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“The ‘I’ self and ‘The’ Self”

The “I” never attains enlightenment, nor does it acquire anything or reach any destination.

On the contrary, the “I”—that which we have unquestioningly conceived of as “me” or “mine”—is merely a collection of assumptions. The moment each of these assumptions or beliefs is seen through—revealed to be entirely groundless—they dissolve; and with them, the “I” and the “mine” that once seemed so real vanish without a trace.

This does not mean that existence itself ceases, nor does it imply the loss of a sense of beingness.

Rather, as the falsehoods are stripped away, what remains is pure presence—“The” Self—which allows awareness to experience the raw reality, simply yet fully, in all true essence.

However…

Even after gaining profound spiritual insights or undergoing mystical experiences by awareness, the identification with this false “I”—this “I” self—persistently remains unnoticed on and on.

This is precisely why many sages have issued various warnings about the necessity of thoroughly deconstructing this false “I.”

For just as everything is without a true beginning, even enlightenment itself has no end.

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Upon entering this world, a human being first experiences physical separation.

As life unfolds, one encounters situations where needs are not immediately met; this inevitably reinforces a sense of psychological and mental separation. Simultaneously, there is an intensifying identification with a false “I”—the “I” self, or an ego-narrative—so that awareness comes to mistake compelled to protect.

Built upon this foundation of separation and fragmentation, a world constructed by this “I” self takes shape within the mind.

In this situation, the principle of pratītyasamutpāda—or dependent origination—comes into play. This involves the convergence of countless causes and conditions—such as family, the social environment of the era, established patterns of thought, and the interpretation of past experiences (including those shaped by painful memories with which awareness has come to misidentify).

From this, there arises for a need of the “I” self to be recognized as a sufficient, along with a craving to be loved; simultaneously, a firm belief comes to take root that one cannot survive alone as well.

Inevitably, this gives rise to comparison and judgment. Driven by the need for this “I-self” to achieve something or to become (or be) someone, there naturally emerge—whether overtly or covertly—tendencies toward competition and the urge to correct perceived mistakes or errors.

Furthermore, the physical sensations triggered by oxytocin compel individuals to naturally protect those they deem part of their “group.” At the same time, the common, worldly interpretation—which mistakes this sensation, which is mere attachment caused by oxytocin for “love”—comes to be readily accepted.

Thus, even in the absence of any malicious intent, the desire to protect the “I-self’s” group leads, quite naturally and unavoidably, to conflict and discord.

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While the “I-self” exists within the mind, on the other, awareness exists far deeper as stillness of openness, where is breaking through the realm of thought known as “I-self,” ever-present and ever-unchanging—observing everything without a shred of judgment.

The “I-self” cannot attain this awareness by attempting to grow, improve, or control the “I-self.”

Moreover, the truth is inherently paradoxical; it can never be grasped by the “I-self”—that is, by the mere process of thought.

This is because the “I-self” is merely a collection of thoughts, interpretations, or memories—and thought, by its very nature, cannot transcend the boundaries of thought itself.

It is in this sense that awareness is said to be transcendent. Since the “I-self” within the mind—trapped in relative duality—cannot transcend thought, it is clear that it is not this “I” that attains enlightenment.

Therefore, when the “I-self”—the seeker, the doer—is absent, the truth is simply recognized through pure awareness.

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Awareness perceives everything exactly as it is.

Certainly, there are various distinctions—just as there are the sky, the sea, and waves, where the shape of a wave is influenced by the form of the rocks it encounters.

Yet, awareness observes these distinctions exactly as they are, without any judgment whatsoever. It introduces no assessments, nor does it engage in any comparisons.

It never declares that “that” is good while “this” is bad; nor does it ever argue that “this” ought to be eliminated.

Such pronouncements always originate from the “I-self”—a construct of thought—which, being fixated on various judgments, is unable to perceive or savor the raw reality as it truly is.

Therefore, even if the (re)actions or words of this “I” appear virtuous, they are, after all, nothing more than an egotistic, caused by seeking validation and recognition, which is actually self-deception as the “doer.”

This is because awareness is not personal; it is complete and wholeness, requiring no good action—and precisely because it has no such needs, it never strives to “be good.”

This awareness—this pure presence—is, in fact, the Self.

That is your true nature, which needs nothing to add or delete at all. (OM 🙏)