I AM

Bayazid Al Bistami c. 800–848 or 875 CE 

 The Universal I AM: The Perennial Philosophy of Non-Duality 

Musicians orchestrate with their instruments, painters with their brush strokes, and writers with their words. These fine artists possess the remarkable power to stimulate the intellect, stir the emotions, and evoke deep sentimentality. Yet, impressive as their artistry may be; it often lacks a definitive endpoint. It creates a beautiful loop within the human experience but frequently leads nowhere beyond the realm of feeling. In contrast, the ultimate fine "art" of the Advaita Vedanta philosopher is the orchestration of pointers toward a single, unchanging reality. It is an artistry that seeks not to stimulate the mind, but to still it - revealing a path that is not a path, leading to the ultimate realization of existence. 

The great philosophical irony of our world is that while nations, cultures, and languages diverge into infinite complexity, this ultimate truth remains singular and unchanging. Across every continent and century, the philosophy of non-duality - the realization that there is no separation between the observer and the observed, the seeker and the sought - points to a shared reality. This reality is often expressed through the most profound statement possible in human language: "I Am." It is a recognition of existence and awareness before any labels, attachments, or attributes are added. From the Sufi deserts to the Himalayan peaks, and from the shores of Galilee to the ancient forests of China, the masters have proclaimed the same truth: there is no duality; there is only the radiant emptiness of the Absolute. 

The Sufi Annihilation: Bayazid Al Bistami 

In the Islamic mystical tradition, Bayazid Al Bistami (c. 800–875 CE) revolutionized spiritual thought by shifting the focus from external ritual to internal annihilation. His philosophy centered on the concept of Fana, or the total obliteration of the "I" (the nafs). Bastami famously proclaimed, "I am the Eternal, the True," and "There is no me and Allah. There is only Allah." 

For Bistami, the spiritual journey was a visionary ascent (mi’raj) toward direct experiential knowledge. He described the process as polishing a mirror to remove the impurities of the ego so that it may reflect the Divine light without distortion. This annihilation is not a temporary state of ecstasy, but a profound existential transformation. When the seeker’s individual selfhood dissolves, they achieve Baqa - subsistence in God’s presence. In this state, the duality between the self and the Creator vanishes, revealing the Wahdat al-Wujud, or the Unity of Existence. 

The Radiant Awareness: Ramana Maharshi and Nisargadatta Maharaj 

Moving to the modern masters of Advaita Vedanta, we find the same emphasis on the simplicity of Being. Ramana Maharshi taught that "I Am" is the most beautiful and profound statement in the universe. He advised seekers to "stay with the feeling 'I AM'" and not expand on it. He argued that adding anything to "I Am" introduces the first ignorance and the birth of duality. By asking the fundamental question, "Who Am I?", the mind is turned inward, away from projections and back toward the source of awareness. 

Similarly, Sri Nisargadatta Maharaj realized that the "I Am" eventually dissolves into emptiness. He found that as his being transcended both being and non-being, he entered a void that was "full of emptiness." He taught that where there is name and form, there is falsehood. Freedom is not something to be gained; it is the realization that nothing you see can give you freedom because you are already the Supreme Soul (Brahman) in whom all beings reside. 

The Timeless Presence: Jesus and the Torah 

In the Western tradition, the "I Am" is often interpreted through a theological lens, yet its mystical roots are purely non-dual. In the Torah (Genesis 3:14), the Divine is revealed as Ehyeh Asher Ehyeh - "I Am That I Am." This statement is a linguistic loop that collapses meaning, stopping the mind before identity can form. 

Jesus frequently invoked this timeless awareness. When he said, "Before Abraham was, I AM" (John 8:58), he was not making a historical claim but speaking ontologically from the Absolute. In Advaita language, this is the unborn, unchanging Self (Atman). Jesus’ declaration, "I and the Father are one" (John 10:30), is the ultimate expression of non-duality. His teaching that "The Kingdom of God is within you" mirrors the Upanishadic truth Tat Tvam Asi (That Thou Art). 

The Silence of the Void: Lao Tzu and the Buddha 

In the Far East, Lao Tzu referred to the "I Am" as a state of profound stillness. He taught that the universe is an appearance, and without the mind, there is only emptiness. This silence is the most powerful teaching because it bypasses the distorting habits of the ego. 

The Buddha’s philosophy similarly focuses on the ending of suffering by freeing the mind from its projections. For the enlightened mind, the world is a momentary appearance in consciousness, as temporary as a reflection on water. As the qualities of Tamas (lethargy) and Rajas (agitated activity) lessen, the clear light of Sattva (purity) emerges. This is not a protracted process, but one of earnest recognition in the "Now." 

The Razor’s Edge: Harilal Poonja and the Final Recognition 

The modern sage Harilal Poonja (Papaji) simplified the path further: "Keep quiet - it's so simple." He taught that before any identity arises; there is being-awareness. In Advaita, liberation is not attained through effort; it is recognized as what already is. One must know oneself with one's own "eye of wisdom." Books and teachings are like fingers pointing at the moon; once the moon is seen, the finger is no longer needed. 

Conclusion: The Foundation of Realization 

Ultimately, there is no "stage" of awakening, for a stage implies a beginning and an end. Seeking the Self often reinforces the duality of a "seeker" and a "goal." The truth is that Reality is always here. The Buddha acts, talks, and sees, but to him, these actions "just happen." The body-mind machine functions, but the underlying Awareness remains unconcerned and untouched. 

When we bring all these streams together - the Sufi Fana (annihilation), the Advaitin Atman (self), the Christian Kingdom Within (inward reality), and the Buddhist Sunyata (emptiness) - we find a single, shimmering truth. The "I Am" is the gateway. When we stand at that gateway without moving toward the left (attachment) or the right (aversion), the "I Am" itself dissolves. What remains is that which cannot be described, that which is beyond words - the non-dual reality that we always are. 

However, this symphony of pointers carries little practical weight unless there is a solid foundation from which to render the mind inoperable. The mind, by its very nature, will never allow itself to be destroyed; as long as it is stimulated by the gross energies of the body, it will continue to generate the illusion of duality. This is where the building blocks of the food-body become paramount. A Satvic diet is the essential instrument used to break the obstacle of the mind, deterring the stimulation that fuels the ego. By focusing on the mechanical purity of what we consume, we provide the silence necessary for the "I Am" to be realized. Satva is the bedrock upon which philosophical awareness is built - the means by which the "I Am" finally recognizes itself, not as an idea, but as the eternal, non-dual reality.

 You can read more in the book  Sacred Holistic Health.