(Uphill above our bay today, outside this church)
One breath of oneness; then one more; one at a time
Thus ever gratefully we breathe for one and all
announces, celebrates, indicates
God’s infinite being
Our only experience of the world is perception. That is; sights, sounds, tastes, textures and smells. All there is to perception in our experience, is perceiving, and the only substance present in perceiving, is knowing.
All there is to the mind, are thoughts and images. Our only knowledge of thoughts and images, are thinking and imagining. And the only substance present in thinking and imagining, is knowing.
See, that knowing, or consciousness, is the only substance that is ever actually known, or experienced.
Try now to find something in your experience –in your current experience; your remembered experience; your imagined experience– that is made of anything other than knowing.
Test your experience.
Go to the extremes.
A vision of God
A near-death experience
A deep depression
A moment of ecstasy
Or, simply the taste of tea
Is there anything to any of these experiences… Could there be anything to any of these experiences, or indeed to any experience, other than: knowing.
And ask yourself the question:
What is it that knows the experience of knowing?
Is it known by itself? Or is it known by something other than itself? Can you find anything other than knowing, with which knowing could be known?
Wherever we look in experience, there is only knowing. It is knowing that knows this knowing.
Now, ask yourself the question:
Is this knowing ever divided into parts?
If knowing were divided into parts, there would have to be something within knowing, other than knowing, with which it could be divided. In just the same way, that in order to divide the space of this room, we would have to build a wall through the middle of this room, made out of something other than the space.
Is there anything in empty space, with which empty space could be divided? Space cannot divide space.
Is there anything in knowing, other than knowing, with which knowing could be divided into parts?
See that this knowing is indivisible, there is nothing in itself with which it could be divided or limited, and therefore it is unlimited, or; infinite.
This knowing is not something foreign to our self; it is our very own self, the only self –if we can call it a “self”– there is.
This single, infinite, intimate, indivisible Whole, or Self, admits no other self or entity within itself.
No separate object or self ever comes into existence; existence, from the Latin ex-, meaning “out of”, and sistere, meaning “to stand”. No object or self ever exists, or “stands out from” this infinite, intimate, indivisible knowing, with its own independent existence.
There are no real objects or selves.
It is not blasphemous to say: “I am the infinite, perfect Whole.”
In other words, it is not blasphemous to say: “I am God’s infinite being.”
It is blasphemous to say: “I am a separate self.” That is the true blasphemy.
Because, to consider oneself “a self”, as separate individual, is to deny the only Presence of the infinite Whole. There is no room for the finite in the Infinite. There is no room in God’s infinite being for anything other than itself. To assert the existence of a separate self, or an object, is to deny the reality of God’s infinite being.
When Ramana Maharshi was asked by his devotees if he would like to take a tour round India, speaking to people in various parts of the country, he said: “What’s the point? I never see anything.” He didn’t mean that truly “I don’t see appearances”, but his vision was completely equal; he only ever experienced one thing, and travelling around India would give him no further experience of that one thing that he experienced at home in Arunachala. His vision was even, equal; knowing only knowing.
In the early stages of our investigation on the inward-facing path, objective experience seems to be a distraction from Reality. Objective experience –thinking, feeling, sensing, perceiving– seems to veil the reality of pure knowing, or God’s infinite being, and therefore we have to turn away from it.
But in the more advanced stages of our exploration in the outward-facing path, there is no question of being distracted from pure knowing. If there is nothing in experience, other than pure knowing, what could distract us from this knowing? What would be the need for the focusing of our attention; the resisting of any experience, or the accepting of any experience? In the more advanced stages of this investigation, objective experience is not a distraction, or an obscuration of Reality; it shines with Reality.
Every experience announces, celebrates, indicates God’s infinite being.
This is why Krishnamurti, when asked, towards the end of his life, “What is your secret?” he simply said, “I don’t mind what happens.” His students were expecting some marvellous new teaching; he just said, “I don’t mind what happens.” That was his secret. “I see the same thing in all experience. A vision of God; a deep depression; a moment of ecstasy; the taste of tea… It doesn’t matter. It’s all the same. Knowing; knowing only knowing.”
It’s why… – sorry, I can’t resist this…
[laughter in the audience, as they can tell he is about to repeat one of his favourite stories]
It’s why when William Blake was asked by one of his friends:
“When you see the Sun rise,
do you not see a round disc of fire,
somewhat like a guinea?”
“Oh, no, no, no…!
I see an innumerable company of the heavenly host, crying
‘Glory, Glory, Glory is the Lord God Almighty!’.”
Rupert Spira transcribed by Leon Hieros