my article

A couple of months ago a friend called Vilcomayo wrote a comment on one of my earlier articles, Our memory of ‘I’ in sleep , in which he or she asked, ‘what exactly means “absence of the mind” in sleep? In a state in which our mind is/was absent or subsided, does/did the mind “go” to any other place or does/did it rather subside in its source?’, and today he or she wrote another comment reminding me about this question. Before replying to this question I would first like to apologise to Vilcomayo for not replying earlier. I receive so many questions by email and in comments on this blog that I am unfortunately not able to reply to all of them immediately, and if I cannot reply to any of them soon enough they tend to join the large backlog of hundreds of questions that I have not yet had time to reply to and may never have time to do so. Therefore, Vilcomayo, you are perfectly justified in reminding me about your question, and I apologise not only to you but also to all the other frien...

A friend wrote to me recently: I am still struggling with understanding the concept of ‘Who am I’. Am I looking for that which existed before my body and mind came into this existence, i.e. emptiness/fullness etc.? Do I explore the personal ‘I’ and from where it arose? I understand that I am that source from which the body came into the dream but when I explore it there is nothing there and I cannot feel the love that is supposed to be the real me. Also why is the dream of life so unpleasant when it has come from a source of love? What is the point of the dream? I find it frightening and I worry so much about the animals/the environment and I feel such pain. Why would the self create such a dream? In reply I wrote: Yes, we are looking for that which existed before our body and mind came into existence, but that exists not only then but also now and always, because it is what we actually are, so since we cannot go back in time we must find it here and now. Is it (ourself) emptiness o...

A new friend recently wrote to me asking, ‘When we do meditation on I or atma-vichara will all the previous karma be destroyed? How is that?’ The following is what I replied to him: What is karma ? Karma means action, and it is classified into three categories: āgāmya , sañcita and prārabdha . Āgāmya means fresh action that we do of our own free will, and such action bears fruit, which we must later experience. Sañcita is the store of all the fruits of our past karmas that we have not yet experienced, and prārabdha is that portion of our sañcita that has been selected for us to experience in this lifetime. For whom is all this karma ? Who is it who does āgāmya , and who then experiences the resulting prārabdha ? It is only ourself as this ego. In sleep we do not rise as this ego, so we then do not do any karma or experience any fruit. But as soon as we (this ego) wake from sleep or begin to dream, we start doing karma and experiencing the fruit of our past karmas . Therefore...

In the fourth section of one of my recent articles, ‘Observation without the observer’ and ‘choiceless awareness’: Why the teachings of J. Krishnamurti are diametrically opposed to those of Sri Ramana , I wrote: The important principle that he [Sri Ramana] teaches us in verse 25 of Uḷḷadu Nāṟpadu is that this ego is only a formless and insubstantial phantom that seemingly comes into existence, endures and is nourished and strengthened only by grasping form (that is, by attending to and experiencing anything other than itself), so we can never free ourself from this ego so long as we persist in attending to anything other than ourself (that is, anything that has any features that distinguish it from this essentially featureless ego). Therefore the only way to free ourself from this ego is to investigate it — that is, to try to grasp it alone in our awareness. Since this ego itself is featureless and therefore formless, and since it can stand and masquerade as ourself only by grasping ...

A friend recently wrote to me saying: When you say to experience “I” in total isolation, I try to ignore thoughts, and other perceptions. But the “ignoring act” seems to involve some sort of force. Otherwise its duration will be so short, the thoughts are pounding at the door quite soon. The somewhat forceful rejection of thoughts maybe is the wrong way to do it? To ignore thoughts sounds like a soft and tender way, but I feel it to be a bit harsh. I do not see any other way though. This article is adapted from the reply I wrote to him. Trying to attend to ourself alone is the only effective way to ignore all thoughts We should try to be self-attentive just now, not for a prolonged duration We can be self-attentive only in this precise present moment Deliberately trying to ignore thoughts would be a self-defeating endeavour Thinking can be destroyed only by self-attentiveness The only way in which we can investigate ourself is by trying to be self-attentive 1. Trying to attend to ourse...