For most spiritual seekers who set foot on a nondual spiritual path, the idea that suffering–indeed, my suffering–is real provides the motivating force to embark. This is a good, albeit provisional, thing.

Slowly, however, this claim is sublated. First, this suffering seems to spread until it seems almost ubiquitous, sometimes to the point of suffocation. There are times when it seems as if anywhere that one turns one is bumping up against more suffering. As a result, one feels that there is no place to hide.

This is why the teaching says that there is an end–an absolute end–to suffering. One may recite words about the cessation of suffering; one may, in addition, have glimpses of the temporary cessation of suffering; above all, one will feel that one’s intellectual conviction that the end is nigh is becoming stronger and stronger. This is a very good thing.

More sublations follow. The idea that suffering will come to an end is supplanted by the question: “Is suffering actually real?”

The discovery that this instance of suffering isn’t real may slowly gain ground until it’s clear that no suffering at all is real: that is, that suffering, though vividly imagined (maya), is actually nonexistent.

Naturally, the nonexistence of suffering cannot be registered unless and until that one who has taken himself to be suffering has been seen to be nonexistent. “That one,” says Zen, “is unattainable.”

And so, the spiritual path comes to an end–indeed, there never was a beginning nor an end–just when all of the following are understood to be nonexistent: suffering, the ego-self, a life to lead, other beings, space, time, a path, and a goal.

Suffering, ultimately, never was. This is ultimate contentment.