To: K-list
Recieved: 2001/01/27 10:04
Subject: [K-list] Spiritual Practice
From: Pieter Schoonheim Samara
On 2001/01/27 10:04, Pieter Schoonheim Samara posted thus to the K-list:
Is the purpose for spiritual practice to allocate one's time to be engaged
in something one feels is more uplifting or through which practice one will
achieve better mental and physical balance and higher states of
consciousness? Or is the purpose to realize one's Non-Dual Self, That which
is at the substratum of all experiences and in which all experiences are
felt to be real?
If the purpose is the latter, then coupled with all practices and
meditations one should remain aware of who experiences the practice, the
visions, the flows of energy, activities and stillness.
An enquiry should be maintained as to who sees and from where the seeing
arises, to recollect the seer (that part which is the source of seeing) in
all experiences.
In the Yoga Sutras of Patenjali, the third aphorism is "The purpose of yoga
is to isolate the seer." The Seer is the Atman, one's own True Self, devoid
of the images that appear in the field of consciousness. The Seer is the "I
AM" that is mentioned as the Name or First Name of God in all Religions,
which abides singly as Self, as That Consciousness (beyond time and space)
that Lights each of us and the entire Universe in all its dimensions and
planes throughout all time.
As one practices various spiritual disciplines: sets of kriyas, postures,
pranayamas, meditations, mudras, or practices of non-judgement, forgiveness,
prayers, chants, sitting in stillness - the organs and glands and nerves
(nadis) and psychic centers begin to purify and build up a charge, such that
the mind comes into a single balance, and electromagnetic stillness, where
there is a complete harmony devoid of any imbalance in all action and
reaction. In this balance, there is a linkage sensed in the core of one's
being between the individual and the Universal, wherein one's True Being is
discovered to always have been in the Universal.
This Universal Consciousness, one's True Self, is the Light that we see by.
Therefore, in all practices there should be an awareness as to where the
Light one sees by originates.
This Seer, one's True Self, is that part of every thought and experience,
where one says and has the impression of "I am ... this and that." and "This
and that image and experience and object of attention are mine."
When one is able to always enquire as to the source of this "I" - the seer
in every practice, the Seer, or that "I" which is at the substratum of all
that is seen, similar to the self illuminated screen on which a film or
slide appears, or the pure diamond which takes on the color of the images it
is places against, begins to manifest a churning in all the nerves, which
begins to dissolve the notion and idea now prevalent in the mind that the
sense of "I" is related to the images appearing in the mind and related
sensations in the body. One begins to abide as, what one might call, one's
Diamond Body, and as the sense of "I" is distilled from the mind, the
body/mind dissolve in all-pervasive radiance of Self.
At that time all the images in the mind, including the psychic centers and
attention to all experiences seem to fade into brightness, similar to the
light illuminating a picture on a screen is increased resulting in the
picture brightening to white. The sense of "I" in relation to images
dissolves and one abides in the Singularity of one's own True Self.
When one recognizes that the purpose of the practice is to isolate the seer,
and one first begins to enquire into that part that sees, i.e., the subject
"I" versus the object of focus of attention, there may be the idea, as one
extrapolates back, that it is someplace in the middle of the head. But it
turns out that it is in the same location as where we point to when we say
"I", which is to say, in the right side of the chest in the synod or
pacemaker of the heart. When this Center (not a chakra or psychic center),
the Hrdayam, is felt, it begins to pulsate "I" as "I" in a nerve between the
Hrdayam and Sahasrara (brain). This pulsation of the Self dissolves the
idea that the images impressions and experiences in the mind and body are
related to the Self.
There is an inversion in Consciousness, where, before there was an outer
focus of attention, the outer including all inner experiences, after
attention itself has been relinquished, and one abides as single simple Self
pervading and prevailing over everything. What one was seeking through
spiritual practice has found the seeker, and the seeker discoveries that It
is their own True Self.
In reality, the one calling themselves the seeker, engaging in various
spiritual practices, cannot find the Self, but by always enquiring into the
subject "I" - the part that sees, a link is established such that as the
body begins to come into electromagnetic stillness, which balances and
polarizes the body in the heart, the True Heart suddenly reveals Itself as
always awake, and there is a sudden recollection of one's True Self. One
becomes the essence of the (Sikh) Mool Mantra and abides singly as That.
The mantra of anyone realizing their Self might be:
Blesses am I
In freedom and I
I am the infinite
in my soul
I can find no beginning
no end
All is my Self
All is my Self
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