The Journey and the Destination

This is going back to the basics. Before starting on any journey, one must have an idea of where one is going to and why one is going there. Meaning, there must be definite knowledge of the destination to be reached. Once the goal is known, then the next step is to plan the journey. The next step is to find out what instruments or methods are needed to achieve or reach the goal or destination.

For instance, if one wants to go to New York from Philadelphia, one has to know the exact address of the destination in New York. One doesn't just go to New York without knowing where one is headed to in New York. Otherwise, on reaching New York, one may wander aimlessly. Once the address (the goal or destination) is known, one has a map in hand to ensure safe arrival at the destination. One has to consider using the train, a taxi or a bus to get to the destination. What does one do after arriving at the destination? Does one continue to go on the journey? Obviously, not! Having reached the destination, the map is of no use ( but one does not necessarily discard the map). The train, taxi or bus are only modes of reaching the destination. One does not hang on to these after reaching the destination. This is just an example. Of course, one can make endless arguments about this example itself and lose sight of what the example is pointing to.

Now using the above example, we can look at the journey of the Seeker. What is it that the seeker is looking for? The goal for the seeker must be very clear before one sets off on the journey. Otherwise, the seeker will get lost ( just like landing in New York without a map or the address of the destination) even if the journey is in the correct direction.

In the case of a seeker of Reality, the Reality is the goal. It should be clear to the seeker that nothing short of realizing the Reality will do. If the Reality is not realized, then the journey of the seeker continues, meaning, the seeking continues. Once, Reality is realized by the seeker, the seeking will stop. In the search for Reality, one uses the mind (just like one uses a train, taxi, or bus and the map) to reach the destination ( Reality). Once the destination (Reality) is reached, the mind, which was just a vehicle and tool to reach the destination, is of no further use or real value and is left alone ( not necessarily discarded!). Having reached Reality, the seeker realizes that he/she is itself the Reality. Therefore, there is nothing to be done or undone thereafter.

Many a seeker has no clue of what is the FINAL GOAL. Often, the seeker, in the depths of his heart and mind, is unsure of what the final destination really is. Since, the goal (Reality) itself cannot be described in any objective terms and is somewhat abstract, the seeker feels lost. Also, the seeker has this sense of insecurity that what if the status quo changes and all that he/she invested in so far is lost, then "what will happen to me and this story of me?". Meaning, the seeker still has doubts about the goal or destination. Therefore, it is of prime importance, that the goal or destination is absolutely clear before setting off on this so-called spiritual journey. Also, one has to feel comfortable with whatever happens on reaching the destination. The tools that are used to reach the destination are precisely that, just tools. These tools are of no real value once the goal or destination is reached. In the case of self-enquiry, the mind is the tool that is used to reach the destination. Once the destination is reached, the mind is realized to be just that, a tool and is of no real value. One does not have to discard the tool (mind). Just realize that the tool is not who you are.

As a result of not knowing what the final destination is, many a seeker is wandering aimlessly in the field of spirituality. The fault is not with the field of spirituality. The fault is with the seeker, who refused to plunge into the goal of finding the destination with full effort and sincerity. This is what is called a sincere and earnest seeker. When nothing else ( other than reaching the destination) matters to the seeker, the destination is easily reached. With such determination, every sincere and earnest seeker will reach the destination of Reality.

Of course, all of the above is just another pointer or analogy to help seekers on their path. On reaching the final destination of Reality, the seeker realizes that there was actually no person (or seeker) on any journey, since the Reality is what he/she already was. This statement may give rise to the feeling that since one is already the Reality, why should one even seek IT? This is where the paradox is. There is no-thing to find or reach, and yet without seeking IT, IT cannot be found. Meaning, as long as there is ignorance, one continues to ignore the Reality. This is where the Guru comes into the picture. The Guru ( in whatever form, shape, matter, or just an inner thought) tells the seeker that he/she is actually the Reality and gives the map or directions of how to find out that he/she is actually the Reality. The Guru tells the seeker that he/she is indeed the Reality and it is just a matter of ignorance, a matter of ignoring his/her true nature. The Guru tells the seeker that seeker will not add or subtract anything to get to Reality, since he/she is already the Reality. On following the directions given by the Guru, and having full faith in the Guru, the seeker reaches the so-called goal or destination without difficulty. The Guru helps dispel the ignorance that one is not the Reality.

To explain this paradox, there is yet another analogy. John thinks he has lost his bunch of keys. He feels miserable and wonders how he will ever replace all the keys. He suffers and feels anxious about the future without the keys. All kinds of miserable thoughts arise in the mind. What if this happens, what if...and so on. He searches desperately for the keys everywhere but is unable to find the keys. He looks in cabinets, drawers, under the pillow, and under the stone in front of the house, but still cannot find the keys. A passerby, seeing John's misery,asks him as to what is going on. On hearing John's story, the passerby tells him to put his hands in his trouser pockets. As soon as he puts his hands in his pockets, he feels the bunch of keys. John is ecstatic that he has found the keys and thanks the passerby profusely. Simultaneously, John also realizes that the bunch of keys were always in his pocket all this time and he was unnecessarily suffering, thinking they were lost. John realizes that the entire process of searching for the keys, and the suffering and anxiety associated with the thought that the keys were lost, was futile. But he also realizes that without seeking the keys, he would never have found it. He had just ignored the fact that the keys were in his pocket and had failed to look for it in the correct place. Thankfully, the passerby (in this case the Guru) had pointed to John to look for the keys in the correct place. The passerby (the Guru) did not find the keys for John. In fact, it was John who eventually found the keys!! The keys were nowhere other than on himself, as close to him as they could be, and not out there somewhere.

All these analogies, indicate to a seeker the simplicity of what is being pointed to. The power of ignorance is so strong, that repeated pointing may be necessary before one becomes firmly established in the knowledge that one is already the Reality.

What is sincere and earnest desire to know?

What is a sincere and earnest desire to know one's true nature? It indicates the one and only strong desire to know one's true nature. Nothing else matters. This desire to know one's true nature becomes a burning desire to the exclusion of all other desires. It is like the thirst for water for a person stranded in the desert. It is like the desire for air in a person who is drowning in water.

It is not a desire to know, so that one can be called a sage. It is not a desire to know, so that one can tell others how great it is to know your true nature. It is not a desire to know, so that there can be something to gain from it. It is not a desire to know, because one cannot face the world as it is. It is not a desire to know, so that one can escape from this world of suffering. It is not a desire to become something other than what you already are. It is not a desire to know, so that there is more knowledge.

It is just the desire to know for the sake of knowing - even if it means the end of everything that was already known and believed in. When this Knowledge dawns upon one, even this knowledge is discarded, and then all that is left is pure Being, which always IS. Just BE.

What is your reference point?

It is all a matter of what reference point one uses. The entire issue of suffering is based on the reference point of a separate "me'. Based on that reference point of a "me", there is immediately the assumption of a "you", a "him" , "her", "them" or "that" ( all of these being 'not me'). There has to be a first person, for there to be a second person and a third person. This separation of a "me" from the world out there results in insecurity and vulnerability. This "me" searches for wholeness or completeness which will be the answer to his/her insecurity or vulnerability. This search continues throughout his/her life in the varied field of objects out there. Some gather more materials and objects in the hope that having more may make them more secure and less vulnerable. They may not necessarily acknowledge or know that they are actually feeling insecure or vulnerable. But their actions are based on the basic innate feeling of insecurity and fear which in return is caused by the feeling of separation from the rest of the world and universe. There is a transient feeling of happiness on possession of a desired material object or any other object including persons or pets. Yes, only transient! How often have you heard people say " this feels like heaven"! However, the novelty wears off pretty soon and what was once very satisfying becomes not so satisfying or mundane. Soon thereafter, the mind starts looking for other objects that will give it excitement. The reason that there is transient contentment is because when there is possession of a desired object, there is transient forgetfulness of this "me", a loss of separation and hence a sense of completeness ensues. This loss of separation or feeling of completeness translates as a feeling of happiness.

Others, pursue a spiritual approach, hoping that gathering more "spiritual knowledge" or doing certain "spiritual deeds" will make them whole and complete. One feels content or happy when engrossed in the spiritual activity. Why? The contentment is again because of the transient forgetfulness of the "separate me" while engrossed in that spiritual activity whatever it may be- whether it is meditation, chanting, or prayer. However, despite all such measures there is still no lasting sense of wholeness or feeling of completion. People spend years, if not decades, doing various spiritual activities or materialistic pursuits and many get frustrated and dejected because of the failure to achieve what they had set out to do- which is to get a lasting feeling of wholeness or completeness. A feeling of unqualified contentment or peace of mind.

When it is pointed out that what they have been looking for is already available right here and right now, the conditioned mind refuses to accept it. The mind counters "How can it be so simple or how can it be so clear and obvious? Why don't I get it?". The mind counters "I am not stupid or foolish to be doing all this for so long if it was so simple". Many refuse to accept the Truth despite several clear pointers, because of their vested interest in maintaining the facade of a "me". They somehow do not want to let go of this "me" with all its worldly attachments and embrace this presence or Awareness which is who they are, whether they like it or not. But, despite all the objections from the mind, if one sincerely investigates one's true nature, it becomes abundantly clear that there is nothing apart from the Awareness that one already is. All that is needed is sincere and earnest desire to know who you really, really are.

When one assumes the Awareness as the reference point from which one witnesses everything, no further questions arise. Abiding as the Awareness is all that one, who has fully investigated , needs to do. From the reference point of Awareness, can you point out a center for yourself? Is the Awareness anywhere in the body in particular? Is it anywhere out there in particular? If you say you are aware, does not the other person also say the same? Is not the Awareness therefore present everywhere at the same time ( omnipresent)? Where is the question of separation if you as Awareness are every-thing? Can Awareness be described in words? Being a no-thing in particular, is it not every-thing? What other proof do you need for Awareness, other than the fact that you are currently aware, that you currently exist?

Can you really speak from a reference point of an entity that has no existence whatsoever apart from Consciousness?

The belief in a self-center

All suffering is caused by the belief in a self-center. The belief in the independent existence of a "me", who has substance and volitional control on the body, mind and senses. A belief is defined as 'confidence in the truth or existence of something not immediately susceptible to rigorous proof'. With investigation, by none other than the entity that believes in its own independent existence, it can be proven that the "me" does not exist apart from the Consciousness or Awareness. Having thus convinced oneself that there is actually no "me" with independence or substance apart from the Consciousness, the floor literally drops off below the self-center. Although, the self-center cannot be localized anywhere and one comes up empty-handed so to say, there is still the awareness that one exists. So, it is clear that in the absence of a self-center or a "me", you still ARE. That Awareness is who you truly are.

The question naturally for most seekers is how can one function in a world if the "me" does not exist. If one investigates thoroughly, it is obvious and clear that the "me" has no existence apart from the Consciousness. In the wakeful state, the "me' arises simultaneously with the world. In the deep dreamless state, there is no "me" and no world of objects either. In the dream state, there is a different "me" with a different kind of world. Of course, if one calls a sage(jnani) by his or her name, he or she does respond. It only means that the sage is fully aware of the false nature of this "me" and does not assume the do-ership of the "me". Functioning happens spontaneously. Life becomes effortless for one who has given up the "me" as a false entity with no independent existence or substance apart from the Consciousness.

The changing world of objects and you

What is not changing in the world of objects that is perceived? Every-thing is constantly changing. Even the objects which appear to be stationary and visually unchanged are actually changing. Or else, your house would never need maintenance! The water in the river is not the same water that you saw just one second ago. The body that you think you are is changing all the time. You don't have to prove that to yourself. Just look at your old photographs! The mind, that you think you are, is also constantly changing. What gave you pleasure a few months or years ago, no longer satisfies you. Your thoughts about who and what constitutes you, is also constantly changing. One moment, you say 'I am a happy person'. The next moment, you say 'I am not feeling that good or happy'. In the morning, you wake up as one entity and by the end of the day, you realize you have played so many roles (yes, roles such as father or mother, wife or husband, dad or mom, manager, worker, doctor, engineer, including role as a sage etc.) that you cannot pinpoint which one of the entities is really, really, the "you". Because you fail to realize your true unchanging nature, this "you" that you think you are, is constantly in search of a bigger, better, source of joy, peace, happiness and looking in the wrong place (the world of objects) for that. If at all, you think you can find some peace or joy in the world of changing objects, would that be permanent and unchanging. Is that not been your experience so far? Whatever you get you will lose at some time. Is it not clear that the sense of existence, the sense of being, the sense of awareness, the certainty that you ARE, has never changed despite every other thing changing? Is that not your REAL nature? REALITY means unchanging.

All perceptions are constantly of change. However, the only fact that is certain is of perceiving. Perceiving is going on. It is happening irrespective of the nature of the thoughts. Seeing is happening. Hearing is happening. Feeling is happening. It is only after the fact that seeing is happening, that a thought arises, "I see" and in doing so, one has immediately created a Seer ( the false subject) and the Seen ( the false object). You as an entity did nothing to see, as seeing will happen even if the thoughts are elsewhere. An example would be when one day dreams. When day dreaming, while seeing is happening, you do not associate with the objects seen and therefore the mind does not give rise to the thought "I see". Instead, the mind is associated with thoughts of distant objects based on memory or anticipated future- and this is what one calls day dreaming. This shows that seeing is happening independent of your thoughts.

In the same way, being is happening. What do "you" have to do to be? Can you ever not be at this moment? Just relax into this being that you are. Do not put a label on this Being. A label like human Being, supreme Being, or being good or being bad or being this or that. Being is Being-period. Instead of calling yourself a human being, how about being being?