Alexander Smit (with permission of the Advaita Foundation)
What is needed to realize your true nature?
That can only be realized immediately. That means without mediation, without any means, without a mediator. There is no way. What keeps you from that? Are you ready to look at that? I don't think so, because most of you are interested in being happy, peace of mind and that sort of thing. Are you ready for something immediate?
At this moment, can you realize anything except what your lived reality is now?
The problem is that you make self-realization into an idea and freedom is not an idea. You want to reach somewhere because you cannot accept what is. The only things that you embrace are body, thoughts and feelings, and these are passing things. Why don't you look at what is always there? The only problem that you all have is a morbid interest in yourselves.
[ ] In essence there are only two ways to self-realization. Either you surrender to consciousness itself; the bhakti path, or you trace the origin of the I-feeling. Thus, if an I asserts itself, or a person, or a cramp, then you trace where it comes from in the right way, via meditation and then this dissolves itself in consciousness. And, surrender is the easiest, Just surrender to consciousness. You don't know the second before what is going to happen. Who cares? You surrender to consciousness, the simplest way.
Clarity can not be reached. Trying to become clear implies confusion, you act as if it will happen soon; that is postponement, postponement of the now. And nothing can be postponed now. That is why I emphasize immediate realization, without any means. Now, not later; What is is Seen.
[ ] All ups and downs are temporary experiences. Any experience whatsoever is subject to change, marvelous experiences as well as terrible experiences. But, there is something that actually includes everything, that stands completely apart from whatever experience. That means that the peak experiences, that the ego or the person are so eager to have, and the valley experiences all last for very short times and are finally not important enough to try to build your life on. That, within which the peak and valley experiences become manifest, stands apart from my attention, and simultaneously my attention can not take hold of it, because attention takes place in That. Therefore it is seen and at the same time not seen. The paradox. Everything that I can see and that disappears again must be temporary in nature. And I am neither in nor out of that unchanging being in which things happen. Finally I only know that there is Knowingness, Awareness, Consciousness. And that knowing gives immediate joy and immediate rest, immediate fulfillment that needs nothing more. The temporary, no matter how beautiful or how terrible can never be the truth. Because the experience needs something else. The experience is carried by something else, and that can not be experienced. Because if it could be experienced it would not be That. Therefore the truth is without experience. It is thus the experienceless that makes experience possible. Every feeling dissolves itself in something that knows no feeling, but which makes every experience possible. Everything will disappear in something that does not disappear, that cannot disappear. Everything dies in something immortal.