Balancing the teachings and activity with periods of silence.

 

Balancing the teachings and activity with periods of silence

I was recently listening to an old audio tape of Lester Levenson giving a talk to one of his small groups of students around the 1960s in Sedona.

One of the themes that he identified was the idea of the power of silent teachings, or constantly transmitted teachings or 'the teaching' that is given and received in silence or stillness.

This idea was also promoted by a few schools, and Ramana Maharshi was particularly famous for his comments on the highest form of teaching being that given in silence, rather than any verbal pointers. He mentioned some cultural examples, or rather Tamil type myths, involving the legendary Dakshinamurti who gave his teachings under a tree to his 8 or so disciples entirely in silence.

Lester also made a point of the fact that any outer teaching or outer teacher is in fact a projection of the inner teacher and inner teaching, of which, the outer teacher should be aiming to direct and guide the disciple into. This idea is also present in the teachings of A Course in Miracles, where the student is meant to be left in the hands of his "Inner Teacher" by the end of the course, rather than continuing to mill around other "course" teachers and take on some new role or egoic identity.

A final point in the talk was that any teaching that we take on, or intellectually contemplate, as well as action related to that teaching- whether it be ethics, right view, mindfulness, awareness or whatever, should be balanced by periods of silent contemplation. Further, most people have a fair amount of 'ego deconstruction' work to engage in, and this breaking down of egoic identities, roles, norms, beliefs and constructs should be balanced by periods of silence and stillness, listening out Inner Guidance. Issues arise when this isn't done, such as taking the ego itself to be some sort of permanent and immovable structure, or engaging in massive circular efforts by the ego in trying to remove itself.. a cycle many enter into and never actually free themselves from. The other extreme where too much effort is given to silence and stillness without the necessary ego deconstruction can also happen. The issues on that side is that egoic beliefs, and hidden constructs remain in place, and remain operating on a hidden level in the form of spiritual bypassing, shady ethics, and egoic needs playing out in the form of people becoming fully fledged 'teachers' and enjoying that ego role for all its worth. People are shocked when some teachers suddenly and unexpectedly fall from grace or are involved in some scandal.. but this is simply the shadow that was never dealt with or deconstructed making an appearance and coming out from the dark where it always did remain intact.

It's my own personal observation that the 'teachings', or rather the constant silent teachings that are immanent at all times, tend to work in spite of any of our efforts, rather than due to the apparent efforts we seem to be making. Sometimes just sitting and letting go can be one of the best ways to actually receive 'The Teaching'. 

Balancing both ego-deconstruction and silent listening/contemplation can be helpful, if not essential, in making progress on both these fronts. 

Papaji speaks the truth, but the message is often garbled.

Today I was listening to a Papaji talk on YouTube ("Papaji - Wake up from the dream").

There are a few good points in this talk, but also some points that need clearing up due to distortion.

People tend to love Papaji's simple message of - do nothing, no teaching, no method or process, you are already free, it only takes one second in your entire life to realize.

It's no coincidence he had a massive amount of students and 'teachers' stemming from his lineage.

Agreed, there's something freeing about knowing that one is already free, and that it doesn't take much to realize this. "A second of silence" is almost like his motto.

In this talk, Papaji starts of, strangely, by talking about places of pilgrimage, the power there, and how he went around showing people these "special places". This seems a little strange, in light of the fact that his own teacher pointed out that one place was as good as another for reaching Self-Realization, and that one need not venture here or there.. but instead inquire within.

Papaji talks about the world being one's own projection which only 'we' can remove. But if he wants to play the do-nothing game, how can he talk about self-directed action in removing oneself from one's own projection? Either the projection happens spontaneously without a doer or owner involved, or else we have to buy into the doer having the power to remove it. We're back in practice-mode, but trying to 'do nothing'.

Papaji then talks about the next best thing to being convinced of his 'freedom message', and that's to meditate around the clock on 'I am already free', and also (?) to remain in the thought-free state for even a second.

OK great.. not much to do there.. but isn't that a process? Something to do?

So some seeker is convinced they're already free. And then they run around proclaiming that they're free, and we're all free, we just have to realize it (or believe it). They try teaching others. Is there any difference with this and Born-Again Christianity?

Or a seeker sits for a time, and settles into a no-thought, no-mind state. They abide there. They did the "1 second" thing. So now they know they are just consciousness or freedom or silence. But then the vasanas return and they get lost in thought, feelings, context. They lose their belief in freedom, and need another instant Papaji fix, or satsang or sitting. They attend talks for years, but still remain seeking. Is this freedom?

Yes, there's nothing to do and no practice to become what we already are in truth.

No, there's no quick fix in making that realization one's direct and permanent experience, or rather, predominant experience. 

Unlike Papaji says, the Buddha likely never said that "Buddha Nature is in all of you, don't be shy, spend one second on it." Rather, he likely said all things are not-self, and to "strive diligently" for one's own salvation. He didn't say that it takes "just one moment". He also stressed that ethics in one's life are important too while traversing the path.

Neo-Advaita can be helpful in terms of offering direct pointers for the advanced along the path. However, it's a double edge sword, offering lots of yummy fuel for the ego to become spiritualized and falsely self-realized. The ego loves to appropriate any little insight or discovery along the way, and then attempts to re-capture such experiences.

There is indeed much value in the Papaji (TM) practice of "Just one second of no-thinking". Sailor Bob Adamson uses a similar method when he talks about "Pause a thought". One of my own teachers also used this often.

Its value lies in it being a practice that is repeated with minimal effort during one's day, anywhere and anyhow. Just one second of non-thinking or silence allows for a break in the mind-identified state that we find ourselves in habitually each day. One second of no-thought does feel liberating. A new habit is then formed in doing this again and again, because it is peaceful, pleasant, liberating. At some point, one may realize that actually one's true nature IS the peace, silence and liberation that is revealed in the 1 second of no-thought. The practice has then done its job, and the knowledge of one's very nature can take over from that point, guiding the apparent individual back to its source. Lost in thought again? Easy, start from one second.

One of the better Papaji videos related to this point above can be found here and is worth watching:

https://youtu.be/xk237xi72RI
(PAPAJI - Save ONE second for Not thinking Zone)

A quiet mind.

"Keep quiet, undisturbed, and the wisdom and the power will come on their own. You need not hanker. Wait in silence of the heart and mind. It is very easy to be quiet, but willingness is rare. You people want to become supermen overnight."
- Nisargadatta


"A quiet mind is all you need. All else will happen rightly once your mind is quiet."
- Nisargadatta


"The only way you will ever awaken is through silence, not through analyzation of facts. Not by sorting out good and bad, but through simple silence, letting go. Letting go of all thoughts, all the hurts, all the dogmas and concepts. Letting go of these things daily. Whichever method suits you use it."
- Robert Adams


"Simply keep quiet. Do not do anything and it will happen. Abandon even the intention to get something in the next moment. Do not even make the distinction between "this moment" and "the next moment". Then something will happen instantaneously."
- Papaji

ACIM- The flow of peace and blessings. What are the Great Rays? (Lesson 360).

(Lesson 360)

Peace be to me, the holy Son of God.
Peace to my brother, who is one with me.
Let all the world be blessed with peace through us.

Father, it is Your peace that I would give, receiving it of You. I am Your Son, forever just as You created me, for the Great Rays remain forever still and undisturbed within me. I would reach to them in silence and in certainty, for nowhere else can certainty be found. Peace be to me, and peace to all the world. In holiness were we created, and in holiness do we remain. Your Son is like to You in perfect sinlessness. And with this thought we gladly say "Amen."





Keywords:

• Peace
• Silence
• Stillness
• Great Rays
• Sinlessness

This lesson is a form of prayer and forgiveness. It is also an invitation to self-inquiry suggesting that the Self can be found within, in silence and in certainty. This may be in the formal resting practice that one performs daily morning and night, or on the hourly pauses that one performs during the day.


The lesson uses the image of the "Great Rays" which have been spoken of in the Text. Some students have taken to visualising or imagining 'light' type rays, auras etc. While this may be helpful initially, it will be a hinderance later when direct experience is required.


The reference to "Great Rays" is actually symbolic of pure awareness, which has often been likened to light in spiritual literature. Like light, awareness itself, is the source of illumination of all phenomena, including one's apparent self. Having no form, it is still and undisturbed by seemingly separate phenomena.


In becoming more and more familiar with silence, certainty, stillness, and the 'Great Rays', we come to know our sinlessness. We come to know our true Identity. We also naturally feel the peace and blessings that flow from such experiential knowledge (or gnosis) out into the projected world.

ACIM Lesson 183 "I call upon God's Name and on my own." (mantra yoga)

"I call upon God's Name and on my own".

For those that have followed the Course Workbook up until this lesson, today's lesson will be a change in approach.


It can be done as both a form of mantra yoga (meditation on sound phrases), or also as a form of repeated contemplation on a pointer phrase.


The lesson isn't specific on which "Name of God" to use, and it has been assumed by most Course students that this choice is left up to the reader.


However, a few tips are given in the workbook text, such as:


"God's Name can not be heard without response, nor said without an echo in the mind that calls you to remember."


"Repeat His Name, and all the tiny, nameless things on earth slip into right perspective."


"Today you can achieve a state in which you will experience the gift of grace."




The above indicates that this lessons shouldn't become an exercise in self-pacification or sleep. Although some mantra schools do make use of mantra work as a means of recuperation and 'release from stress' (such as TM), in contrast, this lesson should be used to gain clarity, peace, and allow for some form of 'grace' to enter into the chaotic mind-state we normally encounter each day.


Some form of 'rememberance' of Self / God / awareness should be evident while practicing the repetition of one's chosen phrase today.


This could happen via the use of a pointer such as 'beingness' or 'I am' or "I", which rather than a meaningless sound type mantra, would be used to point back to awareness itself. On the other hand, a meaningless sound mantra could well be used to focus the mind, achieve some form of silent thoughtlessness, and thus open a 'gap' in the backdoor of the mind to allow Grace to enter.


Although this lesson would only last for a day or two before the Course returns to its preferred method of meditation/contemplation (being an open awareness style), students should really enjoy the use of mantra/phrase work as offered here.


I happen to love mantra work, which can be relaxing, refreshing- allowing for the serving up of so many hidden blessings and realizations that make its use worthwhile. Above all, the practice of mantra yoga shouldn't be forced or too energetically performed.. a sense of relaxed listening is preferable and more conductive to 'success' in this practice.


"Turn to the Name of God for your release, and it is given you. No prayer but this is necessary, for it holds them all within it. Words are insignificant, and all requests unneeded when God's Son calls on his Father's Name. His Father's Thoughts become his own." (Workbook, 183)

Robert Adams - Silence.

"You must always remember that silence is the greatest teacher. Quietness, silence, total stillness, it is the greatest teacher. Reality shines through where there is silence. If you want to experience reality just keep quiet. That is all you have to do. Shut up. Stop talking. Stop thinking. Stop imagining. Leave it all alone. " Robert Adams - Feb 18, 1993

Silence as the teaching.

On Silence:

The silence spoken of here is that of beyond the mind, and therefore of beyond control or lack of control of the mind etc. The silence of Self, or awareness only.

“What did Dakshinamurti, the Supreme Guru do? He remained simply silent and the doubts of the disciples were dispelled: they lost their individualities. This is Jnana, and not all the verbiage usually associated with it.

“Silence is most potent in its effects. The Shastras, however voluminous and emphatic they may be, fall far short in their effect.

The Guru is quiet and peace pervades all. His silence is vaster and more effective than all the Shastras put together. These questions arise because of the feeling (among some) that, having been here for so long, heard so much, exerted so hard, one has not gained anything. The work proceeding within is not apparent, though the Guru is always within you.”

(Talks 398)

AUM as a contemplative practice.

Today I began reading Gaudapada's Karika on the Mandukya Upanishad, with commentary by Adi Shankara. This book is really a double commentary on the Mandukya Upanishad. I've had this book in the drawer for some time, but found the chance to devote some time to it this week.

Although the language was archaic, and contained much Sanskrit, I was deeply impressed with the clarity which both Gaudapada and Shankara explained the chief tenets of Advaita Vedanta, through commentary on the Upanishadic text. There is also a presentation of the original Upanishad in terms of Advaita Vedanta philosophy.

One thing that particularly took my interest was the detailed explanation of the sacred syllable "AUM". Some commentary was given on its importance etc., and a break down of the three letters A, U, M, with meanings (akin to the three states of consciousness, three universal forces, and other three-combinations).

There was advice given at one point on meditating on the syllables A-U-M in turn (or 'by quarters'), or separately, and how they relate to external (gross), internal (subtle, dream) and pure consciousness realms.

In my opinion, it would seem that AUM may be used (and has indeed been used) as a portal into "consciousness only" via:

1. Use of AUM as a concentration practice via attention on the sound
2. Mindfulness of the sound first vocally, then silently (as per mantra yoga)
3. Following the sound to it's finish into silence and/or resting in the gap before the next sound.
4. Ultimately resting in the silence, and moving to "I-am-ness" or consciousness only (as a natural progression).
(5) Natural unactioned transition to Turiya (4th State).

This would be of particular usefulness to auditory-sensitive practitioners.

Notes

Gaudapada Karika Explanation
AUM should be known quarter by quarter. There is no doubt that the quarters are the same as the letters. Having understood AUM quarter by quarter, one should not think of anything else. 
The mind should be concentrated on Aum. Aum is the fearless Brahman. He who is always absorbed in Aum knows no fear whatever.
Aum is verily the Lower Brahman. It is also stated to be the Higher Brahman. Aum is beginningless and unique. There is nothing outside it. It is unrelated to any effect and is immutable.
Aum is, indeed, the beginning, middle, and end of all things. He who has realized Aum as immutable immediately attains the Supreme Reality.
Know Aum to be Isvara, ever present in the hearts of all. The calm soul, contemplating Aum as all-pervading, does not grieve.
One who knows Aum, which is soundless and also endowed with infinite sounds, which is all good and the negation of duality, is a real sage, and none other. (GK 1.24-29)

Commentary by Shankaracharya
Those who have realized Brahman, the Highest Reality, merge the self in Turiya because they have transcended the notion of cause and effect, which inheres in the third quarter of Atman. They are not born again; for they have realized their identity with the causeless Turiya. The illusory snake which has merged in the rope as a result of discrimination between the snake and the rope, does not reappear. Students of dull or mediocre mind who have renounced the world and are endowed with spiritual virtues should meditate on the common features of the sounds of AUM and the quarters of Atman, as explained before. Thus, proceeding step by step, they ultimately realize Turiya, devoid of any state or sound, and attain the Highest Goal.

Swami Sivananda, The Divine Life Society, India, 1992, pp94-99.
OM consists of three letters: 'A', 'U' and 'M'. It signifies the three periods of time, the three states of consciousness, the entire existence. 'A' is the waking state or Virat and Visva. 'U' is the dreaming state of Hiranyagarbha and Taijasa. 'M' is the sleeping state or Isvara and Prajna. Study the Mandukyopanishad in detail in order to understand the meaning of OM.


Good notes here:
http://www.yogananda.com.au/upa/Mandukya_Upanishad.html#importance
http://www.swamij.com/mandukya-upanishad.htm


A few notes from the International Journal of Yoga:
http://www.ncbi.nlm.nih.gov/pmc/articles/PMC2952121/

Among many symbols used, Om is one of the fundamental symbols used in the yoga tradition.

REFERENCES IN THE UPANISHADS

Om is the name or symbol of God (Ishwara, Brahman).[2] Om covers the whole threefold experience of man. It is the combination of three letters, namely, A, U, and M.[3] “A” represents the physical plane. “U” represents the mental and astral plane, the world of intelligent spirits, and all heavens. “M” represents the whole deep-sleep state, which is unknown even in our wakeful state.[3] This concept has been well described in various Indian scriptures. In Mandukya Upanishad, it has been described that Om is the syllable of the past, the present, and the future.[4] From the original sound, Om, all things become manifest as its extension embodiments.[4]

The analogy in Mundaka Upanishad describes that Om is the bow; the soul is the arrow; and Brahman is the target. The target is attained by an unerring man. One should become one with the target just like an arrow. This is to become one with the imperishable by eliminating the ideas of the body, ego, prana, hence being the self with nothing less than union with the absolute.[5]

Svetasvatara Upanishad describes that Om is like the fire which though potentially present in firewood is not seen until two sticks are rubbed against each other. The self is like that fire; it is realized by constant awareness of the sacred syllable Om. Let the body be the stick that is rubbed and Om be the stick that is rubbed against. Then the real nature is realized which is hidden within, just as fire in a sense hidden in the wood.[6]


Atharva Sikha Upanishad (Translation by Shri P. R. Ramachander)
Section - 2
 2.1 The pranava (the sound of Om) makes all the souls to bow before it. It is the one and only one which has to be meditated upon as the four Vedas and the birth place of all devas. One who meditates like that goes away from all sorrows and fears and gets the power to protect all others who approach him. It is because of this meditation only that Lord Vishnu who is spread every where, wins over all others. It is because Lord Brahma controlled all his organs and meditated upon it, he attained the position of the creator. Even Lord Vishnu , parks his mind in the sound (Om) of the place of Paramathma (ultimate soul) and meditates upon Eeshana, who is most proper to be worshipped. All this is only proper in case of Eeshana. 
 2.2 Brahma, Vishnu, Rudra and Indra are creating all beings, all organs and all karanas. They are also capable of controlling them. But Lord Shiva exists in between them like sky and is permanently stable. 
 2.3 It is advised that the five gods Brahma, Vishnu, Rudra, Ishwara and Shiva should be worshipped in the form of pranava [Aa+Uu+Ma+sound+Bindu(full stop)]. 
 2.4 Even if for one second, if one can stay and meditate on these, he gets more results than that of performing one hundred fire sacrifices. With the full understanding and knowledge, one should only meditate on paramashiva, which would give rise to all benefits. It is definite that, by sacrificing all other things, the twice born, should learn and understand this and he would get rid of the suffering of living in the womb and attain salvation.

Sitting in silence, doing nothing in particular

Sitting in silence, doing nothing in particular

It's nice to take a break sometimes from all the methods, techniques, theories, ideas, conceptual maps, and spiritual pathways we attempt to follow, which ironically are leading back to Nothing.

Of course, the mind, also known as the egoic personality, loves progressive spiritual paths, and all other forms of progression- from New Years resolutions, list making, affirmations, to meditative spiritual pathways. The reason being is that a future is ensured, thus ensuring the survival of the mind or individual personality that we have taken ourselves to be. We now have a reason to continue, a purpose in life, something to aim for, and an identity to live.

Unfortunately, there is no end to progressive paths. Very few, if any people we know or read about don't seem to attain Enlightenment, Buddhahood, Self-Realization, or The Big Mac. This isn't to say that those who do follow arduous paths don't often come across wonderful personal experiences.. new states of consciousness, blissful experiences, and pure clarity. It happens... for a short time. Then back to the path.
Interestingly, those rare people who did seem to attain "The End" in this life, by accident or experimentation, often come across as the simplest of people. They are content to teach or not, and give out the simplest of advice, such as "Be quiet.", "Investigate yourself.", "Be mindful of yourself.", or "Abide in your being-ness".

It's a real treat to be able to set aside 15 minutes, or whatever time one has, and just sit somewhere comfortable, eyes closed, with the intention of having no intention to do anything. Likewise, just sitting in silence, or keeping quiet produces the same effect.

This isn't commonly taught in spiritual schools. How could it be? There would be one class and one instruction taking about 15 minutes. Yet whole movements have grown out of this little seed-like action. The Quaker (Religious Society of Friends) is one such movement, starting in the 17th Century, and still exists today. As one of my own pet favourite groups to visit- anyone from any background can visit a Quaker meeting, and just sit in silence for an hour in the company of others. No instructions, no guiding, no teaching, no advice. Simple, yet profound. I have never come from a meeting where insight didn't manifest in some shape or form.

As individuals though, we have access to all we need to perform this little activity- our own presence and some uninterrupted time. The usual meditative advice applies, being alert and relaxed, upright and in a quiet area. Yet apart from this, the delight of sitting with no instruction, no purpose, and no doing, can really form the seed for profound transformation coming totally from within rather than without.