Satsang with Nome - Sahaja Samadhi - Question 5

[Guest guest]

Another Q.: To see what keeps me bound, it is helpful to know where

my freedom is. If I am looking from the perspective that I am the

mind, there is no way that I am going to get past the mind. I don't

necessarily believe that, though, for, when my intention is sincere,

that is what really matters. Coming here, I had felt myself to be

something grosser, but during the discourse, it struck me that there

is something far subtler. Meditation on Friday was described as

merger with Being. I felt that must be the case. As my vision

expands, my ability to absorb it or to dive deeper also does. I

keep " hitting my head against a wall. "

 

N.: What is the wall, and what is the head?

 

Q.: The wall is trying an approach that does not work. The head is

holding on to these stupid ideas, to a string or pattern of ideas

about happiness being found externally.N.: How do you hold?

Obviously, if we can hold ideas, there will be walls and pseudo-

bondage. The bondage will feel as if real. So, how do you hold?

Obviously, it is not with your hands.

 

Q.: It can't be in the mind.

 

N.: The mind is the ideas.

 

Q.: Yes, what would be the space that would contain such? Who knows

where the boundary would be. It is not like a room, the world, the

galaxies, or the universe. It is just an idea of " me, " as existing

somewhere.

 

N.: Yes, but how do you hold that idea?

 

Q.: Of that one? (laughing)

 

N.: If that idea holds the others, how do you hold that one?

 

Q.: (quiet for a while) I am unsure. That one is different. It is an

assumption that does not hold up very well.

 

N.: Yes, it is like a thought with no form to it.

 

Q.: The form is myself. It is filling imagination. So, if I imagine

it to be a body, it fills that. If I imagine it to be a mind, it

fills that.

 

N.: All right. If you don't imagine it to be something, it has no

form of its own.

 

Q.: Yes, but it has substance. It is substance, but not like a

pillow. (gesturing toward a meditation cushion)

 

N.: What is the substance? If it is Existence itself, where is the

holding of the idea of " I " ?

 

Q.: (laughing) That is unfair. If it is Existence, nothing can stand.

 

N.: Does something exist other than Existence? That question can be

reasonably answered by anyone, but inquire deeply: is there something

existing other than pure Existence?

 

Q.: I do not see that other. That seems to be important. That other

is postulated in all of my illusion.

 

N.: Indeed, the illusion is nothing but the conception of a second,

of an other.

 

Q.: (quiet for a while). The meditation, then, is if there is

anything pertaining to the other, to try to find out where it is.

 

N.: Yes. How would " other " come to be? How would such imagination be

held? By whom?

 

Q.: (quiet for a while) It seems that just movement of the mind

assumes it to be. The mind moves.

 

N.: If the mind does not move, is it a mind?

 

Q.: At that point, it is not a mind.

 

N.: The mind is like the wind, made of air plus motion.

 

Q.: Yes. There is not a mind, but if there is a movement, it seems as

if there is a movement in the mind, or in that Self.

 

N.: How does the Unmoving move? The motion and the mind are the same

thing.

 

Q.: Yes.

 

N.: When you say that the mind moves, where does it actually go? How

does the moving arise in the Unmoving? (silence)

 

If it arises, the Unmoving remains as the substrate, the all-

encompassing space, the illumination, and the only substance present.

It is like the air with the wind.

 

Q.: So, it is not other. It is the same.

 

N.: Deeply discerning the Reality, which can be comprehended only by

itself, where is the birth of motion? (silence)

 

Q.: In the same place. It could not be outside of it.

 

N.: There is no outside for the Infinite. There is no inside for the

Homogeneous.

 

(silence)

 

 

 

(Then verses from the Katha Upanishad, in Sanskrit and English, were

recited, followed by silent meditation)

 

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Not two,

Richard