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“THE ONLY THING YOU CAN DO TO OTHERS”

While we drive by various unconscious assumptions and beliefs about how things “ought to be,” because of them, if we encounter others whose values ​​differ from our own, or face realities that diverge from our expectations—experiences that lead to various forms of suffering.

By looking for the cause of this suffering outside of themselves—firmly believing, “I am striving so hard to be a ‘right’ and ‘useful’ person”—they begin to blame others or the world. They may demand that others take responsibility just as they feel they have, or lament, “Why won’t everyone just cooperate?” In doing so, they become increasingly absorbed in a narrative that claims, “My unhappiness is the fault of others or the world.”

Yet, eventually…

They begin to realize, little by little, the futility of this struggle against an illusion.

In other words, much like any other life experience, these spiritual challenges unfold exactly as they are meant to.

At some point, one may reach a juncture where attention begins to turn inward, leading to questions such as, “Why does the world never seem to change?” or “Why am I always so unhappy?”

Ultimately, the turning point lies in whether one can perceive all suffering as an invitation—an opportunity to redirect awareness inward, beyond and far deeper the incessant, noisy chatter of the mind (the “I,” thoughts, the ego), toward the stillness that is ever-present.

From this crossroads, path diverges: either the unhappiness continues, or—by seeing through the narrative (the illusion) of a “I” as they are that the mind (the “I,” thought, the ego) has been desperately trying to protect through unconscious attachments and rigid beliefs about how things “ought to be”—that narrative inevitably collapses.

At that moment, awareness is liberated into pure presence with a natural sense of gratitude even towards suffering itself, and those whom the mind (the “I,” thought, the ego) had once regarded as the very cause of it.

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The more awareness turns attention inward and liberate pure presence from the “unconscious,” awareness, the more perception naturally deepen and widen and it begins to see that what pure presence can actually do for others is far, far less than what the mind—the “I,” thoughts, the ego—imagines.

Ultimately, anyone as awareness cannot truly help or teach others.

This is because the person “you” perceive “yourself” to be helping or teaching is, in reality, a projection of “your” own past “self” onto the individual before “you,” which means it is an illusion.

Moreover, what others believe they need varies greatly, and whether what “you”
might offer is truly the best thing for them remains entirely unknown.

More importantly, beyond the level of a body-mind, the only thing awareness can offer as pure presence—byond the fleeting and superficial needs claimed by the mind (the “I,” thoughts, or the ego)—is simply to be fully present when they need you to be.

This is not about acting on the impulse of the mind as a doer—which craves to “be (become) someone”—by offering advice “you” think “helpful” or attempting to steer others toward what “you” consider to be the “right” way.

Instead, it is about witnessing the world from the same vantage point—acknowledging their suffering and pain with compassion, while deeply respecting their opportunity to face their own unique spiritual challenges—and purely being with them, with openness that transcends all judgment.

It is about accepting them exactly as they are now, recognizing that—just as true impersonal you, as the awareness, have liberated pure presence from the mind’s various assumptions and beliefs by seeing through the facts of the mind and reality of what is—they, too, are living in the “now” for the sake of what they truly need.

Even if, as a result, they (or others) perceive “you” as “unkind” or “heartless,” when resting as awareness—where there is no separation or division—awareness can clearly see that such reactions are merely habitual, reflexive patterns triggered when they perceive some behavior (when they interpreted as such) that runs counter to the expectations of their own minds (the “self,” thoughts, or ego).

Furthermore, this does not in any way compromise the truth that there is no actual “self” as “other” present, nor is there a “self” as the “I” that could be the target of resentment or be truly wounded.

In such instances, the simple fact is merely that, from their perspective at that moment, things “appear” that way.

Consequently, their perception can have no impact whatsoever on “being together.”

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In reality, there is no “doer” who performs good deeds, nor is there any narrative of a “pitiful, unfortunate self”—such as a story in which “your” well-intentioned acts of kindness are rejected by others, which means there is no such perception with pure presence.

As awareness, there is no identification with the various narratives of the “I”; instead, there exists only profound compassion, care, and the pure presence of “being together” in this moment.

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This is neither the result of “improving” the “self,” nor is it something that can be achieved through the efforts of a “self” at all.

In truth, there is no “self.” (OM 🙏)