The importance of restricting worldly physical and mental activities

All kinds of yoga practice serve the purpose of changing the restless habits of the egoistic mind to render the mind calm and quiet to prepare the mind for meditation by weakening egoism of attachment, identification, desire of craving and aversion, judgment and expectation, and eventually annihilate egoism completely, rendering the mind pure and quiet being free from impurities and restlessness to see the truth as it is.

One of the important practice to change the restless habits of the mind to render the mind pure and quiet is by restricting the worldly physical and mental activities, even though it doesn’t guarantee that the mind will be free from ignorance and suffering, if the mind doesn’t know how to be free from egoism. Such as full body paralysis or unconsciousness doesn’t mean that the mind is free from ignorance and suffering.

Some yoga practitioners think that they don’t need to restrict the worldly physical and mental activities to silent the thought activities, as they believe that all their worldly physical and mental activities are good and righteous actions derived from good and righteous intention, and all these good and righteous actions will be transformed into virtues and merits that will only bring good karma in return and there won’t be any bad karma in the making, that all their life experiences will only be good, joyful, pleasant, desirable and enjoyable, and void of all kinds of suffering.

Some young, fit and healthy ‘yoga teachers’ even proclaim that by practicing yoga, their physical body can defy old age, decay, or illness. The physical body of Siddhartha Gautama Buddha and many enlightened Gurus in the past also had to go through the inevitable truth of impermanence and selflessness of decay, illness, old age and death/decomposition, even though the mind had attained liberation from the suffering of ignorance, egoism, impurities and restlessness.

One of the common reason for many yoga practitioners who ignore the importance of silencing the thought activities is, they (the ever restless mind) don’t like/want to be quiet, but instead, they want actions/stimulation endlessly. Not just that they aren’t interested in silencing the thought activities, but they enjoy or indulge in the restlessness of ceaseless worldly physical and mental activities. Restricting the mind from the worldly physical and mental activities appears to be meaningless, boring and suffering for the minds that enjoy ceaseless actions/stimulation all the time. After sitting quietly for a few minutes, the restless minds will start to be agitated and want to be in action as soon as possible, eagerly want to see, hear, talk, imagine, move, express, play, or interact. And that is the normal behavior of the untrained minds. Without judgment or expectation, don’t give up and keep practicing until the mind is resting in the silence of thought, action and speech.

Many would justify that by performing the yoga asana practice that they enjoy doing regularly is indeed a form of meditation in action, and their body and mind would feel good each time after the yoga asana practice, that makes them think that they have already reached the goal of yoga. That’s their freedom of thinking and action.

In the beginning of the process of purifying the mind, the mind can’t avoid needing some kind of stimulation to keep the mind busy. And hence, the yoga practice at this stage is to replace unwholesome activities with wholesome activities to keep the mind busy as well as improving the mind concentration, such as performing karma yoga, chanting and prayer, or pranayama and asana practice. These activities might generate momentary effects of calming the mind, but it doesn’t free the mind from restlessness completely. As there are those who are ‘addicted’ towards performing karma yoga, chanting and prayer, pranayama and asana practice, where the mind will be agitated or frustrated, or feel meaninglessness when it can’t perform karma yoga, chanting and prayer, pranayama and asana practice over a period of time. Though there’s nothing bad with that, but the mind is not free. Eventually, the mind needs to learn how to breakaway from the clinging/addiction towards both wholesome and unwholesome stimulation to keep busy, to learn to be at ease in silence. This doesn’t mean that one is discouraged from performing wholesome activities, but the mind is free from clinging/addiction onto performing actions to keep the mind busy with some kind of activities to avoid dullness, boredom, loneliness or the sense of meaninglessness. The mind is free as it is.

Make use of the yoga practice as a tool to render the mind pure and quiet to prepare the mind for meditation, but without attachment or addiction towards the yoga practice or the momentary effects deriving from the yoga practice.

Those who truly want to conquer the restless egoistic impure mind to free the mind from the root cause of suffering (renouncing both good and bad karma that give rise to ceaseless births and deaths of life existence of the impermanent and selfless body and mind), they understand that all goodness, pleasantness and enjoyment in this worldly life of names and forms are impermanent and selfless, including the momentary pleasant effects deriving from performing the yoga practice, and hence they are aware of the importance of attaining liberation from the suffering of ceaseless births and deaths of the impermanent and selfless body and mind, and so, they would take all the practice of silencing the thought activities seriously.

Being aware of the preciousness of the fleeting impermanent and selfless life existence of this body and mind to attain liberation from suffering, they renounce both good and bad karma to transcend ceaseless births and deaths, by realizing the essence of inaction in all actions from the realization of selflessness, non-separateness, oneness, namelessness, formlessness, attributelessness and intentionlessness.

Those who love their worldly life existence with all the physical and mental worldly activities that they enjoy very much, will stop at the intention of performing good actions that bring good karma/consequences in return, and won’t be interested in silencing the thought activities or the modification of the mind, to transcend the restless and ceaseless births and deaths of the impermanent and selfless existence and function of the body and mind. And that’s their freedom.

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Suffering is not due to bad karma, but ignorance

Not everyone believe in karma, but there are quite some people believe in karma, especially in Asian culture.

A lot of time, people would relate or refer any kind of suffering as the result of bad karma (the consequences of bad actions). If someone is going through some kinds of difficult situation or very unpleasant condition or painful experiences in life, where the body and/or the mind has to go through certain difficulty or pain, people would say, “Oh, this is due to bad karma. And it’s good to go through suffering to burn-off the past accumulated bad karma.” Although by saying so, it might make the person who is suffering feels a little better and make it easier to deal with suffering, but most suffering is unnecessary and can be avoided if we know how to avoid behaving ignorantly.

People like to give their opinion and say, “Oh. Such a terrible bad karma exists in your family. Your family has to go through all these suffering is because of your family past bad karma. You all must have done lots of bad things in the past. That’s why your family has to suffer so much for it in this life.” This is such ignorant thinking and belief and saying.

Even good people who have been doing a lot of good and right actions, and didn’t do much bad or wrong in this world, and for those who believe that they have been accumulated lots of good karma in their past life are not excluded from experiencing physical, emotional and mental suffering if their minds are not free from ignorance and egoism. People like to say, “You are such a good person. You don’t deserve all these suffering. It must be bad karma from your past life.” And this is ignorant thinking and belief and saying.

For the strong ego, it would prefer to blame on past life bad karma for its suffering, than to acknowledge and admit that it’s due to its ignorance in the present.

Those who know about suffering and the cause of suffering do not blame on past life and bad karma. It’s ignorant behavior of actions and reactions in this life existence that people end up in many unnecessary suffering.

Most suffering is truly unnecessary, and the cause of these suffering is ignorance that gives rise to ignorant behavior, that leads to the consequences of ignorant behavior, which is unnecessary suffering that doesn’t has to be existing in the first place.

For example, if a person is suffering from an illness, which is treatable and not too complicated, if the illness is being treated properly and immediately, but for some reasons, due to ignorance, one is not getting the proper treatment immediately, and this person has to suffer more painful consequences that could be avoided in the first place, and/or it might be too late to do anything even though one tries to get the proper treatment later on.

Another example, one who ignores the little small problems that arise in life which could be solved easily and immediately, but for some reasons, due to ignorance, all the unattended little small problems would turn into serious unsolvable big problems. And it might be too late to do anything even if one realizes and regrets towards one’s ignorance.

Another example, one who knows that by mixing with those who have strong influence in getting into unnecessary troubles and by taking certain substances to get high can turn into addiction that would cause many forms of complication in health, life and relationship with others, but still want to take those substances to get high and hang out with those who have strong influence in getting into unnecessary troubles, and ends up in unnecessary suffering and troubles. That’s pure ignorance.

And for another example, due to the strong ego, one pushes the body and mind beyond its limitation to achieve what the ego wants to achieve, and causing unnecessary damages into the body and mind, losing one’s mobility and sanity, and requiring intensive care from others. This is not because bad karma. It’s purely ignorance.

Due to ignorance, egoism and impurities of dissatisfaction, disappointment, lust, desires, anger, hatred, jealousy, greed, hurt, guilt, offensiveness, defensiveness, pride, arrogance, fear and worry, and so on, one would generate actions and reactions that give rise to unnecessary suffering onto oneself and affecting others either directly or indirectly.

Even the most intelligent or virtue person in this world also can’t escape the fundamental suffering of a life existence that is under the function of the physical body and mind perception of names and forms that is subject to impermanent changes and selflessness (All the impermanent changes and perception of names and forms are not in the control of an ‘I’, or how ‘I’ would like it to be).

If one is free from ignorance, then even though one is going through some kind of physical and/or mental suffering, one will not generate or react with further ignorant reactions that would bring further ignorant consequences. One would know how to transcend or go beyond the difficult condition, or unpleasant and painful experiences with correct understanding, wisdom and compassion, and remain equanimous being at peace, being undisturbed or undetermined by it, while being aware of the difficult condition, or unpleasant and painful experiences are impermanent and it’s not ‘I’.

Past life and karma (whether good or bad, easy or difficult) doesn’t mean anything to the one who has realized unconditional peace and love, who is free from ignorance. There’s no fear or aversion towards difficult condition, or unpleasant and painful experiences. There’s no clinging or craving towards easy condition, or pleasant and enjoyable experiences.

‘Good’ actions = Good in return?

There are different types of ‘good’ actions. And thus the fruit, or the result, or the consequences of these ‘good’ actions are different from one another, or are not necessarily what we think they should be.

Such like, if we planted apple tree, apples will be the fruit of this tree. But, the taste, the fragrance, the texture, the appearance,the size and the shape of the apples are not necessarily what we think or expect it should be. As well as the time for the tree to have fruit can also be very different from what we think it should be.

Ever wondered why after we have done some ‘good’ actions, but the consequences of these ‘good’ actions were not necessarily ‘good’, or ‘nice’, or ‘happy’, as what we expected them should be?

Sometimes when we thought and believed that we did something ‘good’, based on what our mind believes what ‘good’ is, but it’s not necessarily the truth of what things really are. And thus even though we think and believe that what we do is ‘good’, but the fruit, or the consequences of this ‘good’ action turns out to be ‘not so good’.

Then there is something truly ‘good’, it doesn’t matter if our mind is not aware of, or doesn’t think that it is something ‘good’, and thus even though we don’t expect anything ‘good’ in return through this action that we aren’t aware that it’s something good, or don’t think it’s good, but still the fruit of this action is something ‘good’.

And then, there is ‘pure good’ actions and ‘impure good’ actions.

When we perform some ‘good’ actions with the ‘good’ intention to be doing something ‘good’, or, there’s identification of ‘I’ am a ‘good’ person, and ‘I’ am doing something ‘good’, and we have expectation towards the result or the fruit of our ‘good’ actions should be something ‘good’ in return, or, there’s expectation towards those who will be benefited from our ‘good’ actions that they should be benefited by our ‘good’ actions, and there’s attachment towards the reactions from other people especially those who are benefited from the actions, expect that they should be showing some acknowledgment, gratitude or thankfulness to us, or, we have discrimination towards who we like to be ‘good’ to, or, there’s selfish motivation behind all these ‘good’ actions, such like to attain some good and happy feelings, or to be acknowledged as good people and to generate some good impressions to our self-image, or to gain some commercial benefits from performing all these ‘good’ actions, or, there is desire of “I want to do good”, then even though they are ‘good’ actions, but they are ‘impure good’ actions. And thus, the fruit, or the consequences of these ‘good’ actions are not purely good as what we think it should be.

If we have the desire of “I want to do good.” to motivate us to be performing good actions, then if out of certain circumstances that we might not be able to perform the ‘good’ actions that we wanted to do, we (the ego) will be very disappointed, dissatisfied, frustrated, or unhappy.

And so, the ‘pure good’ actions are actions that are free from the influence of the egoism. They are actions that are being performed without attachment towards the actions and the fruit of the actions, thinking that this is an ‘good’ action and the fruit of this ‘good’ action should be something ‘good’ in return, and without the identification as the doer of the actions, nor there is identification of the ‘enjoyer’ of the fruit of the actions. There is no discrimination of who should be benefited from the actions. There’s no attachment towards the reactions from anyone, especially those who are benefited from the actions. There’s no ‘good’ intention to be doing something ‘good’, nor expectation that somebody will be benefited from this ‘good’ action, nor expectation for some appreciation or gratefulness from anyone, nor expectation towards the fruit of the actions should be something ‘good’ in return. There’s no selfish motivations that motivate us to be performing some good actions.

‘Pure good’ actions are being performed not because of the ego’s desire of “I want to be good and do good”, or “I want to do good actions that I like to do”. Although there’s nothing wrong with the ego wants to be good and do good. It’s very good indeed. But there will be some unpleasant reactions from the ego when its desire of “wants to be good and do good” is not being gratified the way that it wants to be gratified.

All actions are being performed out of compassion, without expectation towards the result, but allowing the fruit, or the result, or the consequences of our actions to be what they are, as they are.

There’s no discrimination of good beings or bad beings. There’s no influence of likes and dislikes, agreements and disagreements from the ego.

There’s no success or failure. There’s no good or bad. There’s no gain or loss. There’s no superiority or inferiority. There’s no pride and arrogance. There’s no disappointment and dissatisfaction. There’s no sense of achievement or accomplishment. There’s no fear and worry.

It is beyond meaningfulness and meaninglessness. We are not determined by whether we did some good actions, or whether how many good actions we can perform, to attain meaningfulness in life. Or else, if we are not able to perform some good actions (the way that we think it should be done), or we think we didn’t do any good actions or did very few good actions, we will be feeling meaningless in life. We judge ourselves as not good human beings, and feel bad, shameful and guilty about ourselves for being not good, or not good enough. This is not the teachings nor the practice of yoga and meditation.

In the teachings and practice of yoga and meditation, we just do our best without attachment, judgment, expectation and renounce the fruit of actions (whether there will be pleasant or unpleasant consequences that may or may not arise).

There’s no attachment towards the actions and the fruit of the actions. There’s no doer or enjoyer of the actions.

Sometimes even though the actions are ‘pure good’ actions, but the fruit of actions may be delayed to be ripened due to certain circumstances, it is not necessarily that it will bring immediate fruit of the actions. And even if we need to go through many unpleasant experiences, obstacles and difficulties before we see the fruit of ‘good’ actions, it doesn’t mean that we have done something ‘wrong’ or ‘bad’, or we didn’t do good, or we were not good enough.

Be free.

x x x x x x x x x x x x x

If we are truly practicing yoga and meditation, if we are truly compassionate, we will wish all beings will have peace and happiness, even though when we think some people didn’t perform any ‘good’ actions that we think they should be doing, or we think some people have done some ‘bad’ actions that we think they shouldn’t be doing, we will only wish them peace and happiness, and not out of our own anger and hatred, we are hoping that they will be ‘punished’ one day, or hope that they will be ‘suffering’ from the consequences of their actions and inactions.

Have peace in ourselves, be free from ill-will and ill-thinking.

The consequences of other people’s actions and inactions will be there as they are. We don’t need to have ill-will and ill-thinking, wish that there will be punishment or suffering for other people for their actions and inactions that we think is not good or is bad.

If out of anger and hatred we have ill-will and ill-thinking, we wish that there will be punishment or suffering for other people for their actions and inactions that we think is not good or is bad, then we are not any different from these people whom we think that they are not good, or are bad… Why generate such ‘bad’ karma to ourselves for some other people doing something that we think is not good or is bad?

Be happy.

Om shanti.

Action and inaction? To act or not to act?

Everything is an action.

Actionlessness is also an action.

Sitting quietly, not moving the body to be doing some physical movements, and not making any speech, is an action of restricting the physical action and speech.

Quieting the mind, bringing the mind to rest in the inner chamber of the heart, restricting it from running out to chase after objects of names and forms or desires, is an action of restricting the thought waves.

Everyone has to be performing some sorts of actions all the time consciously with certain amount of free will and self-effort, whether it is sleeping, dreaming, awaking, sitting, standing, walking, talking, thinking, worrying, speculating, planning, imagining, remembering, eating, playing, looking, hearing, smelling, tasting, feeling, reflecting, meditating, introspecting, and etc. On top of that there are lots of ceaseless autonomous actions are going on all the time in the physical body that are not in our will control (whether we are aware of it or not), like breathing, heartbeats, blood circulation, immunity, hormones secretion, regeneration, and etc.

There is not a single moment that the body and mind is not performing some sorts of actions, or there’s isn’t any actions at all, unless this body and mind ceased functioning or existing.

If we know about non-attachment or non-identification with the body and mind, if we are free from egoism, then all these actions is not different from inaction, which doesn’t generate karma, or cause and effect, or birth and death, even though there is some pleasant and unpleasant, or agreeable and disagreeable consequences derived from all these actions.

If we don’t know what is non-attachment or non-identification with the body and mind, if we are influenced by egoism to be performing all these actions, then all these actions will generate good and bad karma, or cause and effect, or birth and death, even if we choose not to act, it is still an action that will generate some consequences.

The difference in all actions (to act and not to act) is depending on the purity of the mind.

If the mind is influenced by egoism, attachment, ignorance and impurities, then all actions being performed through the body and mind (whether they are good or bad actions, to act and not to act) are influenced by egoism, attachment, ignorance and impurities, and will be bound by good and bad karma, and generate birth and death.

If the mind is free from egoism, attachment, ignorance and impurities, and is identical with the attributeless, nameless and formless Self, then all actions being performed through the body and mind (whether they are good or bad actions, to act and not to act) will not be bound by good and bad karma, and be free from birth and death.

Whether all these actions that we think and believe is good or bad, the consequences of these actions (to act or not to act) are not necessarily the way that we think it should be.

For example, if we think we have performed some ‘good’ and ‘right’ actions, and we should be receiving something ‘good’ in return, and we refer ‘good’ as something that is pleasant and happy, but then the consequences of our ‘good’ actions are not necessarily will be something pleasant and happy, as it can be something very unpleasant and unhappy.

If we think we didn’t do any ‘bad’ and ‘wrong’ actions, and we shouldn’t be receiving something ‘bad’ in return, and we refer ‘bad’ as something that is unpleasant and unhappy, but then the consequences of not generating any ‘bad’ actions is not necessarily will be something free from unpleasantness and unhappiness, as we still can be experiencing something unpleasant and unhappy, even when we think we didn’t do anything ‘bad’ and ‘wrong’ as what we think and believe.

This doesn’t mean that there is no good and bad karma at all, nor there is anything wrong with the law of karma, cause and effect.

It is about whether we are free from egoism and ignorance, or not. As what we think and believe what things are, is not necessarily the truth of what things really are. Our thinking and beliefs are being conditioned and limited by ignorance and incorrect information. By knowing a lot of things doesn’t guarantee that we are free from being ignorant about the truth of things.

The conditioned thinking and beliefs in our mind about what things are, whether ‘this is something good and right’, or ‘that is something bad and wrong’, is not necessary the truth of what things really are. As all these thinking and beliefs are based on relativity and subjectivity, unless the mind is completely be free from egoism, dualism, attachment, ignorance and impurities.

When the mind is free from egoism, dualism, attachment, ignorance and impurities, the mind will perceive the truth of names and forms as they are, free from qualities, differences or separateness that are generated by the mind, being conditioned by what the mind believes what things are. Everything is just being what it is. They are not something good or bad, positive or negative, happiness or suffering.

That’s why even if we think we have done something ‘good and right’, but it’s not necessarily the truth of what things are, and we expect some ‘good’, ‘pleasant’ and ‘happy’ consequences in return, but we will be so disappointed, when reality, or the result of our action of doing something ‘good and right’ doesn’t turn out the way that we think it should be.

If we think we haven’t done something ‘bad and wrong’, but it’s not necessarily the truth of what things are, and we expect there won’t be any ‘bad’, ‘unpleasant’ and ‘unhappy’ consequences in return, but we will be so disappointed, when reality, or the result of our action of not doing anything ‘bad and wrong’ doesn’t turn out the way that we think it should be.

In the end, it is about non-identification as the doer of the action nor the enjoyer of the fruit of the action. It is about non-attachment towards all actions being performed through this body and mind (to act and not to act) and renounce the fruit of action, without expectation of anything in return.

If we want or expect something good in return, or we don’t want any bad in return, and that desire motivates us to perform good actions, or demotivates us to perform bad actions (to act and not to act), even if there is something good and nothing bad in return, but we are not free from the bondage of karma, birth and death.

There’s nothing wrong with to act and not to act.

But we accept all the consequences of all actions (to act and not to act), as they are.

It is for sure that there will be consequences derived from any actions, but all these consequences is not about good or bad. They are not something good or bad. The consequences are just being what they are.

There are many other elements that will affect the outcome or result of any actions. It is not just about if we believe it is something good, then it will bring something good in return according to what we believe what is ‘good’ and ‘bad’.

Even if we have planted the same batch of seeds on a piece of land at one time, but still not all the seeds will grow at the same speed and in the same size and shape, nor will all plants bear fruits at the same time, nor the fruits from each plant will be ripen at the same time, nor all the fruits will look and taste the same. When we planted the same type of trees as our neighbours, we cannot expect the qualities of the trees that we planted on our piece of land will be exactly the same as our neighbour’s trees planted on their piece of land, even though we got the seeds from the same source, and the trees are getting the same amount of sunshine, and same amount of water from the same source.

Just like in the same religion, or spiritual practice, or cultural background, there are still many people having different types of thinking and understanding, personality and behavior, actions and reactions, and different degrees of ignorance and attachment. We cannot judge anyone or anything based on a specific names and forms, or based on certain action and reaction.

Om shanti.

Non-attachment? (2)

Non-attachment is nothing to do with how many things we have or don’t have, or how less things we have.

It is about being undetermined nor affected by all these impermanent names and forms.

It is not attached to this life existence and the functions of this body and mind.

It is not attached to the physical conditions, appearance and abilities.

It is not attached to the states of mind (elevation, calmness, depression).

It is not attached to the qualities of names and forms.

It is about not being affected, nor disturbed, nor influenced, nor determined by what the mind perceives through the senses of what it sees, hears, smells, tastes, touches and thinks, and not generate craving towards names and forms that the mind likes and agrees with, and not generate aversion towards names and forms that the mind dislikes and disagrees with.

It is not attached to the thinking and beliefs in the mind that is conditioned and limited by the impermanent qualities of names and forms, and contaminated by the craving and aversion coming from egoism and ignorance.

It is about letting go of the ego. As all attachments are derived from selfish desires, intention and expectation, craving and aversion of the ego towards what it wants and doesn’t want.

All kinds of unhappiness or suffering derive from attachments due to ignorance and egoism.

Remove ignorance and egoism brings us real non-attachment as well as realizing compassion, be free from restlessness, dissatisfaction, unhappiness or suffering, and be free from generating good and bad karma that binds us into countless birth and death.

Compassion is not separated from non-attachment, or egolessness, or selflessness.

Without non-attachment, all our actions and reactions are over-powered by fear, worry, anger, hatred, jealousy, possessiveness, self-protection, selfish desires, selfish intentions or motives, selfish expectation, and all sorts of irritation, frustration, agitation and depression. It is not possible to be compassionate when we are being over-powered by all these impurities due to attachments, ignorance and egoism.

There is no doubt that yoga practice is in life (it is not only to be found in seclusion), but it doesn’t mean that we indulge in gratifying all the craving and aversion of the egoistic mind, and being over-powered by the ego to achieve whatever the ego wants and doesn’t want. It is not yoga Sadhana, when we indulge in sensual enjoyments by keep feeding or giving what our body and mind wants and likes towards the worldly objects of names and forms, empowering the craving and aversion, or egoism. This is totally going against or towards the opposite direction of all yoga practice is to be eliminating the ego.

It is (egoistic lower)self-denial, and it’s not empowering the (egoistic lower)self. When the ego is completely vanished, there is no ‘I’, or ‘I am’, or ‘I want’, or ‘I don’t want’ attaching to all the actions and inactions coming from this body and mind, even if the intention or motive is ‘good’ and ‘kind’. It is not pure action that is free from the bondage of Karma, if we still ‘have’ good intention to motivate us to perform action or inaction.

The sun, the air, the water, the earth and the space have no (good or bad) intention to be performing ceaseless actions of giving, providing and supporting everything and all beings to be exist. They have no expectation that anything or any beings will be existing and be grateful because of their existence and contribution. They are not affected nor determined by the reactions (gratefulness and ungratefulness) of any beings towards their existence and contribution. They have no discrimination of good beings or evil beings. They give to all and everything. That is egolessness, selflessness, non-attachment, or compassion.

It is living in the world but not being affected, nor influenced, nor determined by the world, letting go of selfish desires and expectation, perform selfless service without discrimination, and surrender, or give up, or renounce the fruit of all our actions. This is harder than being secluded from the world, as there are so many temptations in the world of names and forms that will be distracting the person from performing his or her Sadhana ‘properly’.

It is not about trying to be a ‘hero’ or ‘world saver’ for humanity. That is an idea coming from the ego. Naturally when we take care of our Sadhana, when the ego is eliminated, there is unlimited and unconditional peace and love in ourselves. And with this unconditional peace and love in ourselves, we are benefiting the whole world, even without any intention nor expectation that the world will be benefited by this peace and love. Without the idea of ‘I am benefiting the world’, or ‘My existence and actions are benefiting the world’.

It is whenever the mind comes in contact with the objects of the senses, we let go of the egoism, craving and aversion towards all these names and forms.

That is real non-attachment.

It is not about ‘running away’ or ‘ throwing away’ all our duties and responsibilities, or what our egoistic mind thinks or believes as something not good, or unhappy, or suffering, or problems.

It is carry out all these duties, responsibilities, and being with what our mind believes as something not good, or unhappy, or suffering, or problems, but not being affected nor determined by all these names and forms.

It is being able to accept the reality as it is, not necessarily the way that we like it to be. Nor trying to control or change the reality that the mind doesn’t like, to be something that it likes it to be.

It is being able to love and accept all and everyone as they are, including ourselves, even if our mind dislikes or disagrees with certain qualities of names and forms that it thinks is imperfect or not good.

The one who really knows non-attachment, though moving or living in the world, but will not be moved nor influenced by the world.

Om shanti.