If you have died to one of your pleasures, the smallest or the greatest, naturally, without any enforcement or argument, then you will know what it means to die. To die is to have a mind that is completely empty of itself, empty of its daily longing, pleasure; and agonies.
The Ordainer controls the fate of souls in accordance with their prarabdhakarma (destiny to be worked out in this life, resulting from the balance sheet of actions in past lives). Whatever is destined not to happen will not happen, try as you may. Whatever is destined to happen will happen, do what you may to prevent it. This is certain. The best course, therefore, is to remain silent.
What is necessary, after all, is only this: solitude, vast inner solitude. To walk inside yourself and meet no one for hours - that is what you must be able to attain. To be solitary as you were when you were a child, when the grownups walked around involved with matters that seemed large and important because they looked so busy and because you didn’t understand a thing about what they were doing.
The cultivation of mindfulness helps us wake up to things as they are rather than as we would like them to be. And as we wake up to truth, to reality, we become a force for universal awakening, working with what actually is, not delusive fictions.
You think you must have this or that and then you can be happy. But no matter how many of your desires are satisfied, you never will find happiness through them. The more you have, the more you want. Learn to live simply. Lord Krishna said: “His mind is full with contentment whose desires ever flow inward. That man is like a changeless ocean which is kept brimful with constantly entering waters. He is not a muni who bores holes of desires in his reservoir of peace and lets the waters escape.
There are spirits all around us, every moment of our life wants to say something to us, but we refuse to listen to these spirit-voices. We are afraid that when we are alone and quiet something will be whispered into our ear, and so we-hate quietness and deafen ourselves with sociability.
My spiritual practice reminds me of what’s really real, what’s really hood. It’s no wonder that I’m involved in drag, because drag is about mocking identity, mocking the facade. Drag is an extension of the realization that, ‘You mean, the thing I think I am, I’m not really?’ Exactly. So have fun with it. Change it. That’s why I think drag comes up against so much opposition from people, because the ego knows drag is a threat to the ego.
The tragedy of an attachment is that if its object is not attained it causes unhappiness. But if it is attained, it does not cause happiness – it merely causes a flash of pleasure followed by weariness, and it is always accompanied, of course, by the anxiety that you may lose the object of your attachment.
Every sensation shares the same characteristic: it arises and passes away, arises and passes away. It is this arising and passing that we have to experience through practice, not just accept as truth because Buddha said so, not just accept because intellectually it seems logical enough to us. We must experience sensation’s nature, understand its flux, and learn not to react to it.