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“IF YOU WANT TO CHANGE THE WORLD”

Observe yourself, the “I”.

Delve deep—far, far down, into the very root of “I”-being.

Without any judgment whatsoever.

Without trying to improve “I” through that doing.

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As long as one directs one’s attention outward in an attempt to change others (including “oneself”) or the world, one remains plagued by various forms of suffering—such as the frustration or sadness of not being understood, resentment toward those (including “I-self”) who fail to act as human beings ought to, or deep disappointment.

Conversely, when things go as expected, one might become elated by good fortune or intoxicated by the pleasure of being loved—mistaking mere “attachment” or “validation” (temporary emotions born of conditions) for “love”—all while failing to realize, or ignoring out of fear, the fleeting nature of these experiences.

Thus, the worldly life story unfolds: a cycle of being tossed about by temporary phenomena and seeking various forms of relief to cope with a life that is ultimately beyond one’s control.

Underlying it all is the narrative of “I,” accompanied by the stubborn belief that “I” exists at its very center.

Because of the intensity of this inevitable identification—at the root of it all, there is always a variety of unresolved pain—the mind (“I,” or thought) fights desperately to survive. It may do so by increasing spiritual knowledge, to replace the word “I” with “we,” or by feigning superficial change, thereby creating new forms of the I-self-deception.

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Despite their varying outward manifestations, all of these is dependent co-arising; they are inevitable, unfolding exactly as they are meant to.

They are merely temporary phenomena on the path toward a turning point that will eventually be realized by awareness. (And yet, ultimately, it will eventually become known that, in reality, nothing has happened.)

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When awareness turns its attention inward and begins to observe these phenomena within a field of Beingness exactly as they are—without any judgment—it starts to notice various things: what it is reacting to; what it is fixated or attached to; how it handles emotions and thoughts; what it is blindly indulging in; and so forth.

These insight inevitably make a change in behavior.

The deeper the insight, the more awareness detaches from the narrative of “I” on its own, at the same time, rigid assumptions and beliefs—whose root causes have been revealed—spontaneously dissolve.

That inevitably leads to the result that awareness no longer associates the phenomenon of behavior with specific individuals—the “others”—and to pass judgment on them or their behavior because the perceived external phenomenon is same as a reflection of internal understanding or perception of the presence, that is a manifestation that the brain cannot distinguish between the “I” and others.

Eventually, when the ultimate root cause—identification with thought—is truly revealed by self-observation and self-inquiry, the basic practice continues, yet all illusions and the narrative of “I”—along with any identification with them—vanish without a trace.

Ultimately, it becomes clear that it is impossible to help others, teach them anything, or change them.

This is because it becomes evident that there is no one—including “I”—and no world that actually needs to be changed.

In other words, because of the fact—the truth—that without thought, neither others, the world, nor the narratives of “I” or “we” exist anywhere becomes undeniably clear.

Simultaneously, pure awareness directly knows—far beyond mere intellectual knowledge—that a constant, centerless, impersonal consciousness (Presence) is ever-witnessing everything, and ever-present far beyond all of changeable things perceived—such as the narratives of “I” or “we,” emotions, thoughts, and phenomena.

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It is, by no means, a matter of knowledge.

For in the direct “knowing,” there is no “I” as a doer that would require knowledge—to be found anywhere.

Concepts or perceptions such as the “I” that knows the Truth or the Self, or the “I” that attains enlightenment, are merely fabrications or stories created by the mind (the “I,” or thought).

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In time, awareness comes to realize—quietly yet clearly—that the story of “I,” along with the various dramas and even the suffering that arise from it, are simply phenomena of impermanence: things that emerge because there is a need for them, and which therefore fade away.

With the frantic “I” no longer present, and the realization that there is nothing that needs to be done, awareness remains increasingly still.

There is only seeing, knowing, or experiencing itself as the impersonal pure presence that witnesses everything exactly as they are, is nothing but the calm, quiet “Now”—this very moment…

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Spiritual awakening from the reality of impermanence—that is, the transient phenomena—is a kind of “play” for the consciousness, but there is by no means comparison or judgments of duality (such as whether one has “achieved” something or not).

This is because separation does not exist in the first place; pure Beingness is utterly indivisible.

There are only distinctions; everything is simply a diverse expression of the infinite possibilities of The Self.

In short, there is nothing to rush toward, nothing that must be accomplished, and no destination that must be reached.

For at any time—no matter how terrible the manifestation may appear, no matter what the intention by the “I” behind the doing may be—the Self is ever-the Self, nothing other than it even just for a moment.

Therefore, cherish each moment; by being in the “Now” of presence and attentively observing and inquiring the “I,” see through to its very source.

After all, it is not a mere matter of lacking “correct knowledge” or failing to “strive to be a good person”; it is simply that, because awareness has not yet directly realized the root cause of the “I” and the very source, The Self as well, awareness unconsciously interprets things and reacts reflexively to a reality onto which the past has been projected. (OM 🙏)