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Dustin LindenSmith

father | musician | writer

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Ramesh Balsekar on ego

Many of these statements sounded familiar to me when I read them in yesterday's Nondual Highlights, but for whatever reason, the way in which they were assembled here resonated more strongly with me than usual. These truisms can be applied to all of our personal worldly struggles; chief among them, those which come from our wanting to change something about ourselves. If one can truly absorb the truth of there being no separate and willful "I" that needs changing, it becomes much easier to tread that middle path on which we're neither swayed too strongly by our worldly desires, nor overly detached and cut off in our daily lives. Treading that razor's edge is seemingly, of course, the trickiest thing that we can do. But in fact, it's actually the simplest thing we can do if we can absorb the basic truth I just described. How this manifests practically in our own lives is described excellently in the last paragraph below.

I think I'll post this to nonduality as well. (Note: references to "Maharaj" refer to Nisargadatta, one of nonduality's core teachers. Balsekar, who I believe is the author of the following excerpt, was one of Nisargadatta's primary disciples.)

Our entire life seems to be nothing but a wasted effort to control our natural responses and reactions to events. The basis of any control is the dualism of the one who controls and that which is controlled. We hardly ever bother to consider who this supposed controller is and what he is supposed to control. The controller is clearly the suppositional entity that intends to change 'what-is' to suit what he thinks are his requirements; and the whole point is that this controller has no identity other than the concept created by thought, by the past and by memory. And what this ego-controller is trying to do is to control something that is also the product of thought.

For instance, suppose one is angry about something. The immediate reaction is to suppress anger or at least to rationalize it; but the fact of the matter is, as Maharaj repeatedly pointed out, that one is not separate from the anger (or any other emotion) because the one who tries to suppress anger and the anger itself are not two separate things but are both appearances or movements in consciousness -- the controller is the controlled.

Living life without control, however, does not mean indulging in whatever you crave for, since the whole point of living naturally without control is living non-volitionally, living without wanting anything consciously or not wanting anything deliberately, living without mentation (reacting mentally), merely witnessing the events as in a dream-play without any involvement. Then, the mind becomes not vacant like that of the idiot but extraordinarily alert, with the brain recording only the facts necessary for practical purposes. Then, the mind becomes free of the usual constant chattering neither because of any conscious control nor due to any chemical action but easily and naturally through the mere understanding of 'what-is'. Then, the mind (which is the content of the personal or individual consciousness) becomes one with the impersonal or universal consciousness, and in spite of all the activity without, remains within that silence, which is not related to either time or space or sound which are all concerned only with the suppositional entity.

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wang1961 November 19th, 2004
so cool!!!!

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