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“NOTHINGNESS”

Even without any of the things you currently believe you possess, and regardless of your external circumstances—while recognizing that the mind (thoughts, the “I,” the ego) and emotions simply arise and pass away in consciousness, yet not being swayed by them—are you, right now, filled with compassion or happiness?

“Things you possess” encompasses everything—material, mental, and psychological. Examples include all forms of knowledge (including spiritual knowledge), experiences, professions, roles, social status, physical features and physique, connections, abilities, relationships (partners, family, friends), and possessions like homes and cars.

“External circumstances” includes everything—grievances and conflicts in relationships (family, work, etc.); battles of any kind, whether violent or non-violent; and various forms of misfortune (so-called), such as unpleasant psychological, mental, or physical ailments, terminal illnesses, accidents, disasters, and traumatic incidents.

Even without any of these “possessions,” and no matter what your “external circumstances” may be, are you—right now, as pure existence known as Awareness—filled with serenity and the happiness of “simply being”?

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As people are buffeted by the rough waves of life, they eventually begin to seek out the spiritual.

However, because one must know through life experience to “recognize what is unnecessary as unnecessary,” people unavoidably repeat the same old patterns and continue to live in (false)self-deception without realizing it. (This is inevitable; through this process, one is eventually bound to move toward Awareness—toward the realization of The Self.)

For instance, one might become obsessed with “increasing”—increasing spiritual knowledge and experiences—and lose oneself in the fantasy that one has finally “become someone.” In this scenario, those deemed to possess less spiritual knowledge or experience than “I” are viewed as inferior beings; consequently, “I” inevitably tends to plunge further into fantasies—such as the belief that “I” must impart correct knowledge to them, or that “I” have a role in providing what they need to change (this is simply an inevitability, requiring no judgment of whether it is “good” or “bad”).

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However…

In reality, all spiritual matters—such as spiritual wisdom, insight, and enlightenment—become possible only through the absence of the “I” as the doer.

This is because the world one inhabits—centered on the narratives of “I” and “mine” to which one clings unconsciously—is itself an illusion. Only when the insubstantiality of “I”—the very origin of these narratives—is revealed, and thereby, its falseness naturally collapses without effort (the inevitable process of “subtraction” without doer), does it become possible for impersonal Awareness to directly know “The Self”—that pure existence which remains unchanged and ever-present.

In this “knowing,” there is only the knowing; the “knower,” the “experiencer,” or any other “doer” as a central personal entity exists nowhere.

Thus, when awareness abides as awareness—even if it witnesses anything like a thought of “‘I’ know” to appear within consciousness, it can quietly remain and witness its vanishing—but the “I” that claims ownership of that thought remains absent.

Conversely, when the label “mine” is attached to whatever experience, it is merely a “(retrospective) thought” generated by the “I” that needs to be someone; in that moment, an another new attachment is being born.

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In the world of the mind’s (the “I,” thought’s) relative duality, those who have acquired much—whether materially, mentally, or psychologically—are deemed “superior.” And the perception of being “someone others envy” naturally becomes a source of pride for the “I,” fostering a sense of “(false)self-confidence” that comes as an indispensable pillar supporting the existence of the “I,” false-self.

In spiritual awakening, however, the illusory nature of the “I” that is supported by this confidence is revealed. Consequently, all such confidence along with the “I” inevitably crumbles away—happens as a natural and spontenaous process of “subtraction.”

Thus, spiritual “letting go” is something that happens inevitably; it is by no means an act performed by the doer of the “I.”

What is required is to turn attention inward and observe the “I” without judgment, thereby coming to understand the nature of the mind (the “I,” thought) through the raw experiences of current life.

It involves becoming aware of the emotions arising from identification with the mind (the “I,” thought), the conditioned, reflexive sensations, the interpretations placed upon them, and the tendency to judge these baseless thoughts as if they were reality.

When the source of these falseness is truly revealed—that is, when the unnecessary is recognized as unnecessary—they naturally fall away (are let go).

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Ideas such as “people must cooperate to realize a world of peace” (a notion the “I” assumes to be spiritual), and the attachment to such ideas, are fantasies thought up by the “I.” At the same time, they manifest the fact that the pure existence confuses itself with the “I”, thoughts, which fear looking at the self.

The strength of such attachment to the “I” and the strength of that identification are two sides of the same coin; they are always directly proportional.

However, in realization, that “false self”—the “I” of the center, that “I” believed in without question as having substance—are exposed its lack of foundation and lack of substance when awareness sees through it to its very source; thereby, inevitably, these illusions are dismantled, and the ever-present Truth—“The Self”—is naturally revealed.

Therefore, sooner or later, one must completely surrender before the fact that—no matter how much the “I” or “mine” strives—it cannot bring about the fundamental human transformation humanity needs (that the “I” thinks it needs), let alone realize peace for family, community, or the world; nor can it find happiness by trying to alter such external circumstances; and as long as one remains trapped by such conditions, one can never be filled with “pure love”—a love that is not an act of the “I” or “mine,” but rather complete, unconditional love.

In this way, when awareness completely surrenders the “I” (recognizing one’s attachment to the “I” and accepting its powerlessness just as it is, allowing it to be naturally relinquished), awareness inevitably moves toward nothingness.

Thus, in accordance with the laws of nature, all spiritually necessary actions happen spontaneously on their own.

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Do not focus on “doing”; simply abide in “being.”

Look beyond superficial phenomena—such as your outward appearance, reflexive reactions, or a carefully controlled demeanor—and see through to their root, to their very essence.

Realize—not through thought or intellectual knowledge, but by seeing things exactly as they are—that there is no such thing as a “mistake” or “failure” there. In this way, by directly knowing the perfection of that Presence, remember that there is nothing to lose, nor has anything ever truly been lost. (OM 🙏)