# DHARMA | MIRROR

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There is no mind but Mind

Nothing is permanent except Consciousness Itself. Everything, intelligence, sensation, the body, is discrete, without continuity or duration. Every momentary manifestation of every one of these notions is a fresh manifestation of Consciousness Itself. That each such manifestation seems to resemble its immediate predecessor, giving the illusion of a continuous entity, has obscured the realisation of this essential condition.

This reveals the full meaning of what the Sages have told us, and we can see that Consciousness is the only Reality, alone IS, alone is us, and that there is nothing else to look for since It only is here and now.

It is us, we are It, anything else is just an apparent object of that Consciousness, i.e. a concept therein.

At every moment and in all circumstances we must realise our identity with Consciousness Itself, once and for all we must see ourselves united Therewith, observe as the Witness Itself everything perceived via senses or mind, including that mind and body themselves, realising everything so observed as apparent objects within this Consciousness outside Which there can be nothing.

This is the transference of identification from the so-called psycho-somatic apparatus to Reality, but it is in fact merely the removal of a false identification and a return to the norm. Nothing any longer can be seen as from a subject, as the object of a subject that is other than pure and original Consciousness (Reality) Itself. I, we, no longer see, hear, touch, smell, taste, think, feel, for there is not, could not be, any I or we, which were only notions that transformed transitory objects of Consciousness into imaginary entities. Such imaginary entities were powerless to do anything whatsoever, they were only thoughts renewed every instant, apparent objectivisations of Consciousness Itself. ‘I’, ‘we’ were evaluations, notions, ideas: I, we are nothing but Consciousness, Reality, and never could be anything else.

‘We’ have no percepts, concepts or ideas of any kind, ‘we’ have nothing – for ‘we’ do not exist, only Consciousness appears to have them, and as Consciousness we know them.

Now that we are seeing directly at last – have we understood what we ARE?

That is the meaning of Vedanta Advaita, of the Lankavatara Sutra, of the Diamond Sutra, of Hui Neng, of Huang Po, of every explanation of the Maharshi.

Every authentic explanation coming from the plane of Reality tries to tell us just that. A re-statement, certainly not in any way ‘better’ in itself, but in current language, may cause understanding to arise, but such understanding cannot come from the transient phenomenal aspect of mind: it can only come if an intuition of Consciousness Itself finds sudden dualistic expression via the projected mind.

When you give a shilling to a beggar – do you realise that you are giving it to yourself?
When you help a lame dog over a stile – do you realise that you yourself are being helped?
When you kick a man when he is down – do you realise that you are kicking yourself?
Give him another kick – if you deserve it!

(WWW)