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Remembering Handout for 22/10/2016:



1.     Make yourself vulnerable: clear the clutter; invite grace:

2.     Throughout the Day, have many moments of Remembering.

3.     Pray without ceasing  

4.     Be still and know.

5.     Just Be… Now

6.     Aware of Awareness

7.     Shift identity: 

8.     Breathing:

9.     Surrender

10.   Meditations on Mind:


1 INTRO: Make yourself vulnerable: clear the clutter; invite grace: Sincerity

 “May that peace and truth which already lies deep within you, covered over with thought and image, may that reveal itself to you.”  PB


...No effort is needed to get hold of the Overself, but every effort is needed to get rid of the many impediments to its recognition...  22.3.9


For the object of all this thinking is to awaken within him a mood of soul, a mental atmosphere and even an emotional condition of aspiration towards Truth which will provide an appropriate stage for the entry of illumination. …   Quest Of The Overself


The Long Path is needed to make a man or woman ripe for receiving truth, but only the Short Path can lead to it. This is the answer to the dilemma created by the claims of the Wu Wei school. Its practical application is: act as the Long Path requires by working on and improving the self, but think as the Short Path enjoins by holding the attitude "There is nothing to be attained. Realization is already here and now!"


What is the key to the Short Path?  It is threefold.  First, stop searching for the Overself since it follows you wherever you go.  Second, believe in its Presence, with and within you.  Third, keep on trying to understand its truth until you can abandon further thoughts about it.  You cannot acquire what is already here.  So drop the ego's false idea and affirm the real one. (P) 23.1.92


This notion that we must wait and wait while we slowly progress out of enslavement into liberation, out of ignorance into knowledge, out of the present limitations into a future union with the Divine, is only true if we let it be so.  But we need not.  We have thought our way into this unsatisfactory state;  we can unthink our way out of it.  We can shift our identification from the ego to the Overself  in our habitual thinking, in our daily reactions and attitudes, in our response to events and the world.  By incessantly remembering what we really are, here and now, at this very moment, we set ourselves free.  Why wait for what already is?      23.1.1


If the real Self must have been present and been witness to our peaceful enjoyment of deep slumber--otherwise we would not have known that we had had such enjoyment--so must it likewise have been present and been witness to our rambling imaginations in dream-filled sleep and to our physical activities in waking. This leads to a tremendous but inescapable conclusion. We are as near to, or as much in, the real Self, the Overself, at every moment of every day as we ever shall be. All we need is awareness of it. 22.3.25.


From I Am That

Q: Are you not making realisation the result of practice? Practice operates within the limitations of physical existence. How can it give birth to the unlimited?
M: Of course, there can be no causal connection between practice and wisdom. But the obstacles to wisdom are deeply affected by practice.

Q: Will meditation help me to reach your state?
M: Meditation will help you to find your bonds, loosen them, untie them and cast your moorings. When you are no longer attached to anything, you have done your share. The rest will be done for you.


M: If you wait for an event to take place, for the coming of reality, you will wait for ever, .. See the event as event only, the transient as transient, experience as mere experience and you have done all you can. Then you are vulnerable to reality, no longer armoured against it, as you were when you gave reality to events and experiences.


2. Throughout the Day, have many moments of Remembering. PRAY WITHOUT CEASING  

To keep the Overself constantly in our thoughts is one of the easiest ways to become worthy of its grace. 23.6.153


Until it is brought to his attention, he may not know that the idol at whose feet he is continually worshipping is the ego.  If he could give to God the same amount of remembrance that he gives to his ego, he could quite soon attain, and become established in, that enlightenment to which other men devote lifetimes of arduous effort.  8.4.153


It could well be said that the essence of the Short Path is remembering who he is, what he is, and then attending to this memory as often as possible. (P) 23.6.184


   He has to learn the true meaning of "pray without ceasing" as well as to practise it. He has to meditate twenty times a day, even though each session will not be longer than a minute or two. He has to recollect himself, his essential divinity, a hundred times a day. All this calls for incessant work and determined effort, for the exercise of energy and zeal.   23.6.206


The loving, adoring recollection of the Overself, the constant return to memory of it amid the world's distractions, the reiteration of this divine thought as a permanent background to all other thinking, is itself a yoga path. Indeed it is the same as that taught by Saint Paul when he wrote, "Pray without ceasing" and "Bring every thought into captivity to Jesus Christ."  23.6.237


The best way to honour this immense truth of the ever-present reality of the Overself is to remember it--as often, as continuously, and as determinedly as possible. It is not only the best way but also the most rewarding one. For then its saving grace may bestow great blessing.  23.6.172


When his last thought at night and first thought in the morning refers to the Overself, he may appraise his progress as excellent.(P)  4.6.231


The Short Path offers the quickest way to the blessings of spiritual joy, truth, and strength. For since these things are present in the Overself, and since the Overself is present in all of us, each of us may claim them as his own by the direct declaration of his true identity. This simple act requires him to turn around, desert the dependence on personal self, and look to the original Source whence flows his real life and being, his true providence and happiness. Disregarding all contrary ideas that the world outside thrusts upon him, disdaining the ego's emotions and desires concerning them, he "prays without ceasing" to that Source. …    23.1.60


The method of this exercise is to maintain uninterruptedly and unbrokenly the remembrance of the soul's nearness, the soul's reality, the soul's transcendence.  The goal of this exercise is to become wholly possessed by the soul itself.  23.6.213


The passive submission to time keeps us enchained. The willed meditation on the infinite observer which is ever with you and within you is a revolt which weakens every link of your chains. Wisdom of the Overself.  “Timeless Self” exercise.


There are moments when the Overself gets at a person's consciousness, and rarer moments when he gets at Its consciousness. It is his profit to extend them, if he can, or to dwell long and often on their memory, if he cannot. What he needs to cultivate is both the facility and the capacity to expand the slightest premonitory movement of the door of intuitive awareness to the widest opening of it. Whenever he notices the very slightest indrawing to the Overself, whenever the least feeling of Its onset appears, he should at once begin to wrap himself around with the felt influence to the exclusion of everything else.   22.5.114

3:  STILLNESS: be still and know. = remember to be in the stillness Just Be… 

“Be still and know that I am God” is the key to the enigma of truth, for it sums up the whole of the Short Path. Paradox is the final revelation. For this is ``non-doing.'' Rather is it a ``letting-be,'' a non-interference by your egoistic will, a silencing of all the mental agitation and effort.  23.5.202


The Short Path is, in essence, the ceaseless practice of remembering to stay in the Stillness, for this is what you really are in your innermost being and where you meet the World-Mind. P 97 


The seeker after stillness should be told that the stillness is always there. Indeed it is in every person. But he has to learn, first, to let it in and, second, how to do so. The first beginning of this is to remember. The second is to recognize the inward pull. For the rest, the stillness itself will guide and lead him to itself.    (24:4.51) 


Continuous remembrance of the Stillness, accompanied by automatic entry into it, is the sum and substance of the Short Path, the key practice to success. At all times, under all circumstances, this is to be done. That is to say, it really belongs to and is part of the daily and ordinary routine existence. Consequently, whenever it is forgotten, the practitioner must note his failure and make instant correction. The inner work is kept up until it goes on by itself. (P 314)    (23.6.210)


Eckhart Tolle: stillness is awareness

When you lose touch with inner stillness, you lose touch with yourself.  When you lose touch with yourself, you lose yourself in the world.  Your innermost sense of self, of who you are, is inseparable from stillness.  This is the I Am that is deeper than name and form.                


Stillness is your essential nature. What is stillness?  The inner space or awareness in which the words on this page are being perceived and become thoughts.  Without that awareness, there would be no perception, no thoughts, no world.   You are that awareness, disguised as a person. 


Silence is helpful, but you don’t need it in order to find stillness.  Even when there is noise, you can be aware of the stillness underneath the noise, of the space in which the noise arises.  That is the inner space of pure awareness, consciousness itself.

You can become aware of awareness as the background to all your sense perceptions, all your thinking.  Becoming aware of awareness is the arising of inner stillness.  Stillness Speaks


59: I am telling you now the secret of life; you still have to use it…  In any experience there are things arising: inner thoughts feelings, emotions and outer people places events.

You give attention, not resisting: saying yes to the moment.  But then, there is more.  You are aware of attention itself in which the content arises: alive stillness, continuously there.  And you stop seeking yourself in the event, circumstance, content.  You are the underlying field (.) ET Omega 2002

Even if you never went to another talk, only remembered to listen to silence whenever possible.  Through this the new consciousness would arise more and more. Omega 2002


NM: I Am That

M: Whatever you may have to do, watch your mind. Also you must have moments of complete inner peace and quiet, when your mind is absolutely still. If you miss it, you miss the entire thing. If you do not, the silence of the mind will dissolve and absorb all else. 


There is nothing to seek and find, for there is nothing lost. Relax and watch the 'I am'. Reality is just behind it. Keep quiet, keep silent; it will emerge, or, rather, it will take you in. 


4:  NOW

Better than any long-drawn yoga discipline is the effort to rivet one's hold on the here-and-now of one's divinity.  23.6.175


It is in the fullness of the eternal present, the eternal now, that a person can really live happily. For by seeking That which makes him conscious of the present moment, by remembering it as being the essence of his fleeting experience, he completes that experience and fulfills its lofty purpose. (p. 241)


In this moment here and now, letting go of past and future, seeking the pure consciousness in itself, and not the identifications it gets mixed up with and eventually has to free itself from--in this moment he may affirm his true being and ascertain his true enlightenment without referring it to some future date. 24.3.256


5:  Being aware of Awareness noticing, recognizing affirming your real nature consciousness

The fact that he could examine his own thoughts showed that there was something in him which was itself deeper than them,    that intangible principle of awareness itself whose own existence makes the existence of all the multiple items of awareness itself possible.  TWOTO  Secret of the I


Everyone knows that he is aware of himself, others, the world. But that awareness exists also in an unlimited uninterrupted way he does not know. Yet to the extent that he has this limited kind of consciousness he derives from It, shares the spirit, is part of it.   


Consciousness appearing as the person seeks itself.  This is its quest.  But when it learns and comprehends that it is itself the object of that quest, the person stops not only seeking outside himself but even engaging in the quest itself.  Henceforth he lets himself be moved by the Overself's flow.    23.1.3


Q: How can I aspire to such heights, small and limited as I am?
M: realise yourself as the ocean of consciousness in which all happens. This is not difficult. A little of attentiveness, of close observation of oneself, and you will see that no event is outside your consciousness.


Here, meditation state lasts up until one is distracted from awareness, and then turns into post-meditation.  The moment you remember to recognize, you see immediately how mind essence is.  … It does not make any difference if you recognize while you are standing or sitting or eating..  The practice, as I state over and over, is short moments repeated many times…   Urgyen Tulku Rinipoche



You should remember the metaphysical tenet that behind all those thoughts which were changing continuously, the consciousness which observed them remained static throughout, unmoved and unaltered, that through all the flow of experienced events and things there was a steady element of awareness. You should try to identify yourself with this consciousness and to dis-identify yourself from the accustomed one.  TWOTO  ex 4


 “He should dismiss each particular and separate thought continually as it comes into his field of awareness, as the ordinary yogi dismisses it, but he should affirm also the consciousness of which it is composed.

The aim is self-reflectively to isolate Mind, that which enables us to think, from the images and thoughts which stream forth continuously from it, to achieve a state of understanding consciousness where there is no object of consciousness.”                         --TWOTO “serpent’s path”

AD: who is looking?    Looking Into Mind

AD (b). You are always looking at something, but the one who is looking at you always forget.  You're always preoccupied with what goes on so to speak on the cinema….  And you never look at the guy who is looking.  It's like when you go to the movie, you forget about yourself and you're just looking at the picture.  Well, that's what we're doing all the time.  We're always looking at pictures.  We looked at pictures so much that we forgot that WE ARE.


AD: You know it's not something far away from you.  It's not out there.  It's like I said, when you close your eyes and you look within and you see this blankness.  Ask yourself the question, "Who sees this blankness?"  Try to understand the who who sees.

Never mind what it sees.  Just concentrate on who sees.  And after a while there develops the looking sensation, that you're just looking.  And then after a while that drops away.  The sensation of looking drops away and there's just looking.  Then you begin to feel that you aren't anything at all, but just this infinite consciousness, no limits to it.  But it's right there when you close your eyes.  You say, "Look I see all these thoughts running around."  Never mind the thoughts.  Who sees the thoughts.  "Oh, I'm disturbed today."  Never mind the disturbance, who sees the disturbance?  Always go back to the who.  It's that point of light within you that you got to go into and follow it through all the way.  And that's the void that he's speaking about.  Because that seer is consciousness. 

But you will see, you'll think about consciousness and you're off the point.  Because to think about consciousness is to put you outside of consciousness.  So all you can do is to be attentive to that seeing.  Never mind anything else.  Who's looking, who sees this blackness in front of me?  It's horrible.  I keep looking, I keep hoping to find myself, but all I see is this blackness, this darkness.  And you got to try to remember.  Go back to who sees it and stay with that.  Don't let the contents usurp your attention.

The important point here is to try to understand by being that awareness.  That's the only way that it could be understood, by being that awareness.


PB: ``Now an extraordinary and helpful fact is that by making Mind the object of our attention, not only does the serenity which is its nature begin to well up of its own accord but its steady unchanging character itself helps spontaneously to repel all disturbing thoughts.'' (p.236 23.7.10)


AD: Let's not have any comment on this, but let me recommend it as one of the finest mantrams that you could use in meditation. Just memorize that and go over it in your mind when you meditate.  

Let me put it this way: the most immediate experience you have is that of your own mind…the most immediate experience you have all the time is that of your own mind

…What you first have to understand, without any doubt, without any hesitation--you have to understand it because you reasoned it out over and over--is that what you experience all the time is your mind.  All that we know directly, indubitably, without any hesitation, is the fact that anything I experience is a thing in my mind. You have to actually get the feeling of that.


Just think of it: how do you know anything?  No matter what it is that you know, you now through this intangible undimensioned unfeatured principle, intelligence.  It has no qualities, it has no way of being recognized, you can’t say of it “it is” you can’t say of it “it isn’t.” You cannot say it is both or neither. And yet it makes possible for a universe to appear and disappear.  So which one is more real?  Think about it…


And the very reality that we are… Remember that reality I was speaking about, that pure awareness, like when you’re looking in the dark I tell you, who is looking?  That’s the reality, what is looking is the reality, not what you see.  And when you begin to realize that, then you open up inside.  And once a person is opened up inside, its like his heart becomes sensitive.  He could  feel and could be aware when the soul sends in promptings, intuitions.

Adyashanti Garrison 2015  101: natural awareness


You are just being still.   One of the most important things about meditation is committing each session to just being still.  Track 01 b being still


Without trying to grasp or trying to understand, just notice that everything you are aware of, in this case just the simplicity of breathing, is noticed by awareness. 02


Very simply and subtly, Begin to relax any kind of constraint to your attention.  If your attention is overly focused, overly tight, you can’t sense the underlying ground of awareness, you will feel the tension of your focus.  We are striking a balance between being deeply present and simultaneously relaxed and at ease. 04


You may begin to notice that this entire moment is suffused with awareness.  You don’t have to try to be aware.  There is awareness of my voice, there is awareness of experience.  It is all naturally occurring.  You don’t have to direct it too much.  You don’t have to make awareness happen.  Notice awareness is fully present.  That is enough. 06


Notice how your feelings in your body, how your subtle energy changes as you give a silent recognition to awareness: awareness starting to become conscious of itself.  Instead of just mindlessly functioning, now awareness is beginning to become conscious of itself,  08


There is also a very deep state of quiet within awareness.  Just noticing that Awareness itself is naturally quiet.  09a


If you should get lost, if you notice you are thinking about something.  If that happens, don’t try to change it.  Just notice that every thought arises in this very clear open space of awareness: just notice, and then the thought can’t stick it can’t cling to you.  . O9b:


And Notice that nothing is apart from awareness, nothing happens outside of awareness. all thoughts and feelings arise in the still space of conscious awareness. Because there is no outside to awareness, because everything arises in awareness, even the absence of thoughts and feelings arises in awareness: because this is so, there is nothing to grasp for.  Because Awareness is ever present there is no reason to try to hold on to it. It is ever-present. 10


The amazing thing is that the only thing which is aware of awareness is awareness.  What is recognizing awareness in this moment is not your idea of awareness, Awareness is recognized by awareness. When you notice openness and spaciousness, and freedom of awareness, what is noticing all that is also awareness.

 itself that notices.  It’s like, no matter what mask we wear, behind the mask is the same actor, the simplicity of awareness. 12


Although awareness is not your body, in one manner of speaking, you can sense it through your body: When you sense Awareness through your body, the experience is a kind of presence. Awareness in your body feels like presence: a subtle sense of aliveness. Without going through the medium of the body, awareness is beyond presence, but body presence is a good doorway.  With that presence is a sense of well being.  14


The great master Plotinus said; “The One has a simple intuitive regard for itself.”   I thought that was one of the most honest depictions of reality I ever heard. It is telling you how the One, how the truth of yourself, recognizes itself.  The moment of awakening to the truth of our being is actually a simple intuitive regard.   An intuitive knowing that is before all ideas and all words and all descriptions. 2014  [audio]

6. SHIFT IDENTITY:  SHIFT YOUR IDENTITY as often as possible

·       let go what needs letting go (past and future),

·       remember what needs to be remembered (present awareness)

·       shift your identity to That.


A part of the practical technique for attaining the inner awareness of this timeless reality is the practice of the AS IF exercise. With some variations it has already been published in The Wisdom of the Overself, and an unpublished variant has been included in descriptions of the Short Path as "identification with the Overself." The practitioner regards himself no longer from the standpoint of the quester, but from that of the Realized Man. He assumes, in thought and action, that he has nothing to attain because he bases himself on the Vedantic truth that Reality, of which he is a part, is here and now - is not reached in Time, being timeless - and that therefore he is as divine as he ever will be. He rejects the appearance of things, which identifies him only with his ego, and insists on the higher identification with the Overself also.  23.6.115


Why go on hoping for a far-off day when peace and truth will be attained? Why not drastically strip off all the illusions of self-identification with ego and recognize that the true identity is already fulfilled?  23.1.32


Think of yourself as the individual and you are sure to die; think of yourself as the universal and you enter deathlessness, for the universal is always and eternally there. We know no beginning and no ending to the cosmic process. Its being IS: we can say no more. Be that rather than this... - that which is as infinite and homeless as space, that which is timeless and unbroken. Take the whole of life as your own being... 21.5.95


Give up the idea of being a person, that is all. You need not become what you are anyhow. There is the identity of what you are and there is the person superimposed on it. All you know is the person, the identity -- which is not a person -- you do not know, for you never doubted, never asked yourself the crucial question -- ‘Who am I’. The identity is the witness of the person and sadhana consists in shifting the emphasis from the superficial and changeful person to the immutable and ever-present witness.  NM ch 86


The ego to which he is so attached turns out on enquiry to be none other than the presence of World-Mind within his own heart. If identification is then shifted by constant practice from one to the other, he has achieved the purpose of life.    (8:1.127)


1.      First: just notice your state of mind here now…   image, thought, feeling, sound, sight, touch.

Get a sense that all experience consists of contents and awareness of the contents.

notice space around contents: for example, space of hearing is all pervading. this space is Aware

2.      Get a feeling of consciousness as the still aware space in which all this content happens

3.      Next, notice consciousness or now or stillness or felt body of space includes space:

4.      Next: You are that awareness : I am what is looking: I Am.  

5.      Three steps beyond:

a. Aware that awareness is pervading all. That awareness is in the universe and universe is in it.
b. Aware that awareness shines through heart. Love. Beatitude.  Heart love compassion. 
c. All is awareness : mystery


One special exercise of the Short Path is easily done by some persons and gives them excellent results, although it is hard to do by others. It consists in refusing to let remain any particular mental registration of the surrounding place or people, or of any physical experience being undergone. Instead the mental image is to be firmly dismissed with the thought, ``This too is like a dream,'' and then immediately forgotten. The exercise may be kept up for fifteen to twenty minutes at a time. The practical benefit it yields is to give improved self-control; the metaphysical benefit is to weaken the sway of illusion; the mystical benefit is to enable him to take the stand of the Witness-attitude more easily; and the personal benefit is to make him a freer and happier man.  23.6.95


If you try to hold to the thought that all this turmoil is after all an idea and to be valued accordingly, it will be easier to find and retain your inner calm.  If you can look upon the present era with the detachment with which you look upon the Napoleonic era, the trick will be done; but of course, humanly speaking, it is impossible to do this except by minute-to-minute effort and day-to-day practice carried out over a period of years to discriminate what is real and what is merely an idea.  It is this long-continued striving which really constitutes gnana yoga, and it eventually brings success in the form of a settled and unshakeable understanding of the truth behind life.  24.3.188


NM: I Am That

I find that somehow, by shifting the focus of attention, I become the very thing I look at and experience the kind of consciousness it has; I become the inner witness of the thing. I call this capacity of entering other focal points of consciousness -- love; you may give it any name you like. Love says: 'I am everything'. Wisdom says: 'I am nothing' Between the two my life flows .  57


When you look at anything, it is the ultimate you see, but you imagine that you see a cloud or a tree.
Learn to look without imagination, to listen without distortion: that is all. Stop attributing names and shapes to the essentially nameless and formless, realise that every mode of perception is subjective, that what is seen or heard, touched or smelt, felt or thought, expected or imagined, is in the mind and not in reality, and you will experience peace and freedom from fear.    I Am That  ch.44



Do not let yourself be distracted even for an instant. If you wander from dwelling in awareness itself that is the real delusion, so do not be distracted. Whatever thoughts arise let them arise. Do not follow them, do not obstruct them. You may ask, “Then what should be done?” Whatever manifestations of the phenomenal world may arise, remain in a state of natural freshness, without grasping at them like a small child looking inside a temple.  … HH Dudjom Rinpoche


We get involved in these ideas and are unable to get behind then to experience the stillness of the Self.  ….  This cannot be done by force, for that creates resistance.  This can be achieved only by alert passivity, by relaxing the mind by not thinking of anything in particular, and yet not losing awareness.                                         Doctrine of Recognition  Intro by Jaideva Singh, p.29 



If I were to ask you: do you exist?  You would say “yes of course.  But if I were to say: how do you know you exist?  You would say “ it is obvious, I am here.”   Our existence is obvious, and for this reason it is very familiar.  It is so familiar, we have taken it for granted.  We have overlooked the very thing that was making our existence possible.   It is the sense of life, it is the source of life, patiently carrying out life in all its forms.  It is existence itself, the medium in which all things exist.  Notice the sea of awareness. Track 04

And is it possible to not exist?  Let us try. And we see that we cannot.  It is a non-negotiable reality.  Jeddah 1 track 2 - Track 07 7:12



repeat one word silently on the inhalation and another word on the exhalation.”

 Yes—Thank you; blessing—praising; God-Is; I –Am; Breathing Yessing and blessing.


Pir Vilayat: Breathe out zahir and breathe in batin. The Zahir is the body. It is seen, visible. It is known. It moves. But Batin is the inner emptiness.



Where the heart goes, there soon or late the other faculties will follow.  This is why it is so important to let the Overself take possession of the heart by its total surrender in, and to, the Stillness.  24.4.90


We who honour philosophy so highly cannot afford to be other than honest with ourselves.  We have to acknowledge that the end of all our striving is surrender.  No human being can do other than this--an utterly humble prostration, where we dissolve, lose the ego, lose ourselves--the rest is paradox and mystery. 20.5.11


The twofold way is indispensable: on the one hand the way of self-effort, working to overcome the ego, and on the other the way of Grace, through constantly seeking to remember your true identity in the Overself. 23.5.193


… The very fact you have consciously begun the quest is itself a manifestation of Grace, …You are not really walking alone. The very love which has awakened within you for the Overself is a reflection of the love which is being shown towards you.…  Thus the very search upon which you have embarked, the studies you are making, and the meditations you are practicing are all inspired by the Overself from the beginning and sustained by it to the end. ..  2.9.67


His dependence on self-effort must be balanced by his dependence on Grace. If he relies solely on his own endeavours to better his character and develop his intuition, he may find himself frustrated and unhappy with the result. Grace is to be invoked by making contact through prayer and meditation with his Overself. But the meditation should be of a special kind--what may be called the practice of nonduality. In it he should seek to identify himself with the universal and infinite power, to forget that he is an individual. 23.6.49


…Their greatest advance will be made when they cease holding the wish to make any advance at all, cease this continual looking at themselves, and instead come to a quiet rest in the simple fact that God is, until they live in this fact alone. .. 23.5.222


The limitation of the Long Path is that it is concerned only with thinning down, weakening, and reducing the ego's strength.  It is not concerned with totally deflating the ego.  Since this can be done only by studying the ego's nature metaphysically, seeing its falsity, and recognizing its illusoriness, which is not even done by the Short Path, then all the endeavours of the Short Path to practise self-identification with the Overself are merely using imagination and suggestion to create a new mental state that, while imitating the Overself's state, does not actually transcend the ego-mind but exists within it still.  So a third phase becomes necessary, the phase of getting rid of the ego altogether; this can be done only by the final dissolving operation of Grace, which the man has to request and to which he has to give his consent.  To summarize the entire process, the Long Path leads to the Short Path, and the Short Path leads to the Grace of an unbroken egoless consciousness. (P) 23.5.206 


You could also say there is nothing to the whole thing: simply surrender yourself to God. This is true if you can do it.   We get over-educated, have to rationalize everything and spend time writing books and reading books which are not altogether worthwhile.--January 1979  23.5.56


8:  meditations on Mind:


If he wishes to get at Reality, he may follow any mental discipline that helps him sharpen reason, tranquillize the mind, develop moods of abstraction, and completely concentrate thinking. All the different yogas, religions, and so on are more or less imperfect steps in this direction, so he is at liberty to invent his own. They are all only means, not ends. Parallel with this, he must thoroughly master and make his own by conviction the strange truth that All is Mind.  2.4.98


There is only this one Mind.  All else is a seeming show on its surface.  To forget the ego and think of this infinite and unending reality is the highest kind of meditation. 28.2.102


That which is at the heart of all existence--the world's and yours--must be real, if anything can be. The world may be an illusion, your ego a fiction, but the ultimate essence cannot be either. Reality must be here or nowhere.  28.1.15


The way out is constantly to remember to think and to affirm that the world and all one sees and experiences in it has no other substance than Mind and gets its brief appearance of reality from Mind. When this is thoroughly understood and applied, its truth will one day stay permanently with him.  21.5.18


Now an extraordinary and helpful fact is that by making Mind the object of our attention, not only does the serenity which is its nature begin to well up of its own accord but its steady unchanging character itself helps spontaneously to repel all disturbing thoughts.  23.7.10


Mentalism is the study of Mind and its product, thoughts. To separate the two, to disentangle them, is to become aware of Awareness itself. This achievement comes not by any process of intellectual activity but by the very opposite--suspending such activity. And it comes not as another idea but as extremely vivid, powerfully compelling insight. (p. 379).


What was named in The Hidden Teaching Beyond Yoga “The Yoga of the Untouch” can be literally translated as “The Yoga which Touches no Object,” meaning--in plain English--the practice of turning attention away from every thought and image and thing in profound concentration and being utterly absorbed in pure Mind.  This is a feat which obviously requires prior preparatory training.  There is no attempt at self-improvement, self-purification, or mind-training here; nor any aspiration, or longing.  It is a calm movement into the Silent Universal Mind, without personal aims. 23.7.231


Mind the Gap

The momentary pause in every heartbeat is a link with the still centre of the Overself. Where the rhythm of activity comes to an end--be it a man's heart or an entire planet--its infinite and eternal cause is there. All this vast universal activity is but a function of the silent, still Void. 19.5.26




During the gap--infinitesimal though it be--between two thoughts, the ego vanishes. Hence it may truly be said that with each thought it reincarnates anew. There is no real need to wait for the series of long-lived births to be passed through before liberation can be achieved. The series of momentary births also offers this opportunity, provided a man knows how to use it. 23.8.162


YOGA VASISTHA: VI.1 39-41: (comments at end)


The Lord is to be worshipped by one’s own consciousness, not by external means.

This worship is supreme meditation--continuous and unbroken awareness of the indwelling presence, the inner light of Awareness. 

While doing whatever one is doing, seeing, hearing, eating, moving, one should realize one’s essential nature as Pure Conscious Awareness.

Worship is of the nature of perpetual meditation whether one is awake or asleep, walking or standing, through all ones thought and actions.


One should contemplate the supreme Lord who is seated in the heart and sees through your eyes.  One should worship the Bodhi-Lingham which sleeps and wakes us up, touches enjoys, values and breathes. 


This inner intelligences should be worshipped with whatever comes to you.

For this worship, one should abandon what is lost, and accept what is received without effort.  


He worships the Intelligence which pervades the universe and oneself.

This Intelligence is without parts and also is the all: it is in the body and is omnipresent:

He who contemplates in this manner reaches the natural state of goodness:


This worship is performed day and night perpetually. 

Praise the Lord in everything that happens, without effort.  Praise the Lord in all enjoyments, eating, drinking, as well as illness, suffering, all of life activities: including dream and death. 


One should abandon all thoughts of separateness of I and world, and realize: “all this is indeed Brahman.” 

One should worship the Self, abandoning all distinctions between desirable and undesirable.


The Lord should be worshipped with joy, friendship, love and indifference.

That alone is worship performed in a state of equanimity like that of space: mind utterly still.

Remain in this state, O sage, experiencing everything as a child does.


Whatever you do, or refrain from doing, all is the Lord who is Pure Consciousness.

It is really Consciousness itself which is indicated by words such as “this world.” 

Even the concepts indicated by words about the world are also the pure Intelligence.

Oh what a mysterious wonder that Pure Consciousness somehow forgets itself and comes to experience a world as an individual jiva.


How does practice help?  Satvic thought, with help of inspired writings, washes away ignorance: and once ignorance is removed, the self realizes itself by its own self-luminous nature. 



When duality is blended with, and within, unity it is the true jivanmukta realization.  The One is then experienced as the Two but known to be really the One. 25.2.123


This is PB’s ultimate brilliant description of nonduality.  Nonduality is inclusive of many views, all folded in.  Or rather: we take one view of Reality as ultimate ineffable emptiness as well as infinite complex fullness.  Then we view reality as complementarity; as triple absolute; as four-fold nested emanation: as 5 uniqueness; etc.  Anthony used water as an example.  There is a level of wet, of chemical compounds, of atoms and quantum.  But all these are water.  Water is the unity beyond all the multiple levels,, and includes all the dualities. A famous Chinese philosopher of the middle ages used a statue of a “golden lion” to explain how reality (gold) and appearance (the form of the lion) are inseparable. . And we have the famous “Heart of Wisdom” sutra which proclaims: “form is emptiness, emptiness is form.”

You and I seem separate on the surface.  When we heal the separateness of ego from world, from self, from God, then we have non-duality.  What is the relation between the inviolable timeless I-Am and Avery?  The non-difference, in essence, is nonduality. 


You do not add something to get reality: but nor do you subtract anything.  You simply recognize the “natural” reality which already and always is.  Hence, another term for the state of Sage is “sahaja” which really means “natural.” It is not a special experience, but is just the way everything is, the Dzog-Chen “natural perfection.”  It is also “wu-Wei” meaning spontaneously arising activity.


If we look at Unity as the first quadrant of four, and the other three as duality and multiplicity, then we can see duality blended with unity.  Here unity is experientially the elimination of all content and multiplicity in the Void. 

If we look at Unity as the entire circle, and the four quadrants within it as duality and multiplicity, then we can see duality blended within unity. Here unity or reality is omnipresent.


Jivanmukta realization is the same as sahaja: it is inclusive of duality/multiplicity and not exclusive. 


The golden lion analogy shows how reality, gold, can remain gold, and yet indefinite forms arise. But it does not explain how the forms arise from gold.  Here we need another analogy. Primordial mind is not only substance, intelligence, but it is power, functionality, active perfection.  The One is active and passive perfection, it is as it willed  itself to be, Loveable, it is not unintelligent, everything is with it. The image is: seeking nothing, lacking nothing, possessing nothing, the One is perfect… and  “The One overflows” as the infinity of divine mind and divine ideas.  The One imparts what it does not itself explicitly contain, but it does itself overflow and arise  as Nous.  In nous, the infinity of Ideas are unfolded by Soul, the entire outpouring of life from the Nous. 


On the other hand, there is nowhere for Nous to be but “in” the One: in and out are not really applicable.  “though it is nowhere, nowhere is it not… or rather just because it is nowhere, it is everywhere… “omnipresent.”


We consider a few paras which give more meaning to the phases of realization, and the shift from with to within to both.   See the oxherding pictures…


Yoga takes a person to a certain level, philosophy to another, whilst the ultimate sahaja path takes one to a more complete experience and the highest vantage point of all.    (16:2.78)