Sublime

By inquiring into truth, we are led ever deeper into the unknown—beyond beliefs and ideas to the very core of who and what we are.

Spiritual people often listen to the teachings of the great awakened ones and try to apply them, but they often miss the key element, and that is: We’re addicted to being ourselves.

Therefore the practical discipline (sadhana) of the way of liberation is a progressive disentanglement of one’s Self (atman) from every identification. It is to realize that I am not this body, these sensations, these feelings, these thoughts, this consciousness. The basic reality of my life is not any conceivable object. Ultimately it is not even

“You are That” (tat tvam asi) is one of the mahavakyas.

We’re able to live with a rhythmic ease as our need to be anyone other than who we are vanishes.

Some people can spend quite a period of time stuck in this depressive place. One of the antidotes to being stuck in meaninglessness is to see that we are only looking at truth from the ego’s point of view. There is nothing in awakening for the ego. Awakening wakes up from the ego, so from the ego’s point of view, awakening has no benefit. Awakening

As we become less identified with any single aspect of the separate self against another, we’re freer to know which among them all is most appropriate for a given situation. It’s as if we can be anyone to anyone. Resting behind all roles, we can also be, as it were, no one to no one—that is, we can create a space where whoever we’re with has the be

Contemporary teacher of awakening, Adyashanti, describes stages of “head awakening, heart awakening, gut awakening, and root awakening.”

That is a very deep question: How do we “do” the doing of nothing? How do we be, as a verb, the depth of our being?