Wednesday, February 20, 2013

The Power of Now



The Power of Now
Eckhart Tolle


The problem of mind cannot be solved on the level of the mind. Once you have understood the basic dysfunction, there isn’t really much else that need to learn or understand. Studying the complexities of the mind may make you a good psychologist but doing so won’t take you beyond the mind, just as the study of madness isn’t enough to create sanity.
Page 39


The ego’s needs are endless. It feels vulnerable and threatened and so lives in a state of fear and want. Once you know how the basic dysfunction operates, there is no need to explore all its countless manifestations, no need to make it into a complex personal problem. The ego, of course, loves that. It is always seeking for something to attach itself to in order uphold and strengthen its illusory sense of self and it will readily attach itself to your problems.
Page 39


The mind itself is not dysfunctional. It is a wonderful tool. Dysfunction sets in when you seek your ‘self’ in it and mistakes it for who you are. It then becomes the egoic mind and takes over your whole life.
Page 40


The reason why some people love to engage in dangerous activities such as mountain climbing, car racing and so on, although they may not be aware of it, is that forces them into the Now – that intensely alive state that is free of time, free of problems, free of thinking, free of the burden of the personality. Slipping away from the present moment even for a second may mean death. Unfortunately, they come to depend on a particular activity to be in that state. But you don’t need to climb the north face of the Eiger. You can enter that state now.
Page 42


In the Now, in the absence of time, all your problems dissolve. Suffering needs time; it cannot survive in the Now.
Page 43



You will not have any doubt that psychological time is a mental disease if you look at its collective manifestations. They occur, for example, in the form of ideologies such as communism, national socialism or any nationalism, or rigid religious belief systems, which operate under the implicit assumption that the highest good lies in the future and that therefore the end justifies the means. The end is an idea, a point in the mind-projected future, when salvation in whatever form – happiness, fulfillment, equality, liberation and so on – will be attained. Not infrequently the means of getting there are the enslavement, torture and murder of people in the present.
Page 48


Different Levels of Unconsciousness

As you probably know in sleep you constantly move between the phases of dreamless sleep and the dream state. Similarly in wakefulness most people shift between ordinary unconsciousness and deep unconsciousness. What I call ordinary unconsciousness means being identified with you thought processes and emotions, your reactions, desires and aversions. It is most people’s normal state. In that state, you are run by the egoic mind, and you are unaware of Being. It is a state of not acute pain or unhappiness but of an almost continuous low level of unease, discontent, boredom or nervousness – a kind of background static. You may not realize this because it is so much a part of ‘normal’ living, just as you are not aware of a continuous low background noise, such as the hum of an air conditioner,  until stops. When it suddenly does stop, there is a sense of relief. Many people use alcohol, drugs, sex, food, work, television or even shopping as anesthetics in an unconscious attempt to remove the basic unease. When this happens, an activity that might be very enjoyable if used in moderation becomes imbued with a compulsive or addictive quality, and all that is ever achieved through it is extremely short-lived symptom relief.

The unease of ordinary unconsciousness turns into the pain of deep unconsciousness – a state of more acute and more obvious suffering or unhappiness – when things ‘go wrong’, when the ego is threatened or there is a major challenge, threat, or loss, real or imagined in your life situation or conflict in a relationship. It is an intensified version of ordinary unconsciousness, different from it not in kind but in degree.

In ordinary unconsciousness, habitual resistance to or denial of what is creates the unease and discontent that most people accept as normal living. When this resistance becomes intensified through some challenge or threat to the ego, it brings up intense negativity such as anger, acute fear, aggression, depression, and so on. Deep unconsciousness often means that the pain body been triggered and that you have become identified with it. Physical violence would be impossible without deep unconsciousness. It can also occur easily whenever and wherever a crowd of people or even an entire nation generates a negative collective energy field.

The best indicator of your level of consciousness is how you deal with life’s challenges when they come. Through those challenges, an already unconscious person tends to become deeply unconscious, and a conscious person more intensely conscious. You can choose a challenge to awaken you, or you can allow it to pull you into even deeper sleep. The dream of ordinary unconscious then turns into a nightmare.

If you cannot be present even in normal circumstance, such as when you are sitting alone in a room, walking in the woods, or listening to someone, then you certainly won’t be able to stay conscious when something ‘goes wrong’ or you are faced with difficult people or situations, with loss or the threat of loss. You will be taken over by a reaction, which ultimately is always some form of fear, and pulled into deep unconsciousness. Those challenges are your test. Only the way in which you deal with them will shoe you and others where you are at as far as your state of unconsciousness is concerned, not how long you can sit with your eyes closed or what visions you see.

So it is essential to bring more consciousness into your life in ordinary situations when everything is going relatively smoothly. In this way, you grow in presence power. It generates an energy field in you and around you of a high vibrational frequency. No unconsciousness, no negativity, no discord or violence can enter that field and survive, just as darkness cannot survive in the presence of light.

When you learn to be the witness of your thoughts and emotions, which is an essential part of being present you may be surprised when you first become aware of the background ‘static’ of ordinary unconsciousness and realize how rarely, if ever, you are at ease within yourself. On the level of your thinking, you will find a great deal of resistance in the form of judgment, discontent and mental projection away from the Now. On the emotional level, there will be an undercurrent of unease, tension, boredom or nervousness. Both are aspects of the mind in the habitual resistance mode.
Pages 60-62


When you have been practicing acceptance for a while, as you have, there comes a point when you need to go on to the next stage, where these negative emotions are not created anymore. If you don’t, your ‘acceptance’ just becomes a mental label that allows your ego to continue to indulge in unhappiness and so strengthen its sense of separation from other people, your surroundings, you’re here and now. As you know, separation is the basis for the ego’s sense of identity. True acceptance would transmute those feelings at once. And if you really knew deeply that everything is ‘okay’ as you put it, and which of course is true, then would you have those negative feelings in the first place? Ithout judgment, without resistance to what is, they would not arise. You have an idea in your mind that ‘everything is okay’ but deep down you don’t really believe it, and so the old mental-emotional patterns of resistance are still in place. That’s what makes you feel bad.

That’s okay too.

Are you defending your right to be unconscious, your right to suffer? Don’t worry; nobody is going to take that away from you. Once you realize that a certain kind of food makes you sick, would you carry on eating that food and kept asserting that it is okay to be sick.
Pages 67-68


Give attention to the present: give attention to your behaviour, to your reactions, moods, thoughts, emotions, fears and desires as they occur in the present. There’s the past in you. If you can be present enough to watch all those things, not critically or analytically but nonjudgmentally then you are dealing with the past and dissolving it through the power of your presence. You cannot find yourself by going into the past. You find yourself by coming into the present.
Page 75


In a sense, the state of presence could be compared to waiting… It is not a waiting in which your attention is focused on some point in the future and the present is perceived as an undesirable obstacle that prevents you from having what you want. There is a qualitative different kind of waiting, one that requires your total alertness. Something could happen at any moment, and if you are not absolutely awake, absolutely still, you will miss it… In that state, all your attention is in the Now. There is none left for daydreaming, thinking, remembering, anticipating. There is no tension in it, no fear, just alert presence.
Page 78


It is not only your physical immune system that becomes strengthened; your psychic immune system is greatly enhanced as well. The latter protects you from the negative mental-emotional force field of others, which are highly contagious. Inhabiting the body protects you not by putting up a shield, but by raising the frequency vibration of your total energy field, so that anything that vibrates at a lower frequency such as fear, anger, depression and so on, now exists in what is virtually a different order of reality. It doesn’t enter your field of consciousness anymore, or if it does you don’t need to offer any resistance to it because it passes right through you.
Page 103


You see time as the means to salvation, whereas in truth it is the greatest obstacle to salvation. You think you can’t get there from where and who you are at this moment because you are not yet complete or good enough, but the truth is that here and now is the only point where you can get there… So there is no ‘only’ way to salvation: Any condition can be used, but no particular condition is needed. However, there is only one point of access: the Now. There can be no salvation away from this moment. You are lonely and without a partner? Enter the Now from there. You are in a relationship? Enter the Now from there.
Page 122


Remember that the ego needs problems, conflicts and enemies to strengthen the sense of separateness on which its identity depends.
Page 134


It is not true that the up cycle is good and down cycle bad, except in the mind’s judgment. Growth is usually considered positive, but nothing can grow forever. If growth, of whatever kind, were to go on and on, it would eventually become monstrous and destructive. Dissolution is needed for new growth to happen. One cannot exist without the other.
The down cycle is absolutely essential for spiritual realization. You must have failed deeply on some level or experienced some deep loss or pain to be drawn to the spiritual dimension. Or perhaps your very success become empty and meaningless and so turned out to be failure. Failure lies concealed in every success and success in every failure.
Page 152


 Many illnesses are created through fighting against the cycles of low energy, which are vital for regeneration. The compulsion to do, and the tendency to derive your sense of self-worth and identify from external factors such as achievement, is an inevitable illusion as long as you are identified with the mind. This makes it hard or impossible for you to accept the low cycles and allow them to be. Thus, the intelligence of the organism may take over as a self-creative measure and create an illness in order to force you to stop, so that the necessary regeneration can take place.
Page 153


In the state of surrender, you see very clearly what needs to be done, and you take action, doing one thing at a time and focusing on one thing at a time. Learn from nature. See how everything gets accomplished and how the miracle of life unfolds without dissatisfaction or unhappiness. That’s why Jesus said: “Look at the lilies, how they grow; they neither toil or spin.”
Page 174


Illness is not the problem. You are the problem – as long as the egoic mind is in control. When you are ill or disabled do not feel that you have failed in some way, do not feel guilty. Do not blame life for treating you unfairly, but do not blame yourself either. All that is resistance. If you have a major illness, use it for enlightenment. Anything ‘bad’ that happens in your life – use it for enlightenment. Withdraw time from the illness. Do not give it any past or future. Let it force you into intense present-moment awareness – and see what happens.
Become an alchemist. Transmute base metal into gold, suffering into consciousness, disaster into enlightenment.
Page 181


Enlightenment through suffering – the way of the cross – means to be forced into the kingdom of heaven, kicking and screaming. You finally surrender because you can’t stand the pain anymore, but the pain could go on for a long time until this happens. Enlightenment consciously chosen means to relinquish your attachment to past and future and to make the Now the main focus of your life. It means choosing to dwell in the state of presence rather than in time. It means saying yes to what is. You then don’t need pain anymore. How much more time do you think you will need before you are able to say “I will create no more pain, no more suffering.” How much pain do you need before you can make that choice?
Page 188


Name of the Book: The Power of Now
Author: Eckhart Tolle
Edition: First Edition, Thirtieth Reprint 2012
Publisher: Yogi Impressions

Sunday, February 10, 2013

Seven Psychological Qualifications of the Philosophical Discipline



Name of the Book:         The Hidden Teaching Beyond Yoga
Author:                           Dr. Paul Brunton
Edition:                           First Indian Edition Reprint 1986
Publisher:                       B I Publications Pvt. Ltd.
Pages:                            92 – 119


Chapter V: The Philosophical  Discipline

Seven Psychological Qualifications

1.     The Truth Above All

Strong yearning to find truth… Not many are born with such an attribute of loving truth for its own sake, for ordinarily the mind does not want to exert itself to find it. Those others who active it later in life usually do so out of the depths of agonized suffering, tragic loss or disappointment with religion or mysticism. It may also arise from personal contact with a genuine sage.

Truth demands a deep devotion before revealment. Very few want it so strongly. Most men and women may be interested in it as a hobby or for polite intellectual discussion, but stop short at permitting it to tincture their lives.

They are soon tested on this quest, anyhow. The right kind of seeker will pursue it to the end and then accept it whatever its taste, be it like poison or like nectar.

2.     Hold On and Hope On.

It will be quite natural therefore for anyone who feels such a strong truth-ward yearning to strive in consequence to possess the second qualification, which is an enduring determination to take up the quest of truth and preserve, come what may, until the goal is reached.

Defeatist moods of mind and heart will inevitably blow over him and go, but the determination to carry on with the quest must remain. Mental chameleons who change the color of their goal with every year cannot suit this path.

He must know how to continue with studies that yield no immediate fruit and how to wait for the favored moment of illumination. Time is thus a factor which must be allowed for.

3.     Think

The third required characteristic is thinking power, an intelligence sufficiently vigorous to weigh the relative importance of things or validity of statements correctly and not merely conventionally… Things are not always what they appear to be.

We must think, we must act, not for ourselves but for truth.

Philosophy cannot become intelligible without much mental effort; it is hard to follow – so hard that the effort is often like trying to walk on a logical tight-rope without losing balance...

The ultimate ideal is a mind as keen as a Toledo sword-blade that the steely thrust of its thought may effectively pierce delusions and fancies, sentiments and superstitions.

4.     Inner Detachment

Attitude of inner detachment from both the unpleasant episodes and pleasant attractions which constitute the nadir and zenith of mundane living.

Whatever misfortune the turning wheel of destiny may bring to the forefront of the student’s life, he must cultivate a hidden indifference, and whatever enjoyment or desires rule the hour he should not be so strongly attached to them that he cannot let them quickly go if need be.

His attachments create mental favoritism and thus prevent his reaching a fair impartial attitude when weighing evidence, pursuing enquiries or delivering judgment. Moreover, such a qualification is needed so that the seeker may not be drawn aside from his quest by temporary allurements.

All worldly attractions, all earthly possessions, all human relationships, all sensual pleasures as well as their objects may die or disappear tomorrow. When he sees that everything is relative and everyone is transient he will understand that they can yield only a relative and transient happiness to him at the best.

There are other minds, however, which may not be so sharp as to see the need of such an attitude and yet they will arrive at it all the same, as the outcome of certain experiences through which they have passed. In them it arises out of great suffering, bitter loss, sudden shock, unsuccessful striving or profound danger. Sorrow leads to understanding. Every tear becomes a tutor.

It does not imply ascetic running away from human life nor turning away from personal activity nor even estrangement from common enjoyments.

He who possesses it may outwardly partake of all the same routine existence of family obligations, work and pleasure as others, but deep down in his heart he will evaluate it at its true worth as being transitory and un-abiding.

He may act in the same way as others, but will not get lost in his action. The man will be as firm and matter-of-fact in his practical dealings as any business executive, but duty will motivate him more than desire.

The zest for accurate measurement by the logical mind need not displace the appreciation of charm and atmosphere by the sensitive heart; there is plenty of room in for both.

5.     Concentration, Calmness and Reverie.

Occult experiences, extraordinary visions and similar abnormal happenings will only hinder his progress in philosophy if he pays them undue attention.

The first of these points is the power to regulate the thoughts and master attention, and then to concentrate fully in any required direction.

The power to become completely absorbed in the subject in hand can then be unfolded. The meaning of such concentration is extreme attentiveness to the topic under consideration, never permitting it to lapse through laziness or fatigue.

The faculty of fixing attention at will and retaining it ultimately helps to burn a way through the hardest intellectual problems.

The second factor of philosophic importance to be sought after in the mystic discipline is equipoise – a calm, steady and even disposition of mind which will withstand shocks.

When passions rage strongly within a man, when anger flares up too frequently or when desires threaten to submerge him, he becomes unbalanced.

Essential factor is the capacity to re-orientate the attention at will from the world of concrete things to the world of abstract thoughts. Many a practical man of business or industrial affairs possesses a keen sharp mind but is yet unable to move amid abstract ideas because he can apply his attention only to concrete objects.

Every philosopher must possess these three qualities of concentration, calmness and reverie.

Composure of mental peace is an essential prelude to the undisturbed investigation of truth. The man who cannot keep conflicts and anxieties out of his mind will not be able to keep his attention uninterruptedly fixed on philosophic matters.

Excitement darkens intelligence, that sound well-balanced judgment cannot be delivered when the mind is full of wrath; but both are dismissed or disappear under the calming influence of yoga. Even if a man possesses sharp understanding he may injure its philosophic value if he uses it when he is angry. The mind must be emotionally free for study.

The mystic who unfolds reverie and calmness through meditation and stops there, intent upon enjoying the peace or ecstasy he may feel, will remain in ignorance of the supreme truth about life although he will have gone farther than others in self-knowledge. He may feel happy, but he will not be wise.

It must also be repeated that only when meditation is correctly practice is it likely to be useful for this quest or indeed any other. When wrongly done or when carried to excess it becomes a hindrance to philosophic activity, breeding fresh evils, whims and fancies which will need to be overcome and which were not formerly present. It should be practiced within suitable limits.

6.     Discipline Emotion and Purify Character

At every stage of philosophical research the student must suppress his emotions and sentiments whenever they come into sharp conflict with reason. Strong gusts of emotionalism therefore provide a barricade against which the attacks of reason are futile.

Two powerful emotions – hate and greed – are together responsible for many of the crimes in world history. The passions engendered by sex are responsible for terrible troubles.

Human desires in particular are extremely competent to seduce reason. A student may in a hypothetical case even have a sharply developed mind and yet his attachment through desire may make him favour his belief in the ultimate materiality of the physical world when all proof might point to its ultimate nature being essentially mind-stuff. The learner’s liking or disliking of certain facts or certain experiences has nothing to do with their truth or with their reality.

Wishful thinking is always pleasant but often unprofitable.

Every emotion becomes potentially dangerous when it takes upon itself the task of guiding reason instead of letting reason guide it.

Student is not asked to kill intimate emotion and destroy warm feeling; that indeed is quite impossible; he is asked only to keep them subordinate to reason and not let them when contrary to it rise to the top of his being.

Emotion is a part of man’s nature and is therefore incapable of elimination; it must be given its fit place in his life, but reason must direct its course whenever the two come into collision.

It is generally easier for men to follow this path than for woman, although Nature compensates by rendering the mystic path easier for women.

Philosophy is better suited to those who are nearing middle age than to the youthful. The younger are more quickly moved by emotion and passion than their elders, who, possessing riper, experience in unwritten discipline of life, are more level-headed.

7.     Give up the Ego

Every man who has not undergone the philosophic discipline is inclined to rate his own judgments far more highly than they merit.

It is a pathological fact that the various forms of insanity and mental disorder are rooted in the ego and all the obsessions and complexes are likewise connected with the ‘I’.

When ego becomes the centre of obsessive states we meet with minds narrowed by religious bigotry or clouded by metaphysical meandering…

Those who have the strongest personal views are the most difficult to lead the truth. Jesus said: “Except ye become as little children ye shall in no wise enter the kingdom of heaven.” It means the childlike mind and not the childish mind. It means putting aside all prejudices born from experience and all preconceptions born from earlier thought …

The student’s quest after truth begins with dependence on authority, rises to the use of logic and later of reason, progresses to the cultivation of intuition and of mystical experience, and culminates in the development of ultra mystic insight.

*-*-*-*


Name of the Book:         The Hidden Teaching Beyond Yoga
Author:                           Dr. Paul Brunton
Edition:                           First Indian Edition Reprint 1986
Publisher:                       B I Publications Pvt. Ltd.
Pages:                            92 – 119