Here's a link to my e-book/e-journal, which is not just a 'journal' but also contains pointers/instructions (including the practice of self-inquiry and the method of contemplation that leads to insights of self-realization, non-duality, anatta and shunyata), which are all based on what worked out for me and others - I only speak from my experience here. These pointers and instructions are designed to quickly lead readers to the realisation of their true nature without delays or side-tracks – this is The Direct Path so to speak. If you find it helpful, pass the link along to a friend :)


Second Preface & Synopsis
(First written on 3rd February 2011, last updated on 5th June 2011)

It's been almost a year since my first journal entry, or my initial/first glimpse into awareness, or the true nature of existence. Here’s a quick summary of my journey of insight thus far.

Firstly, about one year ago, in February 2010, through contemplating the question 'Before birth, Who am I?' for almost two years with a deep desire to resolve the matter of the truth of my Being, there suddenly arose the insight into the essence of existence, being, presence. This is a direct insight into something undeniable and unavoidable. For the first time I realized what presence, luminosity, awareness actually is, directly and non-conceptually without intermediary. And I realize that to be my very essence, in which there is no division between 'me' and 'it' - I am That, the self-knowing presence. A clear and undoubtable certainty of Being arose, something more undeniable and intimate than the breath, and if anything it is the only 'thing' that cannot be denied.

At this phase, the construct of duality and the construct of inherency still remains strong. As such, I see 1) an inherent awareness 2) awareness is the ultimate observer of objects, and I am that all-pervading awareness, I am not the objects - the objects are objects happening to/in awareness, and awareness is like a vast container for them to arise and subside.

This phase continued for the next six months where the insight and experience of I AMness deepened in terms of the insight and experience of impersonality, where everything is seen to be the spontaneous manifestation and doings of an impersonal source. The feeling is one of being lived by a higher power, rather than my life being controlled or lived by an individual self. Due to the experience of impersonality, there is the impression that consciousness is universal and everyone comes from the same source. There was also the refining of that insight and experience in terms of the intensity of luminosity, seeing through and dissolving the need to abide, and there was effortlessness. The meaning of these terms are explained in more details in the book as you read on. So these four aspects are the 'refining factors of the realization of I AM' and is what eventually led to further non-dual insights. That said, in the I AM realization phase, due to the lack of insights, I was skewed into trying to abide more and more as the I AM/the Witness and trying to make this abidance constant.

In August 2010, while dancing and just immersing myself into the movement, the music, and sensuousness of everything, I experienced non-duality very intensely and effortlessly as the sense of self just dropped off. Although I have had non-dual glimpses (lasting only a few moments usually), this was different as it became very effortless and uninterrupted for the next few days. Everything was very intense, blissful, and luminously present - and it was not because of alcohol or mind-altering drugs ... the subsidance of the sense of dualistic construct is very blissful, and this bliss and clarity did not just stop - it became a perpetual experience in daily life. At this point, Awareness is seen to be seamless by nature. I no longer see and experience Presence and Awareness as a formless background to everything. In fact, it is seen that there is no division between the observer and the observed - I am the seeing, the hearing, the smelling, the tasting, the touching, everything arising moment to moment, there is no separate self or experiencer, there is only that - and that is non-dual presence. However, the construct of an inherent awareness is still strong, and as such, I see 1) an inherent awareness 2) awareness is not divided from all manifestations. In other words, I see everything as the manifestation of the same aliveness/awareness, that manifestation IS Awareness itself, and Awareness is seen as a seamless undivided field of being in which everything is equally an expression of, and not other than, this field of aliveness/awareness/consciousness. As such, the purpose of practice is no longer geared towards achieving a constant, 24/7 abidance in the purest state of Presence, the Self. Rather, seamless and effortlessness is discovered to be totally non-dual and seamless with/AS all manifestations, rather than abiding in a purest formless Presence. At this point, I keep questioning myself, "Where does awareness end and manifestation begin?" and the answer to this is a non-conceptual, borderless, centreless, seamless field of undivided presence in which everything is included AS non-dual presence. All sense of a subject and object, inside and outside, Witness and witnessed, have collapsed into nondual Awareness.

In October 2010 by the contemplation of Bahiya Sutta while I was marching (was enlisted last year for a mandatory two year military service), I realized Anatta. The contemplation of 'in the seeing just the seen, in the hearing just the heard' as Buddha instructed Bahiya triggered that realization. As such, I no longer see an agent that perceives, i.e. an Awareness. I realized that there is no agent that perceives at all, no subject to be found. In seeing, there is only just the seen, the scenery - the seeing IS the seen, the seeing IS the scenery. There is just scenery - and that alone is the seeing. There is no seer, no agent, no perceiver behind perception. Only always just perception without perceiver. Everything is just happening, and there is only the happening without anything behind or hiding. There is no "seamless field of aliveness" because aliveness is simply these everchanging and ungraspable sensations arising and subsiding each moment. Just thoughts, sensations, sight, sound, smell, taste, touch, that's all. Phenomena manifesting. The entire process itself rolls and knows, there is no knower. There is no Awareness that is one with its perceptions. There is just perception, the perception itself is its knowing. Because there is always only arising phenomena, there is no such thing as 'unicity'. There is no awareness to be united with objects, no mirror that is one with its reflections. There is no subject to begin with that could be inseparable with its objects. There is always only phenomena. However when I said ‘No Awareness’ I don’t mean there is no awareness, or that there is just a blank, a nothingness. What I mean is that awareness, or the nature of mind, is empty of any entity – it is empty of a self, just like the word ‘river’ cannot be found to have an entity apart from the activities of flowing, and the word ‘wind’ cannot be found to have an entity apart from the activities of blowing, the same as the case for ‘Knowing’ or ‘Awareness’, therefore it is like the 3rd Karmapa saying, “All phenomena are illusory displays of mind. Mind is no mind--the mind's nature is empty of any entity that is mind. Being empty, it is unceasing and unimpeded, manifesting as everything whatsoever.”

A few months later, even though it has been seen that ‘seeing is always the sights, sounds, colours and shapes, never a seer’, I began to notice this subtle remaining tendency to cling to a Here and Now. Somehow, I still want to return to a Here, a Now,
like 'The actual world right here and now', which I can 'ground myself in', like I needed to ground in something truly existing, like I needed to return to being actual, here, now, whatever you want to call it. At that point when I detected this subtle movement I instantly recognised it to be illusory and dropped it, however I still could not find a natural resolution to that.
Until, shortly maybe two weeks later, a deeper insight arose and I saw how Here/Now or something I can ground myself in doesn't apply when the "brilliant, self-luminous, vivid, alive, wonderful textures and forms and shapes and colours and details of the universe", all sense perceptions and thoughts, are in reality insubstantial, groundless, disjoint, unsupported and spontaneous, there was a deeper freedom and effortlessness. It is this insight into all as insubstantial, ephemeral, bubble-like, disjoint manifestations that allows this overcoming of a subtle view of something inherent. There is no observer observing something changing: simply that the "sensate world" is simply these disjoint manifestations without anything linking each sensation to another, without some inherent ground that could link manifestations, so manifestations are 'scattered', disconnected, self-releasing and traceless. Somewhere around this time, Thusness wrote me a post in our blog:

Prior to this insight, there wasn't the insight into phenomena as being 'scattered' without a linking basis (well there already was but it was not strong enough to remove the subtle view or construct of an inherent ground that remained)... the moment you say there is an ‘Actual World Here/Now’, or a Mind, or an Awareness, or a Presence that is constant throughout all experiences, that pervades and arise as all appearances, you have failed to see the 'no-linking', 'disjointed', 'unsupported' nature of manifestation – an insight which breaks a subtle clinging to an inherent ground, resulting in greater freedom.
So in reality, Presence is empty and non-local. It cannot be located, it cannot be found, it cannot be pinpointed even as 'here' or 'now'. It cannot be grasped in any way, because there is no core or essence to Awareness. There is always only dependently originated appearances, that alone is Presence which is unlocatable, ungraspable, unfindable in any way whatsoever. Therefore we must not only dissolve the construct of "Who", even the more subtle construct of a "Where" and "When" must be dissolved for true liberation. When this is seen, the subtle tendency to seek an inherent source/awareness/presence is then allowed to be dropped, and in place of that seeking tendency is the effortless and natural spontaneous manifestation of interdepedent origination.
The luminosity and the emptiness are inseparable. They are both essential aspects of our experiential reality and must be seen in its seamlessness and unity. Realizing this, there is just disjoint thoughts and phenomena arising without support and liberating on its own accord. There is nothing solid acting as the basis of these experiences and linking them... there is just spontaneous and unsupported manifestations and self liberating experiences.

Therefore, this ‘insubstantial, disjoint, unsupported, bubble-like, non-solid, spontaneous, self-releasing’ nature of activities was revealed as a further progression from the initial insight into Anatta which was still skewed towards non-dual luminosity and being grounded in the ‘Here/Now’.
In June 2011, while contemplating on the place of origin, place of abidance and destination of thoughts as per what Chodpa wrote in his blog post in Luminous Emptiness, I suddenly realized that all thoughts and all sensate experiences are like a magical appearance – without a place of origin, a place of abidance, and a destination! Nowhere to be found, coreless, empty, yet magically appearing, like a magician’s trick. How amazing is the functioning of magical empty-luminosity! The realization of Shunyata, the emptiness of all dharmas, arose, and it was blissful and wonderful on a new level. The Mahayana sutras (they all talk a lot about shunyata/emptiness) as well as Phena Sutta all start to make sense!

So... that's the story so far anyway. I claim no finality in the spiritual journey. And since I see reality as a process, I do not make neo-Advaitic claims like 'oh the time bound story is just relative stuff and actually all there is is Here/Now' - there is no inherently existing 'Here/Now' at all, there is just phenomena rolling on its own accord and telling its story but without a self at the center claiming ownership of the process (and yet using personal pronouns is unavoidable for convenient communication - I don't want to sound like a weirdo for using impersonal pronouns) And yet since reality/phenomena is as ungraspable as lightning strikes, no phenomena including enlightenment could be captured or clung to. (Yet this traceless clarity – empty luminosity – continue to manifest every single moment as the diverse, myriad experiences of life! All moments of life are an authentication of our Buddha-nature.) So I always refer back to what Zen Master Dogen wrote:

To study the Way is to study the self. To study the self is to forget the self. To forget the self is to be enlightened by all things of the universe. To be enlightened by all things of the universe is to cast off the body and mind of the self as well as those of others. Even the traces of enlightenment are wiped out, and life with traceless enlightenment goes on forever and ever.

Also, even though I presented my journal as if there is a kind of linear progression going on, in truth we should not see these stages/phases as strictly linear or having a hierarchy. For example, some are able to understand the profound wisdom of emptiness from the start but have no direct experience of luminosity, then luminosity becomes a later phase. So does that mean the most pristine experience of "I AM" is now the last stage? On the other hand, some have experienced luminosity but do not understand how he got himself 'lost', as there is no insight to the karmic tendencies/propensities at all, therefore dependent origination cannot be adequately understood. But does that mean that the one that experiences emptiness is higher than the one experiencing luminosity?

Some people experience non-dual but do not go through the I AM, and then after realizing non-duality the I AM becomes even more precious because it brings out the luminosity aspect more. Also, when in non-dual, one can still be full of thoughts, therefore the focus then is to experience the thoroughness of being no-thoughts, fully luminous and present... then it is not about non-dual, not about the no object-subject split, it is about the degree of luminosity for these non-dualist. But for some monks that is trapped in luminosity and rest in samadhi, then the focus should be on refining non-dual insight and experience. For non-dualists, depending on the level of understanding, one can move forward and backward, there is no hierarchy.

So just see the phases as different aspect of insights of our true nature, not necessarily as linear stages or a 'superiority' and 'inferiority' comparison. What one should understand is what is lacking in the form of realization. There is no hierarchy to it, only insights, all of which are important. Understanding this means that one will be able to see all stages as flat, no higher.

And as I told my friend: There is no order of precedence how the phases of insight can unfold for people. Some experience/realize I AM after non-dual, some before. Just like Joan Tollifson puts it: rather than a linear stage progression, sometimes it is more like a spiral going back and forth, even though that is also just a relative perspective of things. The spiralling continues until one sees with utter conviction that all phenomena shares the same taste, that everything in its primordial purity is Dharmakaya itself.

That being said, although there is no strict order of precedence of insight (i.e. not everyone starts with the realization of I AM), of late, I and Thusness realized that it is important to have a first glimpse of our luminous essence (i.e. the I AM realization) directly before proceeding into understanding non-dual, anatta and dependent origination. Some times understanding something (e.g. emptiness/dependent origination) too early will deny oneself from actual realization as it becomes conceptual. Once the conceptual understanding is formed, even qualified masters will find it difficult to lead the practitioner to the actual ‘realization’ as a practitioner mistakes conceptual understanding for realization.

Therefore, if I were to make an advice to ‘beginners’ reading this, my advice would be to start with the practice of self-inquiry (though this is by no means the only method, it is one which is very direct and one which I am familiar with), realize the certainty of Being (the I AMness), then progress from there to investigate the non-dual, anatta, and empty nature of Presence. However it also depends on the person's interests and inclinations and he/she should discern for themselves.

One thing that is unique about this book is that it covers such a wide range or spectrum of insights - I AM, the aspects of I AM, Non-Dual, Anatta, Emptiness and Maha/Dependent Origination, etc. Thusness once told me that there are no books currently available that he knows of, that actually covers all his 7 stages of enlightenment. My journal perhaps is unique in covering many of those insights he mentioned, all in one single book. However, how relevant each section is to a person would highly depend. If you are reading this, I recommend getting some basic understanding of what is I AM, non-dual, anatta and emptiness, but if for example, you still do not realize what is I AM, I would suggest that you focus more on the I AM and self-inquiry section first, in terms of practice.

Lastly, I see enlightenment as nothing mystical. It is simply the lifting of veils by practice and insight to reveal subtler aspects of reality. Once we lift conceptual thoughts, we discover I AM. Once we lift the bond of duality, we experience and discover non-dual awareness. Once we lift the bond of inherency, we experience and discover the absence of agent and a wonderfully luminous yet empty universe occuring via dependent origination.

May all beings be free and liberated like birds flying in the sky, leaving no tracks. May you become traceless and incomprehensible in this life.
Also see: Quietening the Inner Chatter

Taken from a great blog

Who Am I?
Ten years ago, almost exactly to this date,  I was meditating about 4 hours a day, 2 hours in the morning and 2 hours in the evening.  I was at the height of my Buddhist meditation practice and I felt like I was really getting somewhere.  Then on the 1st Sept 2000 while doing my morning meditation my mind blew open like a bolt of lightening and suddenly there was no me, no mind, and just the sound of a bird calling to the morning sun.  It was a profound experience that changed my life.  It was like waking up from a dream and seeing life through new eyes and realising everything you'd ever known before and the way you'd be experiencing life was incorrect.

Over the years, as I meditated, I started to notice how the mind itself displays very similar characteristics to aspects of nature.  And over time I started to use metaphors to describe aspects of the mind to people to make it easy to understand.  For example, the mind itself displays very similar characteristics to the sky.  It is vast and expansive and no matter how far you go you never actually perceive any boundaries.  If you throw a ball through the sky it passes through unattached.  Clouds arise out of nowhere and disappear again as if they never existed - effortlessly, silently, and without resistance - much like the nature of thoughts in the mind.  The mind also reacts to the environment and displays symptoms of cause and effect - when we perceive something, thoughts or emotion arise with them in a dance of interaction. Ideas are born into the mind out of nowhere much like a new seedling is born and later it will die away like a fading flower.  This ability for the mind to display characteristics of nature always fascinated me.

While meditating yesterday a deep insight came over me ... the mind doesn't display these characteristics because it is similar to nature, the mind displays these characteristics because it is nature, it is all these things, it is everything. It was so simple. The mind is not made from some "other" component, it is not made from something that you can strive to understand or experience separate from everything else, the mind quite literally is This, is everything that you are experiencing now.  It behaves in the same way as the sky, as clouds, as the wind because it is bound by the same laws that bind everything else and it is made from the same stuff that everything else is made from.  There is no difference.

How to Apply This

Now those sound like really wise words and if you pick up any spiritual book you'll read lots of stuff like that.  But this doesn't really help you at all and me saying it doesn't really help you understand or make your life better. You can read a tonne of spiritual books that talk about this concept and you'll feel good reading it and it will inspire you to want to know more but its kind of useless if you doesn't lead you to experience this for yourself.

So what is "mind", what is this "stuff" that is everything?  Who are you?  Or maybe you should ask "What are you?"  There are many names for this and people call it many things - nature, spirit, God, Buddha, life, the universe.  What is difficult is most people talk endlessly about it but this doesn't help, in fact in makes things worse for most people because then they get caught on the concept of what you've talked about as if its another thing to gain or get or understand.

Yet all these words in bibles and books are all talking about one thing, and one thing only - the direct experiencing of awareness, of life.  There is nothing to understand in it, there is nothing to get - you just have to be aware consciously of experiencing life in this very moment. Now you can't describe what that experiencing is like but if you directly experience it then you understand fully in that moment what makes up everything, you understand what the mind is. I'll say it again, it is the direct experiencing of life in this moment.  That is all.  Now don't think about that, take a second, look around the room or space where you are now and experience everything going on right now.  That is what I mean by the direct experiencing of life.  There is nothing complex about it.  All meditation and spiritual books are attempting to do is to get you to directly experience this for yourself.  Right now. Again, so look around the room.  Feel yourself breathing, see what is being seen, hear what you are hearing now.  This is all that it is about.  This direct experiencing of life.  So simple!

Its like talking all day about an apple.  A thousand words won't allow you to get how an apple tastes.  You don't fully understand "apple" until you put it in your mouth and take a bite, until you directly experience it.  Life is the same.  Meditation is about taking a bite from life, "crunch" and then you taste "Ah, this is life".  So look around again now, be aware, be conscious, feel yourself breathing, hear the sounds, seen what is being seen ... "Ah this is life".

So "who am I?"  This question is really asking you to dive head first into the moment and just experience life fully as it is.  In that direct experiencing of the senses, the mind, the environment, what is being heard, the sensations in your body ask yourself "who am I"?  You must keep returning over and over again to the present moment with your direct experience right now.  That is all, over and over.  "Who am I?"  Stop again for a second, feel yourself breathing, look around, feel, hear.  Ah yes, this is me.  As you do this you begin to see bit by bit the nature of who you are, of what mind is, of what everything is.

In many traditions you'll see this idea being expressed.  In Buddhism they ask "What is your true nature?" or "What is your true name?".  You don't have to think about it.  Just stop again for a second, feel yourself breathing, look around, notice the sensations in your body.  Yes, this is your true nature.  Christ said "I am the way, the truth, and the life".  This is the same point.  Breath again for a second, relax and be aware ... this is truth ... seeing, hearing right now ... this is the life ... breathing, feeling, practising being mindful ... this is the way.  This direct experiencing in this moment is the way.  Who is God?  Return to the direct experiencing of life again, be aware, feel your breath ... This is God.  This is death.  This is the Tao.  This is eternity.  This is life. This is enlightenment.

So Buddhist meditation helps you understand this.  No correction, Buddhist meditation helps you experience this!  In the early stages of meditation you begin to understand in a traditional sense who you are, who you are as a person, what you like and don't like and you become happier and you function better in life.  This is about understanding your ego.  As you keep returning to the mindful moment eventually this sense of "I" starts to feel empty, as if its not real.  It becomes almost meaningless and things don't matter as much to you. While this is a challenging stage it is important because you start to see through the illusion that "we" are something tangible something real and more importantly you stop being pulled around by emotions, thoughts and the challenges of life.  You start to really feel free and unbound.  Then as you continue to be mindful there is deeper insight into this intangibility and the direct experiencing of emptiness, and with this the direct experiencing of the emptiness in all things.  There is a saying "See the emptiness of one thing deeply, and you'll see the emptiness of all things".  The boundary between all things is suddenly gone and all things are experienced as if they are one.  Therefore, there are no more things, no more separation, just One, just This.  And what is this One?  It is just the direct experiencing of life!  Pure consciousness, pure awareness.  Who, or more importantly, what is the "I" in the moment of experiencing?  Again, stop now, look around, be aware, breath, see, hear and take a quiet moment.  This is your answer!  Its so simple.

At times over the last 10 or so years I've had periods where I haven't been as regular with my meditation practice as I'd like to be and I've wondered why.  While I knew deep down during those lapses that I should, and deep down I knew all the reasons why I should, and deep down I wanted to, something resisted.  I just couldn't put my finger on why there was this mild resistance to dive fully into regular practice like I had at other times.  In the last week I've been waking in earnest at 5am every morning to meditate for 45 minutes before work.  I've been contemplating this issue and its cause and what I've realised surprised me for the simplicity of it and because I'd failed to acknowledge the far-reaching enormity of the truth I'd seen through my meditations.  That is, I do not exist!  There is no "I" separate to the very moment being experienced now.  In this moment right now "Who am I?"  While the insight was clear and life changing, I'd been struggling to understand the place of "me" in relation to the truth and wisdom revealed through it and this new life view.  I was struggling to understand "Who am I?" and how did "I" fit into this picture.  And in a lot of ways "I" wanted to still do what I wanted to do and to be honest I still wanted to "be".  While the experience clearly showed there was no me, I'd persisted with the idea that "there was a me" that existed still separate from this insight.  The insight was clear but the wisdom had taken time to come full circle.  That is, that "I" is a false notion. There is no "me" to understand in relation to this insight because the insight has long gone.  In this moment, seeing hearing and typing right now, where am I?  Its like a cloud trying to understand and grasp the difference between the air and the sky.  While you call them different names there is no difference and you cannot separate them, in fact they are the same thing.  The cloud is air and sky and it doesn't attempt to call itself these things.  This week as I returned to meditation practice I've been returning to this moment, to this direct experiencing of life.  While the insight from 10 years ago is just a distant thought now, as I sit here and type and be aware in this moment there is no "I".  So, who am I?

Looking around, breathing, experiencing, being aware ... ah yes, this is Me!

But this is not the "me" I use to know, this is not the "me" we colloquially or conceptually know, this is not the small "me".  This is the "no me", the big Me that is everything.  The "I" as I knew it before is just a drop in an ocean, why call itself any different?  With this view a profound peace pervades Me, why struggle or resist the meditation practice?  How can I deny it at all?  This is like denying truth, this is like denying the way It is.  I must meditated because this is the way it is, this is truth, this is also is what I am, what I am made of, what My nature is.  This is Me!
Also see: Who Am I? 

Taken from a great blog

Quietening the Inner Chatter - Part 1

The inner chatter in our minds is something we are all familiar with.  While we may have good and sometimes bad experiences in our lives that may move us to ponder life's deeper meanings or to seek out answers it is this inner chatter, more-so out of it's insistent and consistent barrage on our minds, that we are finally driven to seek out someway to quieten it down.  It gets so unrelenting and so persistent that once we have decided that we have had enough of it and we want to quieten it down, there doesn't appear to be any way to stop it.  We can't even go to sleep because the mind just keeps going and going!!  It's like torture "Okay, I'm over this noise in my head now.  I think you should stop now.  Okay, stop.  No no, I mean stop .... now!  Shhh!  I really mean it.  Come on now, stop!!! STOP!!!"

We quickly realise as much as we want it to stop it just seems to keep going.  We try frantically to find ways to quieten the mind but none of it seems to make the slightest bit of difference. We'll typically at this point turn to all kinds of external means to find some peace and we'll drown it out with social activities, making ourselves busy, through entertainment media like TV, radio, music, x-box or even alcohol and drugs.  These only serves as a means of distracting us from the noise.  As soon as we remove the distraction the noise and inner chatter is back as loud as ever.  Actually over time doing these distraction techniques just make the inner chatter worse by perpetuating the cycle.  So how do we stop it?  Well really the secret is not to stop it, I'll explain more as we go.

If we are lucky, in our search for a solution, we may eventually stumble across meditation.  The common problem is people try it and think that meditation is about stopping the thoughts.  It's a very common misconception and unfortunately leads a lot of people to try it and then walk away thinking it didn't yield any results.  This is why I'm writing this article, to help bring some understanding to what is happening here. People often read a few blogs, a website or two, a book maybe or chat to someone about the basics of meditation and then sit down to try meditation only find it doesn't work.  Or so they think!

In talking to people about meditation I find lots of people have tried it. This is really heartening to see. You can see they too are seeking some peace and along the way have tried meditation as a means of finding this peace.  One of the main recurring themes I hear is that people say "Oh I tried meditation but it didn't work" or "I couldn't do it".  My immediate response is usually "This is like water saying, I just don't know how to be wet".  It's impossible for meditation not to work!!  It has to work because it is by it's very fabric the nature of all things, including ourselves, our minds and consciousness.  I'll explain this below as we go.

It is important to take a step back and ask ourselves first "What has lead me to have this mind and all this inner chatter?" and to really evaluate what is going on.  It is through wanting, conceptualising, grasping, categorising, judging, pushing away, and thinking about everything we experience in life that our minds become busy.  In our day to day we have a thought arise about every thing little, every teeny tiny thing and what we think about it, how we feel about it, what it means to us and how we can get more of it or get away from it. Through this there is a perpetuating cycle of mind busyness which over times results in a momentum all of it's own. It's like a freight train that's been gathering more carriages along its journey.  The heavier it gets the harder it is to stop.  After a while it has so much momentum that even when the train driver sticks on the brakes the train will just keeping on skidding and take a long time to come to a stop!!!  Our minds are just like this.  We stick on the brakes expecting it to stop and, "Holy crap! It's still going!"

What is Meditation About?

So we have to be very clear, meditation is not about stopping thoughts.
 We cannot approach meditation with another "want", but often this is exactly what we do.  "I want to do meditation to find some peace" or "I want to do meditation to be happy" or "I want to do meditation to stop this inner chatter in my mind".  Again however this is the same cycle we just stated above.  In doing so we've just approached meditation in the same way we've approached everything else in our lives, and in trying it like this we continue to perpetuate the cycle of inner chatter.  So of course we walk away thinking "Well that stinks, it doesn't work".  Meditation is not about getting what you want, meditation is about letting go.  As you do this thoughts stop by themselves!

Ajahn Chah's has a little book of quotes called No Ajahn Chah: Reflections in which he says:
Remember you don’t meditate to "get" anything, but to get "rid" of things. We do it not with desire but with letting go. If you "want" anything, you won’t find it.
By this he doesn't mean to get rid of something we don't want or we remove something that we want to get away from. He's not saying to get rid of the inner chatter or noise.

I'll explain exactly how that works in Part 2 and then in Part 3 what we can do to quieten the inner chatter, the common trap and how to apply this.  Check back tomorrow for Part 2.

Quietening the Inner Chatter - Part 2

Continuing on from yesterday's article Quietening the Inner Chatter - Part 1, we were saying that meditation is not about getting what we want but out letting go of what it is that is supporting the existence of the inner chatter. This is a very important point.

The Builder and the House

There is good metaphor which will help explain this. Our minds are like little construction workers, always building building building. We build ideas and thoughts about everything, over time we construct this big house called "me". At some point we start to not like the house we are in so we think "Okay, I'm not enjoying this any more, I want out of this house!!". So we immediately get to work on building another house in hope that moving into it will somehow make us happier.  "I can't stand this house any more, I want a new house"  or we think "If I can just change this thing room here, add this modification on there, then I'll be happy". We mistakenly think happiness will be bought about by changing something external to us. So we get busy, thinking, building, analysing the past, thinking about our future, complaining about what we don't like about our current house, thinking about how we want life to be, trying to think our way out of our current situation and how we can get the house to be just like we want it to be.  Then we focus desperately on how we can get into the new house.  So eventually we think we've found the answer, we abandon the current house, move in and for a few days or weeks we think it's perfect.  Then looking around we realise we moved all our crap into this house too and it's full of the same junk we had in the last house!!  It just moved with us!  Then after a while we begin looking at the new house and start thinking "You know, this house really could do with ...." and it all starts again.

This clearly isn't the answer but interestingly we'll repeat this process in all areas of our life for many, many, many years in hope that it will eventually yield some results.  Holding onto hope keeps us stuck, we hold out hope that eventually it will work, in this way we stay stuck. We are like a car stuck in the mud, with our foot constantly on the accelerator spinning our wheels getting more and more bogged.

So when approaching meditation we do the same "I want to stop these thoughts that are driving me nuts", so we sit down but we can't get the thoughts to stop.  Why is this?  It's because life does not work like this.  Just look at the clouds, can more wind make the clouds go away?  No, its just makes more clouds.  This isn't a metaphor, I'm talking directly and literally about the very nature that drives the existence of things like wind and clouds and rain are the same forces that drive our minds and thoughts and pain. To break through the clouds the sun has to come out. Why is this? Let us go back to the house building metaphor for the answer.

The Laws behind Inner Chatter

Going back to our house building metaphor the answer isn't to move into another house, the answer is to deconstruct the current house we live in .... completely. We need to stop building and let the current house get old and collapse.  If we stop building and improving on a house what happens?  It slowly cracks, the wood rots, it gets weathered, things fall off and eventually it falls down. So, asking again, why is this?  This is very important and the heart of this entire article.  It is because the conditions that support the survival of the house are removed, so eventually it dies.  All things in life are exactly like this.

Clouds require a certain condition. Certain moisture content in the air and certain temperature creates the conditions for them to exist. When the sun comes out the conditions that supports the existence of the clouds passes and so too do the clouds. When a flower doesn't get enough water, or gets too much sun, or gets uprooted from the soil it too dies. It's conditions cease, so it ceases. If our body doesn't get food or water eventually it will die. Look around you, everything, absolutely everything you can see or experience or think are exactly like this and all exist due to the dependent conditions that support their existence. There is not a single thing in the universe that does not obey this law. Not one! I'm not asking you to believe me, investigate yourself, look around. Is there anything you can find that doesn't obey this law?

Your mind and thoughts are exactly the same.  They require a certain conditions to exist and certain conditions to keep them going.  The cycle of inner chatter requires certain conditions too.  Through repeating the same process we just perpetuate their existence and in fact make them stronger.  This is why when we approach meditation and want to stop the inner chatter it doesn't work. We don't realise, by approaching it in this way, that we are just running the same old patterns that creates and supports the very existence of the inner chatter. 

Slowing Down Takes Time

The other thing to consider, like the momentum of the heavy freight train, is that it is going to take time to stop. If you’re 20, 30, 40 or 50 years old, then you’ve been supporting and building a world of inner chatter over all those years. You can’t just sit down to try meditation and expect it to stop right away. Again, life just doesn’t work like this. For example, think of the flower again. If we stop watering a flower it doesn’t die straight away, it will take a week or two. All things are like this, they take time to cease.  We are the same with our inner chatter.

So typically we approach meditation with the same incorrect assumption we hold about life, that things will just stop instantly.  We want instant results and so we expect life to be the way we want it to be.  In doing this we ignore and don’t respect these laws that all things are bound by, and in doing so we create conditions that support the perpetuation of inner noise. The process is so obvious, so inherent in our nature, that we simply just don’t notice it. In reality you could say it is so obvious that in growing up with it since a baby we don’t notice the obviousness of it any more. However, all it requires is for us to look around and observe the way everything works.  You can see this truth right there in everything around you.So in Part 1 I explained how inner chatter is a problem and what the effects are like.  In Part 2 we talked how that problem functions and in Part 3 I’ll discuss what we can do to quieten the inner chatter, how that healing process works, a common trap to look our for and how to apply this.  Check back tomorrow for Part 3.

In Quietening the Inner Chatter - Part 1, we were saying that meditation is not about getting what we want but about letting go of what it is that is supporting the existence of the inner chatter. This is a very important point.

Continuing on from yesterday's article Quietening the Inner Chatter - Part 2, we were saying that the inner chatter is reliant on certain conditions that support it's existence and that it, like everything else, obeys natural laws that all things abide by.

So How Does Meditation Work?

This is why I said earlier that meditation has to work, because it inherently obeys and works on these same rules of nature that everything else works on.  When we sit and do meditation practice we focus the mind on an object, typically the breath.  In doing this we remove the conditions that support the perpetuation of inner chatter.  It's like the flower suddenly not getting water any more, over time it slowly dies.  Our inner chatter is the same.  Don't think thought that just because you've removed the conditions through meditation that the chatter will cease straight away.  If we stop drinking water it takes a few days before we really start to feel it, and a week or two before we die.  Our inner chatter is the same.  In sitting meditation we aren't stopping thought, we are removing certain conditions that support the existence of problems in our lives.  In doing this things naturally quieten down on their own and our life naturally feels more alive, more radiant and vibrant.  So it's a constant process of letting go whatever house or structure you have around you at that point in time and letting it naturally pass. Peace, happiness and silence therefore aren't things we acquire, this is why we can't go out and seek after them and acquire them, they are the natural properties of our existence when the noise of our lives quietens down.

So if you want peace of mind, don't focus on getting peace. If you want happiness, don't focus on getting happiness. You have to focus on meditating diligently and letting go of the house you've build up around you. As the house decays and dies and collapses peace and happiness is revealed.

One Step Further Down the Rabbit Hole

While the above focuses on how meditation breaks down the structure, as we meditate we start to notice something interesting.  
The letting go happens all by itself.  If we try to let go, it doesn't seem to happen.  "Okay, let go now.  No no, I mean, I'm over this, you can let go!"  It doesn't work.Why is this? Letting go isn't something we do, it's something that occurs when there is mindful awareness.  As soon as there is awareness, letting go occurs because we start to see clearly the very nature of things.  In this awareness we see them for what they are, in doing so they freed from the condition that kept it perpetuating and that kept us bound to it.  Examine any regular life example you've had in which you later let go of what bothered you and you'll discover this was the process.  This is because awareness itself is condition-less, is empty and has no enduring substance. It is the true nature of existence. Going back to the above we said that in doing meditation we remove the conditions that supports the existence of the inner chatter. This is because awareness itself is condition-less and in meditating and being aware the things in our lives (like inner chatter) cease to have anything to interact with, that is, their conditions for existence are removed.

The awareness itself is like pulling the rug out from underneath everything.  So all we need to do to reveal peace and happiness is return as often as possible to this mindful awareness.  In doing that our life transforms all by itself.  Simply by placing awareness on anything it is eventually seen for what it truly is and it passes.  It quite remarkable really.  Another way to say this is, in seeing anything clearly it ceases to exist, it is let go, and to see things clearly you need to be aware.

The Common Fear

In reading this the common fear that immediately arises is "This sounds like I have to destroy or sacrifice who I am to find peace!", and fear arises in us. We unnaturally feel that in approaching meditation we lose that sense of who we are.  While the process does require us to learn to let go of the things in our lives that are unfruitful it doesn't mean we have to become zombies to find peace, and it also doesn't mean we have to be completely boring either.  We must remind ourselves it is actually the unfruitful things in our lives that creates our pains, it is these things that obscure our life and stop us from actually understanding who we are.  It is these conditions that support the unfruitful results in our lives that we seek to heal.  Admittedly doing meditation can be a tough process at times but through it we actually open ourselves up to a greater sense of who we are, who we are without a big smelly dung heap piled on top.  So we uncover a new "me". This next section contains a metaphor that explains why.

The Common Trap

Now typically after reading the above we'll go "Okay so if I do X then I'll get Y" and we'll race out and do  meditation with vigour in the hope that doing it will result in the peace of mind we seek.  Again, this is a problem because we are just approaching meditation with a mutated desire - "In doing this, I'll get that". The builder in us jumps out and wants to try and build another house.  It's the same problem that supports the conditions of inner chatter.  This is not good, not bad, it's just where you are at now.  It is better at least that you are doing meditation because as I've described above in simply returning to this awareness our lives change. Just be aware in yourself and know that eventually you are going to have to let go of this desire towards meditation, you'll have to let go of this attachment to meditation being a tool to bring about change. Keep meditating and keeping letting go, when the time is right you'll come to see it's time to let go.  It therefore requires you to acknowledge what the current structure you've built up that you call "me", and it requires the willingness to let go of it.  This takes courage and honesty.

At every stage in life what you are experiencing is supported by a set of conditions. Even this one right now!  Even this very consciousness and experience you are having as you read this.  Once you've let go of one set of conditions, another more subtle set becomes apparent through mindfulness.  It is therefore a constant process of letting go, of seeing more clearly. You must constantly remind yourself "This too shall pass" and sit and watch the next structure pass away.  As you do peace and happiness reveal themselves on their own, kind of like the sun revealing itself from behind the clouds.  It's not that the sun went away, it was just obscured by clouds.  Our lives are exactly like this.  Meditation in this way is about revealing the true nature of what we are and becoming the same as this very nature.

How to Apply This

While all the above helps understand how we create the inner chatter, what supports it and how to break it down, when it comes to our time on the meditation mat, how do we apply this? After all this dialogue this isn't going to be a long discourse because it's really quite simple. Go back to basics. When you sit meditation just focus on your breath and be aware, and keep returning over and over to being mindfully aware. That is all.

If you notice a desire for something then acknowledge it and know it has a supporting set of conditions to it's existence. Don't act out the desire, just simply notice it and return to the focus of the meditation. In doing this, without consciously knowing it at first, we remove the underlying conditions of the desire itself. Over time the desire passes. We say "time heals" but really it's the awareness that heals, time just ticks over as the problem itself dissipates because it's conditions for survival are removed.

If you are meditating and have inner chatter then notice the inner chatter and acknowledge that there is a supporting set of conditions to it's existence. Don't engage in the chatter no matter how convincing it seems, just simply notice it and return to the meditation. Again, in doing this we remove the underlying conditions of the chatter itself. Over time the chatter quietens down.

This same process applies from the first day we sit on the meditation mat through to the advance stages, and finally through to complete enlightenment. We aren't gaining anything, we are letting go of the conditions that support a false way of experiencing the world and we are ultimately returning to this very awareness that is condition-less.  The meditation technique itself therefore is incredibly simple - be aware, that is all -  however it is all the false structures we've build up and the chatter about this process of letting go that is our challenge. This is what makes up the path we travel through to eventual realisation and enlightenment.

I hope this article has helped to clarify why we have inner chatter and helped to bring some understanding to the process of quietening it down and how meditation helps.

If you have any comments or questions please feel free to add them below.

Also see: The Buddha on Non-Duality (do also read PasserBy — Thusness/John Tan’s comments in the comments section)

Also see: Bahiya Sutta must be understood from Realization

Also see: A Zen Exploration of the Bahiya Sutta

Also see: The Sutta about Bahiya

Note: You can also see my complete journal of self-discoveries at

Originally posted by simpo_:
Hi Beautiful951,
Firstly, I will like to state that I am still learning so can only share from my own opinion. Please read with a pint of salt.
Emptiness is not a belief but an insight that can be borne from experience. It is better to experience it for oneself as before and after the insight, it can still be 'unbelievable' for the mind. Emptiness is quite hard to experience and usually the realisation of no-self comes before emptiness.
As mentioned, no-self will be easier to realise. I will describe the insight of  no-self/egolessness generally here. When doing insight meditation one may realise that the sensory experiences (including mental formation/thinking) are arising and passing away independently of one another. That is, seeing is seeing, hearing is hearing, thinking is thinking and they are all flowing independently. With that observation, one will realise that there is no self holding all these sensory experiences together.  Self that we originally assumed, is just these sensory experiences arising and passing away and the attention focusing on them.
As for emptiness, it requires a deeper penetration into consciousness. Emptiness reveals that everything is not physical and solid at all... but are 'holographically united'. There is no way to accurately describe it as it is not the way a mind unaware to it will think. Like the first insight of no-self, emptiness is a paradigm shift... towards ever clearer seeing of the truth of Reality.
Please understand that seeing emptiness is not end of story. At least, not for my case. I am currently working on the remaining defilements. This doesn't meant that i will need to forcefully remove them. Forceful willing will only result in suppression. Rather, the 'method' is to be aware of and be equanimous to whatever that is arising in order for them to pass away naturally. This 'aware of' is not as easy as it sounds.
Thanks for the sharing...

I was reminded of Bahiya Sutta while you said 'seeing is seeing'...

In the seen, there is only the seen,
in the heard, there is only the heard,
in the sensed, there is only the sensed,
in the cognized, there is only the cognized.
Thus you should see that
indeed there is no thing here;
this, Bahiya, is how you should train yourself.
Since, Bahiya, there is for you
in the seen, only the seen,
in the heard, only the heard,
in the sensed, only the sensed,
in the cognized, only the cognized,
and you see that there is no thing here,
you will therefore see that
indeed there is no thing there.
As you see that there is no thing there,
you will see that
you are therefore located neither in the world of this,
nor in the world of that,
nor in any place
betwixt the two.
This alone is the end of suffering.” (ud. 1.10)


My own comments:

Non-duality is very simple and obvious and direct... and yet always missed! Due to a very fundamental flaw in our ordinary dualistic framework of things... and our deep rooted belief in duality.

In the seen, there is just the seen! It is completely non-dual... there is no 'the seen + a perceiver here seeing the seen'.... The seen is precisely the seeing! There is not two or three things: seer, seeing, and the seen. That split is entirely conceptual (though taken to be reality)... it is a conclusion due to a referencing back of a direct experience (like a sight or a sound) to a centerpoint. This centerpoint could be a vague identification and contraction to one's mind and body (and this 'center of identification within the body' could be like two inches behind your eyes or on the lower body or elsewhere), or the centerpoint could be an identification with a previous nondual recognition or authentication like the I AM or Eternal Witness experience/realization. It could even be that one has gained sufficient stability to simply rest in the state of formless Beingness throughout all experiences, but if they cling to their formless samadhi or a 'purest state of Presence', they will miss the fact that they are not just the formless pure existence but that they are/existence is also all the stuff of the universe arising moment to moment... And when one identifies oneself as this entity that is behind and separated from the seen, this prevents the direct experience of what manifestation and no-self is.

But in direct experience it is simply not like that: there is nothing like subject-object duality in direct experience.... only This - seen, heard, sensed, cognized. Prior to self-referencing, this is what exists in its primordial purity.

So, in the seen, there's just That! Scenery, trees, road, etc... but when I label these as such, instead of putting a more subjective term such as 'experiencing'.... they tend to conjure images of an objective world that is 'out there' made of multiple different objects existing in time and space separated by distances.

But no, the Buddha says: in the seen, just the seen! There is no thing 'here' (apart from the seen).... nor something 'there' (as if the seen is an objective reality out there). From the perspective of the logical framework of things, the world is made of distance, depth, entities, objects, time, space, and so on, but if you take away the reference point of a self... there is simply Pure Consciousness of What Is (whatever manifests) without distance or fragmentation. You need at least two reference points to measure distance... but all reference points (be it of an apparent subjective self or an apparent external object) are entirely illusory and conceptual. If there is no 'self' here, and that you are equally everything... what distance is there? Without a self, there is no 'out there'...

The seen is neither subjective nor objective.... it just IS....

There is pure seeing, pure hearing, everything arising without an external reference other than the scenery being the seeing without seer, the sound being the hearing without hearer (and vice versa: the hearing being just the sound, the manifestation).

But even the word 'hearing', 'seeing', 'awareness' can conjure an image of what Awareness is.... As if there is really an entity called 'hearing' or 'seeing' or 'awareness' that remains and stays constant and unchanged.

But.... if you contemplate on "How am I experiencing the moment of being alive?", or, "How am I experiencing the moment of hearing?", or "How am I experiencing the moment of seeing?" or "How am I experiencing the moment of being aware?"

All the bullshit concepts, constructs and images of an 'aliveness', a 'hearing', a 'seeing', an 'awareness' simply dissolves in the direct experiencing of whatever arises... just 'seeing is seeing, hearing is hearing, thinking is thinking and they are all flowing independently', with 'no self holding all these sensory experiences together'.

If readers find my explanation a bit too hard to grasp, please read Ajahn Amaro's link because he explains it much better than me.

Also see: The Buddha on Non-Duality (do also read PasserBy — Thusness/John Tan’s comments in the comments section)

Also see: Bahiya Sutta must be understood from Realization

Also see: A Zen Exploration of the Bahiya Sutta

Also see: The Sutta about Bahiya