Spiritual awakening and Self-realization
Once we have obtained the spiritual awakening, and had an experience of the Self, what happens is that our spirit (or Consciousness) perceives the truth about its own being. This shining moment of enlightenment, if it happens in a mind totally purified from innate tendencies and regressed desires and fears, leads the ego back to the Self and to the overcoming of all dualism: "I am what I am and always have been and always will be" . This experience, if definitive, can be called “Realization” and we can have a concrete example of it by reading what happened to Ramana Maharshi, when he was permanently merged in the Self.
If the mind of the seeker - on the other hand - still retains layers of hidden ignorance, vasanas and unspoken samskaras, then with the Awakening a process of expulsion of these obscuring factors begins. We cannot know how they are embedded in our soul and how much it is necessary to dig into the unconscious to be able to bring them to the surface and then eliminate them, but rest assured that this happens spontaneously, following the "Grace received".
This process can be painful at times and may well be called "the dark night of the Soul". But if you do not lose confidence in yourself, in your Master, and persevere in the search with constancy, sincerity and honesty, then the process will be like any other "nuttata, which has as its past" ... and therefore it is not so serious. Love and devotion to the ideal offer great help.
Identifying oneself with a specific shape name does not correspond absolutely to the truth and moreover if one identifies with the "person" one cannot help but assume its strengths and weaknesses, to welcome its nuances and spots, but we are Harlequin or Pulcinella ?
In truth "I" (as consciousness) I observe the character who can manifest himself only through my conscious observation. I don't judge him, I love him as I love anyone who comes into my conscious sphere.
The experience of the ultimate state, of consciousness free from identification, is exhibited in various spiritual schools such as: Satori, Holy Spirit, Samadhi, Shaktipat, etc. It is usually understood that this experience of "awakening" to one's nature is consequent to a particular condition of openness in which the "grace" of the Self (pure Awareness) can manifest itself and impart the knowledge of what we have always been and always will be. . Unfortunately, due to the accumulation of "vasana" mental tendencies, the lived experience does not always stabilize in permanent realization.
Therefore awakening does not correspond to realization (or only in rare cases of full spiritual maturity). And here we are faced with a paradox, on the one hand there is the unequivocal awareness of the ultimate state which can never be canceled again, on the other hand a partial obscuring of this truth following the residual activity of the vasanas that continue to operate in the mind of the seeker ...
Knowledge once revealed takes time to stabilize. The Self is certainly within the direct experience of everyone, but not as one can imagine, it is simply what it is. This "experience" is called samadhi. But due to the fluctuation of the mind, knowledge takes practice to stabilize.
So the seeker's job consists in eliminating the vasanas. A great help in this cleansing work - as Ramana Maharshi stated - results in being in proximity to a realized saint, so the vasanas cease to be active, the mind becomes quiet and samadhi occurs. In this way the seeker gets a correct experience in the presence of the teacher.
One practice to keep awareness fixed on the Self (Noumenon or real subject) is the questioning of "who am I?", And if thoughts arise during self-inquiry, one should ask "to whom do these thoughts arise?" . In this way it will be possible to remain as long as possible on the sense of presence, without giving an objective identification to this pure subjective identity.
To keep this experience stably, an effort is necessary and finally the seeker will know its true nature even in the midst of everyday life. this is the state that lies beyond our effort or lack of effort.
From here we understand the importance of "awakening" for which, once the "joy of the Self" has been tasted, the seeker cannot help but turn to it repeatedly trying to regain it. Once the joy of peace has been experienced, no one will want to turn to some other research.
Paolo D'Arpini
If the mind of the seeker - on the other hand - still retains layers of hidden ignorance, vasanas and unspoken samskaras, then with the Awakening a process of expulsion of these obscuring factors begins. We cannot know how they are embedded in our soul and how much it is necessary to dig into the unconscious to be able to bring them to the surface and then eliminate them, but rest assured that this happens spontaneously, following the "Grace received".
This process can be painful at times and may well be called "the dark night of the Soul". But if you do not lose confidence in yourself, in your Master, and persevere in the search with constancy, sincerity and honesty, then the process will be like any other "nuttata, which has as its past" ... and therefore it is not so serious. Love and devotion to the ideal offer great help.
Identifying oneself with a specific shape name does not correspond absolutely to the truth and moreover if one identifies with the "person" one cannot help but assume its strengths and weaknesses, to welcome its nuances and spots, but we are Harlequin or Pulcinella ?
In truth "I" (as consciousness) I observe the character who can manifest himself only through my conscious observation. I don't judge him, I love him as I love anyone who comes into my conscious sphere.
The experience of the ultimate state, of consciousness free from identification, is exhibited in various spiritual schools such as: Satori, Holy Spirit, Samadhi, Shaktipat, etc. It is usually understood that this experience of "awakening" to one's nature is consequent to a particular condition of openness in which the "grace" of the Self (pure Awareness) can manifest itself and impart the knowledge of what we have always been and always will be. . Unfortunately, due to the accumulation of "vasana" mental tendencies, the lived experience does not always stabilize in permanent realization.
Therefore awakening does not correspond to realization (or only in rare cases of full spiritual maturity). And here we are faced with a paradox, on the one hand there is the unequivocal awareness of the ultimate state which can never be canceled again, on the other hand a partial obscuring of this truth following the residual activity of the vasanas that continue to operate in the mind of the seeker ...
Knowledge once revealed takes time to stabilize. The Self is certainly within the direct experience of everyone, but not as one can imagine, it is simply what it is. This "experience" is called samadhi. But due to the fluctuation of the mind, knowledge takes practice to stabilize.
So the seeker's job consists in eliminating the vasanas. A great help in this cleansing work - as Ramana Maharshi stated - results in being in proximity to a realized saint, so the vasanas cease to be active, the mind becomes quiet and samadhi occurs. In this way the seeker gets a correct experience in the presence of the teacher.
One practice to keep awareness fixed on the Self (Noumenon or real subject) is the questioning of "who am I?", And if thoughts arise during self-inquiry, one should ask "to whom do these thoughts arise?" . In this way it will be possible to remain as long as possible on the sense of presence, without giving an objective identification to this pure subjective identity.
To keep this experience stably, an effort is necessary and finally the seeker will know its true nature even in the midst of everyday life. this is the state that lies beyond our effort or lack of effort.
From here we understand the importance of "awakening" for which, once the "joy of the Self" has been tasted, the seeker cannot help but turn to it repeatedly trying to regain it. Once the joy of peace has been experienced, no one will want to turn to some other research.
Paolo D'Arpini