The Song Of SilenceAndey Fellowes

Copyright © Andey Fellowes 2015

Andey Fellowes has asserted his right to be identified as the author of this Work in accordancewith the Copyright, Designs and Patents Act 1988

All right reserved. No part of this publication may be reproduced, stored in a retrieval systemor transmitted in any form or by any means, electronic, mechanical, photocopying, recording

or otherwise, without the prior permission of the copyright holder.

ACKNOWLEDGMENTS

It would be only right to make mention of the significant people who have played a part inthe unfolding of my personal life experience in such a way that it has brought me to writing

and sharing this work. Out of all the people who should be mentioned, I'll list those mostsignificant with regards to the creation of this work.

As such, I must express my gratitude to the following people: My loving parents whom,although split when I was at a young age, have always cared for me and loved me in their

own equally beautiful ways. My grandparents too for much the same reasons. Also, those whohave supported my work since it began and those who continue to do so now. My greatest

teachers who were the hands from which this fruit was first eaten. And, theseacknowledgements would not be complete if I did not mention my loving, supportive wifeRosa who has been there for me since we first met; who has done nothing but encourage,

support and feed the beauty of this work I find myself doing. Thank you all for yourunwavering love, support and encouragement.

Finally, I must point a finger to the moon and pay my respects to several others who shareeverything but names: Ram Dass, Mooji, Eckhart Tolle, Jack Kornfield, Ramana Maharshi,

Tara Brach, Papaja, Rama, Vishnu, Shiva, Laotzu, Gautama Buddha, Jesus and Maharaj-ji.

And, finally, you who are reading this now. Thank you.

Gods many faces.

Thank you.

Namaste.

Aum

FOREWORD

What you are about to read is a collection of insights written between February and August2015. The following entries have been compiled and edited for continuity and are intended toencourage self-enquiry. It is recommended that none of these statements or insights are takenat face value but rather are read with an open mind and an open heart, taken inwards and

reflected upon. The truth of each statement is discover upon reflection, not upon logicalanalysis. Though logical analysis may occur naturally, it is recommended that a meditative

reflection takes place with each entry.

- Form -

- Fire -

- Self -

- Loss -

- Surrender -

- Constant -

- Illusion -

- Peace -

Form

1So obvious, it cannot be seen.

Before the eyes yet never beholden.Always silent yet with so many voices.

Taking no form yet almost soft.

2

What is in all things?What is all things?

What is in all – formless and form alike?What is and is not?

What is when all is not?What is not when all is?

What is while all is and is not? What is not what is as much as what is is not?

3

Feeling arises.Awareness arises.

Awareness of awareness pervades.Can this be witnessed?

4

Does the bird use his wings when his feet are on the ground?

5

As the Buddha taught, anything compounded [meaning, made up of other parts] istemporary. All form is bound by time and the rate of decay. Everything that we can all a

“thing” is only temporary. This includes feelings, thoughts, experiences, bodies, materialattachments and so on. Even our perspectives – which are made up of compounded

thoughts, experiences, ideas, personal history and so on – are as temporary as the fruits oftime on a tree.

Fire

6

Consider all things to be like fire. Beautiful yet fierce. Giving yet all consuming. Generous yetdemanding of the utmost respect and consideration.

7

Fire must be respected, yes, but it is as yet only an aspect of what is. A temporary one atthat.

8

To cling to fire is to hope it lasts forever. To cling is to not respect the nature of fire. To hopefire lasts forever is a fools errand.

9

Dance with the flames now, as you always have, but do not be the dancer nor be immersedin the flames.

10

Recognise that all form is transient, changing. Recognise that all form is temporary. Knowthat even the fire that lasts a minute must change to do so and thus is not the same fire.

11

Grasp nothing tightly. A loose hold is flexible and yielding; respectful. Rigidity is a sureroute to suffering.

12

Everything unique will decay and in time be gone. No thing lasts. Enjoy what is but do notattempt to force foreverness. This only limits the experience.

Self

13What should we do?

Should we do the right thing or the wrong?Should we do the tasteless or the tactful?

Should we water caution or courage?Should we muster longevity or senseless abandon?

Should we do away with extreme opposites and find the middle?Is it what we should do to seek balance?

If we are still trying to determine what it is we're seeing then we're still doing.

14

Should we stop doing or should we keep going?

15

The boundless semantic play of mind. It has its limits yet does not see them. So, ignoranceunfolds as all else does. Should we get rid of ignorance? Is that what we should do?

16

There is nothing to do.

17

Mind says there is something to do.

18

There is nothing to do.

19

Mind says we are the one who is the doer of deeds.

20

We are not the doer of deeds.

21

Mind says, “should” and “should not”.

22

All ideas are only within the mind.

23

Fill up the day with doing and nothing will be done.

24

Do until your heart is content and you will have done nothing.

25

Give up on opposites. Extremes only give rise to their opposites; endless ricochet.

26

Are opposites truly independent? We can scarcely call something the opposite of somethingelse if each is not only of itself but of its opposite too.

27

Opposites are interpretations of the mind. All opposites arise from the same essence.

28

The witness does not judge thus the witness does not see opposites.

29

Movement is only movement when time is employed to enable comparison. Otherwise, itsimply is.

30

Without comparison or labelling, movement has no mental form – no model or ideal system.

31

What should we do?

32

Nothing. It is done.

Loss

33

When it seems that something is lost, it is not.

34

Nothing is ever truly lost. It is simply something different; something other that what mindthinks it should be.

35

When it seems we have lost something, really it is not lost. It is only that the minds picture[or model] no longer fits, is no longer applicable.

36

When we cling, we suffer.

Surrender

37

All acts are in some way devotional.

38

All acts are actions of devotion to God in one form or another. Yet, if we hold tightly to someidea of forms – of goals or sensory satisfaction – then there is only devotion to the lesser

nature of God. This is, of course, still God. Yet, like personality is only a limited form of God,so too are sensory satisfactions and goals – limited more so in fact.

39

It does not matter what is done. It only matters from which level of consciousness it is done.This is the invitation or deterrent of karma. And this always affects the results.

40

Do not think you are the one doing. Do not only have eyes for results. Lest you will becomeonly that and die with it.

41

If all we do is done with only results in mind then we will only be the results of our actions.

42

When action ceases, the actor ceases too.

43

If in all we do, we hold tightly to ideas or doership then when all deeds are done, we wouldsurely die with them.

44

If all we do is done only for pleasure and the gratification of senses then this will be all weknow and all we offer. When such pleasure fades, we fade with it.

45

If all is done only for Rama, Krishna, Jesus, Buddha (so on, so on) when we will surelyreturn to Rama or Krishna or Jesus or Buddha (so on) when the body dies.

46

Still if all is done with profound openness, awareness and inner-stillness then we will surelyrecognise that there is no change at all.

47

Treat others based on only their words and you only appeal to the lesser nature of God. Treatothers based only on appearances and you only treat the lesser nature of God. This is true of

thoughts, words, actions, character, choices and so on.

48

If you are operating only within the domain of persona, of identity, then you cannot loveeveryone.

49

God has no preference and so does not judge on superficial grounds.

50

As the persona, all judgements lead to the lesser nature of God.

51

As the self, all judgements are made with love and the utmost respect for the fire of formand surely lead to the true God.

52

In truth, beyond truth, God does not judge. The love of God is beyond even that.

53

If you judge circumstances based only on what might be then you seek to escape God whoabides in the now.

54

If we assume that all we see is all there is, then we will perish as all physical form does.

55

God is all things yet is not contained within all things.

56

When physical form is taken to be merely flesh or bone or wood or steel (so on) then we appealonly to the lesser nature of God – to the illusion.

57

If you see a human and only see skin and bones and muscle;If you see a man and only see honour and morals and action;

Or lesser still you only see mind or penis;If you see a woman and only see motherly tendencies or duty;

Or lesser still only breasts and vagina;If you see cloth and only see threads and fibres;

If you see houses and only see homes;If you see the Earth and only see a planet or a spirit

then you only see the superficial. Yet, if you do not see these things too, you negate reality and turn a blind eye to what is.

58

If you see people and only see identity or soul;If you see animals and only see fur or honesty or meat to be eaten or the chance for comfort

or, subtler yet, only a soul;If you see life and see only people, events, concepts, occurrences – or souls and contracts and

journeys – or only laws unfoldingthen the sights you see yet lack some essential truth.

Yet, if you do not see these things, you negate reality and turn a blind eye to what is.

59

All these things are 'what is'. There is no lie in acknowledging and accepting this. Yet, allform is merely a thin veil.

60

This veil is not convincing but mind has made it so.

61

This veil is not exclusive but mind has made it so.

62

This veil is not all but the mind is convinced of its exclusivity.

63

There are forms which are and there is the formless.

64

Form is not consistent in itself. It is always changing and morphing. Form is alwaysbecoming. From one moment to the next, it seems to differ. This interpretation and translation

is all mind.

65

All that we know in our minds to be certain and true and real and right, (or uncertain,untrue, unreal or wrong) is form. All of this is God but it is the lesser nature – illusion.

66

Mind says “All form is and that is all there is.”

67

Mind says, “All form is temporary and there is more.”

68

All form comes and goes. It is only in the now.

69

Formlessness is beyond all this. It still is while it is not. While it is not, it still is.

70

If you are not first at peace, being sure of anything is insanity.

71

When peace arises from its resting place (which is really no place and thus requires nomovement) it is clear that the only thing we can be sure of is that things bring no sureness.

72

We can be sure of nothing.

Constant

73

All life answers to death.

74

All solids answer to time.

75

All bodies answer to decay.

76

Action without a calling which is greater than transience is hollow and surely meaningless.

77

Action which begins with doing and ends with doing is hollow action.

78

Action which is devotional not to the lesser forms of God but to the true God is true andtherefore extends itself beyond time.

79

True action begins not with doing but with God.

80

True actions ends not with ceasing but with God.

81

If action is filled only with personal signatures then it is surely only as significant as thatperson is considered to be by the relative few who hail him or her.

82

If action is done only for personal reasons then its merit expires when the personal need does.

83

If action for personal reasons is still warranted even after personal needs cease yet is stillfilled only with personality then its merit will surely expire when the person does.

84

True action is true because it serves not only that which is bound by time but the timeless too.

85

When one engages in true action, it is done without persona. In true action, the persona[identity] is surrendered to the formless, timeless, eternal and so such action is outside of

karma.

86

The validity of all action which takes places only for personal gain is questionable.

87

Acts which honour God and also serve the many faces of God are most preferable.

Illusion

88

Never do we create or control anything.

89

All is done by the timeless, formless, eternal, known as God.

90

Mind says, I am this or that.

91

Mind is illusion.

92

God [self] is all and nothing.

Peace

93

Surrender being somebody. Become nobody.

94

Surrender being someone. Become no-one.

95

Surrender all illusions to God.

96

Cease strategy; abide as the Self.

97

Cease ownership; abide as the Self.

98

Cease maintenance; abide as the Self.

99

Cease to be a person; abide as the Self.

100

Notice as the mind attempts to intervene and develop these things.

101

Notice, witness, do not become involved.

102

Abide as the self.

103

Peace is the watermark of God.

104

To know God, become empty.

105

To become empty, seek the mind.

106

To seek the mind, seek the truth.

107

To seek the truth, look for the unchanging.

108

To seek the unchanging, look beyond the changing.

109

Seek that which is constant [that which is true] and go beyond even ideas of this.

110

Go beyond, go beyond. Surrender all. Seek nothing.

111

God awaits nobody.

Aum

About The Author

Andey works to relieve suffering and to helpothers discover their essential nature. Through

satsang and one-to-one sessions, those who workwith Andey experience deep joy and lastinginner-peace. With the tough-when-needed,

gentle-when-needed energy Andey brings to anyspace he works in, everyone who opens to his

guidance and teachings experiences the benefitsinstantly.

Since realising the impermanence of life at theage of 12, Andey has been on a journey todiscover what is constant beyond and before thechanging world we live in. Growing up withvarious religious and spiritual influencesincluding but not limited to personal development, contemporary Christianity, Catholicism and Paganism, Andey saw the common factors within these belief systems. He began studying Buddhism and the Tao Te Ching soon thereafter before becoming heavily interestedin psychology. His balanced approach to spirituality and psychology continues to transform lives and bring joy to all who embrace it. Having now studied the Christian, New Age, Buddhist, Taoist and Hindu traditions, Andey’s teachings feature a harmonious, life-enhancing blend of each of these. As he continues to study and apply new discoveries into his personal life, this teachings evolve towards greater and greater simplicity. Buddhism-inspired reflective and meditative approach to life, a relationship with the divine which is reminiscent to the Hindu tradition of Bhakti yoga, a gentle and liberating code of conduct inspired by the Tao Te Ching, Andey’s teachings are accessible for anybody and everybody who is ready and willing to take the leap of faith into the unknown.

For his YouTube videos, Andey is loved by his viewers for his gentle, humorous “take no prisoners” attitude with which he de-mystifies spirituality making it simple and practical for everyday life. This down-to-earth approach is present in his written work, one-to-one counselling and Q&A sessions as well as in his presence on social media.

You can find his written blog at www.andeyfellowes.wordpress.com

His facebook page at www.facebook.com/andeyfellowesblog

And his YouTube Channel at www.youtube.com/andeythefellowes