Posts Tagged ‘Colin Drake’

The Environment and Awareness, by Colin Drake

November 5, 2011

The Environment and Awareness

by Colin Drake

nonduality.com/colindrake.htm

The major factors in the degradation of the environment are unsustainable exploitation of natural resources and overpopulation. These are caused by those two ‘old chestnuts’ greed and lust, which unfortunately seem to be endemic to the unenlightened human condition. It seems fairly apparent that to overcome the environmental catastrophe that looms these two negative factors need to be drastically curtailed, which is not going to occur by global greenhouse agreements or local environmental activism. For it does not matter how many ‘accords’ governments sign, or minor victories local greenies chalk up, if humanity does not change for the better these will all be in vain. If politicians, and nations, continue to be driven by their own greed then the agreements will not be honored and larger development projects will be approved, wiping away the ‘gains’ obtained by local environmental groups.

‘Raise awareness’ I hear you say and hold the politicians accountable … that should do it! Unfortunately, even if corrupt politicians are slowly rooted out, their place tends to be taken by people of similar ilk, or if this does not occur then big business will just corrupt those ‘on the edge’ by offering larger bribes. Politicians are also corrupted, from their high ideals, by the greed for power. This may seem to be a somewhat cynical view but history will bear it out. Even such radical changes as the Russian Revolution suffered from the same fate, as its leaders proved as corrupt, and corruptible, as those they replaced. And as for the ‘liberated democratic’ Russia, freed by returning to capitalism and subservience to ‘market forces’, well we all know the situation there where big business, corruption and criminal syndicates hold sway.

So what about ‘raising awareness’? This seems to be all that’s left … Yes, but awareness of what? If we raise humanity’s awareness of the looming environmental crisis this may change some people’s behavior for the better, but will it fix the two core problems of lust and greed? For it does not matter how much we reduce our own personal carbon foot print, this will not solve the crisis if humanity continues to overpopulate The Earth and if most people are still basically greedy. Environmental activism, although useful and praiseworthy, is still only ’trimming the branches and leaves’ rather than attacking the root of the problem. What is needed is a paradigm shift away from personal interest and towards acting for the common good, which will not occur as long as we identify ourselves as separate individual beings living in a hostile universe.

“But surely that’s what we are” I hear many of you say … However, this is just an illusion caused by misidentification, regarding ourselves as separate objects in a universe of separate objects. For as long as we think we are separate entities then it is very difficult to transcend personal interest, lust and greed. The fact that this is just an illusion can be seen by investigating the nature of our moment to moment existence, see the appendix. When this is carried out we become ‘aware of awareness’ which the Buddha regarded as the ‘first factor of enlightenment’. The second factor he gives is ‘investigation of the way’ which is exactly what the appendix does, resulting in discovering that, at the deepest level, we are awareness itself! The outcome of this is, at this deeper level, we relate to others in a much more loving, wholesome way, for it becomes clear that there is in fact no separation between ourselves and others, as we share the same constant conscious subjective presence.

In fact identifying with the deeper level of our being, pure awareness, enhances our humanity immeasurably; and if this were the common condition then all instances of man’s inhumanity to his (or her) fellow man would be consigned to history. For, this deeper identification leads to joy, peace, love of all beings (in fact of the whole of existence) and true selfless compassion. This is because at this level there is no separation as all of manifestation is seen to be just the play of consciousness, cosmic energy, movements in consciousness itself. When this realization occurs then lust naturally diminishes, as it no longer enslaves us, and greed is a thing of the past.

This would truly be the best of all worlds for humanity, as we all seek joy and peace; the problem is in general that we look in the wrong place, the external world, rather than the centre of our own being. So to create this Utopia we need to commit to identifying with the deeper level of pure awareness, and to encourage those around us to do the same. The more we become established in this level of identification the closer we come to the peak of human existence and thus the more we enhance our true humanity.

In conclusion, I maintain that the solution to the environmental crisis is for humanity to ‘awaken’ by becoming aware of, and identifying with, awareness itself. After which we live more simply, as we are not seeking for happiness in material possessions, for we discover that happiness is truly (and always) within. In this way our carbon footprint will be naturally lowered and we will be more inclined to eschew self-interest and act for the common good.

The author, Colin Drake, is the volunteer-coordinator of the Caldera Environment Centre in Murwillumbah, New South Wales, Australia, where he has resided, for the last thirty years, in a simple, solar-powered farmhouse which has water tanks and a septic system. He and his wife work in a basic bush pottery producing domestic, and restaurant ware on kick wheels. Each year they have lived happily with an income which is well below the official ‘poverty level’. He has written three books on ‘Awakening’: Beyond the Separate Self, A Light Unto Your Self, and Poetry From Beyond The Separate Self, plus one which compares the world’s five major religions entitled Humanity Our Place in the Universe.

Colin’s books are available as ebooks for immediate download or as paperbacks. Read excerpts and order them at nonduality.com/colindrake.htm

Appendix:

Below follows a simple method to investigate the nature of reality starting with one’s own moment to moment experience. You need to let go of all pre-conceived ideas of who, or what, you ‘are’ and start from a position of ‘knowing nothing’. The investigation need to be carried out in a scientific, experimental, spirit. Each step should be considered until one experiences, or ‘sees’, its validity before moving on to the following step. That is to say that you should ‘test’ each one by considering it to see if it corresponds to your own direct experience. If you reach a step where you do not find this possible, continue on regardless in the same way, and hopefully the flow of the investigation will make this step clear. By all means examine each step critically but with an open mind, for if you only look for ‘holes’ that’s all you will find!

Consider the following statement: ‘Life, for each of us, is just a series of moment-to-moment experiences’. These experiences start when we are born and continue until we die, rushing headlong after each other, so that they seem to merge into a whole that we call ‘my life’. However, if we stop to look we can readily see that, for each of us, every moment is just an experience.

Any moment of experience has only three elements: thoughts (including all mental images), sensations (everything sensed by the body and its sense organs) and awareness of these thoughts and sensations. Emotions and feelings are a combination of thought and sensation.

Thoughts and sensations are ephemeral, that is they come and go, and are objects, i.e. ‘things’ that are perceived.

Awareness is the constant subject, the ‘perceiver’ of thoughts and sensations and that which is always present. Even during sleep there is awareness of dreams and of the quality of that sleep; and there is also awareness of sensations; if a sensation becomes strong enough, such as a sound or uncomfortable sensation, one will wake up.

All thoughts and sensations appear in awareness, exist in awareness, and subside back into awareness. Before any particular thought or sensation there is effortless awareness of ‘what is’: the sum of all thoughts and sensations occurring at any given instant. During the thought or sensation in question there is effortless awareness of it within ‘what is’. Then when it has gone there is still effortless awareness of ‘what is’.

So the body/mind is experienced as a flow of ephemeral objects appearing in this awareness, the ever present subject. For each of us any external object or thing is experienced as a combination of thought and sensation, i.e. you may see it, touch it, know what it is called, and so on. The point is that for us to be aware of anything, real or imaginary, requires thought about and/or sensation of that thing and it is awareness of these thoughts and sensations that constitutes our experience.

Therefore this awareness is the constant substratum in which all things appear to arise, exist and subside. In addition, all living things rely on awareness of their environment to exist and their behaviour is directly affected by this. At the level of living cells and above this is self-evident, but it has been shown that even electrons change their behaviour when (aware of) being observed! Thus this awareness exists at a deeper level than body/mind (and matter/energy) and we are this awareness!

Awareness can also be defined as universal consciousness when it is totally at rest, completely still; aware of everything that is occurring within it. Every ‘thing’ that is occurring in consciousness is a manifestation of cosmic energy, for the string theory and the earlier theory of relativity show that matter is in fact energy, which is consciousness in motion (or motion in consciousness). For energy is synonymous with motion and consciousness is the substratum, or deepest level, of all existence.

Now all motion arises in stillness, exists in stillness, is known by its comparison with stillness, and eventually subsides back into stillness. For example, if you walk across a room, before you start there is stillness, as you walk the room is still and you know you are moving relative to this stillness, and when you stop once again there is stillness. In the same way every ‘thing’ (consciousness in motion, or motion in consciousness) arises in awareness (consciousness at rest), exists in awareness, is known in awareness and subsides back into awareness. Awareness is still, but is the container of all potential energy which is continually bubbling up into manifestation (physical energy) and then subsiding back into stillness.

A Light Unto Your Self, by Colin Drake: A New Nonduality Book

June 27, 2011

A Light Unto Your Self:
Self Discovery Through Investigation of Experience

Colin Drake

‘By observing mental states you also become aware of the seven factors of enlightenment. These are: awareness of awareness, investigation of the Way, vigour, joy, serenity, concentration and equanimity.’ (The Buddha, Maha Sattipatthana Sutta 14-16)

The first two are paramount and the last five are outcomes of these. This is what this book is all about, becoming ‘aware of awareness’ through direct investigation and then continuing with further ‘investigation of the Way’ (the Tao, the nature of reality). Once one is aware of awareness then one can become ‘A Light Unto Yourself’ by undertaking further investigations not needing to relying on any ‘teachings’, although these may be useful for confirming what one has discovered.

Comments from Peter Signell on the Author:
‘I know Colin Drake through his magnificent writing.’
‘Your words seem to always ring so true to me.’
‘You can only imagine how much I have wished for this clarity.’

Read lengthy excerpts and order this e-book for immediate download at http://nonduality.com/colindrake.htm#aluys

Awareness, by Colin Drake

June 4, 2011

Awareness

by Colin Drake

Awareness is forever here,
In which mind and sensations appear.
Its presence is fundamental,
Absolute not incremental.

Choiceless, requiring no effort,
The seer of all that’s thought.
All that our senses detect,
On this conscious ‘screen’ are decked.

Completely still without a sound,
Of every experience the ‘ground’.
Perfectly peaceful under no duress,
Ever silent and utterly motionless.

Omnipresent, of consciousness the ocean.
Manifestation is This in motion.
All ‘things’ are forms of energy,
Arising from Its tranquility.

Omniscient, for in It every thing exists,
Of which not one is ever ‘missed’.
Conscious and still, ever aware
Of movements which It can compare …

Omnipotent, back into which all things subside,
Stillness is the terminus of every ‘ride’.
No thing can possibly affect It,
For they all appear, exist and exit.

Pure, for It manifestation cannot stain.
Pristine, for degradation It cannot feign.
Radiant, for by Its wondrous light,
The world appears to our mind’s sight.

~ ~ ~

Read excerpts from the e-books of Colin Drake:
http://nonduality.com/colindrake.htm

Awareness of Awareness, a nonduality article by Colin Drake

December 18, 2010

Beyond the Separate Self: A Simple Guide to Awakening, by Colin Drake
an ebook published by Nonduality Publications (an affiliate of nonduality.com)

Excerpts, contents, index: http://nonduality.com/colindrake.htm

Awareness of Awareness

by Colin Drake

‘By observing mental states you also become aware of the seven factors of enlightenment. These are: awareness of awareness, investigation of the Way, vigour, joy, serenity, concentration and equanimity.’ (The Buddha, Maha Sattipatthana Sutta 14-16)

The first two are paramount and the last five are outcomes of these. This is what my book Beyond the Separate Self is all about, becoming ‘aware of awareness’ through direct investigation and then continuing with further ‘investigation of the Way’ (the Tao, the nature of reality). Once one is ‘aware of awareness’ then one can undertake further investigations not needing to relying on any ‘teachings’, although these may be useful for confirming what one has discovered.

I recently received an e-mail from a reader who said they could not tell the difference between ‘awareness’ and thought. I replied that I did not see how this was possible (please excuse my lack of acumen) and suggested that he consider the following:

(A) Thought (The) Awareness

A ‘sound’ in the mind. That which ‘hears’ (is aware of) this sound.

An object, some ‘thing’.. The subject, the seer of this ‘thing’.

The ‘thing’ that is witnessed. The witness which is aware of this ‘thing’.

The (thing that is) seen. The seer (which sees this thing).

A movement in the mind. The aware stillness in which the movement is noticed.

The (thing that is) known The knower (of the thing).

That (thing) which comes & goes. That (subjective presence) which is always here.

An object of experience. The experiencer.

So awareness is the constant conscious subjective presence which is aware of ephemeral objects (thoughts and sensations, mind and body) as they come and go.

‘Awareness of Awareness’ is the key to awakening by the path of self-knowledge (Jnana), which is the most straightforward of the many paths available. Once one has become ‘aware of awareness’ then awakening is a direct result of this and the continuing investigation of this.

This is extremely simple, almost obvious, just the acknowledgement of the fact that one is aware of one’s thoughts/mental images/sensations and that this awareness is always present whereas thoughts/mental images/sensations come and go.

The danger is that the mind will dismiss this as being too simple (and obvious) and therefore of no value. I urge you not to allow this, for if you do you will be overlooking the most precious realization. The mind naturally does this as it is not in its interests to acknowledge this recognition, for this will undermine its central dominant position.

Most people identify with their minds as being what they ‘are’ and this becoming ‘aware of awareness’ has the potential to completely destroy this illusion. So the mind will try to negate this ‘seeing’; the simple solution to this is, when it comes to reality, don’t believe a single thought. Just rely on immediate direct experience, and this direct experience that you are awareness can be had instantly.

As soon as the mind carries on with its doubts, questions and tricks, notice that you are effortlessly aware of every thought. If you then just watch the thoughts from pure awareness, without following a single one, they soon quieten down and give up. This is an ongoing process but it is no cause for despondency. For every time this occurs these negative thoughts can make you turn to awareness itself and in awareness there is only serenity and peace … In fact, in the same way, every single thing in existence is a pointer towards awareness. For everything perceived appears in this pure awareness that you are.

This is easy to see by investigating the nature of one’s moment-to-moment experience, and my book aims to provide a framework within which this investigation may be successfully carried out. This results in becoming ‘aware of awareness’, after which one can carry out deeper investigations into the nature of reality with this awareness (of awareness) as the starting point. The great masters say that there is no end to awakening and spiritual experience, there’s always more to be found – what a wonderful idea! Sri Ramakrishna used to continually tell his devotees to ‘go forward’ and make further discoveries. You will find this is more than an idea, for you will discover that the deeper you go, the more you become ‘aware of awareness’, the more that will be revealed.

Beyond the Separate Self, The End of Anxiety and Mental Suffering may be sampled, and purchased, at http://nonduality.com/colindrake.htm

Colin Drake on Nonduality Street Radio

September 1, 2010

Colin Drake was my guest on Nonduality Street radio:

nondualitystreet_colindrake31august2010.mp3

Here is a new article by Colin:

Awareness and the Brain
by Colin Drake

In reply to a recent article a critic wrote: ‘There cannot be any awareness unless there is one who is aware and, what/who is it that is aware? The brain of course! Before the brain existed & upon its death there was no & will be no awareness.’

This is the mind’s central argument against the realization that deeper than mind/body (which is experienced as a flow of thoughts/mental images/physical sensations) is pure awareness. (Further than that, this is what we are at this deepest level!) The argument goes that without the brain ‘we’ would not be aware (of anything), therefore upon its death there will be no awareness. This argument is based on a misunderstanding of the word ‘awareness’, which is quite understandable as I use this word in a very particular way. Which I hope will be made clear by the following excerpt from Beyond the Separate Self :

Before starting, we need to discuss the nature of awareness itself. It is obvious that we would not ‘know’ (be aware of) our own perceptions without awareness being present. This does not mean that we are always conscious of each one of them, as this is dictated by where we put our attention, or upon what we focus our mind. However, all sensations detected by the body, and thoughts/mental images occurring in the mind, appear in awareness, and we can readily become conscious of them by turning our attention to them. So awareness is like the screen on which all of our thoughts and sensations appear, and the mind becomes conscious of these by focusing on them. Take, for example, what happens when you open your eyes and look at a beautiful view: everything seen immediately appears in awareness, but for the mind to make anything of this it needs to focus upon certain elements of what is seen. ‘There is an amazing tree’, ‘wow look at that eagle’, ‘what a stunning sky’, etc. To be sure, you may just make a statement like ‘what a beautiful view’, but this does not in itself say much and is so self-evident as to be not worth saying!

The point is that the mind is a tool for problem-solving, information storing, retrieval and processing, and evaluating the data provided by our senses. It achieves this by focusing on specific sensations, thoughts or mental images that are present in awareness, and ‘processing’ these. In fact we only truly see ‘things as they are’ when they are not seen through the filter of the mind, and this occurs when what is encountered is able to ‘stop the mind’. For instance we have all had glimpses of this at various times in our lives, often when seeing a beautiful sunset, a waterfall or some other wonderful natural phenomenon. These may seem other-worldly or intensely vivid, until the mind kicks in with any evaluation when everything seems to return to ‘normal’. In fact nature is much more vivid and alive when directly perceived, and the more we identify with the ‘perceiver’, as awareness itself, the more frequently we see things ‘as they are’. (p.14-15)

So I differentiate between becoming ‘conscious’ of something, which means the mind ‘seeing’ it, which requires a brain, and awareness itself, which is the substratum in which these ‘things’ occur. So when there is no mind (brain) there is indeed no ‘consciousness’ of thoughts, mental images or sensations.

In fact one of the great values of having a sophisticated mind is that it can become ‘aware of awareness’. So a human birth is indeed fortunate for it gives us the opportunity to achieve what the Buddha calls ‘the first factor of enlightenment’ which is ‘awareness of awareness’. This is easy to see by sitting quietly and noticing how thoughts and sensations come and go, whilst ‘awareness’ is a constant conscious subjective presence.

However, even if you reject this concept of awareness, at the level of ‘becoming conscious of something’ it is easy to demonstrate that this does not necessarily require a brain; for all living things rely on awareness of their environment to exist and their behaviour is directly affected by this. This does show some ability to process incoming data and act (or react) according to this, but does not imply a ‘brain’ in the normal definition of the word [1] … At the level of living cells and above, this is self-evident, but it has been shown that even electrons change their behaviour when (aware of) being observed! Thus this awareness exists at a deeper level than body/mind (and matter/energy [2]) and at the deepest level we are this awareness! About this, Sogyal Rinpoche says, ‘In Tibetan we call it Rigpa, a primordial, pure, pristine awareness that is at once intelligent, cognizant, radiant and always awake …. It is in fact the nature of everything’ [3].

My e-book Beyond the Separate Self aims to provide a simple framework in which one can directly investigate the nature one’s moment-to-moment experience which readily reveals ‘awareness of awareness’. This may be sampled and purchased for immediate download at http://nonduality.com/btss.htm

——————————————–

[1]‘ Organ of soft nervous tissue contained in the skull’, or ‘intellectual capacity’ (OED)

[2] The theory of relativity, and string theory, show that matter and energy are synonymous.

[3] S. Rinpoche The Tibetan Book of Living and Dying, 1992, San Francisco p.47

The Myth of ‘Doing Nothing’

July 6, 2010

The Myth of ‘Doing Nothing’

Colin Drake

I recently was talking to a friend who was complaining of existential anxiety; which was dispelled by reading a good book on nonduality or attending an inspiring satsang, but which always returned. So I asked him what he ‘did’ on a daily basis to establish himself in nondual awareness, whereupon he grinned sheepishly indicating that he did nothing. Which made me ponder the teachings of many modern teachers of nondualism who say there is nothing to ‘do’ and everything just ‘happens by itself’. Indeed even in my book Beyond the Separate Self there is a chapter entitled ‘Nothing to Achieve, Find or Get’ which could give the impression that there is nothing that one needs to do … However I can assure you that if one continues to live in the same headspace without ‘doing anything’ then there will no change in one’s outlook and anxiety levels. For as I say in the book:

At a deeper level than this flow of fleeting objects (thoughts and sensations) we are this constant subject, awareness itself; this is already the case and as such cannot be achieved. All that is required is to realize this!

So awareness is central to our being, whilst thoughts and sensations are peripheral. This is self-evident for without awareness our thoughts and sensations would pass unnoticed. Thus we cannot lose this awareness; we just need to stop overlooking it.

It is impossible to get that awareness which you already are, and thus have in full abundance. All that is required is to recognize this. In this respect you do need to ‘get’ this, but this is in fact nothing as it is not a thing but the ‘ground’ from which all things arise, in which they exist and back into which they subside. So there is in fact ‘no thing to get’ and you do need to ‘get’ nothing(ness)!

So although there is:

‘nothing to achieve,’ we do need to realise the deeper level of pure awareness, for this to be the case.

‘nothing to find’, we do need to stop overlooking the awareness that is always present.

‘nothing to get’, we do need to recognize that we already have this awareness.

This realization, or recognition, of the deeper level of pure awareness is easily accomplished by directly investigating our own moment-to-moment experience. My book aims to provide a simple straightforward framework in which this investigation can take place. However even after the recognition of this deeper level we do need to cultivate, and establish, this by further investigation/contemplation for as it says in The Tibetan Book of the Dead:

All those of all [differing] potential, regardless of their acumen or dullness,

May realise [this intrinsic awareness].

However, for example, even though sesame is the source of oil and milk of butter,

But there will be no extract if these are unpressed or unchurned,

Similarly, even though all beings actually possess the seed of buddhahood,

Sentient beings will not attain buddhahood without experiential cultivation.

Nonetheless, even a cowherd will attain liberation if he engages in experiential cultivation.

For, even though one may not know how to elucidate [this state] intellectually,

One will [through experiential cultivation] become manifestly established in it.

One whose mouth has actually tasted molasses,

Does not need others to explain its taste.

Even after one has ‘tasted molasses’ this taste will dissipate after a time, requiring further ingesting for the taste to reappear. In the same way the effect of ‘awakening’ to the reality of the deeper level of pure awareness will dissipate if one ‘nods off’ again and re-identifies with the mind/body. So one needs to continually inquire into/investigate/contemplate the nature of Self and Reality for this ‘awakening’ to become established. It is only in this established awakening that all existential anxiety is banished.

Beyond the Separate Self, by Colin Drake is available at http://nonduality.com/btss.htm

Nonduality Publications Announces a New Book: Humanity: Our Place in the Universe, by Colin Drake

April 28, 2010

What is the essential nature of a human being?
What is the nature and purpose of this creation?
What is the purpose of life?

Humanity: Our Place in the Universe
The Central Beliefs of the World’s Religions
by Colin Drake

E-book is $8 by PayPal. Click her to order and download now.

Excerpts

[References are not included in these excerpts. The book cites over 200 references.]

From the Chapter, Judaism:

In Judaism consideration is given to the orthodox scriptural view and that of Kabbalah, literally ‘received’ wisdom, which is a mystical path based on a number of Aramaic texts from the late 13th century, which together constitute the Zohar. These were probably composed by the Spanish mystic Moses de Leon, who maintained that they were based on the writings of a famous rabbi from the second century C.E., Simeon bar Yohai.

Kabbalists maintain that this process of purification and achieving perfection is necessary for the soul to finally break out of the cycle of transmigration and eventually return to God. However, there is no hint of this in the Torah which states that man is composed of and returns to dust. As for heaven, where this word occurs in the Torah it can be equated to ‘the heavens’ or the sky/firmament; and ‘the underworld’ (in the Basic English Bible) is translated as ‘grave’ (in the St James Bible) or ‘pit’ (in the New English Bible). There are also passages in the Torah which warn of the dire consequences of disobeying God’s laws, but these are always couched in worldly terms such as plagues, fevers, defeats, famines, desolation and exile. Nowhere are these couched in terms of any after-worldly fate awaiting such ‘sinners’. It is true that later books of the Tanakh have passages that can be read to imply belief in the afterlife, but these could well be due to the influence of Hellenistic ideas in which the afterlife figured prominently. As Rabbi Michael Levin says,

In the Torah there are no explicit references to a “world to come” nor are there any statements referring to an individual judging of souls… Intriguingly by the time you get to the Talmud, approximately 1800 years ago, you find that most of the words used to describe the afterlife come from the Greek … Most Jews in the US – almost 85 per cent – belong to branches of Judaism which do not accept any sort of afterlife.

~ ~ ~

From the Chapter, Christianity:

In Christianity consideration is mainly given to fundamentalist Christians who believe in the literal truth of the Bible and to Catholicism which is the most widely adhered to of the various denominations. Christadelphianism is used as an example of a fundamentalist viewpoint, although other fundamentalists may interpret the literal truth of the Bible differently.

The Christadelphian view is of man as a physical being who is animated by ‘the breath of God’ and who dies when this is withdrawn. However, that there is the possibility of resurrection indicates that humans have a personal-essence which survives death, albeit unconsciously, and can be reborn. Quite how or where this ‘essence’ survives is not clear, certainly not in the original body which decomposes after death; maybe in the ‘mind of God’ from which everything is created. This essence is rather like the software (in a computer) which cannot function without its compatible hardware. So this essence, having been ‘stored’ on the death of the original body, can only function in a compatible body which must be reborn on the Day of Judgement. The Catholic view, by comparison, is pure Descartian dualism in which the essence is an immortal soul placed in a physical body which survives and lives independently after the death of that body.

~ ~ ~

From the Chapter, Islam:

This chapter will consider orthodox Muslim views based on the Qur’an and those of the Sufis, the mystical arm of Islam. The Sufis comprise many different sects, each with its own practices, all of which have the same aim: that of achieving union with God whilst alive, and this is to be realized by attaining ‘the death of the conventional self’ (fana).

According to the Sufi Jili, man is created in the image of God and the universe is created in the image of man; not only that, but man represents the world-spirit so that when mankind exits from the universe it will perish in the same way that an animal dies when the spirit leaves. Man is made in the image of God so he is unique in creation and has the potential to be the vessel through which the Hidden Treasure might be known, in fact can know itself. This can only occur when man stops identifying himself as a separate individual and realizes his one-ness with the Absolute. In other words, this represents the mystical interpretation of the Godhead and its relationship to humanity. In Sufism, man is considered to be a complete microcosm, a miniature universe, containing all the elements and potential qualities of creation. For him the universe was created, and he was created, to serve God.

Muslims believe that man, as made by God, is pure, free from any ‘original sin’ and is naturally inclined to be righteous and serve God. However, when caught in the snare of superstition, customs, selfish desires and false teachings, he can easily revert to the animal level of greed, lust and selfishness. As to whether man has an immortal soul separate from the body, the Muslim position is not clear. There are many references in the Qur’an to ‘killing souls’, and it is stated quite clearly that ‘every soul shall taste death’ (Q 21 v.35 and 29 v.57). Muslims believe that when one dies, the body is destroyed, but the essence of a person goes into a kind of limbo state of semi-consciousness (barzakh) awaiting the day of resurrection. This is not the same as the Descartian view of the soul as a separate entity, for this ‘essence’ still requires a body which will be provided on the day of resurrection. However, those who are judged the foremost of the foremost transcend this need for a body and achieve ‘union with God Himself in a realm that is beyond comprehension and description.’

This does indicate some kind of spiritual essence which can exist permanently separate from a body, but only when it achieves such purity that it can be reabsorbed back into the Godhead. To indicate this essence Sufis use the word nafs which means breath, life-force, soul, spirit, self, individual substance and pure essence. There are different levels of nafs through which one must pass on the journey to union with the divine such as mineral, vegetable, animal and various levels of human development. This is beautifully illustrated by Rumi, the great Sufi poet, who wrote:

I died as a mineral and became a plant,
I died as a plant and became an animal,
I died as an animal and became a man,
What is there to fear? When have I ever become less by dying?
And as a man I shall die once more to soar
With the blessed Angels, but even from angelhood
I must pass on; Everything perishes save His Face
And when I have given up my angel soul
I shall become that which no mind has ever grasped.
So let me not exist!
For non-existence proclaims in organ tones:
‘From Him we come and to Him we shall return.’

This journey takes place by the purification of the self so that one returns to that original purity of man created in the image of God. The contemporary Turkish Sufi Said Nursi, who is well known for his 5,000 page Epistle of Light collection of commentaries on the Qur’an, has an interesting opinion on the nature of this self as ‘an abstract entity whose sole function is to act as a kind of yardstick against which God’s names (i.e. his attributes) can be measured.’ Through one’s own limited attributes one can extrapolate from them God’s attributes as being similar but on a much vaster cosmic scale. The ‘I’ is a mirror-like device through which one can affirm the existence of and glimpse, the Absolute. It is when one takes the ‘I’ to be a real separate entity, which claims individual ownership of its attributes, that one falls and is cut off from God.

~ ~ ~

From the Chapter, Hinduism:

Advaita Vedantists teach that Brahman is the creation, everything in manifestation, as well as being its origin, cause and final dissolution:

The Lord of Love (Brahman ) willed: “Let there be many!”
He who has no form assumed many forms;
He who is infinite appeared finite;
He who is everywhere assumed a place;
He who is all wisdom caused ignorance;
He who is real caused unreality.
It is He who gives reality to all.
Before the universe was created,
Brahman existed as unmanifest.
(Taittiriya Upanishad Part II 6.1-7.1)

This creation occurs in cycles, emanating from the One, expanding until it reaches a certain point, when it contracts back to a point. Then once again creation occurs, expands, and finally contracts back to the One, and so on ad infinitum. This occurs ‘over an incalculable period of time’, and can be likened to a never ending series of ‘big bangs’, expansions, contractions and ‘big crunches’. The reason for this creation is that Brahman wills it: ‘because He likes to; because He is free’, and its purpose is for His enjoyment and play. Also, the unmanifest Brahman wished to behold Himself and by manifesting into ‘the many’ He could achieve this.

Gaudiya Vaishnavas also believe in cyclical creation, with each cycle being a ‘breath of Vishnu’ lasting four billion three hundred million years, and that Krishna created the material world by creating three different energies which assume the form of three different Vishnus. These are the Karanodakasayi Vishnu, mahat-tattwa, the total material energy; Garbodakasayi Vishnu, the energy which creates the many diverse forms; and Kshirodakasayi Vishnu, the Paramatman, which is the all-pervading supersoul ‘who is present even within the atoms’. These three Vishnus are incarnations of Krishna who direct the activities of the material world. The first is the ’cause of all causes and lies in the cosmic causal ocean beyond the highest spiritual world’, who becomes the cause of the universe by glancing towards Maya, Krishna’s inferior energy. The second manifests as Brahma, Vishnu and Siva, which are known as the guna descents of Garbodakasayi Vishnu. Of these, Brahma creates, Vishnu preserves and Siva destroys the material universe. The third (Kshirodakasayi Vishnu) is the supersoul of all beings.

~ ~ ~

From the Chapter, Buddhism:

With regard to self-identity, Buddhists maintain that there is no eternal self, soul, or atman: a theory they call anatta, which literally means ‘no atman’. They regard persons as being a combination of physical material form and mental states of feeling, perception, disposition (intentions/volitions) and consciousness. These five are known as the bundle of aggregates (kandhas), each of which combine with the others in a dynamic bundle. This bundle exists moment to moment, with each bundle-moment causing the following bundle-moment. Thus the impression of the continuity of a person is given by a series of instantaneous causally linked person stages (bundle-moments) flowing into each other. At death it is claimed that the bundle of aggregates, except the material form, reconfigures in accordance with karmic causation, unless the person has attained nirvana, in which case no re-birth occurs. The new bundle is then reborn into a material form and circumstances commensurate with the karmic residue of the previous bundle. Thus the Buddhists deny that there is any sort of persisting entity (self) that continues over time. A person appears to exist and continue as a separate entity; but this is an illusion. Just as a river is not in fact a single entity but a continuous flow of water, so a person is a flow of causally linked person stages (bundle-moments).

Mahayana and Tibetan Buddhism have expanded the concept of anatta to that of emptiness, Shunyata:

“Early Buddhism, with its teaching on not-self, or Anatta, taught that there is no such thing as an enduring self or soul… As Buddhism developed the Anatta doctrine was subsumed into something more extensive in which all phenomena were seen to be ‘empty’ of self or essence.”

This means that literally everything is empty, like a magical illusion. Or, to put another way, everything is a ‘conceptual construct and has no own-existence, empty of individual primary irreducible existence’. This corresponds with the string theory which says everything is composed of strings of energy vibrating at different frequencies, thus nothing has any intrinsic irreducible existence. The present Dalai Lama states that ‘all phenomena are empty and selfless’ and maintains that this understanding is much more powerful than the mere recognition of anatta, no-self.

~ ~ ~

From the Chapter, Ramakrishna – A Living Example:

This chapter is about the Indian saint and mystic Sri Ramakrishna, who was chosen to highlight the themes explored in this book because of his broad range of experience in following many different spiritual paths. Such was his spiritual aptitude that it enabled him to reach the zenith, the culmination, in an amazingly short time, of any practice to which he turned his mind and being. Whereas most mystics struggle along a single path for a whole (some would say more than one) lifetime, often without reaching the ultimate experience obtainable, Sri Ramakrishna was able to complete every path that he tried in less than six months. This makes him particularly useful to study as he followed four of the ten paths previously considered; whereas most anyone else that could have been chosen would have only followed one.

Ramakrishna verified, for him by his own experiences, many diverse Hindu paths, Islam and Christianity. He found that they all lead to at least one of the three aspects of God: the personal in form, the personal without form (the formless with attributes) and the formless without attributes. Indeed many of them led to all three, commencing with a vision of God in form, graduating to communion with the formless God with attributes and culminating in complete union with the formless Absolute. Although he did not practice Buddhism, he held the Buddha in high regard, denying that he was an atheist by remarking:

“He was not an atheist. He simply could not express his inner experience in words. Do you know what Buddha means? It is to become one with Bodha, Pure Intelligence, by meditating on That which is of the nature of pure intelligence; it is to become Pure Intelligence Itself.”

Whilst he did not completely agree with the world-view of any particular path, that of Advaita Vedanta and Sufism being nearest to his own views, he had no doubt that all religious paths, if practiced with sincerity and devotion, lead to God-realization. He admitted that all religions contain superstitions and errors, but maintained that this did not matter if the devotee had a deep yearning for God and said that all of the different names that people use for God denote the same Absolute Reality. He decried sectarianism and religious elitism in any form, for as far as he was concerned ‘each religion is only a path leading to God, as rivers come from different directions and ultimately become one in the ocean.’

Although followers of particular religions may disagree with this and promote the primacy of their own views, they have not had the breadth of spiritual experience of Ramakrishna. It is indeed fortunate that he was born a Hindu, for Hinduism has not, in general, denied the validity of other religions; although followers of particular Hindu paths have tended to promote their own path as the best, or easiest, way to God-realization. Within this Hindu framework Ramakrishna, who had such love of and yearning for God, plus possessing a deep interest in all spiritual paths, was able to thrive. His view was that God provides different paths to suit the many different temperaments, tendencies and states of spiritual development, of humanity, and that no path has pre-eminence over any other. About this he said:

“God Himself has provided different forms of worship. He who is the Lord of the Universe has arranged all these forms to suit different men in different stages of knowledge. The mother cooks different dishes to suit the stomachs of her different children. Suppose she has five children. If there is a fish to cook, she prepares various dishes from it – pilau, pickled fish, fried fish and so on – to suit their different tastes and powers of digestion.”

~ ~ ~

From the Chapter, Comparison and Conclusion:

It is interesting to note that Sufism, Kabbalah and Advaita Vedanta all fit into the same categories – coming from God, having an essence which can achieve union with the Godhead and finally merging back into this Godhead. As previously noted it could be posited that this also applies to Buddhism. There are also Christian mystics who have had similar ideas, most notably Dionysius the Areopagite and Meister Eckhart. For Dionysius God was The ‘Hidden Dark’ and ‘The Cause beyond all causes’, who ‘overflows into all of creation’ ; with whom one could achieve union, becoming ‘united, in his better part, to the altogether Unknown’. Meister Eckhart posits an Absolute Godhead with which we can achieve union and about which he said,

“When I enter the ground, the bottom, the stream and the source of the Godhead, no one asks me where I came from or where I have been. No one missed me there, for there even God [the creator] disappears.”

Thus it could be argued that there are mystical streams of all five religions which share the concept of humans as beings that come from, contain an essence of and return to God or The Absolute.

One other topic which has not been systematically studied, but which also affects our world-view and concept of self-identity, is the function of a human being. This has become apparent in many of the paths that have been considered and, whilst linked to the purpose of life, it is not the same thing. For instance, in Advaita Vedanta the function of a human being is as an instrument of Brahman through which He can sense, interact with, experience and enjoy the world, whereas the purpose of life is to realize one’s unity with Brahman.

[References to quotations and ideas are given in the complete volume. They have not been included as part of these excerpts.]

Humanity: Our Place in the Universe, by Colin Drake

E-book is $8 by PayPal. Click her to order and download now.

Direct Investigation of Reality

March 11, 2010

Direct Investigation of Reality

by Colin Drake

‘By observing mental states you also become aware of the seven factors of enlightenment. These are: awareness of awareness, investigation of the Way, vigour, joy, serenity, concentration and equanimity.’ (The Buddha, Maha Sattipatthana Sutta 14-16)

The first two are paramount and the last five are outcomes of these. This is what my book Beyond the Separate Self is all about, becoming ‘aware of awareness’ through direct investigation and then continuing with further ‘investigation of the Way’ (the Tao, the nature of reality). Once one is ‘aware of awareness’ then one can undertake further investigations not needing to relying on any ‘teachings’, although these may be useful for confirming what one has discovered.

I recently received the following query, from someone who had bought my book, a week after it had been purchased:

I have been reading your book with great interest but from my Course in Miracles study I understand that the ultimate being ,YOU, is love. It tells us that “God is but love and therefore so are you”. In the introduction we are told that we cannot learn what LOVE is but we can be taught to remove the blocks to the “awareness” of Love’s Presence. ” This is the Jesus teaching . I may be making a play on words here but it is probably only a different approach to the same ultimate Oneness which we all are.

Being hungry ,and tired, at the time I dashed off:

Love is ‘no separation’ and in consciousness, at rest as pure awareness, and in motion as the manifest universe there is no separation. This consciousness in all modes is God, Allah, Brahman, The Void, The Tao … call it what you will, Love, Colin

During lunch I realised that my reply was somewhat unhelpful so after a short rest I wrote the following:

I apologise for my somewhat brief, and unhelpful reply (although true), but I was tired and hungry. Now that I am replete and refreshed I will attempt to be more helpful.

To say that ‘all is consciousness’ or that ‘God is Love’ , both of which are true, is useless unless one has realised, and experienced, the truth of these statements. That is they mean nothing until self-realization, or God-realization has taken place.

My book is not about teachings but hopes to provide a framework in which one can investigate directly the nature of Reality, through considering one’s moment-to-moment experience. To this end it seems to me that you have not approached the content in the way in which it was intended. To accomplish this one needs to take note of the following directions, which appear in Chapter 1:

1:This is not a question of belief or imagination but of discovery by direct investigation, and for this to be effective we need to put aside all belief systems and acquired knowledge concerning who we are at the underlying level beyond thoughts and sensations. The only knowledge of this that is valid is that which is revealed to each one of us by direct experience. The easiest way for this direct experience to occur is by enquiring into the nature of experience itself, and for this enquiry to be effective we need to start from the position of believing and knowing nothing.

2:The chapters that follow are aids to this enquiry, and as such should not just be read and intellectually considered but need to be taken slowly, step by step, not moving onto the next step until one fully ‘sees’ the step that is being considered. This does not mean to say that one needs to agree with each statement, as any investigation is personal, but one needs to understand what is being said. They map the author’s own investigations, over a twelve-year period, and are given in the order in which they occurred. They each stem directly from a prolonged period of meditation and contemplation, and chart a growing understanding, through experiencing and seeing, of the nature of reality and our place within it. As such they need to be taken in the order given, as each one builds on what has been ‘seen’ in the preceding chapters. Also to get the most out of each chapter one needs to spend some time contemplating it until one ‘feels’ what it is pointing to; if a chapter is just read without due attention then its significance may well be missed.

By your comments about the ‘Course in Miracles’ it seems that you have ignored the first, and the fact that you have ‘read’ the book so quickly means that you have not followed the second.

Direct investigation can reveal that ‘all is consciousness’:

Thus there is no dichotomy or duality between the physical world and ‘awareness’ for they are both manifestations of the same essence. The physical universe is just cosmic energy (consciousness in motion) when it is manifest into physical form, and awareness (consciousness at rest) contains this same energy in latent form as potential energy. p.43-44

and that ‘God is Love’ :

The word God means consciousness having two states: at rest (pure awareness), and in motion (manifestation). In this there is truly no separation as the essence and ground of all that exists is consciousness, and true love is only present where there is no separation; true love is ‘no separation’. The Christian idea that ‘God is Love’ points to this, and love of one’s fellow man naturally follows from the realization of no separation. p.95

However for these statements to mean anything you need to have undertaken the investigation yourself and come to these realizations. In the final analysis we all have to be a ‘light unto ourselves’ as the Buddha says, and others can only provide pointers along the way, Love, Colin

We have all been ‘taught’ so much, and received so many ‘teachings’ but in this field of self-inquiry (or direct investigation into the nature of reality) they are useless. In fact they only act as blockages colouring our attempts at inquiry, or investigation, rendering these attempts impotent. We all need to follow Descartes in ‘believing nothing’ and ‘doubting everything’ that we have learned; taking this as the starting point for our inquiry, or investigation. It may well be that our investigations discover that which we had previously been taught, but then we will know it by our direct experience requiring no outside authority. In this case no faith or belief is necessary and any doubts can always be dispelled by our own direct investigation. What’s more this investigation continually leads to further discoveries, as what is being investigated is boundless; which means that one can go beyond any external teachings and truly discover the satguru within. Then such quotes as the one that started this article are enjoyed as confirmation of what has been directly discovered, rather than needing to be ‘believed’ as a teaching.

~ ~ ~

Beyond the ‘Separate Self’: The End of Anxiety and Mental Suffering

by Colin Drake

the e-book is $8 and may be purchased and downloaded at once at

http://www.payloadz.com/go/sip?id=1181830

Nonduality, by Colin Drake

February 18, 2010

Nonduality

by Colin Drake

Nonduality – not ‘the quality or opposition of being dual (two).’
— not ‘the opposition between two concepts or aspects.’ (Oxford English Dictionary)

Or to put it simply ‘not two’ (of anything). It is put this way, rather than saying ‘all is one’, for the very term ‘one’ implies (that there could be) two or more… In fact the term ‘nonmultiplicity’ would be more accurate for what is being suggested here is ‘not many’ rather than ‘not two’.

What we are trying to get a handle on here is that there is actually no (permanently existing) thing in existence, and that all apparent ‘things’ are manifestations of the same essence.

This can be shown by investigating the nature of our own subjective experiences, which is actually all that any of us have to investigate. For each of us any external object or thing is experienced as a combination of thought (including mental images) and sensation, i.e. you may see it, touch it, know what it is called, and so on … Thus everything in the external world is experienced as a mixture of thoughts and sensations, and when we attempt to investigate any ‘thing’ it is these that we are investigating.

In any given moment of direct experience there are only three elements: thoughts (including all mental images), sensations (everything detected by the senses) and awareness of these thoughts and sensations. All thoughts and sensations are ephemeral objects (the perceived) which appear in this awareness (the perceiver) which is the constant subject. So at a deeper level than the ever-changing objects (thoughts and sensations) we are this constant subject, awareness itself.

To put this in a slightly different way, we can easily notice that every thought and sensation occurs in awareness, exists in awareness and dissolves back into awareness. Before any particular thought or sensation there is effortless awareness of ‘what is’: the sum of all thoughts and sensations occurring at any given instant. During the thought or sensation in question there is effortless awareness of it within ‘what is’. Then when it has gone there is still effortless awareness of ‘what is’.

Reiterating, for each of us any external object (or thing) is experienced as a combination of thought and sensation, i.e. you see it, touch (feel) it, know what it is called, etc. Therefore in our direct experience everything arises in, exists in and subsides back into awareness itself.

Awareness can also be defined as universal consciousness when it is totally at rest, completely still; aware of every movement that is occurring within it. In our direct experience we can see that awareness is still, as there is awareness of the slightest movement of mind or body. In fact this is the ‘stillness’ relative to which any movement can be known. Every ‘thing’ that is occurring in consciousness is a manifestation of cosmic energy, for the string theory and the earlier theory of relativity show that matter is in fact energy, which is consciousness in motion (or motion in consciousness). For energy is synonymous with motion and consciousness is the substratum, or deepest level, of all existence.

Now all motion arises in stillness, exists in stillness, is known by its comparison with stillness, and eventually subsides back into stillness. For example, if you walk across a room, before you start there is stillness, as you walk the room is still and you know you are moving relative to this stillness, and when you stop once again there is stillness. In the same way every ‘thing’ (consciousness in motion) arises in awareness (consciousness at rest), exists in awareness, is known in awareness and subsides back into awareness. Awareness is still, but is the container of all potential energy which is continually bubbling up into manifestation (physical energy) and then subsiding back into stillness.

Thus there is no dichotomy or duality between the physical world and ‘awareness’ for they are both manifestations of the same essence. The physical universe is just cosmic energy (consciousness in motion) when it is manifest into physical form, and awareness (consciousness at rest) contains this same energy in latent form as potential energy. Therefore there is in reality no multiplicity (nonduality) as there is only consciousness existing in two modes, in motion and at rest.

~ ~ ~

Colin Drake is the author of

Beyond the ‘Separate Self’
The End of Anxiety and Mental Suffering

A Simple Guide to Awakening

Based on the Meditations, Contemplations, and Experiences
of Forty Years of Spiritual Search and Practice

Learn more and order here.

Awakening

January 15, 2010

The following is taken from Beyond the Separate Self, by Colin Drake. Click here for more excerpts and how to purchase and download this book now.

Awakening

Awakening is simply a matter of rousing ourselves from the dream that we are separate objects (mind/bodies) in a universe of separate objects. This is achieved by inquiring into our own nature and discovering the deeper level in which thoughts/sensations occur, are seen and dissolve. This rising, existing and subsiding of thoughts and emotions is an ongoing process and that which constitutes our moment-to-moment experience.

The body is experienced as a stream of sensations whilst the mind is experienced as a stream of thoughts (which includes mental images), which leaves the question of who, or what, is the experiencer?? We tend to think of this as the mind but this is obviously not the deepest level of experiencing, as the mind itself (the flow of thoughts) is just an experience!

Similarly with the body where sensations occur and are detected by the nervous system, and other sense organs, this too is just an experience … So what is it that ‘sees’ and ‘feels’ these experiences, this deeper level of our being, the true experiencer and enjoyer of our existence? That which we feel we have always ‘been’ and that which seems to have been the constant unchanging basis of our lives.

This is evidently not the body, for we speak of its parts as ‘mine’, my hand, my head, my stomach and so on … Therefore who is the owner of this complex organism? Similarly with the mind we speak of ‘my thoughts on the matter are …’ or ‘my preference is’ etc… So who is it that owns these thoughts or preferences? The problem here is that we tend to identify with the mind and these become ‘I think’ or ‘I prefer’, but this still leaves the question who is this ‘I’ that thinks or prefers?

The clue is that we could not survive without being aware of our thoughts and sensations (mind/body), which leads to the undeniable conclusion that it is this very awareness that is the deeper level of being … in fact who (or what) we are! For this is that in which our thoughts and sensations arise, exist, are seen, and subside. This is ever-present for whenever a thought/sensation arises there is awareness of it, and this is the witness of all our experiences, the unchanging basis of our existence.

This is pointed to by Advaita Vedanta which regards man as a physical organism through which Brahman (awareness, consciousness) senses and experiences the world. The Kena Upanishad states that it is the Self (Brahman, awareness) which is the agent and witness, through which the mind thinks and the senses experience sensations. However this Self is undetectable by the mind and senses, being the substratum in which they appear, exist and disappear. (Kena Upanishad 1v.1-9)

Moreover, due to its undetectable nature, it is very easy for man to overlook his true nature and identify with the mind and body. The Katha Upanishad likens man to a chariot, of which the atman (the Self, Brahman within each individual) is the master, the body is the chariot, the mind is the charioteer, the sense organs are the horses and the roads they travel on are the objects of sensation. The atman is the enjoyer and experiencer of the ride, which is made possible by the charioteer, chariot and horses. (Katha Upanishad 3v.3-4)

So Brahman needs the mind and senses, to enjoy and experience the physical world. However when the mind is unaware of the master’s presence, through lack of discrimination, it is unable to control the senses which run amok like wild horses (Ibid 3v.5). Brahman, pure consciousness, is hidden in every heart, being the eternal witness watching everything one does. He is said to be ‘the operator’ whilst we are his ‘innumerable instruments’. (Svetasvetara Upanishad 6v.10-12) When we are ignorant of this Self and identify with the mind (ego), our senses become attached to sense objects, which causes sorrow.

-Colin Drake
Beyond the Separate Self

Follow

Get every new post delivered to your Inbox.

Join 190 other followers