Let's do a self-exploration meditation on I do not see a sufferer.
I am the sufferer.
You will need a mirror for this self-exploration.
Sit in front of the mirror and let the eyes of the waker close.
Let the waker disappear.
Take the stand of the witness of the waker.
Standing as the witness of the waker,
Is there a realisation that I am not the waker's body-mind?
Attempt to reach the point where there is the recognition that I am but the waker's body arising is not.
In your Swapna Nidra Gnan Sadhana,
Knowledge of Dream and Sleep,
Witnessing the dream state reveals that I am but the waker is not.
In the beginning of the waking state,
There is a revelation,
I am when the waker is.
At the end of the waking state,
After the waker disappears,
There is a recognition,
I still remain but the waker is not.
Have all these glimpses brought you to the point where you recognise that I am something beyond the waker?
I can witness the waker.
Check,
Are you there yet?
If all these glimpses have contributed to the conviction in being the witness of the waker,
Then attempt to go one step beyond.
Are you able to recognise that you are the witness of the waking world,
Not the doer in the waking world or the experiencer of the waking world?
You are simply the witness of the waking world.
If the conviction in witnessing has been established,
Move one step beyond.
Do you recognise that the waker and the waking world appear and disappear like flashes,
Like twinkling stars,
Like sparks?
They arise and they dissolve.
Is there a recognition that that which appears to be but is not permanent or constant is only an illusion?
Is there a recognition that all these flashes are proof that the waker is an illusion,
The waking world is an illusion?
Similarly,
The dream character is an illusion and the dream world is an illusion.
If this recognition has strengthened that all is simply an illusion,
Then it must be clear that the joy of the world is an illusion,
The sorrow of the world is an illusion.
Has your direct seeing revealed this depth of truth yet?
If happiness and suffering both are illusions,
Whose illusions are they?
Who is the perceiver of these illusions?
Turn the attention away from the illusions to the perceiver of these illusions.
Let the eyes of the waker open and let the waker look at its own reflection in the mirror.
Point a finger towards the reflection in the mirror.
That reflection is an illusion.
Now turn the finger 180 degrees towards the perceiver.
This is the perceiver of that illusion.
If the waker's form itself is an illusion,
How can the waker be the perceiver?
Who is the perceiver?
Who is the one that knows the waker?
That.
Turn towards the true perceiver of this illusion.
That perceiver knows this illusion before its appearance.
That's how you know in your Swapna Nidranyan Sadhana,
I am when the waker is not.
That perceiver knows the illusion before its appearance.
Recognize that sense of existing.
The sense of I that claims to be knowing this.
That is the perceiver.
When it forgets its witnessing stand,
Its perceiving stand,
Its knowingness stand,
It fools itself to be the doer or the experiencer of the perceived.
And when knowledge of its witnessing nature dawns,
It recognizes its own truth.
Let the eyes of the waker close again and evaluate if you really see the following truths.
Truth number one.
Every illusory arising surprises the perceiver.
The perceiver never knows whether a thought will pop up now or the perception of sound will appear next or an intense sensation will appear.
He never has an inkling.
Every arising surprises him.
Do you recognize this truth?
Truth number two.
When the arising is recognized,
The perceiver realizes that it is not totally unknown.
There was a subtle inkling about it earlier.
The subtle inkling has manifested at the gross level now.
The gross is the product of attachment to the subtle.
That is how the perceiver realizes that he is the projector as well.
Do you recognize these two contradictory truths?
Both the projection and the perception belong to the perceiver.
There is a slight window of delay between the projection and the perception.
The window of delay is filled up with forgetfulness because the wiper of the now comes and wipes away everything.
Somethingness is wiped away by nothingness.
Do you recognize that you are the projector of the illusion as well as its perceiver?
Do you realize that you perceive only what you have projected?
Do you realize that you are the creator of your own personal world?
Is there self-conviction in your power of projection and your power of perception?
Finally,
Is there clarity that whatever you perceive,
That is your own reflection?
Now let the eyes of the waker open.
Let the waker look at its reflection in the mirror and let the perceiver perceive the waker and the waking world.
Point at the reflection in the mirror.
That is the projection.
Turn the finger 180 degrees towards yourself.
The waker is also a projection.
Attempt to recognize the witness beyond the waker.
That is the one that is being reflected,
The source,
The perceiver.
That perceiver is responsible for turning your finger back to the reflection in the mirror.
This projection.
If you project happiness,
You perceive happiness.
If you project suffering,
You perceive suffering.
All is your own reflection.
There is no sufferer out there.
The sufferer is only a reflection.
How can a reflection suffer?
Where is the suffering?
That which is being reflected.
That is suffering itself.
Similarly,
Where is the happiness?
Isn't the one who is happy only a reflection?
How can a reflection be happy?
There is no happy person there.
That which is being reflected is happiness itself.
Is there the recognition that all is but my own reflection?
All is my reflection.
There is no sufferer there.
All is my reflection.
I do not see a sufferer.
All is my reflection.
I am suffering itself.
All is my reflection.
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Mooji.
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