Resistance in the service of ‘me’

325.3There is an almost constant resistance against whatever arises in this moment. Every time when there is arguing with what IS, the illusion of the ‘I’ is not seen only as an illusion – as a mere mirage in the desert – but it is mistaken to be ‘real’; it is believed that there is a ‘me’ that does not like what IS, and wants it to change. The motto of the mirage could be: “No matter what is, but ‘I’ resist”.

Resistance is in the service of the illusion of ‘me’. Without resistance the mirage of the self would evaporate. The ‘I’ can only ‘exist’ in opposition to something else that is labelled as not ‘me’.

Therefore, resistance serves a very important task – to keep the illusion of ‘me’ intact. The ‘me’ needs boundaries in which it can be contained. On the ‘physical level’ this container is believed to be the body. On the ‘mental level’, the container is resistance itself.

When there is resistance, two seeming objects are manifested: ‘me’ and ‘you’ or ‘the rest of the world’, with an imaginary dividing line in between the two. The line itself is ‘made of’ opposition and comparison.

Because the ‘I’ defines itself by either comparison – “I am taller than you”, “I am smarter than you”, “I am less fortunate than you”, or by opposition“nobody loves me”, “the whole world is against me”, “I am right and you are wrong” or “you are my enemy”.

Without comparison and opposition there is no ‘me’.
In order for the mirage to be activated, resistance is needed.
Because all resistance is against something.

When there is an ‘against’ (opposition), then there is a ‘me’ that is against – or is opposed to – ‘this and that’. So there is a dividing line, a seeming separation between two objects, ‘me’ and the rest of the world.

The resistance itself ‘creates’ the illusion of separation.

If there was not resistance, there would be total acceptance. In acceptance there are no borders or dividing lines. There are no edges where ‘I’ ends and the world or the other ‘starts’, because there is nothing that could be in opposition to ‘something else’.

So, in order to keep the illusion going, resistance is essential. That is the ‘reason’ why there is an almost constant, subtle resistant there all the time.

Resistance is essential for the sustenance of the apparent ‘self’.
Without being in opposition to something ‘I’ would not be.

Expectations about liberation (part 2)

276.1(It is recommended to read the first part about expectations before continuing)

#4 Believing that liberation is feeling oneness all the time

Is it possible? If there was only oneness, then how could you cross the road without being hit by a car? If there was only oneness, then there would not be any seeming separation between the car and the body, there would not even be any car, body or road, there would be only seamless experiencing. Or, with hunger, how would you know which mouth to put the food in if there was only oneness?

Oneness is a ‘spiritual experience’, a state, which has nothing to do with liberation. A state can never last. Everything is in a constant change. The experience of oneness might linger from a few seconds to several days or weeks, but eventually it will go away. In constant oneness the organism could not survive.

276.7#5 Believing that liberation is a constant bliss

So, you do not want be a human anymore! It will not happen. Being lost in thoughts and having emotional responses do not stop with liberation. A ‘liberated human’ is still a human. Emotions are part of life. Even animals – that can be labelled ‘liberated’ – also have emotional responses for certain stimuli. It is not about having only a few selected ‘pleasant’ emotions, but is about encompassing all emotions that arise in the moment. It is not about becoming a superhuman or stopping being a human, quite the contrary, embracing ALL aspects of humanness.

#6 Expecting that ‘my’ life would change

Life or outer circumstances do not change with seeing through the illusion of the self. Only ‘your’ perception changes. Life is always as it IS. Expecting life to change is about the future. The future does not exist. While chasing fantasies, the wonder of this moment is missed. Freedom cannot be found in the future. It is right here, right now.

#7 Fearing of becoming nothing

‘I’ cannot change into nothing. ‘I’ am already nothing. The body is there*, but ‘I’ am not.  The ‘I’ is just an illusion. Only the belief that there is a ‘me’ can evaporate.

#8 Fearing of becoming a ‘vegetable’ and not doing anything

While the belief in the separate self is intact, the possibilities are restricted by the desires and fears of the centre character, ‘me’. When the illusion is seen through and conditionings start to fall away, endless possibilities open up without being limited by fears and desires. Everything is allowed to be as it is.

#9 Believing that I can become liberated

This is not about self-improvement; it is not about having or developing a better version of ‘me’ and believing “I am liberated”. There is no liberated person, because there is no ‘me’ sealed behind the skin seeking liberation. There is only ‘realisation’ or ‘liberation’. But it does not happen to anybody. There has never been a ‘me’ than could be liberated. Liberation can happen, but without an owner, ‘me’. But this is the last thing the ‘egoic mind’ would love to hear.

* (The body is ‘real’ in conventional reality, but not in direct experience)

Expectations about liberation (part 1)

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What is an expectation? An expectation is nothing more than a mental concept. In order to compare it with the current experience, the current experience needs to be conceptualized. As a result, there ‘are’ two mentally fabricated constructs that can be matched up, with a ‘result’ of putting a label of either “this is liberation” or “this is not” onto the experience.

Every expectation is in the way of seeing what is here, right now. Every single expectation is a ‘hindrance’ in realizing what IS. Expectations are about the future. But liberation cannot be found in the future.

#1 Expecting that identification with thoughts and stories would never happen again

136.3Liberation is not a one-time event. After seeing through the illusion of the self, being lost in the content of stories and identification with the I-thought still happen. Because both believing thoughts and the identifying with the I-thought are nothing more than conditionings; they are only conditioned habits. And just because seeing through the illusion of the ‘me’ has happened, it does not necessarily mean that X years of conditioning will go away at once. But without a centre, a ‘me’, there is nothing they could attach to or stick to, so gradually they fall away. This falling can last until the end of the organism.

Like when you go to the cinema, being lost in the story happens with the identification of the character on the screen. But sooner or later there is a sudden ‘awakening’ with the realisation that this is just a story and the characters on the screen are not real. But in the next moment or so, being lost in the story can happen again and again.

However, every time it is checked ‘What is this me?’, ‘Where is it?’ – it is clearly seen that it has never been, except as the content of a thought – nothing more, nothing ‘real’.

#2 Believing that liberation is a meditative state

What can be experienced in meditation is an altered state, a state where thought processes lessen. But no states are permanent. Seeing ‘no-self’ is not about having a constant meditative state, or any kind of state. It is simply about seeing that there is not and has never been a ‘you’ at all that could control or govern life. There are no altered states involved.

#3 Wanting a previous spiritual experience back

Whatever those glimpses were, they are over. Finished. They are only memories, only thoughts (stories) arising now. They can be hindrances of seeing what is, if you try to compare any current experiencing with those memories. So it is better to let them go and be what they are, only thoughts (memories) arising in the present moment.

Continued in part two…

Are annoying people really annoying?

281Imagine that you have a boss who is really annoying; the way he goes through the office, how he moves his hands, the tone of his voice, the way how he wants to persuade everybody that he is right. Every time you talk to him you become upset and feel tense. You even get irritated when you just spot his laptop on the desk, because it means that he is around and going to pick on you and give a lecture about how things should be.

He is really annoying. But is he truly?

Does he annoy me or have I become annoyed of him? Does his tone of voice have a power over my feelings and bodily sensations or do I get upset when I hear his voice? What does really irritate me, his voice or ‘my’ interpretation about his voice? He or ‘my’ story about him?

The whole world is just a projection. An intricately detailed web of beliefs is projected ‘outward’ to the seeming ‘others’, which is reflected back to ‘me’.

So when he starts to criticise me, it is not his words that hurt me; the ‘hurtful feelings’ come because his words have been interpreted through these beliefs. ‘I’ project ‘my’ fragile self-image onto his words, and if it hurts, it just means that there is a belief in action, a belief in a deficient, not-good-enough self.

The ‘annoying boss’ is just a reflection in the mirror.

And as long as there is a belief that my opinions, beliefs and thoughts are true and actual facts, there is also a belief in the seeming others’ opinions. But others’ opinions do not exist independently from ‘my’ interpretation. Both ‘my’ and others’ opinions are nothing more than concepts and they are not referring to anything real.

My boss’ opinions seem to ‘originate’ from him, but actually, his words are just the reflections of the belief in the deficient self.

Projection ‘fills’ the words by meaning.

When this apparent not-good-enough self is activated, “I feel little and inferior”. In order to compensate these feelings, the need for criticism arises. Every time I judge somebody, I feel better and superior because the fragile self-image is strengthened a bit, believing to be better than the apparent other. But all judgement comes from judging ‘myself’.

So, as long as the belief in the separate self is intact, there is a need for a constant reinforcement. “I need to feel superior, otherwise I am inferior”. But this reinforcement works only in comparison to something or somebody else, with an illusory separation, a division between ‘me’ and the rest of the world.

But in reality, none of them are real.
There is no separation, only thoughts suggest otherwise.
The world is nothing more than a reflection.
The other is just an image in the mirror.

Waking up in the dream is seeing that there has never been a self.
There is no ‘me’, no ‘you’, just life flowing freely as it IS.

Getting rid of the ego… is it possible?

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Many seekers believe if they could successfully get rid of the ego then they would achieve ‘liberation’ or ‘enlightenment’. But what is the ego?

Some ‘spiritual teachers’ talk about the ego, others avoid using this word for various reasons. But even those who mention it, they also frequently emphasise that the ego is just a mental construct, nothing real – and yet, it is so often misunderstood…

When we hear or read something, there is an unconscious tendency to ignore everything that does not fit into our worldview or belief system, and spot all words or comments that can be moulded into our framework by projecting our beliefs onto those words. As a result, we perceive these teachings coinciding with our convictions.

214Seekers often say things like this: “My ego wanted to convince me that I should do this. …. I’m slowly shedding my ego but it’s holding on for its dear life… But I know it won’t win, the chains are already broken.”

In these types of statements the ego is assumed to be real, as if the ego was a tangible entity, accompanied by another unexamined assumption that there is a ‘me’ somewhere sealed behind the skin, over which the ego can have full power. The ‘real me’ or ‘my higher self’ is under the tyranny of the ego that needs to be liberated. The war is on…

But when I want to conquer, get rid of, change, manipulate or transform something, then the result could be quite the opposite that was hoped to be achieved in the first place. The mere resistance strengthens what was intended to get rid of, because nothing can be resisted without believing in it first. So, the ‘thing’ is being believed into ‘reality’, and now there is a war against it. But war against what?

The battle is only between mirages.

There has never been a self or a ‘me’ that could get rid of the ego.
Similarly, there has never been an ego either that could fight for its life or have a power over anything.

Ego = me = I = self
There is no difference between them, and none of them is real.
‘You’ do not have to get rid of the ego.
Because there is no ‘you’. A thought cannot get rid of anything.

When it is seen that the whole story about the ego and its clinging to ‘its life’, are just simple appearing thoughts nothing more, then the seeking can end. There is no difference between the thoughts of “I’m thirsty, therefore I drink a cup of tea” or “I’m slowly shedding my ego, but it’s holding for its life”.

A thought is ‘real’ only as an appearing thought, but never its content.

Liberation cannot be achieved.
Liberation is not about doing something.
Liberation is un-believing.
Liberation is stopping believing in something that is not real.
It is about stopping doing. It is doing nothing.
It is non-resistance.

Memory is not ‘me’

Visual illusion - Akiyoshi Kitaoka

Visual illusion – Akiyoshi Kitaoka

We were taught since early childhood that there is a solid, separate entity, a ‘me’ in the body, looking out to the world through the eyes. But this is just an assumption that has never been questioned before.

When the curiosity arises to look closer and challenge this strongly held belief, it turns out to our surprise that the ‘me’ is nowhere to be found. It is simply not there. Similar to visual illusions, where it seems that there is an animation in the picture, but it is just a trick of the mind.

However, reading these lines and believing that there is no self, is not sufficient to see through this illusion. In this case, just another belief would be placed on top of the idea of the self. The belief of the mirage of the ‘me’ needs to be deconstructed and dissolved, and not covered up with another layer of beliefs.

The ‘I’ seemingly lives in memories and beliefs. But in the present moment, where is this ‘I’? Not in a memory, not in a future image, but here and now? Is it in the body? Exactly where?

A memory is nothing else than simultaneously arising mental images, thoughts and bodily sensations, which are firmly welded together and appear as a coherent and real depiction about the assumed past. But this mental construct of a seeming past experience arises in the present moment. There are no little shelves in the mind holding small segments of the past as memories. All memory is constructed again and again in the here and now every time ‘we’ think about it.

The image of me playing in the garden as a five-year old is not ‘me’. Although, the thought label of ‘this is me, playing in the garden’ is fused with the picture of the five-year old body and the bodily sensations of the associated emotions. But thoughts, mental pictures and emotions arise in this body, here and now. The emotions and the remembrance of warmth of the sun on the skin are felt now.

There is nothing outside of the present moment. The ‘I’-thought that emerges as part of the memory is nothing more than a thought.

There is no ‘me’ looking out of the eyes, who is separate from the rest of the world. The idea of separation is created by thought. Only thoughts separate.

Between two thoughts there is no ‘me’.
The sense of me emerges when an ‘I’-thought label is put on the felt aliveness in the body. But the sense of self is NOT the self.

When a memory is dismantled into its components – thoughts, images, emotions, bodily sensations and beliefs – and each piece is examined closely looking for the existence of ‘me’, the glue that hold the memory together creating the sense of self, releases and dissolves. What is left is just the pure experience of thoughts, images, sensations and emotions, without a ‘me’ who could own the experience. There is no individual person.

This is what ‘we’ are seeking.
This is peace.

I cannot make you feel happy… it’s impossible…

137Can I make you feel happy or sad? Do I have the power to have an effect on your mood or feelings?

Assume that I am on the verge of telling you that I want to end our relationship, but I am not brave enough to bring the topic up because I am afraid of hurting your feelings. But do I really have the power to hurt anybody’s feelings?

If I leave you, you may feel sad, abandoned, angry or unloved. But is it true that I am the cause of your suffering? Can I make you suffer?

If I believe that I can do all of these to you, it means I am believing a story about my omnipotence. In the current version of the story of my life, I am playing god.

I have no power whatsoever on anybody’s feelings. It is literally impossible.

If you think that I am responsible for you feeling unloved and abandoned, it means that you project your own self-image onto me and blame me for your misery.

While the belief in the deficient, unloving self is intact, each person and situation reflect back, in one way or another, some version of this core belief. You cannot see me, you cannot hear me, because you perceive me and the whole world through this lens. No matter whether I treat you lovingly or not, you will see and interpret my actions as unloving.

When I decide to leave you, you find this as a proof of your unlovingness, which in turn, fortifies the core belief of the incomplete, unloving self that is the basis of your identity. Thus, it is projected outward again and again and making others responsible for your own creation.

You cannot see me; you only see your story about me, which is your story about ‘your’ self.

Reality is neutral. In the action of leaving you there is no inherent attributes of pain, abandonment or lack of love. Only your story about ‘me leaving you’ hurts you. Your thoughts are hurting you, not me. I cannot do that.

But if I believe that I can hurt you then I create my own suffering by feeling guilty or responsible for your feelings. I do this to myself by projecting the belief of my incomplete self onto you, which will be reflected back to me, and thus the story of the deficient self keeps going.

‘You’ and ‘me’, we are not that special.
‘I’ have no power to do anything with ‘you’.
Only ‘you’ can hurt yourself by believing ‘your’ story.
By believing that there is a ‘you’ that could be hurt.

What would you be without ‘your’ story?
Would ‘you’ be?

Beliefs – the building blocks of ‘our’ identities

026There is a freedom not believing any thoughts. Attachment to beliefs is the origin of suffering. Some people are even ready to die for their beliefs. But why are beliefs so precious for us? What are beliefs anyway?

Assume that you have just arrived home after a day of work. Your mind is full of the story of the happenings of the day, how your boss treated you unfairly and how bad the traffic was on the way home. The only thing you want is to lie down on the couch and tell ‘your’ story to your husband. You want him to listen to you and comfort you. As you start outpouring the intricate details of the happenings of your day, your husband suddenly interrupts you and instead of standing on your side he defends your boss. Immediately, you feel angry and frustrated due to the thought that has just popped-up ‘in your head’, ‘my husband never listens to me’. This single thought triggers a loop of other ‘disturbing’ thoughts; a very familiar and conditioned story that you thought thousand times before. ‘He doesn’t care about me, because if he cared about me he would have listened to me and stood by my side instead of making me wrong.’

‘He never listens to me’ or ‘He doesn’t care about me’ are just conditioned beliefs. Beliefs are nothing more than unexamined thoughts which are believed to be true, to be the accurate description of what IS.

Beliefs are very important for the ‘I’, because beliefs are the building blocks of ‘me’.

The ‘I’ never sees what is, because it always tries to interpret what IS according to what it learned previously, what this or that means to ‘me’. Everything is filtered through a huge web of beliefs before the interpretations and assumptions about what IS arise.

When we are talking and I believe the thought that ‘you never listen to me’, then I stop listening to you. I stop hearing what you are saying, because the thought in ‘my’ head overrides what you are saying. I cannot hear you, I cannot see you, I can only hear ‘my’ thoughts I believe about you, and see the constructed image in ‘my’ head of you. So the belief that ‘you never listen to me’ overrides what is presently here, in the now.

When you say something that contradicts ‘my’ belief systems, the ‘I’ hears them as a criticism not as a help, because it feels threatened. In defence of ‘my’ beliefs – which are the building blocks of ‘my’ identity – the mind wants to gather ‘proofs’ to support its existing belief systems, and not to take part in uncovering or destroying them.

And when you interrupt and override me is not just simply a conditioned habit, but a defence. You try to defend your point of view what you believe is ‘your’ self. You are not simply interrupting me; you are literally fighting for your life in that moment, fighting for ‘your’ identity.

Observing, examining and questioning beliefs cut through the attachment to them.

The self is ‘made of’ beliefs.
Without believing the content of beliefs, there is no self to be found.
This is freedom. This is freedom from suffering.

What is suffering?

109In order to answer this question, first, we have to make distinction between pain and suffering.

Imagine that you have bought a beautiful framed picture and you are just up to put it on the wall. You position the nail to the marked spot on the wall, lift the hammer, but a sudden sharp noise distracts your attention and you hit your thumb with the hammer instead of the nail. Abruptly, you feel a sharp pain.

Just in a few seconds, a chain of self referencing thoughts emerges: ‘What a fool I am! I should have been more careful. Oh, it hurts so much! What am I going to do now? What if I am not able to work tomorrow? I won’t be able to type, I’m sure. How will I explain it to my boss?’ – and it goes on and on. This is suffering.

The physical pain is real, but the suffering is optional.

When this string of selfing thoughts, which is a story put onto the experience of pain, is seen for what it is, and not believed or taken seriously, then what is left is just the raw experience of pain in the thumb.

Suffering is the byproduct of a belief in the illusion of the self, who ‘lives’ separately from the rest of the world. When the ‘I’-thought is seen through then there is nobody who could suffer from anything.

From the point of view of the separate ‘individual’ the suffering seems very vivid and real, because all the thoughts that generate suffering are believed. Like in the movie analogy, when the character identifies with its role, all the happenings in the movie of the flow of life are taken very seriously. As the story of ‘his’ life plays itself, the character is just tossed around in the endless waves of the ocean being at the mercy of the elements.

When the story is seen through, it becomes translucent and loses its sharpness and seriousness. It becomes lighter and entertaining as a movie intended to be. Even if the story takes a ‘darker’ turn in the form of sickness or some kind of loss – pain, sadness, frustration or anger may arise but they cannot stick to anywhere and linger, since there is no ‘you’ to stick to, who could suffer from them.

Suffering is optional.
Without believing thoughts, there is no suffering.

Who are you protecting when you protect your friend?

161Imagine that you are in a garden party held by one of your friends. As you are walking along by a group of people, you cannot help but overhear their conversation as they are making fun of somebody else who is not there. You walk on, but suddenly you realise that the person they are talking about is your best friend, Pete. Thoughts come up: ‘Wait a minute. They are making fun of Pete. They shouldn’t talk like this. Pete is a very good guy. I have to do something. I have to protect him.’ The body becomes tense, and you feel frustrated. You turn around, hasten your steps back to them to pick up a fight to protect your best friend.

What do you think who are you protecting? Are you really protecting Pete or just protecting the concept of Pete in ‘your head’?

During the ten-year friendship, an intricately detailed mental concept of Pete has been built up in ‘your’ brain. This concept is compounded of a mental image of his body, his name Pete, the sound of his voice, his habitual reactions to certain circumstances, his likes and dislikes, the stories he frequently tells, and all the good and bad memories of times you spent together.

But this mental image is not ‘him’. This construct ‘lives’ only in ‘your’ mind. Actually, there is a huge web of conditioned neuronal networks in the brain that creates and re-creates this image of Pete every time ‘you’ think of him.

This mental image of Pete serves a seemingly quite important job; to be a building block of ‘you’. This concept of Pete is a small segment of ‘your’ self. The illusion of ‘I’ lives in almost every concept and all beliefs. The ‘I’ is assembled from these small fragments. When a part of it is seen through, then the identification with that part is no longer total. A segment of ‘you’ is dissolved.

So, who do ‘you’ protect when protecting ‘your’ friend?

‘You’ are protecting ‘your’ self.
The self that does not exist.
‘You’ protect an illusion of ‘your’ existence.