The Self Never Changes
When you begin to sense this changeless existence within, your intuition begins to awaken, and if you function through the use of your intuition you are able to clear many misunderstandings about the experiences of life. In this clarity, intuition is born. Right now you perhaps think you are the mind; you may feel remote from your Inner Being, but ask yourself each time you think you have found yourself, will this change? You will find that every image you hold of yourself is subject to change—even your soul, or your superconscious mind, is subject to change through evolution and, therefore, is impermanent. Only the Self, the very core, is eternally the same, eternally Real. Find your Inner Being through feeling; realize it is closer to you than your hands or feet, closer to you even than your breath. Your mind will want to leave this consciousness as soon as you attain it, but gently guide your mind back through the channel of concentration until once again you become rejuvenated, uplifted in the awareness of That which has never changed. That is your very Self, and That is God.
Jnanaguru Yogaswami said, “Search without searching.” By this he meant that as long as we are searching for God in meditation, there are two—God and the seeker. He did not mean that we should stop looking for God, stop meditating or stop striving and live an ordinary life or give up sādhana. He was saying that to deepen your meditation, while seated in the lotus position, doing prāṇāyāma, to deepen this state, stop looking and begin to realize that you are That which you are looking for. As long as there is searching, Paraśiva has not been found, for searching is two, and It is one. But you must keep searching until It is found. How to attain That? Satguru Yogaswami said, “Stop looking, and just be.” Give up consciousness which is seeing and registering that which has been seen. Become the sound, nāda; just be and merge into the Ultimate Quiet. When the disciple is on the brink of the Absolute, the timeless Paraśiva, twoness disappears in the overpowering presence of Śiva, and consciousness is absorbed and annihilated in His transcendental Being, which is nondifferent from the disciple’s. However, if the disciple continues looking for this experience and thus, in the act of his search, solidifies himself and the sought-after experience as two different things, he becomes the obstacle and the problem to be eliminated. In the end, the Great Mystery is known as one, as two, as neither one nor two.