Sublime

He even denied the existence of Brahma, or God, the creator of the world. He determined to accept nothing which he had not first discovered himself. Chögyam Trungpa Rinpoche

the teaching of self-attentiveness, arguing that [doing] many karmas [actions], which are done forsaking the path of our Lord [Bhagavan], who said ‘Summā iruppu [just being (without rising as ego to do anything)] alone is sukha-vaṙi [the path of happiness or path to achieve happiness]’,

Since each one of us experiences ourself as ‘I am only one, not two’, we should not give room to any sense of duality in which one ‘I’ seems to be seeking another ‘I’ by differentiating two distinct selves, a lower self called ego and a higher self called ātman, as Bhagavan implies in verse 33 of Uḷḷadu Nāṟpadu: To make oneself viṣaya [an object, s

Submission to this Guru is not submission to any outside oneself but to the Self manifested outwardly in order to help one discover the Self within.

There is no seer and seen without seeing. They are all within me.

To be absolutely nothing means a total contradiction of everything you have learnt … You know what it means to be nothing? No ambition – which does not mean that you vegetate – no aggression, no resistance, no barriers built by hurt? … The security that thought has created is no security. That is an absolute truth. K

The ego is the source of thought. It creates the body and the world and it makes you think you are a householder. If you renounce you will only substitute the thought of renunciation for that of household and the environment of the jungle for that of the home. But the mental obstacles are always there for you.

Therefore the practical discipline (sadhana) of the way of liberation is a progressive disentanglement of one’s Self (atman) from every identification. It is to realize that I am not this body, these sensations, these feelings, these thoughts, this consciousness. The basic reality of my life is not any conceivable object. Ultimately it is not even