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Integrating interiority and relationship

Integrating interiority and relationship

“In certain states of meditative contemplation, the impulse to withdraw from the world emerges. This movement does not express escape, but rather the need to confront one’s own consciousness without external interference. The inclination toward solitude is not a mistake. It is misleading to interpret it as a rejection of others or as a sign of opposition between connection and interiority. Radical autonomy has no basis. Subjectivity is always constituted in reference to others: we are born into a community, we share symbolic systems, and we participate in interpersonal emotional networks.
Martin Buber argues that the “I” is only constituted in the encounter with a “you.” The subject is not a closed monad, but a node of relationships that takes on meaning in reciprocity (cf. Ich und Du, 1923).
Internalization does not require the breaking of ties. Voluntary isolation is not a condition for self-knowledge. It is not necessary to exclude the other, but rather to silence the ego’s pretensions.
For Jean-Luc Marion, the subject is not a source of giving, but a receptacle for the gift that exceeds him. In the experience of love and contemplation, an ontological passivity of the self is revealed (Étant donné, 1997).
Those who reach a certain existential maturity understand that inner life and openness to others are not mutually exclusive spheres. Both can coexist without cancellation or fusion. Withdrawing from the world under the guise of introspection can become a form of evasion. Similarly, diluting oneself in exteriority without reflexivity leads to a loss of self. Integrating interiority and relationship requires the decentering of the self. Shared life is not opposed to authenticity. Joy does not come from isolation, but from the cessation of self-imposed identity demands.
Nishida Kitarō develops, from the Zen tradition, the notion of “the self as a place of negation,” where the self is not substance, but a function of a radical openness to the other and to nothingness (Zettai mujunteki jikodōitsu, 1932).
Serenity does not require constant reaffirmation of the self. It appears when the need to justify oneself to others or to maintain a defined image of oneself ceases.
It is not the world that must be abandoned, but the narcissistic representation of a self split from the whole. Once this fiction is overcome, reality unfolds as ontological communion.
In such a state, meditation and love are not mutually exclusive. By losing their compulsive nature, both practices reveal a structural unity that transcends all possessive or defensive logic of the self.
Prabhuji

“I remember that gray afternoon in Haifa in 1996. The sky was overcast. The sunset was effortlessly making its way across the sky. I sat down, as I did every day, to meditate, without intention, without expectation, without any goal. There was no purpose behind the gesture, no hidden desire to achieve anything. I was just there, sitting, without needing to understand why. The silence was no different from other days. But this time something changed without changing. It was not caused by practice or sought with effort; it was natural. Nothing extraordinary happened. The body remained still. The world around me remained the same. Yet everything seemed more open, cleaner, as if things were weightless, without history, without a name.
It was not a revelation or a breakthrough. It was more like the fading of separation. The evaporation of all fractures or divisions. There was no longer a clear difference between the observer and the observed. No idea, image, or understanding arose. Just a formless sensation, a presence without origin, which seemed to have always been there. It did not come from anywhere. It was neither internal nor external. It simply was.
From that moment on, everything remained the same. And, at the same time, nothing was ever the same again.
What had previously seemed separate—the sky, the body, thought, the world—was no longer so. It was not a new unity, nor a total vision. It was rather the absence of all division. Things, people, and everything were as they always had been, but without the distance that named them.
I didn’t find anything new. I didn’t get or gain anything. I didn’t achieve anything. I just accessed what had always been there, without having been hidden. There was no longer a path to the real: the real, the true, the authentic was not elsewhere.
I learned to be without taking up space. To be without defining myself. To live in the moment without needing to capture it. The place no longer had a center. The self no longer had limits. Time did not disappear, but it no longer divided. Although the mind did not shut down, its weight was lightened.
It was not an achievement. It was not a prize or a success. It was the moment when every attempt, every effort was exhausted. When there was nothing left to hope for, when even silence had dissolved, only that remained: formless, wordless, undefined, without need for confirmation. Since then, everything happens there. Not in me, not because of me, not for me. Only in that which is neither born nor dies.
There is no path, technique, or method that leads to it. There is no key that unlocks it. There is no map that names it. All that remains is to sit, look, do nothing, observe. Don’t push, don’t resist. Don’t look for meaning. Just let life, when we don’t measure it, show itself as it is.
Nothing is missing. Nothing is superfluous. There is no destination, because there was never any distance. What we are is not at the end: it is always, permanently, even before the journey begins.
Prabhuji
Meditation

Meditation

“Meditation is not thinking, acting, or producing. It is inhabiting the present with undivided attention. There is no goal; a way of being is awakened.
In the words of the Buddha:
Atta hi attano natho
ko hi natho paro siya
attana hi sudantena
natham labhati dullabham.
“One is, in fact, one’s own refuge; how can others be a refuge for one?”
(cf. Dhammapada, 160)
Meditation, when properly understood, adds nothing. It eliminates the superfluous until it reveals the essential: the lucid stillness of an unpretentious mind.
As Śaṅkara taught:
“ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः।“
”Brahman is real, the world is illusory, and the individual self is not separate from Brahman.”
Meditation does not create truth. It removes the veil that hides it. And that unveiling does not depend on time, but on clarity. When you meditate, silent processes begin. Something is rearranged without your intervention. And although you may not always notice it, its action is decisive.
As Dōgen wrote in the Shōbōgenzō:
正法眼蔵は身心脱落なり。
“The true Dharma of the eye is the abandonment of the body and mind.”
To meditate is to stop identifying with what you believe yourself to be. Meditation is an adventure without a map. There is no destination, but there is a direction: the transparency of being. And when you stop doing, thinking, or searching, a joy without cause arises. It is not generated, it appears. It cannot be explained, only inhabited.
That joy does not depend on external conditions. In the words of the Buddha:
“Nirvana is the supreme delight.” (cf. Udana, 92)
Existence does not need to be justified. Its mere presence, when seen without intermediaries, is enough.
Meditating, therefore, is returning to the obvious, without additions. Meditating is disappearing without leaving, without going away, and being present without taking up space.
Prabhuji