignorance and awaken awareness because attention is our onl freedom
from darkness. /owever' there are areas in life of which ou simpl have no control;
one of them is death and another is our future rebirth. There is no wa that ou can
prepare ourself for death apart from reaching as much light as possible in our
particular lifetime. 5hen ou die' ou simpl die ou can do nothing more. At the
moment of death' ou submit ourself to the same Infinite Intelligence which
brought ou here in the first place. *et go and trust9surrender ourself to death. It
is like falling asleep ou -ust let go. Trust the 4reator. There is nothing to be afraid
apart from our own fearM
To .eel 3acredness through a 3mbol
student8 5hat is the importance of religious smbols and rituals like maintaining an
altar' wearing a mala or chanting mantras' etc<
Aziz8 In truth these smbols have a great significance in our life as spiritual beings.
The bridge our dimension of forgetfulness and separation' with the #ivine. The
inspire our connection with the +eloved. 5e need them to stimulate our imagination'
to help the /eart open and the mind to focus on the #ivine. ?eeping an altar' for
instance' creates an atmosphere of sacredness and praer' deepening our love and
sensitivit. .rom the other side' through these smbols we invite the #ivine into the
esoteric aspect of our life; we consciousl invite *ight to support our evolution in this
plain of darkness. And the #ivine alwas responds to our invitation' bringing the
energ of Grace and support on all levels.
Those who are too intellectual often speak negativel about using religious smbols
or doing rituals. +ut this behaviour can be understood onl from the /eart' and the
/eart is never so rational or logical. The /eart believes in a different logic a logic of
love' gratitude and devotion. To use smbols and rituals is an indivisible part of
human pscholog' which needs to be full respected. 6ven a simple act of giving
flowers to the one ou love' is another e&pression of the same archetpal need to
e&press what ou feel through a smbol or gesture. To den this need would be
foolish.
/owever' if these smbols are used in a mechanical and unconscious wa' the
become empt and dead. This is what has happened with most religions the
smbols became more important than that which the pointed to. .or e&ample' one
lights ever evening a candle for the lord 3hiva to keep the precious connection with
his presence. :ne does this ritual ever da' ear b ear9 and suddenl it becomes
-ust a habit or superstition one forgets the original reason for this ritual. :ne can
even become afraid of going to hell if the ritual is not done properlM :ne is
convinced that the candle has to be lit in a special wa and in a specific hour9and so
forth. In this wa' that which was beautiful and pure in the beginning' has become
dead religiousness.
The *imitations of the !ew Age
student8 4ould ou speak about the value of information channelled from different
beings and other dimensions<
Aziz8 The !ew Age movement is a bridge between collective unconsciousness and
the dimension of awakening. +ecause it is a bridge' it has to be transcended' left
behind. It is ver interesting' but there is something like collective !ew Age
consciousness. There is some kind of virtual realit being shared b those identified
with the !ew Age ideolog. If ou read various channelled books' the show similar
thinking patterns and ideas' even though the usuall present contradictor
information. .or e&ample' if ou read different reports channelled about @esus' each
of them have different ideas about who he was and what actuall happened to him.
There is something ver 4hristian in the !ew Age' as if this whole movement was a
sublimation of frustrated 4hristianit. That)s wh' no one in this movement and no
one of these channelled beings speaks about the +uddha. 5hen the do' which is
rarel their opinions are rather inade%uate and even ignorant. "an of those
beings bring a lot of inspiration and love but hardl an of them seems to be aware
of the +uddha 3tate. It simpl tells us that to be a being' entit or a formless tpe of
intelligence does not mean that one is trul awakened and in touch with the ground
of 6&istence. These beings seem to be ver much in the dream state. It is %uite a
beautiful dream; it is a dream where the energ of light and love is much stronger
than on the earth but it is still -ust a dream.
student8 The !ew Age movement seems to have brought some light to human
consciousness but at the same time it has falsified aspects of spiritualit. /ow to be
clear about what the !ew Age has to offer<
Aziz8 If the !ew Age has something to offer' it is mainl in the field of human
pscholog and evolution towards feelings. In truth' all this spiritual #isneland
revolving around pschic phenomena' energ healing' clairvoance' auras' chakras'
astral travel' meeting e&traterrestrials' communicating with dolphins' crstals' tarot
readings' channelling9and so forth' represents -ust a superficial laer of this
movement. The most important message of the !ew Age is the return to feelings
and a more feminine perception of life. .rom the higher perspective' the !ew Age is
-ust another illusion because it does not point directl to 3elf,realisation. It is %uite
an unconscious movement which attracts those looking for an e&cuse or escape to
be even more spaced,out and ungrounded. 7es' this movement seriousl ignores the
basic work with awareness and the whole eastern technolog of awakening. !one of
those channelled beings seems to be aware of the essence of the !ow and the
3ource of 4reation. It is all like a big dream.
The 4oncept of 4hakras
student8 /ow much does our teaching about Awareness' +eing and /eart relate to
the concept of chakras<
Aziz8 It is connected on some level to the idea of chakras and on some level it is not.
The usual teaching referring to the awakening of chakras' transmits a different tpe
of energ and message. In our teaching' we divide the human being into three
centres8 the head' the /eart and the bell. These three centres are sufficient to
trigger awakening. :ther chakras have more pschological functions. .or instance'
ou do not need to activate our throat chakra which is responsible for vocal
e&pression' in order to e&perience I Am. 5hether ou are deaf and dumb or a
wonderful public speaker' the e&perience of I Am is the same. :ther centres do not
relate directl to the awakening process. The concept in the 7oga of ?undalini speaks
about the awakening of chakras one after another' up to the crown chakra' we find
ver linear and simplistic.
Also the centre in the bell' the /ara' is not a chakra as it is taught in /indu
msticism. The /ara is the energ centre of our whole bod' the centre of gravit
and the centre of life force. That)s wh in @apan' 3amurais were committing suicide
b cutting this place with a sword' for one dies immediatel.
In the case of the /eart' she is seen traditionall as one of the seven chakras. This is
also true for the centre in the head' the third ee. +ut again' the situation here is
comple& because in the third ee there are two sub,chakras present. :ne is
responsible for the pschic vision and the other one for awareness. And' as ou can
guess' our emphasis is the awareness aspect of the third ee. !ow ou can
understand wh some pschics who onl develop the third ee are completel
unconscious and spaced out.
student8 5hat is the function of the crown chakra<
Aziz8 It is our connection with the universe' our connection with the dimension
of Grace and the abilit to channel energies from the +eond. 5hen the third ee
and the crown chakra are full activated' the combine as though the become
one.
Awareness and $schic Abilities
student8 4an the 3tate of $resence activate pschic abilities<
Aziz8 The 3tate of $resence can indirectl unblock some dormant pschic abilities'
but it directl has nothing to do with them. The 3tate of $resence has no mind on its
own. It is simpl present to itself in the background of the mind. $schic abilities
belong to the realit of the ego and cannot b an means be seen as evidence of
spiritual advancement. The 3tate of $resence is not an abilit to manipulate realit'
but is freedom from ignorance. 5hat is the use of pschic abilities within the mind'
which is essentiall neurotic< This constant movement of thoughts' emotions and
fluctuation of energies is itself suffering. 7ou can create some special abilities within
our suffering but isn)t it meaningless< The +uddha used the metaphor of someone
who becomes shot with an arrow. Imagine that such a person speculates about
archer instead of taking this arrow outM /ow foolishM Tring to develop pschic
powers instead of awakening is e&actl the same. :ne tries to entertain oneself with
essentiall useless abilities while remaining in deep sorrowM $schic abilities are
called spiritual materialism. The are ver dangerous' because one becomes even
more proud and arrogant. If the arise' let them be but do not give them much
importance.
5ho 4hooses to Incarnate<
student8 Is it true that when the 3oul doesn)t want to incarnate again' she
doesn)t come back<
Aziz8 If the 3oul trul doesn)t want to come back to this plane' she doesn)t incarnate.
+ut most often' even though the 3oul does not want to incarnate on one level' she
does on another level. The reason that ou incarnate is the desire to incarnate. It
refers mainl to the emotional bod in which some strong needs' desires and
obsessive tendencies are imprinted. Incarnation is the 3oul)s choice; it is not a
conscious choice. It is not that ou make a decision. There is no ou to make this
decision' in the first placeM The 3oul cannot stop incarnating unless she fulfils her
blueprint. The scenario which (niversal Intelligence has written for her must be
plaed to the ver endM
The blueprint is the point where ou reach the ultimate perspective' the optimum of
e&pansion related to our uni%ue angle of perception. "an elements are included in
the blueprint. 3ome of these elements are inner e&pansion' various e&periences in
the world' emotional fulfilment and the understanding of realit. 6nlightenment is
-ust a part of this blueprint. It is possible that the 3oul does not come back even if
she is not et enlightened. 3ome 3oul)s give up their desire to incarnate prior to
reaching 6nlightenment. .or other 3ouls' unit with the #ivine and realisation of the
/eart ma be sufficient in order to transcend this plane. 3ome 3ouls are too
feminine to attain 6nlightenment in a traditional sense' which does re%uire some
masculine energ. Therefore' don)t be dogmatic in pro-ecting one generic vision of
6nlightenment for everone' as the past traditions did. 7our challenge is to attune
ourself to our own evolution and to discover our uni%ue blueprint. 5hich
elements do ou need to become complete< If ou stud +uddhism' if ou stud
Advaita' ou are being given a general blueprint. The danger is that ou ma
become conditioned b this linear model of awakening' overlooking our own uni%ue
flavour of evolution.
:f course' some elements are universal and trans,personal. .or instance' awakening
to I Am is an element which almost all 3ouls re%uire for their completion. 5ithin the
global blueprint of the human evolution' ou must find our uni%ue evolutionar path.
7ou are the force through which our 3oul)s ultimate vision of completion becomes
realised.
The $ath of 6nerg
student8 4an ou speak about Tantra or 3e&ual Tantra<
Aziz8 There are certain 3ouls who don)t want to use their wisdom in the awakening
process. The prefer to use energ. The $ath of energ is not so clear and can be
%uite dangerous. To use lower energies in order to channel them as a force of
awakening' is Tantra. It is an indirect and comple& $ath.
:n the other hand' in the $ath of self,knowledge' energ is turned directl to the
recognition of I Am. That)s wh it is a safe $ath' but at the same time it does re%uire
some intelligence. 5hen ou pose the %uestion )5ho am I<) it is our intelligence
which' using the energ of attention' discovers her own centre.
As far as 3e&ual Tantra is concerned' it does not point to a clear awakening. The
tpe of spiritual discipline which 3e&ual Tantra offers brings one to various mstical
states' but hardl ever to the +uddha 3tate. To use se& for spiritual purposes means
simpl to e&perience love and to be present.
?arma "eans 4onnection student8
4an ou speak about karma<
Aziz8 ?arma means action' the interconnectedness of all elements in the realm of
becoming. .or e&ample' ou ask a %uestion and ou receive an answer. Therefore'
b asking the %uestion ou create the tpe of karma' through which ou receive the
answer. ?arma relates to the connection between cause and effect. In the wa ou
live and act' ou attract certain conse%uences. .or instance' b meditating ou
create the karma of awakening' and b eating fat food ou create the karma of
becoming unhealth.
5e know that all is interconnected and that there is a basic relationship between
cause and effect. That is the general understanding behind the concept of karma.
+ut the %uestion of a more delicate nature is how the elements of 6&istence are
interconnected and what is the e&act relationship between causes and effects< /ere'
we enter the area of man different theories and interpretations which often tend to
be ver moralistic and conditioned b their particular belief sstems. 3ometimes the
theor of karma is related to the general idea of reward and punishment which is
often understood in a narrow and simplistic sense. ?arma does e&ist but not alwas
in the simplistic sense of the term. "an events in our life are karmicl determined
but karma ma also be rearranged and changed.
There are three tpes of karma8 positive' negative and neutral. $ositive karma
enables ou to meet the right people' be in the right places and have positive
e&periences which help ou grow and e&pand in the different areas of life. An
e&ample is the meeting our 3oul,mate or a spiritual master with whom ou were
once connected in a past life. .rom the other side' negative karma ma pull ou' for
e&ample' into a relationship with a person who is not good for ou or to go to a
place where ou ma suffer. !egative karma sometimes needs to be e&perienced in
order to become released and at times it ma be transformed or erased b the force
of Grace. !eutral karma represents the tpe of karmic coincidences in life which
cannot be measured b the criterion of good and bad. "an things simpl have no
special meaning in our life but have causes which can be traced. Apart from karma'
there is also a place in life for accidents where things happen at random' without
an particular karmic reasons.
The notion of karma is closel related to the term destin. #estin means that certain
things in our life must take place and cannot be avoided. An e&ample is the countr
ou are born in or the mother ou were born to. These situations are not made b
decision. The decision has been made for ou b 6&istence. In our spiritual
evolution' ou must attain a certain completion in each life. This certain completion
could be' for instance' the opening of the /eart or stabilising in the 3tate of $resence.
7ou ma also be destined to be in a certain relationship and to have a child9and so
forth.
There are two kinds of destin8 static destin and dnamic destin. In the case of
static destin' it cannot be avoided. +ut as far as one)s dnamic destin is concerned'
some different possibilities and elements can be rearranged. There is some creativit
in life and there is an important element of Grace which often brings une&pected
positive conclusions.
!egativit which ou have accumulated in our mind ma be erased b the
intervention of Grace. 5ithout Grace we would never get healed' for the mind is too
negative. If we look at the process of cleansing the subconscious mind' from the
viewpoint of karma' it could never reach completion because our natural neurosis is
simpl too strong. That)s wh' we cannot reall transform ourselves through therap
alone. 5e need the help of a force which is higher than karma; this force we call
Grace.
There is destin' there is the free will and there is the combination of the two. There
is Grace' which is the une&pected help' intervention from the dimension of love.
There is an element of accidentalit as well' for life and evolution often e&periment.
In conclusion' Grace is above destin and karma.
The "odel of the 3even +odies
student8 #oes the sstem of the 3even +odies used b teachers of the 2a-neesh
school' reflect the inner map of awakening<
Aziz8 It is -ust one wa of looking at the model of 3elf,realisation but it is not the
most precise. The seventh bod is called the nirvanic bod and represents the
Absolute 3tate. +ut ou see' there is a big difference between the Absolute and the
Absolute 3tate. The Absolute e&ists prior to recognition' while the Absolute 3tate is
the meeting between the 3oul and the (ncreated. 3o what is the role of "e in the
realisation of an state< It is "e which brings recognition into the (ltimate. In the
sstem of the seven bodies' there is no place for 6nlightenment to the /eart and
certainl not for 3oul,realisation.
The si&th bod is cosmic consciousness. 5hat does it mean< It is a big word' isn)t it<
The moment ou hear cosmic consciousness' ou feel immediatel scared and smallM
Isn)t it so< These notions are good to intimidate seekers. +ut what is the actual
e&perience of the si&th bod< It is nothing else than turiatitta' the state beond
witnessing consciousness. This state is a combination of pure awareness and
e&pansion into +eing. It can be e&perienced with or without the /eart. In truth'
cosmic consciousness cannot be full realised unless the nirvanic bod is present.
5h< +ecause onl the foundation of motionlessness can allow I Am to e&pand
full. 4osmic consciousness represents the manifested realit. 5hen the Absolute is
realised' the 3oul reaches the (ncreated and from that place her consciousness can
merge with 4reation. In the complete state' two tpes of merging take place8 one
with the Absolute and the other with the totalit of 4reation.
+eond the seventh bod is the #ivine +od which represents the heart of the
+eloved. The ne&t bod is the +od of "e which parado&icall can be full realised
onl after reaching the other bodies. And the ninth bod is the 3tate +eond
$olarities. /ere' the +od of "e merges full with the totalit of 4reation which is the
si&th bod' and with the (nmanifested' which is the seventh bod' and with the
#ivine +od. 5h does it happen in that moment onl< +ecause the fifth bod' which
is witnessing consciousness 0the 3tate of $resence1' onl now becomes absolutel
absorbed into the seventh and eighth bodies.
The %uestion ma arise8 are these all the bodies that e&ist< The answer is es' but
onl from the view of the particular "e who has reached so far. .irst of all' God is
not our bod but we are the bod of God. #o ou see the difference< Through
spiritual e&pansion' ou don)t become God' but ou merge with God. 3o what ou
ma translate as the realisation of the bod of God' is in truth a meeting place with
our own absenceM
It is like that. "e is a tree. The crown of the tree is our consciousness; the flowers of
the tree represent our /eart; the roots of the tree are our connection with +eingness.
+eingness is the earth of "e. The e&perience of +eing' the e&perience of the
(ncreated takes place where the roots enter the earth. +ut how deep do the reach<
The reach -ust a surface of the earth. The place where roots of the tree end'
reaching their ultimate e&pansion is where "e meets her own absence within the
(niversal $resence. 3o realit is more than we ma imagine it is. 5hen .inal
6nlightenment is reached' it is now that we can face the mster with humilit and
awe. It is because onl then we have merged full with the !ameless. It is here' that
through our presence' we e&perience our absence. At this moment' the frontiers of
our perception of 5hat Is e&haust themselves' letting the infinit to be +67:!#.
5hen one is ignorant' one is suffocated with one)s limited and fragmented presence.
:ne is surrounded b the +eond' but is unable to access it9 one is unable to
transcend. Awakening means that we e&pand through our Awareness' +eing and
/eart into the +eond' towards the mster. The e&perience of :neness is a
particular mi&ture of our e&istence as "e with the (niversal $resence. This meeting
of the 3oul with the (ltimate cannot be grasped; it cannot be pinpointed' but can be
clearl e&perienced and transmitted.
$lease see that "e' in her transcendence' doesn)t merel become absent. It is not
that onl the (ltimate remains present. The (ltimate is present through "e. "e is
meeting her own absence' which means that "e is in a profound wa present. 3he
abides in this dimension of e&perience where she encounters her own disappearance.
That is the mster of the meeting between the 3oul and the +eloved. It is neither
the 3oul nor is it the +eloved. 5hat is it< It is the +eloved meeting herself through
"e.
5ho Incarnates<
student8 /ow come some part of us is beond incarnations and another part is lost in
this world< I often get ver disturbed b subconscious emotional reactions.
Aziz8 5e spoke about e&periencing that which is beond incarnation. There is a part
of ou which incarnates and there is a part of ou which doesn)t incarnate. *ike ou
were born in this bod' but were ou reall born< If ou look inside' ou see that
there is something which was not born in this bod' an eternal essence.
5hat does it mean to incarnate< It means that consciousness is continuing
evolution. *et)s sa ou die now' es< 7our consciousness reaches a certain point of
evolution' but our 3oul is still not fulfilled inside; ou still want to grow further; ou
still want to continue. +ecause ou have died' ou cannot continue in this bod and
so ou incarnate in order to continue our evolution.
There are man people who are ver unconscious' ignorant. The think onl about
primitive or material things' es< The don)t have spiritual desires. +ut their 3oul
from a higher perspective still wants to reach the light. .irst the need to fulfil their
worldl desires' get tired and afterwards the seek a spiritual direction. 3o
sometimes ou need a few lifetimes to e&perience all that matters for an average
person. To e&perience the same emotions' to have a famil' wife' -ob' all the things.
And eventuall ou start to ask ourself the %uestion8 is it enough< :r is there
something more in life< 7ou have returned here so man times' never having been
able to learn our lessons. 5hen ou meet someone' ou can feel whether this
person is an old or oung 3oul. 4ertain people have a maturit which is not from this
lifetime. 6ven among children' ou can find some with the maturit of an adult. This
phenomenon is related to their past lives' their past evolution' in past lives. A child
is
often more mature than his parents even before can he speak.
7our realit is composed of several elements. The foundation is I Am' which is the
unconditional state. I Am is where our 3oul abides. 3econd is the 3oul which is
our true individual identit; the one who is e&periencing the inner and the outer.
Then there is the personalit which is the e&pression of the 3oul in the world' the
mask
and the function of the 3oul in the world. $ersonalit develops through man
e&periences. Through the learning process and conditioning' it becomes crstallised
in the subconscious. 3ometimes it is crstallised in a positive wa and sometimes in
a negative wa. In order to e&perience the positive personalit' there re%uires a
cleansing of the subconscious mind. 5hen the subconscious mind is cleansed' it
becomes aligned with the 3oul. This means that ou e&perience a harmon' a unit
between the 3oul and personalit. The nature of personalit is never perfect. It
uses a certain program stored in the subconscious mind. The role of personalit is
to help the 3oul to function optimall in the world. It cannot be completel perfect
because
functioning /ere can never be perfect. To live in the world is difficult and perfection
cannot be reached but what ou can reach is an optimum of harmon within our
personalit.
As the 3oul is the child of I Am' so is personalit the child of the 3oul. This child has
to grow up as well' which means it has to mature and have man e&periences in life.
It has to go through a learning process in order to reach maturit and purification.
5hen ou e&perience disturbing tendencies' treat our personalit as our child.
6mbrace our personalit with compassion and wisdom. 5hen ou do not agree with
certain tendencies of our personalit' make an effort to let them go. In this case
ou use our discriminative wisdom and a certain amount of will. 7ou have a certain
amount of freedom in how much ou indulge or transform the negative tendencies in
our personalit.
5hen I Am is present' when the 3oul is present' one can be the master of the mind.
:ne can be a master of personalit because one has a centre' a place of inner refuge.
If there is no I Am' if there is no inner refuge one is completel lost. If there is onl
the mind' one has ver little power to deal with personal tendencies. 4ertain
tendencies in our personalit need to become more conscious. The are too
subconscious; the are too automatic in certain areas. 7ou have to become aware of
them. 7es' this is e&actl what we are talking about8 this automatic habit from the
past which doesn)t relate to the present.
7es' look at them deeper and look at the emotion which is behind it. +efore a certain
tendenc manifests itself' ou can trace a certain subconscious pattern or habit' a
certain energ preceding it... This helps ou to understand wh a particular
tendenc is manifesting. There is usuall something deeper which triggers our
reaction. It ma be restlessness; it might be some immaturit. 3impl look at it.
/ow can ou 3ecure 7our death<
student8 5hat happens when ou die< According to the Tibetan book of *iving and
#ing' it is a ver complicated process.
Aziz8 7es9 don)t believe in these things. @ust forget about this' for those concepts
are born out of fear. 7ou know' death is the most feared thing. And man religions
somehow have their share in creating this fear. .or e&ample' there is a concept that
if ou are not aware at the moment of death' ou will be born into lower realms. It is a
sheer nonsense. The moment of death is as e%uall important as all the moments ou
e&perience in lifeM There is no wa ou can prepare ourself for death. 5hen ou die'
ou -ust die. It is like falling asleep ou disappear. After death' there is no ou' so
wh is there a need to prepare< /ow can ou prepare ourself for our own absence<
7ou see' it is like this9 5hen a person dies their 3oul de,manifests' she returns to
the deep sleep state. The human 3oul cannot e&ist without the bod. There are other
beings that e&ist without the bod' but the are not humans. 5hen the bod dies'
the 3oul de,manifests' returning to the deep sleep state and losing awareness of her
e&istence. 5hen the blueprint is not complete' however' the 3oul becomes
manifested again.
And who manifests the 3oul< 5hat is this power which makes ou manifest into the
human realm or into another realm< It is called (niversal Intelligence. 7ou are not in
control of these matters. 7ou have no wa to control our ne&t rebirth; ou cannot
make sure that everthing will be fine' there is a higher wisdom that does this. 7our
ne&t incarnation in one wa or another reflects our level of evolution at the time of
death. .or that reason' the best wa to prepare ourself for our future incarnations
is to evolve.
7ou have to come as close as possible to our inner light. #o not allow ourself to
follow our lower nature' but alwas be in touch with our /eart and our I Am. In
this wa' certainl' our ne&t incarnation will be positive. And ou do not need to be
reborn as a human; there are man possibilities. The reason wh one does not need
to incarnate is not merel 6nlightenment. That which makes ou let go of this
dimension is our completion and fulfilment. 5hen ou feel done with this ridiculous
drama' our 3oul will not wish to incarnate anmore. It is all on the 3oul)s level;
our 3oul decides' not our mind.
3o when ou do not incarnate anmore and ou are full complete with this
dimension' the evolution ma still continue but within (niversal 4onsciousness. 5e
cannot speak about this because it is beond human understanding. There are
msteries which are far beond the totalit of human knowledge; no human knows
these msteries' not even the +uddha knew9 nobod can know. There are certain
msteries that the human being is unable to know because of the basic limitation of
human consciousness. 5e cannot go beond that.
6ven the 6nlightenment we speak about is -ust the human tpe of 6nlightenment.
There are other tpes of 6nlightenment which no one in the human bod can ever
reach. 3o what the human reaches is human 6nlightenment which is the optimum
of completion within human consciousness. 7ou can reach a certain amount of light'
a certain optimum within the human potential.
5hen human evolution is complete' evolution still continues but within a higher
structure. 7ou still evolve but not as an individual. 7our intelligence merges with
the universal space of intelligence. It is similar to when ou sit in meditation and
merge into the space of I Am; in that dimension' there is no point of reference but
ou still e&ist. (niversal 4onsciousness e&ists in this wa. There is no,one there'
there is no entit; but there is movement of intelligence' movement of
understanding' movement of *ove.
The best wa to prepare ourself for death is trust' simpl trust that the :ne who
created our 3oul will take care of ou. 7ou don)t need to be afraid of anthing. 5ere
ou afraid before being born< 5h should ou be afraid of going back to the
"ster<
student8 #oes the awareness continue after death<
Aziz8 5hat dies is the conscious memor. 5hat ceases to e&ist is the conscious mind.
And what does not die is the stage of evolution which ou have reached. 7our level
of evolution continues in the ne&t incarnation. +ut the moment ou die' ou can sa
that everthing dies in terms that ou get de,manifested. This is like when ou go
into a deep sleep state. 6ver night it happens to ou everthing vanishes. There
is no memor' there is no consciousness' there is no awareness9everthing vanishes.
3o it is not correct to sa awareness does not die. Awareness also dies' or gets de,
manifested. 2ealit' the 3ource is deeper than awareness it is the primal energ.
7ou see' awareness onl e&ists when there are Two. 5hen there is dualit'
consciousness can become conscious. 6ven the so,called non,dual awareness re%uires
dualit. The original state does not know that it e&ists.
5ithin our subtle bodies and within our subconscious mind' there is a certain
subtle memor of our evolutionar -ourne. 6volution continues; there is a certain
flow of evolution within our relative individual structure. This remains after the
death of our bod. It is like falling into a deep sleep' ou de,manifest but when ou
wake up the ne&t morning' there is a continuation. 3imilarl' when ou die' ou are
de,manifested but something continues later on when ou again manifest. .or
e&ample' the level of our emotional evolution continues as well as our intelligence.
Intelligence is something deeper than the conscious mind. 7ou have no conscious
memor but ou have a certain capacit to understand. This abilit to understand
represents the maturit of intelligence.
student8 And will the memor from this life somehow continue<
Aziz8 It should not remain because in the ne&t life our identit will be different.
7our particular "e will perform a different role' so if ou could remember this
lifetime' it would confuse ou. .or e&ample' if ou e&perience our memor and the
memor of someone else' ou would be in a state similar to schizophrenia. That is
because our blueprint is to e&perience our particular memor' our particular
chain of events
and stream of consciousness. That)s wh to erase the memor at the moment of
death is the wisdom of evolution. This allows ou to understand that who ou are is
not made out of memor. 7our 3oul is something deeper than memor. "emor
allows ou to locate ourself in this particular lifetime' in this particular environment'
that which ou are is deeper than memor. 7ou are not an outcome of memor.
/igher Intelligence operates without memor. It doesn)t re%uire the subconscious
mind' for it doesn)t need the past in order to manifest in the !ow.
The most important thing to see is that there is a part of ou' namel I Am' which
never incarnates. There is a part of ou which is beond incarnation. 7ou are
multidimensional. 7ou have a few different laers of ourself which e&ist
simultaneousl. That which incarnates is our pschological e&tension. It is our
personalit which evolves in time' incarnating into various forms. +ut parado&icall'
the essence of ou doesn)t evolve' for it is alread perfect. 7ou are evolving' ou are
changing9but throughout this evolution what ou discover is our timeless
perfection. Through evolution' ou recognise that which doesn)t change' that which
is beond evolution. That is wh all of this is real and unreal at the same time.
4an 6nlightenment be 3cientificall Cerified<
student8 I was wondering whether using modern electronic tools we could check the
level of 6nlightenment< Another %uestion8 can we verif whether one is 3elf,realised'
b reading the aura<
Aziz8 5e have to be ver careful tring to verif the level of Awakening b using
scientific or pschic criteria. 3ome scientificall oriented people tr to find ob-ective
was to measure the level of 3elf,realisation. +ut most often what the measure are
the more relative and not fundamental aspects of our personal self.
:ne of the attempts to measure various meditative states was b checking the brain
waves. The call the checking of different electrical fre%uencies of the brain
)biofeedback.) Initiall' the thought that there were two main brain wavelengths
showing us whether one is in an ordinar state of consciousness' or in the
meditative state. According to the initial concept' the +eta waves were supposed to
designate
the usual activit of the mind' while the Alpha waves' the meditative state. The
Alpha fre%uenc was called )passive volition') or )detached awareness.) An ordinar
person can e&perience this state when the ees are closed and one is ver %uiet. :n
the other hand' the +eta rhthms indicate the normal mind)s activit.
+ut the matter is more complicated as there are two hemispheres of the brain and
the emit different waves. $ersonall' I participated in such an e&periment some
ears ago. I could observe on the computer screen the actual change of the brain
waves' as I was going deeper into meditation. The problem is however' that people
who design these programs are unaware of what it is that the are actuall tring to
see. 5hat the measure are different levels of calmness and rela&ation' but
calmness does not alwas represent the awakened state. :ne can' for instance'
bring the brain waves to the Theta or even #elta rhthms 0which is deep sleep1 b
taking some heav tran%uillisers.
The Inner 3tate is a specific combination of calmness and alertness. The alertness
of pure awareness is not the same as being active in the mind' but acomputer ma
not pick up this difference. :ne cannot reall see the 3tate of $resence on the
computer screen' for it is beond the categor of calmness and alertness. 5hen one
is full 3elf,realised' the inner state is beond change but still the brain waves can
behave %uite differentl depending on the situation. .or e&ample' one can abide in
the transcendental state and being simultaneousl agitated. In such a case' the
biofeedback will register mainl the agitation. 3o the matter is rather comple&. Also'
the Absolute 3tate is beond awareness' and so it cannot reall be verified b
checking the brain vibrations. 5e face the same difficult tring to measure the
awakening of the /eart.
In the e&periment' in which I participated' in the first couple of minutes the right
hemisphere of the brain reached the Theta rhthm' which was ne&t followed' two
minutes later' b the left hemisphere. The fre%uenc was slowl moving to the #elta
waves but because we had -ust five minutes' so the e&periment ended.
(nfortunatel' the person who led the e&periment was completel incompetent as
far as the whole interpretation of the procedure and the knowledge of various inner
states were concerned.
There is a similar problem with the issue of reading the auras. "ost individuals who
are capable of seeing auras are full conditioned b their limited concept of spiritual
awakening. The are therefore not reliable in terms of bringing clarit into the
verification of Awakening. In truth' in the aura ou cannot see consciousness.
5hat ou see is a mi&ture of various subtle bodies' the condition of vital force and
the emotional state.
4an a 4lairvoant Cerif 6nlightenment<
student8 Is it possible that using the pschic abilities one can verif whether
someone is enlightened or not<
Aziz8 It is an important matter to understand. 7ou have no wa to be clear about
someone else)s level of 3elf,realisation unless ou are ourself in that state. If a
clairvoant is sensitive' he or she certainl can recognise that' for instance' a
spiritual master is in a special or different state but he or she still has no wa of
knowing what state it actuall isM #o ou see what we mean< The ma-or problem
with the so,called )pschic reading) is that a clairvoant alwas pro-ects his or her
vision of realit onto others. That is the basic limitation of this tpe of work. An
unawakened person simpl cannot see clearl that which lies beond the frontiers of
his or her limited e&perience. Therefore' an unawakened pschic has no wa to see a
3elf,realised being clearl.
It also applies to all concepts and pro-ections most seekers have about their masters.
.or instance' going to 3atsang ou can feel bliss or certain peace' but ou don)t
know what is the actual source of this e&perience. It can be an energ channelled
from another dimension; it can be the bliss of our own heart awakened in the
magical atmosphere of the 3atsang; it can be the energ generated b the whole
group attending the 3atsang' enforced b impact of guru,pro-ections; and finall it
can be the energ of the master himself and the inner state he represents. 7ou must
be ver careful to be able to separate our own pro-ections from the actual realit.
student8 5hat if a clairvoant sees the aura of the master<
Aziz8 A clairvoant -ust sees the colours. +ut what do these colours mean< This ou
don)t know and the clairvoant interprets them according to his or her limited
knowledge and conditioned views. 5hich colour is the colour of 6nlightenment8 white'
golden' blue< 7ou don)t know. .or instance' if a master becomes angr' the colour of
the aura will be read. #oes it mean that he or she has lost his enlightenment< In
truth' the enlightened state cannot be seen in the aura. In the aura ou -ust see the
emotional and mental bodies in combination with other subtle bodies and the life,
force. +e clear that a pschic can give ou information onl within the frame of his or
her unawakened and often unconscious vision of realit. It also applies to different
channelled beings' who are often completel unaware of the +uddha 3tate.
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
4hapter J
Dimension of Intelligence
Intelligence is the movement of the (niversal 3pirit which enlivens the whole of
6&istence. 5hen this 3pirit flows through the human mind' the -ourne into human
understanding begins.
Intelligence is neither thinking nor not,thinking; it is neither the mind nor the no,
mind. Intelligence is neither the content of the mind nor is it its container. Through
its force we can gain insight into the nature of Truth and reach freedom from that
which covers the 2eal like an eclipse from Ignorance.
The evolution of Intelligence is the evolution of clarit. 5ith clarit' ou start to
understand more and more what it is that has happened to ou. 7ou are here in the
middle of this enormous puzzle' the infinite mster. 4an ou understand it< 7es' it
has happened to ou ou are aliveM (se our /eart' use our mind' use the whole
of our being to (nderstandM
The 5isdom of 4larit
5isdom is a function of intelligence. It brings us to the place of clear seeing where
all doubts are erased. 5isdom is freedom from the false and the onl weapon
against spiritual pitfalls. The evolution of understanding is both comple& and subtle.
+ut the ver foundation of this evolution is our desire to understand' to be clear9 to
know what is right and what the true meaning of our spiritual -ourne is. *et us pra
for this clarit' which can take us radicall out from the sorrow of ignorance.
The 2ole of Intelligence and Intuition on the $ath
student8 7ou have said that Cipassana does not point directl to the awakening
of the 2eal "e. " %uestion is8 will intuition bring one to the realisation of the
true centre anwa<
Aziz8 It ma or it ma not. It ma if ou are able to go beond the linear
interpretation of the +uddhist philosoph. "ost seekers are not intelligent enough to
use their intuition. Intuition is a combination of sensitivit and intelligence. To
awaken intelligence is man times more difficult than to awaken to 6nlightenmentM
To reach 6nlightenment ou often need one lifetime. To become trul intelligent' one
?alpa is neededM Intelligence is something ver subtle and profound. It is not -ust to
have a clever mind. In the west the have tests for intelligence but it is not
intelligence which gets developed but cleverness. Those students who have high
marks are often far from being intelligent in the true sense of this term. Intelligence
comes more from the /eart. It is the deep intuitive wisdom of the 3oul which
enables her to (nderstand. It is the unit of the /eart' intellect and imagination. 7es'
to trul understand ou must have imaginationM
student8 #o ou mean that intelligence is wisdom<
Aziz8 5isdom is an outcome of intelligence. Intelligence is the dnamic abilit to
reflect realit in the depth of understanding and emotion. 5hat is intuitive
intelligence< It is simpl a ver sensitive' conscious thinking which feels its own
movement as well. "ost seekers refuse to think on their own8 the want to seek the
available knowledge which has been crstallised into tradition. "ost seekers prefer to
get read,made uniforms of understanding. The strongl dislike raw food. The
want to eat well,cooked dishes which the can find on the menu. This menu with
names of various dishes is their securit in the -ungle of possibilities. 5e call them
seekers but are the reall seekers< Is it their search< !oM It is a collective search. A
Theravada practitioner' even before entering the $ath' alread knows the conclusion8
suffering' no,self' impermanence. The whole practice is about conforming to these
pre,conceived ideas. +ut what if the are wrong< /ere' the authorit of the traditions
gives one a pschological securit. It is a pschological securit and not a spiritual
one' for one)s evolution can get stuck in the incorrect vision of awakening.
In Cipassana' the bridge between observation,disidentification and Awakening is
not clear. This teaching does not point to the 3tate of $resence. /ow can it point to
it if everthing is impermanent anwa< :ne of our students who was speaking
about the 3tate of $resence was asked b a +uddhist practitioner whether it had a
flavour of impermanence. It is difficult to lead such discussions with someone who
sees realit onl through the glasses of impermanence and general +uddhist
philosoph. 5e can ask such a person in return8 )does mindfulness of
impermanence have the flavour of impermanence<)
The +uddhist technolog of awakening is ver old and re%uires some fundamental
modifications. It was a wonderful discover but no longer satisfies our need for
clarit or for a more holistic vision of realit. 5hen ou practice observation and
mindfulness in Cipassana' attention is directed to the ob-ectified realit. This
attention does not want to turn back to its ver source. :ne is obsessed with re,
stating the preconceived conclusions about the nature of realit as having the %ualit
of impermanence' emptiness and suffering. :k' ou see it9 so what< #oes it make
ou enlightened< !othing has changed in truthM
Another problem with this tpe of philosoph is that it closes the /eart. To be free in
this wa' through negation and disidentification' one has to block the natural
sensitivit of the human /eart. It is not that Cipassana is incorrect but that it
represents onl half of the truth. +ecause it has been at least half,true' it has helped
man. +ut the moment ou believe that it is the whole of truth' ou are in trouble
ou can become seriousl hurt' ou man even lose our 3oul.
student8 I was doing Cipassana for long time and something was missing all along.
As ou were saing' the "e was missing. That)s wh' as we practice here' I feel for
the first time that it relates to me.
Aziz8 5e emphases what is and not what is not. #isidentification from the bod
and mind is ver useful at a certain stage of evolution. "ost are so identified' the
are completel caught in the pschological realit. That)s wh Cipassana has helped
man people' but it does not clearl point to awakening that has to be seen.
6%uanimit is not of the "ind
student8 4an ou speak about e%uanimit< Is it the same as the zero point<
Aziz8 !o' e%uanimit is an attitude of the mind' while the )zero point) is
present
before the mind. The zero point is neither e%uanimous nor une%uanimous it simpl
is. 6%uanimit refers to a certain neutral and disidentified e&perience of life. It has
become an ideal of some traditions for the ver simple reason that it takes us
beond suffering. +ut true e%uanimit is not an attitude of the mind' but rather
designates abiding beond the mind and beond the phenomenal realit. 4ertainl'
when ou rest in this primal e%uanimit or pure isness' our relationship with the
outer becomes more e%uanimous as well' but' parado&icall' ou can sometimes
e&perience %ualities which are beond e%uanimit. The +uddha is not someone who
alwas behaves in a dispassionate manner. The +uddha can be ver much
passionate' he can become angr and e&perience attachment. 5e speak about the
true +uddha' and not about one of those 3elf,realise beings who have been
conditioned b +uddhist philosophM The true +uddha is human. In this wa'
unconditional e%uanimit can co,e&ists with relative un,e%uanimous behaviour.
5ho 2emembers the 3tate of $resence<
student8 5ho remembers the 3tate of $resence<
Aziz8 The same one who is asking this %uestionM 5ho is that one< It is intelligence of
course' the dnamic e&pression of "e. It does everthing. It tells ou to open our
/eart' to meditate more; it is learning' contemplating' growing and discovering truth.
+ut to whom does this intelligence belong< To the 3oul9 and what is the 3oul< The
3tate of $resence is the 3oul)s identit in the mind. The deeper identit of the 3oul is
in the /eart. 5hen ou fall in love' the ver one who is so e&cited in our /eart9 is
the 3oul.
$arado& 6&ists :nl in the "ind
student8 4an ou speak about the nature of parado&es<
Aziz8 $arado&es do not e&ist in realit. The e&ist in the mind onl. 5hen the mind is
unable to grasp some element of realit' and et cannot den it' we call this
e&perience a )parado&.) 2ealit is beond the mind' even though the mind is a part of
this realit. .rom the place beond the mind' no parado& can be found.
.or instance' someone ma not understand that in meditation' thinking and not,
thinking co,e&ist. It mabe felt as a parado& or even a contradiction in terms. +ut it
is neither a parado& nor a contradiction it is simpl -ust like thatM :ne cannot grasp
the concept that free will and destin co,e&ist as two sides of the movement of life.
Is it a parado&< 2ealit is as it is' but we can have man different viewpoints. 5hen
we confuse those viewpoints' we lose clarit and face the parado&. +ut when we
surrender our mind' onl 2ealit remains.
:neness is +eond ?nowing
student8 5hat is the difference between the e&perience of :neness and the attitude
of :neness<
Aziz8 The e&perience of :neness is beond the mind. 5hat it means is that the mind
does not know that is e&periencing :neness. True :neness does not know that it is
:neness; it is in a state of not,knowing. $ure :neness is an energ state where the
individual energ sstem of the 3oul dissolves into (niversal 6nerg. $ure :neness is
realised through the unit of +eing and /eart' the Absolute 3tate and the #ivine.
5hen an awakened /eart merges with the Absolute' complete :neness is manifested.
That is the e&perience of the mstic. The sage e&periences :neness onl within
+eing' bpassing the dimension of the /eart. The saint e&periences :neness onl
through the /eart' therefore being unable to dwell beond movement.
The attitude of :neness is from the mind in combination with the emotional bod.
A separate human being' in his desire to transcend isolation' tries to bridge his
e&istence with the universe' b creating an attitude. A poet ma e&perience the
feeling of :neness; a philosopher ma intuitivel' in the mind' grasp the concept of
:neness. An old man' after man ears of going through the dream of life ma
suddenl have an insight into this' that all is :ne. This was the case with the
character of /erman /esse)s famous novel' 3iddhartha. At the end of his search' he
saw that all was :ne. /erman /esse was longing for spiritual fulfilment but having
lacked the proper guidance' was unable to realise it. As he was ver sensitive' ver
wise and had had some mstical e&periences' he had man insights into :neness.
These insights were not' unfortunatel' founded upon the energetic e&pansion' that
is' upon the 3tate of :neness.
The attitude of :neness is not grounded and has no continuit. The psche has to
repeat from moment to moment this act of tuning itself into the e&perience,feeling of
:neness. True :neness is a state and not an attitude. True :neness is not self,
conscious. True :neness simpl is; it is present beond concepts. It is a state of not,
knowing.
student8 If :neness is the same as not,knowing' how can we know that we are in a
state of :neness< /ow can we verif !ot,knowing<
Aziz8 A ver important %uestion. It is a master %uestion. /ow can we know that we
are in a state of !ot,knowing< /ow do we know that we are 3elf,realised' if
6nlightenment is beond the mind< If ou know that ou e&perience :neness' no
longer ou are in a state of !ot,knowing. .rom the other side' if ou don)t know'
how can ou know that ou have reached :neness<
There are two levels of knowing and not,knowing. .irst' not,knowing represents our
pure +eing beond an concepts' and knowing represents the presence of
understanding coming from intuitive intelligence. +ecause +eing and intelligence co,
e&ist' knowing and not,knowing can co,e&ist. The sage is beond the concept of
6nlightenment' for he or she simpl abides in the natural state' beond the need to
call it anthing. +ut even though one rests in the natural state which itself is beond
knowing' simultaneousl one knows that one is in the ultimate state. In time'
graduall even this knowledge that one is in the state of :neness' rela&es and
dissolves into !ot,knowing. At this stage is not onl +eing in a state of not,knowing'
but intelligence is as well. .or this reason' /ui !eng' when asked )are ou
enlightened<) replied8 )noM) .or this reason' +odhidarma when asked b the emperor
5u' )who is standing in front' of me<) said8 )I don)t knowM)
The stage when even intelligence gives up its knowing is ver interesting because it
is not merel that intelligence does not know. Intelligence abides in a non,conceptual
state but it is still able to re,awaken or regain its abilit to know. That)s wh' if /ui
!eng was to be asked another time )are ou enlightened<) he would probabl have
replied8 )7es' of course' I amM #on)t ou know that I am the successor of the fifth
$atriarch<) An enlightened being knows that he or she is in a enlightened state
0unless we have a case of an imbecile1' but does not support his or her self,image b
this concept. To know is a function of recognition and +eing is beond recognition.
There is' however' one more step in this evolution. /ere' intelligence drops all
concepts' even the abilit to understand that one is 3elf,realised. It is here where
the collective human mind is dropped completel. That)s wh the +odhidarma answer
)I don)t know) can be seen as higher than the /indu answer )I am That.) /ere' all is
transcended. +ut the not,knowing +odhidarma was in' was not an e&pression of
ignorance but fullness' totalit and a complete unit with 6&istence. The ultimate
not,knowing is knowing without ob-ect; it is a pure knowing' a unit of +eing and
intelligence.
To be :ne with Action
student8 7ou have mentioned that prior to awakening' one is )the suffering) and it is
onl after awakening that one can for the first time sa' )I am suffering.) /ow does it
relate to the idea of being :ne with action< 5hen I am suffering' I am -ust
suffering; when I am walking' I am -ust walking9
Aziz8 5ho is walking< 7ou can be one with action onl when ou are one with
ourself. An unconscious person ma tr ver hard to be :ne with action but is
unable to reall accomplish it. This is because the sub-ective presence is missing and
one)s sense of e&istence is diluted in the outer realit. That)s wh' the first step is
not to worr so much about being :ne with action' but rather about giving birth to
the 2eal "e. In this process' initiall ou ma even feel more separated from action
than an ordinar person does' because our attention has to be so much focussed
inward. +ut that is fine. 7our task' in truth' is to become hundred percent separated
from actionM :nl when ou are full separated from the world' can ou trul become
:ne with it. In the case of an ordinar person' such a person is neither trul
separated nor one with life but suspended in nowhere' in the vacuum of ignorance.
5hen I Am is full present' the ne&t step is to let go of the inner and open up to the
world' allowing oneself to be spontaneous and natural. /ere' ou have made the
full circle and have returned to life. At this point' ou can reall sa' )I am -ust
walking' -ust drinking' -ust living9)
An enlightened being is not the walking but :ne with walking. The aim is not to
become identified with activit but to transcend our separation from it. :ur
$resence is alwas beond our phenomenal e&pressions although not separate
from them. All is simpl embraced b the inner vastness and silence.
student8 3o when an unawakened person is suffering' such a person is one with
suffering but in an unconscious wa<
Aziz8 The parado& is that the ego is unable to be either :ne with the e&perience or to
be clearl distinct from it. The ego constantl oscillates between recognising the
outer realit and creating self,referral in the mind. The ego cannot retain an real
continuit. It is unable to sta either with the ob-ect or with its own sub-ective sense
of identit. 3o when ou' as an ego' tr to be :ne with action' ou actuall make an
effort to sta with the ob-ect. This is what the call )mindfulness.) 7ou force our
ego
to keep focus on what is happening. +ut it does not reall work as our sub-ective
presence is not solidified. It is a ver important point. 7ou tr to become :ne with
action or our inner pschological state 0like suffering1 and ou are not able to
because the one who wants to reach this unit does not e&ist et. #o ou see the
problem< That is wh' the practice of mindfulness can never take ou beond the
limitations of the ego,consciousness.
.or that reason' in our work we radicall change the focus. 5e turn attention to the
ver sub-ect who dwells in the middle of all. It is onl when ou are :ne with our
2eal "e' that ou can be :ne with action as well' not otherwise. The secret meaning
of being :ne with action is to be at the same time e&istentiall beond it. This
realisation is founded upon the transcendental presence of our unconditional
sub-ective essence.
3ometimes' ou are one with walking' sometimes with talking' sometimes with
suffering. These e&periences come and go' but something remains' doesn)t it< This
vast space of silence' awareness and love does not change' does not move. That
dimension b its ver nature transcends an tpe of activit' an tpe of empirical
e&perience. That)s wh' an awakened being is :ne with action but is not the
action itself.
5hen an ordinar person suffers' he or she is this suffering but is not :ne with it.
3uch a person is completel identified as there is nobod inside clearl distinct from
the e&perience. It is ver much like a dream. It is not that one is in a dream one
actuall is the dream.
Idealism
student8 5hat is idealism<
Aziz8 .rom one side it is a certain vision or perception of realit; from the other side'
it is an attitude to life' connected with shaping realit according to our highest
wishes. There is idealism' materialism and realism. Idealism is not realistic;
materialism is primitive; and realism reflects realit as it is. .or some' to be )realistic)
is to be identified with the gross' common sense perception of life. /owever' this is
not realism but unconsciousness.
The term idealism comes from the word )idea.) It was the term used b $lato to
designate something like the pure archetpal e&istence of original pattern,ideas'
from which this world was later shaped. These ideas were supposed to e&ist in the
mind of God' in some kind of heavenl realm. .rom this' the term idealism was
created. 5hat it means is that the idea precedes realit' the idea is higher than its
manifestation into the form.
The mind has certain idealistic tendencies. These tendencies reflect our desire to
e&perience perfection. It is natural' when we understand that our 3oul comes from
the dimension of pure perfection. This memor of our origin which is present below
the conscious level' is reflected in our wish to see or create a perfect world8 the
world of love' harmon and beaut. To see is to perceive the !ow; to create is our
attitude and impact on this world.
As we incarnate' we enter into the dimension of imperfection. 3omething constantl
goes wrong hereM #o ou see it< 7ou want to love everbod' according to our
preconceived idealistic concepts' and ou suddenl get angr with someone' or ou
simpl develop a strong headache 0laughter19 It is difficult to love everbod when
ou)ve got a headache or our hormones are disturbing ouM 3o' be honest to
ourself and simpl don)t force ourself to love everbod' if the realit is different.
5hat is love anwa< #o ou see how we are conditioned b so man concepts< :ur
idealistic tendencies are a part of our sensitivit and cannot be denied but the do
need to be aligned with realit. The desire for purit comes from the 3oul and it is
the mind which translates it into linear concepts. It is not the 3oul who wants to
love everbod' but the mind' the ego which translates in a linear wa the inherent
3oul desire for love. The 3oul is wise. If she does not love' she is simpl calm and
she rela&es into the truth of her present realit. 5hen she loves' she simpl loves'
that)s all. 3o' idealism is the reflection of the innate perfection and purit of the 3oul
in the mind. It is not that the mind is wrong as such but needs to be aligned with
truth and
common sense. 3ome teachings negate the mind too much this is ver unwise. The
mind simpl needs to grow in intelligence and has to surrender its domination to the
3oul.
Another e&ample of idealism can be some spiritual teachings. The mind can' on the
intuitive level' feel that realit is :ne and perfect. That)s wh we sa there is onl
God' onl the 3elf. +ut what does it reall mean< The conclusions which some
teachings draw from this global feeling about the nature of realit are far too
e&treme and linear. The mind simpl cannot have a hold over the parado&ical nature
of realit. 3o' some teachers sa that there is onl the 3elf' therefore' there is no
evolution' no path to 6nlightenment9and so forth. The den even the e&istence of
"e' the one who reaches awakening. If there is onl God' there is no place for "e. In
the (ltimate' there is no place for two. This tpe of thinking represents a clinical and
rather unimaginative translation of non,dualit.
+ut truth is higher than the mind)s inventions. 6ach moment' Truth teaches us about
itself. If a !on,dual master gets a headache' he or she ma be detached from this
e&perience but still the headache is present. There is a stor in which 2amana
"aharishi was sitting on a tiger)s skin due to his rheumatism and was asked wh he
needed such comfort. /e replied that even a sage does not like rheumatism. 3o' who
is this one that feels the headache< 5ho is that one who dislikes rheumatism<
4ertainl' it is not the (niversal 3elf. The (niversal 3elf could not care less. The one
who cares is simpl "e. It is this ver "e who is listening to these words.
2ealit is the highest teacher' for it destros all that is false' leaving onl raw truth.
In this particular dimension an e&treme idealism simpl does not work. This is
because the laws of this universe are brutal and parado&ical. This dimension can get
ver cruel and insensitive. The mind is unable to e&plain wh the earth has been
designed in this wa. The idealistic mind can easil be convinced that all is God but
when we look around' something simpl does not feel rightM Isn)t it our e&perience<
It does not mean that all is not God but what it does tell us is that our interpretation
of the statement )All is God') is not necessaril correct. .or that reason' at one
stage' we must surrender our idealistic tendencies of the mind to 5hat Is.
+ut if ou think that idealism is wrong' ou fall into another e&treme. The true
picture of realit is a combination of idealism with common sense. The new %ualit
which is born out of this meeting' we call realism. 4ommon sense without idealism is
gross' insensitive and unconscious; idealism without common sense is unrealistic and
disconnected from the realit of the 6arth. 3o what does it mean to be trul realistic
and to see realit as it is< It means to see realit from a place of absolute silence'
beond the mind. It is to see realit from a place of pure love' which is our /eart. It
is to understand the purpose and role of our individual e&istence. It is to see the all,
pervading presence of God in all aspects of this realit. It is to see the mster' the
ine&plicable nature of 6&istence. It is to see realit from the place where our desire
for love' harmon and beaut are embraced in the conte&t of 5hat Is; this is a
realistic perspective. It is to be humble in our meeting with the outer realit which
not alwas satisf the aspirations of our /eart; it is not to be humble towards the
outer as such but towards this msterious reason behind the e&istence of this realit.
It is to sincerel evolve towards our higher purpose' which is perfection' while
moving through laers of imperfection' which are inseparable from this dimension. It
is to acknowledge that this realit is often different than what we think it should be.
#o not forget that what this realit is also includes our personal intention' evolution
and creativit in the wa we are tring to affect our inner and outer e&istence. 5hat
this means is that not onl do we perceive 5hat Is but we create or rather co,create
5hat Is. To what e&tent we create our destin according to our criteria of harmon'
beaut and love' is reflected in a true and realistic vision of this dimension.
#rop All 4onceptsM
student8 4ould ou speak about the +uddhist concept of !o,self<
Aziz8 It is better not to be attached to an concept. It is not the concept alone which
matters' but the energ of understanding that we wish to transmit. 5hen we speak
about the 3oul' for instance' man feel negative about this term. 5h< +ecause' for
most people' it is -ust another name for the ego. 5hat does an average person know
about the 3oul< Going to church and praing for the 3oul)s salvation ever 3unda is
a reflection of another ignorant behaviour of the ego,mind. +ut what is the 3oul
reall< 3he is the most subtle element of 6&istence that one can imagine9
.or that reason' both are wrong those who believe in the e&istence of the 3oul and
those who den it. The first )believers) are wrong' because the don)t know what it is
that the believe in. It is simpl meaningless. It is like believing in some entities
living on "ars. 7ou believe that some beings live out there but ou have no idea who
or what the actuall are. "ost people live in this kind of world of fantas' in a
dream world. .rom the other side' the non,believers are wrong' for the den that
which is unknown to themM The sa that everthing is empt and there is no,self
but who is the one who sas it< 5ho is that one who sas that there is no,self<
The no,self has no mouth to sa such a thing. !either is the self )something') nor is
the no,self )nothing.) 5hen ou see an empt room' ou can sa' )nothing is there)
or ou can sa' it is full of the bright space. It is the same room but there are two
different was of describing it. Afterwards' for two thousands ears' two great
traditions will debate whether !othing is in the room or whether the room is filled
with spaceM
#o ou see the ridiculousness of clinging to words< The no,self and the self are
different was of speaking about the same thing. 3ome +uddhist philosophers were
ver attached to a certain intellectual precision in speaking about the (ltimate. The
couldn)t sa about the (ltimate anthing positive' for it would suggest that the
make out of it )something) and believe in the self' which would put them in the
categor of eternalists. :n the other hand the could not identif the no,self with
merel )nothing') for that would put them into the categor of nihilists. Their
intellectual precision is beautiful' in a wa' but it is not good to be too precise. The
spiritual teacher is also a poet and not -ust a scientist. It is ver important to
transmit' on the intuitive and energ level' the message behind the concept we appl.
:therwise' we begin to worship concepts instead of using them.
If we want to be precise' the no,self is another name for the Absolute' which is the
(ncreated energ. :n the other hand' the 3elf here represents the state of pure
consciousness. The unit of them which is the realisation of the Absolute' is beond
the 3elf and beond the no,self. 5e could call it the )3elf,!o,3elf.)
5hat is the meaning of the word )self)< 5hat does this word itself designate< It
simpl points to the sense of identit. 5hen we sa that something has a )self')
it
means that there is some identit in this to which we refer. 5hen we sa m,self' we
mean that the particular sense of identit 0self1 refers to "e. 5hen we sa' )our car)
it means that the car belongs to us. +ut in the case of )mself') it is the sense of
identit which pertains to "e. In the (ltimate' the sense of identit does not refer to
itself' for it is absolutel undivided. The ultimate identit represents the primordial
presence of pure isness.
5here 4an )I) be .ound<
student8 /ow is it that in +uddhism' there are man practices where one looks for )I)
in different parts of the bod and one is not able to find it anwhere< 5here is )I)
located<
Aziz8 7ou cannot find )I) anwhere because the one who is looking is this )I)M In order
to find this "e' one has to simpl be sensitive. It is not enough to be clever and
intellectual. It is all ver simple in truth. There are two centres of )I)8 one is the
3tate of $resence and the second is in the /eart. If ou touch our /eart' don)t ou
feel
)I)< If ou have minimal sensitivit' )I) will be clearl recognised. In the field of
awareness' )I) has two points of identit8 one is the dnamic centre of intelligence or
ego. This centre appears and disappears in each moment. It is precisel intelligence
which is tring to find )I.) The second centre is the static and solid centre of
attention or self,attention. 5hen awakened' this centre has continuit from moment
to moment.
The /eart is the feeling centre of "e. .rom the viewpoint of observing intelligence'
the /eart is an ob-ect and not a sub-ect but from inside the /eart' she is the sub-ect'
while intelligence is the )ob-ect.) .rom the place of complete e&perience' the 3tate of
$resence' intelligence and the /eart all create one field of "e' which is pure
sub-ectivit.
Intelligence is +eond the 4ontent of the "ind
student8 Isn)t it true that the 3tate of $resence recognises itself<
Aziz8 The 3tate of $resence is self,aware on the energ level but it is intelligence
which awakens this state as well as adds to it a second level of recognition. 6ven if
the centre of awareness is alread present' the moment intelligence pas attention
to it' it begins to vibrate stronger.
student8 +ut this intelligence is still the mind<
Aziz8 All is the mind. 6ven the 3tate of $resence is the mind but it is the mind
beond thinking. The mind is multidimensional. That)s wh the division of the
mind into mind and no,mind is simpl a different wa of speaking about the same
phenomenon. Awareness free from thoughts is the material from which the whole
mind is made.
student8 Is it possible to e&perience awareness free from thoughts more often
when one is in the 3tate of $resence<
Aziz8 Awareness free from thoughts is the 3tate of $resenceM 5hen ou are in this
state' ou are free from thinking even when the mind is still thinking. #o ou
understand< It is not to stop the mind but to discover the empt nature of the
mind. !aturall' as ou abide in the 3tate of $resence' the arising of thoughts
becomes minimal. The still arise but are ver slow and %uite rare.
7ou see' without some subtle thinking ou cannot live. 6ven as ou sit here' without
an particular thought in our mind' subtle thinking is alwas present. 7ou hear a
bird singing how do ou recognise it< There is a subtle mind simpl present.
4omplete absence of thinking designates that one has diedM It is the gross level of
thinking' this unconscious inner dialogue which gets pacified.
Intelligence is a movement of subtle thinking. .or e&ample' when ou observe the
mind' what happens is that the subtle thought creates a distance from the gross
level of thinking. !e&t' the subtle thought recognises its ver energetic centre of
pure awareness. In another case' ou are using the subtle mind to crstallise some
understanding on the more gross level of thinking. .or instance' ou want to e&press
something and cannot find the right sentence. 3o ou are tring with our subtle
mind to verbalise ourself. 3uddenl' the right sentence comes to our mind. It was
the effort of the subtle mind which has achieved it.
5e spoke about the content of the mind and the container of the mind which is
emptiness. 3ome tr to eliminate the content of the mind in order to reach the
container. +ut the container is alread empt or beond the content. 3imilarl' when
ou see the nature of the mirror' ou see that reflections cannot contaminate it.
Intelligence is between the content and the container. It is the spirit which brings
life to both. It is the link between thinking and the empt nature of the mind. And
this intelligence is )I ) as well. It represents the ver effort of the 3oul to recognise
her identit. 5hen we speak about the nature of the mind and about content' it is all
impersonal. +ut there is someone inside' someone who recognises the emptiness of
the mind and participates in thinking as well; there is someone who tries to
understand how the both co,e&ist. 5e could' of course' sa that it is -ust an abilit
inherent to the mind but it wouldn)t be precise. The one who does all of this is the
intelligence of the 3oul.
5hen this intelligence awakens to the 3tate of $resence' it recognises its ver nature
before thinking. .rom the other side' it activel uses its thinking facult' in order to
participate in 4reation. Intelligence is learning how to use the mind in a positive wa
and how to re,connect with the feeling centre of the /eart. Intelligence has been
evolving' learning and maturing for man life times; it evolves until it reaches the
optimum of understanding destined for it b the force of the blueprint.
Is the 3tate of $resence (niversal or Individual<
student8 Is the 3tate of $resence the same for everone<
Aziz8 The 3tate of $resence has universal %ualities but at the same time it has an
individual flavour. The 3tate of $resence is an energ vibration inside our third ee'
in the middle of our brain. #ifferent 3ouls e&perience different strengths and
degrees of clarit of this state. The 3oul for whom this centre is predominant
e&periences it much stronger than a 3oul who has a different centre predominant.
If ou look even at the great masters' ou see big differences in the wa the
e&perienced their I Am. .or instance' in the case of !isargadatta "ahara-' ou see
that awareness was predominant' while in the case of 2amana "aharishi' +eing had
definitel the predominant %ualit. And both of them were completel 3elf,realised
beings.
Another important matter to understand is that the 3tate of $resence is alwas
e&perienced as attached to the personal intelligence. It is intelligence which allows
ou to recognise consciousl that ou are in the 3tate of $resence. This intelligence
is personal' for it belongs to our particular stream of consciousness and memor.
This intelligence is uni%ue for ou even though it shares the global %ualit of human
intelligence as well. 7ou must see that the totalit of the 3tate of $resence is the
unit of pure awareness and the self,conscious movement of intelligence. This
intelligence adds real meaning' life and strength. To answer our %uestion precisel'
the 3tate of $resence is the same for all of us' but it is also uni%ue. It is uni%ue as it
is being recognised within one)s individual blueprint' intelligence and sensitivit.
The real meaning of awakening to the 3tate of $resence is an important sub-ect and
for the last few thousand ears' it has been discussed b man philosophers and
mstics. :ne of the %uestions long contemplated was whether the 3tate of $resence
is the 3elf or whether it represents individual consciousness. Another %uestion was
whether there is onl one 5itness,$resence or if there are man witnesses. :ne of
the prevailing conclusions' to which the have come in India' was that the 3tate of
$resence is single onl and it is the (ltimate. A further %uestion that appeared was
about the whole concept of liberation. /ow could the 3elf put itself into bondage<
/ow had purusha' which was another name for atman' lost itself in forgetfulness< If
purusha is alread free how is it that it must liberate itself< There seems to be a
clear contradiction hereM
All these doubts were based' in truth' on a certain misinterpretation of the 3tate of
$resence and the true meaning of awakening. 6ven though the %uestion about )who)
is reaching liberation was one of the main pivots of /indu spiritualit' still'
surprisingl enough' the precise answer to this %uestion has not et been foundM The
3tate of $resence is not what the thought it was. In truth' the 3tate of $resence or
the witness is not the 3elf because it is simpl the awareness aspect of the 3oul; it is
her centre in intelligence. This state' despite its universal %ualities is more individual
than universal. This state is being awakened and e&perienced in time' through the
channel of "e.
The 3tate of $resence did not receive the proper status in Indian msticism. It is like
to take the reflection of the moon in the lake for the moon itself. The 3tate of
$resence is not the 3elf but a reflection of the 3elf in the )lake) of 4reation. This
allows us to avoid another difficult which the Indian mstics had. 3ome of them
thought that if the witness is :ne' there could be onl one global event of
6nlightenment. If onl one person became enlightened' everone would become
enlightened simultaneousl. If this is not the case' who are all these witnesses not
being recognised et< If witness is the 3elf' it cannot be recognised in one person
and remain unrecognised in another person. #o ou follow< As ou recognise the
3tate of $resence' ask ourself )what happened to this state before I recognised it<)
3omeone ma sa that the state was there but ou were not aware of it. +ut in that
case' is there an "e separate from the 3elf< The ver presence of ignorance
assumes the absence of the 3elf' at least in some area of realit 0which at this point
is replaced b ignorance1. 3o we alwas meet some contradictions' as long as we do
not see the clear picture of realit.
7ou see' the 3tate of $resence does not e&ist unless recognised' for recognition and
awareness are the same. The 3tate of $resence is the recognition of itM This ver
concept that there e&ists somewhere ob-ectivel the 3tate of $resence'
independentl from our recognition' is a misconception and a contradiction in terms.
+efore ou awaken the 3tate of $resence' it simpl is not there. The witness either is
or is not. It cannot be simultaneousl present and absent. +efore awakening' there
is onl the mind. Through awakening' ou give birth to it. 4an ou sa that the child
is there prior to conception< In a certain sense ou can' for everthing is alread
present in the Timeless from the (ltimate perspective. +ut from our perspective of
evolution in time' some things are present and others are not' some were present
and some will be present. That is the truth of our e&istence here. The child has to be
born in order to e&ist here.
5hen we see clearl that the 3tate of $resence is far from being God' we can bring
more understanding into this whole area. The 3tate of $resence is a reflection of
(ltimate in the individual consciousness. The reflection of the sun in the dewdrop is
not the sun itself. The reflection of the moon in the pond is not the moon. The moon
is in the other directionM Therefore' what ou e&perience as our 3tate of $resence'
is this ver reflection. 7our 3tate of $resence uses the borrowed light of the 3elf.
3imilarl as the moon is not shining its light but the light of the sun' so the 3tate of
$resence has no light on its own. It is a subtle matter. $lease' contemplate it more.
4oncept is a (nit of (nderstanding
student8 5hat is the actual relationship between concepts and intelligence<
Aziz8 A concept is a unit of understanding. 4oncepts are the particles of intelligence.
3imilarl' light is made of small particles which all together allow us to see the field
of brightness. This field of brightness is (nderstanding. (nderstanding is built from
concepts' but at the same time possesses a new %ualit than the composing it
elements. 4oncepts are related to the e&perience of separation. The bridge the
intelligence of the 3oul with the realit of 4reation. There are man tpes of
concepts' the represent different levels of densit and different concentrations of
meaning. .or instance' when we sa' )this is a chair') the meaning is ver
concentrated and crstallised. This is how intelligence has been evolving. In the case
of primitive people' the concepts were basic and simple' relating to everda life.
$erhaps in the beginning one was able to verbalise the function of eating. :ne could
sa' )eating.) !e&t' one was able to add' )eating apple.) And one da' one was able to
point to one)s sub-ective e&istence saing' )I eating apple.)
The %uestion is how intelligence could function before creating a language or how
does it function in the case of an animal< In the case of an animal' intelligence is
subconscious which means it does not create a clear self,referral. In the
subconscious intelligence' the mind functions in an instinctive wa' using images and
automaticall responding to the environment. In the case of subconscious
intelligence' onl the empirical realit is present' different phenomenal ob-ects and
e&periences cannot be e&tracted from their meanings. The evolution of intelligence
trul begins with the development of the ego. The ego allowed intelligence to create
a distance from the empirical realit and to e&tract the meaning from ob-ects and
e&periences. To separate meaning from that to which meaning refers' is to take an
idea or image of an ob-ect and reflect it inside the mind. It is done as if in separation
from the real ob-ect. /ighl evolved animals alread have this abilit developed to a
small e&tent but in their case it has more a dream,like' subconscious %ualit. To trul
e&tract meaning from an ob-ect and to process it in the mind' the abilit of self,
referral is re%uired. 5hen there is a self,referral' the information which comes to "e
from the environment can be kept inside as if the flow of information slows down and
here it is possible to process the meaning of this information. That is what we mean
b contemplation that we actuall sta with the information' facing silentl its
meaning. 5e allow it to reveal its deeper truth.
5hen language developed' not onl was one able to communicate information to
others' but most importantl to oneself. This abilit to communicate with one)s own
mind b using smbols and ideas brought a radical acceleration to the evolution of
intelligence. This intelligence was able to use a more sophisticated network of ideas
and give rise to a larger understanding. And what is this understanding< !either is it
the non,conceptual state' nor does it have the crstallised form of a concept.
(nderstanding represents a ver subtle network of concepts which are harmoniousl
linked' giving wa to a higher meaning. It is like music. A beautiful song is composed
of man notes which among each other create the holistic %ualit of the smphon.
The smphon is like understanding. #ifferent notes are like concepts. /ow these
notes link and flow with each other' according to the intention of the composer'
smbolises the effort of intelligence to create understanding.
(nderstanding is the abilit to reflect' in the individual consciousness' the meaning
of an event' phenomenon' situation and life in general. (nderstanding is the abilit
of the 3oul to know the meaning of 4reation' the dnamic of life' the purpose and
the direction of our evolution in time. :ur human intelligence has to use concepts
in order to understand. +ut the higher the understanding' the more subtle and
transparent are the concepts. The deeper we meet the "ster' the more
transparent is the field of knowing. The highest understanding is the ver meeting of
the 3oul with the +eloved. It is realised as $ure ?nowing' the unit of absolute
silence and love.
In the case of (niversal Intelligence' it knows all without processing the
(nderstanding. It e&ists onl within the !ow and is instantaneous and absolute.
5ho is $resent in the 3tate of $resence<
student8 5ho is present in the 3tate of $resence< Is it "e who is present< Is it
(niversal 4onsciousness which is present< Is it God who is present<
Aziz8 The 3tate of $resence is present in the 3tate of $resenceM All our %uestions
point to the right answer. It is "e who is present' it is (niversal 4onsciousness and it
is God who is present. The 3tate of $resence is a specific mi&ture of personal and
impersonal energies. It is "e who is present but at the same time this "e is being
witnessed b its own presence. There is an immediate identification of the sense of
"e with the impersonal energ of consciousness. 5hat is "e< It is this aspect of
impersonalit which allows the (niversal to become self,conscious. "e is the agent
of conscious knowing.
7es' it is ultimatel God who is present in the 3tate of $resence' for God is all. God
becomes conscious of herself within 4reation' b becoming the 3tate of $resence. It
takes place through the channel of "e' which is herself God)s individual incarnation.
That)s wh everone is an Avatar' an incarnation of God. 3ome Avatars are lost in
the darkness of ignorance' while others have realised their Godliness' their #ivine
essence.
6ducation
student8 (nder twent' would it be possible to provide real education' rather than
social conditioning' for children and teenagers<
Aziz8 2eal education can be introduced from the ver beginning when ou are born.
5hat does real education mean< It means that the parent is conscious' not onl in a
social wa' but conscious as a human being' connected to the 3oul. There is the
energ of love' the energ of awareness. 7ou can sa the parent is a spiritual being'
and b his or her own presence is able to educate the child in a proper wa. To
educate in a proper wa means that children are educated in a wa that allows them
to be connected with the *ight of 4reation and not -ust lost in the phenomenal realit'
in the to shop of the )modern) world.
student8 4ould this real kind of education be put into the form of different kinds of
schools<
Aziz8 There have alread been man attempts to make !ew Age schools. There are
different attempts to bring an element of light into the process of education. 7ou
see' how much light ou can bring into education depends on the receivers. 4hildren
are not alwas read or willing to receive this tpe of education. 6ven among %uite
mature spiritual seekers there are ver few who are reall read for awakening. "ost
human beings do not want to be awakened. The want to live in ignorance and
forgetfulness. 3o in their case' what ou provide is a certain amount of light'
connected more to their pscholog and to the basic harmon of the mind and
emotions. This is what the !ew Age does it bridges real awakening and ignorance.
It is something in,between.
In teaching' meditation is' of course' a ver important element of education. /ow
deep a student can go depends on his or her capacit. 3ometimes with teaching' ou
ma -ust be planting seeds' but later at some point in the future the benefits will
become visible.
Intelligence is the "ovement of (nderstanding
student8 5hat is intelligence<
Aziz8 Intelligence is the movement of understanding which allows the 3oul to
comprehend realit. An tpe of knowing is a function of intelligence. Intelligence is
the wisdom of awareness. Awareness has no wisdom. Awareness is -ust a light which
makes things visible; but it is intelligence which knows what is visible. In truth'
awareness and intelligence cannot be separated. 3ome seekers are confused
because when the e&perience the state of pure awareness' the realise that their
intelligence is still present' which knows and checks the e&perience. +ut this
confusion comes onl from wrong ideas and simplistic teachings. Intelligence and
awareness are the two sides of the same phenomenon. Intelligence is the other side
of awareness and awareness is the building block of intelligence. Awareness is the
energ upon which intelligence is founded9
Intelligence is the movement of spirit which runs through all. Initiall intelligence is
impersonal but when it manifests itself through an individual 3oul' it becomes
personal as well. /ere' intelligence refers to "e. The information which intelligence
carries' comes back to the sense of "e. Intelligence is the movement of knowing
within awareness. The intelligence we speak about also includes the /eart. True
intelligence is much more than intellect' it also refers to the /eart. The /eart has
its own wa to understand and to know. +ut the /eart cannot understand without
the mind. The /eart without mind is blind and the mind without /eart is barren' like
a desert without rain.
The 5itness is not the 3elf
student8 If witness is not the 3elf' what is it<
Aziz8 The witness is the primal vibration of awareness behind the mind. The witness
is where the impersonal intelligence becomes conscious of itself as the pure )I) of
awareness. The role of the witness is not to )witness) "e but to be the centre of her
identit in the mind. !ot onl is the witness not the 3elf' but it is not even the whole
of "e for "e is much more than awareness.
:riginall the misconception that the witness is the 3elf was created because there
was a lack of conceptual understanding regarding the enlightened realit. The truth
is that unless we are able to differentiate between 3oul,realisation and God,
realisation' we will never see clearl what reall occurs in awakening. The 3elf or
God is reached not through awareness. Awareness is not capable of reaching God.
God is reached through +eing and the /eart. Through +eing is reached the isness of
God' which is the Absolute; and through the /eart is reached the #ivine %ualit of
God which is the heart of the 4reator.
Awakening of Intelligence
student8 In our approach' ou emphasise asking %uestions in order to awaken
intelligence. In the official sstem of education' the want -ust to hear the
right answers. 5h is that<
Aziz8 .or the ver simple reason that the are afraid of our %uestionsM 7ou would
perhaps %uestion their authorit< The don)t want to awaken our intelligence but to
tame itM The want to ad-ust it to a model alread prepared for ou. The official
sstem of education is a sstem of programming social' soul,less robots. The
operate onl in the mind' closing our /earts and dulling our sensitivit. The
alread have all the answers waiting for ou. +ut what if ou ask different'
une&pected %uestions< To prevent this' the give ou a list of %uestions ou are
suppose to answer to pass e&aminations. It is all based on pschological violence
and fear. The threaten that if ou don)t pass an e&amination' ou won)t be able
to survive in their soul,less sstem.
If the %uestion is coming from ou' ou have a desire to find out the answer. If ou
are asked a %uestion from the outer source' ou are not necessaril interested in the
answer. The %uestioning of realit is much more important than the answers' for it
represents our true and intelligent relationship with the mster. It proves that ou
are alive. Through getting answers' ou simpl close realit into dead conclusions.
7ou ma stud +uddhism for e&ample' -ust to get all those answers about the nature
of realit' but what is the %uestion< This is what most seekers do8 the go to
#haramsala or !epal to stud +uddhism and the stuff their minds with a bunch of
intellectual concepts in the name of )spiritualit.) The mind gets satisfaction in
creating different conclusions. +ut is our 3oul reall nourished< The answer which
our 3oul is craving for desperatel is awakening and awakening onl.
4an 3pontaneit be 4onscious<
student8 A %uestion about spontaneit. 3pontaneit seems to be %uite an
attractive %ualit but it is often unconscious. Is there such a thing as conscious
spontaneit<
Aziz8 3pontaneit is alwas subconscious' but when it is e&perienced within the
space of I Am' it becomes embraced b something which is conscious. 3pontaneit
itself is an automatic or natural response to the necessit of the moment.
3pontaneit cannot be self,conscious. Anthing which is conscious is not
spontaneous because it means intelligence is interfering with realit. Therefore'
consciousness prevents spontaneit because the ver intelligence within
consciousness takes time to activate; it takes enough time for the action to lose its
spontaneit. That)s wh our goal is not to be consciousl self,conscious' but it is to
be in a natural state. The !atural 3tate is deeper than consciousness even though
it includes the %ualit of pure awareness.
3pontaneit is like driving a car. 5hen ou drive a car' ou do not need to think all
the time about changing gears' about controlling the speed or where to make a turn.
/owever' from time to time' ou have to check what ou are doing... particularl if
the situation demands our attention. *ikewise' with being spontaneous and
functioning naturall in life' ou don)t want to check ourself all the time. +ut from
time to time' ou need to bring an element of control and become more self,
conscious. This is similar to pschological e&pressions and emotional responses'
which need to be checked from time to time b the sensitivit of our intelligence.
5hen ou e&perience negative or immature emotions' it is a situation like this that
demands conscious self,attention.
:ne can be trul natural and spontaneous onl if one is beond the mind. True
spontaneit can arise onl from the depth of I Am. 5hen one is identified with the
mind' one is not living. The mind is living. /ere ou have a purel unconscious
spontaneit. The true meaning of being spontaneous in a conscious wa is not to
check our spontaneit. This is because the moment ou are aware that ou are
spontaneous' ou are no longer spontaneous. The true meaning of bringing an
element of consciousness into spontaneit is to be rooted in I Am' while the bod
and mind are functioning spontaneousl. In this wa everthing arises in the space
of Truth.
5ho 3as )I am not the "ind)<
student8 I have been contemplating recentl a lot on the concept )I am not
the mind.) It is still not clear to me. 4ould ou speak about it<
Aziz8 7ou are the mindM
student8 /ow is it possible< 6verbod sas that I am not the mind and I am not the
bod<
Aziz8 +ut ou are the mind and ou are the bod. If ou are not the mind' who is
saing it< Isn)t it the mind< #o ou see the contradiction< It is the mind' which is
apparentl not ou' that is saing' )I am not the mind' I am not the bod.) /ow is it
that ou can use the mouth of our bod to sa8 I am not the bod< And how can
the %uestion which arises from the mind claim8 )I am not the mind<) The one who
makes up all these statements cannot negate itselfM
student8 3o' who is watching<
Aziz8 It is the mind of course. The mind can watch anthing' even itselfM These are
all concepts to be dropped. These concepts keep ou in bondage. +e free' live
without conceptsM 5hen ou -ust live' ou don)t know whether ou are the bod or
not. 5hen ou walk on the beach' ou -ust walk; when ou are hungr' ou -ust
eat. 7ou don)t sa8 )I am not the bod' but I am going to eat anwa.) 7ou don)t
sa8 )I am not the mind' but I am going think anwa.) That would be ridiculousM
7ou are everthing9 /owever' our $ure "e is beond the bod and mind' resting
unconditionall in the 3oul)s dimension.
The master *in 4hi spoke about all those concepts as ropes holding donkes to a
pole. +e freeM *et the donke freeM The I Am is not watching anthing and certainl is
not saing' )I am not that;) neither does it sa' )I am That.) The I Am does not care
about all those statementsM I Am is all,inclusive' containing the whole realit of "e
and the outer in its own vastness.
student8 /ow can I find m ego<
Aziz8 7ou cannot for ou alread are our ego. The one who is looking for the ego is
the ego itselfM 7ou Are ThatM 0*aughter91. It is a new version of the Advaita )I am
That) e&clamation. 7es' ou are our ego. In +uddhism the tr to prove that ego is
unreal because it cannot be found anwhere. +ut it is a serious misunderstanding'
for it is the ego which is looking for itself. That)s wh it cannot be found. 7ou cannot
capture our ego because it is a movement of intelligence and not a )thing.) +ut to
whom does this ego belong<
student8 7ou said that I am the ego' so it is -ust me.
Aziz8 5e said that the ego is ou' but we didn)t sa it is the whole of ouM 7ou
are more than our ego. That)s wh there are more versions of the statement )I
am That.) 7ou are That and That and That. 3o' to whom does our ego belong<
student8 It belongs to m 2eal "e.
Aziz8 That is correct. The movement of intelligence refers to our true "e. Thoughts
and concepts come and go' but ou alwas remain. And to whom does our $ure "e
belong< It belongs to the +elovedM
+eond ?nowing is !ot,knowing,knowingl
student8 5hen +odhidarma was asked )who are ou<) he answered8 )I don)t
knowM) 5hat did he mean<
Aziz8 +odhidarma was asked b the 4hinese emperor 5u' )who is standing in front of
me<) And he answered' )I don)t knowM) It was a ver high answer. To sa' )I don)t
know) is the highest answer possible. 5hen an Advaita master sas8 )I am T/AT') it
is a lower truth. To sa' )I am T/AT) is -ust a concept. It is a concept based on
e&perience' but it is still a concept. To sa' )I don)t know) is to drop all concepts and
surrender to the (nknown.
6mptiness8 the 3ecret of the 3age
student8 5hat is 6mptiness<
Aziz8 This term is particularl popular in +uddhist philosoph. The thinker,mstic
who created the philosoph of emptiness was !agar-una. In his work' he attempted
to prove that all concepts ultimatel contradict one another. .or e&ample' the
concept of the 3elf leads to an unsolvable logical contradiction' as well as the
concept of the no,self. If we speak about the 3elf' we make a )thing) out of non,
abiding e&istence which cannot be grasped. 5hen we sa )no,self) we make out of
our negation )something') a positive statement. /ow could we even sa no,self< This
ver )no) has alread ob-ectified the absence to which it is pointingM /ence' to sa
the )3elf) is wrong and to sa the )no,self) is wrong too.
3o what remains< That which remains he called )3unata) or emptiness. In his
understanding' the term emptiness is not e%uivalent to the word )void) or )vacuit.)
The term emptiness should not be seen in opposition to fullness. 6mptiness does not
mean that something is empt. That)s wh' these thinkers who tr to prove that the
conclusions of +uddhism and modern phsics are the same' make a mistake. The
emptiness of science is an ob-ective emptiness' an emptiness which refers to the
vacuit of something.
.or !agar-una' 3unata was a word indicating that something is beond concepts
and opposites. 3unata can be called the no,mind' if ou like. 5hen the mind finds a
logical contradiction within the concepts through which it wants to grasp realit' it
reaches an impasse and becomes silent. It was this silence' the space of non,
conceptualisation' which !agar-una translated as 3unata. This tpe of mind,
impasse' where the mind cannot grasp the apparent contradiction of realit and
gives up' is illustrated b >en koans. 5hen ou cannot solve a koan using our linear
logic' the mind stops and realit' for the first time' can reveal itself to ou. Therefore'
emptiness is realit beond the mind' free of concepts.
+ut what is the realit beond the mind< Is there onl one realit within the no,mind
space< 5hen >en speaks about dropping concepts' one ma think that the mind is
free from thoughts and that this represents the onl enlightened e&perience. +ut as
we know' the no,mind has several levels. There is the no,mind of pure awareness;
there is the no,mind of the Absolute 3tate and there is the no,mind which includes
the /eart as well. + the ver intellectual nature of !agar-una)s method' the
e&perience of 3unata clearl pointed to the realisation of the 3tate of $resence.
5hen concepts are dropped' -ust the awareness prior to thinking remains. 5e sa
that the no,mind of awareness is the cross,section between the /ere and the !ow
between the horizontal and vertical realit. It is neither the /ere nor the !ow' but
the middle point. That)s wh this tpe of emptiness is not the final one. In order to
go further' one has to reach the depth of the !ow. /ere' one drops from the not,
knowing mind from the mind beond concepts into the depth of +eing. It is not
enough to drop concepts in order to reach the Absolute 3tate. .or that reason' >en
koans cannot reall bring one to the final realisation. The Absolute 3tate is much
deeper than thoughtless awareness. To reach it' an energ e&pansion must take
place' Grace must enter.
It is the most appropriate to call emptiness the Absolute 3tate' which is the
realisation of the (nmanifested or the (nborn. 6mptiness is another name for the
primordial state of pure isness which is the Absolute. 4oncluding' we can sa
that
the most holistic vision of emptiness is a unit of non,conceptual state 0space of
not, knowing1 with the absolute rest within the (ncreated 2ealit 0energetic
e&pansion1. This means that the energetic e&pansion into the (nborn co,e&ists with
the purit of the mind which submits itself to the innocence of !ot,knowing.
The !ature of the "ind
To know oneself includes knowing one)s mind. In the process of awakening' we move
to the dimension beond the mind' but within this space the mind is still included.
.irst' we teach )ou are not the mind') to help ou reach our true $resence. !e&t'
we teach' )ou are also the mind') letting ou to embrace our 4omplete "e. The
mind can be trul seen onl from the place of pure awareness. :therwise' ou are
merel the mind and' therefore' there is no space inside to embrace this ver mind
as it stands on its wa. .rom the place of clarit' silence and presence ou can see
the whole richness and beaut of the mind. 5hen ou understand our mind' ou
understand a ver important part of our multidimensional e&istence.
Two "inds in :ne
student8 Two das ago ou spoke about a koan in which a >en master was speaking
to himself. 7our answer was ver interesting. 4an ou go deeper into it<
Aziz8 A few das ago we spoke about the >en koan' in which a >en master used to
wake up ever morning and speak to himself before beginning the da8 )"asterM)
)7es<) )+e attentive.) )7es.) )#o not be deceived b others.) )7es.)
The >en %uestion from this stor is8 two minds and one master which mind is the
true mind< There are two minds. :ne is saing )"asterM) and the second is
responding )7es<) 5hich mind is the true mind< The one who is interrogating or the
one who is responding<
It is a ver beautiful koan and also shows that even an enlightened being' like this
master' still is growing' still needs to be attentive' still needs to be careful in the wa
he lives. To be deceived b others means to be deceived b the outer. ):thers)
means the outer9 the master still needs to be careful not to be lost in the illusion of
the phenomenal realit.
+efore we go deeper into this koan' we would like ou to close our ees and to
contemplate it for some time. As ou close our ees' what ou e&perience is our
mind. It is about our mind. If ou understand this koan' ou can understand better
our own mind. $lease' in our mind speak to ourself in the same wa the master
was speaking to himself. As ou speak to ourself which thought is a real
thought< 5hich mind is the real mind8 the one who speaks or the one who
responds<
That is the nature of the inner dialogue. The mind is able to speak to itself' it
creates understanding through relating to its past thought. In other words' one
thought is responding to another thought which has -ust past. A ver important
thing to understand is that two thoughts cannot e&ist at the same time. In one
moment onl one thought can e&ist. 5hat it means is that in the inner dialogue'
there are never two voices at the same time. There cannot be. There is alwas one
voice. 5hen the mind sas )master') this ver thought immediatel moves to the
past. It becomes alread the past. And in this moment a new thought arises' )7es')
which is responding to its own past. #o ou understand< $resent thought is relating
to the past thought' which has passed awa. And there is the ne&t thought' )be
attentive') which is followed b the thought )7es') and so forth. There are man
thoughts but each thought arises in the now and relates to the past thought or chain
of thoughts. That which links them is the subtle memor.
5hat does it mean to be a schizophrenic< It means that different thoughts create
their own autonomous realit. There is no proper communication in the mind. :ne
thought sas )I am beautiful') another thought sas )I am ugl.) These contrar
thoughts tr to overpower each other as though the were two individuals in
conflict. /ere' there is a lack of communication. In an e&treme case' we have what
we call schizophrenia.
There is' however' a third element in the mind. If one is awakened to the state of
pure awareness or )the witness.) Apart from one thought speaking with another'
there is also the presence of no,thought8 I. $ure I witnesses all kinds of thoughts as
the arise' itself remaining in the background. In the case of our master' in the
middle of this inner dialogue' there was the constant presence of I' pure awareness.
Gurd-iev used to sa that an ordinar person e&periences hundreds of different I)s of
which no single I can be identified as the real I. Awakening means that one
discovers this "e' this I which does not change and is nothing but the centre of
awareness
behind the mind. 5hen the centre of awareness is discovered' the movement of
thoughts still e&ists and the inner dialogue still remains. +ut this inner dialogue is no
longer obsessive' as in the case of an unconscious individual' for it continues to
operate onl as a function.
There is one mind which communicates with itself in the flow of time. A thought
arises' goes to the past; a new thought arises and is responding to the thought
which has -ust past' giving rise to understanding. It is a comple& movement.
/owever' it is one mind.
.rom where does 4onsciousness Arise<
student8 I have a %uestion about the process of thinking. Thoughts appear and
disappear in each moment. Is it possible to be aware of a thought before it arises<
Aziz8 It is both possible and not possible. It is not possible because ou cannot be
aware of something which does not e&ist et. +ut it is possible' for ou can trace the
subconscious formulating of the thought. The place from which a thought arises is
the subconscious mind. The thought does not arise from awareness but rather it
manifests itself into awareness. 5hen the thought is manifested' it simultaneousl
becomes awareness because the thought is a combination of awareness and
information. This issue not onl concerns the arising of thoughts. It concerns also
ou as such' that is our ver "e. 5here does the sense of "e arise from< 7ou ma
think that ou are present all the time and that ou are continuous. This illusion is
due to the continuit of memor. +ut' in truth' ou arise into each moment of the
!ow; or rather' in the !ow ou arise in each moment. 7ou arise from the :riginal
3tate being continuousl created. 4an ou trace our own creation within the !ow<
4an ou capture the moment of our arising into the recognition of "e<
7ou arise into consciousness from that which is prior to consciousness. It happens
so fastM 4an ou capture it< It is faster than the speed of light. *ight travels in space
and consciousness travels in the !ow. This which limits consciousness is the vehicle
through which it channels itself into the dimension of time. And what is this vehicle<
It is 7ouM .or that reason' we can speak about evolution. 7ou don)t have a control
over our own arising in time. @ust let it be' flow with the mster.
As far as being aware of arising thoughts is concerned' what ou can do is be
present to our "e before the thought arises. 7our e&istence as "e precedes the
manifestation of thoughts; ou are simpl rooted deeper in realit. 5hen ou tr to
observe the mind' ou are still not free from it; ou are still a part of the mind. 5hen
ou place ourself in the 3tate of $resence' ou no longer need to care about being
aware of the mind. In this wa' thinking is thinking and ou allow all to be as it is.
7ou can be aware of onl that which e&ists in consciousness. 7ou cannot become
conscious of that which has not come to the surface of the conscious mind et. It
is possible that ou can trace the subtle process of arising thoughts b e&ploring
deeper subconscious states. 7ou see' originall a thought manifests from the
unconscious' ne&t it reaches the subconsciousness and then moves to consciousness.
+ut there are laers of the subconscious realit. The deeper ou go' the more it gets
sub,sub,conscious. This is' however' not necessar from the viewpoint of discovering
our $ure "e' for it abides eternall in the state of unit with the +eloved.
Awareness of thinking is not natural because thinking is itself a form of awareness.
In the beginning' ou need to create a distance in order to observe the mind and
later ou discover our "e. 5hen "e is present to her own e&istence' this "e and
the mind create one field. !either the "e nor the mind observe anthing' even
though there is a movement in intelligence which circulates around the centre of "e.
/ow do Thoughts and .eelings 2elate<
student8 4an ou e&plain more about the mutual connection between thoughts
and emotions<
Aziz8 In the centre of the mind lives "e' the 3tate of $resence. Around this "e
occurs the movement of intelligence and thinking and emotional activit. 5hen ou
are not awakened to our "e' ou are full identified with the dnamic e&pression of
"e' which is the mind or personalit. $ersonalit is the outer laer of "e' her shadow.
A person who is ignorant lives as such a shadow' not having an 2eal "e. Therefore'
there is the central "e and the dnamic "e which is the personal self. This dnamic
"e is made of thoughts' emotions and phsicalit.
Thoughts and emotions are interrelated. The can be seen as two sides of human
intelligence. A thought in itself is emotionall neutral; it is -ust information without
an emotional conte&t. An emotion in itself is instinctive et blind as it has no
intelligence. +ut in the case of human beings' thoughts and emotions are more or
less mi&ed together. Thinking and feeling are not abstract the e&ist in the conte&t
of the 3oul. 5hen a thought arises' it is not -ust )a thought;) when an emotion arises'
it is not merel )an emotion.) The relate to ou' to our personal stor and stream
of consciousness. It is alwas about ou' about our life' securit' pleasure' happiness
or fears. That which makes the 3oul identified with the thought is emotion.
5hen a thought arises' what makes us interested in the information which it
presents< It is the emotion' of course. +ecause thinking relates to our well,being
and well,being is a feeling' that)s wh' thinking without feeling does not e&ist for a
human being.
.or instance' there is a thought' )this airplane will soon crash and everbod will get
killedM) It is -ust a thought' mental information. A computer' for instance' does not
care about what tpe of information is shown on the screen. :utputs on the
computer screen like' )this computer is going to be shut down') or )there is a virus
inside') will not cause the computer to shake and tremble with fear. All is the same
for the machine. +ut not for ou. That)s wh' when the thought about the crashing of
the plane arises' immediatel attached is the emotional identification )oh' m God9
I am going to dieMMM) And ou begin trembling with fear' our breath changes' the
heart starts to beat rapidl as if it was going to -ump out of our chest9and so forth.
5hen an important thought comes to ou' ou feel it and respond accordingl with
fear' anger' passion' -ealous' surprise' sadness' disappointment' hope' desire' love'
hate' boredom9and so on.
Thinking as such' however' does not alwas trigger strong emotions. 5hen there
are no strong emotions or distinct feelings' we speak about being emotionall
neutral.
.or that reason' it is fairl eas to observe the mind' but to observe emotions is ver
difficult because the level of identification is much stronger.
student8 5hat comes first8 the emotion or the thought<
Aziz8 +oth cases are possible. 3ometimes a thought comes first and is followed b an
emotion. In other cases' an emotion comes first and the mind tries to catch up with
it' translating it into a thought. If someone steps on our foot' ou scream and feel
anger without thinking. A moment later' the mind e&plains to ou the situation8 )oh'
this idiot stepped on m footM) 6motions cannot e&ist without some tpe of thinking.
6ven thinking in the case of someone who is totall in the head' alwas carries some
flavour of emotion. *et)s take' for instance' a philosopher who is completel
disconnected from feelings' is thinking about some logical problem and suddenl
finds a solution. This solution is not -ust processed intellectuall he is also satisfied
and happ.
4ontinuing this sub-ect' we need to see that even though feeling and thinking are
interconnected' one of them ma be more predominant. /uman intelligence is a
combination of thinking and feeling. A person who is mostl emotional still thinks a
lot but without an clarit or logic9 the thoughts are disconnected' without an real
continuit. :n the other hand' a mostl cerebral person 0with which our earth is so
populated in our modern civilisation1 though he can feel something' is so locked in
the mind that he can hardl be considered as living.
student8 Is the 3oul beond emotions<
Aziz8 4ertainl' she lives in the dimension of $ure "e' beond the emotional bod.
3he is the primal feeling of the /eart' which is timelessl at rest. +ut the 3oul
connects to the world through emotions. 6motions represent a particular tpe of
sensitivit,perception' through which the 3oul e&ists in dnamic relationship with the
world. 7ou see' throughout life ou e&perience a flow of different emotions but on
some level ou sense a "e which is deeper than these emotions. 5ithin our psche'
ou are identified with these emotions but on a much deeper' e&istential level ou
are disidentified from them. And here we are discovering this part of our "e which
e&ists prior to the coming and going of thoughts and emotions. To discover it' ou
must first transcend the mind' that is' the subconscious realit. Awakening to the
3oul takes place on a few levels. It includes pure awareness' the depth of +eing and'
most importantl' the /eart.
Intelligence is +oth' beond the "ind and the !o,mind
student8 5hat is the nature of the mind<
Aziz8 The nature of the mind is awareness without an ob-ect. The content of the mind
is thinking. The empt space of awareness is the container' while the e&pressions of
the mind represent the content. In +uddhism' the concepts regarding thought are
more positive than in /induism. In /induism' ou can find man teachings speaking
about the need to eliminate the content of the mind. In +uddhism' the discovered
that to awaken awareness free from thinking' thinking itself does not have to be
eliminated. The container is alread beond its content. In their model' however'
what was missing was the understanding of the role of intelligence. Intelligence is
neither the container nor is it the content. Intelligence is the link between the
container and the content; between emptiness and form. 5ho knows the nature of
mind< 5ho knows thinking< It is intelligence alone' the subtle mind. It is intelligence
which ma sa' )all thoughts should be eliminated') or it ma sa )it is fine to think as
long as one is beond thinking.) #o ou see how significant this intelligence is< It
does everthingM It can direct ou to a completel wrong direction or it can make
our practice clear' reflecting the true picture of spiritual realit.
Thinking in the 3tate of $resence
student8 5hen a thought appears' it seems to have often much more power than the
3tate of $resence. /ow can I become more identified with the 3tate of $resence<
Aziz8 5hen a thought appears' it imposes its identit on ou. The thought wants to
be the boss; it wants to be the most important. The thought is not -ust a piece of
information' it is information which almost alwas relates to ou. A thought which is
neutral has no power over ou. This is the case if ou think about something which is
not related directl to our life. 7ou can deal with this thought in a rela&ed wa. +ut
when the thought relates to our securit' to our sense of well,being' to our
survival or to our emotional satisfaction it does have power because it also
engages our emotional bod. 7ou see' it is not the thought alone which has control
over ou' but it is the thought in combination with the emotional response. It is our
emotional identification which makes the thought reall important to ou. .or
e&ample' a thought threatens ou or promises some benefits and ou immediatel
become emotionall identified. 5h do ou think< +ecause thinking is a wa to
secure our life or of granting ou more happiness. .or ou want to be happM #on)t
ou< It is all about our happiness and securit. This whole thinking is the self,
protective mechanism.
:ne reason wh people think so much is because of their unconsciousness. This
means there is no one present in the mind' there is no 2eal "e. This thinking is an
unconscious mechanism. Another reason is that thinking protects them' the do not
want to give up thinking. 5ithout thinking the feel insecure and unprotected. The
do not have the courage not to think. If an ordinar person is given this abilit to
stop the mind' this person would not take it because he or she would feel insecure
and would likel panic. This thinking mechanism is alwas active; ou are protecting
ourself from morning to evening. It is an e&cessive protection. It is like when a
mother is over,protective it becomes unbearable for a child. The parent has to give
the child space' so he can e&plore different things and e&plore his natural freedom.
3imilarl' the mind is likewise over,protecting.
The thought has power because it relates to one)s well,being and to one)s sense of
securit. It is not more powerful than the 3tate of $resence. !o' not at all. The 3tate
of $resence is the centre of consciousness behind the mind. 5e call it the ?ing of the
mind' the owner of the mind' the /ost. +ut when the owner of the mind is drunk' he
forgets that he is an owner. Imagine that the owner of a big hotel took same drugs
or got drunk' forgot that he owned the hotel and began to clean rooms and serve
guests. That is what has happened to this $ure "e she got drunk and forgot her
own importance having become identified with the mind.
Through the process of awakening' we are simpl sobering up. The owner is slowl
coming back to consciousness. The affect of alcohol graduall evaporates and
eventuall the /ost returnsM !ow' the servant which is the mind can do the whole
work. 7ou can rest in the roal seat of pure consciousness' sitting on the golden
throne of the third ee centre. 3lowl ou are becoming the owner of the mind.
/owever' now ou are at the stage where even though ou recognise the host' a
part of ou still does not believe in it. There is doubt because still some alcohol
remains in the blood. $art of this disbelief is subconscious. 7our intelligence has not
full imbibed the truth of who ou are. 7our intelligence is still ad-usting to this truth.
:ne can be full 3elf,realised and still not believe itM It is possible because 3elf,
realisation is an energ,phenomenon and apart from this' intelligence still has to
recognise the real meaning of what is being e&perienced. Intelligence has to believe.
It is all about the role of intelligence and (nderstanding' in truth. 7ou are shifting
our sense of identit from the mind to the 3tate of $resence. Intelligence' which
operates in,between the mind and the 3tate of $resence has to change its belief
sstem. It has to change its belief sstem regarding the wa it has been translating
our sense of identit. 7ou must see that for so long ou have believed that ou are
the mind and personalit. !ow' slowl ou are waking up to a radicall new
perception of our e&istence. It is a process of ad-ustment' on the level of energ'
intelligence and the subconscious mind. It takes some time.
Another element is that the 3tate of $resence needs to become more stabilised in
order to avoid the danger of getting lost in the mind. To be lost is to lose the ver
energ presence of pure awareness behind the mind. This is because the moment
ou think' energ is naturall directed towards thinking. 3ince thinking is outside the
centre' it is energeticall e&ternal to the 3tate of $resence or "e. 5hen the energ
of attention is diffused in thinking' the centre is not strong enough and simpl gets
lost. .or this reason' we speak all the time about divided attention. 6ven when ou
are thinking' part of ou is constantl focussed on the 3tate of $resence. The mind is
a seductive phenomenon' it tries to seduce our attention. A thought arises' it is like
a beautiful piece of cake on the screen of consciousness. 7our "e gets e&ited and
sas8 )oh' what a wonderful thoughtM) 0*aughter91. Immediatel ou lose ourself
because ou are unable give undivided attention.
The problem of getting lost in thinking' however' points to another truth. It is the
understanding of our multidimensional e&istence. 7ou e&ist on man levels at the
same time. That which ou are is not -ust merel the 3tate of $resence. 7ou are the
3oul and the 3oul is more than the 3tate of $resence. The 3oul does not reach
complete happiness' from being in the 3tate of $resence. The 3tate of $resence
represents onl the centre of awareness in the 3oul. The ultimate centre of the 3oul
is in the /eart. The 3oul' apart from abiding in the light of her own presence' lives in
the world as well. This means in order for ou as the 3oul to be happ and fulfilled'
ou need to reach a certain satisfaction in the outer realit too. .or e&ample' in order
to grow emotionall ou ma need a partner or a dear friend. In order to grow in
our intelligence' mabe ou need to read or contemplate certain spiritual matters.
In order to fulfil our sense of adventure' ou ma need to travel and see different
countries' to gather different e&periences. All these elements are necessar for ou
because ou are more than I Am' ou are the 3oul. The 3oul is the msterious
essence of our individual 4reation' which lives precisel in,between the impersonal
dimension of I A" and her personal e&pression which is the psche.
.irst we shift the centre of identit from the mind to I Am. At this stage of changing
one)s sense of identit' we teach that ou are not the mind. !either are ou our
emotions' nor the thoughts which ou e&perience ou are the sub-ect behind' ou
are I Am. 5hen this I Am is firml established' we change the teaching slightl'
bringing ou to a more holistic perception of our "e. /ere' we sa that ou are also
the mind' thoughts' emotions and the movement of intelligence. 7ou are both' I Am
and the mind. That)s wh' when an important thought arises in the mind' it is dear
to ou for this thought is a part of our realit. The problem is that when ou are
unconscious' the mind creates our onl realit ou are locked in the prison of
mental realit. Ignorance means that ou e&perience ourself in a ver superficial
and fragmented wa. /ere' we are simpl adding the necessar depth to ou. 5hen
this depth is present' it embraces our personal self and ou become a complete
human being. The complete human being is I Am' the mind' intelligence' emotions'
phsicalit9 everthing. This is the whole "e' it is not one thing. This essence' the
core of "e is this place in the /eart where "e meets the +eloved. This ver place of
meeting between "e and the 4reator' is the 3oul.
.eeling is a 3tead 6motion
student8 5hat is the difference between emotion and feeling<
Aziz8 5e sometimes use these terms interchangeabl but there is some difference.
The emotion has more of a fluctuating nature' while the feeling has more continuit.
.or e&ample' when ou suddenl become upset or agitated because someone steps
on our foot' it is an emotion. +ut sadness could not be called an emotion. 3adness
is a feeling and it has continuit. The e&perience of I Am is itself feeling' for it is felt'
from moment to moment. An energ e&perience has the %ualit of feeling. 3imilarl'
happiness is a feeling and not an emotion and so forth.
3ubconscious "e and 4onscious "e
student8 5hat is the subconscious "e< 5hat is the actual difference between the
conscious and subconscious "e<
Aziz8 5hen consciousness arises' "e arises' for consciousness cannot operate
without a sub-ect to which it could refer. 4onsciousness cannot function -ust in
emptiness. 6ven consciousness free from thoughts must appl to someone who
e&periences it. These are not simple matters and to understand them full' ou must
be free from spiritual slogans' so ou can go inside and discover for ourself the
truth of our realit.
In the case of impersonal subconsciousness' the movement of information doesn)t
relate to an particular "e' but neither can we speak about the e&istence of
consciousness 0knowingness1. 5hen consciousness arises' simultaneousl there is
someone to whom this consciousness applies. In order to be conscious of
consciousness' there needs to be some level of dualit' a certain split between
sub-ect,ob-ect for the recognition to take place. This represents the primal
polarisation within intelligence which gives rise to conscious knowing.
This is what we call the 3tate of $resence; it is the most developed e&perience of
consciousness' for here consciousness becomes self,conscious' that is' it goes
beond sub-ect,ob-ect relations' reaching a sub-ect,sub-ect realisation. +efore then'
there are man levels in the evolution of consciousness where consciousness is still
not aware of its own sub-ectivit. The subconscious "e is this level of consciousness
where the sense of "e is completel dissolved into the ob-ectified polarit of realit.
/ow does consciousness evolve and through what< Through this ver "e to which it
appliesM #o ou see it< In truth' consciousness serves "e' for it is "e which is the
essence of consciousness. #uring the initial stages in the development of
consciousness' "e is hardl felt' for she is ver' ver subconscious' even though she
is alread there. A cat' for instance' cannot separate its "e from the spontaneous
functioning of its pscho,somatic realit. The pscho,somatic realit is this e&tension
of "e which bridges the 2eal "e with the ob-ectified realit which means it is neither
the 2eal "e nor it is not,"e. The best e&ample to show ou what the subconscious
"e is like is the dream state. In the dream state ou e&perience some tpe of
subconscious "e. There are also other tpes of subconscious "e' which are much
less clear or more subconscious than the human subconscious "e. In the dream
state' consciousness full operates but onl part of the brain is active. This
consciousness in a dream does not refer to an clear "e; that)s wh' ou ma suffer
or e&perience -o but not be able to separate our "e from the e&perience. The
sense of "e in the dream is not able to refer to itself. It is an ob-ectified "e' merel
a part of the pschological flow. This subconscious "e functions all the time' not
onl in the dream state but also in the waking state' the subconscious "e is mostl
present. This function of the subconscious mind is natural as it is an indivisible part
of spontaneous movement of the human intelligence.
There are levels of subconscious "e and stages in,between the subconscious "e and
the conscious "e. 3ometimes' ou ma find ourself not being sure whether it is
subconscious or conscious "e operating in our mind. And it means that ou
e&perience the tpe of "e which is in,between the subconscious and conscious
mind. This tpe of "e is neither full subconscious nor full conscious.
5hat is important to know is that an thought which occurs in our mind is alread
"eM It is not merel that a thought is arising from our subconscious mind and then
our "e is dealing with this information. The arising thought is alread "e but simpl
a more subconscious "e. A thought cannot be separated from the recognition of it.
/ow do ou know that there is thinking< 5ho knows it< As a thought arises' there is
an immediate sense of knowingness attached to it and this sense of knowingness is
nothing but "e. It is a comple& issue and for most it is difficult to be grasped. As
ou ma guess' the realit of the mind is much more rich than simplistic teachings
ma assume' dividing consciousness into thinking and not,thinking onl.
student8 3o what is the conscious "e< At which stage does the subconscious
"e become conscious<
Aziz8 5hen ou ask this %uestion are ou conscious or subconscious<
student8 I am conscious.
Aziz8 /ow do ou know it< 5hat makes ou feel that ou are conscious<
student8 I feel like I am present in the moment when I tr to formulate m %uestion.
Aziz8 7es' to be conscious means that one)s "e is present in the thinking process.
This "e can be slightl present or completel present' "e cannot be separated from
attention. 5hen attention feels itself' one senses one)s "e. The 4onscious "e is the
same as the ego. It is an abilit to stand a little bit back within the thinking process.
The conscious "e is able to create a self,referral in the mind as well as to e&tract
herself from the empirical realit' in order to think about it. The conscious "e
senses herself being present in the thinking process' but still' has no real centre. It
is onl when "e is able to become conscious of herself' in a true sense' that the
self, conscious "e is born. The conscious "e has some amount of presence but is
full identified with thinking and lacks continuit. The self,conscious "e is the 2eal
"e' full e&perienced out of the mind)s content.
To 5hom does the Inner #ialog 2efer<
student8 5h is there this constant inner dialogue<
Aziz8 .or the ver simple reason that the 3oul is not present in the mind. Therefore'
intelligence does not have a stable centre. The mind which is unconscious and
fragmented has no centre. If there is no centre' there is no counter force which could
oppose the inertia of mechanical thinking. 7ou see' what it means is that the "e to
whom the mind refers' is in a state of coma she does not et e&ist' in truth. The
+uddhist concept of no,self is ver convenient for man seekers' as it philosophicall
-ustifies their lack of the 2eal "e. This concept asserts the status %uo of ignorance.
The are at this stage of ignorance that' unlike other people' the see the emptiness
of their illusor sense of self but the have not discovered that which is real. The
tr to assert the absence of an 2eal "e as itself representing the nature of realit.
/owever' the need to transcend their negative conclusion in order to discover the
positive. 5hat +uddha 3hakamuni himself meant b saing that there is )no,self)
was a ver profound state of realisation. /e referred not to the negative absence of
sub-ective realit' but to the absolutel positive presence of Truth which was beond
the limitation of the ego.
5ho e&periences the mind< It is "e' but this "e is lost in the arising of thoughts'
completel identified with the mind. Awakening the 3tate of $resence is a stage in
the evolution of consciousness; it is where awareness is able to separate itself from
its content' the mind. There is no other wa to transcend the mind the onl wa is
to give birth to the 2eal "e. 7ou can watch this mind a hundred ears; ou can
repeat mantras and do thousands of visualisations but the mind in its unconscious
core will not change. +ecome present to our 2eal "e and see what happensM There
is no need to do anthingM @ust be present to ourself and that ver presence will do
the whole workM It is like turning the light on inside a dark room. All meditation
techni%ues aim to fight the phantoms and ghosts inside this dark room. +ut turning
the light on in one instant destros darkness and all illusions. That is the power of
self,knowledge. That is the beaut of this practice ou don)t need to watch the
mind or manipulate with it anmore in anwa. 7ou are -ust present to our
presence and the mind b itself becomes silent9
5h do I have so "an Thoughts<
student8 5hat about subconscious thinking< It seems that even when I am in the
3tate of $resence' there arise man thoughts.
Aziz8 After the 3tate of $resence is awakened' ou ma still e&perience man
thoughts because the subconscious mind is overloaded. It needs to release itself. #o
not give energ to it' remain present and let the mind come to surface. *et the
e&cess information stored below the conscious level become manifested and released.
The end result is the silent mind. 3ome arising thoughts are natural but here the no
longer have an obsessive %ualit. In this stage' ou e&perience thoughts rarel as if
in a slow motion. The slow motion arising of thoughts contained in the silent space of
awareness is the !atural 3tate of mind.
Tring to full suppress thinking goes against nature and is as such impossible. :ur
purpose is not to eliminate thinking but to put thinking into the right perspective.
/ere' the mind still operates but no longer in a compulsive manner. The mind
becomes a natural e&pression and e&tension of "e' which is the inner silence. The
mind is a horrible boss but a wonderful servantM Thinking is not a problem. The
problem is that the one to whom the thinking applies is fast asleep.
To Trul Accept the "ind is to be :ut of ItM
student8 5hat does it mean to accept unconsciousness<
Aziz8 In truth' to accept unconsciousness ou must be alread conscious. If one is
merel unconscious' one cannot accept it. The mind can onl accept its past
unconsciousness. It is unable to accept its present unconsciousness. .or the mind is
never present' it alwas lives in the past.
A real acceptance is to take a step back and rela& into +eing. 5hen we speak about
acceptance in meditation' we mean that ou can allow the mind to manifest
thoughts while rela&ing into +eing' beond the mind. To accept is to contain the
accepted.
That is wh' acceptance is alread an e&pansion. It is not that the mind accepts; it
is that the no,mind allows all to be as it is. Acceptance is allowance and allowance is
surrender into the non,personal space of pure isness the ultimate container of
everthing.
5hen ou accept the mind in meditation' it does not mean that ou indulge in
thinking. In meditation' neither do ou fight with thoughts' nor do ou let ourself
get lost in them. That is true acceptance. The moment ou accept the mind as it is'
ou are alread out of itM Therefore' true acceptance is to abide beond the mind. In
that space' even the issue of acceptance transcends itself. This vastness is beond
acceptance and beond non,acceptance9 it is the +eond :nl.
5hat is the 3ource of 6motions<
student8 5here do the emotions come from<
Aziz8 6verthing comes from the same place' the 3ource of 4reation. 6motions' ou
see' represent a certain tpe of sensitivit' a certain wa of e&periencing realit.
7es< 7ou live as a separate being' ou e&perience the world as if it is outside of
ourself. 7ou e&perience the world through our senses' mind or emotional bod.
6motions are more deep wa of e&periencing for the are closer to the 3oul. +ehind
an tpe of emotion' there is a direct recognition that it refers to ou' to our 3oul.
7es< 7ou e&perience anger' our "e is angr which means that she is irritated b
something. 7ou e&perience sadness' ou feel mabe negative or melancholic. All
these emotions are translated through ou in terms of good and bad or neutral. 7es<
5hat it means is that our 3oul wishes to e&perience a positive realit. 3he wants to
be happ. 6verthing is based on this desire to be happ' from morning to evening.
6verthing ou do is either for pleasure or to avoid unpleasant things and suffering.
This regards everthing ... ou go to the river because it is pleasant' ou go to a
restaurant because there is good food. 7ou don)t go to another restaurant which
plas loud music' for it disturbs ou9and so forth. It is similar to the tpe of friends
ou choose. 7ou spend time with companions which make ou feel good' which are
nourishing to our emotional bod.
This is how our 3oul lives in the world. If ou are not connected with our feelings'
ou start to live too much in the mind. In such a case' ou are not aware of
important feelings and become disconnected from the space of the /eart. .or
e&ample' ou spend time with people who are insensitive and hurt ou emotionall.
The mind which is disconnected from the 3oul can be ver insensitive and ignorant.
.eelings and emotions represents the fre%uenc of sensitivit referring to our
particular "e in terms of good and bad' positive and negative' happiness and
suffering9and so forth.
The %uestion )where do emotions come from<) is not properl formulated. 7ou are
these emotionsM 7ou are made from emotions. It is the same as to ask8 )where do
human beings come from<)
student8 5hat is the relationship between the mind and emotions<
Aziz8 The are inter,connected. 7our mind and our emotional bod are two sides of
the same phenomenon' which is our pschological self or our personalit. The
can function relativel separatel but ultimatel the are :ne. And in a person who is
integrated' where the /eart and the mind are one' it is hardl possible to
differentiate thinking from feeling.
+ut if one is fragmented' the /eart and the mind have no connection. A person can
use onl the head' for e&ample' or a person can use onl emotions. There are certain
people who use onl emotions. The are not able to think rationall and there are
other people who are like robots the onl think; the don)t feel anthing. /owever'
ultimatel thinking and feeling cannot be separated.
Thinking affects feelings. .or e&ample' ou think about somebod who has irritated
ou. 7es< It is -ust a thought' but immediatel ou become angr. 7ou are angr'
irritated and ou start to perspireM 0*aughter91. In another case' ou think about
our beloved and immediatel some sweet feelings come to our /eart' es< 3o ou
see' in this wa thought affects feeling. .rom the other side' what kind of feeling ou
have affects our thinking pattern. .or e&ample' somebod makes ou angr' it
affects our %ualit of thought. It is difficult to think rationall. 7ou are watching
sunset and a contemplative thought comes to our mind' about life' about beaut9
or about impermanence if ou are a +uddhist 0laughter1... 5hen ou think' whatever
ou think' there is alwas a certain feeling attached to it. The human being cannot
think without feeling. 6ven if ou are a mathematician and ou think )two,s%uare
e%uals four') it)s -ust a thought' but something pleasant is felt in the mind. :ne is
ver satisfied subconsciousl that one can count until four 0laughter19 If a scientist
invents some new formula there is a great satisfaction in the mind. This satisfaction
is an emotion. If one cannot solve a problem' one gets upset' e&periencing an
emotional dissatisfaction.
It is difficult to e&perience an emotion or a feeling without an idea attached to it. It
is possible however' that our moods are affected b hormones' the weather or the
position of stars. +ut is such a case' our moods affect our thoughts. If ou feel
reall bad' ou can even think about committing a suicide. 3o it is all inter,related'
inter,connected. There is this constant circular movement from thought,emotion'
emotion,thought9and so forth.
student8 5hat is the relationship between the mind and the awareness<
Aziz8 The mind is intelligence of awareness and awareness is the building block of
the mind.
The Inner #ialog
student8 5hat is the Inner #ialogue< Aziz8
5e can call it a monologue if ou like.
student8 5ho is talking to whom<
Aziz8 There are two kinds of the inner dialogue8 one is subconscious' the other is
conscious. 5hen ou think consciousl' the dialogue is conscious and it is done b
the intuitive intelligence. 7ou can call it the ego,function. It is the conscious inner
dialogue which is simpl a part of intelligence. It is how the inner computer is
working. The thoughts are the inner waves of consciousness which create
understanding. :ne thought relates to another thought which is from its
immediate past. + relating to its past' a response in the form of a new thought is
created. Those thoughts communicate with each other' giving rise to
understanding. It is a dialogue through which intelligence is functioning.
In order for intelligence to function' there has to be a certain split or dualit inside
the mind. .or without dualit intelligence cannot function. There has to be a
division between the sub-ect and ob-ect within pure consciousness. 3o first a
thought arises' which is a sub-ect. It relates to the past thought' which is an ob-ect;
and it is followed b the ne&t thought' which is the new sub-ect. This is the sub-ect,
ob-ect relationship within the thought process. This situation is all the time present
in the dnamic realit of the mind. 5hat is interesting is that the sub-ect,ob-ect
relationship within the movement of intelligence occurs not in space but in time. Two
thoughts cannot e&ist in the same moment within one mind.
In the case of subconscious thinking' the inner dialogue is more mechanical or
automatic. 3ubconscious thinking is this tpe of thinking that ou don)t reall control.
7ou don)t reall know that ou are thinking. Thinking is -ust happening and onl after
a while ou realise' ):h' I)ve been thinking.) 5hen there is subconscious thinking' it
means that our "e is less present. 3ubconscious as well as conscious thinking is
positive in its nature. The inner dialogue represents the basic make,up of human
intelligence. 5ithout this dialogue' there can be no evolution of understanding.
5ithout the inner dialogue' ou do not e&ist as a human being.
:ur purpose is not to eliminate the subconscious and conscious thinking but to put
them in the right place. A person' who doesn)t have awareness is constantl lost in
this inner dialogue. The inner dialogue' in the case of unconscious individuals is
obsessive and ridiculous. It is not a dialogue but more like gibberishM 5hen the
3tate of $resence is awakened' our intelligence for the first time has a centre' the
2eal "e. /ere' ou rest in silence and complete awareness' beond the mind. .rom
that space' the inner dialogue operates -ust as a function which arises from time to
time.
*et)s address our %uestion in a different wa. 5ho is speaking with whom< It is
intelligence which is speaking with itself' b creating a certain inner dualit within
the movement of information. The thought is a unit of information and
immediatel there is attached to the thought a sense of "e. That)s wh ou know
that thinking pertains to ou. 5hen ou are not full conscious' the sense of "e is
purel subconscious' that is' unclear. /ence the feeling of "e is not strong and is
completel identified with thinking.
It is ver difficult to understand the subconscious mind and how it works. 5e can
understand certain mechanisms and basic principles in its working. And certainl'
there is nothing wrong with this function. There is nothing schizophrenic about it for
it is the natural wa of human consciousness.
The inner dialogue smbolises how human intelligence evolves in dualit' creating
understanding. +ut if there is no awareness' this facult turns into pure obsession.
.or that reason' it becomes unwanted. There is a >en koan relating to this problem8
There was a master who ever morning upon waking up spoke to himself. /e was
saing8 )"aster<) And responding8 )7es.) )+e careful.) )7es' I will.) )#on)t let ourself
be deceived b othersM) and so forth.
And the %uestion coming from this koan is8 )one master and two minds which one
is the true mind<) 5hich mind is the true mind< The one who sas )"aster') or the
one who responds )7es)< 5hich one is the true mind< The >en answer is alwas
beond concepts. There is no e&planation' but onl demonstration of Truth. +ut we
can e&plain it intellectuall. The answer is that there is onl one mind' but divided
into the relative dual movement within itself. It is one mind. The )7es) part of the
mind' and the )"aster) part of the mind' belong to the same mind. +ut this one
mind is itself beond one and two. It is what it is.
student8 5hat is the right %uestion<
Aziz8 5hich part of our mind wants to know what is the right %uestion<
student8 4ould ou tell us the >en answer to this koan<
Aziz8 #anielM
student8 7es<
Aziz8 Thank ou for showing us the >en answerM
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
4hapter K
Dimension of the Creator
5ho is the 4reator< *ook inside our own /eart and feel the divine presence of the
+elovedM
The +eloved is a unit of the Absolute and the #ivine. The Absolute is the +eing of
the +eloved and the #ivine is her /eart. (niversal Intelligence is the 5isdom of the
4reator; Grace is her loving care. The 3oul is her child and the 4reation is her
eternal #ance and the mirror in which she can reflect her formless face.
The 4reator is the Inner and the :uter' the 4reated and the (ncreated' Time and
Timelessness' 6volution and the unchanging $erfection. The 4reator is beond
consciousness but contains the totalit of knowingness. /er essence is *ove' *ight
and "ster. 3he cannot be full known but we can reach re,union with her
everlasting $resence' returning home9
The +eloved
The +eloved is with ou and alwas has been. In the inner ocean of our /eart there
is a dimension where ou end and the #ivine begins. *et ourself to enter this inner
vastness and infinite sensitivit. Ask the +eloved for help. 3a8
I don)t know how to meet 7ou' I don)t know how to look directl into our face'
our sacred face like the 3un' please help meM I don)t want anthing from 7ou but
let me feel 7our presence and teach me how to feel 7ou. 5here are ou< 5here are
ou the /eart of 6&istence' the *ight of 4reation' the 4reator of m 3oul< *et me
know 7ou' for 7ou are the ver meaning of m life. " /eart so deepl longs for
reunion with the +eloved. /ow long have I lived in the illusion of separation< *et me
return home' let me enter the Gate of the /eart9let me dissolve into 7our *ight.
5ho is the lover and who is the +eloved< The deeper ou go into our /eart' the less
ou understandM *et ourself become completel confused' lost in the ocean of the
/eart' no longer knowing9 who is the lover and who is the +eloved9
+eond 6mptiness
student8 5hat is beond 6mptiness<
Aziz8 6mptiness is another name for the Absolute' the (ncreated 6nerg. 4ertain
mstics have realised that the :riginal Coid or 6mptiness is the (ltimate. This
realisation is however not complete' as 6mptiness is not the whole of the (ltimate.
The secret within the Absolute is the presence of the #ivine #imension. The #ivine
is simpl the /eart of 6mptiness and' in truth' the ver meaning of the Absolute.
The Absolute represents the +eing aspect of the (ltimate 2ealit. The +eloved is the
absolute unit of 6mptiness' *ove and Ine&plicable Intelligence.
/ow #eepl can 5e ?now God<
student8 4an ou speak about God and the meeting of one)s 3oul with God< Aziz8
God cannot be known full but our 3oul can have some understanding about
the realit of God. 6ach being in his evolution is destined to reach his ultimate
recognition of God)s realit. The blueprint means that our "e' that is' our
particular angle of perception' is destined to attain a certain degree of insight into
the nature of Truth. This optimum is limited' b the borders and frontiers of the
blueprint. The moment the 3oul reaches her blueprint' she is complete and read to
let go of this dimension. 5hat we are tring to sa is' that our destin is not to
know the whole of God' but to know that which is important to know for ou. In our
search for knowledge' we have to know when to stop and when we are not read to
stop et. 5e can know it onl b being in tune with our 3oul)s evolution and
blueprint.
Too much understanding is a burden. (nderstanding is responsibilit as well it is a
weight our intelligence has to carr. (nderstanding' when it is e&cessive' can
prevent ou from being absent' from letting go into the ultimate space of not,
knowing. 5hen ou know too much' how can ou get lost in God< In 3ufism' the
have the e&pression8 )drunk with the #ivine.) 5hen ou are drunk with the #ivine'
ou care no more about knowing anthing; ou give up everthing' ou become
naked and e&posed. +ut before ou can melt into God' ou have to awaken the
abilit to transcend our ver "e. And for that' ou do need some knowledge. 6ven
the concept of God is the initial information which allows ou to reach that to which
this idea is pointing which is God herself. If a person has no concept of God' can
such a person e&perience or realise God< :f course' not. There are cultures' which
ma not use the concept of God' but the have other concepts which allow them to
e&perience the sacredness of realit. The ma worship spirits' ancestors' trees'
rocks' the sk or the ocean. This is the wa the translate their e&perience of God.
+ut some initial concepts must be there. 5ithout an concepts' ou would be ver
much like an animal' -ust e&periencing the empirical realit and relating to it with
basic emotions.
Too much knowledge is a burden' an e&cess of luggage ou need to carr. +ut if
there is too little knowledge' ou are not complete either' for ou have not reached
our optimum capacit and potential. 3o know how much ou need to know' and
know when ou don)t need to knowM
As far as God is concerned' she is the (ltimate "ster. There is no being e&isting
who can know the whole of God. 5e know what we can about God' within the
limitation of human consciousness; and more than this is not necessar we can
stop there.
5e know about God that her foundation is the dimension of +eingness or the
Absolute' which is pure isness. 5e know that God is beond consciousness and et
encompasses the totalit of consciousness. God knows all but not in a self,conscious
wa. God doesn)t need to know that she knows all. 5e know that God)s realit
includes the #ivine #imension' which is the realm of the /eart and *ove. 5e know
that God contains the Totalit of 4reation and the wholeness of divine intelligence.
The Intelligence of God does not need the vehicle of thinking in order to operate. The
Intelligence of God is one with 4reation it is immanent in ever aspect of created
realit and et simultaneousl transcends the totalit of 4reation. The /eart of God
is the #ivine #imension. The +eing aspect of God is the Absolute. The wisdom of God
is (niversal Intelligence. The personal aspect of God is Guidance and the *ove of
God is the presence of Grace.
+ut that which we know the most is that we can become one with God' meeting the
+eloved face to face in the cave of our own /eart. This knowledge is the most
important' for it allows us to return to a state of unit with the *ight and *ove of the
4reator. 5hen we merge with God in a real wa' through our +eing and the /eart' a
new knowledge is given to us. This knowledge is beond knowing and not,knowing.
This knowledge is total and immediate' as it bpasses the mind. This knowledge
destros the whole of our past and takes us beond the last residues of collective
consciousness. 5hen we are free and awakened in a new wa to this ver !ow of
4reation' the lightening of complete understanding enters our /eart and our mind'
bringing the final revelation that onl God isM ?now that I A"M
God,realisation 3oul,realisation
student8 4an ou e&plain more regarding the difference between 3elf,realisation and
3oul,realisation<
Aziz8 5hat)s the difference between 3oul,realisation and 3elf,realisation< .irst' 3elf,
realisation and God,realisation are the same. In fact the term )God,realisation) is
more precise because the word )3elf) is rather one,dimensional. The realit of God is
far beond that which we could e&perience as )our true self.) 7ou cannot have clarit
in this matter unless ou understand the fundamental difference between the
realisation of our 3oul and the one of (niversal $resence. 5e spoke about the light
of the sun reflected in a dewdrop. The water from which the dewdrop is made is the
bod' our phsical form. The dust on the surface of the dewdrop is personalit or ego.
The light inside the dewdrop' is the light of the 3oul. The light inside the dewdrop
belongs to the sun. The light of the 3oul is borrowed from God. The 3oul cannot e&ist
without the source of the light' which is the +eloved.
Imagine that the light inside of this dewdrop is conscious and can become self,
conscious. In truth' the light of the 3oul is not phsical or visual. This light is
love and consciousness combined. 5hen this light inside of the dewdrop
becomes completel aware of itself' we speak about 3oul,realisation.
And what is God,realisation< It is the moment when the reflection' inside of the
dewdrop' becomes aware of the sunM 5hen the light inside the dewdrop recognises
its own source. /ere' at this stage of realisation' a famous e&clamation is born8 )I am
T/AT.) That is to sa' I am the sun for I am made from the light of the sun. +ut' as
we know' this statement is not full correct. "ore appropriate is to sa8 the sun is
"e' T/AT is "e.
In 2umi)s stor' when he stood in front of the Gate to the chamber of God' God asked
him )who is there<) 2umi said8 )I.) )There is no place for Two here') God replied. In
this moment 2umi understood his mistake and said8 )It is 7ouM) In that moment'
he was allowed to enter. It is a ver profound stor. There is a big difference
between saing )I am 7ou) and )7ou are "e.) In the first sentence' the relative
sub-ect sas that it is itself the Absolute sub-ect. In the second sentence' the
relative sub-ect admits that the Absolute 3ub-ect is its ver light and e&istence.
These are
the two was of e&pressing the realisation that )there is no place here for Two.) :ne
is' )I am alone') and the second is )7ou are alone 7ou are the onl realit.) The first
solution is more Advaita and the second leans more towards 3ufism. 5e find that
2umi was closer to the Truth. +ut there is something more here. 5ho was that one
who was allowed to enter the Gate< If ou can intuitivel grasp it' ou will
understand the parado&ical truth beond dualit and beond non,dualit the
dual, non,dualit. 7es' it is "e.
5hat is God,realisation without 3oul,realisation< The light inside of the dewdrop
has become aware of the sun but is not conscious of itself' it has not realised its
e&istence inside of the dew drop. 5hat does it mean< 7ou see' the important issue to
understand is from which place does God realise herself< 5hat is this place from
which God becomes conscious of her e&istence as God< Isn)t it from within the 3oul)s
/eart< To realise the 3oul is to realise that ver vehicle through which the +eloved
becomes conscious of her #ivine $resence. .or that reason' God,realisation without
3oul,realisation is not complete. These two elements need to be present in order to
have a complete e&perience. 5hen the 3oul is realised and God is realised' the
+eloved recognises herself and this ver "e from the heart of which she has
recognised herself. /ere' all polarities and aspects of God,realisation are included
and embraced within the Total ?nowingness of I A".
God and the 3oul
student8 5hat is the relationship between the 3elf and the 3oul<
Aziz8 +efore we understand the connection between them' we need to know what is
the 3elf and what is the 3oul. 5hat is the 3elf< It is God in truth. And what is the
3oul< It is the individual e&pression of God. Their connection is based on the simple
fact' that the 3oul is created b God and she eventuall discovers her 4reator. It is a
relationship between the mother and the child.
+ut what is their connection in term of the actual e&perience on the level of
energ< 5hen God is realised' the 3oul is one with the +eloved' she is absorbed
into God)s 2ealit. +ut et God is beond the 3oul. /ow can ou e&perience that
which is beond ou< 7ou can e&perience a tree which is outside of ou' seeing it
through
our ees. 7ou e&perience this universe through our senses. 7ou see it' ou taste it'
ou hear it' ou touch it' ou smell it9 and ou think about it. These are the was
ou can discover the universe' which is relativel outside ou. +ut how can ou
discover the +eond of God< God is neither outside nor inside. God has no form and
has no ob-ectified e&istence. God is not visual' ou cannot see her. 7our senses are
useless' as far as the discover of God is concerned. !either can ou think about
God; ou cannot e&perience God through thinking or creating concepts. 7our senses
cannot touch God' our mind cannot grasp God. 3o how can "e e&perience God and
through which channel does it take place<
The 3oul can e&perience God through +eing and through the /eart. These are the
two gatewas through which ou can enter the realit of God. The e&perience of
+eing refers to the ver fact that the 3oul rests in the +eond. +eing is a ver
msterious state. It is not a simple state' for in this state ou encounter our own
absence. 7ou don)t know what it is that ou e&perience because it is beond ou
ou cannot enter it through our mind. 3o there is no one to grasp this e&perience'
even though there is someone to know the e&perience itself. #o ou see the
parado&< There is a limit to knowing but no limits to not,knowing. In +eingness' ou
can rest. 7ou are unable to rest in ourself' for ou get suffocated with our own
energ. 7ou can rest onl in the +eond. In order to sit comfortabl' ou need a
chair. 3imilarl' ou need something in our internal realit which ou can let go into.
That is the role of +eingness it supports all living beings through its all,inclusive'
all,embracing' limitless $resence.
+eingness is' however' not the whole of God. The other dimension of God is the
#ivine' which is the /eart of the 4reator or the +eloved. The #ivine is the dimension
of *ove' +eaut and infinite sensitivit into which ou can enter through our own
/eart. In our /eart ou can e&perience God in two was. .irstl' ou can feel the
+eloved' ou can feel this tremendous beaut which is transparentl present inside
the depth of our /eart. 3econdl' ou meet the +eloved b becoming absorbed'
that is' resting inside the /eart. 5e call it +eing in the /eart. /ere' the /eart and
+eing create one field of e&perience. This second wa of meeting the +eloved inside
the /eart can take place onl when the +eing %ualit is awakened. The deepest
e&perience is when a full e&pansion of the /eart centre becomes one with the
Absolute 3tate. /ere' the absolute sensitivit meets the absolute motionlessness.
+eing in the /eart' in a true sense' and not in a sense as it is used in the common
language' is a deeper e&perience than feeling the /eart. The reason is that when ou
feel our /eart' ou feel our actual individualit and sense of separation. 5hen ou
rest in the /eart' ou become more absent' more absorbed in the dimension of the
+eloved. 7ou still e&ist' as the 3oul' but in a ver gentle and transparent wa. 5hat
prevails is the +eloved.
/owever' the e&perience of a God,realised being is a mi&ture of pure rest in the
+eond and a feeling of a utmost sensitive and delicate transparenc. The +eond is
the unit of the Absolute and the #ivine. That is the true and complete +eond.
3ometimes we speak about the 3elf as the combination of pure awareness and +eing.
+ut' in truth' awareness is more a part of the 3oul)s identit in the mind. God is
realised through +eing and through the /eart.
3o' the relationship between the 3oul and the 3elf is one of unit and separation. As
ou rest in God' ou are on the edge of dissolution' but still' ou must live our life
/ere. 7ou have to realise our blueprint within the created realit. 7ou need to grow
pschologicall' e&press our creativit and adventure in life. 7ou must live as a
relativel independent and individual being' as ou abide in the /eart of the
+eloved. 7ou' as the 3oul relate to 4reator and ou also relate to her 4reation of
which ou
are a part. 7our relation to 4reator is one of surrender and praer' one of love and
humilit; our relation to 4reation is our creative participation and our ultimate
transcendence. 5hen ou participate in the world' ou are slightl on our own and
ou ma often feel lost and lonel. It is like a child who plaing with other children'
suddenl feels lost and starts to cr' not knowing what to do or where to go. In this
moment' the child remembers his mother and finds his wa home. 3imilarl' the
3oul e&periencing the difficulties of living on earth' suddenl remembers where she
has come from and tries to find her wa back home' the home of God. /ere' she
begins to pra' she asks for help' for Grace' for consolation9 she cries to the
+eloved. It is another aspect of our relationship with God' that we' being at lost here'
ma cr to the +eloved. These tears are the deepest e&pression of the 3oul)s longing
for her ultimate and onl securit' which is God. These tears wash our /eart'
preparing us for the final communion with the +eloved.
3o' there are two aspects of our relationship with God. :ne is more static' relating
onl to the energ e&pansion into the +eond. The second one is more dnamic.
/ere' ou are discovering God' meeting the +eloved' encountering the mster of
the /eart. The deepest' most profound aspect of God is the divine dimension; that)s
wh it is in the /eart that we meet God in the closest and most meaningful wa.
The 3oul is this ver "e inside ou' the one who seeks for happiness and does
everthing to avoid suffering. It is the 3oul who discovers God; it is the 3oul who
recognises the +eloved. The 3oul e&ists in two was8 the 3oul at rest' and the 3oul
in motion. 5hen ou rest in our /eart and in +eing' with full presence' ou meet
our 3oul directl. As ou rest inside' it is almost impossible to separate our 3oul
from God because the simpl represent two aspects of the same e&perience. As ou
rest inside' ou rest in God' ou merge with the Inner Castness. 7ou become :ne
with the +eond but at the same time ou are not completel :ne. 5h< .or the
simple reason that from time to time ou recognise our own e&istence. 6ither ou
feel ourself or ou create a self,referral in our mind. :r ou ma even become
aware of our own phsical bod9 ou ma become aware of the e&ternal realit.
And the moment ou are aware of anthing' the sense of "e arises' as automaticall
attached to an act of consciousness. .rom time to time' ou feel ourself in a
human wa. 7ou ma simpl feel some sadness or feel tired. 5ho is feeling sad<
5ho is feeling tired< It is not God' certainl not9 It is ou' it is the 3oul.
It is difficult to pinpoint what is the 3oul' for she is so subtle9 that)s wh' in some
traditions' the 3oul was negated. The couldn)t distinguish between the e&perience
of the 3elf' and that of the 3oul. To see this difference' a new sensitivit and
understanding must be awakened. The realisation of the 3oul is e%uall subtle or
even more subtle than God,realisation.
student8 4an we find in other traditions the distinction between the 3elf and the
3oul< :r onl in the tradition of the 4omplete "editation<
Aziz8 5e represent not the tradition of 4omplete "editation but the )Tradition) of
Guidance. Guidance is not tradition but beond traditions. Guidance does not need
the past in order to support its present understanding. Guidance knows all
instantaneousl and timelessl; Guidance never reveals the whole truth but
responds to our level of evolution and our capacit. If ou received the whole truth'
it might destro ouM 7ou can receive onl that which ou are capable of takingM 7ou
can
listen onl to that which ou can hear. :ur teaching is based on revelations from
the dimension of Guidance. It can be seen as a %uantum leap in the (nderstanding.
A %uantum leap here means that (nderstanding' which we present' is not -ust a
result of the evolution of past knowledge. It has been manifested as a sudden shift'
lightening from the +eond' which enters our present limitation of understanding'
allowing the !ew to be born.
5e can find certain elements of this distinction' between the 3elf and the 3oul' in
3ufism. As 3ufism is the $ath of *ove' naturall' it can more easil awaken the 3oul.
In 3ufism' emphasis is not on liberation' as in +uddhism' but on the realisation of
God. #o ou see the difference< 5hen ou search for liberation' what matters is our
own freedom. In a sense' ou become ver centred on ourself. +ut when ou seek
God' it is no longer ou who matters so much' but the #ivine. 5hen ou are in love
with God' of course' ou become clearl aware of the 3oul. :nl those who are in
love e&perience the 3oulM In 3ufism' the +eloved and the lover are constantl plaing
their love affair. The lover and the +eloved become one' dissolving into each other.
3ometimes the lover becomes the +eloved and other times the +eloved becomes the
lover. 5ho is the +eloved< 5ho is the lover< !o one knows9 one who is drunk b
this love affair cannot separate oneself from anotherM A true 3ufi master is
completel one with the +eloved on all levels' but at the same time' can cr and long
for the +eloved and can be deepl sad and unhapp because of being still relativel
separated and living in the dimension of forgetfulness. 5e can sa that in 3ufism
there is more of the element of dual,non,dualit.
student8 4an we sa that the eastern mstical schools speak more about the 3elf
and middle eastern schools more about the 3oul<
Aziz8 6astern msticism emphasises more the impersonal aspects of God while
middle eastern religions more the personal aspect of God. In order to e&perience the
impersonal aspect of God' one has to dissolve' one has to reach one)s absence' so to
speak. :n the other hand' to e&perience the personal aspect of God' one has to be
present' as the personal aspect of God is the ver reflection of the 3oul)s personal
e&istence. "an of the spiritual traditions which teach bhakti or devotion remain on
the level of a personal e&perience of God' without being able to dive into God)s
impersonalit. Impersonalit is the deepest %ualit of God' for it represents the pure
isness of the (ltimate. The e&perience of the impersonal aspect of the 4reator cannot
be reached through personal intelligence' which means it is not pschologicall
accessible.
The e&perience of impersonalit takes place through energ e&pansion onl. That
which we call 6nlightenment is nothing but an energ e&pansion. As we know' in
order to reach the (ltimate' an e&pansion into +eing must take place. +ut before we
can possibl surrender verticall into +eing' first we must transcend
unconsciousness through crstallising attention. This element is strongl missing in
most +hakti Traditions. 4oncentrating onl on the /eart' the bpass the basic work
with awareness. This means that those adepts who follow the +hakti $ath cannot
ever become full present and conscious.
5e can speak about the polarisation of human consciousness into 5isdom and *ove.
:n the $ath of devotion' love is present but wisdom and clarit are often strongl
missing. In +uddhism' Advaita and similar sstems of teaching' there is a lot of
wisdom and clarit but often love and a certain innocence are missing. +ecause to
reall e&perience love' not universal love' not impersonal love' not compassion or
loving kindness9 but simpl to love as a human' one has to acknowledge the child,
like' vulnerable %ualit of the 3oul.
In 3ufism' there is the concept of getting drunk with the #ivine. A beautiful concept'
but man take it literar which can be ver misleading. If ou want to lose ourself
in God' prior to becoming full conscious' ou simpl become more unconscious than
ou were before. If I Am is not realised' the ecstas which one ma e&perience b
repeating' for instance' the names of God' is an illusion in truth which is not
grounded in the 3elf.
:n the $ath of 3elf,realisation' the stage of being drunk with the #ivine takes place
at the end onl' when one is alread energeticall :ne with God. /ere' one lets go of
the last traces of mind and knowledge' forgetting oneself like a child in God. That is
the true second childhood. To be drunk with the #ivine is not to be in a trance state;
neither is it to be in the state of pure consciousness9 to be drunk with the #ivine is
beond consciousness and beond unconsciousness. !either is it the Absolute 3tate
because it refers rather to the %ualit of the mind of the 3oul who abides in the
(ltimate. It is the mind which gives itself up becoming like a child' returning to its
original purit' innocence and humilit. /ere' one doesn)t want to know anthing'
one drops even the concept of being enlightened' even the concept of being the 3oul.
/ere' one is trul in love with the +eloved. :ne is drunk with the +eloved et deepl
calm' tran%uil' silent' sensitive' ordinar' humble' alone' empt of all concepts...
being one with this eternal' ancient earning which itself is the ver meeting with the
mster.
student8 4an we imagine a 3oul which is tabula raza' like a blank piece of paper who
incarnates into a bod<
Aziz8 The 3oul is alwas tabula raza but because the blueprint becomes super,
imposed on her' she is immediatel coloured b her evolutionar predisposition. 7ou
see' for a 3oul to incarnate in this dimension a structure is necessar. This structure
is the collective human subconsciousness' a particular #!A and the unconscious
memor of global evolution stored in the molecules of the bod. As ou live in this
bod' ou carr the memor of the whole earth and our subconscious mind carries
the evolutionar memor of all species. That)s wh' the 3oul is both8 alwas tabula
raza' one with her eternal unchanging identit and never tabula raza' as she
instantaneousl becomes a part of the program which governs this dimension.
As the 3oul evolves within this dimension' she transcends all her conditionings'
masks and roles more and more' reaching again her original face' which is tabula
raza. .or what is the 3oul in the beginning and at the end but the pure light of I A"<
The 3oul is made from I A" but because of the blueprint' she must perform the role
of a separated being. 3he enters the human bod and starts to use the human brain.
This brain' though without personal memor in the beginning' has the capacit to
manifest the whole of human consciousness. The moment the 3oul incarnates she
becomes a part of the collective and impersonal realit. The 3oul is not et personal.
:nl after man ears' can she discover herself as trul sub-ective realit. 3he
becomes free from ob-ectiveness' waking up to her ancient identit.
student8 4an the 3oul transcend karma<
Aziz8 ?arma is a part of the 3oul)s blueprint. ?arma is the scenario of one)s life' the
basic rules through which this *eela functions. 5hen we speak about transcending
karma' we mean that the 3oul discovers her e&istence as beond the /ere in her
original purit. ?arma as such cannot be eliminated' for it constitutes the
functioning of the manifested realit. +ut when the 3oul reaches her own light'
karma no longer locks her in the dimension of forgetfulness. The personalit is
alwas there and personalit is based on karmic elements' but the 3oul different to
the personalit dwells in the +eond.
5ho is the +eloved<
student8 4ould ou speak about the logo which ou use<
Aziz8 This logo represents the unit of emptiness and the #ivine. The circle which is
painted with one movement of the brush' smbolises the original state' the formless
ground of 6&istence' the (nborn. 5hen we are looking for the source of 6&istence'
the 3ource of 4reation' we are coming closer and closer to a ver msterious
dimension. To the dimension which is absolutel present but is not manifested. If
something is not manifested' it cannot become an ob-ect of e&perience. :nl that
which is manifested' can be e&perienced. .or instance' how can ou see the light of a
candle prior to lighting it< /ow can the (ncreated be e&perienced< /ow can this
primordial e&istence of the source be recognised< /ow can we even speak about
emptiness' if it is unmanifested<
/ere' we are entering the mster of awakening to the (ncreated. There is a stage
of realisation which the +uddha e&perienced and later called reaching !irvana. At
this stage' consciousness merges with that which is prior to consciousness. The
e&perience of it is like entering a deep sleep state while remaining full present. /ere'
one is full present and full absent. There is no movement in that state' onl
absolute stillness e&ists. The absolute stillness is the presence of the (ncreated. And
the presence of the (ncreated is the absence of consciousness. The meeting between
these two is called the Absolute 3tate. The ultimate e&perience is of non,abidance.
5hen ou are caught into the dream of phenomenal realit' ou are alwas abiding
in something. 7our bod rests on the floor' the floor rests upon the earth' and so
forth. There is alwas a point of reference. To move beond an point of reference is
to live in emptiness. To rest upon nothing is perhaps the most amazing e&perience
that a human being can have.
+ut the emptiness is not empt for it contains infinite intelligence and love. That is
the meaning of the /eart inside the circle. The #ivine is the /eart of God. The #ivine
is the "eaning of emptiness. The meaning of the Absolute is to support' to contain
the #ivine dimension. .or the #ivine needs a place for her ultimate abidance' which
is the pure isness of the Absolute 2est.
5here is God<
student8 5here is God< /ow can I reach God<
Aziz8 God is /ere and !owM 7ou are looking for God but where do ou e&ist< #on)t
ou see that ou e&ist in God< There is onl God< It is like a fish seeking the :ceanM
7ou are inside the :cean of the #ivine. @ust make ourself at homeM The reason that
ou are not seeing God is not her absence' but our absenceM 7ou are not et
present to our 3oul)s e&istence. 7ou are fast asleep. God is in our /eart. *ook into
our /eart' tune in' become completel silent and .eelM .eel the 2ealit' which is
alread present.
student8 /ow to reconcile the e&istence of evil and the presence of God<
Aziz8 It is alread reconciled for it is 2ealitM
$resence of Grace
Grace does not enter at random. It is the law that /igher Intelligence supports the
lower forms of consciousness. That which links the 3oul with (niversal Intelligence is
the :ver,soul. The :ver,soul is alwas read to bring about all the elements
necessar for our Awakening. +ut even the :ver,soul needs to respect the laws of
nature' the blueprint of the 3oul and her readiness for awakening. Grace is simpl
the response of Guidance to the intensit' sincerit and purit of intention in the
/eart of the 3oul. 5hen the 3oul has done all that is possible within her limitations
in order to awaken Grace can enter. Grace enters like lightening bringing
transformation and changing the structure of her apparent destin.
To ?now that *ight 6&ists is 4alled Grace9
student8 5hat is Grace<
Aziz8 5hen ou incarnate into a bod' ou enter the realm of darkness' ignorance'
forgetfulness and unconsciousness. 5hether ou are aware of it or not' ou are ver
helpless and miserable as a 3oul. *iving in the prison of ignorance' ou tr to suffer
as little as possible' ou tr to make our cell comfortable and pass the time in the
most comforting wa. At times' ou ma even believe that ou are having a fulfilling
time. In truth' the less conscious ou are' the more ou will en-o this prison. The
more aware ou become' the more ou rebel against this basic limitation' which is
the state of forgetfulness. +ut even though ou ma rebel' ou still have no wa to
get out of the cell; ou have no wa towards the light; no wa to escape the
darkness of ignorance. +ut our %uestioning' our search and in%uir allow ou to
awaken the ancient longing for Truth. 7ou become mature and develop sincerit in
our /eart. In our striving for light and truth' ou become a 3oul while preparing
for the ultimate meeting with the divine9 and at a certain stage *ight enters.
5hen ou receive confirmation from a master that there e&ists a dimension of pure
love and understanding' we call it Grace. To know that such a dimension e&ists for a
human being is called Grace. +eing locked in our prison' so often ou simpl lose
the hope that there is a wa out. 7ou stop believing that there e&ists a world where
the sun is shining and where people are free. All that ou encounter and e&perience
in this dimension is against such a belief.
"ost people give up. The trust more the power of darkness and ignorance than the
presence of light. )5here is light<) the sa. )*ife is hard' ou need to survive' get a
-ob so that in our old age ou will have some support.) That is how the live' like
frightened children locked in a dark room. That is the fate of most people life
without light' without hope' without love' without silence' without God. There is no
dignit in such a life no beaut' no adventure' no -o.
To be shown that light e&ists' is Grace. To know that true happiness and fulfilment is
our destin and that ou deserve it because ou are the child of God' is Grace.
Grace is alwas present' but it enters une&pectedl. It enters when ou have proven
that ou are read to receive it' in our /eart and in our intelligence. As ou
connect with light more and more' ou begin to see how Grace operates. The further
ou are in evolution' the stronger Grace operates. 5hen ou reach the state of unit
with the (ltimate' ou see the presence of (niversal Intelligence in ever step that
ou take.
Grace is the connection of the 3oul with the :ver,soul' her divine parent. 5hen the
3oul is immersed in ignorance' the separation between her and the :ver,soul is ver
strong because the 3oul is simpl disconnected from her origin as well as from her
purpose. As she evolves' this connection becomes closer and closer and the presence
of Grace becomes much stronger. Grace is the wa the +eloved reaches the 3oul and
leads her evolutionar -ourne in time. Grace means that ou are being helped on
man levels' from our everda life to our spiritual e&pansion. This help cannot be
e&plained or predicted; it transcends the power of nature. 5hen ou reach deeper
and deeper levels of 3elf,realisation' ou come closer to the ver source of Grace
which is the +eloved. A full 3elf,realised +eing is one with the source of Grace. /e
or she can become a channel for this Grace' through which Grace can reach others
on the $ath.
Intuition is a $art of Guidance
student8 4an ou speak about intuition< Is there a connection between intuition and
Guidance<
Aziz8 Intuition is the subtle sense of knowing beond the logical mind. The logical
mind is ver important but %uite dense as far as certain areas of life are concerned.
Intuition does not contradict the mind but allows it to reach a more subtle
understanding than pure reason. Intuition can be seen as a combination of feeling
from the /eart and subtle insights from the mind.
Intuition is the abilit to be in tune with the information of e&istence. It is to feel
what is happening in the moment; it is to feel our ne&t step; it is to feel the truth
behind masks; it is to be able to feel our purpose in life. Intuition is to be in tune
with what is right for ou; it is to be able to make the right choices.
Intuition is a certain sense of knowingness which is a combination of intelligence
and the wisdom of the /eart. Intuition is also connected to our knowledge' to what
ou have learnt in the past. Intuition does not arise in the blank mind but must be
supported b our maturit. 5hen ou have man e&periences in life' man
e&periments with our intuition' our maturit grows and our intuition becomes
aligned with our wisdom as well.
Intuition and Guidance are interconnected. Guidance can be seen as a /igher
Intuition. /owever' not all intuition represents Guidance itself. Intuition can operate
within the frontiers of personal consciousness' without a connection to /igher
Intelligence. Guidance is like a %uantum leap of intuitive insight. Intuition can also be
seen as our abilit to tune in' within our limited capacities to the (niversal
Intelligence. Guidance knows all but how much we can receive reflects our maturit'
intellectual capacit' sincerit of /eart' blueprint and timing.
student8 And what is the difference between intuition and Guidance< #oes intuition
come from within and Guidance from without<
Aziz8 6ssentiall' there is no difference. /owever' intuition is more e&perienced within
the personal or individual creativit of the 3oul' while Guidance represents a more
transcendental element' an information which descends from the higher source.
7ou have a certain capacit within our individual sstem of energ and
consciousness which is limited b our destin as a human. 5ithin our relativel
independent and separated sstem' ou use the creativit of our intelligence and
our free will. In the process of making decisions' ou use our individual resources'
our personal mind and intuition. 7ou have no choice but to operate within our
limitations. +ut Guidance enters from beond our individual resources. Guidance
represents the super knowledge of the :ver,soul. 7ou would never access this
knowledge using onl our personal intuition. The revelation of this knowledge is the
function of Grace and Grace onl. Guidance enters neither from within nor from
without. Guidance enters from the !ow. Guidance is neither in nor out. Guidance
neither comes from within nor from without. Guidance simpl Is.
student8 Are ou a part of Grace<
Aziz8 4ertainl' an being who shows ou the wa out of the state of suffering'
who directs ou to *ight' is a part of Grace.
5hat is Guidance<
student8 4an ou speak about Guidance<
Aziz8 Guidance is a msterious force; it is a dimension of intelligence and love' linked
with the 3oul)s evolution. Guidance cannot be understood. It is an e&pression of the
intelligence of God. It is that which allows ou to e&perience our connection with
God in a personal wa' in terms of help and guidance.
Another wa to see it is as a deeper part of ourself' who knows our future and
our past and takes care of ou in a msterious wa. It can also be seen as the
presence of the :ver,soul' which is the parent of the 3oul. The :ver,soul controls
the evolution of the 3oul' bringing the right elements and Grace as necessar.
6ven though Guidance is constant' it does not alwas occur with full strength. :n
some level the 3oul is left alone' as a part of human destin. :ne has to grow and
learn within one)s own realit. +ut in certain moments Grace enters' for one cannot
reach complete transformation alone. 6volving individuall' making all efforts
possible' ou will reach the point where ou become read to receive Grace. 7ou
cannot receive this Grace until ou have made enough effort and have suffered
enough. That is the rule' the law that our suffering and our effort make ou
available to Grace. This is because the 3oul' in order to receive Grace' has to have a
certain essential %ualit in the /eart to be able to appreciate this gift of
transformation. There has to be a certain sincerit of the /eart. If the 3oul is not
sincere' Grace does not enter. In such a situation' Grace enters in different wa'
creating life circumstances where the 3oul can grow towards sincerit and true
clarit. In the beginning of the 3oul)s evolution' she is not aware of Guidance;
Guidance enters in a secret wa. In due time' the 3oul is able to tune more into the
presence of Guidance. At the final stage of evolution' the 3oul becomes one with
Guidance.
Grace and 3urrender
student8 5hat is the relationship between Grace and 3urrender<
Aziz8 5hat is Grace< Grace simpl represents the presence of the /igher Intelligence
and *ove' which takes care of the 3oul)s evolution. +ecause we don)t know what is
happening' we call it Grace. 5e have received a gift of transformation' not knowing
from which dimension and we interpret it as something e&traordinar. +ut Grace
represents the basic universal principle that the /igher Intelligence supports lower
forms of intelligence. The :ver,3oul governs the evolution of the 3oul and leads her
to the completion of her blueprint.
And what is surrender< It is not -ust an emotional act. To surrender is to surrender
to our evolution and realisation of the blueprint. To surrender is to do what is
necessar. .or e&ample' to surrender is to stabilise the 3tate of $resence. To
surrender is to be disciplined and to meditate everda' to be constantl present.
To surrender is not to forget oneself and to give up forgetfulness. 5hen ou
surrender to our evolution' Grace immediatel enters and ou receive tremendous
help.
.rom the other side' if ou don)t surrender to our evolution' serving the inertia of
ignorance and unconsciousness' getting stuck in the collective mind ou are left
alone' for some time. 7ou are left alone until ou get fed up with the prison of
ignorance' until the longing for light and true life becomes awakened in our /eart.
At a later stage' ou again receive the chance to surrender to the precious $ath.
Grace is the response to our surrender. And surrender is an e&pression of our free
choice and a manifestation of our responsibilit for awakening.
The meaning of being a 3oul is that ou awaken ourself from inside. 7ou are no
longer merel evolving collectivel. 7ou have the freedom of creativit. 7ou co,create
our evolution' together with (niversal Intelligence. 7ou awaken from within our
intelligence and /eart. It is because of our co,operation that our intelligence can
grow' to prepare itself for the ultimate encounter with God. If 6nlightenment was
-ust given to ou' without ou striving to reach it it would not be a real meeting.
7ou are in a process of meeting the (ltimate. The real meeting comes from the
space of this burning desire of the 3oul which does everthing to return to her
eternal home of the +eloved.
7our suffering' our difficulties' our doubts9 all these elements allow ou to grow.
The allow ou to reach clarit' to deepen our sensitivit and to awaken true
sincerit; these are the ma-or characteristics of the 3oul. Afterwards' when ou
reach awakening' the meeting with the light and love of the 4reator has real
significance. It is the true meeting of the 3oul with the +eloved. It is more than
becoming enlightened it is a meeting' the 3upreme "eeting.
2eceiving Guidance
student8 4ould ou speak about receiving guidance<
Aziz8 7ou can see it like that. 7ou are relativel separated' ou have a relativel
separated mind' ou have a relativel separated stream of consciousness' separated
memories and a separated life stor. In this field of relative separation' ou are
tring to find our wa through' using our individual potential. 7ou are growing
within our intelligence' attempting to understand life and our role in it. +ut even
though ou are using our individual mind' this mind cannot be taken out of the
universal conte&t. 7ou cannot separate our mind from the rest of humanit. 7our
mind is partiall autonomous but it is contained within (niversal Intelligence.
7ou are asking a %uestion and ou receive guidance. #on)t ou< 5here is Guidance<
It is alread operating. Isn)t it< Guidance is alwas present but because ou are
locked in our personal mind' ou are unable to register it. There are different
sources of inspiration and not all of them represent pure Guidance. !ot all inspiration
comes from the place of truth. To find the right guidance is the challenge of
evolution. The 3oul needs the right tpe of information in order to become attuned to
her evolutionar blueprint.
.rom the other side' our search for Guidance allows our intelligence to grow and
our 3oul to mature. .or instance' ou e&plore various teachings' various schools of
6nlightenment and ou meet different masters. 5hich one of them represents pure
Guidance< 7ou are checking them out' e&ploring' learning and discovering the right
elements. 5hat information do ou trul need for our awakening< 5hich teaching
can bring about wholeness< 5hat do ou want<
5hat tpe of guidance ou receive reflects the state of our evolution and the
sincerit of our /eart. 7ou are not necessaril read to receive the whole truth.
That)s wh most 3ouls do not receive complete Guidance. The receive onl
fragments and different pieces of truth. The 3oul e&plores different possibilities'
encountering difficulties and challenges. It is all a process of the maturation of
intelligence. Intelligence evolves from the inside' making an effort to understand
within its own capacit. And on the other hand' it receives Guidance and inspiration
from the +eond.
Guidance is a dnamic phenomenon. It is occurring all the time. There is not even
one moment when Guidance is not present' but the depth of the revelation which
reaches ou depends on our own readiness.
student8 And what do I do in the time of complete darkness<
Aziz8 The time of darkness when ou feel completel lost is ver important' for it
helps ou to grow. 5hen ou e&perience an impasse' in utter confusion ou begin to
%uestion our realit and open ourself to new possibilities. In such moments' ou
come closer to our 3oul. 3ome suffering deepens ou and triggers our awakening.
7ou are learning about being human. 3omeone who has not suffered cannot
understand suffering. 3omeone who was not ignorant' cannot understand
ignorance.
3ometimes the time of darkness is a time of suspension. There are some moments in
evolution where nothing moves moments of stagnation. There are different times
in life' which relate to man elements like the position of planets' karma and
blueprint. 5hen ou e&perience difficult times in life' -ust know that there are often
reasons beond our personal control. +e patient and trust that there is a higher
force which will bring the necessar elements into life. 7our responsibilit is to sta
with the light of I Am. That is our highest freedom as a human being.
student8 In these times' is it possible to do anthing<
Aziz8 AbsolutelM .irst ou accept the whole e&perience' as it represents the truth
of our present realit. !e&t' ou connect to that one who is in darkness' but is
itself pure light. 7ou can on some level transcend darkness b discovering the one
who is in darkness.
#o not struggle' but full accept the situation. It is as if ou are in deep waters' the
situation ma feel helpless and ou fall into despair. +ut ou must simpl rela& and
calm down. :therwise' ou will %uickl drown. The moment ou accept' ou are
alread on some level out of the situation. 5hen ou accept' ou simpl drop into
+eing. True acceptance is not an attitude from the mind but a 3urrender into
+eing. In this wa' ou come closer to ourself' to the one who e&periences
confusion. To be still and unmoved inside is the ke. In this wa' ou come back to
this ver centre which is beond the coming and going of appearances. That is
.reedom.
The entrance to the dimension of freedom is in this ver sense of )I.) 5hen ou come
back to our 2eal "e' ou discover freedom which cannot be touched. And
simultaneousl ou make this amazing discover that our "e is contained in the
space of the infinite "6' the universal presence of God.
Gratitude of the 3oul
student8 4an ou speak about gratitude and the #ivine<
Aziz8 Gratitude can onl come from the /eart and 3oul. 5hen the 3oul is touched b
the #ivine' she feels infinite gratitude. 5hen the 3oul e&periences Grace' she
becomes deepl moved b this help. The 3oul lives in this difficult dimension of
constant struggle for survival and securit. Therefore' for a 3oul to even know that
there is a plane of love and beaut is itself Grace. It is the contrast of darkness and
light' suffering and freedom which allows the 3oul to e&perience gratitude.
Appreciation needs the presence of opposites.
The 5orld of 4reation
/ere is the 4reation8 the blossoming of God' the infinite dance of life' the mster of
time' the cosmic vision in which the +eloved can reflect her formless face. This
"agnificent Cision arises in the timeless space of the !ow' creating the past and
future with all dreams and possibilities included. It has no beginning and no end;
neither can it be captured as the present moment. The 4reation has never happened
for onl the !ow e&ists' but still it is doubtlessl present. :bserve all that is
happening !ow8 the 3un is rising in the middle of the night9 how beautifulM *ook8
the mountain is covered with white snow' the stream is flowing abruptl through the
deep valle' and a bird is singing9
5hat is the =uestion<
student8 5hat is the %uestion< 5hat is the matri& from which the apparent realit is
created<
Aziz8 5hat is the %uestion is the %uestionM .rom where does the %uestion arise<
/ow is it possible to have a %uestion< 5hen ou ask about the matri&' our %uestion
%uestions the ver program and design through which this realit functions. 7ou are
inside this program. 7ou are a part of this program. 7our mind which is the onl tool
with which ou can %uestion this program' is itself a part of this program. In all' this
divine design is the program of our e&istence.
5e can however' program ourselves in a virtual wa. That is the meaning of being
conditioned b the collective consciousness. The program ou to become a living
social,robot' deprived of the 3oul and with an empt hole in the place where our
/eart should be located. "oralit is a -ustification for the absence of the /eart' so
one is not burdened with a guilt conscience. This is how the ego is able to replace
the 3oul. There are man programs and this includes the divine program which
represents our 3oul)s blueprint and evolution. /owever' all programs are contained
in the +eond $rogram #imension. As ou are inside the sstem so ou are out of it
as well. In truth ou can be inside onl because ou are outside of itM To be inside
6&istence is itself the =uestion' and the Answer is to move outside of 6&istence.
The =uestion is our presence and the Answer is our absence. "ost people do not
%uestion their e&istence' but in actualit the are the =uestionM
The ultimate %uestion' the %uestion impossible which is ver much possible is8 how
to get out of /ere' while remaining /ere< /ow to e&perience one)s absence while
being present< /ow to transcend< 7ou can find the answer through the insight that
ou are fundamentall not /ere' as ou are founded upon our own absence. This
part of ou which is beond the sstem' beond the matri&' is the real world of the
noumenal realit' pure isness' the original condition of God. The goose is outM The
goose is locked inside the bottle. /ow can it get out without destroing the bottle<
The bottle must be saved for we grow up inside of it and we have to let others
incubate inside it tooM +ut how to get out of it< 7ou are alread outM +eing inside the
bottle' is the =uestion being out of it is the AnswerM
.ree 5ill and #estin
student8 4an ou speak about free will and destin<
Aziz8 .ree will represents the creativit of the 3oul. A certain amount of energ and
intelligence has been given to each 3oul so that the 3oul can perform some relativel
independent activit. .ree will is never absolute; it is relative' as it operates within
the boundaries and frontiers of our uni%ue blueprint and destin. #estin and free
will co,e&ist. .ree will is contained within destin. It is a free movement within the
determination of destin. .ree will is a certain choice of the 3oul' as far as reaching
her destin is concerned. #estin cannot be avoided but can be accelerated or
postponed. The 3oul will keep incarnating until she attains her blueprint. 5hen ou
follow our higher nature' ou help our evolution; when ou follow our lower
nature' ou hinder it. To dela our evolution is to prolong our suffering. 7ou are
free to choose .reedomM
student8 And how do ou know when ou are complete<
Aziz8 7ou don)t know this until ou are complete' but ou know when ou are
completing ourself. 7ou can clearl see changes and how the positive e&perience of
ourself and realit increase. 5hen ou are complete' ou recognise it b the
absence of lack' as well as through the feeling of being done with this dimension.
As ou grow' ou become more aligned with our evolution. (suall' ou know onl
the ne&t step in our evolution but that is enough. The completion will present
itself at the right time. And it is not onl the goal of completion which matters but
the -ourne to it as wellM 6ach step on the path brings ou closer to our divinit.
6ach step on the path represents the -o of Awakening.
To be 3ick is to be 3eparated student8
5hat do ou think about disease<
Aziz8 5ell' illness as such is a ver profound information' because it helps ou to see
clearl that this realit is essentiall imperfect. It is not a safe place to be. #isease
and the other infinite problems of this dimension help ou to transcend the hobb of
living in this gross material universe. :therwise' the 3oul would be too content'
snoring in the comfort of unconscious dreams' living in ignorance.
7ou see' ou ma have man !ew Age concepts about different causes of becoming
ill; ou ma believe in life without disease' but in truth' disease is simpl an
indivisible part of this particular design of life. #isease means not to be at ease with
the fact of living in the dimension of time. The primal disease' that is dis,ease' is
the separation from the 3ource of 4reation. Isn)t it< And in our work here we treat
this diseaseM The medicine against this disease is the ver e&pansion into the I A".
The initial disease with the virus of which we are born is the ver forgetfulness of
our origin.
student8 5h are we separated from the source<
Aziz8 To return back to it.
student8 5h do we need to be separated in the first place<
Aziz8 +ecause when there is :neness alone' there is no e&perience. 7ou see' there
are two e&treme situations. The first is when ou are full one with the 3ource.
There is no e&perience' for the ver simple reason that ou don)t e&ist. The second is
when ou are completel separated' disconnected from the +eloved. /ere ou live in
a hell the arrogant and ridiculous world of the ego' in the cage of the mind. These
are the two e&tremes.
As ou enter the 3piritual $ath in a true sense' the process of meeting with the
(ltimate begins. In the end' ou become onl :ne' that is' ou get dissolved. 7our
purpose as a spiritual being is to reach the point of our evolution where ou are
almost dissolved. This ver )almost) allows ou to give feedback to the (ltimate' that
is to recognise itM In this wa' ou e&perience unit while still being slightl
separated.
God is unable to recognise herself' for she is not separated from her pure #ivine
Isness. God needs "e to become recognised. 7ou are a tool through which God
can meet herself in a conscious waM That)s wh our e&istence is precious.
student8 Are we the e&pression of the 3ource<
Aziz8 5e are the 3ource)s e&pression and we are a response or feedback to the
3ource. 5e are this tpe of God)s creation which can become conscious of its own
originM God is meeting herself through our "e. The purpose of evolution is this ver
meeting' the -o of coming back home. 7ou are separated in order to e&perience
unit and ou can e&perience unit onl because ou are separated. (nit and
separation relate to the e&istence of "e. 5ithout "e' even unit is absent. 5hen the
3oul meets the +eloved what remains is neither :ne nor Two' neither #vaita nor
Advaita. 5e call it the dual,non,dualit. There is the 3oul but also unit; there is
unit' but also the 3oul. It is the 3oul who knows unit. 5hat is the 3oul< It is the
pure feeling of "e which knows herself directl as "e. "e is a channel through which
consciousness becomes conscious9through which the +eloved becomes the loverM
Individualit and :neness
student8 4an ou e&plain how individualit and :neness relate to each other<
Aziz8 In a ver simple wa8 :neness is e&perienced through an individual and
individualit is a manifestation of :neness. +ut when individualit is locked in its
individualit' which is the ego,world' :neness is no longer e&perienced' it is
overlooked. In order to realise :neness' individualit has to surrender itself into the
universalit; and to surrender is to e&perience on some level' one)s absence. In
order to fall asleep' for instance' ou must e&perience the absence of the conscious
"e. /owever' ou can e&perience our absence onl because ou are present. If ou
are -ust absent there is no e&perience. In deep dreamless sleep our absence cannot
be recognised' for there is no "e. In the e&perience of :neness' that which is
present is the 3oul and some traces of the ego. In this wa' one e&periences one)s
sense of identit as unified with the +eond. :ne rests within the Totalit'
simultaneousl being present to oneself as an individual. In this meeting' between
individualit and impersonalit' a new %ualit is born which contains elements of
both. The universal pure isness is mirrored b the presence of "e and this "e feels
herself as well.
After the #eath
student8 After the bod dies' what remains from the mind< 5ill it all disappear<
Aziz8 7ou still have some time to worr about that 0laughter91. 7es9 everthing
disappears and what remains' retained in the (niversal "ind is the continuation of
evolution which later on takes another form. This continuation of evolution is beond
personal memor and mind but it includes certain characteristics from our
emotional and mental bodies. 7ou evolve within the spiritual bod of I Am' within
our emotional bod and our intelligence. The emotional bod has no conscious
memories but there is a continuation of its evolution. Intelligence does not
remember its past steps but has continuit as well. It ma be difficult for ou to
understand that intelligence can have continuit without self,conscious memor. It is
like this8 intelligence is the capacit of consciousness to reflect realit and the
comple&it of realit in the form of understanding. :n the other hand' pure
awareness in itself is unable to understand' but like a mirror reflects realit in the
space of not,knowing. Intelligence does not -ust reflect' but it also understands. The
abilit to reflect understanding is beond memor' even though intelligence needs to
use its faculties related to memor and knowledge.
3imilarl' ou ma not remember being Awakened in our past life but on the energ
level it is remembered. And ou recollect it through in%uir and practice. +ecause it
has been alread realised' in this lifetime it comes back %uite easil. +ut do not
worr about these matters too much' for no one has ever understood them
completel. @ust know that there is a continuation of evolution and it is beond the
personalit. 7ou cannot grasp this continuation' for it occurs below the conscious
level' but it is present on the level of the /eart' intelligence and the emotional and
spiritual bodies.
student8 #oes the conscious mind dissolve immediatel after death<
Aziz8 Almost immediatel' like a picture on the screen of the T.C. when the electricit
is cut off. 7ou simpl cannot hold it; it dissolves and disperses into the original ether.
student8 3o the belief in bardo states like in the Tibetan book of death is not correct<
Aziz8 This belief is incorrect. /uman consciousness can e&ist onl in the bod.
4onsciousness can e&ist without the bod but not human consciousness. 6ven when
our 3oul will choose to incarnate into a formless realm' she will continue her
evolution but not as a human being. 3he will simpl participate in a different tpe of
consciousness; a different tpe of intelligence and sensitivit.
7ou see' what does it mean to be human< To be human is to have a particular and
uni%ue tpe of sensitivit' a certain tpe of emotional bod and intelligence' and for
these to be embodied in a phsical form. 4an ou see how having our phsical
bod determines our consciousness< 7our e&perience of ourself is absolutel
linked to having a bod' to our phsiolog' hormones9 and so forth. /ow ou can
locate ourself in a certain place in space is also determined b our bod as our
main point of reference9 do ou see how our form affects our perception of
realit<
A human without a bod is not a human. If ou meet a pschic who tells ou that he
or she sees our grandmother above our right shoulder' do not believe thisM It is
sheer imagination' a product of collective superstitions. These concepts are created
out of fear and out of hope 0which is not hopeful at all but completel hopeless1. It is
rather a nightmare9 and people even get haunted b these false ideas. *et them go.
Is 2ealit 3ub-ective<
student8 4an ou speak about the difference between the absolute and relative
sub-ectivit< In our book' ou made this distinction.
Aziz8 The Absolute 3ub-ectivit is God or universal I A". The relative sub-ectivit is
"e or the 3oul. Initiall' the thought that to become enlightened is to eliminate the
)illusion) of relative sub-ectivit and become the Absolute 3ub-ectivit. That is wh'
the assumed that the +uddha should know everthing and be omnipotent' for he is
united with the :ne "ind. This was however a logical mistake' an illusion of the mind.
An enlightened being is one with the Absolute 3ub-ectivit but does not become
Absolute 3ub-ectivit. The 3oul on the energ level is in a state of unit but she
herself continues to live within her limited 0b her blueprint1 separate e&istence. The
true vision of :neness includes dualit' for :neness without the dual perceiver of it
turns blank.
Absolute 3ub-ectivit contains in itself the whole of 4reation. And that which links
the Absolute 3ub-ectivit with its 4reation is #ivine Intelligence' the spirit which runs
through everthing. .rom the higher perspective' 4reation is itself absolutel
sub-ective for it is the manifested energ of the Absolute 3ub-ectivit. 5ithin
Absolute 3ub-ectivit are present the numberless angles of perception' that is'
relative sub-ective realities. That is the mster of 4reation. The universal )I)
manifests an individual )I) and this individual relates to the rest of 4reation from its
own perspective' as well as relating to the 3ource of 4reationM 4an ou see how
amazing it is< The mind cannot contain it' onl silence can; this vision trul leaves
us in a state of awe9 There is not a definite ob-ective universe' for it is composed of
an
infinite number of differing angles of perception.
!e&t' not onl does the individual I e&ist within the totalit of Absolute 3ub-ectivit'
but it evolves within it as well; and' parado&icall' this )I) can be ignorant of its origin.
3ee' most live in the middle of this 4reation without awareness of the ver ground in
which the e&ist. It is the mster of ignorance that' living in the ocean of God' one
can forget God. *ike a fish' swimming in the ocean forgets the ocean. /owever' here
the situation is less simplistic for the individual sub-ect must develop special faculties
to e&perience God in a real and meaningful wa. That is the function of evolution.
student8 7ou sa that there is no ob-ective universe. /ow can we understand it<
Aziz8 It is not ob-ective' in the sense that the perceived perceives ou and creates
our perceptionM !ot onl are ou looking at the chair' for e&ample' the chair creates
our perception' it )-umps') into our ees9 this chair cannot be separated from the
sun which' suddenl' blinds our ees and shines a red flame over the whole picture.
3o' what is ob-ective<
To e&plain it better' we will sa it like this. 5hat does it mean to be )ob-ective)< It
means that all angles of perception' all I)s perceive this universe in the same wa.
And it is not true' for everone e&periences a different universe. That which allows
us to meet here and communicate with each other is this appro&imatel ob-ective
universe. It means that there is some common ground for our meeting. 7our
universe and our universe are similar enough that we can meet. 3till' we don)t meet
on all levels. 5e meet on these levels onl which our similarit allows us to. .or
instance' above our head there are other beings which ou don)t seeM 5h<
+ecause our perception of realit is not snchronised sufficientl with theirs. +ut
the see ou because the have a higher perspective. /ere' we have a situation
that some elements of 4reation are not a conscious part of our universe' but ou
are a part of their conscious realit. It is all %uite comple&. It is a multidimensional
dance of infinite angles of perception' which affect each other in man was' co,
creating the life of 4reation. It is life a process and not a fi&ed thing. The +uddha
discovered that nothing is fi&ed; life is a flow' an inter,penetration of infinite
elements.
5e live in an appro&imatel ob-ective universe. It is not at all a sub-ective realit in
the sense that the world is relative to a particular )I.) This is the mistake of
)sub-ective idealism.) This universe is alive; it creates ou and ou respond to it from
our perspective; this is co,creation.
If this universe is ob-ective' it is onl for God. In order to sa that 4reation is
ob-ective' ou would have to find )an ultimate angle of perception) which contains all
other angles of perception. 7ou would have to find a "e which contains all other
"e)s and' at the same time' does not affect their realit through her own presence
and perception. #o ou see this< This is what phsics discovered' that the moment
we observe an atom' for e&ample' we change its %ualit for perception is itself an
energ which affects the realit of the perceivedM The perceiver affects the perceived
and the perceived affects the perceiver. And the are both affected b numberless
elements of Total 6&istence. It is trul amazing.
This 4reation is onl ob-ective from the perspective of Absolute 3ub-ectivit for the
+eloved abides beond her 4reation. In order to see an ob-ective universe' one has
to be outside of it and that is not possible for an e&isting being. .or Absolute
3ub-ectivit' 4reation is absolutel ob-ective because she contains the totalit of
6&istence with all elements included. It is possible for God because God does not
)perceive) 4reation. God is the ver total life of 4reation' msteriousl penetrating all
elements and not being limited b an of them.
*et us conclude in a few sentences. 5e live in the appro&imatel ob-ective universe.
This universe is absolutel ob-ective onl from the perspective 0or rather non,
perspective1 of Absolute 3ub-ectivit. That which allows us to share this world is
similar perception of the same appro&imatel ob-ective universe. The universe is not
a )thing') but a co,creation of a multitude of infinite sub-ective realities. The perceiver
and perceived are not separated' but rather represent two polarised aspects of the
same realit. The perceiver encounters an alive universe' b which he is created and
embraced. :n the other hand' the perceiver affects 4reation b the force of his
presence and uni%ue perception.
/ow deepl we share this 4reation relates to that how deepl we meet /ere. 5hen
we meet onl through the bod and mind' this meeting is ver shallow. 5hen we
meet in the space of inner silence' love and understanding' we meet trul. In such a
case' we can sa that within the appro&imatel ob-ective universe' we have met in a
most ob-ective wa' sharing the universal %ualit of Truth. *ove' silence' intelligence
and +eing are the most ob-ective %ualities of this realit' for the link us directl with
the Absolute 3ub-ectivit' which is the *ight of 4reation.
student8 4an the +uddha see realit in an ob-ective wa<
Aziz8 An awakened being is not seeing this realit in an absolutel ob-ective wa' for
the seer is still relative. The +uddha reaches the optimum of his or her ob-ective
perception. An awakened being is rooted in the dimension beond the perceiver' the
perceived and the perception; he abides in the dimension of pure isness' which is
the ver presence of God.
*eela is a 3erious @okeM
student8 Is *eela a drama to be acted and en-oed or should we take it seriousl<
Aziz8 *ife is a serious -okeM 7our attitude toward *eela is a part of this *eela. 5hen
ou are supposed to en-o it' ou en-o it; when ou are supposed to pla' ou pla;
when ou are supposed to be serious' ou become serious; when ou are supposed
to suffer' ou suffer.
If the ego is the actor' ou are separated from the drama of life for ou are too self,
conscious as the ego,image. +ut when the 3oul is the actor' our life is total. /ere'
ou are not watching ourself acting ou are our roleM
#on)t take life too seriousl but take it seriousl enough. There is enough suffering in
the world to take it rather seriousl. 3eriousness is a part of compassion. +ut if ou
lose the sense of humour' the openness of life contracts and our 3oul becomes as
heav as an elephantM A Tibetan master' Trungpa defined the sense of humour as
having a gentle touch' as being soft in connecting to the earth. This tpe of
lightness is ver important. True gentleness is beond both seriousness and
superficial celebration. +e rela&ed and sensitive in our meeting with the earth. #o
not make a -oke out of life' but do not be too serious about it either. +e -ust serious
enoughM $la' adventure' see different countries' meet different lovers' swim in the
sea' dance in the sun' but also be serious and responsible for our life' for ou are
here
to become a divine being and to meet God.
It is within *eela that one meets the 4reator of this *eela. This meeting is beond
*eela; it takes place in the dimension where nothing changes and where love alone
is' God is.
5hat is Time<
student8 5hat is time<
Aziz8 Time is a distance from the !ow to the !ow' the movement of becoming within
the !ow. The /ere is the content of the !ow and time is the process through which
the /ere arises in consciousness. $ure !ow is prior to consciousness. In order for
consciousness to e&ist' there has to be dualit' the split between sub-ect and ob-ect.
2ecognition alwas refers to the past' because consciousness needs distance from
the e&perienced. In order to see our face in the mirror' ou need to take a step
back. #on)t ou< 3imilarl' distance is re%uired for consciousness in order to be
aware of itself. 3pace is the phsical distance and time is the pschological distance
or distance within consciousness. /ere are -ust different was of looking at the same
phenomenon.
The outer' phsical space is simpl a certain model designed for the material
universe. If ou close our ees and use the ee of imagination' ou will e&perience
a pschological version of the phsical space. 7ou will see colours' spaces' skies'
trees and mountains9 To e&perience space' the observer has to be located either in
this ver space or outside of it.
There e&ists also a space without ob-ect' like the space of I Am. I Am is an energ
e&perience beond perception. /owever' the ver fact that it is an e&perience
indicates that some tpe of space and time are involved. Time allows ou to
recognise this e&perience' for it occurs in the immediate past; and the space of I Am
allows ou to abide within this ver e&perience. 3ee' there is no e&perience right
!owM An and all e&periences take place in the past. The e&perience of I Am' unlike
other e&periences' is simpl as close as possible to the !ow. The Absolute 3tate is
pure !ow' but the abilit to know that one is in the Absolute re%uires some distance
in time it simpl occurs in a split second. The Absolute 3tate is the meeting of the
time dimension with the Timeless as close as one can get to the Timeless. An
closer ou get ou dissolve and onl pure !ow remains' but without recognition.
To conclude the /ere is the environment of space' and time is the movement of
the /ere' the re,appearing of the /ere in consciousness. The %uestion whether there
is an end to time or to space' cannot arise in truth. 5h< +ecause time and its
perception are the same and' since there are no limits to perception' there are also
no limits to time. $erception is 4reation and 4reation is $erception. Time arises from
the Timeless entwined with the concept of its past and future. 7ou can see this
4reation as the imagination of God. +ecause God can imagine anthing' everthing is
possible and has onl relative e&istence.
The 2iver is 3till' the "ountain is .lowing
student8 /ow do time and the Timeless co,e&ist< Is the movement of time -ust an
illusion<
Aziz8 5hat is !ow< 5hat is This "oment< This "oment is the dimension where ou
meet the truth of 6&istence. In this moment' right !ow' 6&istence presents itself to
ou' to our ver "e. +ut from where does this knowing arise< The closer ou come
to the !ow' the deeper ou enter a ver msterious realm in which time does not
e&ist , the Timeless #imension. 7ou are unable to grasp it with our mind' but ou
can directl taste its eternal flavour. 7our ver $resence is the essence of This
"oment. +efore ou can e&perience anthing' this $resence is alread there. This
$resence is neither of time nor of the Timeless' but acts as a bridge between these
two polarised dimensions. This $resence represents the primordial knowing through
which the Timeless becomes time. It is the primal polarisation within the womb of
the Timeless' where the original absence of recognition gives birth to the presence of
knowingness.
This moment is where ou e&ist. 7ou arise from the !ow. +ut all that which ou
e&perience is time9it is alread the horizontal dimension. To come closer to the !ow
is to shrink the e&perience of time. 7ou become absorbed into that which is
immediate' so fast that it cannot be registered through consciousness. That which is
the fastest in 6&istence is the !ow it is faster than timeM The moment ou reach
the Timeless' ou disappear. There is no more ou' no more $resence' no more
knowing.
/owever' there is a dimension of realisation where the time and the Timeless can
meet' where consciousness meets the Absolute' where $resence meets its absence
without ceasing to be present. 5e speak about the realisation of the Absolute 3tate.
It is a ver msterious e&pansion. /ere' knowing meets not,knowing; the movement
of time meets the motionlessness of the !ow; the $ure 2est becomes manifested.
7ou can see realisation of pure awareness as awakening to the essence of This
"oment within time and realisation of the Absolute 3tate as awakening to the
essence of This "oment within the Timeless. As ou know' the Timeless is realised
through +eing and the essence of time 03tate of $resence1 is reached through
Awareness. Time and the Timeless are :ne as two sides of 2ealit. Time cannot e&ist
without its source and the Timeless cannot be recognised without time.
To demonstrate this' we would like to present a beautiful >en koan8 )The river is still
and the mountain is flowing.) /ow is it possible< According to our common sense' it
is the mountain which is still and it is the river which is flowing. +ut from the
Awakened $erspective' from the depth of 2ealit' it is -ust the opposite which is true
the river is still and the mountain is flowing. The river is still for it is absolutel
contained in the eternal space of the !ow. There is -ust the !ow and nothing is
changing' nothing is moving within the !ow. The apparent movement of the river
occurs upon the motionless background of the Timeless. It is like in the cinema.
The pictures are moving but the screen is oblivious of this movement' retaining its
complete stillness.
+ut how is it that the mountain is flowing< /ow is it possible< :ur first illusion was
the belief that the river was moving. :ur ne&t illusion is that the mountain is still.
7es' the mountain is relativel still but onl in space. 6ven in space' it is onl
relativel still' from our earthl standpoint' for as we know the whole planet is
moving like and arrow with an enormous velocit through the gala&. The mountain
is relativel still in space but is moving in time. It is arising moment b moment from
the !ow into the /ereness. This "oment is being eternall re,created in the river of
time' manifesting the environment of the apparent realit.
The river is not flowing and the mountain is not still. The !ow is not static and time
is not dnamic. All is upside down in the Awakened Cision. /owever' when ou see
this truth clearl' ou are invited to take one more step in our -ourne towards
awakening. 7ou are invited to enter the 2eal 5orld. And what is the 2eal 5orld like<
In the 2eal 5orld the river is -ust flowing and the mountain is simpl still. It is as
simple as thatM The 2eal 5orld is beond human concepts. /ere we transcend not
onl the concept of time but even the one of timelessness. 5e begin to see realit
-ust as it is with complete simplicit and innocence. +ut ou should not forget that
ou cannot drop concepts unless ou have full imbibed them. The non,
conceptualisation to which >en is pointing has enormous depth of wisdom and
insight into the inner e&pansion. The 2eal 5orld is free from the dust of human ideas
but is filled with the bright light of $ure (nderstanding.
In the beginning' living in our dream,like state of consciousness' we believe that the
river is flowing and that the mountain does not move. It is an ignorant' shallow and
superficial perception of realit. Through awakening we are able to see through the
illusor stillness and movement of apparent realit. It is here' where we see that in
truth the river is still and the mountain is flowing. And in the end' we return to
realit as it is' reaching $ure Innocence. At this stage' the river is -ust flowing and
the mountain is simpl still. /ence' first is ignorance' ne&t is awakening and finall
we arrive at the child,like innocent vision of realit -ust as it is.
:utside of the Inside student8 Are
we inside or outside<
Aziz8 5e are outside of the inside and inside of the outside. This universe is inside
our consciousness and our consciousness is inside this universe. 5e create our
realit and we are being created b Total 6&istence. 5hen ou look at a tree' this
tree is outside our ees but inside our consciousness. The sun is outside the ee
but inside the ee)s consciousness. It is all a dance between outside,inside angles
of perception.
2ealit as such is neither inside nor outside. 2ealit -ust is. +ut the moment
perception arises' consciousness arises' all becomes divided' polarised' inter,woven
and inter,penetrated. The dance of life9 the mind cannot grasp it' et we live it
alreadM 5hen one insists that everthing is inside' the >en wa of teaching is to hit
such a person with the stick on the headM /ow can ou be hit on our head from
inside<
As far as our relationship with the Absolute 3ub-ectivit is concerned' the situation is
a bit different. In this case' we are inside of the Inside' for God cannot be an ob-ect
to us. It is the sub-ect,sub-ect relationship; the relative sub-ect absolute sub-ect
relationship.
7ou are a $article in the (niversal +elief 3stem
student8 #oes time e&ist because we believe in it<
Aziz8 !o' we e&ist because time believes in usM 5e are a part of the belief sstem of
the Time dimension 0laughter91. 5hat this means is not that we create time but
rather time creates us it is creating us in each moment. 5e are ourselves a part of
the manifestation of time. 7ou see' in order to believe in something' ou must first
e&ist. 7ou cannot believe in time before ou e&ist in timeM Time e&ists before our
individual e&istence or' ou can sa' arises simultaneousl with our e&istence. 7ou
recognise time the moment ou become conscious; but before this recognition' ou
alread e&ist in time on a ver subconscious level.
.rom a certain perspective' ou can sa that time e&ists because ou believe in it'
but this belief is not our fabrication it is ourselfM 3imilarl' as our #!A creates
our particular brain' so does our brain create the ver concept of timeM 7ou are
created b our #!A and ou have no wa to get out of itM 6ven the fact that ou
see the world outside of ou' is imprinted in our #!A. #o ou think that there is
such a thing as )outside)< It is -ust how our senses are translating this realit'
that)s all. It is not our belief' for ou ourself are this beliefM 7ou have been
designed this wa b 4reation.
7ou are programmed in a certain wa and ou are a part of this global program called
the universe. There is a global program' a general design for all human beings. .or
e&ample' we all have two legs' two hands' one sstem of digestion' and one
organ of elimination9 5e all have a similar tpe of mind and emotional bod. 5ithin
the global design of this universe there are man elements and sub,designs' sub,
programs. /umans are different from other creatures inhabiting this planet but we
all have to eat' drink and sleep.
As there is a general program for all humans' so there e&ists uni%ueness and the
abilit to modif one)s program to some e&tent. 5e call it our relative free will. There
is the collective consciousness which programs all its members into good citizens'
perfect social robots' copies of the prevailing paradigm. And there are different
individuals within this global program' tring to find their wa and their uni%ue
e&pression. 7ou give feedback to the outside information from the inside of our
intelligence. .or e&ample' ou can choose to meditate; ou wish to enter the
3piritual $ath. 7ou program ourself in a wa that ou can evolve spirituall. In
order to do so' ou need to break awa from the prevailing social program. 7ou re,
program ourself and de,program some elements of our conditionings within the
global belief sstem of human kind; ou create a modified belief sstem. 7ou are
our belief sstem; it is our life. As ou are a part of the universal belief sstem' so
ou co,create our uni%ue angle of perception' our uni%ue belief.
(suall' when we speak about a belief' we mean that the mind believes in something.
+ut there is a deeper' e&istential belief' which is the 3oul)s blueprint. All that ou see'
that ou think and feel' our vision of life and the destin of our evolution all of
this is the primal belief of our 3oul. This belief changes and evolves' graduall
reaching its final vision' which is the blueprint. That which is beond an belief
sstem is +eing. This is because +eing is beond perception. It is the vertical realit
of pure isness. /ere' one simpl is. It is not the realit of thoughts' emotions or
outer perceptions; it is the realit of isness. 3hifting into +eing' within our
individual program' ou transcend all programs' getting out of all belief sstems.
5hat +uddha called 3amsara was another name for this global program. /e found
that we are locked in the same vicious circle of life and death' desire' attachment'
disappointment and suffering. /e meditated for man ears' tring to find the wa
out of this program. +ut how can one get out of the program' if one is oneself inside
this program as well as an inherent part of it<
.or e&ample' if ou tr to change our belief sstem' ou use our mind which is a
part of the program. 7ou cannot have a thought which our brain is unable to
produce. 7ou can onl have this kind of thoughts which are within the capacit of
our particular human mind. Therefore' the %uestion is how' within our limitations'
can we reach the (nlimited< /ow can the goose get out of the bottle in which it is
locked< This goose is ou; ou are inside the bottle and our 3oul cannot breathe.
/ow to get out< "ost people -ust tr to make themselves comfortable insideM The
are completel suffocated but the think that the actuall en-o lifeM 3o' how to get
out< The goose is out alreadMMM
student8 I know what it means to be out of the program' but as I am in the program'
I need to learn how to live in it as well.
Aziz8 That is the parado&ical realit of an awakened being. 3uch a being lives out of
the program and inside of it simultaneousl. In such a situation' the 3oul lives a
double life inside and outside of 4reation. In all her appearances' the 3oul lives like
others in this time dimension' but secretl' she is out of it.
student8 I would like to know how to live in these two realities in a harmonious wa<
I can still get lost in the apparent realit.
Aziz8 It is a function of maturit. As ou let go more into ourself and into the
+eond' with the clear understanding that the +eond is the (ltimate 2ealit' ou
will rela& in our attitude to the world. 7ou also need to have more e&periences in
the world' more adventuring' more fulfilment and more disappointment as well. :ne
has to e&haust some outh energ and pacif the restlessness of the emotional bod.
6ventuall ou let go more' ou simpl rela& outside and inside.
It does not mean that ou reach a hundred percent balance between the inner and
the outer' as such a balance does not e&ist for a human being. +ut ou will reach the
optimal balance' rela&ation and harmon. 6ven the lack of balance ou will
e&perience in a balanced and rela&ed wa. It is also important not to be too serious'
for life is also a pla' an adventure9
5here is Time<
student8 5here is time<
Aziz8 5here are ou< 6verthing is within the !ow. The !ow is the spaceless space
of pure isness' which contains the totalit of consciousness' all dreams' all
possibilities9 5ithin the timeless dimension of the !ow' the concept of time is
created' which -ustifies its e&istence through the vision of the past and the future.
7our personal memor makes ou e&perience time as continuit' within which our
particular stream of consciousness flows. There are man parallel dimensions of
time9 the are numberless. The sages of old used to sa that time does not e&ist
and nothing has ever happened. And that is true. +ut who knows time< 5ho knows
the illusion of time and who knows the Timeless< The one who knows them is both
beond time and Timelessness.
Individual 4onsciousness is a #ewdrop of the (ltimate
student8 /ow do individual consciousness and (niversal 4onsciousness relate to each
other<
Aziz8 Individual consciousness is a dewdrop of the (ltimate dreaming on the leaf of
4reation9it is an e&pression of the (niversal 4onsciousness in her 4reation. The
individual consciousness' which is the 3oul' is but an angle of perception through
which the (niversal 4onsciousness views her 4reation. It is a relationship between
the mother and her child. The child is taken care of' but also learns how to be
independent and alone.
student8 +ut how can a separate being tap into (niversal 4onsciousness<
Aziz8 + becoming :ne with it. 7ou cannot become God but ou can' doubtlessl'
become :ne with God. /owever' even when ou reach this :neness' ou can
e&perience it onl because ou are separated on some level. 3eparation as well as
unit is a part of our blueprint. (niversal consciousness and individual
consciousness penetrate each other. The are both transparent and ou cannot
find clear borders. 7ou cannot sa that )in this place) the individual consciousness
ends and in this place the universal begins. The individual consciousness is simpl
less transparent. That)s wh' it feels itself as separated. 5e can see it as the primal
contraction within the universal energ sstem. As an individual ou are unable to
have access to the Totalit' in terms of becoming it. 5e spoke alread about this
tpe of illusor view. +ut ou become one with Totalit on the energ level. That is
the purpose of spiritual e&pansion.
student8 Is the 3tate of $resence primaril individual consciousness but merged into
the (niversal 4onsciousness<
Aziz8 The 3tate of $resence is a reflection of the (niversal in the individual 3oul' -ust
as the sun reflects itself in a dewdrop. This reflection in the dewdrop represents our
e&perience of the 3tate of $resence. The difference is' however' that the 3tate of
$resence is not the full reflection' for the /eart and +eing are still lacking. It has a
flavour of the universal but it is ver much a personal e&perience. It is a personal
e&perience beond the personalit.
It is ver' ver significant what we are saing here. It is a revolutionar teaching' a
gift for humanit in the millennium time. .or the first time' ou have a chance to see
clearl what it is that is reall happening in 3elf,realisation. It is ver interesting' but
originall in the teachings of (panishads' which were the milestones in the science
of 6nlightenment' there was a clear distinction between Atman and +rahman. Atman
represents the individual consciousness or the complete e&perience of the 3oul.
3ome assume that Atman represents merel witnessing consciousness' but it is not
correct' as Atman encompasses more elements. .rom the other side' +rahman is the
(ltimate 2ealit. *ater on' some (panishad thinkers seemed to have lost the right
perspective' e&claiming that Atman I3 +rahman. /ere' the famous e&clamation )I
am T/AT) was born.
/ow did it happen< It is %uite simple. 5hat was lacking in their technolog of
awakening was the fundamental differentiation between 3elf,realisation and 3oul,
realisation. It is so subtleM There are two parallel movements in the evolution
towards awakening. :ne is reaching the personal' the individual essence of our
ancient 3oul identit. The second is reaching or merging with the impersonal'
(niversal I A"' which is in truth our own absence. #o ou see how subtle and
important this understanding is<
The +uddhists went even further than 3oul negation' for the denied even the
e&istence of the +rahman. The (panishads proclaimed that there is no Atman' for
Atman is +rahman' and +uddhists said that even +rahman does not e&ist. In truth'
the conclusion of +uddhism is more correct for it is a logical continuation of the
(panishad)s elimination of the 3oul. If there is no 3oul' +rahman is not either
because being and non,being can e&ist onl in the presence of dualit. .or this
reason' +uddhist logic' which reached a high level of sophistication' negated
everthing with negation itself included. That)s wh' in their wa of reasoning' the
(ltimate neither is' nor is it not. /ere' however' we tr not to be too clever in
plaing with the logical mind. The (niversal simpl e&ists' as does the individual.
Their dnamic relationship creates the richness and aliveness of the spiritual
dimension.
!e&t' the 3tate of $resence which we all e&perience in this room has the same
universal %ualit but' at the same time' each one e&periences it in a uni%ue wa'
with a uni%ue flavour' strength and clarit. Also' we should not forget that this
state cannot be separated from personal intelligence' which is attached to it. It is
like the life,force. The life,force is :ne' but it channels itself differentl' running
through a stream' for instance' or becoming a bird.
student8 5hat does it mean to sa that an )e&perience) is personal<
Aziz8 It means that it refers to "e. "e is an angle of perception' one with the
blueprint. /ow do ou know that ou e&perience our intelligence< 7ou know it
directl. /owever' when ou are conditioned b non,dual philosophies' ou ma tr
to cover it up' programming ourself on our own absence. 3till on some level' ou
alwas know that it is ouM The 3oul is simpl present and it is the 3oul who is
listening hereM Isn)t it so< 7ou cannot grasp it all b our mind but ou can see it
and e&perience it clearl' for it is our realit.
/ow' within the totalit of (niversal $resence' can an individual 3oul e&ist< It is
logicall impossible' but it is our realit which tells us clearl8 es' it is possibleM
3urrender not to logic but to 2ealit9
student8 4an ou sa that when we e&perience the 3tate of $resence in a crstallised
wa' it is more individual and when it is diffused' it is more (niversal<
Aziz8 That is correct. To have a crstallised attention is to be more present and
presence is alwas on the side of individualit. 5hen ou rela&' ou become simpl
more absent as an individual' and therefore' the e&perience is more on the side of
universalit. +ut the parado& is' ou cannot e&perience (niversal $resence' unless
ou are present as an individual. And when ou are present as an individual' ou
rela& our presence' letting it dissolve into that which is beond ourself' into our
absence.
5hen ou let go of our "e' prior to crstallising attention' ou simpl become
unconscious. To rela&' is to let go of consciousness' and ou cannot let it go unless it
is full present. :therwise' ou e&perience negative surrender which makes ou
simpl spaced out. Therefore' first the subconscious "e must be transcended so ou
can become the 2eal "e. :nl the 2eal "e can surrender in a wa that can reach the
(niversal $resence.
The (nborn is the 4ontainer of 4reation
student8 4an ou speak about the (nborn<
Aziz8 +efore this 4reation took place 0)took) is time and )place) is space1' there was
alread something. It does not mean that the 4reation has a beginning. There I3
something before the 4reation !ow. 5hat is present prior to 4reation< It is the
(nborn' the (ncreated' the (nbecome. The Absolute does not know that it e&ists. It
is in a condition of $ure 2est. .rom this original state' 4reation takes place' which is
the manifestation of consciousness. All those 3ouls' infinite angles of perception'
have been created. !ow' those 3ouls in the form of 7ou' are tring to discover their
origin. That is the purpose of 4reation to meet and recognise the 3ource of
4reation.
7our 3oul is the agent of this purposeM T/AT which is unable to recognise itself' for it
has no consciousness' needs to create consciousness in order to become conscious
of itself as this which is prior to consciousness. The (nborn needs dualit to know
itself.
The (ncreated needs "e to recognise it. God is beond knowing. It is "e which
knows God. In order to know God' this "e has to become pure to be able to reflect
the $urit of God. God does not know herself. "e can know and is destined to know
God. +ut God also knows "e in a transcendental wa. /ow< Through her e&tension'
which is the (niversal Intelligence' Guidance and the presence of the :ver,soul. The
:ver,soul is the bridge between "e and God.
4reation is 4o,creation
student8 I have a %uestion about the concept according to which we create our own
realit. 4an ou please e&plain co,creation and the idea that everthing is taken care
of<
Aziz8 To see it clearl' ou have to deepl contemplate this issue because it is ver
subtle. This whole universe is created b the ultimate )I) which is the ultimate
sub-ectivit' or simpl God. +ut what trul is this universe< It is not -ust an ob-ect
placed in the infinite space. 4reation does not take place in the wa' for instance' a
carpenter makes a chair. !o. This particular )chair') which is the universe' has ees
and can look back at the carpenterM This universe is made of infinite numbers of
separate "e)s' which is the multitude of different angles of perception. It is an
enormous' amazing composition of infinite sub-ective realities penetrating the truth
of 6&istence. 7ou are a particular sub-ect; @an is a different sub-ect; Anna is a
different sub-ect9 this tree is a different sub-ect; this stone is different sub-ect. 5e
all have different tpes of consciousness' different potentials and different capacities
to e&perience realit. 7es< This universe is composed of infinite "e)s and each of
them perceives realit from its own uni%ueness. #o ou see how amazing it is< 5e
live in the same apparent universe' but is it reall the same realit< 6ach "e
e&periences a uni%ue version of the Total 6&istence. It is an amazing composition
created b the #ivine Intelligence. :ne cannot grasp the richness of 6&istence with
the mind' but one can at least feel the Truth intuitivel.
6ach of those "e)s perceives realit from her own perspective and each of those "e)s
evolves in her own wa and has her own relative stream of consciousness' relative
mind and relative sense of identit. In the case of the human being' "e is able to
respond intelligentl to this universe in which she has found herself living. 7ou can
even commit suicideM 7ou have been created b the (niversal $resence and ou sa'
) I don)t want to live' I rebel' I commit suicide.) This abilit was given to ou' to sa
)no) to GodM /owever' it wouldn)t be intelligent to make use of it.
7ou create our own life within the limitations of our intelligence and our
evolutionar blueprint. 7ou are limited. 7our mind is limited b our past evolution'
our conditionings and the ver structure of our brain. +ut at the same time ou
are free to respond and to create our life within these limitations. To sa that ou
are completel limited and conditioned is onl half of the truth' the other half is
that ou are free within our limitations.
There are numerous elements which constitute our e&istence. 7ou have no control
over that which creates 7ou. At the same time' within our own mind and /eart ou
can co,create the truth of our life. To sa that ou create our realit is not entirel
correct' because more than that ou are ourself being created b the (niversal
6&istence. 7ou don)t create our realit but ou do co,create it. 7ou co,create our
realit with the universe. 7ou have the freedom to help our own realit within the
overall 4reation. That is the meaning of co,creation our creativit has limitations
but it is valid.
.or e&ample' what is spiritual evolution< It is our co,creation. If ou are -ust living
passivel' the universe will not make ou awakened. 7ou will -ust be a )good citizen.)
This is how ou will end our life. In order to become an awakened being' ou have
to go inside' using our passion' in%uir' creativit and intention. In this wa ou
co, create. 7ou are awakening ourself from inside. 7ou are giving birth to ourself.
7es' ou do co,create our realit.
student8 I have a %uestion about the astrological chart. 5hich part of us is it
affecting<
Aziz8 The position of planets affects the basic make,up and tendencies of our
personalit. 5hen ou know our chart well' ou can understand those tendencies
better. 7ou can see more clearl our limitations' talents and basic personal
challenges. /owever' the planets do not determine our realit a hundred percent;
the determine ou on some level. Apart from the influence of the planets' there is
also free will' the creativit of our own intelligence and the depth of our 3oul. .or
instance' if there is a full moon' ou are affected b it' but how ou respond to this
influence is our free will. 7ou do have a relative free will. 7our free will is limited.
That is wh ou cannot' for e&ample' negate the presence of the full moon. It is
alread there' in the sk. 7ou cannot sa' )tonight I choose not to have the full
moonM) That would be ridiculous. 7ou live within the limitations which e&istence has
drawn around ou. 5ithin these limitations' ou perform our creativit and
e&ercise our freedom of choice. The 3oul)s intelligence is unpredictable on some
level. 6ven though intelligence operates within the limits of human consciousness' it
is divine
and can break through the limitations in which it functions.
I Am is beond the chart. I Am cannot be found in the chart. It is this part of ou
which is unconditional and not determined b the movement of planets. /owever'
the movement of planets ma help ou to awaken I Am. :ften' spiritual shifts
and e&periences of awakening are co,related to some powerful constellation of
stars.
/ow is it possible that the unconditional I Am' in order to awaken' re%uires help from
the relative realit< .or the ver simple reason' that ou are awakening to that
which is unconditional' from the viewpoint of the conditional. It is from the realit of
our personalit that ou are awakening to that which is beond the personal self.
This channel of awakening' which is our ver "e' is related to the whole universe.
7our intelligence grows within the limitations of our personalit' our particular
brain' our phsiolog' the societ ou live in' language' culture' the planet' the
universe' the gala&9 7et' it is unpredictableM
Inside and :utside
student8 4an ou talk about the inner and the outer< /ow it is possible to lose our
inside in the outside<
Aziz8 5hat is inside for ou< .or e&ample' the mind from the perspective of $ure "e
is outside. 3o it is a matter of viewpoint whether something is inside or outside. Is
the e&perience of feelings inside or outside< .rom the perspective of pure 3oul' the
are also outside. The create a certain environment for the 3oul. 3imilarl' the shirt
ou wear is from the viewpoint of our bod outside but it is still ver dear to ou; it
is inside our ego,image.
3o what is inside< The %uestion is if ou can separate our inside from our outside.
If ou separate that which is inside from the outside' what is the actual e&perience of
it< 5hat is this $ure "e' in separation from the outside< The mind' the personalit' is
somewhere between the outside and the inside. That is wh it is difficult to sa
whether our emotions and the mind are outside or inside because the are neither.
7our personalit is that which connects ou with the outside. If ou had no mind'
emotions or senses' ou would not be able to know that such a thing like the )outer)
e&ists at all. 3o' the personalit allows ou to e&perience the outer. This personalit
is neither out nor in' but in,between. It participates in both realities. +ecause there
is an immediate identification of all thoughts and emotions with "e' ou translate the
movement of personalit as being an inherent part of this "e. +ut at the same time'
our personalit is constantl changing' moving and fluctuating. Therefore' it cannot
represent the realit of $ure "e.
A person who is not awakened e&periences onl that which is between the inner and
the outer as one)s sub-ectivit. This means that the personalit assumes the role of a
sub-ective identit. /ere' it is the movement of thoughts and emotions which one
considers as "e. And from this place one relates to the outer.
+ecause the movement of thoughts and emotions is not reall "e' ou can observe
our feelings and thoughts from a distance. The moment ou e&perience a thought
there is an immediate )sense of "e) attached to it. This sense of "e is energeticall
deeper than the movement of thoughts with which it is identified. 3eparating this
$ure "e from personalit is the function of awakening.
Initiall' the %uestion about losing the inner in the outer is irrelevant because the
personalit is alread lost in the outer. $ersonalit is a part of the outer and the
outer is a part of the personalit the create one realit. It is like when ou have a
dream' ou cannot separate ourself from this dream because this dream is ourself.
7ou cannot find an clear )I) which is dreaming the dream. 5hen ou dream that ou
are fling in the air' ou are -ust fling. There is no one fling as such it is one
movement of subconsciousness. 5hen ou are afraid in a dream' ou are completel
afraid because our "e is full identified. There is no distance between "e and its
surroundings. "e is merel a part of what is happening. /ere' a sub-ect cannot be
separated from an ob-ect.
+efore the issue of how not to lose the inner in the outer can arise' we have to first
discover the inner' as it does not et e&ist. 3o' first the inner needs to be awakened
and recognised. +ut even though ou recognise this "e' ou ma still keep on losing
it. 7ou need to become one with our "e. .or instance' ou are resting in our "e
and suddenl a strong emotion arises and immediatel ou forget ourself our "e
gets lost in the outer. 3o' in order not to lose ourself ou have to remember our
"e. /ere arises the need for the cultivation of self,remembrance. 7ou have to pull
inside. In truth' in the beginning' ou have to separate ourself from the outside and
from our personalit as well. That is wh' the beginning of the $ath is a little
difficult because ou have to make an e&tra effort to remember ourself.
7ou cannot e&perience a thought which is not related to something. Therefore'
thought is alread a part of the outer. In addition' neither can ou e&perience the
outer without the thought. The outer without thought or feeling attached to it' does
not e&ist. To see a tree' ou have to perceive it and our mind has to translate it as
a tree. 3o a tree without the mind does not e&ist for ou. It e&ists for other minds
but not for our mind. That is wh' we sa that the personalit is a part of the outer
as well' which means it is alread )lost) in the outer. Identification with 4reation is a
part of being the manifested "e,personalit.
The ne&t %uestion is8 who is going beond personalit in order to discover the $ure
"e< That one is neither personalit nor $ure "e. It is the subtle e&tension of the
3oul the psche. "e is the bridge between the outer and the inner' between
4reation and the +eloved. The psche represents the intuitive intelligence,sensitivit
of "e. The psche is this part of the created "e' through which "e discovers
4reation and the (ncreated in a conscious wa.
5hen ou shut down our senses' the outer is e&perienced onl in terms of thinking.
5hen ou are discovering our "e' ou begin to %uestion whether the mind and its
movement of thoughts is reall ourself. .or e&ample' ou do the practice of
observing the mind and ne&t ou discover that there is something behind this
observing' which is )I.) This is how awakening happens. .irst' ou awaken to the
3tate of $resence. !e&t' ou e&pand into +eing and open our /eart. 7ou are giving
birth to ourself. 7ou are not onl recognising our true 3elf' but ou allow it to
become manifested as the truth of our e&istence.
student8 And then we e&perience no separation<
Aziz8 5hen this I' this sub-ective realit is awakened and integrated' there is no
need for additional remembering. In this moment' "e rela&es. In this rela&ation' one
abides in a natural state beond remembering and forgetfulness. /ere' ou
e&perience the unit between the inner and the outer ou see that the are
actuall one realit.
5hen ou are resting in this $ure "e' ou are not doing' ou are -ust being. 5ithin
this space of -ust being' everthing is present. The trees are present' the mountains
are present' the birds are singing. This is what is meant b the e&perience of
:neness that there is no observer. 5hen ou are onl in the mind' there is
someone who is constantl translating this realit into something. 5hen information
from the outer comes back to the sense of "e' "e processes it in the mind and gives
feedback. There is a constant movement between the sub-ect and ob-ect. 5hen ou
discover this $ure "e' it is beond the mind. This means that there is no actual
referral to the outer. "e is -ust present within the outer. The mind still translates
information which comes from the outer' as a part of its natural function. +ut still'
ou are deeper than the mind. 5hen ou are resting in $ure "e' a certain openness
in our being is e&perienced within which the inner and outer are included. It is not
that there is no mind' but that ou are deeper than the mind. As the sa ou are
)witnessing) the mind; but a better e&pression is that ou are )embracing) the mind
and the totalit of perception. The term witnessing is more dual' there is a feeling of
separation involved. This $ure "e is not referring to herself' neither is she witnessing
anthing she simpl is. 5ithin this simplicit of pure +eing' all is :ne.
+eond the Third #imension student8
5hat is the fourth dimension<
Aziz8 +ehind the perception of three dimensional realit' is the perceiver of it. The
perceiver itself is the fourth dimension. 5hen the )I) is recognised' a new panoramic
depth is added to perception. The 3tate of $resence is the fourth dimension. The
fifth dimension is the Absolute 3tate. The fifth dimension is realised when the
perceiver verticall drops to the unmanifested. The fourth dimension is beond
horizontal realit' but has not et reached the depth of the vertical realit of the
!ow. 5hen
the depth of the !ow is reached' the 3oul abides in the $rimordial energ of the
3ource. The si&th dimension is the #ivine' the dimension of the /eart. The seventh
dimension is the dimension of "e. /ere' the perceiver of all other dimensions finall
realises itself beond the inner and the outer.
5ill8 the .orce of *ife student8 4an
ou speak about will<
Aziz8 5ill is that which made ou ask this %uestion. 5ill originall represents the
ver force of energ to manifest itself' to move' to create. 5ill is indivisible from the
4reation. 6verthing which e&ists' has the inherent element of will' like through
which a tree grows' a bird flies or a seed awakens the life sleeping inside it9 There is
the will to live' to survive' to prolong one)s life9 there is the will to create' to evolve'
to adventure9 and the will to reach peace and liberation. There is the natural'
spontaneous will of 6&istence and there is a personal' conscious will where our
intelligence is involved. /ere' ou use the power of will in a conscious wa.
student8 Is it the intuitive intelligence<
Aziz8 :f course. +ut if our thinking process is not conscious' it is our subconscious
thinking which uses the will in a semi,conscious wa. In order to live' ou must use
will. *ife is actuall a constant effort to perpetuate one)s e&istence. There is the will
to eat' to avoid suffering' to e&perience pleasure9 All is based on some kind of will.
"ost of this is unconscious or subconscious. 7ou wake up in the morning and will is
alread there. In truth' it was will which woke ou upM :n top of this instinctive'
impersonal will' there is our conscious will. )5hat shall I do with m life<) ou ma
ask. .or instance' when ou decide to enter the 3piritual $ath' ou have awakened
the will to grow' to transcend suffering and ignorance. 7ou use the power of will to
bring the element of discipline and mindfulness. 7ou tell ourself8 I must keep the
3tate of $resenceM 5ill is a part of the vital force and how it flows through this
(niverse.
The onl wa to go beond will is to reach the (ncreated energ. .irst' ou must
crstallise our attention' which means that ou use our will to become present and
to free ourself from unconsciousness. 5hen ou are full present' ou ma use
our subtle will to surrender into the !o,will state. "editation is the state of !on,
doing' of -ust sitting' that is' abiding beond will. +ut' parado&icall' ou have to use
our subtle will to go beond will. 7ou need to use a subtle will to free ourself from
our habitual' subconscious will. It is through conscious surrender that ou are able
to let go into +eing.
There are two tpes of will which ou transform in meditation. :ne is the will of the
mind. The second is the will of energ or the vital force. In truth' the will of energ is
the main problem. The main reason most people feel it difficult to sit in "editation'
does not involve even thinking and being lost in the mind but rather it involves the
%ualit of energ. This energ is restless' fluctuating' imbalanced and shallow. It
means that our personal energ sstem is disconnected from the dimension of
+eingness; this energ is uprooted and simpl cannot sit' one has to move' one feels
like running awa from meditation9
Initiall' our personal will makes a decision to let go of itself and surrender into
+eing. This personal will encounters the resistance of energ which is unable to
rest. The ne&t step is the whole process of settling this energ and deepening the
e&perience of +eing. As we surrender' with the intention to sit still in 3hikantaza'
energ gravitates towards +eing and graduall settles down. It transcends its
habitual tendenc to fluctuate and to move constantl upwards. It moves into the
direction of $ure 2est which is the Absolute. The Absolute is the onl dimension
which does not use will' for it is the realm of pure isness' the original Coid.
The Absolute has no will' it onl Is. It has no other attributes it -ust Is. As ou
surrender in meditation' our energ gravitates towards this dimension of !o,will. In
order to come closer to this dimension' ou must use our subtle will to undo the
gross level of will. The 2est which our 3oul longs for e&ists in the dimension where
ou do not need to use will anmore. In that place' ou can finall rest free from will'
beond ourself. 5ill' on some level' alwas crstallises our sense of identit as a
separate being. This is the primal suffering or e&istential pain. The onl wa to go
beond this primal suffering is to reach the dimension where ou become relieved
from ourself' that is' from will. 7ou are will ourself. !o,will is where ou are not. In
our practice' first ou transcend the mind; ne&t' ou transcend the fluctuation of
relative energies. In this wa' ou are coming closer to the unconditional energ of
$ure 2est.
Another topic is the importance of will in the spiritual practice. In order to grow' ou
must use the power of will. +ut if there is too much will' ou become overl tight and
goal oriented' thus using an e&cessive amount of the male energ. :n the other
hand' if there is not enough will one is too passive' waiting for a miracle to happen9
:ne doesn)t do anthing and becomes stagnated on the $ath.
There are some seekers who refuse to use their will either because the are laz or
because of their naNve interpretation of the concept )not being a doer.) 5hat the
don)t see' however is the condition of their consciousness' which is fragmented and
lacks a basic amount of attention. The simpl have work to doM The must
crstallise their presence and energeticall surrender into +eing.
5e recommend using a balanced amount of will not too much and not too little. In
this wa' ou have enough focus and discipline. In addition' ou are simultaneousl
connected to the !ow in a feminine wa. 7ou are accepting our present realit and
meeting from moment to moment the truth of who ou are. That is the principle of
the !on,dual $ath. The !on,dual $ath' because it is non,dual' points to that which
is beond will' to the !ow. At the same time' it is a $ath' which means that ou
must do something; ou have to engage the force of will and intention.
5hat is 4onsciousness<
student8 5hat are the criteria through which we can sa that consciousness is
present<
Aziz8 4onsciousness for us is that which can be registered b our mind. 5hat it
actuall means is that information of e&istence is registered and recognised as
relating to "e. If the information from the environment does not come back to the
sense of "e' it cannot be registered b the conscious "e' therefore remains below
the level of recognition.
5hat information is registered b "e is relative and relates to the needs of a
particular individual. 5e do not need' at all' to be conscious of everthing. To be
conscious of too man things would be an unbearable burden. .rom the other side'
not to be sufficientl conscious leaves one in the realm of ignorance. .or instance' it
is not necessar to be conscious of our blood flowing or of the process in digestion.
These are the natural' spontaneous functions of our bod. /owever' one can' if one
reall wants' to develop the abilit to bring some amount of consciousness into these
areas.
There are different levels of the strength of consciousness. 5e spoke about the
fle&ible border between the conscious and the subconscious "e. 3ubconscious "e is
still conscious but the information which comes back to it from the environment does
not encounter an clear sense of "e "e is diffused in information' identified with
the flow of impulses.
3o there are three was information in our dimension of e&istence is present. :ne is
unconscious' the second is subconscious and the third is conscious. 5hat is
happening on the moon is not registered b our particular "e. .rom our
perspective' ou remain unconscious of it. In another e&ample' when ou meditate
b the beach' in our absorption ou ma subconsciousl register the sound of the
ocean. /ere' the border between unconsciousness and subconsciousness is not
alwas apparent. 5hat it means is that we cannot trace this e&act point where the
unconsciousness reaches the level of the subconscious "e. The reason is that
subconscious "e has man laers itself; it can be more and more sub,sub,
subconscious. That)s wh' from the perspective of (ltimate 3ensitivit'
unconsciousness can be seen as a form of subconsciousness. 5hat it tells us is that
everthing that occurs in 6&istence is in the utmost subtle wa registered b our
subconscious "e.
4onsciousness is !ot All
student8 4an ou speak about the concept that everthing is consciousness< /ow
can unconsciousness e&ist from this perspective<
Aziz8 It is not true that all is consciousness. In truth' the foundation of realit is
unconsciousness. 5hat is unconsciousness< There is onl one Absolute
(nconsciousness' which is the domain of pure isness' prior to consciousness the
Absolute. .rom the place of pure isness' 4reation arises. 4reation is alwas related
to the flow of information and information is the other side of consciousness. 5hen
we sa that 4reation is 4onsciousness' we mean that it appears in the field of
knowingness. /owever' consciousness is not alwas conscious of itself. The field of
pure knowingness' which is the ultimate flowering of consciousness' is e&perienced
onl through awakened beings. :therwise' consciousness functions in man semi
or sub,conscious was.
The concept that all is consciousness was created from the incorrect assumption that
awareness is the (ltimate. +ut God is beond consciousness. 4onsciousness itself is
dual' even so,called consciousness without content. In truth' consciousness without
content doesn)t e&ist' for even when freed from the movement of thought'
consciousness contains this ver "e to which it applies. It is more correct to sa that
all is subconsciousness and consciousness is the point where the impersonal
subconsciousness becomes aware of itself. .or that it needs the channel of "e to
become self,conscious.
It is trul amazing to see that' in realit' this whole 4reation applies to the "e and to
the "e onl. 4reation without the ver sub-ect' that is ou' is completel
meaningless and empt. And what is this "e< It is an incarnation of God through
which she can become aware of her own 4reation' from the perspective of relative
dualit and separation.
7ou can be conscious onl of that which appears in the field of our "e. All the
rest of the infinite 6&istence which ou don)t register' e&ists below and beond
our consciousness. This is important to understand. In the past' the made a
mistake
assuming that the +uddha becomes the totalit of consciousness. 3uch a thing is not
possible. 5h< +ecause the agent which channels consciousness is the relative "e'
and the relative "e is merel an angle of perception of Totalit. The pure
consciousness which +uddha realised is beond the content of the perceived. It
represents the realit of "e with respect to awareness.
"e is more than awareness. The essence of "e is the /eart. And where does this "e'
through which consciousness is 3elf,realised' abide< #oes she abide in pure
consciousness< Absolutel notM 3he abides in the +eond consciousness' in the realm
of +eingness' where the Absolute alone reigns.
There is the relative unconsciousness and the absolute unconsciousness. The relative
unconsciousness refers alwas to the relative angle of perception' which is "e. 7ou
are conscious of some aspects of realit and ou are not conscious of others. :thers
can be conscious of aspects that ou are not conscious of' that dwell in our
unconscious. The absolute unconsciousness cannot become a conscious e&perience
for anone. Although an enlightened being' can abide in this original absence of
consciousness. This ver realisation of the Absolute brings us to a completel new
dimension beond consciousness and beond unconsciousness.
6ternit is !ow
student8 4an ou speak about 6ternit<
Aziz8 6ternit is something other than endless time. 6ternit does not concern time
which has no end. There is usuall this feeling behind the notion of 6ternit that
something does not end. 6ternal life' for most people' means never ding. It means
to continue living da after da' life after life. .or most people the ultimate dream is
to keep on living' perpetuating their ego sense of identit forever. +ut the are not
aware that the actuall live in hellM
The true meaning of eternit is not the endless continuit of time but the Timeless.
6ternit is beond time' it is beond becoming. This means that when ou discover
our I Am' ou discover this part of ou which is beond change. 5hen ou
discover
I Am' ou cannot give it a name. The I Am is one with the Timeless.
The Absolute is beond e&perience. There is no time' no recognition. I Am is a
msterious place of meeting between the dimension of time with the Timeless. That)s
wh ou know that ou e&perience it. That is the parado& that what ou e&perience
happens in time but the e&perience itself rests in the Timeless' that is beond time.
It is here that eternit is actuall recognised as an e&perience. 6ternit is not an
e&perience but here it becomes e&perienced because time and the Timeless meet;
and the meet through ou' which is the 3oul. An awakened 3oul is a bridge
between time and the Timeless' between 4reation and the 3ource of 4reation.
4reativit is the Imagination of *ife
student8 4an ou talk about imagination and creativit and how the can work
against us and for us<
Aziz8 6verthing is connected with a certain a tpe of creativit and imagination.
6ven on the 3piritual $ath which is essentiall about transcending the mind' one
has to use the imagination. To create the idea of going beond the mind' ou have
to use a lot of imagination. A person who asks oneself the %uestion' )who am I<)
re%uires an enormous imagination to ask such an unusual %uestion. It is beond the
imagination of most people to even conceive of an idea that their past sense of self
could be doubtedM
Therefore' to possess imagination does not necessaril indicate that one lives in the
world of fantas. Imagination can also relate to I Am and to the evolution of
awakening. If imagination is disconnected from intelligence and from the 2eal "e'
that is' from the 3oul' it becomes simpl spaced,out. Imagination is a function of the
third ee. Those who are using this facult in an e&cessive wa' without working with
Awareness and +eing are %uite ungrounded. This tendenc to be spaced,out can
often be found among so called pschics. To be a pschic is also to use the
imagination. .or e&ample' reading the future of others re%uires the tpe of
imagination which tunes one into the life of another.
4reativit is the abilit to discover something new' something which has not been
there before. That)s wh it is called )creativit) to create and not merel to repeat.
5hen ou repeat' ou are not creative but ou are -ust moving in a circle' coping
the past. The tpe of creativit is being e&pressed depends again on the evolution of
the 3oul. .or someone' it ma be the basic creativit' like painting' writing poems or
singing a song. .or someone else' creativit ma mean to discover the truth of
6&istence' to discover the truth of oneself. To e&plore the blueprint of the 3oul or to
e&plore God is another e&pression of our creativit. The ultimate creativit leads ou
to the 3ource of 4reation' which is the 4reator.
3piritual creativit is a -ourne in time of the 3oul who uses her intelligence'
sensitivit and imagination. In this wa' she discovers the 3ource of 4reation which
is her origin. That is the ultimate or the most meaningful creativit' for it reflects the
true purpose of 4reation. All other tpes of creativit are more accidental the are
more like entertainment in the *eela land of apparent realit. 2eal creativit is
alwas connected with silence' depth of +eing and the presence of the /eart. 5hen
ou are in our /eart' when ou are silent and when ou abide in I Am' imagination
flows according to our deepest desires and predispositions. 7ou e&press creativit.
If our creativit is not coming from the depth of silence' it is not a real creativit
but rather a catharsis' a certain release from the subconscious mind. That)s wh' if
ou look at the lives of man artists' even great artists' ou see a lot of suffering.
"an of them e&pressed a beautiful creativit' but their 3ouls had suffered. Their
creativit was not reall flowing from a health place. 2eal creativit flows from the
place of sanit and happiness; it is a positive e&pression of the 3oul. "ost artists
have to e&press themselves in order not to get craz. The are simpl suffocated
with their minds. It is similar to the need for catharsis. That)s wh the have to
create all the time. The cannot rest. The are not e&pressing creativit' but the are
being controlled b creativit. This means that the balance is lost.
#oes the 6arth 6&ist :b-ectivel<
student8 Is there also an ob-ective earth<
Aziz8 There is an appro&imatel ob-ective earth' which means that there is
something like a meeting place of all "e)s. 5e can meet because there e&ists
something like an ob-ective earth. +ut this ob-ective earth is onl relativel ob-ective
because it is e&perienced b all those "e)s in different was. Appro&imatel ob-ective
means that there is a similarit in our e&perience of the earth. +ut in truth' we do
not meet on the same earth but on appro&imatel the same earth. There are people
who ou will never relate to because our earth and their earth have no connection.
.rom the higher perspective' what ou call the earth is a state of consciousness and
not reall something ob-ective. This state of consciousness can be measured in an
)ob-ective) wa to give us the feeling that we are actuall meeting /ere. !othing here
is absolutel ob-ective. It is all sub-ective but not in a sense that our ego,mind
pro-ects this apparent realit. That would be the illusion of )sub-ective idealism.) This
realit is sub-ective but in a universal sense. It is composed of infinite relativel
sub-ective versions of the same overall (niversal $ro-ection. This (niversal $ro-ection
comes from the realm of the absolute sub-ectivit' which is God.
:neness is !ot,knowing
student8 I wonder about the e&perience of :neness. 5hen I am in the 3tate of
$resence' I am tring to e&perience :neness. I am tring to see that all is
consciousness9 but I still feel separated<
Aziz8 The moment ou know that ou e&perience :neness it is no longer :neness.
The e&perience of :neness does not e&ist. 5hat e&ists is a lack of separation. To be
:ne is to be in the state of not,knowing. 5hen ou rela& into I Am' in a non,
conceptual wa' ou don)t know what this e&perience is. 7ou have no wa of
knowing it. This not,knowing is purit and true innocence. #on)t tr to e&perience
realit in a certain wa' for ou will manipulate the e&perience. +e simple' be beond
the mind. It is alread :neness. /ere' the one who wants to know :neness cares no
more.
Awakening to the #ream
student8 5hen I wake up in the morning' I get the feeling that m 3oul is returning
back to life.
Aziz8 5aking up in the morning smbolises our birth into this dimension. It is a little
birth that ou e&perience ever morning. And the mechanism is the same. +efore
our incarnation' the 3oul is in a deep sleep state; she is one with the +eloved.
3uddenl' ou slip into 4reation ou wake up in the dream of phenomenal realit'
ou find ourself in the bod' ou see some people around who claim to be our
parents' ou find out ou are a citizen of some countr9 and so on. The same
happens ever morning.
The first e&perience in the morning is the sense of I Am. 7our subconscious
computer has not et re,constructed our past sense of identit' based on ego,
image and various mental associations. 7ou don)t et know who ou are' but ou
know that ou are. Afterwards' the mind enters and brings back the memories and
the personalit is crstallised again. +ut before the mind comes' ou alread e&ist.
This fresh taste of I Am points to the realit of the 3oul. /ow do ou know that ou
wake up in the morning< 5hat does it mean to be awake< Isn)t it the knowledge of I
Am<
To 2each the Truth
student8 Is the Truth relative onl< 4an I e&perience the universal Truth<
Aziz8 As long as here is an individual mind and an individual consciousness' Truth
is alwas relative. To be an individual is to perceive realit from one)s uni%ue angle
of perception. 7ou are seeing realit from the place that ou are sitting on this
pillow' as well as in our life and at this point in time. That is our relative truth.
And our relative truth is a part' a particle in the infinite composition of the
universal Truth. 7ou are contained in the space of totalit' which is the Absolute
Truth. .rom the place of our relative truth' ou are evolving towards the universal
Truth ou are returning to the place of wholeness.
There is onl one wa ou can e&perience the absolute truth from our point of view.
This is onl when ou become :ne' where ou are absent within the (niversal
$resence. And parado&icall' the wa ou merge with totalit' the wa ou
e&perience this unit with God is relative to ou. .or ou remain an individual' an
uni%ue angle of perception through which totalit recognises itself.
The purpose of the 3oul)s evolution is to reach the optimum of one)s relative truth.
The blueprint is the furthest point ou can attain in the e&pansion of our relative
truth. 5hen ou reach the point where our 3oul perceives realit in her capacit' in
terms of purit' understanding' inner e&pansion... ou feel complete. The ma&imum
of our relative truth represents how close ou can get to the universal Truth. 5hen
this purpose is reached' ou can let go completel of our relative truth which is
nothing but our own e&istence. 7ou are our own relative truthM
5hen ou let go of ourself' in the final e&pansion' ou become dissolved' returning
to the condition of complete unit with the universal 6&istence. The absolute Truth
cannot be e&perienced full b a human being because the one who e&periences it is
relative' and limited b the boundaries of the blueprint. .or that reason' the
statement )I am T/AT) is not full correct. )I am one with T/AT') is the precise
statement. I am one with T/AT and T/AT is beond "e. 7ou cannot become the
whole of the mster but ou can become one with the mster. It is this
separation which is being transcended. +ut still' ou perceive this mster from
our uni%ue perspective.
7ou are seeking not for the absolute Truth' but for the truth of our 3oul. This
truth is relative' not in the ego,sense' but in terms of the uni%ueness of our "e.
7our relativit is the divine limitation which allows evolution to take place. If there
is no limitation or relativit there is no evolution' no 4reation. 6volution is a
movement of imperfection within $erfection. And that which is beond evolution' is
God.
.ree 5ill is @ust !ow
student8 Is there freedom of choice and is it a function of intelligence<
Aziz8 5as our %uestion coming from the place of free choice< :r were ou forced to
ask it<
student8 " mind asked this %uestion but I am not sure if on some level' I was
conditioned to ask it<
Aziz8 In truth' it does not matter. The human mind is limited and linear. It tries to fi&
realit in terms of )es) and )no.) 7ou are tring to have a higher view about the
functioning of our mind' but' in order to have this view' ou must use our limited
mind. 7ou have no wa of transcending our limitations. That)s wh' the highest
wisdom to which our mind can bring ou' is the silence and letting go of concepts.
3omeone sas that there is free will' while someone else will den it. 6verone has
some logical proof to support his or her ideas. +ut realit is beond these linear
concepts; realit is more comple&' more rich and has a parado&ical nature. The
logical mind simpl cannot get it.
5hat is the realit of our mind< 7ou are using our intelligence and making
choices in a creative wa. 7ou are asking %uestions' e&ploring different possibilities
and tring to find solutions. That is all a part of the 3oul)s creativit. 5hether this
creativit is predestined or not' it does not matter for ou at allM 5hether ou believe
in free will or complete determination' ou will still function as ou alwas have' onl
the mind will have one more concept.
:f course' the one who uses this creativit' is our intelligence. +ut intelligence
should be one with the /eart' for it is one sstem. Intelligence is the engine of
evolution and is virtuall responsible for everthing. It is our conscious mind which
is listening and attempting to understand. In the case of animal consciousness'
intelligence is subconscious' instinctive and mechanical. The less there is
consciousness' the less there is free will or individual creativit. As long as ou are a
collective being' a part of the social sstem' ou are hardl using our freedom of
choice. 7ou are not an individual et.
5e cannot understand the concept of free will unless we deepl contemplate the
phenomenon of creativit. Intelligence is not mechanical thinking. It grows from
inside and is alive' vibrant' parado&ical' divine' rebellious and untamed. In that wa'
intelligence frees itself from its own limitations and conditionings.
7ou must become an autonomous being' free and divine. 4ollective consciousness is
like a womb in which ou are growing. :ne da ou must get out of this womb'
becoming born into the 2eal 5orld of Truth' Intelligence and *ove. +ut most people
are never born. The live in the womb of collective ignorance' and the die there as
wellM
+eloved friend' for our convenience' it is ver good that ou accept the concept of
the relative free will. It will solve man problems. There is destin. 3ome events ou
cannot avoid; some people ou must meet; some e&periences ou must have. 6ven
our intelligence functions within the ver limitation of our brain. The mind which
ou are using is conditioned b our personal past and the past of humanit. .or
e&ample' ou cannot invent or imagine a colour which does not e&ist on this planetM
4an ou< 3o even our creativit cannot go beond certain limitations' within the
frame of which it operates. +ut' at the same time' ou are creativel evolving within
our limitation. In this wa' free will and destin co,e&ist as one ecological organism
of this particular realit. + the wa' ou are free to choose one of these two
concepts8 that there is freedom of choice or that there is noneM
.ear of +ecoming Absent
student8 4an ou speak about the fear of death<
Aziz8 Initiall' the fear of death is a natural mechanism through which our I Am
protects itself and prolongs its e&istence in time. It is imprinted in our #!A that ou
don)t want to die. That)s wh' ou eat' ou breathe' ou avoid dangerous situations.
3o' our fear protects ou' it protects our organism otherwise' ou would -ust die.
.or wh to bother so much about surviving< 3urviving is not logical' it is irrational. A
computer' for instance' doesn)t care whether it is switched on or off.
The problem however' is a certain tpe of fear a pschological fear. $schological
fear is not a response to the !ow but is fabricated b the mind. It is the fear of the
(nknown. :ne is afraid of encountering one)s own absence. .or what is death< It is
the absence of "e. It is natural to step back avoiding a car rushing at ou on the
street. This tpe of fear is natural' for it protects ou. +ut if ou are scared of )death
as such') waking up in the middle of the night' sweating and being terrified because
suddenl ou realised that ou must die one da this tpe of fear originates from
ignorance and unconsciousness. The ultimate medicine against the pschological fear
of death is to realise our unit with that which is beond death.
.rom where does life arise< 5ho created life< The dimension of +eingness from
which 4reation takes place is beond death and the illusion of time. :ne da ou
have to return to the place of our origin. /ow long can ou perform the role of a
separate being< 5hen ou trul e&perience unit with the source' light and love of
4reation the fear of death becomes cleansed and dissolved. There is no other wa'
in truth. 5hen ou realise unit with the +eloved' a deep trust replaces our fear. It
is not even that ou trust. There is -ust trust.
"ost people tr to avoid fear b creating belief sstems about life after death or
reincarnations. That is not trust but avoiding confrontation with the real problem of
death. The real trust arises when ou' as the mind become absent and absorbed. It
is not that the mind trusts but that the absence of the mind is trust. It is the
absorption into the deathless' which liberates ou from the fear of our annihilation.
If ou are separated form the 3ource of 4reation this itself is fear. As long as ou
are locked in the cage of our separated e&istence' there is no wa that ou can
completel free ourself from the fear of our own absence. 5hen ou surrender'
through an inner e&pansion' ou become one with the totalit of 4reation. And
suddenl' the understanding dawns upon ou that death does not e&istM
.ree 5ill is 7our #estinM
student8 5hat is the balance between free will and destin<
Aziz8 #estin is higher but free will is important as well. .ree will represents how we
co,create our life and evolution. In the !ew Age' there is the concept that we create
our own realit. This concept makes the mistake of sub-ective idealism; it overlooks
the ob-ective side of realit. 5e create our realit but much more than that we are
ourselves being created b the larger realit' b the whole of 6&istence. The concept
that we create our own realit can be seen as a medicine against feeling like a victim.
Cictim consciousness is a regular state for most members of this 3oul,less societ' in
which work' competition and survival are the onl philosophies of life.
/owever' we can fall into another e&treme where we think' in our egocentric mind'
that we can create an possible realit. There are people who continuousl tr to
manifest a perfect realit b doing different visualisations' changing their belief
sstems and so forth. +ut their intentions meet resistance with the ob-ective realit'
which simpl does not conform to individual visions. :ur free will constantl has to
confront the boundaries and frontiers of our blueprint and destin.
It is more proper to sa that we co,create our realit. /ere' our sub-ective
intelligence and the ob-ective realit co,operate in the 4reation of life. .or how we
respond to the challenge of life and what visions and attitudes we have towards life
and our evolution' do in fact matter. 4o,creation reflects our responsibilit and
creative participation in 6&istence. + co,creation' we help 2ealit to create itself
through us.
+elief 3stem
student8 4an I create a new realit b changing m belief sstem<
Aziz8 7ou can change our belief sstem onl within our belief sstemM 7ou can
imagine onl what our imagination allows ou to. 4an ou imagine a colour which
doesn)t e&ist on this planet< 7ou cannotM 7ou are conditioned and limited b the
elements of realit which have been presented to our little self b a much bigger
realit. 7ou' ourself are a belief sstemM 5hat ou can do is to evolve and become
creative within the prison of our private little world. If ou wish to reach freedom'
ou must transcend all belief sstems b reaching that which is eternal' that which
is beond the mind. The Truth doesn)t re%uire belief' for It Is.
The 4ontinuit of +ecoming
student8 *et)s sa before going to sleep I think about something and when I wake up
the ne&t da' the same issue and the same thought pattern continues. 3o it seems
that there is a continuation inside me and also outside of me' like with the sun' the
stars; everthing has a continuation. If possible' please talk about it' about this
power or this %ualit ...
Aziz8 In life there is a continuation within the flow of time' but not alwas a
conscious one. "ost often the continuation is subconscious' which means it cannot
be recognised b our conscious mind. 5hen ou think of something in the
evening' it is not necessaril true that ou wake up with the same thought. The
thought ma be completel different' but the thought with which ou went to sleep
continues at least on the subconscious level. It affects the tpe of thought ou have
in the morning' but the relationship is not necessaril direct. *ife is a flow. In order
for life to happen man different elements need to co,operate. It is a ver comple&
and multidimensional process. The whole universe is involved; other universes are
involved. All dimensions' phsical and non,phsical' are interconnected and flow
towards their destin which is the ultimate flowering of the !ow. All these elements
cannot be understood' but ou can intuitivel see and feel that there is a
continuation and there is a tremendous wisdom behind.
This continuation involves destruction as well. The old becomes destroed so the
!ew can become born. 4ertain elements in our psche' in our personalit ma be
completel e&tinguished' allowing our 3oul to go forwards.
The Gatewa to :neness is "e
student8 A few das ago ou said something ver interesting. That some people' for
e&ample' want to merge with the universe. +efore the know what the sub-ect is'
the tr to merge with everthing' to love everthing but the cannot. /ow to merge
with all through discovering the sub-ect<
Aziz8 It is an important issue. $eople who are sensitive or creative enough to aspire
for the e&perience of unit tr to e&perience this unit while remaining ignorant of
the 3elf. The tr to e&perience unit through the outer doors of their sensor
perceptions' their emotional bod or their mind.
7ou meet this universe through the senses8 ees' ears' nose' mouth' skin. If ou did
not have senses' where would the universe be< +ehind the senses' there is
intelligence and a ver fast sub,conscious movement of the mind. The mind
translates information' which comes through the senses and creates a self,referral.
This self,referral points alwas to a certain tpe of "e inside. That)s how it is
functioning. In the case of human beings who have a developed ego' this self,
referral crstallises a strong self,image in the mind. 7ou can sa the sub-ect
becomes e&cessivel self,conscious. 5hen ou perceive a sun' for e&ample' this
information comes to our sense of "e and ou feel ourself; ou know that ou
e&ist. 5hen ou see something from which ou can benefit' immediatel ou
translate this in terms of our gratification; this refers to our "e. There is a
constant movement of information going out and coming back. There is the sub-ect
who is thinking about oneself and creating a self,image. It is a ver %uick movement
of self,images. +ecause of this never,ending movement of in,out and out,in' human
beings e&perience a ver acute sense of separation. That is how the ego functions.
This ego which still does not understand its own sub-ectivit' is sensitive enough to
suffer. The ego is able to e&perience suffering because it belongs to the 3oul' which
is the primal sensitivit of "e. 6ven when one is totall lost in the mind' the 3oul
on some level is at least present in a dormant wa.
+ecause most are not aware of their true sub-ectivit' the want to reach :neness
through a kind of merging with the outer. .or them onl the outer e&ists. :ne can
e&perience a sense of unit through certain empathetic feelings with some aspects of
4reation. This desire to e&perience :neness with the universe in an emotional wa is
understandable' but it is not grounded and it cannot be retained. 5e ma have to
repeat this emotional feeling of :neness. $oets and artists might have this tpe of
e&perience as well as people who are sensitive and who are connected to the space
of the /eart. 3ensitivit is necessar to connect with nature' for e&ample. The
e&perience of nature can take an unawakened person the closest to the feeling of
unit with 4reation.
7ou can e&perience :neness with the universe onl if ou are able to tune in and
e&perience on some level the sub-ectivit of ob-ectivit. 7es' to feel a tree from the
inside; to feel a mountain from the inside9it is like a love affair. "erging with the
opposite se&' surrender to a partner for most people is the deepest e&perience of
transcending one)s sense of separation. (nfortunatel' it often becomes -ust an
escape from oneself and is more a reflection of one)s despair than of a positive
e&pansion into the /eart of another.
$arado&icall' the gatewa to :neness is sub-ectivit; it is this ver sense of "e. And
wh is that< +ecause :neness can be e&perienced onl from the place from which
4reation has emerged. In order to e&perience :neness' ou have to connect with the
ground of 6&istence' with the 3ource of 4reation. There is no other wa. 5e spoke
about the feeling of containing realit' about containment. In order to contain the
manifested and embrace it' the ultimate container has to be discovered in the
(niversal I A".
In this process' ou discover the (niversal I A"' the ground of 6&istence and at the
same time ou transcend this ver ego which feels its separation. 5hen we look for
the true "e' we discover that the ego itself is not reall sub-ective. It represents a
certain ob-ectified consciousness. It operates as outside of the field of $ure "e.
That)s wh we can sa' for instance' that awareness can witness the ego because
it is deeper.
As ou transcend ego' ou are reaching the condition of the pure 3oul. The 3oul is
not translating realit into anthing. The 3oul is one with the 3ource of 4reation.
3he
is e&periencing separation for the ver reason that she is operating as an individual
consciousness' though in the conte&t of unconditional :neness. In truth' :neness
can be e&perienced onl because there is some touch of separation.
4reation is !ow
student8 Is there a beginning to 4reation<
Aziz8 7es' !owM 7ou see' the ver concept of a beginning and an end is )created) as a
part of 4reation. That)s wh' beginning is not of time. 4reation is eternall happening
in the conte&t of the !ow. There are man streams of time. 5e can see this universe
like a stream of time among other streams of time' all with their own relative
beginnings and ends. +ut from the ultimate timeless perspective' no beginning or
end can ever be found.
There is onl :ne 2ealit
student8 Is this realit an illusion< All mstics seem to see it as a dream.
Aziz8 To see this realit as a dream is a part of this dreamM This realit is what it is
and ou don)t need to call it anthing. #o ou see how much ou live in the mind<
There is this constant translation of realit into mental concepts. *ook at realit
without concepts. The highest understanding is not,knowing. The moment ou
know' ou have alread missed the Truth of life. To live without concepts is to live in
insecurit. 7our concepts protect our ego,sense of identit. +ut it is all empt.
5hen ou put our hand inside our interpretation of realit' there is -ust nothing.
It is like a phantom it seems real but there is nothing inside of it. *et go of
concepts and learn to live in emptiness. /ave the courage to be nobod.
The idea that this realit is an illusion was created to transcend the outer in order to
regain the Inner. +ut when the Inner is attained' the negation of the outer should be
dropped as well. Indian msticism transcended the :uter. >en transcended the Inner.
In >en' to separate the inner from the outer is a sign of ignorance. ).orm is
emptiness and emptiness is form') is a verse in the /eart 3utra. +ut even this
concept must be transcendedM An idea' even the most profound' is like a rope
binding a donke to a pole. It is all a form of intellectual bondage. .reedom lies in
the dimension beond the mind' in the dimension of not,knowing. That is the
true innocenceM
student8 +ut ou speak about changing dimensions during meditation.
Aziz8 7es' but the dimension we speak about is This 2ealit. There is onl :ne
2ealit. 7ou look at the phenomenal realit thinking that there is something beond
it. +ut who is looking< .rom which place are ou seeing that which ou assume to
be the phenomenal 6&istence< The :ther #imension is !owM +ut ou don)t get it.
7ou
are not read to meet 2ealit. 7ou are living in the mind and thinking to meet
realit within the control of our mind. #rop all of this and let ourself encounter the
real world empt of all ideas. There is onl :ne #imension. .or ou' to change
dimensions is to get out of the mind)s dimension and to encounter 2ealit. 5hen we
speak about changing dimensions' we refer to the discover of this :ne #imension.
The $rison of 4ollective 4onsciousness
student8 5hat is collective consciousness<
Aziz8 The collective mind represents the global forgetfulness of humanit. The
collective mind is a monstrous prison and all the individual minds are represented
b the cells in this prison. "ost prisoners are addicted to this prison the would
never want to leave itM The think that it is real life and that there is no life outside
of this territor. 5hen a bird grows up in a cage' later even when ou leave the door
of the cage open the bird will not fl out. The bird is scared of the (nknown.
3imilar'
most prisoners are deadl afraid of the real world of freedom. There is a global
agreement among all prisoners that to be happ is to -ust add some comfort to their
prison. The believe in making their cells beautiful and reaching global harmon
within their prisons. This is represented b those who tr to improve themselves' b
doing therapies or engaging in the innovations of the !ew Age movement. The !ew
Age is the concept that there will be a time where all prisoners will love each other
and will create one big famil.
In our work' we invite ou to get out of our prison. 5e are visiting different cells
0individual minds1 and speaking about the possibilit of freedom. 5e tell ou how to
leave our prison and what it means. 5e awaken in ou this forgotten intuition which
connects ou to the 2eal 5ord. 5e take ou out of our cells and show ou around'
taking ou to the ver edge of the prison)s territor. !ow ou -ust need to @("$
:(TM
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
4hapter 9
&imension ,f Enlightenment
5hat is the truth of 6nlightenment< 5hat is 6nlightenment and what is it not<
5hat is true and what is false< /ow to enter a dimension so profound and so
subtle< 5hich teaching can guide us towards this clarit< 5hich master should we
follow< /ow to disperse all our doubts< /ow to know the truth of 6nlightenment<
It is as important to know what 6nlightenment is not as to know what it is.
Incorrect opinions about the real meaning of 3elf,realisation cover the !atural
2ealit of
Awakening like an eclipse. /ere' the Truth is lost.
6nlightenment does not refer merel to one tpe of 2ealisation but to a few
possibilities of Inner 6&pansion. That must be seen clearl. 6nlightenment does not
magicall remove one)s sense of identit as an individual' or the challenge of the
human life. This must be accepted in humilit. 6nlightenment is to return to the
state of unit with the *ight of 4reation. +ut what does it reall mean< This has to be
contemplated deepl.
6nlightenment does not end one)s evolution. In truth' from the place of 3elf,
realisation the real evolution begins. It is onl when one is free from ignorance' can
we speak about positive -ourne into mster of the +eloved.
The 3elf 2ealised
5hat is it to be 3elf,realised< 5hen one has completed this immense task of
becoming whole' one begins the life of an enlightened being. +ut there are new
msteries awaiting us' new challenges on the horizon. There is still a strong need for
clarit and direction. The teaching of Guidance is not onl addressed to those on the
$ath but to those who are alread awakened as well. An enlightened being still needs
guidance to reach freedom from the incorrect interpretation of his or her state and
guidance for further evolution. After completing the traditional model of
6nlightenment' the real evolution begins. +ut so far no one has ever spoken about it.
7ou are invited here with us to e&plore the dimension of 6nlightenment and beond.
Is there :nl :ne 6nlightenment<
student8 7ou said that there are several tpes of 6nlightenment. 4an ou speak
about it<
Aziz8 5e will clarif this matter in the following meetings. To present it briefl' we
can sa that the .irst 6nlightenment is the awakening of witnessing consciousness'
which is awareness without content. It takes place in the third ee. This is the 3tate
of $resence and when it is established permanentl' this tpe of 6nlightenment is
complete. /ere' the centre of awareness is constantl present in the background of
the mind. In >en' the call it the )clear mind;) in #zogchen )rigpa) or bare awareness.
In the ancient scriptures of the (panishads' the gave it the name of )turia) or the
fourth state.
The ne&t 6nlightenment is to the Absolute 3tate. 6ven within the knowledge of
available traditions' the Absolute 3tate has been a secret. "ost seekers and teachers
from different traditions of 6nlightenment consider pure awareness to be the
ultimate9 however' this is incorrect. 2ealisation of the Absolute takes place through
the +eing %ualit of I Am. In >en there is an e&pression' )the bottom of the bucket
falls out') referring to the shift beond consciousness. The )bucket) represents I Am
e&perienced onl within the individual energ sstem. Through the shift to the
Absolute' the 3oul becomes one with the (nmanifested. That was the reason wh
+uddha 3hakamuni negated the /indu concept that +rahman is the ultimate. In his
understanding' +rahman was the e%uivalent to pure consciousness. /e discovered
that consciousness itself still belongs to the 4reated 2ealit.
(nfortunatel' the wa he e&pressed his understanding was later interpreted in a
negative sense. 6ven though +uddhism claims to be the middle path' in,between
eternalism and nihilism' still' the balance moves strongl towards nihilism. At least
that is the case with the original school of Theravada. The idea of the middle path is
that the (ltimate is neither described in terms of being )something) nor being
)nothing.) In this wa' the human mind pas homage to the ine&pressible nature of
the Absolute. /owever' if we want to be precise' the Absolute possesses one
inherent %ualit which is absolutel positive the Absolute I3. +uddhism' in truth is
more apt to speak about realit in terms of )no,self) rather than )neither self nor no,
self.) And to sa that there is no,self is to go against the principle of the middle path.
The onl "aster who clearl differentiated between the realisation of pure
consciousness and the Absolute was !isargadatta "ahara-. "ahara-' a great teacher
and revolutionar thinker' brought man original discoveries into the traditional
interpretation of Advaita Cedanta.
The Absolute 3tate can be seen as the .inal 6nlightenment but this view is
incomplete. 6volution still continues and can give rise to the ne&t awakening'
6nlightenment to the /eart. It is not true that 6nlightenment' as such' must include
the /eart. :ne ma be in the Absolute 3tate but have the /eart closed. The /eart
brings into the Inner 3tate a profound sensitivit' the flavour of divinit. The /eart is
the middle point' the balance between the Absolute and 4reation' that is' between
the (nmanifested and the "anifested. 5hen one abides purel in the Absolute' the
energ is pulled in too much and the 3oul is energeticall alienated from 4reation.
5hen the /eart is awakened' energ moves from absorption in the void to this ver
precise e%uilibrium in,between the Inner and the :uter. /ere' one is neither in nor
out' in the e&perience of true :neness. At this point' the Absolute and the #ivine
become one +eing and the /eart create one field of e&perience. The ne&t
6nlightenment takes us to the realisation of the ver e&periencer of all' which is the
3oul.
To "iss :ne)s AwakeningM
student8 Is it possible to be awakened and not to know it<
Aziz8 7ou might be surprised but it happens %uite often. 5e have met a few students
who were in the 3tate of $resence while being' however' completel oblivious to this
fact. 5e have met even one student who wanted to do a special Gurd-iev workshop
to )make her more aware) even though she was alread in the 3tate of $resenceM
3uch unconscious behaviourM
:ne of the reasons of such a lack of self,knowledge is that most available spiritual
teachings are utterl unclear in their description of the Inner 3tates and levels of
3elf,realisation. Also this whole concept of eliminating the ego has confused
thousands of seekers. 6ven if some seekers do realise the 3tate of $resence' the
think that something is wrong with them because their relative "e or ego is still
present. The believe that unless the eliminate their ego and stop desiring' the
cannot even dream about 6nlightenment. The don)t know that if the were
unluck enough to succeed in their attempt to eliminate their ego and desires' the
would have reached not enlightenment but suicideM
This is how inade%uate teachings' repeated mechanicall for the last thousand of
ears' have trul damaged a number of sincere seekers. .or that reason' we work so
much with our intelligence. This ver intelligence of ours must wake up and reach
clarit. :therwise ou will alwas be lost... ou will remain forever a victim of an
incomplete vision of awakening. In the book 6nlightenment +eond Traditions we
have written the chapter )Cerification of Attainment the 3eeker)s Goal.) It is
important to read it. It can give ou more clarit about the criteria with the help of
which ou can verif our inner states.
Is 6nlightenment +liss<
student8 It is a personal %uestion. After ou stabilised the 3tate of $resence in @apan'
what was our e&perience< 7ou call the 3tate of $resence the .irst 6nlightenment.
/ow was it< 5as it an e&perience of bliss<
Aziz8 If someone lives in the mind' anthing which is beond the mind' is translated
as bliss. 6ven smoking marihuana. Awareness itself has the %ualit of peace and
serenit. 5hen one is stabilised in the 3tate of $resence' one is simpl centralised in
this e&perience permanentl. 3erenit is a bit different than bliss. In bliss' the
emotional bod e&periences a certain tpe of sweet' delicate' calm in its essence'
happiness. 3erenit can be translated as the basic brightness' luminosit'
weightlessness and positiveness of awareness.
Apart from the presence of an Inner 3tate' there is the mind interpreting the
e&perience. This interpretation is connected to the intelligence and sensitivit of
the 3oul as well as to her spiritual aspirations. 3piritual happiness arises from
reaching one)s evolutionar blueprint. That is' from becoming complete. 7ou see'
that which makes one want to evolve further is a feeling of lack. If the 3tate of
$resence was absolutel fulfilling' wh would one wish to evolve further
The 3tate of $resence from one perspective is freedom from the mind' which ou can
translate as happiness. .rom another perspective' for the 3oul who wishes to go
deeper into the nature of realit' it ma still be a limitation. This is because one
continues to remain separated from the (nmanifested and lacks unit with the #ivine.
If we want to be precise' we sa that bliss is from the /eart; it is an e&perience of
the #ivine. Awareness represents serenit; +eing represents peace; the /eart
represents bliss. 3at,chit,ananda these are the three %ualities of the (ltimate
2ealit.
student8 Is it possible to first become enlightened to the /eart<
Aziz8 :f course. 4ertain 3ouls enter this dimension with an awakened /eart alread;
other 3ouls ma wish in their evolution to first realise the /eart. /owever' the
e&perience of the /eart taken out of the conte&t of +eing and Awareness' lacks a
certain fundamental depth. If one is unable to rest in +eing and Awareness' if one)s
"e is fragmented and discontinuous how can it be possible to enter the depth of
the /eart< In such a case' one e&periences onl the surface of the /eart.
6nlightenment to the /eart means that this centre is full activated' it has
completel opened up' e&panded to its optimum. +ut the e&perience of it is
interconnected with other aspects of our wholeness like Awareness and +eing. 7ou
cannot separate one from another.
5ho is 6nlightened<
student8 7ou said that man who teach in the name of 6nlightenment are onl
partiall awakened.
Aziz8 That is correct' and in this statement there is not -udgement but clarit. "ost
spiritual teachers who translate their realisation as 4omplete 6nlightenment are in
the 3tate of $resence. 3ome ma not even be stabilised in this e&perience. :thers
ma represent 6nlightenment to the /eart onl. Although that is beautiful' it is not
complete. The 3piritual $ath is not a competition for the highest 6nlightenment. 5e
simpl give ou clarit as to what is happening on the spiritual scene' what the
different possibilities are and what options relate to our own evolution.
student8 4ould ou sa which spiritual teachers around represent the .inal
6nlightenment<
Aziz8 It is not for us to tell it. (se our discriminative wisdom. +e critical and wise.
"ost important for ou is what our state isM The state of others is insignificant
unless ou submit to a particular master. 6ven if a spiritual teacher' whom ou have
chosen for a guide' is not full 3elf,realised' ou can still learn and grow with this
person within the frame of their attainment. If ou reach the same state as our
master and still wish to evolve further here' ou have to sa good be. +e critical
in choosing our spiritual guide. 6&amine the nature of our master and don)t get
fooled b appearances.
6ven awakening and stabilisation in the 3tate of $resence is a ver hard task and for
most it takes the whole lifetime. That)s wh reaching .inal 6nlightenment is %uite a
rare phenomenon. "ost important is to understand that there is not :ne
6nlightenment for everbod. .or most beings' the feeling of completion relates to
the e&perience of the overall integration in the energies of Awareness' +eing and
/eart. .or most' not even the stabilisation in the 3tate of $resence is the goal. Their
goal is to reach an abilit to be in this state most of the time and to be able to bring
it back at one)s wish when the state is lost. The Absolute 3tate is too e&treme for
most 3ouls and in some cases can close the /eart' if it brings too much
disidentification.
To become one with the Coid is like ding. To transcend through the )black hole)
within the /ara and merge with the (ncreated is trul a desire of ver few 3ouls.
These 3ouls are rather e&treme in their evolution. 5e must remember that reaching
a certain enlightened state does not alwas bring complete happiness. The main
reason that most 3ouls incarnate is not to reach 6nlightenment but to e&perience
this ver life and realise their desires. The awakening of I Am does not merel take
ou awa from the adventure of life' it allows ou to see clearl what it is that ou
want. :therwise' one is neurotic and the mind creates endless desires not allowing
one to catch up with fulfilling them.
5hen there is silence ou can see; our ees are clear for the first time and ou can
tr to fulfil our 3oul)s desires. .or this reason' we have to perceive the concept of
6nlightenment in a non,linear' non,dogmatic wa. 6nlightenment does not refer
merel to one tpe of realisation and it is not the onl target in our evolution. .inal
6nlightenment is a destin of ver few 3ouls and the have to pa their own price.
There is a certain -ustice here' in terms of distributing different kinds of happiness to
different 3ouls. A 3oul who reaches .inal 6nlightenment has to suffer man lifetimes;
such a 3oul has to be isolated' completel concentrated inward. 3uch a 3oul has to
often renounce human love and man other natural human needs. 3uch a 3oul has
to live in an e&treme wa. It is a high price9 even though ultimatel it is a bargain.
Are all "asters in the 3ame 3tate<
student8 Are all enlightened beings in the same state<
Aziz8 In most cases' those who announce their 6nlightenment represent onl a certain
tpe of 3elf,realisation. "ost often the represent the realisation of pure awareness.
And even among them not all are stabilised in this e&perience. !ot to be established
in the 3tate of $resence means that one is still losing it from time to time. In >en'
the sa that after 6nlightenment' twent ears practice is re%uiredM It is because' in
their understanding' 6nlightenment initiall means to see one)s true nature; and then
one has to practice hard not to lose it. There is a level called
)beond practice) where the state is spontaneousl and permanentl present' but it is
not eas to reach. The problem with the popular view concerning )sudden
6nlightenment) is that its interpretation is rather naNve. This idea can be ver
misleading because man seekers assume 6nlightenment is a sudden' complete and
permanent shift of perception. The think that after 6nlightenment everthing
suddenl changes and one is free from problems; that one is continuousl happ and
lives in bliss. +ut this is not true. 6ven those who are considered the greatest
masters had to take man steps in their evolution towards completion. In most cases'
a master reaches complete 6nlightenment in old age.
student8 3o how come certain teachers who claim to be enlightened don)t know
that the deceive themselves<
Aziz8 .irst of all' the don)t necessaril deceive themselves. The)ve possibl
e&perienced a shift into pure awareness' and it is an enlightened state. The onl
%uestion is whether it is the .inal 6nlightenment and whether the possess the
complete knowledge about the awakening process. 7ou see' it is a ver subtle area.
It does not work in such a wa that ou become enlightened and then ou know
everthing. 7ou ma know nothing. 5hen ou become suddenl enlightened' it is
similar to being transported' in one instant' in our sleep' to the top of "ount
6verest. And ou sa8 ):h' I)m so high but how did I get here< 5hat am I doing here'
actuall<) 7ou don)t understand our situation et' for our intelligence has not
caught up with the e&perience. 7ou must see that if there is no intelligence' an
e&perience is meaningless. It is like an enlightened cow the cow ma become a
+uddha' but her mind is not capable either of understanding or appreciating the
gift of .reedom.
5e are in the process of a multidimensional evolution. 6ven if one has e&perienced a
certain shift of consciousness' it takes ears for such a person to understand his or
her state and much longer to be able to teach. It is not enough to be enlightened in
order to teach. A spiritual master has to understand the process of awakening. It is a
ver comple& process. It is not -ust to be there' hiding oneself behind the Guru,
image and pro-ecting energ onto seekers. Teaching is a responsibilit and most
teachers' because of their egos' want to become masters as %uick as possible. The
have some spiritual shift and immediatel the start to give 3atsangM It is ridiculous
what is happening on the spiritual scene.
It is not to -udge. It is not to walk around saing8 )this man is enlightened) and
)this one is not enlightened.) @ust know that the term 6nlightenment designates
man stages and possibilities of awakening' and not everone who awakens is
completel enlightened. (se our sensitivit and discriminative wisdom in order to
feel what level of 6nlightenment the teacher represents and if ou wish to choose
him or her for a spiritual guide.
It is irrelevant for ou whether a particular master is enlightened or not. It is their
problem. It is not our life' it is theirs. The %uestion is8 how can such a teacher help
ou< 5hat is important is whether he can give ou a teaching that leads ou
straight to the 3elf. There are man pseudo,gurus who do not have an real
understanding
of the awakening process; the tell their followers' )-ust stick around and everthing
will happen.) A real master never over,emphasises his own presence but is humble
and hidden behind the light of Truth.
#o ou understand< That is the point. If a spiritual teacher can help ou' see this
as an opportunit to grow' until the point where perhaps ou ma go beond. I
have personall met man masters which from m present perspective were not in
a complete state. +ut still I have learnt from them and I am grateful because the
shared their truth as much as the could.
!e&t' it is not necessar to be completel enlightened. 4omplete 6nlightenment is
the destin of ver few 3ouls. 5hat an average person' an average seeker' needs to
awaken to is a certain relativel permanent e&perience of the I Am' and the abilit to
come back to this e&perience at an time to have this inner home. 3uch a person
does not need to reach the Absolute 3tate. 6nlightenment is not the onl purpose of
life. 7ou want to live life' ou want to be happ' ou wish to reach a certain essential
amount of emotional fulfilment' ou want to adventure in life' to e&press our
creativit. If the purpose of life was onl 6nlightenment' this universe would not be
created.
7es9there are man elements. 7ou are multidimensional and ou need to have in
our perspective the vision of our blueprint' our destin and our completion. 7ou
are heading towards the point in our e&perience of the inner and the outer where
ou simpl feel complete and done with this dimension.
3omebod can be enlightened and be an asshole' while someone else ma be onl
partiall connected to I Am but be a wonderful person. 6nlightenment doesn)t
necessaril make ou a better person. It gives ou a foundation of inner peace' a
continuit of awareness' and a depth of +eing. +ut if the /eart is not awakened' the
ego ma still be arrogant. Apart from awakening' the 3oul needs to still evolve
emotionall' mentall and in man different areas.
student8 4an one reach awakening for a few months and then lose it<
Aziz8 7ou see' sometimes ou e&perience a certain e&pansion of consciousness but it
is not grounded and ou might prematurel let go of the practice. .or e&ample'
someone has an e&perience of pure awareness but does not know about the
necessit of self,remembrance and the state slowl evaporates. :ften we hear about
those who had 3atori e&periences but the e&periences remain on the level of sweet
memor. .or that reason' it is so important to understand the process of awakening'
the various possibilities of e&pansion and the basic laws of cultivation' stabilisation
and integration9and so forth. 4larit is freedom from illusions and spiritual pitfalls.
3elf,realisation 3elf,confidence
student8 I have a %uestion about 3elf,realisation and self,confidence. Is it possible
that after becoming a +uddha' one still lacks self,confidence< 0Addressed b a 3elf,
realised student1.
Aziz8 7es9 it is a comple& sub-ect' as we need to see through man naive views
concerning 6nlightenment. It is possible that one ma become a +uddha and still be
uncertain of it. :n the other hand' it is possible to be absolutel self,confident
about being a +uddha' without being oneM .rom time to time we come across such
individuals.
+efore we speak about self,confidence' we have to know how to verif our
attainment and what it reall means to be a +uddha. .or e&ample' ou ma
e&perience a shift of consciousness; ou know that our state is different than it was
before but that is all ou know. /owever' is it the +uddha 3tate< The wrong view
which so man seekers share is an assumption that 6nlightenment is self,verifiable'
self,proven. This means the moment ou reach it' ou should know it doubtlessl.
(nfortunatel' the realit of it is much more comple&.
+ecause the realit of awakening is rich and rather comple&' we need a comple& and
visionar teaching which can mirror this comple&it in our understanding. 5e meet
man seekers who are resistant to go deeper in the Teaching' for the don)t want to
make an effort to understand. The escape into spiritualit because the are alread
too complicated and overloaded with knowledge. +ut without an essential
understanding' how could ou possibl go deeper into the multiple dimensions of
3elf,realisation< :ur teaching is not complicated but comple&. 2ealit is comple& and'
if we wish to reflect the real truth about 6nlightenment' we have to create a teaching
which is precisel as comple& as realit. 5e don)t feed ou slogans here' well cooked
bab food from past traditions' neither do we wish to entertain ou with pseudo,
satsang dialogues. 5e give ou raw Truth. +ut ou must remember that truth is
often less attractive than fair tales.
The first step is to know how to verif one)s attainment or the lack of; for how to
verif that one is not awakened is also an important issue. "ost people have to be
convinced that the are ignorant. The don)t believe it. The sa8 )we are fine' we
are -ust enlightened enoughM 5hat do ou want from us< 5e are good people and
we pa our ta&es.) 0*aughter91. As far as the verification of attainment goes' our
teaching speaks about nothing else. :ne can verif one)s state onl if there is
enough understanding and sensitivit9 for it does re%uire an enormous sensitivit.
5hen ou have the proper knowledge' ou simpl compare the state ou are in with
the description and information given to ou.
If ou have a competent master' the attainment can be verified b him or her. +ut in
the beginning' doubts cannot be avoided for the are a part of the maturation
process. If someone has no doubts' this person should be even more doubted as
something is definitel wrong here. 4ertaint is a function of time' growth of
intelligence and integration on the energ level.
6ven famous masters had man doubts about their state. .or instance' the main
translator of "ahara- reported that $oon-a-i visited the master in search for
confirmation of his 6nlightenment. $oon-a-i was ver happ because "ahara- told
him' )ou are the (ltimateM) +ut' the translator added' )$oon-a-i didn)t know that
"ahara- was saing it to everbodM) 7ou would be surprise but most spiritual
masters have serious doubts about their attainment. In particular' those who pro-ect
a strong guru,image have the biggest inferiorit comple&esM
!ot all 3ouls have the need for self,confidence because the do not necessaril wish
to translate their e&perience in terms of being the +uddha. 7ou see' the moment ou
sa )I am a +uddha') a comparison is involved. In such a case' ou don)t sa )I am
what I am') but )I am like the +uddha.) 3ome 3ouls do not have an need to
compare themselves with anbod else' in terms of their spiritual realisation. 6ither
the are more ego,less or perhaps their intelligence lacks the curiosit and proper
en%uiring abilities. The moment ou start to represent an enlightened state in the
form of teaching' ou have to be full confident about our realisation. In such a
situation' ou do not represent merel ourself' ou represent Awakening.
/owever' there is a possibilit that even though there is the right knowledge'
understanding and verification of the state' one ma still lack confidence. /ere' the
lack of confidence is purel pschological. 7ou see' the one who verifies
attainment is our own intelligence and this intelligence is connected to our
personalit. 7our personalit is full of comple&ities. "ost seekers have some tpe
of inferiorit comple&M /ere' we ma think that 6nlightenment takes us beond
personalit and therefore these mundane problems disappear. +ut that is incorrect.
$ersonalit still remains and needs to develop and evolve.
:nce in ?orea there was an awakened >en master who was not giving an dharma
talks even though his attainment was ver high. The reason was that he was
simpl shM It is ver refreshing to realise that an enlightened person can be simpl
shM A /uman +uddha. The self,confidence refers not onl to our trust in our
3elf, realisation but also to our self,image in regards to others. 7ou see' here ou
have to face not onl our doubts but the doubts of others tooM !o one will believe
that ou are a +uddha unless ou are a charismatic assholeM :therwise ou don)t
look special; so wh should anone believe ou are a +uddha
+ecause the pro-ections about 6nlightenment in the collective mind are so
e&aggerated' in combination with the inferiorit comple&' a human +uddha ma not
believe in his or her attainment. The moment ou are born' everone tells ou that
ou are -ust a tin gear in the great machine of societ. (nless ou make a career
and big mone' ou are simpl nothing. To free oneself from this inferiorit comple&'
one tries to be different. 3ome teenagers' for instance' tr to look as strange as
possible -ust to be different' but it is all based on an inferiorit comple&. #o ou see
it<
Therefore look at our pschological patterns and see the real causes of our fears.
3ome doubts are natural but if a doubt grows roots within ou' it becomes a poison.
In such a case' pschological work with oneself is re%uired.
$art of the lack of self,confidence is positive' so to speak' for it is a sign of humilit.
To call oneself a +uddha is to make oneself special on some level. And our /eart
ma rebel against it' for in truth' we are nothing special in a positive sense; we are
like the air we breathe' deepl ordinar. 2eaching the +uddha state is to become
even more )nothing special') for it is simpl a natural state.
5hen ou e&press our inner realisation' unfortunatel' ou must face the collective
mind which is full of pro-ections and ego,games. 6ven if a master is free from ego,
perceptions of his state' one cannot avoid facing the mediocre minds of others.
That)s wh' the teaching work is a big compromise' for one enters the realm of
unconsciousness and impurit. To be a +uddha is nothing special but because in the
collective mind' pro-ections about the +uddha' have grown to a monstrous size' one
ma hesitate to call oneself a +uddha.
:nce upon a time' /ui !eng was asked8 )are ou enlightened<) And he replied8 )noM)
/e said )no) for he was beond the self,referral aspect of 6nlightenment; it was no
more an ego,image for him. 5hat he basicall said was8 )I am what I am call it
6nlightenment' I don)t care' call it ignorance' I don)t care either.) /is answer did
not come from a lack of self,confidence but from being beond an need to be self,
confident. The ultimate confidence is beond ego,image' beond the polarit of
6nlightenment and ignorance.
In truth' wh do ou care< 7ou are what ou are. 5hen ou wish to teach' ou
simpl teach' ou share our truth. *ook inside and see wh the issue of self,
confidence is there< 5h do ou want to be confident in being a +uddha< 5h is it
all necessar< As ou rela& more' ou care less about these matters. It is a function
of time and certain e&periences ou have to go through. As long as ou are reaching
the Inner' the need for confirmation is naturall present. +ut when ou complete
the inner elements' ou slowl drop everthing. 6ven the concept of being a +uddha
gets erased from our psche as this conceptualising pertains to ignorance' in truth.
The ultimate meaning of being a +uddha is not to be conscious of being one
Is 6nlightenment the 3ame for "en and 5omen<
student8 5hat is the difference between the 6nlightenment of a man and of a
woman<
Aziz8 "en and women in their evolution towards 3elf,realisation need to follow
similar principles' but with a different flavour. "en and women generall speaking'
utilise different predominant centres. +oth have their advantages and disadvantages.
"en have more energ in the mind' which allows them to awaken awareness faster.
5omen' on the other hand are more in the /eart and in +eing. 5omen' generall
speaking are more balanced. +ut b the law of polarities' because women are more
balanced' the have less motivation for awakening. In the sense of reaching the
+uddha 3tate' there are more enlightened men than women; but' on the other
hand' there are more women with an awakened /eart. .or men' because of their
predominant mind %ualit' the are more disconnected from 6&istence; their need
for transcendence is much stronger. .or instance' there are man more men
committing suicide than women. This tells us something.
The ne&t issue is when a woman attains 6nlightenment' most often the flavour of
this realisation is different than in the case of a man. A man +uddha tends to have a
more crstallised attention; while in the case of a woman +uddha' the energ is
more spread into +eing or /eart and attention is less solidified. To have a ver
crstallised attention has good and bad sides. 5hen the 3tate of $resence is ver
strong' it ma be more difficult to let go of oneself in the act of surrender to the
Inner 3tate. :ne is simpl ver conscious and consciousness also makes intelligence
more alert. The positive side of having a strong awareness is less thoughts and a
deeper anchor in +eing. 5hen awareness drops into +eing' it deepens this
e&perience' adding new strength to it. Also' awareness deepens the power of
recognition which means that there is more intelligence integrated with the
e&perience.
"en and women have different predominant centres' but the both aspire for a
ma&imum balance and harmon which includes their uni%ueness. 5e should not
forget that there are also different tpes of men and women. .or instance' some
men are more feminine than women in general and vice versa.
3ome women seekers rebel against the work with awareness. The think that the
will lose their feminine %ualit. +ut we would sa that' in truth' awareness allows a
woman to become a real woman who has the dignit of real presence. :f course' an
e&cessive focus on awareness' like with >en training' can damage the feminine
%ualit of a woman. +ut with the technolog of transformation that we use and with
the energ of Guidance' this danger is not present here at all. Therefore' to conclude'
a woman has to crstallise her attention' at least to a degree' and a man has to
discover the softness and vulnerabilit of the /eart. The balance needs to be found.
This balance' for a woman' is a bit different than for a man but there are similar
characteristics. In truth' without awareness there is no real /eart for one is too
unconscious; on the other hand' without the /eart' awareness is trul meaningless
and barren. 5hen ou have difficulties e&periencing one aspect of I Am' often it is a
sign that it is this ver aspect which ou lack the most.
/ere' for e&ample' we have one female student who in the past had a strong
resistance to work with the 3tate of $resence. 3he used to sa that she was different
and uni%ue' and that she did not want to follow such a )linear) model of awakening.
+ut eventuall' she understood the importance of the 3tate of $resence. After
cultivating awareness for some time' she became established in the 3tate of
$resence. 3he was able to retain her uni%ue flavour and feminine %ualit but now
with the presence of awareness. Anna' what has the work with attention brought to
ou<
student8 I have a clear sense of "e as m identit beond the mind. I have a direct
wa to be free from the mind and a certain important solidit and continuit within
this mind. I find that it allows me to go much deeper into +eing and /eart' as I am
simpl present. I have a refuge outside of the mind.
Aziz8 7es9 the continuit of intelligence. Imagine that ou throw an anchor into the
ocean. This anchor represents our presence; its movement and direction represents
our intelligence. The bottom of the ocean represents +eing. If a person has no
presence and no continuit of intelligence' such a person will be like an anchor which
suddenl vanishes as it is dropping in the :cean. The act must then again be
repeated.
It is like this. 5hen a person resting in +eing during meditation all of a sudden begins
da,dreaming' he or she reverses the gravitational pull of +eing and instead rises
energeticall to the surface. The whole momentum of letting go gets lost. Again' one
drops into +eing9one gets lost in the mind and energ moves up to the surface. 7ou
throw the anchor of our presence into the ocean of +eingness and this anchor keeps
on disappearing' for there is no continuit. #o ou understand<
A person who has awareness and an awakened /eart e&periences this /eart in a
completel different wa than a person who has no continuit of presence. This
e&perience is simpl much more meaningful. 5hat makes ou know that ou rest in
+eing< 7ou feel it' our intelligence knows it and ou are present. 5hen ou lose
ourself' not onl are ou no longer conscious of +eing but the energ of +eing
moves up' losing its depth. 5hen ou rest consciousl' our ver presence deepens
the e&perience' allowing energ to be pulled' according to the force of gravit'
towards the (nmanifested. .or that reason' the continuit of presence,intelligence is
so essential.
The :ther 3hore is !ow student8
5hat is the :ther 3hore<
Aziz8 It was the +uddha)s term for the Absolute. /e spoke about crossing the ocean
of 6&istence and reaching !irvana. The :ther 3hore is !ow. It is the essence of the
!ow. The ocean that ou are crossing is the ocean of time and the :ther 3hore
which ou are reaching' is the Timeless.
5here is the Timeless< It is an important %uestion; where is it< It is !ow' it is inside
the !ow. And where is time< It is outside the !ow. The Timeless is the container and
time is the content. To cross the ocean of time is to move from outside the !ow into
the !ow. Time is horizontal and the Timeless is vertical. :ne needs to move from the
horizontal dimension into the vertical one. The cross,section between the /ere and
the !ow is the zero point of e&istence' the meeting with the Absolute. 5ho is
crossing the ocean of 3amsara< It is the :ne who can neither be found in the ocean
nor can be found on the :ther 3hore. The msterious e&periencer of 3amsara and
!irvana is beond both of them. 5e speak about the 3oul' the dimension of "e. 5e
discover she is neither created nor uncreated' nor can she be found in 4reation9 +ut
she can be found in the #imension of "e.
/ow does this "e move from time to timelessness< .irst she freezes the horizontal
flow of time b awakening her real centre of awareness. The 3tate of $resence is
itself an e&perience in time' but gives one the continuit of self,attention within the
movement of time. This continuit keeps one constantl in the present moment. And
the present moment is the entrance to the !ow; it is not !ow et but it is as close to
the !ow as one can reach' from the horizontal perspective. The 3tate of $resence
e&ists on the edge of two realities8 time and the timelessness. .rom the place of the
real centre of intelligence' which is pure consciousness' "e surrenders verticall into
the !ow. 5e call it surrender into +eing.
The 3tate of $resence is freedom from unconsciousness' which is the subconscious
dissipation of one)s sense of identit in the horizontal realit. 5hen one is stable in
the e&perience of oneself' one can submit oneself into +eing. !on,doing is the ke to
e&perience +eing' for +eing itself represents our absence. The inside of the !ow is
itself our absence. 5hen "e lets go' she is pulled b the force of gravit to the heart
of the !ow which is the Timeless' the Absolute. This movement of surrender' from
the present moment to the !ow represents different levels of absorption' reaching
different depths of the !ow. The final shift to the :ther 3hore takes place when the
gatewa to the unmanifested opens full and "e rests finall in the +eond. 5hen
the :ther 3hore is reached' the two shores become one and the contain the ocean
of time.
+ut what is )this shore)< +efore we cross over the ocean of time' we have to begin
from somewhere. #on)t we< This shore is the ver creation of "e in time. "e herself
is this shore. "e moves through the ocean of time' in her evolution reaching the
:ther 3hore' which is her origin. Therefore' "e which is the relative sub-ect' sub-ect
to 4reation is This 3hore. The absolute sub-ectivit' the 3ource of 4reation is the
:ther 3hore. The ocean of 3amsara' the ocean of time is 4reation. The process of
crossing the ocean is evolution. And finall' reaching the :ther 3hore is the meeting
of the relative sub-ect with the absolute sub-ect the meeting of "e with the
+eloved.
A "stic is :ne with the "ster student8
5hat does it mean to be a mstic<
Aziz8 There are three tpes of awakened beings. :ne is the 3age' which is an ideal of
Taoism' for e&ample. The sage is someone who has realised the Absolute 3tate. The
sage is one who has reached the (nborn; the sage is someone who has gone beond
the phenomenal realit; he is someone who abides upon nothing' is :ne with the
original void.
The second tpe of the enlightened being is the 3aint. A saint is enlightened to the
/eart' like @esus' for e&ample. The saint is one who knows the +eloved' who is one
with the #ivine. The saint is someone whose life is a constant praer' a constant
communion with the 4reator.
The third tpe of 3elf,realised being is the "stic. The mstic is a combination of the
sage and the saint. The mstic is someone who has one foot in the Absolute and the
second foot in the #ivine. 3uch a being is absolutel still and clear like a diamond
mountain' but at the same time absolutel sensitive' gentle and vulnerable. The
sage is not vulnerable; the saint is not still. The mstic cannot be categorised' for he
or
she is free and beond freedom.
6nlightenment beond 6nlightenment
student8 4ould ou speak more about the state +eond 6nlightenment<
Aziz8 The state +eond 6nlightenment can be viewed from several different angles.
.or e&ample' awakening to the /eart and transcending the Absolute 3tate is one wa
to go beond 6nlightenment. Another wa is to drop the concept of being a +uddha'
to drop the need to translate one)s state as anthing. The ne&t wa is to return to
the world and to the realit of being human. That)s wh we speak of the /uman
+uddha. The ne&t meaning of going beond 6nlightenment refers to the continuation
of one)s evolution into the "ster. There are further 6nlightenment)s which are
beond the traditional models. :ne can e&pand infinitel into the dimension of *ove
and Intelligence. +ut how far one wishes to e&pand' relates to one)s uni%ue blueprint
and evolution. That is the other meaning of going beond 6nlightenment. There are
man secrets' man msteries and man was of encountering Infinit which are
beond the totalit of human knowledge.
+eond 4onsciousness
student8 Aziz' are ou alwas conscious of everthing ou do<
Aziz8 :n the contrar I am hardl conscious of anthingM I am hardl conscious of
being /ereM
student8 Are ou conscious of not being conscious<
Aziz8 " state is one with consciousness and far beond. I am not conscious of being
unconscious. In fact I prefer to be as little conscious as possible. /owever' when I
am unconscious I am 4onscious. I am not conscious of being unconscious I am
-ust 4onscious' without referring to anthing. This $resence is -ust constant' and it
rests constantl upon the 3upreme 2ealit.
The evolution of consciousness is -ust a beginning of the -ourne into the 3upreme
Awakening. 5hen the light of awareness is established' we are free from our
negative absence in unconsciousness. +ut what can we do with this freedom< 5e
surrender it to the Absolute through our +eing' and to the #ivine through our /eart.
/ere' we begin the process of merging with the +eloved. There is no end to this love
affair with God. And' dear friend' it is far beond the human effort of being conscious.
4oming +ack to the "arket $lace
student8 If a person is completel 3elf,realised then should the person go back to
being active or does it depend on the blueprint of the 3oul<
Aziz8 4ertainl it relates to the blueprint of the 3oul' but it is also connected to the
past lives of the person. .or e&ample' a particular 3oul ma have e&perienced
everthing alread in past lives. This means there is no longer a need to return to
the world because one is completed. +ut generall speaking' coming back to the
)market place) is a ver positive and important step in the process through which one
transcends attachment to the Inner. /ere' one transcends the subconscious belief
that there is a distinction between the inner and the outer. :ne is e&periencing the
whole of realit as it is. It also relates to the age of the person. If one is oung and
has not e&perienced the world et' naturall one needs to mature also in the outer;
one needs to grow emotionall and to e&perience the different challenges in life. Also
the pschological growth is important for the 3oul)s completion.
6nlightened 5omen
student8 4ould ou speak more about this wh there are so few female spiritual
masters<
Aziz8 Generall speaking' women are more /ere and men are more !ow. +ecause
women are responsible for giving birth to children' nature gave them a slightl
different pschological constitution. 5omen are more practical and connected to
the energ of the earth. The are also more balanced pschologicall. +ecause the
are more balanced' the motivation to transcend this dimension is naturall smaller.
The man is more in the head and the woman is more in the /eart.
The %uestion of who has more advantages' whether man or woman' cannot be
answered. +oth are in a difficult situation 0laughter91. It is easier for the woman to
awaken the /eart and for the man to awaken awareness. 7ou see' to be a spiritual
master' to be a complete +uddha' is an e&treme and rare case. 6ven among
teachers who give 3atsangs' most represent onl partial 3elf,realisation. :ne of the
pivots of 6nlightenment is the awakening of pure awareness. There are more
enlightened men because the simpl have more energ in the head and therefore
stronger concentration and will power.
If we look at the concept of enlightenment in a less linear wa' we ma discover that
the situation is not so simple. Globall speaking' women are more enlightened
compared to the ma-orit of men. The are closer to +eing' closer to the /eart' less
negative and more harmonious. That)s wh' even though there are more full 3elf,
realised men' universall speaking there are more enlightened womenM "en are less
enlightened and generall suffer more' also because the have a stronger ego,image
and are more egoistic. .or that reason' more men want to become masters. It comes
from the ego. A woman does not have such a need to teach others because she
receives emotional fulfilment in other areas of life. 7ou see' for man masters there
is emotional gratification involved in teaching. 5omen are less goal,oriented' less
ambitious' the possess more the %ualit of humilit.
If we see this matter in a more broad wa' beond simplistic ideas about
6nlightenment' we drop the desire to categorise 6nlightenment according to
traditional criteria. /ere' we can reach a trul human vision of 6nlightenment. To
show ou the comple&it of this area' we will ask ou a %uestion. Is it better to
awaken awareness and reach freedom from the mind while having a closed /eart; or
is it better to be enlightened to the /eart while not recognising the 3tate of
$resence< There is no answer to this %uestion' for it is related to the particular
individual 3oul and her blueprint.
6verthing has its price. To stabilise oneself in the 3tate of $resence' for an average
seeker is a life long task. 3uch a person who insists on completion in this area of
growth' must to some e&tent sacrifice the work with the /eart. *ife is short and not
everone can live the life of a monk. 5hat we are tring to demonstrate to ou is
that there is no one generic 6nlightenment. Also the tpe of evolution the 3oul
chooses' can not alwas fit the traditional concept of 6nlightenment.
student8 Is it reall necessar to close the /eart in order to stabilise in awareness<
Aziz8 The /eart' in most cases is alread closedM Therefore' there is no need to close
her a second time. In the case of a person who focuses on awareness' one is not
closing the /eart. :ne is simpl not doing much to open her. If a seeker alread has
an open /eart on some level' then he or she does not need to close the /eart' but
onl to simpl pa more attention to awareness. +ut if the /eart is too open' too
sensitive' sometimes one needs to close her temporaril in order to reach the
stabilit of awareness. The reason is that if one is too emotional' one is unable to
concentrate' one is too distracted' too diffused9
(nlike awareness' in the work with the /eart' we use ver feminine energ.
.eminine and masculine energies do not cancel each other out but sometimes the
can contradict themselves in the process of awakening particular centres. In those
instances' we focus more on one area of growth. +ut it all depends on the %ualit of
the 3oul. That)s wh' private instructions must be given. 3ome 3ouls choose to grow
more or less harmoniousl in all areas of their being simultaneousl.
student8 3hould one follow one)s intuition regarding the direction in which one needs
to grow<
Aziz8 7es' but intuition must be supported b knowledge. 7ou have to understand
the life of I Am and the basic laws and principles which govern it. Intuition without
knowledge often misleads us. In the instance of an energ healer' one must follow
intuition and inspiration but if he or she lacks basic pschological and esoteric
knowledge' it will diminish healing abilities.
Transcending the "th of 3atori
student8 Is it important to have a strong' e&plosive awakening e&perience in order to
full recognise the 3tate of $resence< 5e hear about all those >en stories regarding
amazing 3atori e&periences.
Aziz8 The recognition of the 3tate of $resence is a radical but natural e&perience. 7ou
see' the e&perience is as it is' but how we translate it' relates to the clarit and
sensitivit of our intelligence. >en stories often do a bad -ob' as the mstif the
enlightened e&perience too much. /ere' we are touching a ver important problem
present in the spiritual scene. The problem is that seekers e&pect too much or
something completel unreal from Awakening. 5e understand that to speak highl
about 6nlightenment is a sign of appreciation. +ut when we see the minds of those
who hear about these descriptions we calm down in our desire to praise
6nlightenment too much. The are alread too agitated b the concept of
6nlightenment. 5h give them more food for that imaginations< + praising
6nlightenment too much' the minds of seekers become conditioned and programmed
into ver unreal e&pectations. That was the case with the teaching of 2a-neesh' for
instance. + making 6nlightenment so big' he basicall hpnotised his disciples into
a subconscious belief that no one can reach it' apart from himself of course.
The truth about 6nlightenment is that it is both e&traordinar and ordinar. If we see
the enlightened state as ordinar' it would not be true' for it is something beond
what an ordinar person could even dream about. And when we sa that
6nlightenment is e&traordinar' that is not true either; it is a ver natural and trul
ordinar state. +ecause the minds of seekers have been alread conditioned b the
vision of 6nlightenment as something completel e&traordinar' we prefer to
emphasise the ordinar aspect of 3elf,realisation. It is simpl an e&pression of
compassion. 5e call it de,hpnosis' for we de,hpnotise the seekers mind from the
magical and unreal vision of 6nlightenment.
There are man misconceptions about the term )3udden 6nlightenment.) "an are
enchanted b the dream of 3udden 6nlightenment. +ut what is the actual meaning
of this term< .ew know. It is simpl to recognise the 3tate of $resence. 7ou cannot
recognise the 3tate of $resence graduall. /ow can ou recognise the 3tate of
$resence graduall< 6ither ou recognise it or ou don)t. It is a radical shift of focus
from the mind to the centre of awareness' to the sub-ect.
5hen we realise that throughout life we live without e&periencing an real sub-ect'
we can trul appreciate the e&perience of awakening. It is a real miracle' a moment
of celebration. +ut' parado&icall' it is at the same time' an ordinar' simple and
natural e&perience. 6nlightenment is e&traordinar for someone who is not
enlightened' but it is an ordinar and simple e&perience for someone who is inside
the stateM
The feeling of e&plosion is due to imbalance. 5hen a seeker is kept in darkness'
without intuitive clarit about the whole process of awakening' the e&perience of
awakening ma be trul shocking and most une&pected. An )e&plosion) is not a
natural wa of recognising the 3tate of $resence. 5hen a student is guided in a
proper' balanced' clear and intelligent wa' awakening takes place more smoothl' in
a gentle and natural wa. 7ou see' in the >en the stle of teaching is to e&plain as
little as possible. That is the beaut and the danger of >en. 5hen ou don)t e&plain
things' ou avoid the risk of distorting the purit of non,conceptual truth; but ou
allow for the possibilit of more mistakes in practice one can easil become
trapped in the incorrect idea of 6nlightenment. The internal realit of the 3elf is ver
comple& and e&tremel subtle.
In the past' >en masters had such respect for the Truth that the simpl did not
want to reveal it to the student unless he showed total determination and was read
to give even his life for itM The )e&plosive) stories in >en are caused due to the strong
contrast between the darkness when entering the $ath and the strong lightening
effect of 3elf,realisation. All these descriptions about )amazing) satoris with which all
>en students are so fascinated' prove a lack of maturit and create unrealistic
e&pectations.
7ou see' the problem is that for ou to believe in our realisation' ou must first free
ourself from all these pre,-udgements' misconceptions and wrong views about
6nlightenment. It is a real problem to reach this freedom. It is often actuall more
difficult than to reach 6nlightenmentM #o ou see< #o ou see how difficult it is to
reach freedom from other people)s pro-ections about 6nlightenment< #o ou see how
deepl ou are conditioned b the collective consciousness of seekers< All these
wrong views and superstitions are like a heav burden on our shoulders. 7ou can
hardl walkM
5hat kind of e&plosion do ou e&pect from the recognition of the 3tate of $resence<
If ou sit with the concentration of >en students with a koan' the moment ou let go'
this ver meeting with the simplicit of I Am ma feel like an e&plosion. +ut if ou
recognise I Am in a natural wa' this e&perience is simple' clear' focussed' centred
and serene. The whole splendour or )e&plosiveness) of this e&perience lies not in
energ behaviour but in the meaning of this realisation. The meaning of awakening is
profound indeed. 5hen ou trul see what it means to be in the 3tate of $resence'
ou become amazed9 /ere' consciousness meets its own light of presence. It is a
moment of celebration; it has taken ou man lifetimes to attain such a high state.
+ut if our intelligence is immature and shallow' it is unable to see the whole depth
of this realisation. This is unfortunatel the case with most seekers. That)s wh'
most seekers are not read to receive the gift of awakening. To give awakening to all
seekers could happen through the intervention of radical Grace' but it would be a
waste. It is similar to giving diamonds to the blind. .or a blind person' a diamond is
-ust an ordinar stone. In order to receive the gift of awakening' the seeker must
mature man lifetimes' and even then' man reach onl a limited depth of
intelligence. In these cases' 6&istence compromises and allows one to become
awakened' even though the gift is onl appreciated partiall.
7ou must see that ver few seekers desire awakening. The do certainl want to help
themselves' but it has nothing to do with awakening. If awakening was given to
them' the would throw it in the nearest garbage bin.
There is a stor from the life of ?abir. /is daughter was ver upset seeing the low
%ualit of seekers coming to visit her farther. To demonstrate this sad truth to her
farther' one da before everbod left she said to all visitors' )please' make sure that
ou come tomorrow because ?abir will transmit 6nlightenment to everbodM) And
nobod cameM
That is reall true. 7ou ma not believe that 6nlightenment is not what most desire
because ou don)t see how unconscious the ma-orit of seekers areM There is simpl
nobod thereM
Truth about the 3udden 6nlightenment
student8 I have a %uestion related to the concept of sudden 6nlightenment.
Is sudden 6nlightenment the same as )beond cultivation)<
Aziz8 There are man mistaken views related to the concept of sudden
6nlightenment. The matter is more complicated when we realise that there is not
onl one 6nlightenment. 6nlightenment to pure consciousness involves %uite a
different process than 6nlightenment to the Absolute 3tate or to the /eart. +ecause
the 3tate of $resence concerns most who are on the $ath' we will focus on this area
now. (suall' the concept of sudden 6nlightenment involves an assumption that
there are no steps in,between ignorance and the awakened state. :n the other hand'
the gradual approach believes that we become more and more enlightened. The
truth is' however' that before grasping the mind)s essence one is left groping in the
darkness' not becoming more enlightened at all. In truth' the $ath starts with
Awakening. +ut awakening does not mean that the $ath is over. That is perhaps the
biggest misconception about sudden 6nlightenment. It seems that >en has reached
the highest understanding of this matter' for according to >en' after 6nlightenment
the real work begins. :ne still needs to sit >azen twent more ears' for e&ample in
order to cultivate the awakened e&perience.
There are a few possibilities regarding the concept of sudden 6nlightenment. .irst is'
)sudden 6nlightenment and then gradual cultivation.) This means that recognition of
the essence is sudden but the state is not constant. After the recognition of the 3tate
of $resence' one needs some time to stabilise this e&perience. 3econd is' )gradual
practice' then sudden 6nlightenment and then gradual cultivation.) This is the case
with the ma-orit. After practicing for man ears' developing the %ualities of
mindfulness' one has sudden insight into the nature of awareness. 3till cultivation is
needed to establish the inner state. The third possibilit' although rare' is )sudden
6nlightenment and sudden cultivation.) /ere' after having the insight into the state
beond the mind' one becomes simultaneousl stabilised. These are the main three
possibilities concerning the suddenness and the gradualness of awakening. To be
remembered though is that the real practice begins with awakening. .rom that point'
ou simpl know what ou are doing and our practice' for the first time' relates to
7ou and not to the ideas of 6nlightenment.
To answer our %uestion once more sudden 6nlightenment is not the same as the
stage )beond cultivation.) +eond cultivation is the stage where the necessit of
practice is over. 3ome >en masters propagate the view of non,ending cultivation.
That concept is not correct. An kind of cultivation must be dropped at one stage' so
one can evolve into the other dimensions of realit and e&perience. +oth concepts'
that sudden 6nlightenment is the end of cultivation' and that cultivation is non,
ending' do not reflect the truth of awakening.
6nlightenment8 The #ivine +oredom student8 Is an
enlightened being beond boredom<
Aziz8 !o. An enlightened being is in a state of Absolute +oredomM 5e call it the
divine boredom' for it has its source not in the mind but is one with life. An
enlightened being is in a state of clearl seeing that there is nothing to doM 4an ou
see that there is nothing to do< There is nothing to do but one is still /ereM This ver
contrast between not having anthing to do and still being alive is boredom.
4onsciousness' on some level' is one with the life force. 5hen the 3oul becomes :ne
with the (niversal Absence' she reaches the conditions of complete surrender' divine
passivit. +ut' because this passivit is connected' at the same time' to the life,force
which must recreate itself moment b moment' the 3oul e&periences a tpe of
tension. It is the tension between the divine passivit and the natural tendenc of
the life force to participate activel in 4reation. This ver e&istential tension
represents pure boredom.
+oredom is the meeting between the dimension of time with the Timeless; it is the
meeting of presence with its absence. +oredom is this ver suspension of the 3elf,
realised 3oul between her e&istence as "e and her dissolution into the 3ource of
4reation.
To (nderstand one)s Awakening
student8 /ow can one understand one)s awakening< 7ou spoke about a huge
difference between two awakened beings if the represent different levels of
understanding. 5h do we need knowledge< 5h do we need' for e&ample' to stud
different teachings<
Aziz8 5h are ou asking< 5h do ou want to understand anthing at all<
(nderstanding is clarit and clarit is its own gratification. 7ou see' 6nlightenment
is not -ust a state. It is the unit of the inner state and understanding. 5hen we
spoke about someone who is in the enlightened state' but without understanding'
we meant that the state is present onl on the energ level. Therefore' awakening'
in
such a case' is onl partial. 5hat is the meaning in being even in the highest state' if
intelligence is asleep< 5hat is the meaning of an kind of e&perience' if the
e&periencer is almost dead< 5ho is e&periencing 6nlightenment< A rock is in the
Absolute 3tate' but can we call it the +uddha< 2ecognition itself is the light which
gives meaning to an awakening' to anthing. 6nerg and intelligence are the two
fundamental sides of 6&istence. 6nerg is the base but this base is meaningless
without feedback from intelligence. 6nerg is the building block of 4reation but
intelligence is its ver -ustification. 6nerg without intelligence has no meaning' but
on the other hand' intelligence without the foundation of energ has no roots. The
absence of energ would annihilate intelligence. Intelligence must refer to 5hat Is'
that is to +eingness or $ure 6nerg. Intelligence and energ are two sides of the wa
the 3oul e&periences realit. 5ithin the energ state the 3oul abides' she e&ists as a
3oul. And intelligence allows the 3oul to know that she e&ists' as well as to
understand her e&istence. And we should not forget that intelligence itself includes
the sensitivit of the /eart and the subtle mind.
In the evolution of the 3oul' understanding and the energ state must alwas go
together. (nderstanding itself is onl in the mind; it is abstract and empt. .rom the
other side' the energ state without understanding lacks the depth of appreciation'
lacks this ver knowing which gives meaning to the e&perience. 3eekers who stud
man teachings but lack e&perience are like sick people reading about perfect health.
The waste their time and hurt themselves in truth. :n the other hand' those who
practice a lot but refuse to enlarge their knowledge' the evolve onl partiall; their
intelligence is dull and usuall the cannot make an real progress. :ften such
practitioners are stuck in some area of incorrect practice or false understanding.
(nderstanding without an energ foundation has no real connection to realit. A
3oul who is in such a situation is deepl suffering' restless and disconnected from
+eing. 6ven the centre of awareness is an energ state. Intelligence itself has its
own energetic centre' which is the primal vibration of self,attention. /owever' for
the 3oul to get out of suffering' more important than understanding is to be
grounded energeticall in I Am. 6ven if there is no depth of recognition' at least one
is free from suffering. And suffering is primaril an energ state or rather an energ
disorder' imbalance.
5hen ou close our ees in meditation' ou e&perience peace what is this peace<
It is an energ e&perience or energ e&pansion. 7ou have this e&perience not merel
because ou have closed our ees but because certain faculties within our energ
sstem have been activated. There is some concentration in the mind and our +eing
%ualit has been deepened. Another person closes their ees and e&periences
restlessness' boredom' discomfort and suffocation. This person ma have perfect
understanding but how useless it isM
5ithout intelligence' the inner state has no depth. The presence of the inner state is
shallow and cannot reflect the whole depth of this e&perience. It is intelligence which
allows ou to trul appreciate the whole beaut and e&traordinariness of I Am. That
which allows one to give real feedback to the inner state' in terms of recognition and
appreciation' is the combination of understanding and sensitivit.
The difference between two full 3elf,realised beings can be enormous' in terms of
recognition. .or one the whole e&perience of the inner state ma be -ust a feeling of
calmness and stillness. .or the other' 3elf,realisation is a meeting with God' the
most moving e&perience of allM 5hat makes such a difference< It is Intelligence and
the /eart.
!e&t sub-ect. In order to understand ourself as a multidimensional being' ou have
to be able to put together different parts of ourself' so the function as one
harmonious organism. /ow to understand' for instance' that the inner silence and
the movement of thoughts can co,e&ist< /ow to live in these two apparentl
e&clusive realities< /ow to understand that one has transcended the mind reaching
the Absolute and still ma have desires or fears< /ow to understand this< #o ou see
how concepts condition our perception of realit< #o ou see that without basic
conceptual tool one is unable to grow and to understand one)s situation< 6ven
though we speak about the non,conceptual state as the foundation' still without
having concepts reflecting our realit' we cannot e&ist as human beings. 4oncepts'
we could sa' bridge energ' that is pure isness with understanding. And
understanding is the pure knowing reflecting the meaning of 6&istence. 5here does
understanding occur< In the space of consciousness. 4onsciousness can be seen as
of a field of pure knowing without content. (nderstanding is the content of
consciousness' that is' the meaning of consciousness.
In order for our intelligence to grow' ou need to receive information from collective
consciousness. To some e&tent ou need to stud spiritual teachings and get to know
basic spiritual concepts. It was the effort of man generations to create spiritual
understanding. A person who has no basic knowledge' has no foundation to
understand the phenomenon of 3elf,realisation. (nderstanding is also a Cision of
realit. *ife and the vision of life' are one. In a sense it is true that ou' on some
level' create our realit for our vision determines our life. 6verone alread has
some vision. 6ven the most primitive and unconscious individual' has a vision of life
reflecting the level of his or her intelligence. *ife is dnamic. 7ou are not -ust living
ou are becoming. 7ou create ourself and our universe moment b moment' da
b da. If our vision is shallow' such is our life' such is our spiritual
understanding. As ou e&pand in our understanding' so our vision evolves'
becoming more rich and sophisticated. 7our vision reflects our depth and the depth
of realit ou are living in. (nderstanding allows ou to live in an intelligent and
beautiful wa in the heart of the biggest puzzle which has happened to us 4reation.
And understanding must be anchored in the /eart' for onl the /eart can reflect the
subtleties of Truth' beond the linear conclusions of the mind. The /eart knows the
truth of 6&istence much more deepl' but she needs to channel herself through the
mind to know that she knowsM
After 6nlightenment
student8 #oes the +uddha remember the time when he was in a state of
forgetfulness<
Aziz8 To remember one)s past forgetfulness is important in teaching work. It is like a
doctor needs to remember what it means to be sick' otherwise he cannot understand
his patients. A master needs to remember' on some level' forgetfulness as well as
the process of getting out of it. :ften a master forgets his or her past ignorance.
5hen a master does not remember his past forgetfulness' there is little chance that
he can understand in a true sense his disciple. A master has to understand what
the
ignorant state is as such and needs to have insights into the difficulties each disciple
must face.
7ou see 6nlightenment is simple but ignorance is comple&. In a sense to understand
6nlightenment is much easier than to understand ignoranceM 5e speak sometimes
about )enlightenment to ignorance') which is ver important for a spiritual teacher.
To be enlightened to ignorance is to understand full the ignorant state of
consciousness and the mechanism of awakening. Ignorance is not simpl a negative
state of consciousness. .rom a certain perspective' ignorance represents an
important stage in evolution. .or instance' the ego is ignorant of the 3elf' but' at the
same time' it reflects a higher state of evolution than animal consciousness. .or an
animal' to reach ego,consciousness would be 6nlightenmentM The ego is the bridge
between the subconscious realm and pure consciousness. #o not remain under the
illusion thinking that ignorance is some kind of mistake. Ignorance itself is a stage of
evolution. 6go,consciousness is a passage between animal consciousness and the
+uddha 3tate. It is neither unconscious nor is it full conscious; it is the state in,
between. An animal cannot create a clear self,referral and without this abilit'
awakening is impossible. 3elf,referral is that which bridges the subconscious "e with
pure )I.) .rom the viewpoint of evolution' the ego represent a ver high state of
consciousness. It is through the ego that the sub-ect senses itself for the first time'
in a clear wa. /owever' in order to reach the 2eal "e' the ego must be transcended.
Ignorance is not an illusion of the ee; it is a realit. This realit must be respected.
There are laws and principles which govern the realit of forgetfulness. .or e&ample'
in order to reach awakening one has to develop an essential amount of mindfulness
and crstallise attention; one has to respect the laws of energ; one needs to
breathe properl; one needs to meditate on a regular basis' doing retreats' and so
forth. Awakening is not a miracle. It is not that suddenl ou sa )oh' all is the 3elfM)
and our work is over. !ot at allM Awakening is a comple& process of evolution.
That)s wh ignorance must be understood.
.or instance' it is not so simple to remember the 3tate of $resence. Is it< 5hose
mistake is it that the )I) cannot remember itself< It is nobod)s mistake. It is simpl a
part of the maturation of energ. :ne is unable' in the beginning' to keep the 3tate
of $resence continuousl' for the energ sstem cannot contain this e&perience all
the time.
Apart from the importance of remembering one)s past forgetfulness for the sake of
the teaching work' it helps one to appreciate one)s present e&perience. Awakening is
a gift from 6&istence. /owever' when one has been in the awakened state for a long
time' one forgets that one is in a special state. A natural part of the blueprint of
awakening is the abilit to appreciate one)s evolutionar achievements. And
appreciation can take place onl in comparison with something else' onl in contrast
to its opposite side. It is the comparison with one)s own past that allows one to see
over and over the truth of how blessed one is to receive the gift of .reedom.
The Impact of Awakening on the 4ollective "ind
student8 #oes an awakened being affect the collective unconscious or the collective
consciousness< Are the the same<
Aziz8 !othing has an impact on the collective mind because there is no hope for
collective unconsciousness. 7our %uestion is coming from our hope that there is
something that can change collective unconsciousness but nothing can change itM
+ut there are individuals who break awa from collective unconsciousness.
Awakened beings have an impact on those individuals in terms of direct teaching as
well as on the esoteric level. The awakened energ affects man individual 3ouls
who are on
the $ath; 3ouls who are tring to free their hearts from collective unconsciousness
and to reach the Inner *ight.
student8 Are all 3ouls tring to reach the light in their own wa<
Aziz8 !o' most 3ouls are tring to reach even deeper unconsciousnessM 7ou see' the
reason that the 3oul incarnated is similar to an alcoholic who goes to the pub. /e
has to get drunk' to get into&icated and to forget about everthing. There are certain
3ouls who tr to reach the Inner *ight but these 3ouls are e&tremel rare. That has
to be clear. These 3ouls are e&ceptional. It has alwas been like this. This situation is
present not -ust in our times or in our civilisation. It has alwas been like this. The
level of humanit is ver low. 7ou see' humanit has -ust descended from the trees.
If ou look at a monke' he is not looking for I Am' he is looking for bananas. If ou
give I Am to the monke' ou will -ust make him unhapp because he will become
too conscious. 5hen ou are too conscious' it is ver difficult because ou cannot
sleep all da' ou cannot eat bananas all da. 7ou have to do something with
ourself. 4onsciousness is a responsibilit. It is not enough -ust to be conscious. In
truth' consciousness is difficult to digest. That)s wh' most people don)t want to be
conscious. The want to be unconscious. 5hen ou are unconscious' ou suffer
less because ou hardl know that ou e&istM 7ou are in a dream world' constantl
dreaming and suddenl' oh' m God' ou die and ou are so surprisedM 6ven when
ou die ou might not noticeM
If a person is looking for this inner light' it is not enough to find one)s own wa' for
no one is so independent. $art of the learning process is to e&plore the inheritance of
spiritual traditions and various teachings. These teachings are a reflection of the
optimum of clarit which has been reached b those who have alread crossed
the ocean of ignorance and arrived at the :ther 3hore.
A person who -ust tries to find his own wa will not get anwhere because it is too
difficult of a task. 7ou need support from the collective spiritual mind. And here we
are entering a ver interesting sub-ect. There is within the collective mind an aspect
which points beond its unconsciousness. This aspect is represented b the
different traditions of 6nlightenment. The message of awakening is alread
imprinted in one area of collective consciousness. Therefore' the collective mind not
onl represents ignorance and forgetfulness but also we can find within it some
wisdom like the teachings of the +uddha' the (panishads' the Tao The 4hing9and
so forth.
This part of the collective mind which speaks about awakening is the necessar
bridge between ignorance and 3oul,realisation. This realisation actualises the 3oul)s
freedom' which is her uni%ue angle of perception or blueprint. 7our uni%ue angle of
perception is realised when ou transcend the idiosncrasies of human spiritualit.
/ere' ou can reach Truth which is reflected in the purit of (niversal Intelligence.
.ollowing an tradition is often a necessar step on the $ath of finding the truth of
our 3oul' but the danger is that ou ma get identified and stuck in the tradition'
missing the universal perspective. It is ver interesting that in order to evolve as an
individual ou have to use the collective mind' ou have to learn from others' but at
the same time ou are creating our own understanding. 7ou are finding our own
uni%ue wa. If ou are -ust repeating' following' ou miss our own uni%ue evolution.
/owever' on the other hand' if ou -ust insist on finding our own wa' without
learning from others' as some naNve individuals do' ou will not reach anwhere. 7ou
have no wa to transcend without the support of the past knowledge. Therefore' the
balance is re%uired between learning and finding our own wa. 7ou can see the
collective consciousness as the womb from which our 3oul needs to become born.
7ou need it as much as ou need to get out of itM /ow unfortunate that most never
get out of this wombM The have never lived9
Cerification of 6nlightenment
student8 /ow can one know how much one is awakened< 5h does one need to
compare one)s state with different descriptions for instance' b reading spiritual
books<
Aziz8 7ou see' awakening is not -ust a state. 5e spoke about a case of someone who
even though full awakened' lacks basic understanding and clarit regarding this
e&perience. In such a situation' the inner state is onl present on the energ level.
In truth' awakening is a combination of the inner state,energ and recognition from
intelligence. 5e can sa that there are two sides of the human being8 one is energ'
the second is intelligence. The e&perience of energ has not much meaning because
if there is no one e&periencing it' what is the use< .or e&ample' a rock is in the
Absolute 3tate. 7ou can feel it being around a huge rock or in the mountains a
deep peace. +ut the rock itself does not know it. 5ith the evolution of intelligence
energ can at least be recognised now. .rom the other side' intelligence without the
foundation of energ is -ust in the mind' it is up in the air; it has no roots.
Intelligence and energ are two was in which the 3oul e&periences realit. :ne is
that the 3oul understands. (nderstanding is a combination of the subtle mind' a
subtle thought and sensitivit. This means the /eart is also involved' because ou
cannot separate intelligence from feeling. The other side of the 3oul is the energ
e&perience. .or e&ample' the 3oul ma have a profound understanding' but if there
is no +eing she has no foundation. :ne simpl suffers' for one cannot rest inside;
there is no place within which one can rest. Also' if there is no awareness'
intelligence is also without an foundation; it has no roots as it is spaced,out. /ere
again the 3oul suffers because on the energ level she has no foundation. That)s
wh we speak about awakening to the Inner 3tate' which is an energ phenomenon.
5hen ou close our ees in meditation' ou e&perience deep peace. 5hat is this
peace< It is an energ e&pansion. This happens not onl because ou close our ees'
but because certain faculties have been activated. 3omething in ou has awakened.
Another person ma do the same but is unable to e&perience this peace. 3uch a
person is restless' uncomfortable and bored. +ut if there is onl this energetic
e&perience without intelligence' the state has no depth. That is because the one who
e&periences it' is not able to see the whole value of the e&perience. 7ou see' it is
also about the level of appreciation. It is this appreciation which allows ou to see
the whole beaut and depth of an inner state.
5e can compare it to being deep in the mountains. +eing in the deep mountains
represents the inner state. 5hen a person who is insensitive and shallow' stas in
these mountains he or she might simpl get bored and need to listen to music. +ut a
sensitive person is deepl moved' feeling the infinite silence and divine %ualit of
nature. 5h is it that one person is able to see it and another is not< It all relates to
one)s level of intelligence and sensitivit. 3imilarl with this inner state' it is a
combination of the subtle mind and sensitivit which makes one see the significance
of the e&perience. The subtle mind represents intelligence' which is not based on
concepts but on pure knowing. 4oncepts are important in the growth of intelligence'
but intelligence is itself deeper than concepts. Intelligence represents direct knowing'
ou simpl know and understand. 5hen there is a deep understanding' when there
is a deep recognition in meditation' ou are simpl meeting God. And if there is no
understanding' ou e&perience the same state but our mind translates it in a much
more shallow wa. /ere' ou sa' )I am ver calm toda') and so forth. To see that
the e&perience is special' to understand its meaning is a function of intelligence.
In order to understand ourself as a multidimensional being' ou have to know how
to put all the pieces of ourself together. .or e&ample' how is it that ou can be
deepl absorbed in meditation and still be thinking< /ow is it that ou can be in a
state of pure awareness but still have desires or suffer< /ow is it possible< It is ver
interesting.
4oncepts have a ver important role because the allow ou to create understanding.
And understanding is a ver msterious phenomenon because it is itself beond
concepts; it is a pure knowing. To stud different traditions' to have a basic
knowledge of different teachings is not necessar but can be ver helpful. A certain
amount of knowledge allows one to see one)s e&perience and realisation from a
higher perspective.
(nderstanding is also a vision. 7ou see' life is dnamic; life is not -ust that ou are
living from moment to moment' surviving and doing things. In life there is alwas an
element of vision. In a sense it is true that' on some level' ou create our own
realit' for our vision determines our life. And everone subconsciousl has some
kind of a vision. 6ven a person who having grown up in a primitive tribe' has -ust
minimum knowledge' does have a vision. +ut this vision is probabl ver shallow and
conditioned b a particular version of the collective mind. That is wh the deeper the
understanding' the more profound the vision of life and the universe' the vision of
the evolution and our relationship with the 4reator. True vision is not merel
a fabrication of the mind but the creative e&pression of the 3oul in harmon
with universal truth. A true vision of 4reation is reflected in the mirror of
individual evolution.
Another element is that the term 6nlightenment does not refer to one generic state.
There are a few options within the evolution of awakening. .or e&ample' one can be
awakened in terms of awareness but the /eart can still be closed. /ow can such a
person know that the /eart should be open< /ow can one open the /eart< To open
the /eart re%uires a certain co,operation from our side and ou have to be open to
this possibilit. .or this ou need understanding.
It is ver hard to e&plain what understanding is. .or e&ample' ou have been coming
here for some time. 3ometimes ou ask %uestions' sometimes ou hear answers.
3ometimes ou cannot grasp the whole meaning but our understanding is growing.
There is more clarit and this clarit is beond concepts. This is understanding; it is
deeper than thinking but neither is it not thinking; it is something between thinking
and not thinking. The mind without the /eart cannot see the subtle colours of
realit' for it operates within a linear logic. The /eart allows ou to grasp the
parado&ical nature of our life and e&istence. The evolution of intelligence is much
more comple& than the evolution into 6nlightenment' as it is traditionall
understood. "an
lifetimes are necessar to develop intelligence. To conclude8 6nlightenment without
intelligence is onl partial.
To 2emember .orgetfulness student8 #o
ou remember forgetfulness<
Aziz8 7ou mean mself personall< 7es' I remember' although in a vague wa. It is
like something fuzz' something almost forgotten. :ne forgets but to remember
forgetfulness is ver important in the teaching work. 5ithout this remembrance' the
master cannot understand his disciples. If a master forgets his past forgetfulness'
he ma be' for e&ample' ver surprised that no one can reach awakening in an
instant. If one abides in the enlightened state for some time' it becomes so natural
that it is hardl possible to conceive of another wa of e&periencing realit.
There are two tpes of 6nlightenment. :ne is enlightenment to 6nlightenment; and
the second is enlightenment to ignorance. 6nlightenment to ignorance is necessar
for the work of teaching. If a teacher does not understand ignorance' there is no wa
to teach in a real sense. 5hen ou understand ignorance' ou see that ignorance is
also realit. There are certain laws and principles governing the 3piritual $ath which
need to be respected. .or e&ample' consciousness needs to develop a certain tpe of
concentration' attention and mindfulness. 5e have to see how awakening actuall
takes place. Awakening is not a miracle' but a radical change of focus. There are so
few masters who can point clearl to the 3tate of $resence. And so one must be
careful in choosing a master.
3ome Advaita masters become so e&treme in their interpretation of non,dualit.
Advaita as a philosoph is simpl a creation of the mind. It uses %uite a simplistic
and linear logic' which does not alwas reflect the parado&ical nature of realit. To
cling to such a linear view is the same as not to understand the truth of the
evolution in time. There was a famous master called $oon-a-i. According to him' his
students didn)t love freedom enough for the were not able to keep the 3tate of
$resence. +ut as we know' it is simpl phsicall impossible to stabilise the
e&perience of pure awareness unless the energ sstem is able to contain it. :ne has
to take it eas sometimes' being patient with this process. 3o' ignorance needs to be
respected because it is real; it is not merel a mistake in perception.
2emembering our past forgetfulness can also help ou to appreciate the awakened
state. 5hen ou are a long time in the enlightened state' ou forget that ou are in
some kind of a special state. It is onl b this comparison with others and our own
past that ou can again see how blessed ou are. 4omparison is not alwas from the
ego. :ften it allows us to awaken an alive relationship with the rest of 4reation.
5hen comparison comes from the 3oul' it represents a %ualit of wisdom.
!ot,thinking is not the Absence of Thoughts
student8 3ometimes we find teachings speaking about the complete elimination of
thought. 6ven in "ahamudra' which accepts thinking as a part of the !atural
3tate' we find concepts that +uddha himself completel stopped thinking.
Aziz8 These concepts are created from the lack of understanding about what the
complete human being is. In different spiritual teachings the truth of 6nlightenment
is often mi&ed with man,made superstitions and incorrect views. 3ome speak about
having absolute powers' some about being full free of suffering; some speak about
having no ego anmore. :thers speak about the cessation of desires and others
about the mind full stopping. All these views are incorrect and represent an
imbalanced perception of realit.
/ui !eng' the famous >en master said that awakening takes us beond the mind'
but tring to completel eliminate thinking is against the nature of the mind. 5hat
is thinking anwa< An perception' an recognition is alread a tpe of thinking.
6verthing is thinking. 3ubtle thinking cannot be separated from the presence of
awareness. 5hen ou see a tree' for instance' even if ou don)t create a concept
around it' the seeing itself is a tpe of thinkingM 6nlightenment takes us to the place
beond thinking' but thinking continues as a part of our functioning in 4reation.
The difference which awakening brings' is the %ualit of thoughts. !o more do
the have their invasive and obsessive tendenc. A mind which is awakened' is
mostl
silent. In such a mind' thoughts arise in a slow motion and in longer intervals. 5hat
matters the most is the location of the thinking process within our sense of identit.
In the case of an enlightened being' thoughts arise in the unconditional space of
awareness and +eing' not disturbing the inner solidit of I Am.
6nlightened "asters
student8 There are some masters who have realised the 3tate of $resence onl.
:thers who are in the Absolute 3tate' are more rare. /ow conscious are the about
the state the are in<
Aziz8 A person who is in the 3tate of $resence has no wa to know that it is not the
final 6nlightenment. :nl Grace allows one to go beond consciousness. "ost
teachings available do not distinguish between the realisation of pure consciousness
and the Absolute. 3o far' onl !isargadatta "ahara- was able to create this clear
distinction. $erhaps now ou can see the importance of having certain essential
conceptual tools. If ou didn)t have the concept of the Absolute 3tate' how could ou
aspire to reach it< :f course' in the case of the first enlightened being' shifting to the
Absolute was a function of Grace onl.
There are two sides to the phenomenon of 6nlightenment. :ne is the energ
e&pansion and the second is the interpretation from the mind. Apart from the fact of
being in a certain state' on top of this e&perience comes a specific translation in the
mind. /ow the mind interprets the e&perience' relates to one)s personal intelligence
and general spiritual knowledge. .or e&ample' one can have a completel
meaningless e&perience in meditation and et this person ma claim 6nlightenmentM
It happens %uite oftenM /ere' the ignorance of this person)s intelligence has falsel
interpreted the e&perience. And often this level of intelligence is fooled b egoistic
ambitions to become enlightened' and so on. 7ou can even find opinions from
completel ignorant individuals claiming that 6nlightenment is a self,fulfilling
prophec. 5hich means that if ou )reall believe) that ou are enlightened' it means
that ou areM That is of course a complete nonsense. I met a woman who said that
she )announced her enlightenment.) )5hat has happened to ou<) I asked. )!othing'
I -ust made this announcement and immediatel I started to feel better') she said.
#o ou see the ridiculousness of this tpe of thinking< In another case' I met a
person who said' )I have been with $oon-a-i and I realised that I am the 3elf.) )And
what is our actual e&perience< 5hat is the %ualit of our Inner 3tate<) I in%uired.
)I don)t know' I am -ust one with everthing.) /ere we have another e&ample of
intellectual enlightenment. .or some seekers it would be better not to stud Advaita
and live like ordinar people do. This perhaps would save them from living in the
utopia of enlightenment.
/ere' we are entering a ver comple& area in the verification of spiritual attainment.
/ow can we verif our inner realisation< As we spoke' the foundation is a particular
energ,state; the ne&t element is our interpretation based on our knowledge'
intelligence and sensitivit. 7es' sensitivit is e&tremel important here but without
proper knowledge' it has no foundation.
The Absolute 3tate represents a ver subtle and profound realisation and as such it
is reached b ver few 3ouls. It is a state beond change; it is beond the
movement of energ. /owever a person abiding in the 3tate of $resence can also
interpret this state as $ure 2est' a :neness with the sourceM #o ou see the difficult
here< These matters need to be studied all life in order to gain complete clarit. :ur
teaching offers precise descriptions of the inner states and the awakening process; it
attempts to bring more clarit and understanding into these subtle areas. +ut even
then ou ma mislead ourself' not being capable of aligning our e&perience with a
correct interpretation of it. That)s wh' often ou need to meet a competent master
who can clarif our state.
"ost often we meet seekers who have completel wrong opinion about their state. :ur
work is to help them understand their state and their possible evolutionar goals.
(nfortunatel' there is a lot of ignorance in this area' not onl from the side of
seekers but also from the side of incompetent spiritual teachers. In order to shift to
the Absolute 3tate' one must be on some level dissatisfied with the state of pure
consciousness. 6ven though it is true that there is no wa that the Absolute 3tate
can be reached b will' but still one does co,operate. This co,operation' in terms of
proper and purposeful surrender into +eing is essential. The shift itself is a function
of Grace and transmission of energ from the master or directl from the +eond.
/appiness and +eond /appiness
student8 Two das ago ou said that an enlightened being is beond the ordinar
concept of happiness. 4an ou speak about happiness< 5hat can bring happiness<
Aziz8 /appiness from one side relates to the presence of the inner state' a certain
unconditional energ of I Am. This is alread happiness' but this happiness is not
necessaril registered b the 3oul. 5hether ou feel happ or not is not -ust a
%uestion of the outer situation or the inner state' but also of our interpretation.
/appiness is usuall a 3oul)s choice. To be completel happ' man elements need
to be fulfilled in the inner and in the outer. 5e can sa' the 3oul becomes completel
happ when she reaches transcendence. This means that she becomes fulfilled not
onl in the inner but in the outer as well. /ere' the 3oul reaches complete happiness
but this happiness is not necessaril ecstatic. It can be a tran%uil happiness' a direct
knowing of being fulfilled. (ltimatel' the 3oul gives up her personal translation of
wellbeing and surrenders to the (niversal Truth.
(ltimate happiness is not that there is someone who is happ and who translates
one)s e&perience as being e&tremel pleasing. The ultimate happiness is the moment
when the 3oul completel gives herself up and becomes absorbed into the universal
ocean of I A". /ere' she becomes completel absent. In her dissolution' she reaches
the final happiness.
:ften the feeling of being happ or not being happ can be a message from the 3oul.
.or e&ample' the 3oul reaches a certain inner state and is still not content. The
reasons might be two. In one case' it simpl means the 3oul is not mature and is not
able to appreciate her inner e&pansion. /owever in the second case' the feeling of
discontentment points to the need for further evolution. /ere' the 3oul knows on the
subconscious level or intuitive level' that she is not complete and that some other
elements are necessar.
As far as an enlightened being is concerned' his or her happiness cannot be
measured b ordinar criteria. Those who live in the dream of the world' fascinated
onl b their emotional gratification in the realm of ob-ects cannot even imagine the
2eal 5orld of Awakening. An enlightened being is beond the /ere and cannot be
understood b the concepts of this dimension. +eing one with the +eloved is the onl
true happiness; this is everlasting happiness' 3amadhi in God.
Truth is +eond +oth8 #estin and .ree 5ill
student8 Is 6nlightenment onl a matter of destin< 3ome Advaita teachers
den that we can do anthing about our awakening.
Aziz8 The den' for their vision is conditioned b certain ideals and a linear logic.
7ou can do a lot to help the awakening process. 5hat ou can do is concentrate
effort into in%uir' self,discipline and the intensit of our search; this has
enormous valueM #on)t wait for something to happen' for it will never happen. 7ou
will waste
our life and our tremendous human potential. +e real and take the responsibilit
of awakening in our own hands. It is true that in some stages of 3elf,realisation'
our will is not enough. .or instance' the Absolute 3tate can be attained onl
through the power of Transmission. +ut unless ou take ourself to the ver edge of
our possibilities' no Grace will ever enter. Grace is a response to the intensit of
our dedication.
Awakening is !owM
student8 According to 7ogananda' practicing ?ria 7oga one can reach 6nlightenment
in one lifetime. #o ou agree that it is possible<
Aziz8 5h wait so long< *ife is more than a spiritual search. 2each completion
%uickl and go on with lifeM 7our %uestion shows how deepl asleep ou areM If ou
were ding of thirst and someone told ou that within this lifetime ou would %uench
our thirst would ou be satisfied< 7ou ask this tpe of )inaccurate) %uestion
because ou think that ou are doing -ust fine )not being enlightenedM) And ou are
notM 7ou are ding' drowning in a swamp of ignorance. 5ithout the light of I Am'
ou are -ust a walking corpsM #on)t ou see itM #on)t ask about this lifetime. 7ou
must become enlightened !:5M
Are ou 6nlightened<
student8 Are 7ou enlightened<
Aziz8 4ertainl' I am. +ut this statement has a bad taste. Instead of emphasising
mself being in the Awakened 3tate' I would rather sa that I represent the
6nlightened 3tate. I am a mouthpiece of I A". To become enlightened is like to
terminate a disease. 5hen ou are no longer sick' ou don)t recognise our health'
for it is our natural state. That)s wh' I don)t remember that I am enlightened. +ut
when ou ask' oh' I remember againM Thank ou for reminding me about it. +ut it
does not have much meaning for me anmore. I represent the :ther #imension in
which I am energeticall rooted. That)s where this 3atsang is taking place. I am not
plaing a guru. I couldn)t care less. +ut we have work to do. That)s wh we are here.
/ow 4an I ?now whether 7ou are 6nlightened<
student8 /ow can I know whether ou are enlightened<
Aziz8 5h do ou care< 5hat difference does it make for ou< I have no interest to
fit mself to our pro-ections about 6nlightenment. 5hat is 6nlightenment< If ou
don)t know' what is the point in knowing whether someone else is enlightened or
not< 7ou live in the dream worldM In our teaching' we don)t make students
dependent b pro-ecting guru,images. The spiritual scene is full of guru,hogwash
alreadM 5hat matters is onl8 can this teaching awaken ou< It is about 7:( and
not about me. I am -ust working here' representing Guidance. I don)t pro-ect an
guru,image or e&pect an particular respect from m students. I live in emptiness.
7ou are invited to enter to the Inner 3hrine. .orget about our ideas about
6nlightenment and take responsibilit for our evolution. It is about timeM
3ecrets of Teaching
Teaching is the responsibilit of the 3oul who completed her $ath to guide other
3ouls into Awakening. The place from which teaching originates is the /eart.
/owever' without clarit' knowledge and understanding an intelligent teaching
cannot be brought about. Teaching is a Transmission of the Inner 3tate from a
master to a disciple. .or this transmission to take place full' the master as well as
the disciple have to present the necessar depth in their 3ouls. The %ualities of the
student should be sincerit' vigilance' discipline' openness' imagination' critical
thinking' honest' gratitude and complete dedication to the task of awakening. The
%ualities of the spiritual teacher should be8 compassion' sincerit' humilit' wisdom'
sufficient knowledge' abilit to drop the ego' seeing teaching as a service to the
+eloved.
5ho is Teaching<
student8 5h are ou teaching in third person' using the term )5e)<
Aziz8 The place from which this voice flows is not personal. It is neither individual nor
is it collective. 5e sa )we) because it feels the most appropriate for the human
pscholog. If we called ourselves )It') this would feel too impersonal. !o one wants
to be loved b )It)M The voice which ou hear is channelled through the particular
intelligence of Aziz' but the ver source of this voice is the :ther #imension. There is
a huge difference when an individual human being is teaching and when we speak. It
is not a %uestion of words but this ver space from which we speak. 5e do not sa
-ust words; we Transmit the powerful energ of Truth and Transformation. 5e take
ou for a -ourne to our #imension9
The Teaching
student8 7ou seem to draw to ou those 3ouls who long for understanding. 5h do
some 3ouls crave understanding while others don)t<
Aziz8 5e attract 3ouls who long for understanding' for the ver simple reason that
the teaching we represent is intelligent. It is eas to find an intellectual teaching' but
intellectual is not the same as intelligent. .or e&ample' @. ?rishnamurti taught in a
ver intellectual wa; he tried to bring awakening onl through the power of in%uir.
+ut he did not seem to understand full the comple& process of awakening and the
necessit of practice. It was at the end of his life' that he seemed to acknowledge
the necessit of practice. "ost seekers who follow his teaching' unfortunatel' stop
at the level of intellectual satisfaction. /is teaching' on some level' takes awa from
them the responsibilit of practice. That)s wh' with the full respect for his inspiring
personalit' we would not call his teaching holistic' as it overlooks some essential
practical elements. Another intellectual teaching is presented b 2amesh +alsekar.
/e is a wonderful person' but his teaching is one of the most impractical ones
e&isting on this planetM It is a ver linear and ultra simplistic interpretation of Advaita
philosoph. It is certainl not an intelligent teaching. Teachers like 2amana "aharishi'
or !isargadatta "ahara- were able to combine a certain practical understanding of
the $ath with Advaita)s non,dual idealistic vision. .rom the other side' the teaching
presented b 2a-neesh was a ver intelligent teaching but unfortunatel did not point
clearl to 6nlightenment. It was to introduce spiritualit in such a wa as to inspire
the mind' mock ignorance and provide an alternative vision of life. :n the other hand'
the whole )atmosphere) he created was based on a strong guru,image and magical
notion of 6nlightenment. That)s wh he attracted thousands of seekers. +ut if a
master draws thousands of students' it is a sign that the teaching is not pointing to
the real thing and the level of compromise is immense. 5h is that< +ecause the
3ouls who seek Truth are rare9 humanit is simpl not intelligent' not e&cluding the
spiritual minorit.
An intelligent teaching is not intellectual but includes the intellectual understanding
as well. "ost teachers teaching in the name of 6nlightenment are neither practical
nor do the present an intelligent teaching. The usuall repeat spiritual slogans
based on guru pro-ections and somehow tr to make their students dependent. It is
all based on pro-ecting a strong ego,image onto others in the name of 6nlightenment.
It is sad but most teachers giving 3atsang in India' foreigners included' are a real
-okeM It is trul embarrassing to listen to their )teachings.) There is not a teaching in
truth' -ust pleasant or unpleasant gibberish. At least' in +uddhist tradition' there
were different was to check one)s competence as a teacher' for e&amining the
attainment of his students. 5hen master @oshu got enlightened' he staed twent
ears with his master !ansen to polish his understanding. And in India we hear
stories' like in $une or 2ishikesh about some woman or man getting enlightened and
the ne&t da starting to give 3atsangM The usuall have no basic knowledge' neither
do the have understanding about their own state which is usuall onl partiall
awakened. And the take the responsibilit to guide other 3ouls< The lack not onl
intelligence and humilit but simple common sense.
5h do some 3ouls crave understanding and others don)t< All 3ouls crave
understanding' but what amount of it the can receive relates to the capacit of
their
intelligence. The evolution of intelligence takes much' much longer than awakening
to I Am. Intelligence evolves in a more dnamic wa. 5hat is intelligence< It is the
capacit to reflect the truth and comple&it of life. It is to intuitivel reflect in our
intellect and /eart the workings of (niversal Intelligence' in the realit of this
dimension. "ost 3ouls enter the 3piritual $ath in the hope of escaping their miser.
The are not read to crave understanding for the are fast asleep' lost in their
dreams. To crave true understanding is itself Awakening. To crave understanding is
to have this deep' intense longing for clarit as to what we are doing /ere; it is to
aspire for the greatest knowing possible within our individual destin and blueprint.
student8 4an ou e&plain more about the difference between an intellectual teaching
and an intelligent teaching<
Aziz8 There are three basic tpes of teachings8 simplistic' intellectual and intelligent.
A simplistic teaching does not reflect the comple&it of the awakening process.
!either does it show an clear path to 6nlightenment. (suall' it is based on
repeating spiritual slogans or on dependenc on the master. An e&ample of such a
teaching could be a situation where a master relates to a disciple8 )be with me and
awakening will happen to ou.) Another e&ample could be represented b the
statement8 )everthing is God' everthing is *ove -ust realise this truth.) :n the
spiritual scene' these tpes of teachings are %uite wide spread. "ostl seekers who
have weak minds and resist practice follow this tpe of naNve teaching.
An intellectual teaching aspires to bring awakening through understanding and
intellectual insight. 5e call it intellectual for it believes too much in the mind and
lacks a certain essential practicalit. :ne of the biggest dangers of an intellectual
teaching is idealism' through which the mind gets taken awa from realit. That
is
the case of the simplistic interpretation of Advaita' for e&ample. It is able to convince
our minds of its non,dual truth but is unable to help us realise it. This is because one
is simpl not read on the energ level. 3o man seekers stop at the level of this
intellectual satisfaction. The sa )we believe in Advaita') )it is All alread present
here') )there is nothing to do as there is onl the 3elf)9and so forth. These are'
however' meaningless intellectual statements. This tpe of intellectual
)6nlightenment) promotes onl a new tpe of arrogance. Intellectual satisfaction
can be a trap because one ma lose a true and realistic perspective of one)s
evolution.
.rom the other side' an intelligent teaching represents a balance between
understanding and practicalit. An intelligent teaching reflects the true comple&it
of the awakening process' avoiding the trap of idealism. An intelligent teaching
reflects clearl the practical and realistic aspects of the 3piritual $ath even though it
does point directl to self,knowledge.
student8 5hat is a precise teaching< 7our teaching seems to be e&ceptionall precise.
Aziz8 A precise teaching reflects all the steps and nuances in,between the beginning
of the path and the end of it. It reflects the comple&it of the awakening process and
the multidimensional nature of the human being.
7ou see' from the other side' some teachings can be analtical and et not reflect
the whole truth. 3ome +uddhist teachings are e&tremel elaborated but often
reflect pre,conceived and conditioned views about realit. 5hen we speak about a
precise teaching' the idea is not to be overl analtical but to e&plain the main steps
of the $ath' as well as its significant subtleties.
student8 /ow do ou deal with this teaching< Cer few students seem to be reall
sincere and dedicated. And ou give it so much energM
Aziz8 Is there anwa I can help ou< 7es' teaching is a rather sad activit as there
is hardl anbod to teach. An old master said8 it is relativel eas to find a master
but to find a real seeker is ver difficultM The teaching which we represent is a ver
advanced understanding. Cer few 3ouls are read to receive it. The destin of
spiritual teachers who give a real teaching is to have ver few disciples. .or such is
the level of humanit. :n the other hand' if a master has man students' it means
that the level of compromise is big' which indicates that the teaching must be ver
basic. 3uch a situation is not real and usuall a strong ego,image is pro-ected to
manipulate the consciousness of seekers.
:ften we hear that those who have read our fist book )6nlightenment beond
Traditions) cannot understand anthing. It a good sign. If an average seeker who
has not studied these matters for man ears' who has not spent sleepless nights on
meditation and contemplation' is able to understand the teaching easil it must be
false or ver primitive. 5h is that< This is because the spiritual dimension is simpl
ver comple& and e&tremel subtle.
/owever' even though' it is sometimes difficult to teach and one gets discouraged
with the level of seekers' there are also rewards. 6ven to transform one 3oul' even
to give birth to one 3oul is a great gift; it is like to create a lifeM And there have
alread been a number of 3ouls who)ve been completel transformed through this
teaching and above all' through the force of GuidanceM 5isdom tells us to teach
without e&pectation. 5e are -ust creating an opportunit for those 3ouls who are
read to transcend this dimension.
The teaching is not m identit. I teach but I am beond teaching. 5hen I leave this
room' I am no longer a teacher until I meet a 3oul who needs guidance. It is not m
ego,image to be a master. " karma to teach has alread been completed. !ow it is
-ust an e&pression of responsibilit and creativit.
student8 I feel that ou actuall don)t want to teach but it is the onl wa to
get through.
Aziz8 5e are not teaching here but Transmitting Awakening. *et it continue for
some time.
3atsangs have +ecome 4lichOs
student8 5h is it that most of masters giving 3atsang do not seem to understand
the process of awakening and tend to simplif the sub-ect of 6nlightenment so
much<
Aziz8 +ecause the understanding is simpl lacking. These teachers themselves are
not free from the past. The are identified with the collective spiritual consciousness.
These matters need to be studied and contemplated for ears. Teaching is a big
responsibilit. It is not enough to have some shift of consciousness in order to give
3atsang. It takes man ears to understand the state one is in and even longer to
be able to transmit it to others. There is a general lack of responsibilit' guru,trips
and ignorance governing the spiritual world.
"ost of those pseudo,gurus are unable to teach anthing. The imitate the great
Advaita masters proclaiming that )There is !o $ath.) +ut do the understand the
meaning of it< #o the understand that the truth of )there is no path) has to be
reached through right practice< +ut it is not in their true interest to arouse
awakening. After all' who would attend 3atsang<
student8 I have been visiting so man 3atsangs. In most of them we hear man
clichOs and the seem to be based on seekers and gurus pro-ections about
6nlightenment. 5h in the realm of 6nlightenment is there so much nonsense<
Aziz8 The event of 3atsang has been %uite abused these das. "an partiall 3elf,
realised individuals are taking the role of great gurus' without even having the basic
knowledge about the awakening process. It also reflects the low %ualit of most
seekers. It is all based on clichOs and pro-ections. The most amusing is that those
individuals who pose as great gurus' pretend not to have an ego. Imagine how big
an ego ou need to have' in order to claim that ou have no egoM
The "irage of $seudo,non,dualit
student8 There is one famous master who is ver much against meditation. /e sas
that no effort is needed as nothing separates us from Truth. 4ould ou comment
Aziz8 /ow can one be against meditation< 5hat is meditation< These statements
show lack of basic understanding. It is eas to sa that no effort is necessar for the
realisation of the 3elf. It is eas if ou are alread 3elf,realised. +ut it has no
connection to average seekers who have such fragmented minds. There is simpl
work to do. It is important for a spiritual teacher not to be attached to the simplistic
interpretation of Advaita. :ne has to have some compassion for the confused minds
of seekers or at least some common sense.
Abusing the 2ole of a 3piritual Teacher
student8 3ometimes a master will hurt the ego,image of the student as a teaching
device' which can be both powerful and painful' but I do not understand this process.
/ow can it work to make a person more in touch with their self,image of the 2eal
"e<
Aziz8 7ou see' on some level' the ego,image is also a part of the 3oul. In order to
live as a person' ou have to have a certain image of ourself. This happens not onl
in our relationship to the 4reator' but also in our relationship to the societ. It is
like this8 the ego,image is on the surface' and deeper there is the self,image' and
finall there is the non,conceptual state as the ver foundation. That is the structure
of our identit here. +ut the problem is that the ego can operate in its own virtual
realit' as if disconnected from the 3oul. In such a case' the ego ma grow in
arrogance' egoistic pride and insensitivit.
As far as hurting the ego of a disciple' it can be the right action in the case that a
particular seeker is too much in the mind' too arrogant or egocentric. In such a case'
to shake one)s ego,image can be a part of the awakening process. +ut to hurt a
person who is sincerel connected to the /eart and sensitive' is against the code of
honour. /ere' the master does not hurt the ego,image but the 3oul,image.
.or e&ample' if someone abuses ou verball and there is no apparent reason to do
this he or she proves simpl to be insensitive. To be a spiritual master is not an
e&cuse to become insensitive. The master is not God and has to respect the basic
code of honour and principles of sensitivit. If the master crosses this border' he
himself becomes arrogant and serves the ego realit. 7ou must see that
6nlightenment does not eliminate the ego and can even make it stronger' if there is
not enough humilitM That)s wh' awakening to the /eart is so importantM /ow is it
that a master can destro the ego of his disciple if he himself has an ego< The
spiritual master is not ego,less. /e abides in a dimension deeper than the ego but he
is not egoless himself. It is not a %uestion of not having an ego. The ego itself is
absolutel positive. +ut this ego has to serve the 3oul' becoming intelligent and
humble. The ego is the servant of the /eart' an e&pression of $ure "e in the mind.
5h would we want to destro it<
(nfortunatel' sometimes we hear stories where some pseudo,gurus abuse their
disciples' even hurting them phsicall. This tpe of behaviour is simpl criminal and
teachers like that serve darkness and create ver bad karma for themselves. That)s
wh' a master has to learn throughout his life the lesson of humilit and how to
respect the 3ouls of others. +eing a spiritual master is ver dangerous as one can
become addicted to pschological power and grow in arrogance. Those pseudo,
masters who humiliate their students' in the name of killing their ego' are most often
simpl abusive. (suall' the themselves need to be humiliated9 to bring them back
to the 3oul)s realit.
To "eet a 4ompetent "aster is itself Grace
student8 /ow is it that I met around twent enlightened masters and none of
them showed me the 3tate of $resence. 7ou are the first who gave me this
e&perience. /ow is it possible that no one actuall teaches about it<
Aziz8 It is the sad realit of the spiritual scene that it is reall difficult to meet a
competent teacher who can directl point to the essence of consciousness. /ow is it
possible< It simpl is possible' as it is what is happening. 6ither the masters ou met
were not reall awakened or the didn)t know how to point directl to 3elf,realisation.
In India ou can meet man gurus who don)t necessaril represent the +uddha tpe
of 6nlightenment' but rather various mstical states mi&ed with pschic abilities.
3ome of them have master over different energies but without being necessaril
grounded in the I Am. It is a ver mstical countr' ou know. "eeting a competent
master' who can show ou directl the 3tate of $resence' is itself Grace...
3eduction of 6nerg 6&periences
student8 I have a %uestion about so,called )energ e&periences.) /ow is it that in
man 3atsangs seekers e&perience various energies' feel bliss' and so forth< 4an
these e&periences be a proof that the particular master is 3elf,realised
Aziz8 7ou need to be aware that there are man tpes of energ e&periences and not
all of them are grounded in I Am. 3ometimes' the energ ou e&perience is self,
induced or brought about b the hpnotic atmosphere of the 3atsang. 7ou need to
see that all our pro-ections' enforced b the whole group' the guru,atmosphere'
the master,image' our e&pectations and openness' all of this makes ou e&perience
man things. That how ou make ourself feel during 3atsang' is alread an energ
e&perienceM
If ou don)t believe' ou can make an e&periment. .ind on the street a complete
idiot and put him in the role of the master. It is preferable if such an individual has a
big beard' big ees and is dressed white or orange. Tell him not to blink much' to
have a spaced out look and msterious e&pression on the face. "ake this person sit
on the high chair and invite all our friends saing that a famous master is visiting
our town. This person should not speak at all' because everbod would easil
recognise that he is an idiot. 7ou can tell our friends that he has taken a vow of
silence. /e can -ust sit there' with closed ees9 and it is good if' from time to time'
he is staring persistentl at everbod. In this wa he will be even more msterious.
5e guarantee ou that most of our friends will have some energ e&periencesM
5hen ou come to 3atsang and ou are reall open' in this openness' through our
own heart man things can happen. 7ou ma simpl e&perience the bliss from our
own heart. 7ou ma e&perience the #ivine or be touched b the esoteric dimension'
as during 3atsang different beings or presences can come through.
:n the other hand' some masters are connected to various mstical energies' which
manifest themselves during the sacred event of the 3atsang. It is particularl true in
the devotional tpe of 3atsangs' for the heart opens there more easil. @ust be
aware that not all of those energies are coming from the dimension of I Am. !ot all
of them relate to the +uddha tpe of Awakening. That)s wh' the most often don)t
bring an permanent results; the come and go. The do no represent our )famil
treasure.)
The energ which comes from the full 3elf,realised being' brings transforming
results and grounds ou in our own 3elf. This energ ma not be ecstatic or
e&citing at all' but it is solid and points to the (nconditional. The energ of
Awakening is
more subtle than ordinar mstical energies' therefore to recognise it ou need to be
sensitive. The reason is that this energ cannot be merel e&perienced as something
from outside it touches ou from inside. /ence' to full recognise it ou ourself
have to be' on some level at least' connected to the realit of the Inner 3tate.
The abilit to pro-ect or channel energ is not' b no means' a proof of 3elf,
realisation. There are some teachers who have mastered' for instance' kundalini
energ and can pro-ect 3hakti onto others. +ut man of them are far from true
awakening. .or e&ample' visiting 3amadhi of !itananda' I have come across a
rather charismatic lad' a successor of "uktananda. I was reall surprised about her
great popularit' as I could not feel in her ees real presence of an Inner 3tate. 3he
had a presence of energ but not the energ of $resence. The realit is' however'
that for ma-orit of seekers more attractive are fleeting energ e&periences that the
Truth of Awakening.
Is 2igpa the (ltimate<
student8 /ow is it that in #zogchen the sa that rigpa is the (nborn<
Aziz8 :riginall' #zogchen' as well as "ahamudra pointed to the Absolute 3tate. +ut'
because so few seekers had the aspiration and capacit to reach this 6&alted 3tate'
the teaching lost its original focus. 5e could sa that these teachings became
commercialised8 the ad-usted to the need of the ma-orit. .or that reason'
#zogchen and "ahamudra stop at the level of pure consciousness onl. The
assumption that rigpa is the (nborn is' of course' incorrect. /ow can we speak about
the luminosit of bare awareness prior to 4reation< It is a contradiction in terms.
In this teaching' the role of the ego is also underestimated. According to their
understanding' it is the ego' which covers the recognition of rigpa. +ut if that is so'
in a dreamless sleep' for instance' rigpa should shine its luminosit and it doesn)t. To
call the deep sleep state a luminous realit would be ver inaccurate. The ego is not
an obstruction but the link between unconsciousness and consciousness. :f course' if
the ego does not evolve but is stuck in its ego,image' it remains on the level of the
subconscious realit' instead of pointing to awakening.
It is ver interesting' but from the viewpoint of orthodo& +uddhism the concept of
rigpa would be most likel considered as another attempt to smuggle into the )!o,
self Teaching) the belief into the 3elf.
The teaching of #zogchen and "ahamudra are ver sophisticated and represent a
high technolog of awakening' although the are not 4omplete.
The .unction of Teaching is to "irror Ignorance
student8 /ow is it that for some our teaching seem to be too comple&<
Aziz8 It is not that this teaching is too comple&' but life itself is too comple&M *ife is
simple and comple&. If ou see onl the comple&it of life' ou have not e&perienced
life et; but if ou don)t see the comple&it of life' ou are simpl ignorantM
There are two tpes of teachings. :ne tries to reflect the simplicit of life and 3elf,
realisation. The other one intends to reflect the whole comple&it of Truth. 3ome
+uddhist teachings we find too analtical' too complicated' too sophisticated
intellectuall. +uddhism' unlike Advaita' is ver analtical and sophisticated
intellectuall. 3ome sutras can easil give ou a headache. If a monk studies such
sutras' that is fine' but this is of not much use to the ordinar seeker. /owever'
some schools of +uddhism combine the comple&it of teaching with simplicit. >en
for e&ample emphasises the simplicit of truth' but onl on the surface. >en is also
ver sophisticated conceptuall and profound intellectuall. In the west' the see
usuall onl the first element of >en teaching. +ut' in truth' to understand >en'
one has to stud it for ears. 3imilarl as #zogchen or "ahamudra. The are ver
sophisticated and onl a subtle mind can understand their teaching. +ut' at the
same time' that to which these teachings tirelessl point is ver simple and beond
an conceptsM #o ou see what we mean<
A teaching which is onl simple is falseM That is the problem with some naNve
reception of >en or Advaita. Advaita is less comple& than +uddhism' using basic
concepts in order to trigger awakening. +ut' still' it is not as simple as it seems.
"an seekers have the illusion of understanding Advaita. #o the reall understand
Advaita< 4an ou understand Advaita and not being 3elf,realised< In truth all
concepts are false' for realit is beond concepts. Advaita is not a $ath of self,
knowledge but a $ath of Grace. That)s wh' their $ath is not ver elaborate; it is a
bit simplified. +uddhism is the $ath of self,knowledge' for it tries to elaborate all
steps in between ignorance and awakening.
Advaita tends to negate ignorance' for the ver presence of ignorance' contradicts
their idealistic vision of the 3elf. Advaita is the $ath of Transmission and Grace.
That)s wh' man seekers in India are ver drawn to its magic. India is magical. The
transmission of 6nlightenment happens here much easier than anwhere else.
Advaita is an old' ancient tradition channelled from another dimension or planet. It
is the onl tradition which has not become a religion. 6ven 2a-neesh)s teaching is
becoming for man people a religion. +ut in the case of Advaita' some msterious
protection saved it from the fate of becoming a religion.
7ou must understand that the main source of awakening alwas has been and will be
Grace' the divine intervention. This Grace needs often the medium of the master. In
Advaita' it was not )self,knowledge) which produced so man enlightened beings' but
the transmission from master to a disciple. 3elf,knowledge is onl a part of this
process' for 6nlightenment points to something deeper than an tpe of knowledge.
6nlightenment points to the actual change of dimension' to the dimensional shift. !o
knowledge or in%uir can bring ou there. +ut Grace can.
In the case of awakening to the 3tate of $resence or witnessing consciousness'
in%uir and understanding can trigger awakening. +ut what tpe of in%uir can bring
ou to the Absolute 3tate< 7ou can repeat the saing of the great "ahara-' )I am not
the I Am) or ou can tr to believe that ou are )That.) +ut it does not work. And we
guarantee ou that ou will not transcend this ver consciousness within which this
in%uir takes place. 3o how can one go beond I Am< It is a %uestion impossibleM
+ut the answer is possible as the actual e&perience. And this e&perience itself is
GraceM :ur teaching is neither simple nor comple&. "ost seekers refuse to use their
minds. The are so tired of their minds' that spiritualit is for them a hope to forget
about thinking. +ut it doesn)t work like thatM If ou don)t use our mind' even our
simplicit is false and ignorant. :f course' we don)t suggest to use spiritualit as a
means of bringing more and more information to the brain. That would be insane.
And there are man pseudo,seekers who stud books all life without doing an
actual meditation. 5e speak about the balance. +e simple' but see also the
comple&it of our e&istence. 7our e&istence and evolution are not onl comple& but
parado&ical. 3ee how rich our I Am isM 3ee how difficult it is to align the purit of
our inner state with the comple&it and challenging nature of the e&ternal realit.
3ee how difficult it is to be trul awakened and not onl remain on the level of empt
talks about simplicit or non,dualitM
Ask ourself whether those who sa that this teaching is too complicated' are the
themselves simple< *ook at the fragmented %ualit of their mindsM 7ou see' onl a
comple& teaching can heal ou from our own comple&it. 5hen the disease is
serious' the treatment is usuall ver comple&. +ecause our teaching is comple&' it
can heal the complicated nature of ignorance. The truth is simple' but ignorance is
ver complicatedM A spiritual teaching is more designed to treat ignorance than to
reflect the simplicit of truth. That is important to understand. A simple teaching is
false for it cannot grasp the fragmented and complicated nature of ignorance. 5e
are not interested in reducing the seeker)s mind' neither b giving a simplistic and
naNve teaching' nor b pro-ecting a guru,image on those who look for freedom. 5e
are simpl honest in our presentation of the truth of both awakening and ignorance.
This teaching is neither simple nor comple&. It simpl reflects realit.
Teaching for +uddhas
student8 7our teaching seems to be ver advanced. Is there a danger that it ma
reach onl a few<
Aziz8 5e present a multidimensional vision of awakening. This teaching is directed
not onl towards unawakened ones' but to those who are alread 3elf,realised. 3o
far there hasn)t et been an elaborate teaching created for those who have reached
6nlightenment. 5h is there a need for such a teaching< 3uch a teaching is
necessar to deepen understanding of those who are 3elf,realised; the are most
often conditioned b their particular traditions. Also' in most cases' 3elf,realisation
is not complete et. .or e&ample' the Absolute is missing or the /eart. There are
also enlightened masters who are far awa from their 3ouls. The teaching which we
present is channelled from the #imension of (nderstanding. 5e present a ver
intelligent and universal vision of awakening. Cer few are read to receive it' as
most are locked in the past. The purpose of this teaching is not to appeal to the
ma-orit of seekers but to those who are sincere and mature. A teaching which
attracts man' must be ver basic to fit the limited intelligence of most seekers. 5e
emphasise the %ualit of seekers and not %uantit; we are here not to comfort
ignorant ones' but to awaken those few who are read for true transcendence.
Transmission of I A"
student8 7ou call our 3atsang8 Transmissions. 5hat is a Transmission< 5hat is
being transmitted<
Aziz8 That which we Transmit is awakening and awakening onl.
student8 5hat stops us from receiving it<
Aziz8 !othing can stop ou from receiving it' but how deepl this Transmission
reaches our being depends on man elements. It is the unconditional state of I Am
which itself is transmitted in 3atsang through the master or directl from the
dimension of Grace. That which stops the complete reception of the light of I Am is
the immaturit of our energ as well as the resistance in our mind and /eart. In
order for Grace to bring transformation' she needs to enter through the heart
centre' the seat of the 3oul. 5hen the /eart is closed' this force cannot operate
freel.
!othing can stop this Transmission' but it often takes place graduall. It cannot be
transmitted immediatel because the 3oul is not read to receive it. The 3oul
graduall receives dosages of enlightened energ. This enlightened energ is settling
into the sstem of the receiver. /owever' it is not merel a passive reception of I Am.
:ne has to co,operate. The part of the blueprint of awakening is co,operation' which
means that the ver intelligence of the 3oul is awakening itself from inside' as well
as it is being awakened from the outside. 5hen we speak about Transmission' it
enters from outside the "e so to speak' for it is being transmitted from the 3ource or
from a 3elf,realised being; but awakening is primaril happening from inside. :ne is
like a seed which is being awakened from the inside' even though it is being watered
from the outside. :ne has to co,operate.
/owever' the 3oul ma not be read to receive the complete state et. 3he needs to
develop graduall. There are man elements' even the position of the stars matters.
In order to receive an state or an tpe of shift' the whole universe has to be
aligned in some wa. That)s wh' usuall' there are events' like auspicious times
when transformation can happen more easil. At those times when transformation
cannot happen' ou are simpl preparing ourself' maturing from inside. 5hen
the time is read and when' most importantl' ou are read' Transmission
radicall manifests the necessar completion.
.undamentall' Transmission is an energ phenomenon. At the same time there is
another transmission' the transmission of understanding. /ere' ou are given
tools to awaken from the inside as well' not onl from outside. 5hen there is onl
a transmission of energ' one remains passive; the receiver is passive and' in
truth'
because of this passivit' the receiver cannot receive the whole of the Inner 3tate. In
order to receive the total e&perience' one has to awaken from the inside.
Another important element which can stop one from receiving transmission is a
closed /eart. Guidance channels herself through the /eart primaril and if the /eart
is closed she cannot enter full. 5hen the /eart is read' transmission can enter
much stronger because it means that the 3oul is present and is able to receive the
gift of transformation. The receiver is not -ust a vessel. The receiver is a dnamic
being who is full responding to that which is being transmitted. /ow the receiver
responds affects the amount of energ received. The energ which comes through is
selective. It is not like electricit' which spreads everwhere or kundalini energ' it
ma transform ou or it ma not; it ma help or it ma even harm ou. The energ
of transmission is one with the /igher Intelligence. This energ has wisdom it
sees' hears and discriminates. It knows when to channel itself and in what amount.
It knows which aspect of our being is to be touched and healed. This energ is not
onl
transmitting the presence of I Am' it is also working with the mind' with the
subconscious' cleansing it and freeing the psche from its past. It is a
multidimensional work.
Tradition of Guidance
student8 4an the tradition of Guidance become crstallised as another past tradition<
Aziz8 !o' because Guidance never stops in time. The opposite is true Guidance is
much faster than time. It waits for us alread in our futureM Guidance never stops its
revelations; it offers a supreme understanding alwas relevant to the !ow. The
understanding which is being revealed to ou' transcends past views. This
understanding brings ou to a more intelligent' sensitive and holistic comprehension
of the spiritual dimension. +ut the moment ou full assimilate this higher Truth' it
has alread moved to the pastM At that point' a !ew (nderstanding will enter like
lightening from the +eondM #o ou understand< There is no end to revelation.
As ou evolve' ou are deeper and deeper initiated into the Truth of the mster.
There is no end to it. The moment ou think that ou have understood the Teaching
full' ou ma mistake it as the absolute final understanding. It is a final
understanding but onl at a certain level of human evolution. At this stage' ou are
tring to realise some goals which Guidance presents. +ut when these targets are
reached' a new and deeper guidance will be given to ou on a more personal level.
6volution never stops and there are man surprises awaiting ou on the $ath which
ou might not even conceive ofM
Guidance can never become a part of our past. Guidance is' in truth' our .uture; it
is not even our !ow. It enters into our !ow' to pull ou into our .uture' the
realisation of our final destin. Guidance cannot be grasped' nor can it be frozen
into the past. Guidance is the essence of life itself. Guidance is our connection with
the mster.
5hat are the past traditions but $ast Guidance crstallised b the human mind as
the absolute truth< Guidance alwas responds to the state and capacit of human
intelligence. Guidance not alwas reveals the whole of truth' but most often the
fragments of it; it reveals that which is necessar and can be digested b the
particular stage humanit has evolved to. Guidance never stops; it enters over and
over again. Guidance is love and love onl.
7es' we represent the Tradition of Guidance. 5e do not rel anmore on past
understanding but on the voice which enters from the .uture into our !ow' revealing
a !ew (nderstanding.
#ependence and Autonom on the $ath
student8 /ow can being with ou for a few months help this process<
Aziz8 It is not about being with me' but being with ourself which mattersM
+ut' naturall having support from the master and from the energ of
Guidance has
tremendous significance. Allow ourself to receive this help; it is a gift which ou are
being offered from 6&istence. There is a fine line between receiving help and losing
independence. 5e would sa that it is impossible to be both' independent and
dependent. +ut still ou have no choice but to be both independent and dependentM
7ou have to be dependent on something higher than ourself' for ou are %uite
helpless. That must be seen. +ut' ou have to respect our autonom as well; ou
have to be a light onto ourself. And we offer ou a perfect solution. 5e offer ou
the energ of Guidance and the presence of a full 3elf,realised master' but
simultaneousl we give ou understanding and inner clarit as to what ou can do
to co,create our own awakening. 5e give ou clear practice and guidance towards
inner discipline. 7our destin is in our hands. @ust do the work.
+eing with a full 3elf,realised master is of tremendous help' but still ou need clear
tools to co,create awakening from within ourself. 3ee whether ou have the
necessar tools to do the inner work. If ou don)t' ou lose our autonom and
become too passive' too dependent. This environment is full of seekers who use
masters as a temporar escape from their problems and 3atsang as a spiritual club.
"ost of those pseudo,gurus are happ to pla this game as the don)t have' in truth'
an teaching or interest to bring awakening. The game is that the guru remains the
guru and the seeker remains for ever the seeker. !either is the guru interested in
making the seeker awakened' nor does the seeker have an interest in losing his
comfortable status as a seeker. 5hat is happening in most of those 3atsangs around
is trul embarrassing. "ost of those self,appointed gurus in this area manipulate
with seeker)s pro-ections about 6nlightenment in order to create a strong ego,image
for themselves. .or e&ample' the tr to behave like :sho' talking slowl' walking
slowl into the 3atsang)s room9and so forth. "ost of them don)t even know how to
teach meditationM
.or "ost a Tradition is 3ecurit
student8 5h are people so afraid of going beond traditions<
Aziz8 +ecause the are not seeking truth but rather securit. 5hat are seekers
doing< The are looking at different traditions like at the menu in a restaurant. The
tr to find the one that fits themselves the most. @ust to fit into one available
interpretations of Truth is the greatest happiness for an average seekerM 6verbod
is following everbod' individual unconsciousness gives rise to collective
unconsciousnessM 6verone is so unconsciousM !obod has time to look for truth' so
everbod wants to follow something which has a good reputation' which has the
authorit of the past. It is all based on the idea of authorit. Authorit is a drug
against basic fear and insecurit. The realit is that there are few real seekers. .rom
all the so,called seekers' perhaps one percent represent )real seekers) and one
percent of this one percent is read to see the whole truth.
The 3ecret Teaching
student8 $oon-a-i spoke about having some kind of a )secret teaching.) /e used to
sa that all his students were unworth to receive this teaching. #oes the secret
teaching e&ist<
Aziz8 According to tradition' it is said that the +uddha 3hakamuni did not keep
anthing for himself but revealed all that he knew. +ut in truth there is alwas a
secret teaching' for the ver simple reason that most seekers are not able to receive
the whole truth. 5hat $oon-a-i said about the unworth students' unfortunatel
reflects the sad realit of spiritual environment. "ost seekers are either unintelligent
or insincere and insensitive. That)s wh' the work of teaching is a big compromise
and a painful wastage of energ. There is simpl nobod there to be taught.
5hat $oon-a-i meant b )secret teaching) was simpl the Absolute 3tate. /e was onl
teaching about the 3tate of $resence with some elements of the /eart. In our
teaching' the information about the state beond consciousness is available but' still'
it is a )secret) unless ou realise the Absolute' isn)t it< )6nlightenment to "e) is
another secret. The 3tate +eond $olarities is one more secret9 And if ou think
that it is the end of secrets' ou are ver mistaken. There is no end to the revelation
coming from the #imension of (nderstanding. 5e have not -ust one or two secret
teachings waiting for ou9there is simpl no end to !ew discoveries. It is like the
horizon ou can never attain it. 3imilar' ou can never reach the end of the
"ster. +ut what ou can reach is our completion. And what is this completion is
our (ltimate 3ecret.
Teaching is a !ecessar 4ompromise student8 Are
ou teaching out of compassion for us<
Aziz8 I am not teaching. It is Guidance that is teaching. I am -ust working here' letting
Guidance to come through. This work is not even hol; it is -ust a work. The amount
of unconsciousness' ignorance and insensitivit to be faced in this work is so huge9
the teaching is simpl a compromise. 7es' teaching is a necessar compromise. To
lead an average seeker to transcendence is like tring to break through a thick
wall. :ne cannot reall feel compassion for unconsciousness' as there is nobod
there. 4ompassion can be felt at the point when a 3oul is met' a 3oul who is in a
state suffering. And to meet a 3oul is so rare that this meeting itself is a real -o. It
is not suffering which is the problem but the embarrassing level of
unconsciousness9the state of coma in which are entangled most 3ouls.
Teaching is a Transmission of the $ast
student8 5h do ou never speak about ourself and our Inner 3tate<
Aziz8 5hat is this )mself) that I am supposed to speak about< I Am "self isn)t
that enough< And as far as speaking about m 3tate is concerned what is the use
of it< 7ou are m past' so I speak to m past about m past evolution. The 3tate of
$resence is this fragment of m past which is relevant to most seekers. The Absolute
3tate is this fragment of m past which applies onl to ver few. I am speaking
about fragments of m past evolution' to bridge them with our future. If even m
past does not appl for most' wh should I speak about m $resent 3tate
To be 5orth of /aving a "aster
student8 /ow can I know whether I should have a master<
Aziz8 +efore ou can have a master' ou must first become a seekerM Are ou a
seeker< 5hat is it that ou are seeking< 5hat are ou doing to gain 3elf,realisation<
To be a )seeker) is a noble title' not to be taken lightl. Ask ourself' whether ou
deserve to surrender to a masterM Are ou read to take responsibilit of the Inner
5ork' or ou are going -ust to waste time of different masters
5ho is the master and who is the disciple< These are -ust miserable characters in the
human )spiritual comed.) There is -ust the 3oul and (niversal Intelligence9nothing
else.
In :ur Time Awakening is 6asierM
student8 Is it more difficult to become awakened in our time than in time of the
3hakamuni +uddha<
Aziz8 :n the contrar it is much easierM $eople nowadas are much more intelligent
and sophisticated. The are also more confused' which is the price the have to pa
for living in modern civilisation. +ut realit works through polarities. :ur times are
e&treme and bring us to e&treme e&periences in life. "ost become simpl bent under
the weight of the e&cess in knowledge and technolog. +ut if ou choose to evolve'
ou can make much %uicker progress now than in the past.
There is a general tendenc to complain about the times one lives in. The found a
document from the times of +ablon where the author complains about his times
e&actl in the same wa as most people complain nowM +ut in truth' our times have
man advantages. /uman intelligence has become more refined. That)s wh old
spiritual teachings can no longer full satisfied our desire for clarit and
understanding. That must be seen. 3piritual teachings have to evolve and reflect
the general evolution of the human mind. 3ome think that +uddhism or Advaita for
instance' have given us the complete vision of realit' once for all. It is however'
not true. 4ertainl' in these teachings there are included some universal and
timeless elements but not all of them can be applied to our times. The teaching of
Guidance which we present is a response to this call for a new and more complete
vision of spiritual realisation and understanding.
+eond the .rontiers of !on,dualit
student8 Advaita seems to be ver logical. Is there something wrong with the tpe
of logic the use<
Aziz8 Advaita is a ver profound $ath; it is an ancient $ath which points directl to
the realisation of the 3elf. +ut as a philosophical sstem' it is not as logical as it
seems. 2ealit is based on a different kind of logic' which is non,linear. Advaita'
unlike >en does not pa attention to details. 5hat it means is that it refuses to see
the steps in,between ignorance and awakening. At some stage' Advaita must den
even the e&istence of ignorance' for ignorance is illogicalM There is no logic in
ignorance. +ut realit is more than human logic it is parado&ical and surprising.
2ealit is constantl surprising us' destroing our poor concepts and crstallised
views. 2ealit is teaching us constantl about humilit.
!on,dualit' in truth is not logical for there is no e&perience in non,dualit. In true
non,dualit the concept of non,dualit is itself not non,dualM 5ho sas8 )non,
dualit)< 5ho is this "e who sas that there is onl non,dualit< #on)t ou see that
onl due
to dualit' the concept and e&perience of non,dualit can be possible< #ualit
represents ignorant separation' while non,dualit the universal space of +eing. +ut
when dualit meets non,dualit' the universal 6&istence becomes consciousl
realised. This e&perience is beond dualit and beond non,dualit. 5e have named
it the )#ual,non,dualit) or )#vaita,advaita.)
.ollow :nl the Truth
student8 Is there a danger in being e&posed to too man teachings and masters<
Aziz8 If ou are looking for Truth' nothing is dangerous. +ut if ou are looking -ust
for a )teaching') philosoph or a master' everthing is dangerous. This is because ou
mistake the Truth for the shadow of realit. To stud man teachings and to meet
man masters can help our intelligence to grow. /owever' ou must see the
essence of our search. 5hat is a master but a guide pointing to our eternal self<
5hat is a teaching but a description of our inner realit and of various possibilities
on the $ath< It is all about ou. #on)t become a )follower) or a )member;) don)t
become a +uddhist or 3ufi or anthing9become ourself. *ook at the truth and not
at the shadow of it. If ou are not intelligent' ou cling to words and concepts and
therefore easil get confused. 7ou get confused not knowing whether +uddhism is
right speaking about no,self or Advaita speaking about the 3elf. 7ou cling to the
finger instead of looking at the moon to which the finger is pointing. 7ou have to see
that teachings and masters do not matter. It is 7ou who matters and the essence of
our 3oul dwells in the dimension devoid of an concepts.
3urrender to the "aster
student8 5hat is surrender to the master<
Aziz8 5h do we surrender to Guidance< +ecause we feel the tremendous love'
wisdom and clarit with which this msterious force is guiding us. A true master is
-ust an outer e&pression of Guidance. The difference is that in the case of the human
master' the ego is also mi&ed in. The presence of the ego makes it more difficult to
surrender. .or that reason' those masters who pretend not to have ego' have more
disciples. Through this comfortable pro-ection' seekers find it easier to surrender.
+e critical and do not surrender to anone who pro-ects on ou a strong
egocentric, guru,image. In such case run awa fastM +ut if ou feel the master
carries a true sincerit and love' wisdom' humilit and a real desire to help ou and
is not -ust throwing slogans on ou9 if ou feel the real thing ou allow ourself
to trust and be guided. And as ou receive different gifts of transformation' ou
feel more and more gratitude' from which natural surrender takes place.
(nfortunatel' man seekers are -ust looking for anone to surrender themselves
to' so the don)t need to carr their frustrated lives b themselvesM The don)t
practice' the refuse to meditate the -ust want to surrender and wait for a
miracle to happen. It is all nonsense of course. A true sign of surrender to the
master is to do our inner work. To surrender is to become responsible for our own
awakeningM :therwise' our surrender is trul meaningless.
5hat is the master anwa< It is our own 3elf. The I Am is our master. If ou wish
to surrender' go inside and let go of our mind' drop all concepts and become wholeM
2est within and drop all nonsense about masters. +e real and live the light of I Am'
which ou are. That is surrender to the master.
5pon $ompletion
4hapter 1L
The /uman +uddha is a natural awakened being who has transcended even the
concept of 6nlightenment. As the +uddha went beond ignorance' so the /uman
+uddha went beond liberation' becoming free from freedom itself. The /uman
+uddha is a multidimensional being who abides in the unconditional state. The
/uman +uddha is one with the +eloved but lives the dnamic and challenging life of
a human. The /uman +uddha openl acknowledges the gentle and vulnerable %ualit
of his or her /eart9
The /uman +uddha
To be the +uddha is to be also a human. This is because 6nlightenment is realised
within the frame of human intelligence and sensitivit. 6&panding to the Inner 2ealm'
the awakened being transcends the dimension of time. /owever' he or she still has
to face the challenge of human life. 5hen even the notion of 6nlightenment is
dropped' true innocence is reached. :ne simpl becomes natural. In this natural
state' one does not care anmore either about being a +uddha or about being a
human. :ne is what one Is. *et us have a cup of tea9
The /uman +uddha
student8 5h has the human aspect of the +uddha been so often ignored and
negated<
Aziz8 $erhaps not in all traditions. There is a feeling that in 3ufism' the human
aspect of +uddha has been on some level acknowledged. "abe because the
e&istence of the 3oul has not been negated in this tradition of the /eart. A 3ufi
master has a 3oul' the 3oul which pras and cries to the +eloved. 5hen ou read
2umi)s poetr' ou can feel how often he was sad or lonel and feeling like a child in
the face of God. In >en we can also find some elements of the /uman +uddha even
though the negation of some essential human sensitivit can easil be found as
well.
It seems that the roots of the concept of a super,human +uddha have their origin in
India. 5e could historicall trace the gradual development of this concept. The
human effort to transcend the realit of limitations and suffering' was so great in
India that it gave rise to the creation of the ideal man,god' the super,being' the
*iberated :ne. #ue to this development' in combination with the ego,pro-ections
coming both from followers and from masters' this e&treme model of 6nlightenment
was born. This model negates our humanness as well as the realit of the 3oul.
$hilosophicall' it was also caused b the incorrect assumption that atman 0the
3oul1 is +rahman 0the (ltimate1. This assumption was made because of the lack of a
sophisticated enough view of 6nlightenment.
Another reason behind the attempt to negate the human part of the +uddha' is a
certain tendenc of the human mind to choose e&tremes. The human mind does not
like parado&es; either A or +. It is fairl eas to accept being a human; it is fairl
eas to accept the ideal of super,+uddha. +ut to be both< The mind simpl cannot
handle itM It is ver challenging to live simultaneousl in these two was. The mind
wants to pinpoint the realit of the +uddha. .rom the view point of the linear mind'
either the +uddha suffers or is beond suffering; either the +uddha still evolves or is
beond evolution; either the +uddha has desires or is beond desires. The mind is
unable to grasp that the +uddha is bothM
5e have to use concepts in order to evolve. 3ome spiritual ideas' philosophies and
models are essential for us to support our evolutionar -ourne. +ut as we reach
higher and higher e&periences and insights into the nature of realit' our mind is
able to reflect a truer picture of realit in a non,conceptual wa. 5e are simpl
able to see what the real world isM To see it' we must free our psche from all past
conditionings' including the teachings of past traditions. A tradition' using the
metaphor of the +uddha' is like a raft. The raft takes ou to the :ther 3hore and
when it is done' ou simpl drop it. If ou don)t drop it' ou cannot go further. /ow
are ou going to drag this raft along dr land< 5hat is the :ther 3hore< It is realit
after 6nlightenment' the real world. This real world is the true realit of the /uman
+uddha. /ere' +uddha transcends his own +uddhahood going beond freedom itselfM
/ere the +uddha at last sas8 I am -ust human.
In the original +uddhism' the ideal of an arhat or a liberated being was formed. If
ou look at the descriptions of the last stages of arhathood' ou would be shocked
b how inhuman the were. The arhat is some kind of a perfect robotM /e does
not suffer' certainl' but is he reall alive<
:nce an advanced monk was tested b "an-ushri' the +uddha of wisdom' who in
disguise appeared in his cave and started to anno him b asking endless
%uestions. /is purpose was to check whether the monk would get angr. It
continued for one month and the poor monk couldn)t meditate' he got e&tremel
upset and burst out with anger. In this moment' his disturbing visitor revealed to
him his true identit
0"an-ushri1 and the monk' in shame' realised that he had not mastered perfect
patience' therefore' being still far from the arhathood.
+ut is it so< In truth' if the monk didn)t get angr he would simpl be an idiotM !ot
getting angr when the situation demands it from us' is not a sign of
6nlightenment but dullness and stupidit.
#o ou see that b following an incomplete model of 3elf,realisation' one ma lose a
natural perspective and handicap oneself< (nless ou uncover our true /uman
+uddha nature' ou will likel live in the realit of an artificial )enlightened) idealism.
There is the true nature of realit' which is I Am and there is the true nature of
being human. +oth need to be awakened and integrated into the true life of the
/uman +uddha.
student8 /ow can the /uman +uddha combine different aspects of oneself in a
harmonious wa<
Aziz8 + becoming the /uman +uddha
.reedom and +eond .reedom
student8 5hat does it mean to be free from .reedom<
Aziz8 It means that the one who wants to be free doesn)t care anmore. :ne doesn)t
care anmore' not because one loses interest but because one has lost oneself in the
+eond. 5hen the +eond takes over' when God enters' no longer do we matter
anmore' for 2ealit alone prevails. Another meaning of being free from freedom is
to go beond the dualistic concept of non,suffering where one sticks to the safe
disidentified side of realit. 5e call it negative .reedom' for it blocks the spontaneit
of emotional participation in 4reation. In our terminolog' the +uddha becomes the
human. /ere' one is free to e&perience the difficulties and challenges of being a
human.
>en made the first step speaking about the return of the +uddha to the market place.
The +uddha again enters the mundane realit' the realit of 3amsara. +ut what is still
lacking in this model' is the embracement of feelings' sensitivit as well as the
vulnerabilit of the +uddha. >en went beond the Inner' including in its vision of
suchness the outer as well. +ut still bpassed the realit of the 3oul.
There are a few levels of freedom. .irst' is disidentification from the realit of
suffering' which is the Absolute 3tate. 3econd' is the freedom to be human' including
even suffering' which is a part of being human. The third level of freedom is 3amadhi
in God' letting oneself to dissolve into the #ivine. And the last .inal .reedom is
beond freedom itself' where one full lives the challenging life of an individual from
the depth of human sensitivit. !evertheless' simultaneousl one is in a complete'
constant and natural 3amadhi in the +eloved.
6nlightenment and the +oundaries
student8 I have a %uestion about boundaries. In our state' do ou still feel
boundaries in our connection to other people or are there no more boundaries<
Aziz8 +oth. An enlightened being e&ists on two levels8 the absolute and the relative.
The first represents the awakened unconditional state beond the relative realit.
The second is the e&istence of "e. .or who has realised the (nconditional< Is it the
3elf e&periencing the 3elf< If ou think like that' the %uestion of boundaries does not
arise' as there is )no one) to need them in the first place.
+ut the situation is more comple&. The one who reaches the (ncreated is the 3oul
and the 3oul does live in 4reation too. 3he uses her relative energ sstem which
has to be supported in man was. The 3oul gets tired' for e&ample' and needs to
sleep to re-uvenate. The 3oul is sensitive; this tells us that she can get hurt. 3he still
has various needs and desires; this tells us that she can e&perience lack and
suffering 0when unfulfilled in some areas of her relative e&istence1. The 3oul after
awakening still evolves through her emotional and mental bodies' as long as she
e&ists in time.
An enlightened being has a parado&ical e&istence' for he or she lives a double life.
:ne is the life of unit with the 3elf; the other is the life of an individual who has to
face the challenge of being human and the difficult of living in an imperfect
dimension characterised b low consciousness. An enlightened being can be even
more vulnerable than an unawakened person' for he or she is one with the original
purit and innocence of the 3oul. 6nlightenment gives ou a new strength but
simultaneousl makes ou much more sensitive particularl when the /eart is
open.
To answer our %uestion directl. :f course there are boundaries' for the ver simple
reason that one continues to live as an individual. If one does not respect this truth'
not respecting one)s borders' the result can be ver miserable. :ne becomes drained'
depleted and worn out ver soon.
.ollowing some idealistic philosoph' one can easil lose their common sense. There
is a >en stor. :ne master asks a monk )what is our understanding<) )6verthing is
emptM) the monk replies. In this moment he receives a blow on his head with a stick
and starts screamingM )5h are ou screaming' if everthing is empt<) the master
concluded their conversation. It is not enough to understand the Absolute Truth.
:ne has to respect also the relative truth of separation and differentiation)s' for it
represents our human destin.
student8 I have the problem of not having clear boundaries. I am easil affected b
the energ of others<
Aziz8 5hen we describe 6nlightenment in terms of being beond personal boundaries'
we mean that the transcendental state embraces everthing8 all is included in the
space of I A". This space cannot be affected b others. /ere' one leaves no traces
like a bird crossing the sk. +ut that is -ust one aspect of 3elf,realisation. The second
is that the Inner 3tate and the 3oul co,e&ist in a dnamic wa. The 3oul not onl co,
e&ists with the impersonal space of I A" but she also participates and adventures in
the world. 3he is like a window8 one side is looking in and the other side is looking
out. That through which the 3oul connects to the outer is the personalit and the
psche.
7our problem' beloved' is not onl being ver sensitive but that ou simpl keep losing
our I Am in the outer. 7ou see' to be "e is to be on some level self,contained'
solid in one)s energ field' otherwise' our "e loses too much vital force and breaks.
To live as "e is a skill. 7ou need to' first of all' keep our centre in spite of
circumstances. Apart from this' ou have to be wise and discriminating in our
contacts with other people. #o not spend unnecessar time with people who do not
nourish our 3oul and our /eart. 5hen ou communicate with others' observe
our emotional reactions and how energ is distributed in the process. +e careful not
to get caught into the pschological games which others pla and ou ourself
participate in.
+e at the centre of ourself. To be at our centre is not to )watch) but to be centred as
the 2eal "e. The centre is our energetic presence and rootedness within ourself.
student8 +ut sometimes I am at m centre and still lose energ in m contact
with others.
Aziz8 :n some level' it cannot be avoided. There is no absolute protection from
negative energies. 7ou are alive and to be alive is to be sensitive and vulnerable.
*iving in a big cit' no matter what ou do' ou will still feel as though ou are
locked in an energetic prison. 5hen ou are in nature' suddenl ou feel how the sk
opens up to ou. *iving our life' ou need to be wise in choosing friends' places and
circumstances. !o one is invincible' ou know. Avoid people who have too much
mind energ and those who are too emotionall disturbed. Avoid those who do not
feel our /eart and do not see our 3oulM Take care of ourselfM /aving the centre of
I Am is our ultimate protection' not a hundred percent protection but the highest
protection ou can have.
It is .ine to /ave an 6goM
student8 I have a %uestion regarding the concept of the ego. 2amesh +alsekar sas
that in the case of an awakened being' onl the )working mind) functions. /ow does
it relate to the presence or absence of the ego<
Aziz8 The concept of the )working mind) is not %uite precise. According to +alsekar'
there is no ego as such but onl the )working mind) which performs its natural
activities. It is one more attempt to interpret the thinking and volitional processes of
the mind in an impersonal manner. According to the traditional model' ou are not
the doer but the witness' and the mind is -ust being witnessed as something simpl
happening out there. As we know' this model is rather flat and inaccurate in truth. If
onl the subconscious mind 0subconscious "e1 operates' ou can have a feeling that
thinking is )-ust happening) spontaneousl and there is )nobod) doing it. /owever
even here it is not full correct' because the subconscious "e does have a certain
amount of subconscious volition and creative intelligence which use a ver subtle
self,referral. +ut when ou think consciousl' it is obvious that our active
intelligence' personal will and sense of "e are engaged. Isn)t it obvious< $lease'
don)t lose the common sense in the net of philosophical ideas. +e simple and
natural...in this wa everthing will be clear.
#uring m visit to 2amesh +alsekar' I asked him' )if all is impersonal and there is no
ego' wh don)t ou give all our possessions to those who are obviousl starving
behind our windows<) )It is not m destin') he replied. I thought in that moment'
)Is it reall necessar to complicate realit in this wa< Isn)t it much more simple to
honestl admit that one likes to have a comfortable life and an essential sense of
securit in the material world<) 3o man enlightened masters during the last few
thousand ears insisted on dening themselves the right to have the ego' -ust in
order to fit themselves to the non,dual paradigmM
I remember' once during a #harma talk' the leading >en master in ?orea said' )the
root of our problems is this ver concept of "7 space and "7 time. #rop it and ou
will be freeM) )Is it so<) I was wondering. Afterwards' I went to him and asked' )if
someone comes here from the street and tells ou that he wants to live in our room
and needs all our time for his purposes would ou agree for it<) /e remained
silent for some time and said' )no' I would tell him to get out of hereM) And that was
e&actl what I had assumed. As ou can see' common sense is alwas higher than
well,rounded idealistic fantasies. It is much better to be honest and simple. 7es' ou
have the full right to have our ego and to en-o it. It is a gift from the #ivineM 7es'
there is the ego and there is someone inside ou who is pursuing the primal instinct
of seeking happiness and avoiding pain and suffering. It is not -ust )working mind)
which is thinking about becoming happ it is 7:(M This understanding will
simplif our life a lot and will free ou from the feeling of guilt' for which all those
pseudo, religious conditioning is responsible.
The 4raz 5isdom of 6nlightenment
student8 4ould ou speak about the issue of moral conduct regarding the spiritual
masters< 3ome masters seem to be ver strict' behaving in a ver pure' hol wa.
:thers' seem to follow the idea of )craz wisdom') not feeling restricted b an
rules. 5here is the clear border between immoralit and freedom<
Aziz8 5e cannot have an real clarit in this matter unless we full acknowledge the
simple fact that a spiritual master is -ust another human being. This should be
acknowledged b both seekers and b masters. In this wa' neither will a spiritual
master tr to behave in an unnatural' hol wa' nor will the seekers will cherish
unreal e&pectations. It is ver interesting to see not onl how some masters
condition seekers into an idealistic vision of 6nlightenment' but also how the seekers
condition masters with their pro-ections about 3elf,realisation. A master can easil
become a slave of his own student)s e&pectations. The concept of )4raz 5isdom')
according to which the behaviour of the master is utterl unpredictable' is -ust a
remed for this tpe of conditionings. A master at one stage ma realise' that he is
no longer free' tring to behave in a hol wa in the name of 6nlightenment. 7es'
the masters have to strive for freedom from their own disciplesM
In the term 4raz 5isdom' the word )craz) indicates that one is beond an rules;
one is able to break an e&pected social or religious behaviour. :n the other hand'
the word )wisdom) shows us that this unpredictabilit is not -ust based on an ordinar
idiotic ignorance' but flows from the place of wholeness and love. The concept of
craz wisdom is similar to the character of )divine fool') or )wise clown') known in
other cultures. It is a wa of teaching through parado& where one challenges the
shallow concept of moralit and the primitive )common sense) of the collective
consciousness' in order to open the door to the (nknown.
In >en or Tibetan +uddhism' ou can often encounter a certain kind of a master who
breaks awa from an moral restrictions' showing that Truth is beond our limited
concepts about purit. 3uch a master can' for instance' behave in apparentl
uncompassionate wa' can drink alcohol or sleep with prostitutes. +ut inside he is in
a transcendental state' completel free and pure. In >en the use the term
)unconcerned traveller') for the true man of Truth who is bound neither b
the limitations of collective mind nor b the ver concept of 6nlightenment.
5hat is moral and what is not< It is after all a matter of -udgement. Isn)t it< 5e
have the tendenc to focus on the outer behaviour' for this is all that we see. +ut
most important is not the behaviour itself but the ver place from which we act' the
state of the mind and the %ualit of the heart. A full 3elf,realised being is in a state
of absolute silence' inner stillness' presence and love. This is the unconditional state
in which the awakened 3oul abides. This state we can see as the +asic 3anit or
Goodness. .rom this state' an action is True. It does not have to be a perfect
response9it does not mean that one is not making mistakes. The action is simpl
True and even if one makes a mistake' this mistake is True because it arises from
the place of Truth.
An enlightened being is still evolving emotionall and on other levels. This must be
seen. It is also a matter of age and life e&periences. :ften that which ou might call
an )incorrect) behaviour can be -ust a part of the maturation process and learning.
It is important not to be -udgemental and to accept the humanness of the spiritual
teacher.
3ome' for instance' have been -udging the behaviour of the e&travagant masters like
Trungpa or Gurd-iev' because the used to drink alcohol and the had man
girlfriends. +ut wasn)t it their choice after all< It was their free will to en-o se& and
to get into&icated. Trungpa was ver sick so he drank to suffer less. +eing in pain is
not pleasant even for a +uddha. $erhaps he did have man girlfriends' but it was
also the free choice of these women to be with him. /e didn)t manipulate with the
master,image in order to seduce women. /e seemed to be ver simple and human.
If women were attracted to him' it was because he was most likel a beautiful
being9 /e wasn)t pretending anthing. :nce' someone asked him' )wh are ou
alwas late for our lectures<) )I am simpl late') he answered9
3ome think that the master should be celibate or should not have an emotional
needs whatsoever. It is a sheer nonsenseM These concepts have been invented
because everbod is so misinformed about the true nature of awakening. And the
parado& is that the masters themselves became victims of those unrealistic ideasM
:thers' think that :?' a spiritual master can have one partner but not more'
otherwise he or she is immoral. It is all based on 4hristian moralit and repression of
se&ualit.
In @apan' there was a famous >en and sword master who had ALLL women before
he finall decided to give up his se&ual lifeM Is it to be -udged< "abe he made all of
them happ< ?rishna made love to thousands of married women at the same time
and he was considered to be a godM ?rishna was not a god like 3hiva' but is regarded
as a divine incarnation of Cishnu. /e was most likel -ust a highl realised human
being.
*ook at the temples of ?ha-uraho. The are full of erotic and sensual sculptures with
the most refined se&ual poses. Are the immoral< In some of them ou can see even
se&ual intercourse with animalsM +ut everbod seems to admire them. In India
everbod loves ?rishna' everbod is proud of those temples' but in life the do the
opposite. In this countr one is supposed to make love without taking one)s clothes
offM 3uch hpocris9
"oralit is not a fi&ed thing. 5hat is moral in one culture' ma be immoral in
another culture. 7ou ma not notice even how deepl ou are conditioned in our
concept of ethics b the culture ou have been born into. :ften it is difficult to
separate one)s conditioning from what actuall feels to be trul moral. 2emember'
don)t focus on the action itself but tr to see the heart of the one who stands
behind it9
4an ou imagine that even old "ahara- was criticised because of his habit of smoking
and eating a little meatM 3ome seekers refused to learn from him when the saw him
smoking one beedi after another. The missed perhaps one of the greatest
opportunities in their lives to meet a real masterM "ahara- was full of fire and energ
and so he could get ver restless' angr or impatient. 3o some -udged him thinking
that the real master should be calm' nice to everbod and infinitel patient. It is
however' ver unintelligent to -udge that which one does not understand. 5hen a
real master gets angr' impatient or whatsoever' it is a part of the Teaching. In this
wa' he frees us from our simplistic ideas about how the spiritual teacher should
behave and from our naNve perception of what it reall means to be )spiritual.)
6nlightenment has a parado&ical nature and often we must surrender our
preconceived notions to the truth of 5hat 6nlightenment 2eall Is.
The problem is' however' when a master preaches one thing and does -ust the
opposite. In such a case ou are -ustified to suspect that something is simpl wrong
here. There are cases where partiall 3elf,realised teachers use the mth of
6nlightenment to manipulate with their students in order to receive various ego,
related gratifications. /ere' we can speak about the impure action or immoral
intention.
To conclude. If a spiritual master is not pro-ecting a guru,image onto his students'
does not behave in an artificial and unnatural wa' is humble inside' is simple'
honest and full acknowledges his or her human nature this what it means to be
moral. Therefore' be careful not to become deceived b appearancesM
student8 2eferring to the idea of having man se&ual partners' didn)t ou sa in the
past that to have a single partner is more natural<
Aziz8 7es' it is more natural' however not in the sense of moralit but in the sense of
maturitM It is not necessaril )wrong) to have more than one lover but most often it
is simpl not nurturing for the /eart. 5hen a man or a woman is emotionall mature'
the need to have man partners drops b itself. This is because' for true intimac to
take place the environment of )one to one) relationship is re%uired. It is simpl not
possible to open full one to another if there is no commitment. 3uch is the nature of
human love. 7ou can walk around saing that ou love everbod and our love is
not selective but it is not real' these are -ust empt words. The human love is indeed
selective.
It does not mean that ou have to commit ourself forever' as ou don)t know what
future will bring. +ut ou commit ourself !ow' to the person ou have chosen to
share our life with' that)s all.
student8 #oes it mean that a master who has man partners is immature<
Aziz8 If a spiritual master' or anone for that matter' has man partners as a stle
of life' it ma simpl indicate a certain degree of emotional incompleteness. +ut ou
see' being emotionall incomplete is not the same as being )immoral.) It is :? to be
incompleteM !obod is perfect. And those who tr to be )perfect) can be a real
nuisance because the create a feeling of guilt in everbod. The sa' )look how
hol I am' I don)t smoke' I don)t have se&' I eat so slowl' I don)t drink tea or coffee'
I don)t sa bad words' I pra all the time' I meditate all da' I wear onl white
clothes' I love everbod' I serve humanit and feed animals' I don)t e&perience
negative emotions' I breathe onl two times a da9) 0*aughter91. 7ou wouldn)t like
to be around such individuals' would ou<
As masters have tremendous compassion for the fragmented minds of their students'
so students in return should have some compassion towards their mastersM A master
is -ust another human being' who happens to simultaneousl e&perience :neness
with the (niversal I A". To be enlightened does not mean that one has reached
completion within the human side of the 3oul)s wholeness. .or a master' it takes a
tremendous courage to be able to sa' )I am -ust not perfectM) (nless we accept our
imperfection' how could we accept the imperfection of others< To be reconciled with
one)s own imperfection is an indivisible part of 4ompassionM
3o be at ease with our own imperfection and that of our master. Give the master
time to reach completion within his or her human destin. If one is full 3elf,realised'
this completion will manifest %uickl. 5hen there is complete awareness' complete
3amadhi and particularl when the /eart is wide open the force of Grace %uickl
does the necessar cleansing' manifesting the true maturit. And the end result is
4omplete $eace in the Inner and in the :uter as well. In the end there is -ust
$eace.
student8 It seems that 2a-neesh has challenged man traditional views concerning
se&ualit and spiritualit as such.
Aziz8 2a-neesh and Trungpa were %uite uni%ue masters as the went beond
traditions. Trungpa went beond +uddhism and 2a-neesh went beond Advaita. This
was because the were aiming not merel at liberation but at the real wholeness.
(nfortunatel the didn)t have enough strength to full transcend past views.
Trungpa somehow chose to conform to +uddhist philosoph to the end of his life. /e
stopped wearing +uddhist robes but kept on wearing the inner robe of the +uddhist
concept of realit. If he lived longer' most likel he would have dropped it. 2a-neesh
was more radical' but still remained identified with the traditional vision of
impersonal enlightenment in which there was no real place for the 3oul. The both
wanted to give their students complete freedom' also to e&plore the earth dimension
and sensualit. The themselves became caught in the realm of desire' into which
the had entered so bravel. And the both got free from it' in the end of their lives'
when the reached the 3tate +eond $olarities , the .reedom beond .reedom. :n
the wa to wholeness' often the price to pa is a temporar loss of balance. If one
does not risk' one cannot reach the real depth.
2ela&ed 3elf,protection is Trust
student8 /ow can one be open and et self,protective<
Aziz8 These are the two polarities of individual e&istence. In order to survive' one has
to have enough strength. :ne has to keep all the elements of oneself glued together'
so one doesn)t break apart. Around our bod is spread the skin which protects ou
from the outside. Inside this skin' a war is going on to keep ou alive. 7ou are a child
of 6&istence9 do ou know how man elements are re%uired to keep ou alive< All
those cells' germs' bacteria fighting inside our bod to keep ou going9 5hen one
element of this sstem breaks down' ou get sick; when something more serious
happens' ou simpl die. And what about the outside realit< 7ou need to compete
for food' space' time' affection' securit on all levels' all in order to survive. 5hen
ou live in abundance' ou ma forget about all of this. +ut when food is taken awa
from ou' ou forget about our civilised manners ou get wild' ou do everthing
to surviveM That)s wh the element of self,protection is indivisible from being a
human.
.rom the other side' if ou emphasise onl this self,protective instinct' ou become
locked in fear' egoism and e&istential alienation. /ere' ou simpl die pschologicall
and spirituall. That)s wh' ou must open up to the magic of life' to the vast space
of +eing' love and compassion' to sharing and giving9 ou must open up to trust
and to the courage of living without masks' veils and shields. 7ou must make
ourself available to encounter the mster and beaut of life.
The %uestion is8 where is the balance' the e&act balance between self,protection and
being open< There is no fi&ed balance' as such' but a constant process of returning
to the balanced perspective. 7ou must listen to our /eart and use our wisdom as
well. :bserve how our energ behaves. If ou feel weak and too vulnerable' it is
usuall a sign to go inside and close down a bit to the outside world. 7our I Am is
our inner refuge and the source of real strength. It is no more the strength of the
ego' but beond the ego. This !ew 3tate' the awakened state' gives ou a new tpe
of protection beond the gross egotistical wa of protecting ourself. /ere' instead of
building shields' ou simpl rela& inside' letting go of the human dimension. That is
our freedom freedom beond the desire to be free.
3elf,protection is necessar as long as ou are alive. *et our /eart choose our
friends' the people ou talk to' circumstances' livelihood9'and so forth. If ou
encounter energies which are harmful' simpl withdraw' close down or leave. That is
the wisdom of the /eart' beond naNve idealism. 2espect the vulnerabilit and the
gentle %ualit of our 3oul. As ou evolve' our energ becomes more refined and
more sensitive. +ecause of that ou have to be more careful and discerning in our
everda life. 2emember that 6nlightenment gives not onl a new strength and
freedom from this dimension' but also makes ou more sensitive. This makes our
encounter with ignorance much more painful. To live as an awakened being is similar
to the case of a patient in a mental hospital who suddenl recovers but is not allowed
to leave. It is ver painful for such a person to live among all these imbecilesM The
energ in a mental hospital is so badM An awakened being is not allowed to leave the
mental hospital of collective consciousnessM The wheel of karma needs time to stop
turning.
$ure 3uffering
student8 4ould ou speak about $ure 3uffering<
Aziz8 5hat is the primal reason that we are suffering< 5hat is the original cause of
suffering< It is to be /ereM The /ere itself is suffering. 3uffering is inherent to dualit
and dualit is inherent to the e&istence of 4reation. 3uffering cannot be eliminated
but can be minimise' which means that the unnecessar' neurotic suffering is
cleansed. $ure 3uffering is the e&perience of an enlightened being. This tpe of
suffering is not caused b the mind' for the mind is silent and one rests within'
beond an movement of relative energies. +ut still one e&periences some tpe of
suffering because of being /ere. And this suffering is not contradictor to the
simultaneous presence of unconditional happiness.
*iberation and Transcendence
student8 5hat is the difference between *iberation and Transcendence<
Aziz8 *iberation is called the negative freedom from the /ere. It is reached through
the refusal of a positive participation in the realit of 4reation. *iberation is based on
disidentifiction and a certain negation of human sensitivit. The essence of liberation
is the Absolute 3tate. 5hen one is in the Absolute 3tate' there is a natural energetic
disidentification' for one is pulled down to the unmanifested realit. In liberation' one
also transcends but overlooks the realit of 4reation. That)s wh' liberation points to
freedom but not to 5holeness.
(nlike liberation' Transcendence is based not on negation but on completion and
wholeness. Transcendence can happen onl when the e&istence of the 3oul is
acknowledged. In liberation' the 3oul goes beond herself' dissolving herself in the
Absolute. In the case of Transcendence' the 3oul apart from resting in the Absolute'
embraces also her own e&istence. As we know' the 3oul is something more than the
function of rest in the Absolute. The 3oul is connected also to the realit of 4reation.
$articipation in 4reation is a part of the 3oul)s blueprint. Apart from completing the
inner evolution' the 3oul also needs to fulfil herself in the world' b completing
herself emotionall' for e&ample. Therefore' Transcendence is this tpe of freedom
which includes inner liberation and outer completion.
5hen all elements of the Inner and :uter are complete' the 3oul simpl transcends
this dimension. 3he doesn)t -ust get out of the /ere' but she lets go of the
gravitation of the 6arth. Transcendence points neither to the Inner nor to the
:uter.
Transcendence is ver clean... it leaves no traces behind. :ne simpl transcends...
The difference between liberation and transcendence can be seen in comparison to
moving out of the house. In the first case' ou move out without making an
order inside. In the second case' ou first make order' cleaning the house and
taking out the trash. In the second e&ample' ou feel simpl good and complete.
Transcendence is more than liberation' for it allows ou to e&perience full the
parado&ical magic of transformation and awakening' which is all,inclusive.
+eond !on,attachment
student8 The +uddha taught that after a certain amount of practice' one would
reach a state beond clinging. That became the whole vision of +uddhism freedom
from attachments and desires. And ou are showing us a different vision.
Aziz8 7es... because the first step is to transcend attachment and the second is to
transcend attachment to non,attachment. 5hen ou are attached to non,attachment'
ou are still living in an artificial realit. The real realit is beond idealism and
realism. It is to be alive and beond man,made superimposition)s. 7ou must see that
the danger with spiritual teachings is that man of them' apart from revealing the
truth of 6nlightenment' condition us b their past views about realit. A spiritual
teaching is the fruit of man generations and is often sub-ect to the authorit of past
masters and philosophers; it tends to be dogmatic. 3o everbod carries on
repeating the past conclusions' not having an interest in %uestioning their validit.
+ut are the all valid in our times<
.or e&ample' most seekers un%uestionabl adopt the belief in the illusor nature of
"e' pursuing simplistic translations of non,dualit. +ut is it reall true that there is
no "e< In truth' ou know directl that our "e e&ists' but ou ma force ourself
not to see itM Another concept can be about identifing 6nlightenment with the
idea of the spiritual superman' who is invincible and untouched b suffering. A
perfectl
liberated robot. +ut in truth' reaching +uddhahood is not the end of the evolution but
the beginning. "ost awakened beings therefore need to receive further guidance.
.irst a person receives guidance to become the +uddha and ne&t how to go beond
the static concept of 6nlightenment.
student8 5hat about 3hakamuni +uddha< /is words spoke clearl about
transcending suffering and clinging.
Aziz8 +ut still he was suffering and had a lot of troubles with his sangha. !o one can
avoid suffering. It is simpl phsicall impossible. .reedom from suffering is -ust a
mirage. +ut ou can be beond suffering. 5hen ou are beond suffering' it does not
mean that ou are not suffering. It means that part of our sense of identit is
simpl not of here. That is the meaning of spiritual e&pansion ou are merging
with the :ther #imension' stepping out of time. /ere' our being roots itself in the
+eond and becomes completel still and motionless.
+ut the human in ou continues to live' in time' on earth' in the imperfection of this
realit. If the human in ou' for instance puts a finger in a flame' pain is immediatel
present. 7ou scream from the hurt. This e&perience is the same as for the +uddha as
it is for an unconscious person. To e&perience suffering is a part of the human
destin and no one ever got out of it. 7ou can suppress the pain of being a human'
using a strong will' but it is not natural and not real. In the case of the +uddha' it is
the tpe of suffering which changes. 5e speak about the e&perience of $ure
3uffering. $ure 3uffering does not come from the past' from the mind or neurotic
tendencies. $ure 3uffering reflects the condition of being the human. This suffering
has no reason; the onl reason is to be in the bod and to live in the thick' ignorant
and insensitive dimension of this world. To see such the immense ignorance around
us is itself sufferingM
Also when the /eart is awakened' the +uddha becomes more sensitive' open and
vulnerable. If ou want to reach liberation' it is better not to touch the /eart at allM
To open the /eart is a risk' for ou open ourself up and become e&posed to
suffering. The /eart is tremendousl sensitiveM The /eart does not need much in
order to get hurt. This ver contact with insensitivit and the malice of this
dimension makes the /eart cr9 Therefore' if ou don)t want to suffer at all' if ou
want to be a perfect robot' better lock up our /eart' close it completel. /ere ou
are safe but are ou alive<
3hakamuni +uddha )renounced) most of his worldl desires' for he didn)t have
themM /is particular 3oul was alread fulfilled as far as human nature is concerned.
/e brought this emotional completion from past lives. All he needed to do was to
reach the +eond' to merge with the (nborn. :f course' he still had desires but more
related to everda life and not so much emotionall. +ut even not having an
emotional desires is also not possible. In his case' the were gentle and not
disturbing.
+ut his life cannot become a model for everone. It was appropriate for his particular
3oul and blueprint. If ou' for instance tr to fit this model' ou will hurt our 3oul
and cripple ourself. If ou follow the Theravada philosoph and attempt to eliminate
all our desires' e&ercising detachment' ou will go against our 3oul. 7ou will block
the positive e&pansion in our evolution. 7ou need to have man e&periences and
desires. The help ou. 7our desires are our friendsM /ow otherwise could ou
possibl grow< /aving no desires has nothing to do with being a +uddha. A person
who has no desires is deadM
As one grows older and their emotional desires become fulfilled' one let)s go more
into the Inner #imension. It is also a %uestion of age and having man life
e&periences. +ut here' the letting go is not coming from detachment. #etachment is
from the mind it is the mind)s attitude. An awakened being who becomes absorbed
in the +eond is not detached at all. 3uch a being is beond attachment and
detachment' beond identification and disidentification. /e or she simpl does not
care anmore. That is natural transcendence. To go beond +uddhahood is to drop
the ver concept of liberation; it is to become simple and trul ordinar. The final
step beond +uddhahood is the awakening of the 3oul where the +uddha again
becomes the child of the #ivine. !o longer is he or she merel a liberated being but
an innocent child of 6&istence like a mstic in a state of wonder' in a state of
praer. An awakened being stands with open hands in front of the eternal garden of
the +eloved the "ster.
An 6nlightened +eing is not Invincible
student8 Is an enlightened being free from getting affected b negative energies<
Aziz8 6nlightenment' parado&icall gives one not onl strength but makes one much
more sensitive and vulnerable. This is particularl true when the /eart is open' for
one is simpl sensitive. *iving in this thick and primitive dimension is not eas for a
being who has reached the *ight.
In the concept of 6nlightenment where the +uddha simpl becomes the Totalit' there
is no place for being vulnerable. +ut when we see that the 3elf,realised being
simultaneousl e&periences relative separation' we find here a place for being human.
A being who has reached light often e&periences offences from the dimension of
ignorance. #arkness hates light' for it threatens its e&istence. Ignorance should not
be underestimated. @esus trusted humanit too much and he ended up on the cross.
/umanit is ver undeveloped and lacks the /eart. /umanit is not read for Truth.
All the messiahs of the past' present and future seem not to understand this simple
fact. 5hen ou understand humanit' no longer will ou want to change it. It is too
unconscious to be changed. 5hat can be changed are those rare individuals who
break awa from the collective mind.
To conclude' an enlightened being is not invincible and has to take care of himself or
herself. There is no other choice living in the dimension where darkness and stupidit
reign. 3ome common sense and discriminative wisdom is re%uired.
3piritual "aster is a True +eginner
student8 Is a master still learning<
Aziz8 6nlightenment is the true beginning of learning. +efore' ou are living in a
dream' in the mind)s schizophrenia. After 6nlightenment' ou start to look around'
discovering the truth of life. It is all %uite interesting. Isn)t it<
/owever' the main lesson for a spiritual master is humilit. It is so eas to become
arrogant' using 6nlightenment for self,aggrandisement. .or some individuals' it
would have been better not to have become enlightened because their egos are
monstrous. If the /eart is not awakened' being in the role of guru can be a real
catastrophe for the 3oul. :ne gets stuck for the whole life in the pride of the ego.
*etting go of arrogance and learning humilit is the task for the master. +ut most of
them don)t even admit that the have an egoM 4an ou imagine how big the ego
has to be to sa8 I have no egoM It is trul ridiculous. A spiritual master has to be
humble' simpl' ordinar and able to admit his humanness.
4hapter 11
!uto4iography of !"a#ening
I would like to share with ou the stor
of m dream9
:nce upon a time
I was destined to believe in forgetting
who I had been
And I was destined to rebel against this belief
It was not eas at all
+ut when Guidance entered into m life
All had changed
6verthing became eas
I have no words to e&press m gratitude
I ma -ust sa
It was worth it to be alive
I /ave +een +lessed9
" Apparent $ast
:n the 11th da of "a 19BH' I entered the dimension of time' the plane of
forgetfulness. (ne&pectedl' I found mself seemingl born in the middle of nowhere.
The name of this apparent nowhere was $oland. " famil was rather poor and was
never accepted b the village for ethnic reasons. " mother was a simple but good
person; she was %uite unhapp with her life and with her drunk husband' m father.
3he was a teacher in m school' and unfortunatel this distinction isolated me from
the other children.
.rom the ver beginning m soul refused to live in this dimension of ignoranceM I
suffered a strong depression from the ver beginning which was supposed to last
until I reached the age of thirt. I was a complete stranger /ere' not remembering
m origin; I felt painfull stuck.
At the age of five' I e&perienced m first awakening. I had escaped from school
which made the director ver upset and some children were looking for me.
4ompletel terrified and scared of punishment' I hid mself behind the school fence.
3itting there' I asked mself in m child)s mind8 wh do I have to suffer so much in
this hostile realit< And what am I actuall doing here<9when suddenl' I
e&perienced a shift' a radical re,location into the dimension of $ure 4onsciousness.
" mind as a little child could not understand this e&perience but m heart
recognised it clearl as it was a return to the forgotten Truth. *ater' I came to
understand that in a past life I had alread established the state of $ure Awareness
and as such it was easil retrieved. +ecause m child)s mind couldn)t comprehend
the whole significance of this e&perience' I returned back to m ordinar
consciousness and the dramatic situation. A part of me knew clearl that I was not
supposed to share m realisation in particular with m parents' for the would not
understand...
The suffering I underwent as a child was so deep' I was unable to develop a wa to
deal with it. I was alwas ver alone' although this was actuall fine as I was in love
with solitude. "ost of m time was spent in the forest ne&t to our house going for
endless walks. I was simpl connecting to m 3oul' to this intimate place inside. It
was never intended' it -ust came natural to me. I was like a oung mstic' often
spending whole nights in the forest absorbing the bliss of nature and the silence of
trees.
As a teenager' I became well,versed as a chess plaer' displaing a certain talent
which later won me championship in $oland. $laing chess helped me escape
e&treme isolation and brought some desperate balance into m mstical life.
4onnecting to the world' I discovered' was a part of m larger -ourne. Through m
travels' I learned how to connect with people and thus to the world. " /eart was
sensitive and in deep longing for human contact but m 3oul was so introverted that
made meetings e&tremel difficult. I had a lot of heart,ache finding friends and a
female companion9 this problem lasted for a long time.
A few ears later I started to widen m perception of life b studing philosoph and
classical literature. +ecause of m e&treme one,pointedness and concentration' I
totall focussed in whatever the task might have been till its completion. .or that
reason' I dedicated the whole of m time' from morning to night to complete m
studies. 2eading and contemplating the meaning of life made me so visionar' I lost
all interest in making a career out of chess. I thought it was an activit below the
dignit of a true mstic. At this point' m heart started to become more conscious of
its true longing..
3till' I continued m official' utterl meaningless education' absorbing the distasteful
content of the collective mind. Going to school was a real torture. 3o much trash I
had to fill m head with in order to pass into the ne&t class' such nonsenseM
At the age of H1' I was forced to -oin the $olish arm. I was completel brokenM I
was cring' scared to death and thought of crippling mself in order to escape.
/owever' I wasn)t clever and self,confident enough to avoid the arm. 2ealit was
even worst than I had thought. I found mself among brutal male individuals full of
pathological and sadistic tendencies. The took m civilian clothes awa' shaved
m head and told me that there was no wa out of that place. It was m first
serious lesson regarding the low consciousness of humanit' as I was previousl
isolated all m life. There I discovered that humans can be completel barbarian
and heartless in their essence. The are onl kind when the feel safe. In a
situation of insecurit when their basic needs are threatened' nothing is left of their
good manners and their mask of moralit.
In the beginning' I tried to feign suicide in order to get out. I took an enormous
amount of pills' enough to kill an elephant. +ut m bod was so resilient that I didn)t
need to be rescued. I took it as a sign to accept m strange fate9given that this
dosage would have killed an average person. 3o' instead of getting free from the
arm' I had to run in the snow with full e%uipment. 3oon I discovered that the whole
arm sstem was based on a mutual agreement between the sadists and the
masochists. I said to mself8 the all pla this game because the believe it' not
having enough imagination to disbelieve in this ridiculous circus. .rom that time' I
decided to pretend that I wasn)t a part of that sstem and that I actuall didn)t
e&ist. Instead of participating in arm life' I did m own thing' which was mainl
walking
b the river. 6ventuall the forgot that I e&isted. " name was still on the
official list' but no one knew to whom the name on the list belonged9
(pon leaving the arm' I continued m life as a mstic spending time in nature in
deep contemplation. At that time' I wrote m first book )The !ame of God.) It was
m first attempt to translate m meditative and mstical e&periences into religious
language. It was the first time in m life that I e&perienced the meaning of m
e&istence. *ater Guidance told me that one of the main reasons for m incarnation
was to write a book. It was not That book' but I was at least alread connected to
the truth of m $urpose.
I was instinctivel and desperatel searching for m Inner /ome' the ultimate
securit. I felt ver insecure on the earth and carried a strong depression from m
childhood. I was still disconnected from the :ther #imension' all the time tring to
-ust get there' but not reall knowing how. The e&perience of I Am was still not clear'
even though I alread had a strong connection to the state beond the mind. .rom
that time' I started to stud various spiritual teachings with the usual great intensit.
.rom this endeavour I learnt 6nglish as most books were not available in $olish. I
read everthing8 >en' Tibetan +uddhism 0particularl #zogchen and "ahamudra1'
(panishads and 3ufism. I studied the great teachers' like ?rishnamurti' 2a-neesh'
2amana "aharishi' and so forth. I was especiall inspired b ?rishnamurti' as he
spoke to m sense of freedom. *iving in the middle of ignorance' I had to reall
believe that )I Am T/AT.) 5here could I find in the middle of $oland a master to
whom I could surrender< In the mean time' I connected to a 3ufi group to aid m
discover of the heart)s mster. It was a lovel group' but the teaching was utterl
ungrounded and did not at all point to Awakening.
:ne da I came across the book )I Am T/AT) with the teaching of !isargadatta
"ahara-. At that moment' I knew that I found m master. /e spoke to m essence'
his spirit deepl touched m heart. .rom him I realised the necessit of stabilising
the 3tate $resence to which I was alread awakened. /e called this the I Am,ness.
.or the first time' I received clarit regarding the $ath and recognised the necessit
of the right effort. "aintaining the 3tate of $resence became a new task; it was a
new challenge. I went for long walks' attempting not to lose the 3tate' not for a
single moment.
At this time I began to live alone in m house as m mother had -ust passed awa.
!ot having an mone' I sat all da in the freezing house and read )I Am T/AT.) At
that time' I was a .reezing T/AT. +ut I persevered as the profound teaching of
"ahara- gave me hope. "ahara- was m first real guide out of this cage of
forgetfulness.
.eeling the need for formal practice' I -oined a >en group which followed the
teachings of the ?orean master 3ung 3oen 3unim. /e was %uite an original >en
master as his work revolutionised the koan sstem. I did a few ?ol 4he)s 0three
months retreats1 which led me deeper into the realm of meditation. To m surprise'
no one from that tradition knew about the 3tate of $resence. I had trouble finding
mself as no one directl pointed to I Am. 5orking with the koan sstem was %uite
interesting but there were man shortcomings. The >en philosoph represents a
ver profound' pure understanding of realit. /owever' an understanding is still in
the mind' while the actual Awakening points to something much deeper. The koan
sstem was not an original aspect of >en' it later developed as a tool for practice but
somewhere along the wa became a focal point. This was a mistake because the
essence of Awakening cannot be limited to an kind of structure. 2eflecting realit
)-ust as it is') is the principle of >en. (ltimatel this vision points to realit as
reflected in the mirror of pure awareness. The problem is that the mind also can tr
to see realit )as it is') not from the place of pure awareness but from its mental
standpoint. .or this reason' the koan sstem can be ver misleading. :ne learns how
to give the proper answer according to >en convention' but unfortunatel still
remains disconnected from the light of I Am. According to >en' the right answer can
onl come from the right state' but it is possible that the right answer can come from
the wrong place. It is possible that a student mabe full established in the 3tate of
$resence and et still cannot answer the koan. .rom the other side' I have met
plent of >en students who solved man koans and knew nothing about pure
awareness. Therefore' koans can become like a game of the mind when we forget
that the true koan is beond the mind. Actuall the onl koan which points directl
to awakening is the discover of I Am. If a >en master does not point directl to the
3tate of $resence but makes ou work for months on some abstract >en riddle' it
proves some level of incompetence. Awakening can be simple but is often made
complicated. I made mself go through the koan sstem' -ust to confirm m feelings
and to make sure that indeed I wouldn)t miss anthing. In the end' >en at least gave
me a great deal of inspiration and a solid foundation for practice.
!ot being able to make a ma-or breakthrough in m practice' I decided to go 6ast. In
the 5est most seekers somehow believe that the spirit of #harma is present onl in
the 6ast. It is something like an inferiorit comple&. (suall when the go to the
6ast' the become disappointed finding that practice in the 5est is often more
authentic. !evertheless' to get mone for m travels' I went to .rance working hard
picking fruits. After making enough mone' I took the Trans,3iberian train to 4hina.
The -ourne took over one week and was rather pschedelic in those post,
communistic times. There was total chaos' this train was like a buzzing market place'
as
everbod seemed to sell everthing and from time to time a parade of prostitutes
would pass. I spent some time in 4hina and slept in surrealistic railwa stations on
the latest +ei-ing newspapers. At this point I decided to leave.
.rom 4hina I took a boat to ?orea. It was on this boat that I e&perienced m first
disillusionment. .leeting the 5est I was hoping to leave 4hristianit behind. To m
surprise' ?oreans who I assumed would be +uddhist' attempted to make a
4hristian out of me' in our first encounter. It was on that boat that I almost died
because of the onslaught of a heav storm. It was a catastrophe' everbod threw
up everwhere including mself. .ortunatel' I arrived in ?orea in one relative
piece.
I had onl a few hundreds (3 and no return ticket. I intended to do a traditional >en
three months retreat and let the future work itself out. I entered a ?oran >en
"onaster' 3hin 5on 3a. The location of the monaster was splendid' up high in the
?orean mountains. I had a wonderful time absorbed in silence and nature. I used to
bathe in the freezing river at A o)clock in the morning so I could be fresh for the
morning >azen. 3till' I alwas hated to wake up so earl and could never reall get
used to such a disciplinar life stle.
In that period I solved the main set of koans. I needed to solve them because I was
uncertain about their importance in the awakening process. !ot being able to solve
them I might have doubted the authorit of m state. I was %uite sad seeing
those poor fellows tring to solve these abstract koans instead of directl awakening
their consciousness. I had a few arguments with the leading there >en master' in
fact I had arguments with all the >en masters. This man was anwa a good man'
but %uite identified with )the school.) This school of >en seemed to mould everone
into the same shape' as if the were making clones. 6verbod seemed to speak the
some language' ask the same %uestions and give the same answers. The most
interesting thing was that none of those masters were actuall interested in the inner
state. !o one ever asked8 )Aziz' what is our state<) 3uch a basic %uestionM Instead'
the asked8 what did master @oshu mean saing "u< 5ho reall cares< It is
wonderful to stud the saings of :ld 3ages' but what the were pointing to is much
more important. In awakening to I Am one holds the essence of all possible koans'
from the past' present and future. Afterwards I staed in ?orea for some time
ad-usting mself to life in monasteries and doing a lot of meditation. " state was
still not full established and awareness was fluctuating. If felt like I needed to move
again to intensif m practice.
3oon appeared an opportunit to go to @apan. I had a strong attraction to the 3oto
school of >en and to the teaching of #ogen. 6ntering @apan' the custom officer asked
me8 how much mone do ou have< I had onl a few hundreds' but I said two
thousand and the let me in. 6ven on the $ath to Awakening ou should not alwas
be too honestM A friend of mine gave me the idea to earn mone b doing
)takuhatsu') which is a form of religious begging. The idea was to sit' unlike other
monks' >azen on the street with a begging bowl. " first begging e&perience was at
the railwa station in /iroshima in the middle of the night. I collected some mone
and a big can of beer...
I staed for si& months in a >en #o-o near Toko. I was studing #ogen)s teaching
and making mone b sitting >azen. I made a lot of mone which helped me to
travel later for a few ears in Asia. As far as #ogen was concerned' he was a
profound thinker but tended to be dogmatic. /is concept of 3hikan,taza was ver
subtle and profound. >azen in his understanding was no longer a tool to become the
+uddha but an e&pression of Truth. >azen is +uddhaM I was ver inspired b this
teaching. /is teaching was for me a bridge between Advaita)s vision of )Awakening
!ow) and seeing 6nlightenment as a future goal. /owever' his concept of a never,
ending cultivation proves that he was not full 3elf,realised. /e disliked strongl the
idea that after 6nlightenment there is no need for practice anmore.
Another teacher' I connected to was (chiama 2oshi who touched m heart b his
humilit and humanistic perception of 6nlightenment. 7es' we all have in the
beginning an inferiorit comple&. That)s wh humilit and ordinariness in a master
can bring a student that much closer to the truth of awakening. Afterwards I moved
to a 2inzai monaster' 3ogen-i' in :kaama to undergo )real) practice. I was
practicing there under /arada 2oshi who was a ver sincere man. The place was
perfect for concentrated practice9 a ver male atmosphere. The wa the monks
chanted the sutras was actuall scarM I wondered how the could chant so fast' so
deep and with such a power< It felt a bit like I was back in the armM 3till' I felt this
was the place where I could make a ma-or breakthrough in m practice. I was
allotted a space. I slept in the same place where I made m meditations. The had
%uite a strict set of rules and a ver organised life stle. /arada 2oshi liked >azen
and so >azen was the main form of practice in addition to a one week retreat ever
month. This practice included the techni%ue of deep breathing and the solving of
koans. I was forced to do this breathing even though I hated it. I asked mself' wh
to make this whole effort when I can -ust rest in the 3tate of $resence<
#isappointingl throughout m practice nobod ever asked about m inner state.
The master had his own wa of checking our state. /is method included listening to
the out,breath' particularl of the last stage when the bell contracts. :nl later I
realised that this wa of checking one)s state was not so precise. I refused to do this
breathing e&cept during interviews with the master. 6ach morning at dawn there was
a private meeting with the master. It was actuall %uite frightening. In darkness'
twent shadows waited their turn at the sound of the bell. The master screamed at
everone. This interview was like a battle for lifeM /e was e&tremel dedicated in
pushing students to their breakthrough.
After m re%uest' 2oshi gave me a special permission to do a solo retreat in a
secluded temple in the mountains. I broke m initial desire to fast during this retreat'
eating fruits from the local cemeter and drinking the beer offerings left in the
graveard. #uring the retreat I got frostbite. I could not cure it for a long time as in
these places the don)t use an heatingM Actuall the were %uite tough. In the
morning' during the dead of winter' the first thing the did was open all windows
wideM +ut I got used to it and started even to en-o the freshness of the cold
morning air. #espite the conditions' m practice was e&cellent. The most powerful
time was during #ecember of 199A. In that month I was intensel focussed on
stabilising self,awareness. I was so concentrated that I was hardl aware of the
outer worldM 5hen everbod went to sleep' I used to walk around in a trance of
awareness. :ne night in the middle of this intensit I let goM 5hen I let go' I saw
a new worldM 6verthing was so beautifulM I looked at a tree and this tree was the
Truth. I looked at a mountain and this mountain was itself an e&plosion of the !owM
This ecstas lasted for some time but eventuall settled down. *ater I understood
that m e&perience was caused b the contrast of e&treme concentration and a full
letting go. #uring that time' I had a few more ecstatic e&periences. :ne da to m
surprise while checking m breath' the master shouted8 esM /e approved of m
realisation. .inall I stabilised the 3tate of $resence.
I didn)t know what to do ne&t. 5hile working on some more koans' I got into a
disagreement with the master. I spent one month tring to solve a koan as he kept
re-ecting all of m answers. 6ventuall I found the answer but still I was sure that
m past answers were even betterM At this point' I realised there were no more
reasons for me to sta as I was striving for m own vision of realit. I left the
monaster and decided to do a two months retreat' this time in a 3oto monaster. I
spent a fortune to get to the other side of @apan. 5hen I entered this place' I
realised m mistake. This was a tpical @apanese monaster all the monks seemed
devoid of an human emotion. The were -ust like >azen,robotsM This was a sign to
leave @apan. @apan is a countr of deep culture and precise focus' but emotionall it
is like a desert9and when the heart closes' one simpl becomes depressed. As such'
the ne&t da I left.
" ne&t stop was Thailand. The first thing I e&perienced was a terrible sunburn on
one of the islands. The second thing was getting poisoned b )magic) mushrooms. I
was e&perimenting with the 3tate of $resence' tring to see whether drugs could
disturb the state. The hallucinogenic did not take the state awa but rather
distorted the energetic %ualit of it. At that time I understood how delicate our brain
is and that it needs to be respected. After getting poisoned' I went to a Thai
monaster to spend the rest of m time in a more meditative atmosphere. The
monaster was connected to the famous A-an 4ha. 5hen arrived' all the monks
looked completel spaced out. The onl studied the rules of conduct as if
6nlightenment was the e%uivalent of being a )good monk).
" ne&t stop was India. I was ver e&cited to finall see the land of the great
Advaita mastersM After man ears of longing to come to this magical land' 6&istence
now gave me this chance. 5hen I arrived in 4alcutta' I shed tears seeing the
enormous povert. 3lowl I had to get used to it. This was IndiaM I left to *ucknow
where the disciple of 2amana "aharishi' the famous $oon-a-i was teaching. /e
invited me for dinner' but I was unable to have a serious conversation with him.
+ut the situation was not right' as I didn)t come all the wa from @apan -ust for a
social visit. I had a burning desire to clarif the matter of 6nlightenment. /e was
surrounded b female disciples' who in an air of an infinite admiration kept
caressing his head. /e seemed to be more interested in talking about his social life
that is b
)whom) he was visited and )when) he was visited. #uring 3atsang the ne&t da' I
asked him an interesting %uestion. In his book was written his stor of awakening.
/e chanted mantras with great dedication. 3oon' a da came when he could no
longer chant and so he went to "aharishi with his problem. "aharishi looked at him
and said8 ou have arrivedM " %uestion was' how was it possible that $oon-a-i
didn)t know himself that he arrived< Isn)t 6nlightenment self,evident< And what was
the difference between the state he was in' prior to "aharishi)s approval and after
it< " %uestion pointed to the important element of recognition. .or it is the power
of recognition which brings value to an state. /owever' $oon-a-i' got %uickl
annoed not being able to read the %uestion 0as all %uestions were submitted on
paper1 and became ver rude. I also got ver upset' so I stood up and left. 3imilar
to $oon-a-i' I had to admit that I was also looking for the recognition of m state.
Guidance told
me that in this life time I was not supposed to be recognised b a human master
until I became full confident in m own realisation. It was nevertheless m first
disappointment with an Advaita master as all the inspiring literature I read gave me
high hopes. The whole scene of 3atsang was rather hsterical. All these seekers
seemed to be in some kind of an unnatural euphoria. The whole scene was mainl
based on pro-ections regarding the legend of the great master of $oon-a-i' 2amana
"aharishi. In spiritualit like in politics' to become popular one has to have the right
name and connections. Again' the ne&t da I left.
I decided to visit the +odhi,tree under which +uddha reached 6nlightenment. 5hen I
realised that this tree was -ust like an other tree and the sk above it was blue like
everwhere else' I paid m homage and left in peace. !e&t I went to #haramsala.
There I had a discussion with one #zogchen master about the nature of 2igpa' the
3tate of $resence. According to this tradition' 2igpa is eternal but onl temporaril
covered b the ego. " point was' how come that in the deep sleep 2igpa is not
present< There is no ego in deep sleep' so no one should obscure the purit of 2igpaM
/e said that 2igpa is present in the deep sleep in its own wa. 5e couldn)t reach an
positive conclusion. The reason is that in #zogchen' the don)t differentiate between
the state of pure awareness and state prior to awareness. The deep sleep state is
simpl prior to 2igpa and 2igpa is not as eternal as it seems. I left again9as m
%uestions were still left unanswered.
I visited some gurus in 2ishikesh. It was all rather amusing. "ost of the gurus looked
rather suspicious. I attended a 3atsang with a surprisingl well,known American
woman' who didn)t seem to have an clue as to what she was talking about. 3he
gave some disconnected statements about 6nlightenment' which showed her lack of
basic knowledge and e&perience. And of course' nobod meditated there. "ost
seekers in 2ishikesh seem to be completel spaced out and without an
discriminative wisdom in their choice of a master. 6ither the smoked a lot or talked
about some flight e&periences with their gurus. +ecause of povert of m
e&perience here' I was able to appreciate more m >en training and wisdom.
I was ver moved being able to visit the 3amadhi of !isargadatta "ahara-. There
was a wonderful coincidence because the da I visited his place was also the
anniversar of his death. I paid him homage and e&pressed m infinite gratitude for
his guidance. I also used this opportunit to visit two other masters in the area8
2amesh +alsekar and 2an-it "ahara-. 2amesh was a ver special man' in love with I
Am' but rather identified with a certain Advaita line of logic. /e was ver humble and
beond guru trips' although our discussions about free will did not get anwhere' as
he radicall refused such a possibilit. /e asked me8 )wh don)t ou find the inner
essence<) I said' )I am speaking from that placeM) In that case wh are ou checking
out all these gurus< )+ecause that is m destin') I replied. I used his own argument
of destin to challenge his interrogation of m %uest.
"ost Advaita seekers go through +omba to visit 2amesh. It is like the tourist in
India who has to visit the Ta- "ahal' so the Advaita seeker must visit 2amesh.
And he tells them' the don)t have free will' it is all -ust movie. /e tells them that
6nlightenment cannot be reached through effort for effort is from the ego and ego
cannot -ump above its own head. 3o the all realise through this )logic) how
ridiculous the are and the rela&. Afterwards the see that the meeting was
wonderful but the are still as miserable as beforeM " feeling is that "ahara- himself
was not attached to the concept of destin. 6ven though he spoke about destin in
such a fi&ed wa' I feel that he could -ust sa the opposite. This was the same issue
regarding the need for practice. In the simplistic interpretation of Advaita' the need
for practice is denied because practice takes place onl in ignorance. +ut in an
imaginative interpretation of Advaita' the vision of non,dualit is more dnamic and
includes the need for practice. That)s wh "aharishi spoke so much about arresting
the mind' and "ahara- about keeping the sense of I Am' and so forth. 2amesh did
not reach his awakening to the 3tate of $resence directl through his effort' but
neither through the dropping of his effort. It was through "ahara- that the energ of
transformation shifted 2amesh into a higher state. It didn)t merel happen because
such was his destin' but because of the presence of an alive master.
*ater I realised that even though 2amesh is a direct successor of "ahara-' his view
about the Absolute proves lack of this tpe of realisation. According to 2amesh' the
Absolute represents consciousness at rest; however this is incorrect for' in truth' the
Absolute is prior to consciousness. This is not merel a difference in terminolog. In
the first statement' Absolute prevails when consciousness is suspended' for instance
in trance or deep sleep. +ut when we sa that the Absolute is prior to consciousness'
this means that it e&ist independentl from consciousness. The reasoning of 2amesh
shows that his perception of the Absolute is purel intellectual. /e simpl knows'
while being conscious' that there e&ists a dimension deeper than this consciousness.
+ut he didn)t realise the simultaneous unit and co,e&istence of both of them. 5hat
it means is that being in consciousness' he does not abide e&perientiall in the
state prior to consciousness.
It was at that time that I also was convinced of understanding the teaching of
"ahara-' without actuall realising the Absolute. I was telling mself8 I am in the
state of pure consciousness' but prior to this ver recognition of it' in this ver !ow
is present the state prior to recognition' the Absolute. In this wa' I was rather
certain of being in the same state as "ahara-. It was two ears later that I was
supposed to realise m mistake.
2an-it "ahara- was a ver pleasant old man who lived in a tin' little room in the
middle of +omba. /e was a dharma brother of !isargadatta' as the both had the
same master. 5e had one conversation' although it was not ver interesting.
"ahara- simpl repeated the model of realit based on the state prior to
consciousness' the Absolute. +ut it was wonderful to see in the middle of this craz
cit an old man with clear ees' behind which was burning the unbroken fire of
pure awareness and who was resting in the (ncreatedM
In India one can find man interesting teachers. :ne of them is (.G. ?rishnamurti.
/e reached the Absolute in a radical shift caused b kundalini energ. (.G. is a ver
sensitive being but seems to onl live in a state of reaction. +attling constantl with
past traditions and struggling with different masters seems to be a part of striving
for one)s freedom and one)s uni%ue perception. +ut when one gets addicted to this
battle' one stas at the level of reaction throughout life' not allowing the /eart to
open. This was also m problem which luckil got healed b the power of Grace. (.G.
has an ambition to e&plain 6nlightenment using the discoveries of science. +ut he
cannot do it' for the limitations of science are not able to e&plore the msteries
beond the linear mind. There is something not %uite right in his negative attitude
towards the issue of 6nlightenment. It does not seem to make sense because though
he refutes 6nlightenment as a mth he also obviousl claims to be enlightened.
" ne&t stop was $une. I found the teaching of 2a-neesh rather interesting' inspiring
and challenging. The problem was that the wa he painted 6nlightenment made it
impossible to be reachedM The self,image he pro-ected was rather super,human. /e
behaved in a ver unnatural wa during his discourses not blinking and moving his
hands in a slow manner. I was surprised that most of sannasins' who were actuall
%uite educated' believed that this behaviour had something to do with 6nlightenment.
$une is an interesting place. It has helped man people but at the same time it has
confused man. 6ntering the Ashram is like entering a huge mind. It was this tpe of
"ind which called itself )no,mind.) A strong conditioning was in the air' revolving
solel around :sho philosophies and the !ew Age. .or me the Ashram was a place to
face some of m pschological issues' to e&perience a lot of dance' meet inspiring
people and to rela&.
At the time' I was deepl contemplating the nature of I Am. I discovered the
relationship between the 3tate of $resence and the mind. I saw that the presence of
pure awareness does not automaticall cleanse the mind and certain negativit)s can
still remain. I observed that there is indeed a movement even in the Inner 3tate.
Graduall' I freed mself from simplistic ideas about awakening. It was alread in
$oland that I had noticed that the 3tate of $resence did not automaticall remove
m depression. I was wondering' how is it possible to be in the 3tate of $resence
and et feel so sad or depressed< !obod ever talked about itM :nl later' I
understood that additional cleansing is necessar to purif the mind.
" 3oul was not full satisfied with the 3tate of $resence. I was looking for a deeper
peace' a deeper refuge inside. +ut the %uestion was' how to reach it< I didn)t know
and nobod could help me. At that time' I met a man in a crstal shop who seemed
to have a great deal of esoteric knowledge. I felt that I was speaking with a real
personM /is name was8 /ouman. 3oon we became close friends. /e initiated me into
the secrets of energ and healing. I initiated him into the state of pure consciousness
and shared m spiritual understanding. 5e complemented each other perfectl.
:ne da' at the end of 199B' during a channelling session of ours' the voice of
Guidance came through. It was a real surprise for us' as we seemed to make a
breakthrough' connecting to Intelligence from another dimension. It was not a
tpical e&perience in channelling' for some new and higher force had made entr.
This force seemed to be a specific combination of our two 3ouls. This force spoke8
)we are not outside of ou' we are not beings' we do not e&ist in a place like
another planet. +ut we know ou and we are our future. 5e speak to ou from
our future' into our present now.) It was like we met our True $arent or God. That
voice answered all our %uestions and allowed us to understand our purpose. It had
absolute wisdom and possessed a tremendous love. 5e met for the first time the
+eloved. I asked8 )am I in the same state as "ahara-<) )!o' ou are not.) )/ow is it
possible that there e&ists a truth beond m present total e&perience<) )It is simpl
possibleM) )5ill I reach the same state as "ahara-<) )7es' and ou will go deeper than
himM) )/ow can I reach the Absolute 3tate<) )7ou cannot reach it b will but through
Grace onlM .rom our side' ou can co,operate through surrender.) /ere' I faced a
big problem. To admit that I was not full 3elf,realised was ver challenging for m
ego. +ut did I have an choice< I submitted mself to that msterious wisdom which
seemed to know everthing and more. I surrendered to that which I couldn)t see but
which m heart and m intelligence recognised as a representation of Truth.
Guidance sent me to do a solo retreat in 3outh India and predicted the shift to the
Absolute for the middle of #ecember. I went to ?erala and started m retreat b the
beach. /ow to reach the Absolute< "ahara- spoke onl about the Absolute as such'
but nothing about how to get thereM /e was saing that I am alread T/AT' but for
some reason' I was not et T/ATM The intellectual conviction of being T/AT does not
actuall help ou become T/AT. At that time I wasn)t T/AT in an wa. "ahara-
spoke about the witnessing of I Am. I Am itself is the witness. /ow could the witness
be witnessed< 3oon I discovered that whatever gmnastics I made with awareness' I
was still locked within this awareness. It was in $une that I kept demonstrating
everda to Guidance a different realisation' hoping that it was the Absolute. 6ach
time Guidance patientl answered' )not et.) 7es' the onl wa to go beond it is to
surrender into +eing. The ke words which pointed in the right direction were8 )no,
will) and )absence.) I sat in absorption and tried various e&periments. I contemplated
the moment of falling asleep' -ust tring to recognise the condition of no,will and
absence. I discovered that the place where the Absolute lives is at the bottom of the
breath. To breakthrough this gate is to move to the :ther 3ide. I was completel
desperateM I was full of doubts' an&ieties and impatience. It was a ver difficult time.
All m life seemed to culminate in this retreat. It was the final battle to reach the
Absolute.
The shift happened on the 1Fth da of #ecember 199B around one in the morning. It
was such a reliefM I found mself slipping to the :ther 3ide' to the +eond. This
implosion cannot be e&pressed in words. It was like diving to the bottom of the
ocean and piercing through this bottom into the space on the other side. I
e&perienced the absolute freedom. +ut the ne&t da the passage closed againM I was
so desperate and broken. +ut in a few das managed to slip into the Absolute 3tate
again. I needed to use a ver subtle will to reach the condition of no,will. Guidance
told me that "ahara- himself did hundreds of such attempts. :n the A1st da of
#ecember 199B I became stabilised in the Absolute. It felt like I had died and I had
not been full reborn. It was a msterious time. .or man lifetimes on the +uddhist
$ath' in m 3oul there was imprinted a deep longing to reach the (nborn' to reach
!irvana. (pon reaching the Absolute 3tate' I completed m +uddhist karma. I had
reached complete disidentification and freedom from the apparent realit. " whole
life of search reached culmination. The ne&t few months I was completel absorbed
inside' I was without an desire to do anthing. The energ needed to settle down
and integrate. 4ontemplating m life' I could see mself sitting in m little room in
$oland reading )I Am T/AT) and now alread in the Absolute' free at last. At that
point I could have said that )I am T/AT') but it would not have been a precise
statement.
I returned to $une. 3hortl thereafter' I met shortl an Israeli guru who was rapidl
growing in popularit. :ur meeting had been arranged. I was curious whether he like
mself might have mistaken the 3tate of $resence for the Absolute. /e had a sudden
shift into the 3tate of $resence' but he didn)t know how he got there and that there
were other possibilities of e&pansion. /e didn)t seem to recognise anthing I said.
This knowledge is precious and it is rare to find a 3oul who desires to dive into the
ocean of its mster' into the depth of !ew (nderstanding. "ost teachers convince
themselves the have reached the complete state and cannot allow themselves to
even doubt it 0even that the secretl ver much do1 for the would lose their role as
a true master. At that time' I understood that in order to attract seekers' one does
not need to be at all full 3elf,realised. It is all a game based on guru pro-ections
and creating the right guru atmosphere. 3ome get around -ust b imitating :sho.
$eople love it for in actualit the don)t reall desire awakening but rather someone
sitting on a high chair' so the can unload their pro-ections unto them. In m
teaching' I look to maintain the right perspective in terms of m ego,image. 3ince
6nlightenment does not eliminate the ego' one has to alwas practice humilit. The
problem with most 3atsangs is the ego pro-ected from the master and its further
reinforcement b disciples. There are man cases of manipulations and even abuse
regarding the issue of power and control. It is %uite sad. "an of those teachers
behave in %uite an unnatural wa. The walk ver slowl' the pro-ect some spaced
out look into the ees of their followers' the speak ver slowl and so on. It is such
hogwash but so man naNve seekers think that it is an appropriate tpe behaviourM
There is probabl no cure for all this nonsense. It has to be accepted on some level
as a part of the collective ignorance regarding spiritualit.
I was invited to teach in Israel. +eing in Israel was rather difficult because of its
claustrophobic atmosphere and lack of nature. #espite this' I did meet a few ver
dedicated students. The first of them was 2eza' who %uickl received the
transmission of the Absolute 3tate. I began m teaching work. It was challenging' as
I was ver sh and nervous of being in front of man people. +ecause m life was
spent mainl in isolation I had difficulties in relating to others. At that time the onl
thing I was interested in was teaching the Absolute. :nl later' came to understand
that the Absolute is the destin of ver few seekers. After the shift into the Absolute'
I was tired all the time' as m energ sstem needed to ad-ust. I was learning how
to enter the world from the place of the inner Coid.
.rom Israel I went to @apan and wrote m ne&t book )+eond 4onsciousness). The
energ of this book had a strong +uddhist flavour even though I was alread
presenting a new vision of awakening. In @ul 199J I again met /ouman in America.
I was ver surprised as our work was about to begin againM Guidance said8 )Aziz' ou
have done well' but now we have to open our /eart and awaken our 3oul.) " task
was to put /ouman into the Absolute 3tate and his -ob was to open m heart chakra.
5orking with the heart was not an eas task because the whole area was not ver
clear to me. The concept of the 3oul which Guidance introduced was rather against
m basic non,dual make,up. It felt like a naive word but Guidance couldn)t find a
better term for the essence of our individual creation. According to Guidance' one
can be enlightened in a traditional sense and et have no soulM *ater' we started to
use more the term "e which had the enormous power of simplicit. 4ompleting our
work' took us over half a ear. It was an intense time. 5e were constantl doing
energ work on each other' retreats and praing to God.
I was coming closer and closer to the +eloved and to the e&perience of happiness.
The Absolute 3tate was not able to give me happiness. I was still ver isolated and
disconnected from the realit of 4reation. I was opening m heart and finall
discovering m 3oul' the child within. 3ometimes I wanted to give up for I didn)t
see an real progress. +ut graduall the energ of m heart started to move. There
was
more and more warmth and happiness around me. This happiness was not
pschological but was manifested purel on the energ level. I meditated on m
heart da and night' awakening to m 3oul and discovering the +eloved. I was
becoming free from m +uddhist past. 5e received constant instruction from
Guidance. In moments' we were losing faith' Guidance would alwas bring healing
and encouragement.
Apart from opening m heart' Guidance was deepl cleansing m subconscious mind.
I began to understand how it was possible that even though I rested in the Absolute'
I could still be rather unhapp. It was all about the negative perception of life
crstallised on the subconscious level. "an lives on the +uddhist path imprinted in
me a negative perception of 4reation. This negative vision of life was not conscious
but imprinted on the energ level. As Guidance cleansed m subconscious' suddenl
something got freed from m infinite past. .or the first time' I could trul see this
realit as a beautiful e&pression of the 4reator. The complete 6nlightenment to the
heart and its stabilisation took place at the beginning of #ecember 199J. In the
middle of that month /ouman shifted to the Absolute. #uring his retreat' there was
a ver powerful transmission of the Absolute which transported his soul to the
(nmanifested.
:ur meeting was absolutel amazing. /e was born with an enlightened heart and a
strong message to help humanit. I was born with an enlightened consciousness and
with the strong message to transcend this dimension. :ur meeting brought harmon
and balance to our 3ouls. /ouman moved to the place beond helping and non,
helping recognising the low level of humanit and seeing that there is hardl
anbod to be helped. And me' I opened m heart to compassion and moved forward
towards humanit. #uring the period of 199J' not onl did we reach completion but
gained understanding into the secrets of the teaching and transmission. Guidance
was continuousl preparing us as channels of Transformation.
In the beginning of 199K' we reached a further awakening which we called
)6nlightenment to "e.) 5e understood finall that this fundamental and e&traordinar
truth was All About "6. Guidance said' )Aziz our fight against traditions was not
about the battle of ideolog' but about coming back to our "e. 7ou had to free our
psche from all concepts which negated the e&istence of our ver "e in order to
full meet ourself.) That was so true. All m life was about meeting "e. This
realisation was so simple' et so subtle and profound. .rom the ver first e&perience
of suffering' long walks in the forest' fear and earning for securit and love' in truth'
it was all about Awakening to "e.
Graduall the !ew Teaching was taking shape. The book )6nlightenment +eond
Traditions) had emerged from the depth of our Intelligence. It was a ver precious
work revealing the secrets of the inner world. It clarified man misconceptions about
6nlightenment. This book for most students is difficult to understand. 5hen one is
fed with over,cooked food' one forgets how to eat the raw food of Truth. This book
needs to be read man times and contemplated deepl. It is not for a lukewarm
seeker but for seekers of the Truth.
+eing in America' apart from its thrilling nature was reall rather disappointing. I
wrote a few articles to the +uddhist magazines about the role of ego' )+uddha "ind
and 4hrist 4onsciousness) and other sub-ects. There was a ver little response.
Americans are too bus to look for Truth. The prefer to conform to available
traditions' like +uddhism' which offer a comforting sense of securit. I did do some
teaching but mainl in order to prepare mself for m future work as a channel of
Guidance. Although' it was onl preparation' a few 3ouls became deepl touched b
the energ of Transmission. It was about the time to leave America. Guidance made
further prophec about our ne&t shift' into the 3tate +eond $olarities. There was
supposed to be a state even beond Awakening to "e' where the 3oul full meets
the +eloved. Guidance said that :sho and Trungpa reached this state at the end of
their lives and even though the could not understand its meaning' the lived it. In
order to reach such a state' one foot has to be in the Absolute and the other foot in
the #ivine #imension. 3ufi masters get there easier. 2umi was' for instance' in that
e&alted state. I asked Guidance8 )is it in the realm of "e<) Guidance remained silent
for a long time and answered8 it is not for us to tell this9but es' Aziz' it is in the
dimension of "e9
/ouman decided to move to /awaii. It was an unbelievable time which in truth we
cannot share with anbod. 5e left deepl moved and completel transformed.
G G G
After leaving America' I was sent to work. I started teaching in Israel and
afterwards I moved to India. !ot used to channelling such amounts of energ' after
an intense period in Israel I was completel depleted. There was a da I felt like I
almost died. $rivate work in particular with students 0based on consultation and
energ transmission1 seemed to e&haust me a lot. " being was still weak after the
shift to the Absolute 3tate and I needed to sleep a lot.
Teaching in India was %uite interesting but ver disappointing. At that time' I still
had the illusion that somewhere on this planet there were man seekers waiting for
Truth. .rom that time on' I started to realise more and more the sad truth that
seekers do not reall e&ist' apart from a ver few. I began teaching in #haramsala
where a strong +uddhist communit had formed. " 3atsang attracted man
+uddhist intellectuals who were completel stuck in their minds. :ne Tibetan *ama
wanted to argue that keeping I Am would be proof of attachment' and therefore
against the +uddha teachings. +ut what is the whole eighth,fold path which
+uddha offered to humanit but a tpe of attachment which is supposed to take us
to .reedom< 3oon I saw that most people were rather satisfied in onl shopping for
spiritualit without an real desire for awakening. "ost are either not serious or
simpl pla ego,games.
" ne&t station was $une as I decided to return and I had to face the low
consciousness of people running the ashram' who didn)t want me to teach in the
area. According to them I was supposed to teach inside the ashram. +ut in such a
case' I would have no choice but repeat :sho like a good bo' which I was not
interested in doing at all. It was the iron that even though :sho had taught about
being a 2ebel' the place he created turned the people instead into Ashram
conformists. After being insulted b a few suspicious individuals running the
ashram' I was %uite happ to sa good be to this place.
"ost sannasins who came to 3atsang were strongl conditioned either b pseudo,
Advaita clichOs or b the naNve idea of celebration. In truth' both ideas complement
each other. The first one -ustifies that one does not need do anthing to awaken
apart from mabe rela&ing. And the other one brings some kind of a simple -o into
unconsciousness' so it is more bearable. "ost seekers who came were shocked b
the idea that the had to meditate and were not allowed to la down and sleep
during 3atsangM Cer few were able to appreciate that the received actual tools to
awaken. "ost of them would rather be stuck in their illusor search the whole life'
-ust waiting )for something to happen.) 3till in spite of it all' $une is a magical place
and often special encounters can happen here. Anwa' I did meet a few good
people. As Guidance mentioned' onl one percent of seekers can be touched b
the light of Truth. Afterwards' I moved to Arambol' a gorgeous beach in Goa which
is a natural power place. Arambol became one of m bases for teaching in India.
$resentl
In J "arch 1999' when (ranus transited m natal 3aturn' I had the shift into the
3tate +eond $olarities' as Guidance predicted. In the same period /ouman was
transported +eond $olarities in /awaii. All the three centres of I Am became :ne
and merged with the +eond. Although I have become :ne with the +eloved' m
human aspect is still evolving. As a teacher' I had to pacif m shness and
nervousness. There is still an emotional evolution for me and space to reach
further harmon within m personalit. " evolution continues but it is taking
place in the dimension beond 6nlightenment. This further evolution takes me
deeper into the mster and cannot reall be shared as it belongs to m uni%ue
blueprint.
In m teaching work man have become full transformed. It is all b the force of
Grace and Guidance. "an were shifted to the dimension of pure consciousness; a
few dedicated students have realised the Absolute 3tate and some have reached
6nlightenment to "e. +ut I am still rather disappointed with the level of
understanding and appreciation of most students. 3o few are able to see the
tremendous value of this teaching. It is not -ust Awakening alone which matters
but the depth of sensitivit coming from intelligence and the /eart' and this is
lacking the most.
As a teacher speaking in the name of 6nlightenment I often have to suffer seeker)s
pro-ections. 3ome of them look at me with unnatural admiration; some pass their
-udgements and some -ust think that I am -ust a regular gu because I don)t pro-ect
an guru,image. All of them are wrong. I am not God and nothing could be more
false than worshipping me. !e&t' those who have -udgements about me are either
ignorant or come from an impure intention. And finall those who want to look at me
as a fellow to hang out with are simpl not sensitive enough to see that I Am +eond.
I can sa that I was blessed. I can sa that it was worth it to be alive despite all m
suffering along the $ath' it has all been worth this absolute total e&perience of the
!ow. I have been blessed for I discovered the $urpose' the "eaning and Truth of m
e&istence. I have been blessed for I returned home to the state of unit with the
+eloved. 7es' I have been seen b the #ivine and embraced b the infinite wisdom
and love which entered m life from the +eond. I have been blessed for I know
beond a doubt that in spite of all the difficulties in human life' there is :nl *ove.
!ow from m future' I can embrace the small child born AK ears ago in his fear and
shock of returning to this plain of ignorance. As I guide him towards his .uture
.ulfilment' I sa onto him8 It is :?' everthing is :?. 7ou are in good hands. The
+eloved is with 7ou.
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
4hapter 1H
E(planation of Terms%
Absolute8 The original energ' the (nmanifested' the (nborn. The 4entre of Gravit.
The 3ource of manifestation.
Absolute 3tate8 The condition of $ure 2est. The dimension where the 3oul
becomes one with the Absolute' in a conscious wa.
Absorption8 3amadhi. 2est in +eing.
Advaita Cedanta8 The $ath of E!on,dualit.E The "stical assumption that 3elf,
knowledge annihilates the EillusorE in its essence presence of "e. $hilosophical
interpretation of the enlightened state which denies the presence of "e as being
a part of the e&perience of 3elf,realisation.
Apperception8 The total perception of 5hat Is' within which the impersonal aspect of
3elf,realisation and the realisation of "e coe&ist as one realit.
Awareness8 The abilit to know. The light of 4larit and the essence of Intelligence.
+eing8 :ne of three aspects of the I Am. The abilit to rest within. The energ link of
an individual being with the Absolute.
+eloved8 The /eart of 4reation. The power of *ove and Intelligence inherent in
4reation and +eond. #ivine "other. The 3oul)s eternal $arent.
+eond $olarities8 The 6ighth 3tate. The stage of 3elf,realisation where Awareness
reaches the condition of complete absorption and motionlessness. The 3oul full
merges with the :ther #imension.
+lueprint8 The ultimate vision of the 3oul)s completion. The culmination of the
3oul)s evolution and her final destin.
+uddha "ind8 6%uivalent to the Absolute 3tate. 4omplete unit with the :riginal
3tate.
4hrist 4onsciousness8 4omplete realisation of the 3oul. :neness with the #ivine.
6nlightenment to the /eart.
4omplete "e8 The unit of $ure "e and personalit.
4omplete "editation8 A sstem of meditation aimed at the awakening of the
complete I Am. It is based on the understanding that the I Am' the Inner 3tate of
wholeness' is composed of three aspects8 Awareness' +eing and /eart.
4onscious "e8 Intuitive intelligence. A state where "e can partiall sense herself
apart from the movement of subconsciousness. The abilit to give conscious
feedback to the e&perience. In the case of the subconscious "e' the e&perience
refers to the unclear sense of "e' while in the case of the conscious "e it is the
sense of "e which can refer in a conscious wa to the e&perience.
4onsciousness8 The abilit to be Econscious of.E A unit of intelligence and $resence.
6%uivalent to Awareness.
4reation8 The cosmic vision of God. The totalit of manifestation. The divine pla.
The apparent realit.
#ivine8 The +eloved. (niversal I A". (niversal "6.
#ivine "other8 The #ivine #imension. The *ove and Grace of God.
#ualit8 The e&perience of separation. The primal polarisation of 6&istence into the
sub-ect,ob-ect perception of realit. The basic Two,ness of 4reation which enables
consciousness to operate.
#ual,non,dualit8 The 3upreme (nderstanding beond dualit and non,dualit'
which points to the fact that the realisation of God can become a conscious
e&perience onl because of the dual presence of "e 0the separation of "e from the
+eloved1. The state of e&istence where the universal space of I A" co,e&ists with the
"e that recognises it. (nit of 3oul,realisation with 3elf,realisation.
#vaita,advaita8 #ual,non,dualit.
6go8 3elf,conscious movement of intelligence based on the inherent sense of "e.
The abilit of self,referral.
6mptiness8 6%uivalent of the Absolute. The original state prior to 4onsciousness. Also
$ure Awareness without content8 the manifested aspect of 6mptiness.
6nlightenment8 Awakening to the sense of identit deeper than the personal self.
The e&pansion of the 3oul into the +eond. "eeting of the 3oul with her 4reator.
"an levels of 6nlightenment8 6nlightenment to the 3tate of $resence' pure
awareness; 6nlightenment to the Absolute 3tate' beond awareness; 6nlightenment
to the /eart; 6nlightenment to the 3oul. 2e,union with the (niversal I A". :neness
with the +eloved.
6&alted 3tate8 The Absolute 3tate.
God8 The +eloved. The unit of the Absolute and the #ivine.
Grace8 The loving care of the +eloved embracing the 3oul in all aspects of her
e&istence.
Guidance8 4onscious presence of the :ver,soul. The dimension of (niversal
Intelligence lovingl guiding the evolution of the 3oul.
/eart8 The centre of the 3oul. The energ centre responsible for the e&perience of
the #ivine. The centre of sensitivit and love.
/ere8 The horizontal realit of time and space. The apparent realit.
/orizontal 2ealit8 The /ere. The time,space realit.
I A"8 Absolute 3ub-ectivit. The +eloved. The #ivine. (niversal Intelligence and *ove.
A transcendental unit of +eing' *ove and Intelligence.
I Am8 The e&perience of the (niversal I A" within the energ sstem of an individual
being. A reflection of 5holeness in the individual 3oul. A meeting point of the 3oul
with the (niversal I A".
Intelligence8 The wisdom and creativit of the mind.
Intuitive Intelligence8 The facult to co,create with the thinking process. A meeting
point of "e with the subconscious mind. The ego. 4onscious feedback from "e to the
subconscious mind.
?arma8 :ne of the laws of 4reation pointing to the realisation that cause and effect
are interconnected.
?oan8 A saing of a master which points directl to Truth. A >en teaching device to
stop conceptualisation. #irect pointing to the naked realit perceived without the
medium of the mind.
*iberation8 2eaching the Absolute 3tate. 4omplete disidentification with the apparent
realit. .reedom from the /ere. #ifferent to Transcendence.
*ight of 4reation8 (niversal I A".
*eela8 $la of God. The mster of 4reation. The illusion and adventurous character
of time,space realit.
"aa8 "anifested realit. The pla of phenomena. The /ere' the environment of
the universal subconsciousness. 4reation perceived as if in separation from the
4reator.
"e8 The 3oul; the conscious e&pression of the 3oul. The uni%ue angle of perception.
The reflection of the +eloved in her individual self,conscious creation. 4omplete "e8
unit of Awareness' +eing and /eart. The centre of "e8 /eart. The consciousness of
"e8 mind.
"editation8 The conscious effort to reach I Am. $ure meditation8 -ust being'
!on, doing' resting within the I Am.
"ind8 "ovement of thoughts. The centre of the mind8 pure Awareness. Intuitive
Intelligence8 self,consciousness of the mind. 3ubconscious mind8 impersonal arising
of thoughts.
"stical 3tate8 An e&perience beond the mind but not centred in the I Am.
!on,abidance8 To rest upon Enothing.E 3tate of pure +eing without referral to
ob-ective or sub-ective realit.
1. $artial !on,abidance8 rest in the Absolute' to abide in the (nmanifested.
H. 4omplete !on,abidance8 pure rest in the +eloved' where the Absolute and the
#ivine are one.
A. Transcendental !on,abidance8 $ure "e' beond the Inner 0the Absolute1 and
the outer 0the 4reation1' rests in the (niversal I A"' meets the +eloved.
!on,doing8 $ure rest in +eing. 3tate of ultimate surrender into the !ow.
!o,mind8 3tate of consciousness beond thinking. The 3tate of $resence' a
dimension of no,mind. The Absolute 3tate8 a deeper dimension of the no,mind. (nit
of the 3tate of $resence' the Absolute 3tate and Awakened /eart represents the
deepest dimension of !o,mind.
!on,dual $ath8 The vision of spiritual Awakening which combines the need for
practice and evolution with direct insight into the !ow.
!ow8 The vertical realit. The essence of 2ealit. The (ncreated. The 3ource of the
/ere. The Timeless.
:ther #imension8 #imension of the +eloved. The uncreated aspect of the !ow.
:ver,3oul8
1. The loving e&pression of the +eloved'
H. The link between the 3oul and the (niversal Intelligence.
A. The compassionate power of Guidance and Grace.
I. #ifferent families of 3ouls 0having similar evolutionar blueprint1 have their own
:ver,soul.
$ersonalit8 The basic structure of identit formed from the phsical' emotional and
mental bodies. The e&tension of the 3oul in the world.
$raer8 4onscious connection with the +eloved. A deep feeling of unit with the
/eart of the 4reator.
$sche8 :ften the e%uivalent of personalit. A deeper understanding8 this part of the
3oul which is alread manifested but not et crstallised as personalit. Intuitive
intelligence.
$ure "e8 .ull awakened "e e&periencing herself beond the subconscious mind. A
unit of thought,less awareness' pure rest in +eing and an awakened /eart. The
3oul in her purit e&periencing herself beond the inner and the outer states.
$ure 3uffering8 3uffering which is not cause b negativit or ignorance but b
the fact of being human and being /ere.
2eal "e8 3tate of $resence. The awareness aspect of the 3oul.
2igpa8 3tate of $resence.
3amadhi8 $ure rest in the I A".
3at,chit,ananda8 The (ltimate 2ealit. 3at8 +eing. 4hit8 Awareness. Ananda8 /eart.
3atsang8 3itting in the presence of a 3elf,realised being. /igher meaning8 abiding in
the I A".
3elf8 The I A". The dimension of $ure 3ub-ectivit. 3elf,knowingness. The direct
e&perience of 2ealit without the medium of thought or perception. $ure
4onsciousness.
3elf,conscious "e8 The 3tate of $resence. "e full conscious of itself apart from
subconsciousness. 3elf,awareness. Attention aware of attention. 5itnessing
consciousness. 4entre in the mind.
3hikantaza8 $ure meditation. @ust sitting. !on,abidance. !on,doing state beond the
personal will.
3oul8 A uni%ue taste of the I A" being e&perienced in its individual manifestation.
$ure sense of "e being centralised in the /eart.
3ource8 The Absolute. The (ncreated.
3tabilisation8 A stage of practice where the e&perience of the Inner 3tate
becomes permanentl established. A stage of going beond practice.
3tate8 A level of evolution8
1. .irst 3tate8 #eep 3leep 3tate 0dreamless sleep1.
H. 3econd 3tate8 #ream 3tate.
A. 5aking 3tate8 The ego,consciousness.
I. .ourth 3tate8 3tate of $resence 0self,awareness1.
F. .ifth 3tate8 Absolute 3tate.
B. 3i&th 3tate8 6nlightenment to the /eart.
J. 3eventh 3tate8 6nlightenment to "e 03oul,realisation1.
K. 6ighth 3tate8 +eond $olarities. "e become one with the +eloved.
3tate of $resence8 $ure Awareness. The centre of the mind. Attention aware of
attention' free from ob-ects. The centre of "e in intelligence.
3ubconscious "e8 3ituation where the sense of "e is full lost in the dream,like
activit of the mind. A level of consciousness which is unable to create self,referral.
#ream state or da,dreaming. 3pontaneous activit of the mind occurring below the
level of conscious intelligence.
3ubconsciousness8 The impersonal movement of intelligence and life' which
occurs bellow the conscious level.
3udden 6nlightenment8 A non,gradual shift of consciousness into the
transcendental state.
3udden $ath8 The !on,dual $ath. A vision of practice based on the radical
insight into the !ow.
Transcendence8 +eond *iberation. The state which' apart from the presence of the
complete Inner 3tate' encompasses completion in the dimension of "e. The state
when the 3oul is fulfilled both' in the Inner and in the :uter.
Transmission8 3atsang. An event taking place in the presence of a "aster' who
transmits the e&perience of 6nlightenment through his or her own energ and
understanding. A power of Grace coming from the +eond through a "aster in order
to bring transformation.
Transparent "e8 6nlightenment to "e. The complete 3oul,realisation. The unit of
$ure "e and the Absolute 3tate.
Turia8 The .ourth 3tate. The 3tate of $resence.
Turiatitta8 +eond the .ourth 3tate. Carious levels of merging into +eing from
the place of awakened Awareness.
(ltimate 3ub-ectivit8 (niversal I A".
(nconsciousness8 An astral plane. The bridge between the (niversal I A" and the
(niversal 3ubconsciousness.
(niversal Intelligence8 The wisdom of God.
Certical 2ealit8 The !ow. The zero point of e&istence prior to perception. The
dimension of +eing.
5itnessing8 The presence of self,awareness at the background of the mind. The
3tate of $resence. 0!ote8 not a precise term for it implies dualit1.
The .amil of the 4reator
1. The +eloved8 The unit of the Absolute and the #ivine.
H. The Absolute8 The +eing of God' the emptiness aspect of the (ltimate.
A. 3ource8 The Absolute' the (ncreated 2ealit.
I. The #ivine8 The /eart of the 4reator' the love of God.
F. The #ivine "other8 The #ivine #imension' the Grace of God.
B. The *ight of 4reation8 The (niversal I A".
J. (niversal Intelligence8 The wisdom of God.
K. (niversal 4onsciousness8 The infinite ocean of I A"' the mind of God.
9. I A"8 The totalit of the #ivine $resence.
1L. Grace8 An aspect of the #ivine.
11. Guidance8 Grace' the guiding %ualit of the 4reator embracing the 3oul)s -ourne
in time.
The .amil of the 3oul
1. $ersonalit8 The basic structure of identit formed from the phsical'
emotional and mental bodies.
H. 6go8 The abilit for self,referral in the mind.
A. 3ubconscious "e8 The sense of "e completel lost in thinking and dadreaming.
I. 4onscious "e8 The ego' the abilit to think consciousl.
F. 2eal "e8 The 3tate of $resence' the state of self,attention' the host of the mind'
the "e conscious of herself.
B. $ure "e8 $ure feeling of "e in the /eart combined with the 3tate of $resence.
J. 4omplete "e8 The unit of $ure "e and personalit.
8. Transparent Me: The unity of Pure Me and the Absolute State.