Nonduality: The Varieties of Expression



ONE, by Jerry Katz

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Dr. Robert Puff



Rupert Spira

DISSOLVED, Tarun Sardana

HIGH JUMP, Tarun Sardana

Greg Goode -
After Awareness: The End of the Path

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Nonduality Highlights: Issue #3121, Sunday, March 30, 2008, Editor: Mark

Being conscious is cutting through your own melodrama and being right here. Exist in no-mind, be empty, here now, and trust that as a situation arises, out of you will come what is necessary to deal with that situation including the use of your intellect when appropriate.

Your intellect need not be constantly held on to keep reassuring you that you know where you're at, out of fear of loss of control.

Ultimately, when you stop identifying so much with your physical body and with your psychological entity, that anxiety starts to disintegrate. And you start to define yourself as in flow with the universe; and whatever comes along - death, life, joy, sadness - is grist for the mill of awakening.

Not this versus that but WHATEVER.

- Ram Dass, from Grist for the Mill, posted to DailyDharma


1. Supreme Bliss cannot be experienced through contact of the senses with their objects. The supreme state is that in which the mind is annihilated through one-pointed enquiry.

2. The bliss arising from the contact of the senses with their objects is inferior. Contact with the senseobjects is bondage; freedom from it is liberation.

3. Attain the pure state between existence and nonexistence and hold on to it; do not accept or reject the inner or the outer world.

4. Depend always on that true reality between the sentient and the inert which is the infinite space-like heart.

5. The belief in a knower and the known is called bondage. The knower is bound by the known; he is liberated when there is nothing to know.

6. Abandoning the ideas of seer, seen and sight along with latent desires (vasanas) of the past, we meditate on that Self which is the primal light that is the basis of sight.

7. We meditate on the eternal Self, the light of lights which lies between the two ideas of existence and non-existence.

8. We meditate on that Self of consciousness, the bestower of the fruits of all our thoughts, the illuminator of all radiant objects and the farthest limit of all accepted objects.

9. We meditate on that immutable Self, our reality, the bliss of which arises in the mind on account of the close contact between the seer and the seen.

10. If one meditates on that state which comes at the end of the waking state and the beginning of sleep, he will directly experience undecaying bliss.

11. The rock-like state in which all thoughts are still and which is different from the waking and dream states, is one's supreme state.

12. Like mud in a mud pot the Supreme Lord who is existence and space-like consciousness and bliss exists everywhere non-separate (from things).

13. The Self shines by itself as the one boundless ocean of consciousness agitated by waves of thought. 14. Just as the ocean is nothing but water the entire world of things is nothing but consciousness filling all the quarters like the infinite space.

15. Brahman and space are alike as to their invisibility, all-pervasiveness and indestructibility, but Brahman is also consciousness.

16. There is only the one waveless and profound ocean of pure nectar, sweet through and through (i.e. blissful) everywhere.

17. All this is truly Brahman; all this is Atman. Do not cut up Brahman into `I am one thing' and `this is another.' 18. As soon as it is realised that Brahman is allpervasive and indivisible this vast samsara is found to be the Supreme Lord.

19. One who realises that everything is Brahman truly becomes Brahman; who would not become immortal if he were to drink nectar?

20. If you are wise you would become this (Brahman) by such conviction; if not, even if you are repeatedly told it would be (useless like offerings) thrown on ashes. 21. Even if you have known the real truth you have to practise always. Water will not become clear by merely uttering the word kataka fruit.

22. If one has the firm conviction `I am the Supreme Self called the undecaying Vasudeva' he is liberated; otherwise he remains bound.

23. After eliminating everything as `not this', `not this', the Supreme Being (lit. state) which cannot be eliminated remains. Think `I am That' and be happy.

24. Know always that the Self is Brahman, one and whole. How can that which is indivisible be divided into `I am the meditator' and `the other is the object of meditation'?

25. When one thinks `I am pure consciousness' it is called meditation and when even the idea of meditation is forgotten it is samadhi. 26. The constant flow of mental concepts relating to Brahman without the sense of `I' achieved through intense practice of Self Enquiry (jnana) is what is called samprajnata samadhi (meditation with concepts).

27. Let violent winds which characterise the end of aeons (kalpas) blow; let all the oceans unite, let the twelve suns burn (simultaneously), still no harm befalls one whose mind is extinct.

28. That consciousness which is the witness of the rise and fall of all beings; know that to be the immortal state of supreme bliss.

29. Every moving or unmoving thing whatsoever is only an object visualised by the mind. When the mind is annihilated duality (i.e. multiplicity) is not perceived.

30. That which is immutable, auspicious and tranquil, that in which this world exists, that which manifests itself as the mutable and immutable objects - that is the sole consciousness.

31. Before discarding the slough the snake regards it as itself, but when once it has discarded it in its hole it does not look upon it as itself any longer.

32. He who has transcended both good and evil does not, like a child, refrain from prohibited acts from a sense of sin, nor does he do what is prescribed from a sense of merit.

33. Just as a statue is contained in a pillar (i.e. block) even if it is not actually carved out, so also the world exists in Brahman. Therefore the Supreme State is not a void.

34. Just as a pillar is said to be devoid of the statue when it has not actually been carved out, so also Brahman is said to be void when it is devoid of the impression of the world.

35. Just as still water may be said to contain or not contain ripples, so also Brahman may be said to contain or not contain the world. It is neither void nor existence.

- Chapter 10 of Yoga Vasishta Sara (The Essence of Yoga Vasishta)

What is the means for constantly holding on to the thought `Who am I?'

When other thoughts arise, one should not pursue them, but should inquire: `To whom do they arise?' It does not matter how many thoughts arise. As each thought arises, one should inquire with diligence, "To whom has this thought arisen?." The answer that would emerge would be "To me." Thereupon if one inquires "Who am I?," the mind will go back to its source; and the thought that arose will become quiescent. With repeated practice in this manner, the mind will develop the skill to stay in its source. When the mind that is subtle goes out through the brain and the senseorgans, the gross names and forms appear; when it stays in the heart, the names and forms disappear. Not letting the mind go out, but retaining it in the Heart is what is called "inwardness" (antarmukha). Letting the mind go out of the Heart is known as "externalisation" (bahir-mukha). Thus, when the mind stays in the Heart, the `I' which is the source of all thoughts will go, and the Self which ever exists will shine. Whatever one does, one should do without the egoity "I." If one acts in that way, all will appear as of the nature of Siva (God).

- Ramana Maharshi from Who Am I? (Nan Yar?)

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