Meditation is the way to be with ourselves and to learn to accept our own aloneness. In aloneness, I experiment with being consciously alone as a door to be egoless. In conscious aloneness, the ego can not function. In aloneness, you are not. I have always been comfortable with my own aloneness as an inner source of love, joy, truth, silence and wholeness. When we depend on other people, it becomes a bondage - instead of a freedom. I took this sunday as a meditation to be consciously alone, and to accept all feelings of pain, of not being loved and the fear of being nobody that would come up during the meditation. This meditation goes up and down during the day: at certain moments, I can totally accept my aloneness. It feels fine to accept that I am alone and that I am nobody. At other moments, I feel the pain of not being loved, when the meditation brings up how dependence on other people is a barrier to totally accept my aloneness. I take a coffee at a restaurant. I am the only person that sits alone in the restaurant, while the other guests are couples and families eating sunday dinner. It brings up painful feelings of not being loved and wanting to be needed by other people, when I see how much people cling to each other in the couples and the families. Escaping your aloneness through relationships and needing other people's attention through being a teacher, a politician or by being rich or famous, are ways of escaping the pain of aloneness. But then the relationships are not really love. Only when you are capable of being alone, you can really love. When we can be alone, we discover the inner source of love, which is our true nature. When we can be alone, it open the door to be one with the Whole.
I had a magical day during one Sunday when I walked out in nature. On the outside this day only consisted of taking a walk out in the beautiful sunny weather and cleaning my apartment, but on the inside everything suddenly changed. When I walked out in nature in the sunny weather, a silent explosion suddenly happened within me and my whole perception of reality changed. In a single moment, everything had changed, although nothing on the outside had really changed. Everything on the outside was exactly as before, but my way of seeing had changed. The difference was that before I did not see and now I could see. My eyes were open. Suddenly I was one with everything, one with the stones, one with the trees and one with the people that I meet on my walk. My heart danced with joy together with a feeling of: ”I am God”. Not that I am the creator of everything, but that I am part of the Whole, part of the divine. It felt like coming home, that Existence is my home. I also saw that even if the people that I meet did not understand that they are a part of the Whole, they still are a part of the Whole. I felt the waves of Existence in my own heart and being and I felt like a small wave in a great ocean. It gave a taste of the eternal, a taste of the limitless and boundless source of creativity. In just a few moments, I learnt more than during 20 years in university. Wisdom is basically the understanding that we all are part of the Whole. We are all small rivers moving towards the ocean. I laughed at the fact that enlightenment is really our innate birthright, and that small children already live in this mystical unity with the Whole.
The need of theory is supported by the eros of the philosopher. It is not the expression of his will to conquer nature. Therefore, the joys of contemplation are "immediate enjoyments," joys that belong intrinsically to contemplation, and they come without further setting of goals or justification to the one receptive to them. They are not tied to social use, neither dependent upon the opinion of others nor gained from the expectation of future glory. The love for the observation of nature, for the observation of the details of the structure in which nature becomes comprehensible, of the order in which nature is articulated, of the spectacle nature provides for one who takes an interest in its objects, who lets its forms, colors, and sounds affect him, this love accords with the love of oneself. Both discourage highfalutin plans to change the world by the transformation of nature. Both impose moderation on the philosopher. He will be especially adequate to his desire to "contribute" something "to this beautiful system" by his conceiving it as a "system" and as "beautiful." The contribution most his own is that he has the whole in view; that he sees things and beings within the horizon of the whole, that he investigates and orders them as parts, that he knows himself as a part and reflects on his relation to the whole or that he poses the question of the whole. But if he wants to keep the question of the whole in view, he may not lose himself. To conceive the "beautiful system," he must devote himself to it in detail and again return to himself. To be able to observe nature, he may not blend into it. Observation requires both proximity and distance.