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“NO ONE CAN ESCAPE FROM THEIR-FALSE-SELVES.”

One can choose to remain frustrated with the world or with others—staying perpetually unhappy—or, alternatively, one can immerse oneself in positive fantasies, living as if a non-existent world were a happy reality.

Yet, the world—and the people within it—will never change or vanish simply to suit the desires of (your) ego, that collection of thoughts you call “you.”

That is because the world—and everyone in it—is always “just as it is.”

That is the truth—the objective fact—and the raw reality.

Everything that becomes visible is merely a temporary manifestation, determined long before it appears by the alignment of specific causes, conditions, and environmental factors.

This is the nature of pratityasamutpada (dependent origination): phenomena that are impermanent, arising as the result of countless, immeasurable causes and conditions.

If this is the case, what kind of love-filled “present moment”—which vanishes into the past the very instant awareness becomes aware of it—could possibly be created by harboring frustration, indulging in fantasies, or demanding that the world and the people in it (including yourself) conform to an “ideal state” defined by the mind (the “I,” thought, ego)?

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Every event—which triggers a negative or positive reaction within the mind (the “I,” thoughts, or ego) that you identify as “you”—is, in fact, a unique opportunity (a spiritual challenge) tailored for you. It serves to facilitate a profound spiritual awakening, helping to liberate the awareness that lies hidden deep witin by the mind’s noisy voices.

Without observing this “I” and continuously exploring it—tracing each element back to its very source—that inner awareness can never be set free. Conversely, unless this “I”—this false “self”—is dismantled and dissolved, how could the identification with the ego—which clings to this “I” (a mere construct of thought)—ever vanish? And how, then, could pure presence awaken as The True Self?

This pure presence—which is ever-present, witnesses raw reality of what is, offers no resistance or judgment, remains unaffected by anything, and purely is—already there, far beyond the thought-construct of “I.”

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Awareness must truly discern—beyond mere interpretation of the mind—what it is that the mind (the “I,” thoughts, the ego)—which awareness mistakes for “itself”—is resisting (e.g., its attachment to control).

Furthermore, whenever resistance arises—no matter how trivial it may seem—awareness must patiently uncover its source, one instance at a time.

As each source is genuinely discerned, the associated illusion is spontaneously dismantled—a process that unfolds inevitably, without the need for effort (and without the presence of a “doer”).

Self-inquiry is never end by some mystical experience. In fact, the mind (the “I,” thoughts, the ego) will immediately begin to interpret such sensational experiences. Consequently, the pure presence—which remains yet unaware of its own identification with the mind (the “I,” thought, the ego)—is instantly obscured once again, and due to its interpretation, the identification with the ego is only further reinforced.

Moreover, the mind (the “I,” thought, the ego) could begin to seek validation from others with it, proclaiming things like, “Look at what I have realized,” “Look at the wisdom about life that I have gained,” or “Look at the spiritual awakening that I have experienced.”

In truth, this attachment—to the “mind” (the “I,” thoughts, the ego)—is merely a recurring pattern within the brain. It is a longing to be “someone,” a tendency to diminish and rationalize all things by defining them within the limits of what is already known. Such an attachment is never a singular, one thing.

Consequently, the spiritual realization is not something that happens just once and then concludes.

That is precisely why it is necessary to keep directing attention inward—deeper, and into ever-greater profundity.

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Realize—as they are—of the painful, unconscious assumptions held by the mind (the “I,” thoughts, the ego). Witness how it desperately strives to be “someone” caused by it, or how it shifts into a combative stance to protect the “I.”

Notice the cunning, yet simply reflexive, reactions it triggers, in reality, as well as the attachments that arise from that very pain.

Continue self-observation and self-inquiry with patience and persistence.

For there will come moments—when the “doer” effortlessly dissolves and the “I” is surrendered—in which the true meaning of the sages’ words is realized as pure awareness.

Only then will awareness comes to understand the true meaning of “humility,” with a sense of awe and tears of gratitude that well up spontaneously from within.

That is the moment of alignment—an openness with the profound clarity of the innermost stillness.

Live with that deep, direct sense of alignment (where the “I”is totally absent), and remain there, always, as awareness itself.

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Regarding reality as it truly is—what kind of “inconvenience” does this collection of thoughts that you call “you” (the ego) perceieves it to be? What is it, exactly, that it is resisting?

To what thoughts, expectations, or notions of how things “ought to be” are “you” clinging?

Seeing through these—stripping away every excuse, pretext, and falsehood to reveal their lack of any fundamental basis—is where it all begins.

Non-duality—or “oneness”—is neither a mere concept nor a spiritual doctrine to be upheld.

It is an absolute, undeniable truth.

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The truth—the ultimate reality—has never once been hidden, nor will it ever be.

Yet, the concepts of “I” and “mine”—and the identification with them, along with the attachments that follow—will not vanish until each one is truly recognized and brought into the light of awareness. Until then, reality as it is (the truth) continues to be unwittingly distorted, and the vision of awareness remains clouded.

This is because, unless revealing all of the false-“self” under light of clarity of the innermost stillness, no one can escape from it because they believe to be “I” or “mine”—the self to which they remain unconsciously, yet firmly, attached.

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There is no need to remain trapped by—or to continue following—values of the “known of goodness.” This includes superficial behaviors or actions—such as “striving to act with love”—which are merely interpretations generated by the mind (the “I,” thoughts, the ego). For as the illusion of the “I” begins to dissolve, the impersonal divinity—the essence of pure, unowned, and unconditional love—naturally reveals itself.

What is truly required is to discern the following: “Who is it, exactly, that strives to control one’s words and reactions?” and “What is it that insists such control is necessary?”

As awareness cannot see through this, the potential for various conflicts—driven by the “I,” the ego, both within oneself and in the world, which the latter is just a reflection of perception—will never truly disappear.

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Consider, for instance, a situation where an incident occurs in the world. Have you ever heard someone say, “I just don’t understand why that person—who was always so kind and compassionate—could have done something like this”?

Such a remark is a manifestation of an unconscious perception rooted in the illusion of separation and fragmentation—a view that posits a duality between an “outwardly good person” and an “inwardly evil one” (a division both within the individual and between the “I” and others).

In other words, the person labeled as the perpetrator was living within an illusion of duality. At the same time, the mind (the “I,” thoughts, the ego) that observes this—believing itself to be separate from the perpetrator and expressing such naive lament—is likewise living under the same illusion of separation and fragmentation.

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This is not a matter of claiming that “the ego is something evil that we must overcome.” Instead, what sages say that the rigid conviction that “this ego is ‘me’” or that “it is a part of ‘me’” is, in fact, a constructed narrative—an act of identifying with the mind’s interpretation—and ultimately, illusion. (OM 🙏)