Alan Watts – We are nothing


Enlightenment is Our Natural State

Video of Moorji:

Joy is our essential being
Joy lies deep within us, in the very core of our being. Joy does not exist in any external object, but only in us, who are the consciousness that experiences Joy. Though we seem to derive Joy from external objects or experiences, the Joy that we thus enjoy in fact arises from within us.
Whatever turmoil our mind may be in, in the centre of our being there always exists a state of perfect peace and joy, like the calm in the eye of a storm. Desire and fear agitate our mind, and obscure from its vision the Joy that always exists within it. When a desire is satisfied, or the cause of a fear is removed, the surface agitation of our mind subsides, and in that temporary calm our mind enjoys a taste of its own innate Joy.
Joy is thus a state of being — a state in which our mind’s habitual agitation is calmed. The activity of our mind disturbs it from its calm state of just being, and causes it to lose sight of its own innermost Joy. To enjoy Joy, therefore, all our mind need do is to cease all activity, returning calmly to its natural state of inactive being, as it does daily in deep sleep.
True Joy is therefore the Joy of just being, which is the perfect and absolute Joy that in mystical literature is known as ‘beatitude’. This true Joy of being is also described as ‘the peace of God, which passeth all understanding’, because it is experienced in full only in the perfectly peaceful state of just being, which is the state in which all mental activity has subsided in the clarity of unobstructed self-consciousness. That is, since it can be experienced perfectly only in the state in which we are conscious merely of our own essential being and not of any thoughts or objects, true Joy or peace is beyond all mental comprehension.
Not only does Joy exist within us — it is in fact our true nature, our essential being. The transient Joy that we seem to derive from external experiences, but which actually arises only from within ourself, is in reality nothing other than our own essential being. The more clearly we are conscious of our own essential being, the more deeply and intensely do we experience Joy.
The degree of Joy that we experience at any moment is directly proportionate to the degree of clarity with which we are then conscious of our true and essential being. Therefore Joy is not only our essential being, but is also our consciousness of our being. In fact, since we are the consciousness that experiences our own being as ‘I am’, we are both being and consciousness. In other words, our essential being is consciousness, or more precisely it is self-consciousness — consciousness that knows itself clearly as ‘I am’. Therefore, since our unobstructed consciousness of our own being is experienced by us as Joy, in our essential nature we are non-dual being, consciousness and Joy.
The rising and subsequent activity of our mind distracts our attention away from our essential being, thereby clouding our natural clarity of self-consciousness and obscuring our awareness of the Joy that we really are. Therefore so long as our mind is extroverted, attending to anything other than our own essential being, we can never experience perfect, permanent and unqualified Joy. To experience true and eternal Joy, we must attain the experience of true self-knowledge, that is, perfectly clear consciousness of our own essential being.
In order to experience such true self-knowledge, we must withdraw our attention from everything other than ourself, and focus it wholly and exclusively upon our own essential being, which we always experience in the form of our fundamental consciousness — our primary knowledge ‘I am’.
Until and unless we attend to our innermost self in this manner, we cannot know who or what we really are, and unless we thereby experience a clear and certain knowledge of what we really are, we cannot be certain about the reality or validity of any knowledge that we may appear to have about other things. All our knowledge about the world and God — about science, religion, philosophy, physics, cosmology, psychology, theology or any other branch of human knowledge — is open to serious doubt so long as our knowledge about ourself — the consciousness by which all those other things are known — is confused and uncertain.
Therefore, if we wish to experience permanent and unqualified Joy, or to attain knowledge about which we can be absolutely certain, we must focus our whole attention keenly upon ourself, our fundamental consciousness of our own essential being, ‘I am’, in order to ascertain who or what we really are.


Natural Way of Being

What is my natural way of being?

Your natural way of being will always feel “effortless” to you; it will always feel like ease. Each body, every living being, has a natural conditioning (encoded in it so to speak). This natural conditioning causes the body-mind to have a certain “tendencies” that feel like the “right” thing to do, and the “right” way to be..

It’s not always easy to get back in touch with your natural state of being, especially when your mind is deeply conditioned by the opinions and beliefs of your external environment. One needs to make a “choice” – Do I continue to struggle and make effort to sustain a reality that is unnatural to me or Do I let go into being the person I naturally am and let life bring me the reality that is natural to me.

Your purpose in life is to stay true to your natural way of being, only then can you express the potential within you fully. Every seed has the potential to express as a unique tree – different in its structure and make up. Two mango seeds don’t blossom into “identical” trees (same type but different structures of growth), each seed expresses as a different tree structure. Each human seed has the potential to express in a unique manner, don’t curb this uniqueness in you by trying to copy others. Be who you really are, that’s your true calling.


There is an enormous intelligence at work and our attempts to make sense of it must be continually qualified by an awareness of our inadequacy.

Revelation is beyond doctrines and belief systems. It is beyond everything imaginable. It is beyond because it is so close. Revelation is more direct than every word, for it arises out of the truth of who you are. This truth is all you have ever longed for, all you have ever needed.

When you are willing to stop looking for something in thought, you find everything in silence

Perfect brilliant stillness

Infinite mystery

Inner awareness : Under the obsessive thoughts and plans, under the emotions, positive and negative, there is an ocean of peace


Realizing God

There seems to be a basic misunderstanding that realizing God means that you become God. This is simply not true. Realizing God means eternally surrendering to God, and becoming nothing at all. God is not a thing one becomes, but a living consciousness one surrenders oneself to. That principle is utter unity, oneness, non-separateness, total equality. Thus, the realizer lives as the equal of all, not as someone above and beyond everyone else. This is how Ramana lived, how Papaji, Nisargadatta, Buddha, Jesus, and others like them lived.

We should not have strong ideas about what enlightenment is or who is enlightened. The mind that creates strong ideas for itself will then creates experiences which conform to those ideas, seeming to confirm their own illusions. This is why some people end up feeling that they are enlightened when it is in reality merely their own mind creating experience that confirms their delusions.  Differentiating such people from true jnanis is not always easy, because they are not merely frauds, they have convinced themselves as well, and are very adept at convincing others to buy into their ideas and the experiences which flow from them.

The divine command theory and the Euthyphro dilemma

The Divine Command Theory is the view that morality is somehow dependent upon God, and that moral obligation consists in obedience to God’s commands. The Divine Command Theory includes the claim that morality is ultimately based on the commands or character of God, and that the morally right action is the one that God commands or requires. The specific content of these divine commands varies according to the particular religion and the particular views of the individual divine command theorist, but all versions of the theory hold in common the claim that morality and moral obligations ultimately depend on God.
The dilemma is this : is what is morally good commanded by God because it is morally good, or is it morally good because it is commanded by God?
Socrates dealt with this dilemma. He asked whether God loves pious people because they are pious, or whether the pious are pious only because they are loved by the God.  Socrates and Euthyphro both accept the first option: that God loved pious people because they are pious.
But this however means,  according to Socrates, that we are forced to reject the second option: that the pious are pious only because they are loved by the God. So the pious are cannot be said to be pious because they are loved by God.
This means that just because God’s love for one does not make one any better an individual. So God’s love for you does not help to explain why someone who is pious is the pious.
Socrates points out that if both options were true, they together would yield a vicious circle, with the gods loving the pious because they are pious, and the pious being pious because God loves them.

And this would in turn mean, Socrates argues, that the pious are not the same as the god-beloved, for what makes the pious the pious is not what makes the god-beloved the god-beloved. After all, what makes the god-beloved the god-beloved is the fact that the gods love them, whereas what makes the pious the pious is something else.

Non-local Consciousness

Non-local Consciousness

A Concept Based on Scientific Research

on Near-Death Experiences

During Cardiac Arrest

Pim van Lommel


‘It is worth dying to find out what life is.’— T.S. Eliot

Scientific studies on NDE challenge our current concepts about consciousness and its relation with brain function.

It has been strongly suggested that during NDE enhanced consciousness with persistent and unaltered Self-identity was experienced independently of brain function. Without a body we may still have conscious experiences. Recently someone with an NDE wrote me: ‘I can live without my body, but apparently my body can not live without me.’

For this reason we indeed should seriously consider the possibility that death, like birth, can only be a transition to another state of consciousness, and that during life the body functions as an interface or place of resonance. This view of a non-local consciousness also allows us to understand a wide variety of special states of consciousness, such as mystical and religious experiences, deathbed visions (end-of-life experiences), shared death experiences, peri-mortem and post-mortem experiences (after death communication, or non-local interconnectedness with the consciousness of deceased relatives), heightened intuitive feelings and prognostic dreams (non-local information exchange), remote viewing (non-local perception), and perhaps even the effect of consciousness onmatter like in neuroplasticity (non-local perturbation) (van Lommel, 2010).

The findings and conclusions of recent NDE research may result in a fundamental change of one’s opinion about death.  The almost unavoidable conclusion arising out of these studies is that at the time of physical death consciousness, with persistent Self-identity, will continue to be experienced in another dimension, in which all past, present, and future is enclosed.

As someone with an NDE wrote to me: ‘Death is only the end of our physical aspects.’

But we should acknowledge that research on NDE cannot give us the irrefutable scientific proof of this conclusion, because people with an NDE did not quite die, but they all were very close to death, and without a functioning brain. As I have explained before, The conclusion seems compelling that endless or non-local consciousness has and always will exist independently from the body.

Apparently, an NDE is both an existential crisis and an intense lesson in life. People change after an NDE as it gives them a conscious experience of a non-local dimension in which time and distance play no

role, in which past and future can be glimpsed, where they feel complete and healed and where they experience unlimited knowledge and unconditional love. These life changes mainly spring from the insight that love and compassion for oneself, for others, and for nature are major prerequisites for life.

Following an NDE most people realize that everything and everyone is connected, that every thought has an effect on both oneself and the other, and that our consciousness continues beyond physical death.

Regarding what we can learn from people who are willing to share their NDE with others, I would like to

quote Dag Hammerskjöld: ‘Our ideas about death define how we live our life’ (Hammerskjöld, 1964). Because as long as we believe that death is the end of everything we are, we will give our energy towards the temporary and material aspects of our life. We should recognize that our view of the world is wrong, because we do not realize that the world, as we see it, only derives its (subjective) reality from our consciousness.

Because it is only our consciousness that is determining how we see this world. If we are in love, the world around us is beautiful, when we are depressed our world is like hell, and when we are frightened (made terrified by politicians and by the press) our world will be full of terror. ‘The mind in its own place, and in itself, can make a heaven of hell’, wrote John Milton as early as 1667 in his poem ‘Paradise Lost’ (Milton, 1674).

The results and conclusions of scientific studies on NDE provide an opportunity to reconsider our relationship with ourselves, our fellow man, and nature, but only if we are willing and able to ask open questions and abandon preconceptions. Studies into NDE may help the scientific community to reconsider some assumptions about life and death, and about consciousness and its relation with brain function.

It often takes an NDE to get people to think about the possibility of experiencing consciousness independently of the body and to realize that presumably consciousness always has been and always will be, that everything and everybody is connected, that all of our thoughts will exist forever, and that death as such does not exist.

If it were really true that the essence of our endless or non-local consciousness predates our birth and will survive the death of our physical body in a non-local dimension, there would be no beginning nor end to our consciousness.

There would be a continuity of consciousness beyond time and space. These conclusions of NDE research are important for many aspects in healthcare, because this view of consciousness as a non-local phenomenon might well induce a huge change in the scientific paradigm in western medicine. It could have practical implications in actual medical and ethical problems such as the care for comatose or dying patients, euthanasia, abortion, and the removal of organs for transplantation from somebody in the dying process with a beating heart in a warm body but with a diagnosis of brain death.