"When the words of the Master penetrate the heart," It "begins to shine, like a pearl in the palm of your hand."
Mahasiddha Saraha
In Laya Yoga, teaching begins with the Teacher directly introducing the student into a state of awareness beyond concepts (Sahajya), pointing to him ignorance and as if awakening him from a dream of unconsciousness.
“If a person, having listened to Vedantic texts, or Guru’s own words, or due to the merits accumulated in past lives, contemplates his own heart, which proclaims itself to be the root of“ I-thought ”, different from body and mind, then this is shravana.”
Bhagavan Sri Ramana Maharishi
This direct introduction is called “acquaintance with the vision” in the Sahajayana Siddhas or “pratyabhijna darshan” in the schools of Kashmiri yoga. “Pratyabhijna” literally means “turning” (“prati”) “to one's original face” (“abhi”), as a result of which “knowledge” (“jnana”) arises.
“Oh, student, understand that this primordial, self-born Wisdom pervades samsara and nirvana, you don’t understand that your original nature always existed, therefore you are mistaken, considering the manifested world to be external and yourself as a subject. Your self-born Wisdom is always present, although you have never met her face to face even once, even in a dream. Your initial awareness has no obstacles, but you do not notice it. Understand right now that you should see that which is invisible. All the teachings of sutras and sastras are useless unless you understand this primordial Wisdom. Verily, the saints do not strive for anything other than this primordial Wisdom. Although the number of sacred texts is unlimited and greater than Mount Meru, if we talk about the very essence of the sacred texts, then this is your original original Wisdom of awareness and nothing else that is inherent in all those who are liberated, and it has no practice, no method, no achievement, no connected, not one who wants to achieve, neither the Teacher, nor the student.
Listen, oh my dear student, we say “awareness”, but those who speak of him are misunderstood or ascribe it to the subject, or by awareness they mean the ordinary mind, while others mean some clarity outside of concepts. There is no number of numerous conversations about knowledge, self-righteous roaming in the wilds of philosophies, talking about the original Wisdom, however, this does not save them from the circle of birth and death. Misunderstanding your own "I" is like a web that holds a fly or snake in which the bird is bogged down. Those who are bound by a literal understanding of the sacred texts or mired in theories and words will never be able to perceive the radiant primordial wisdom of the true “I”.
Pandits are attached to texts and comments, bhaktas are attached to the form of a deity, tantra practitioners are attached to rituals, yogis are attached to technical practices and energy, ascetics are attached to their lifestyle, however, all this is not the true essence of Dharma and, if division into the subject occurs and the object, such attachment, is another form of ignorance. As long as the subject does not unite with the object, it is impossible to leave samsara. Although samsara is only a conditional concept and it is inseparable from nirvana, nevertheless, living beings, being captured by their attachments, constantly accept and reject, dividing them into subject and object. Until such a separation is overcome, the circle of birth-death cannot be avoided, therefore the wise remains inactive, discarding both evil actions and those giving merit. Remaining in contemplation, he rejects the path of action and enters the great path of non-action.
Not accepting and not rejecting, do not make judgments. Keep your awareness of the present outside of acceptance and rejection! Your original Mind is the source of everything. However, when you look for him, you only see transparency and clarity, where there is no "I". This is pure awareness. It is empty, clean and self-made. It is not created and is not destroyed. The Mind has no support; it is like the sky. Abide, like the sky, without support in a naked presence. ”
The teacher helps the student to interrupt the stream of rational thinking, and then gives an explanation addressed to his spirit: “Oh dear student! Take a look now at yourself! Understand the nature of the original "I"! It is your “I” at its core that encompasses both samsara and nirvana.
“The mind in its naturalness is the only seed of all things, and samsara and nirvana grow out of it. Honor this jewel that fulfills all desires and grants everything. ”
Mahasiddha Saraha
But if you search for “I”, you find nothing, because “I” is an illusion, there is no separate “I”. Although his nature is non-dual, void, and inseparable from the supreme Reality, it seems to you that there is some real “I” that exists by itself. Although your true Self is always present as a deep undercurrent in the consciousness of “I”, you do not notice it. This is the nature of the Mind, it is now naked, wide open and permeates the whole world. "
"Your" I "is everywhere, in front of you, behind you and in all ten cardinal directions."
Mahasiddha Saraha
The essence of all religious teachings, all types of yoga exercises, all mantras, rituals and tantric practices are contained in the natural state (Sahajya) of the unborn Mind, where there are no practices, no Teachings, no rituals, no connectedness, no liberation, no Teacher, no student no six philosophies, no Vedas, no Upanishads, no Buddhism, no Jainism, no sects, no past, no future, no life, no death, no varn (castes), no ashrams (life steps).
“Your true Self does not improve from good works and does not worsen from sinful deeds. It can only be pointed out negatively, as "not that, not that." Your Primordial Essence is incomprehensible, indestructible, unconnected with anything, does not change, and never suffers. "
The Brihadaranyaka Upanishad
Explaining, Master makes it clear that any ideas inherent in karmic vision cease to work when we directly touch the Heart of Infinity.
“Here, in this state, the father is not the father, the mother is not the mother, the worlds are not the worlds, the gods are not the gods, the Vedas are not the Vedas, here the thief is not a thief, the killer is not a killer, the untouchable is not untouchable, the monk is not monk, ascetic - not an ascetic. "
The Brihadaranyaka Upanishad
Again and again, the Master turns to the student, trying to awaken through the veil of ignorance his self-born clarity, naked awareness. It is like waking a sleeping man.
“Why don't you know yourself, the one who himself is the embodiment of Consciousness, Bliss and Being, the one who contemplates the mind and its vibrations?”
Sri Adi Shankaracharya, “Clarification of the Dictum”
“Oh, student, drop thoughts of the past, don’t imagine, don’t make plans for the future. Relax and be alert at the moment. Look inside yourself and you will find an internal observer, but, in fact, there is not even any separate observer, there is only transparent naked clarity. This naked awareness, neither inside nor outside, it has always been in you, it is spontaneous and pure without purification, it does not need to be created, it is genuine and non-artificial, it cannot be expressed, it is incomprehensible, however, it is not anything, because . always present. It is inseparable at every moment of experience, however, it is not one, for it penetrates into all the variety of things. Understand that you are perfect without practice, you are basically enlightened without effort, you are already clean without purification. Your perfect primordial awareness does not rely on anything, it has no center, no boundaries. Even passion and desire-flares are fundamentally empty and is the energy of the original awareness of the "I".
Teacher then gives analogies related to the five elements:
~ Earth (prithivi). As the earth is the unshakable foundation of everything, so the natural Mind (Sahaja) is the unshakable foundation of all manifestations, visions, material names and forms (nama and rupa).
~ Water (apas). Water is all-pervading and takes any form, in the same way the natural state is all-pervading and permeates this existence. All that is seen is upadhi (vessel) containing the natural state of the Atman, vessels, within which there is unlimited awareness.
~ Fire (agni). The fire, in contact with everything, dissolves it with its heat, in the same way the natural state is able to dissolve everything that comes into contact with it, while at the same time remaining unchanged.
~ Wind (vayu). Air is not attached to anything, is omnipresent and travels without clinging to anything, in the same way the natural state is an unsupported, objectless, omnipresent presence.
~ Space (akasha). All living beings, objects and material universes exist in the space of akasha, in the same way everything that is perceived is in a natural state (Sahaja). The natural state is vast as infinite space.
“Understand, Mind is like space. Understand, the Mind has a spatial nature! ”
Mahasiddha Saraha
“Why do not you understand that you are truly a perfect consciousness outside of duality. You are that primordial awareness in which everything is equally reflected. Your nature has no boundaries, it is the supreme source of everything. "
Avadhuta Dattatreya, Avadhuta Gita (chap. 1, 11)
