Spiritual Teachings With Shunyamurti

The Limits of Mantras – 12.09.10

Student Question: You say that whatever adjective that goes after the “I am” is wrong. So what do you think about those affirmations in which you say “I am the Light,” etc. Where is the mistake there?

“They’re good antidotes against negative thoughts,” elucidates Shunyamurti, the founder of the Sat Yoga Institute in Costa Rica. “But, ultimately, as long as we remain attached to words, then we are in the image of that rather than the reality of it. . . . So we want to be free from language, and from any other form of representation so that we can experience the Supreme Real.” Recorded on the evening of Thursday, December 9, 2010.

Transcending the Conventional Values – 12.02.10

Student Comment: Sometimes people say that the more attention you give to something, the more chance that it will have of manifesting. And we were talking about the state of the world, and how the military is doing this or that, and I feel that, sometimes, I put too much pressure on myself about not speaking of these types of things because of the amount of denial . . .

“These are often difficult issues to face, that do not have solutions within ego-consciousness which is based on the loyalty to the kind of values that we have been trained to uphold,” maintains Shunyamurti, the spiritual director of the Sat Yoga Institute of Costa Rica. “And the vertical dharma has always been threatened by its inherent disloyalty to all worldly values.” The Buddha, for example, left his duty as a prince and ruler, as well as his family, to achieve enlightenment. “He did everything wrong, the ultimate sin, I mean the guy must have been riddled with guilt for all of this. And anybody in those days would have said to Buddha, ‘You’re wrong. Go back. Sit on that throne. Take care of your family. You created them, this is your karma.’ . . . But when he saw that all of the consequences of karma, of acting in a conventionally good way, led to more suffering, and would lead to more war, and would lead to egoic enmeshment rather than liberation—and when he saw that being a good person was the ultimate evil, from this higher position, and that he had to transcend these dualities in order to find himself, then he went on a path that was absolutely lonely and alone—that no one understood; absolutely no one in his world ‘got’ what he was doing. . . . And he entered a dimension and a logic and a understanding of reality that no one would validate for him, or could. And it was in that absolute uniqueness and aloneness—and wrongness from the perspective of the world—that he found the Ultimate Reality.” Recorded on the evening of Thursday, December 2, 2010.

Surrender as Metanoetics – 12.02.10

“In Japan, during the last couple of years of World War II, the intelligentsia of Japan knew that they were going to lose the war,” explains Shunyamurti, the director of the Sat Yoga Institute in Costa Rica. “And there was a Japanese philosopher . . . named Tanabe Hajime, who was tormented by the fact that he could not express himself in public. His whole life was about truth and expressing the truth, and serving the people. And he wanted to write articles and give lectures about how to deal with the trauma that Japan was going to face with the destruction of their empire and their way of life. And he was not allowed to say anything. And he became more and more anguished by this situation. And he didn’t know what to do.”

And gradually he began to feel he was totally useless as a philosopher, he was a failure, he was a failure as a human being, and he had a complete meltdown. . . . And in that state of utter internal collapse, something extraordinary happened to him: his consciousness was translated to a higher dimension. In Japan they actually have a word for that called ‘zange.’ It is when the mind is brought to a level of ‘metanoetics’ . . . to a level of consciousness beyond the mind, beyond the realm of representation, beyond concepts.”

“And in that state, he felt the presence of what he called the ‘Other-power’ . . . which he, being Japanese and in that culture, named as Amida Buddha, the Buddha of infinite light and infinite life. And it was that. If he was Indian, he might have called it Shiva. If he was Christian, he might have called this Christ-consciousness; it doesn’t matter. But it was a flow of Divine Energy through him in that state of collapse in which he was totally surrendered to this higher power that was now coming to him.”

“But the real message of this story, to me, is that regardless of what state of consciousness you’re in, you cannot reach the ultimate Ground and Source of empowerment and strength from the plane of the ego; you must be in a state of surrender. And that the Real, that will give you the strength to deal with impossibly difficult situations and challenges, comes from a place beyond the mind. . . . And it’s the faith in that—the opening of that inner portal to the transcendent dimension within, of the Divine—that will bring the fulfillment of your own life. And from the Emptiness, you will experience a fullness that you have never imagined possible.” Recorded on the evening of Thursday, December 2, 2010.

Military: A Modern Rite of Passage? – 12.02.10

Student Comment: Earlier we were discussing rites of passage, and it appeared to me that the military had something to do with that. And I wanted to know what your opinion was of that.

“It used to function as a rite of passage, when there was still chivalry, and when warfare was hand-to-hand combat and bravery, and the other martial virtues of manhood, in particular, were developed. But that was a long time ago,” answers Shunyamurti, the founder of the Sat Yoga Institute in Costa Rica. “Now . . . it’s a video game. And somebody in Nebraska is firing a drone at somebody in Pakistan. They’re not in any danger; there’s no bravery involved. There’s no sense of the reality of facing an opponent that a samurai or someone else would have. And the rules of combat based on an ethic of recognition of the sacredness of one’s task. All of that. That was the culture of Japan, and in the Middle Ages, the culture of chivalry, has been lost.” Recorded on the evening of Thursday, December 2, 2010.

Lower Chakras Lead to Suffering – 12.02.10

Student Question: In the chakra map, we tend to move within the first three chakras. And in understanding how and why we do it, we become able to use the higher ones. But is it more balanced to move within all seven, or to be within the higher ones?

“The higher chakras are sublimated versions of the lower chakras,” explains Shunyamurti, the spiritual director of the Sat Yoga Institute in Costa Rica. “But the lower chakras, when you are in and operating from them, they lead to suffering. And they are operated as defenses against anxiety that end up leading to very inaccurate forms of karma. And at the higher chakras, one has unveiled the Real Self that is transcendent of the individual organism, or ego-based identity, and is therefore no longer acting from egocentric—or even anthropocentric—motivations, but can act in harmony with the whole cosmos.” Recorded on the evening of Thursday, December 2, 2010.

Guilt & Paranoia – 12.02.10

Student Question: What is the difference between guilt and paranoia?

“They exist at two different assemblage points: guilt is at the disillusionment point, paranoia is at the dispossession point,” clarifies Shunyamurti, the director of the Sat Yoga Institute in Costa Rica. “Guilt is based upon an identity that has been established in a very strong and healthy way within the ego that takes its motivation from a lineage of symbolic signifiers of tradition and ideals and higher meaning. And that enables an individual, who carries that burden, to operate responsibly and with integrity in the world to fulfill their duty. Whereas paranoia does not have any of those characteristics, and it is more based on the terror that someone will take away its sensory enjoyments and its capacity to act in freedom and will impinge on its sense of autonomy and self-empowerment. And the more paranoid one is, the more [one] will project that the world is filled with enemies who want to destroy one. But this is not, then, an ethical way of responding to the other as an equal, but seeing the other in a demonized form.” Recorded on the evening of Thursday, December 2, 2010.

Coming Out of Cultural Denial – 12.02.10

Student Question: When you were talking about the trauma that Japan faced in the war, I was realizing that I couldn’t really relate because I feel I’ve never identified with a nation or a culture, and I couldn’t imagine feeling trauma over my country losing a war.

“It wasn’t just losing a war; it was losing their culture,” elucidates Shunyamurti, the founder of the Sat Yoga Institute in Costa Rica. “And the whole of modern history is the destruction of one culture after another by the dominant globalizing culture of capitalism.”

For the Japanese, however, the loss in the war had “profound effects, at that moment, because they were in denial. And it was that forcible coming out of denial, with the sudden dropping of bombs that destroyed Hiroshima and Nagasaki, that literally left the population speechless. That was shock and awe in the true sense. And not only Japan, but I think the entire world has not yet recovered from that."

They [the Japanese] were in denial of this event happening, you mean the destruction in the war? Or were you referring to a different kind of destruction?

“Of the fact that they were losing; it was inconceivable that they could lose. Just as it’s inconceivable now to many people that the present system can fall. You have people who think, ‘Ah, this will go on forever.’ People can more easily imagine the destruction of the world by an asteroid than the fall of global capitalism. It’s inconceivable and it’s not discussable.”

But this is not the end, “and we have to become very strong, and filled with the inspiration of what is going to be born through this trauma, ‘cause it’s a blessing, ultimately; everything is a blessing if it’s understood in its true significance.” Recorded on the evening of Thursday, December 2, 2010.

Humility – 11.18.10

Student Question: This is a two-part question: 1) How would you define humility, and 2) How does one go about becoming humble?

“One short answer is the word itself: hum-ble. ‘Bal’ is Sanskrit for power. ‘Hum’ comes from the same word as ‘humus.’ To be exhumed, comes from the soil, the earth, the root, the foundation. So it is the power of the very foundation of our being,” elucidates Shunyamurti, the spiritual director of the Sat Yoga Institute in Costa Rica. “And it is the opposite of trying to have the pseudo-power created by an artificial superstructure of prestige, position, intelligence, money—any of the artificial ways people try to get power in the world; this [humility], is the power of the earth itself. . . . And right now the whole meaning of this moment in history is that all the false powers are falling: the economic powers, the political powers, the powers that rule from egoistic positions, are collapsing. And the only true power that will survive and stand is the power of the Divine Light that will again be visible in the world. But to have that power, to be the embodiment of the power, means to surrender all of the other powers of trying to be somebody who stands out in the world, and to return to the Source.” Recorded on the evening of Thursday, November 18, 2010.

BE Thyself – 11.18.10

“In meditation, what we are doing is simply returning to the recognition of the essence. And that essence—because that essence is indescribable—creates difficulties for the intellectualizing mind to grasp. And that’s what makes something that is actually extremely simple to seem very difficult,” explains Shunyamurti, the spiritual director of the Sat Yoga Institute in Costa Rica. And the ego created its identity by grasping to landmarks: people, places, things, etc. But it has become so enmeshed in all of its support lines that it is unable to get free, and it becomes “a spider trapped in its own web. And so we want to get out of the web. And we can only do that by realizing that we are the weavers of that web.”

“In the West, the Platonic dictum of ‘Know Thyself’ has been the basic maxim of intellectual development. But the problem is: the self cannot know the Self. It would require two selves, one to know the other, and there is only one. And so because we demand to know the Self, we create another, false self. But that one needs to know itself and it creates yet another, and then yet another, and then yet another. . . . And so you cannot know yourself intellectually, in the sense that you can know mathematics or you can know a painting or a person or something objective; you can only be the Self. And you can only be when you let go of trying to know.”

“And then you discover what the Self really is. And the Self in Its pure form, when It’s not holding onto and identifying itself by that which it holds onto, is Emptiness: empty awareness. The awareness is cognizant; there is an Intelligence. But when turns inward to know Itself, there is nothing there; there is no-thing. There is only awareness that is formless. And that awareness that is formless, because it is Nothing, is nothing special. That’s what’s horrifying to the ego, which strives day and night to be something special in the eyes of the other. But it’s very special to give up that need to be special. And that’s what brings one to the sacred core of one’s being. And one discovers there another kind of specialness, a specialness to the Supreme Being.” Recorded on the evening of Thursday, November 18, 2010.