Does Perception Influence Suffering? (Part 3)


Dreams seem to be real whilst they are happening but when they are finished, we say,  “Oh this was just a dream!” When you change from youth to adulthood, isn’t youth like a dream, because it will come back no more?  Wouldn’t you say yesterday was like a dream because today is different? How can that which is changing ever be real? Isn’t it dream-like? Tell me now, all of these realities that we hold on to, how real are they?

Could we take suffering in the same context, that suffering is an experience that is not real but is perceived? If I were to change my interpretation of an event, can I change my suffering? For example, if I am having an experience of pain, can I see that pain is creating a transformation in me and I am learning something? When I go to the gym and I work the body, I want to push the exercise a little further, it is painful but I am doing it because I know it is a sweet pain because the muscle is going to become stronger and tougher.

Or if someone is changing their diet because they know that the body is going to be far better, but it is painful to do because we are addicted to food. Once they keep the image of where they want to go, suddenly it feels like it is not an issue at all. “I can do this!” The interpretation of the event changes the experience. That’s why we say what can be painful for someone, might be joyful for another.

If we have an ailing relative and the person is going through severe pain and subsequently passes away. If we think that they are relieved from the suffering, and they are continuing on their journey, then our interpretation of the event frees us of suffering. Somebody could misinterpret our response, thinking that we are happy because the person passed away. Another person will see our response as not right and they are totally sad, depressed because the person passed away. You see different interpretations of the same event?

Is it possible then that we can transform the interpretation of any kind of suffering because we have a divine self, “This is happening but it is not totally real.”  If we could interpret the event in terms of it being transformative then would we ever see suffering?

If we are to interpret change as being good for something then when change is happening we will not have an issue with it. If I have the awareness that I am going to live beyond the life of the body, and I can feel that deep within my being and it resonates powerfully within me, then there is absolutely no fear of death. There is no suffering in terms of that. Is it possible then that the consciousness could shift and go to a place where there is never suffering because we can reinterpret events in the way of learning, growing and evolving? We will only continuously see the blessing of transformation.

Is it possible then that the only one who is suffering is the ego which is not divine self? It is false self. If we can come back to that place of pure being where we can reinterpret events and see everything as being transformative, every experience in the consciousness as helping the ego to evolve and finally become free, then would life be free of suffering?

That’s what Buddha found out. He speaks only of pure consciousness; no God, no angel, no event, simply that which is not impermanent. He speaks about this consciousness space that is the basis of everything. Everything else is changing, transitory. Sri Vasudeva


How do we Recognize the Presence of the Ego?


What is it about the ego that grabs us so much? Energy! We can feel this rush of energy to do something, to want something. That energy move us to become emotional, to become mental, to become physical. It is a rush of energy. So ego is an energy experience. When you feel the ego within you strongly; you feel strongly negative or positive towards something or drawn towards something… isn’t there a rush of energy that is channeled through a contracted self?

The idea is to purify the ego, not to destroy it. The ego is always existing, but the selfishness disappears and selflessness appears. So to gauge whether we are growing we need to examine the nature of the ego. Is it moving from selfishness to selflessness? In the selflessness it becomes transparent to the divine, it channels the divine in a far better way. When it is selfish, it is out of sync with the divine. But when it becomes selfless, it’s sort of melting with the divine, harmonizing with the divine. And in that way it can channel the divine.

You can’t get rid of the ego. So long as you have a form, ego will exist. But at the same time, you will have the ability to observe the ego, even though it exists; and to not give power to it; and only the divine Self can help you to do that. That expansive self inside…Because the ego, in the experience of the expansive self feels like it has come home; it has found its home base, and it doesn’t want to move out of there.

That’s what we call yoga – it is having the ego and the higher Self in unity with each other. So ego is also the divine. It is the divine in limited expression; it is the divine in selfish expression. Sri Vasudeva


Levels of Consciousness


When you look at human beings, you will see different levels of consciousness manifesting and different usage of the brain capacity. When the brain is being used fully and in the light, we call that expression sattvic; it is full of sattvic qualities – peacefulness, harmony, unity, compassion, kindness, selflessness.

When there is darkness, ignorance, we see tamasic behaviour.

We can see degrees of processing:
– in the dark when the intellect is being used in ignorance, we see tamas
– in varying degrees of light, the desire is there to transform things for selfish reasons; we see the rajas;
-and ultimately in the light, intellect is used for unselfish reasons and we see satva.
                                                                                                                                        Sri Vasudeva

Meditation: Centre in the Consciousness

butterfly-insect-wing-wildlife-87039.jpegLet us give attention to the consciousness space. How do you do that? It may sound simple, but actually it is very profound. The consciousness space is that centre of being in which the ego operates, the sense of “I,” and it is that centre of conscious experience. It is that centre of pure awareness within you in which you are experiencing the elements of nature, the movement of the mind, the movement of emotion.

In that centre of being you have a consciousness of Self, you have a consciousness of the elements, and then you have a consciousness of the subtle reality of mind and emotion and intention. Centre in that experience of “I exist.” Not that you are the thinker, that’s a role. Not that you are the one who is feeling, that’s a role. Not the body, that’s another role. But that very centre of being where the “I” plays in the consciousness, assuming all these different roles.

The goal in the play is to stay beyond the roles that you play; to get to that centre where you can observe every role without being caught in it, identified with it as your only reality. Centering in the consciousness space means centering in the “I” experience, but beyond every role; beyond the thinker, beyond the one that feels, beyond that vital person that drives the body, and beyond the body.

This is an experience that comes with grace, as you open up to grace. You cannot have this experience just by wanting it, but by opening up your being with humility and with a sincere desire to manifest the all of you. Surrendering to that inner process of transformation, that inner space will open up to you. It cannot be had by the one that plays with the ego or is caught in the ego.

Excerpt of guided meditation by Sri Vasudeva, for more go to  www.

Witnessing Can Take us to the Rapturous “I”

Magnolia_Close_600.jpgIn the Māyā, we have this identity of Self but it is an ego identity, not true Self. And this ego has to be transcended as it were, because we need to come back to the experience of true Self. The ego will still exist though in the experience of true Self because once you have a form, the identity of the form is there and that is the ego. We have an energetic form on the inside and we have a physical form, so we have an energetic ego and we have a physical ego.

We have a causal ego with all the karmas that are sleeping in the causal body; we have a subtle ego in the dream state – the dream is the mind state – and; we have the gross ego or that of the waker, the physical body. So we have the three states of consciousness; the waking, the dreaming, the deep sleeping. And we have spoken about that fourth state, the turiya. In all of these experiences, we have an ego at play, and this ego has to undergo a transformation in the evolutionary process obviously.

It requires witnessing, the posture of the sākśī, and it has to move from the waker, through the dreamer in the mind, beyond the deep sleep, into that fourth state of witnessing. Can you be excited about that? Can you be excited that in focusing on beingness, you can really see the journey? But if you are caught, if you become the doer, you cannot. So you need to be in the beingness observance. And there it is the “I am”; not the “I am the doer,” but just the “I am,” just coming more into “I am.” So when you think of “satchidānanda,” “sat chit” is just that pure consciousness state where just the “I” exists in its pure being, and the “ānanda is like the “ābhoga”; it is the joy, the rapture. So when we say, “satchidānandoham,” that is what we are saying; we are that sākśī that is in bliss. Satchidānandoham. Satchidānandoham. That is the same turīyā bhoga, the rapturous experience of the “I” in freedom.

For more details on the practise listen to Sri Vasudeva on Day 33 Forty days 2017. The full talk and meditation is available for a few days here.  To download a personal copy go to  www.