I Want To Break Free

 Liberation or Moksha is an oft quoted term used in common literature as well as in Advaita Vedanta philosophy.  To one who is not familiar with the Advaita Vedanta philosophy, it can mean one of many things. According to the dictionary 'liberation' means "the act of setting someone free from imprisonment, slavery or oppression". Which means release from bondage of some sort.

Those who are familiar with Advaita Vedanta philosophy will recognize that liberation presupposes an individual's state of bondage.   Feeling of bondage is the direct result of the predicament of humans living in this precarious, unstable and changing world ( also called "samsara"). The human is part of the global structure of beginningless cycle of birth and death and rebirth. Bondage would therefore presuppose an endless cycle of suffering.  A suffering that begins with birth of the body-mind entity. 

Since a person has this ingrained feeling and conviction that he or she is indeed the body and the mind, some people may feel that liberation can only be possible after death.  Alternatively, one may be led to believe that an end to this suffering can only come about by a prolonged practice of some sort, whereby an "out of body experience" can be obtained. What they fail to realize however, is that no experience can last forever. All such pursuits will end in disappointment. It is the law of samsara that anything that has a beginning must end, anything that is born must die, anything that is obtained in the future will eventually be lost.  So, what then can a human do? 

Thankfully, the ancient rishis (sages) of India, had an answer to put an end to this suffering. They realized that this suffering happens due to the identification of the Ego (or Sense of "I" or Individuality) with the body-mind. As a result, an individual assumes ownership of the various experiences and nature of the body and the mind. He may say " I am short" or " I am miserable" or  "I am unhappy". He may appropriate any of the various characteristics of the body or the feelings, emotions and perceptions as his own. As a result, nothing is permanent or stable in this constantly changing world of objects, emotions and feelings and perceptions. He wants "permanent happiness" in an impermanent world. He wants "stability" in an inherently unstable world. He is looking for an end to this bondage related suffering in the world of changing objects, emotions and perceptions. He is looking in the wrong place. 

The rishis figured out that the answer for "breaking free from bondage" does not lie out there in the world, but rather it is within one's own self. It is not a question of "I want to break free", - but rather a question of "who is this 'I" that wants to break free"? Rather than turning the attention outwards to find a solution for this bondage and suffering, one should turn the attention inwards to the very subject or "I" that wants freedom or liberation from this bondage and suffering. It is ignorance that results in the perception of bondage. Ignorance is the main cause of suffering. 

Just like darkness can only be eliminated by light, the ignorance can only be eliminated by Knowledge. 

Your Identity is the Cause of Suffering

 If a seeker is asked why they commenced on this spiritual journey, most if not all, will reply that they are suffering. Many may associate this feeling of suffering with emotional states of depression or anxiety  or low self esteem, or incompleteness, or absence of worldly possessions or obstacles to fulfillment of desires. They look all over for an end to whatever they are suffering from. Hence the large number of self help resources available to mankind. But even a sincere seeker, rarely if ever questions - " who is this 'I' or 'me' that is suffering?"

Not surprisingly, the answer to this very question will put an end to all suffering. Yes, all suffering.  For anyone to suffer, there must be an entity that "suffers".  Hence, it is very important to find out "who is suffering?". The answer that comes to mind immediately is - " I am suffering".  Let us break this sentence up for better understanding. There is obviously here a presumed subject - "I".  If one can focus their complete attention on figuring out this "I", a lot would be accomplished.  You may ask - " How can that be possible? ". Well, let us see.

You have taken it for granted that you are the body-mind entity.  An individual, "I" with a unique body and mind, unlike anyone else that is around.  Is this assumption correct? Can the body say it is "I"? The body is made up of the five elements - mostly water, but also minerals (earth), air, space and heat (fire). Can any of these elements say "I am" or " I exist"? Can water ever say - " I am water"? Can earth say _" I am earth"?  And so on. The body being made up of insentient elements cannot obviously say "I ".  A dead body does not say " I am dead". The body is right there, but the one saying "I" is no more.  So, who or what is this "I"? And where did this "I" go (if at all)? Would you not want to know now ?  

The Pure Consciousness does not say "I".  In deep sleep, in the absence of the body-mind, is there any feeling or sense of "I"?  However, it cannot be denied that there is an "I" that is aware of the state of sleeping. For, is it not the same "I" that is present in all the three states of waking, dream and deep sleep? Upon awakening by stating - " I slept happily", one indicates that he or she was present during the state of deep sleep.  

If the Pure Consciousness does not say "I" and the body does not say "I", would you not want to know who exactly says "I"? Or better still, find out where does this idea of "I" come from? What is absent during deep sleep is the mind which is present in the state of waking. What arises upon waking is this spontaneous arising of the "I-thought" along with the world. The first thought that arises is "I". All other thoughts are linked to this "I-thought". Can a thought be you? Or are you the one who is aware of the thoughts? 

The "I-thought" is the ego or the idea of being an individual with a body and mind. When the source of the "I-thought" is pursued, the "I-thought" vanishes thereby revealing the "I-less -I" which is self shining.  This "I-I " is not an object of perception. It is only when the false "I" ( the I-thought) upon inquiry vanishes, that the Source ( which is the "Real I") reveals itself. 

The cause of all suffering is the false identification with the body-mind entity. One falsely assumes that he or she is an individual with a body and a mind and hence suffers the vicissitudes of the body and mind. By taking something that is not you, as yourself, you have brought upon suffering.  The only way to end this suffering caused by misidentification is to find out your correct identification. This has to be done by you and none other.  Just like a sick person who can benefit only if he takes the medicine. If someone else takes the medicine the sick person still remains sick. The only way is to do Self Inquiry.