Self- Referencing

Have you ever wondered how we can kill and hate in the name of religion or God? Surely there is a contradiction here. Most religions advocate peace and love above all things yet the followers of these same religions find no contradiction in hating or killing those who do not agree with them. This contradiction does not only apply to the apparently religious it applies to us all. The question could be ‘how is it possible to hold two opposite beliefs at the same time?’. The answer to this question is we can do this very easily because all our beliefs are self referenced. That is we create our own beliefs in any form and with as many contradictions as we like. The power to believe anything is in a way godlike we can create a universe of our own in which our beliefs do not have to be consistent they can be anything we want them to be. This is not something that needs proving for the evidence is everywhere we look. It is because of this ability to believe anything we wish that we slowly but surely move towards states of insanity. The only thing that could possibly halt this movement is suffering and so it is that the more our beliefs deviate from what is true or actual the more we suffer. The more we suffer the more we are directed towards noticing the beliefs we hold that cause that suffering. Although we have the capacity to suffer a great deal without noticing the link between our suffering and the beliefs we hold the suffering cannot stop until we do.

Favourable Conditions

Consciousness is complete and there is nothing we could ever do to improve or enhance it. Even though this is true for all beings it is not known by all beings. Suffering is the clue that tells us that we do not know consciousness even though what we are is consciousness. We do not know consciousness because our attention is focused on something that obscures consciousness. Consciousness does not have a centre or an edge and so can be said to be without qualities. We can describe any object - animal, vegetable or mineral in terms of its qualities, its colour, shape or dimensions. This cannot be done with consciousness and so even though we are clearly conscious we can only know that we are because of the results of being conscious such as seeing, hearing, touching, tasting, smelling and thinking. We know that we are conscious because we have bodies that through the existence of consciousness inform us of the qualities of all objects but not of consciousness itself. Because one of these qualities is thought we are also able to add something new to what we experience – we can add belief to all that we experience and suddenly what we experience contains another new factor called suffering. It can be seen that if we reverse this process so that we observe suffering and notice that the reason suffering has come into existence is because we believe something that is not true and seeing that what we believe is not true suffering would disappear. When suffering and the belief that caused it have disappeared that which has obscured consciousness is no longer obscuring consciousness. The question then is what are the conditions that favour this removal of that which obscures consciousness? This is a tricky question because it is possible that any conditions could be favourable to this outcome. It could also be said that this then is like a lottery where a very few stumble upon those conditions that are favourable to this outcome. The ability to observe suffering and to see the connection between suffering and belief is clearly important so what conditions would favour this happening. Usually when we suffer we very quickly embark on a movement away from whatever it is perceived that is causing us to suffer or to cover up our suffering through self medication or the satisfaction of our desires which does in the short term help alleviate suffering. In the long term it does not and we find that our movement away from suffering only has the effect of burying our suffering to be unearthed at a later time. In meditation we begin to move not away from suffering but towards suffering, we begin to reverse the process I mentioned earlier we begin to notice our suffering and put ourselves in a position where it becomes possible to see the connection between belief and suffering. In the movement away from suffering this is very unlikely to happen for the simple reason that our attention is diverted away from the source of our suffering rather than towards the source.

100% Responsibility

The world is as it is and it is only our inability to accept this truth that causes us to suffer. This is difficult to unravel because we never quite see the world as it is. By ‘world’ I mean everything that is. At the same time that we are observing the world we are usually already contaminating the evidence. That is we are adding a story or a meaning to what we observe. Based on this story or meaning we form conclusions regarding what we have observed and what we should do. By adding a story we have inadvertently distorted what it is that was originally observed. The ability to create a story came about as a survival mechanism so that we could communicate and cooperate with each other. A story can hold many meanings. A story can be factual and useful and we can have the simple intention of using our stories for that purpose, to be factual and useful. We can however use our stories and draw conclusions that are not factual and useful and serve no useful service to anyone. Anyone who commits a crime or tells a lie is clearly using some kind of negative story. Addictions and mental health problems such as depression must also be based on drawing wrong conclusions to a false story. It is important to understand that whatever story we construct we have to live. Any story with negative implications must result in us having to live that particular story. Simply put this means that if our conclusion about the world is that it is miserable and hopeless then that is exactly what it becomes. The world is as it is and there is no story or conclusion possible that could explain or describe it. There is power in our ability to create a story and we feel powerful when we do this. There is a sense of power in thinking we know what is happening regardless of whether our conclusions are right or wrong. This is why this problem is so difficult to correct. The power we feel in being able to create a story that gives us the impression that we are in control and ‘know’ what we are seeing or doing is addictive. When something is addictive it means that we want that something more than anything else. Wanting the power to control and ‘know’ means we do not want to lose this power which means there is a limit to what we want to ‘know’. We are responsible for every story we construct in the sense that we have to live that story. If the story constructed is ‘I am depressed and feel hopeless’ then we must take responsibility for that story. This means no excuses for why we feel the way we do. If you ask someone who is depressed why they feel depressed there is always a ‘because’ something is not the way it should be. This ‘because’ story is circular in that it always comes to the same conclusion that what we believe is correct. If we are able to stop using stories to confirm what we believe we may end up at the truth, which is that we have feelings that are continually changing in response to what we believe about the world. These feelings or physical sensations have no meaning we add meaning to them in order to control and ‘know’ what is going on even if that results in suffering. If we can accept 100% responsibility for what we believe and see that what we believe becomes the world we live in, that is the world we have created in our head that we are then required to live in. Further if we can accept 100% what we are physically feeling without adding any meaning whatsoever then we will see the truth that physical feelings have no meaning and that they come and go naturally. It is only in the story we create and add to our feelings that suffering can exist.

Meditation

Meditation can be said to be the recognition of everything being as it is, but nothing is being said here of what this means. It is when we try to give a meaning to what this is that all our problems arise. When we don’t give a meaning to ‘what is’ it can be seen that there is still the awareness and the fact of what is. We are trained from birth to give meaning to everything and while this has many practical and useful benefits it may also have consequences that are far from useful or practical.  The word for the consequences that are not useful or practical is ‘suffering’, adding a meaning to ‘what is’ that is not true causes all the suffering in the world. Fortunately there is a particular mechanism built in to us all that may help us discern exactly what is practical and useful and what is not. This mechanism is suffering itself, so long as we understand that suffering can only exist when we believe something that is not true. It is important to understand precisely what this word ‘suffering’ means. The word suffering seems to refer to something quite extreme but this is not what I mean by suffering. Although suffering can be extreme it can also be very subtle. It is in the more subtle aspects of suffering that we may learn how we may add meaning to our experience is such a way that suffering is the result. When the cause of suffering is clearly seen suffering can no longer exist. When the body experiences pain it is doing what it is designed to do. This is not suffering, suffering occurs when we add a meaning that is not true to any physical sensations of the body. The more subtle aspects of suffering are, boredom, irritation, frustration, impatience, uneasiness, envy, jealousy, guilt, regret and any aspect of desire where we believe that attaining our desire will cause us to be complete. This does not include eating or drinking or anything necessary to the natural health of the body. Meditation starts with the principle and the fact that everything is what it is and no meaning is given to what this is. With awareness we just notice the way it is. We notice that there are sounds that occur without meaning, there are the physical sensations of the body and again these occur without meaning. There are thoughts that arise up out of nowhere and for no reason. A thought that is not practical or useful has no reason to exist. All of the aspects of suffering above such as boredom or irritation all come with an equivalent subtle physical sensation. In noticing these sensations carefully we may begin to see the root of all suffering. Sensations occur but have no meaning unless we give them a meaning, and these sensations become suffering when the meaning we add is negative or untrue. Once we can identify that we have added a negative or untrue meaning to natural physical sensations it becomes inevitable that suffering will end. There are many possible ‘methods’ of meditation; all of these methods have a problem in that they all involve doing something in order to attain something. Many of these methods can be useful in that we may ‘attain’ the ability to be more focused or to be able to concentrate for extended periods of time, they may also be useful in helping to still the mind. The simplest form of meditation involves no method and no attempt to attain anything. A question can be asked that may make this meditation clearer. The question is what happens when we sit without meaning or purpose? This may appear to be another method but it is not as the natural state of the mind has no meaning or purpose; its natural state is still. If the minds natural state is stillness then all the thinking or movement of the mind is not natural. Doing nothing is the hardest thing of all because we seem convinced that without the ‘anchor’ of thinking we will cease to exist. What does cease to exist never existed in the first place and once we are free of this delusion we find what we really are and what we have always been. This truth of what we are has had many names throughout history such as Buddha mind, spirit, presence, the unborn, nirvana and pure consciousness. It is interesting to consider that every aspect of what we are except one is subject to change. All the other parts that are subject to change swamp the part of us that is not subject to change. Not subject to change can also be seen as invisible or undetectable. Something that is not subject to change has no discernable qualities and this is the reason why so few ever realise the pure consciousness that they really are. It is because we are swamped by all the things that are subject to change such as the mind, the body, the physical sensations of the body, the personality or the thoughts that run through the mind, that the part that is not subject to change is so difficult to detect. If we can clearly identify all the parts of our being that are subject to change are not what we really are then this process of elimination will result in all those parts being seen for what they really are. In other words when all that we are not is eliminated we are left with what we really are.

Meditation Retreat

Meditation Retreat

    with Ray Menezes

                                      Friday 22^nd of June – Sunday 24^th June  2012

                    

                             Aylesford Priory

                               The Friars

                                                 Aylesford, Kent, ME20 7BX

      

Consciousness does not move or change and so was not born and can never die. Consciousness embraces all that is yet does this without any volition at all. When we are in agreement with all that is we begin to approach the nature of consciousness itself. Consciousness itself does not need to be in agreement with anything - does the sky need to agree to its blueness to exist? In agreement or acceptance we approach the nature of consciousness. In disagreement or resistance we distance ourselves from our own nature of consciousness. Even in disagreement we have not moved a fraction from consciousness, for consciousness is what we are and it is not possible to move away from what we are.

A weekend of enquiry into our true nature, from periods of stillness (meditation) we will find that part of us that never changes. As we learn to be with this stillness we will also work together in the group to identify the part of us that gets in the way of this. This part will take the form of gentle discussion within the group as a whole. You will be free to take part in this discussion or to listen. The discussion is aimed at identifying the obstacles created by the ego to insure its own existence. The weekend will consist of alternating between these two parts of the process from stillness to group discussion.

In order to fully be what we are we must learn to identify clearly what we are not. As well as this core part of the process there will also be meditation walks (learning to apply stillness to motion or activity) Also there will be meditation walks within the grounds of Aylesford Priory.

Aylesford Priory was founded in 1242 and places like this have a long history of spiritual enquiry, prayer and meditation. Around the world I have found places with this kind of history and energy that can very helpful as an aid to our own enquiry and meditation.

The priory can supply vegetarian meals for those who require them (please let me know as soon as possible if you want vegetarian meals or if you have any other special dietary requirements).

Aylesford Priory

www.thefriars.org.uk/

A meditation retreat can be an important source of nourishment and replenishment and most importantly a time to get to know ourselves in the deepest possible way. It is my view that we are all beginners when it comes to this enquiry/meditation process - as to know anything in regard to who or what we are is to know too much.

                                                  
The cost of this retreat will be £195.  This is for the retreat, accommodation and all meals. Accommodation is in single or double rooms.


 A deposit of £50 is required to book a place and the balance to be paid by 20^th June. Please bring your own cushions, benches or blankets for meditation if required. For those who wish to meditate on a chair these will be available.

Phone 07957 934047 for more details or to book a place.

                    

                                   By Train

                      London Victoria to Maidstone East

                                    then taxi or No. 155 bus to The Friars

                                                  (Mon-Sat: no bus service after 6.00 pm.

                                                       Sundays and Public Holidays: no bus service) or

                                                      London Victoria to West Malling

                                                                  then taxi

                                                                  

                                                                  By Road

1. M20 Junction 6 then follow signs to Eccles and The Friars.

2. M2 Junction 3 then follow signs (towards Maidstone A229) to Eccles and The Friars   

                                                          (note: major roadworks presently at this junction)

Agreement in Consciousness

Consciousness does not move or change and so was not born and can never die. Consciousness embraces all that is yet does this without any volition at all. When we are in agreement with all that is we begin to approach the nature of consciousness itself. Consciousness itself does not need to be in agreement with anything - does the sky need to agree to its blueness to exist? In agreement or acceptance we approach the nature of consciousness. In disagreement or resistance we distance ourselves from our own nature of consciousness. Even in disagreement we have not moved a fraction from consciousness, for consciousness is what we are and it is not possible to move away from what we are. When we distance ourselves from consciousness we only imagine that this is so. Full agreement is the same as perfect peace and happiness - when what we are is finally realised. When our peace and happiness is dependent on external factors like money, power or anything else we desire, our peace and happiness will be artificial and very short lived. Money, power or anything else we may desire are only necessary so long as we imagine that these things are necessary in order to attain peace and happiness. What we are is already complete and is not dependent on any external factors.

In consciousness there is perfect peace, happiness, and intelligence yet even these only arise in consciousness. We can approach consciousness best when we are not distracted by the things that arise in consciousness. Because the whole universe arises in consciousness it is not surprising that we are distracted yet even the wonder and majesty of the universe pales before consciousness itself. Consciousness cannot know itself it can only ‘know’ that which arises in consciousness. Consciousness does not need to know itself so when ‘we’ are no longer distracted by that which arises in consciousness there is just consciousness that is itself complete.

Consciousness itself does not move yet embraces all movement.

Consciousness itself does not change yet embraces all change.

Consciousness itself does not live and cannot die yet embraces living and dying.

Consciousness itself knows nothing yet embraces all knowing.

Consciousness itself knows nothing of the ego yet without it there could be no ego.

Consciousness itself knows nothing of thought yet without it there could be no thought.

Consciousness itself knows nothing of feelings yet without it there could be no feelings.

Consciousness itself knows nothing of the body yet without it the body is just meat.

Consciousness itself knows nothing of the absolute yet without the absolute there could

be no consciousness or any of the things that consciousness embraces.

The Sheltering Sky

‘The sky hides the night behind it and shelters the people beneath from the horror that lies above.”  This line from Paul Bowles book ‘The Sheltering Sky’ could be translated as  ‘the ego hides reality behind it and shelters us from that which we imagine we cannot bear’. What is it that we imagine we cannot bear? Look into a mirror and who do you see? What is seen is usually a person, with all their memories, their likes and dislikes and their history and all of this and more is seen as the identity of the seer. This is like looking at a pure blue sky and not realising that what is actually seen is an illusion. There is no pure blue sky, like the blue of the ocean which disappears when we dip a glass into it and hold it up and see there is no trace of blue in the water. If we could dip a glass into the ego we would find that there is no trace of any identity or ego to be found. What is taken for the ego is only pure intelligent consciousness but dip a glass into this and it would emerge apparently empty. We are not enamoured of emptiness even though in this case what is seen as empty is in fact full. We prefer the blue of the sky and ocean to something that cannot be named or seen. Given the choice we will always choose the ego over consciousness, the apparent to that which is not apparent. The book ‘Captain Corelli’s Mandolin opens with a doctor removing a pea from the ear of a patient, the pea had been lodged there since childhood and as a result the old man had been partially deaf as well as in recurring pain for most of his life. Towards the end of the book this man asks the doctor if he could put the pea back in his ear. His reason for this is that he no longer has any excuse for not hearing what is expected from him by his wife. Without the ego there are no more excuses for what we do; we are confronted by the world as it is rather than the world as we wish it could be. In this world we choose nothing yet are responsibly for everything. It is not possible to choose, as it is not possible to be anything but what we are, if you doubt this watch Sam Harris’s ‘free will’ video on You Tube. As to being responsibly for everything this is simply a truthful statement of fact, whatever we do has a consequence whether we know it or see it or not. There is no way to escape this truth, not knowing the consequence of our actions in no way gives us immunity from the consequences of such actions. Like the man with the pea, we can hear better without the pea in our ear but may not like what we hear.