See also on Upekkhā → ; Eight wordly conditions→
Who makes heaven from his bread, makes hell from his hunger.
Antonio Porchia
To the just man nothing gives more pain or distress than when, counter to justice, he loses his equanimity in all things. How so? If one thing can cheer you and another depress, you are not just:.if you are happy at one time you should be happy at all times. If you are happier at one moment than another, that is not just. The true lover of justice is so established in what he loves that it is his very being: nothing can drag him from it, and he cares for nothing else.
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I say then: when outward ills befall the good and just man, if he remains in equanimity with the peace of his heart unmoved, then it is true, as I have said, that nothing that happens to him can disturb the just. But if he is perturbed by outward mishaps, then truly it is right and proper that God has permitted him to suffer this harm, for he wanted and thought to be just and yet was upset by so small a thing. If it is right for God, then indeed he should not be grieved thereby but should rejoice for it far more than for his own life, which a man rejoices in and values more than all this world; for what would this world profit a man if he were not?
Meister Eckhart
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Q: The universe does not seem a happy place to live in. Why is there so much suffering?
M: Pain is physical; suffering is mental. Beyond the mind there is no suffering. Pain is merely a signal that the body is in danger and requires attention. Similarly, suffering warns us that the structure of memories and habits, which we call the person (vyakti), is threatened by loss or change. Pain is essential for the survival of the body, but none compels you to suffer. Suffering is due entirely to clinging or resisting; it is a sign of our unwillingness to move on, to flow with life.
As a sane life is free of pain, so is a saintly life free from suffering.
Q: Nobody has suffered more than saints.
M: Did they tell you, or do you say so on your own? The essence of saintliness is total acceptance of the present moment, harmony with things as they happen. A saint does not want things to be different from what they are; he knows that, considering all factors, they are unavoidable. He is friendly with the inevitable and,. therefore, does not suffer. Pain he may know, but it does not shatter him. If he can, he does the needful to restore the lost balance — or he lets things take their course.
Q: He may die.
M: So what? What does he gain by living on and what does he lose by dying? What was born, must die; what was never born cannot die. It all depends on what he takes himself to be.
Q: Imagine you fall mortally ill. Would you not regret and resent?
M: But I am dead already, or, rather, neither alive nor dead. You see my body behaving the habitual way and draw your own conclusions. You will not admit that your conclusions bind nobody but you. Do see that the image you have of me may be altogether wrong. Your image of yourself is wrong too, but that is your problem. But you need not create problems for me and then ask me to solve them. I am neither creating problems nor solving them.
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So let us examine pleasure at its own level.
If you look at yourself in your moments of pleasure or pain, you will invariably find that it is not the thing in itself that is pleasant or painful, but the situation of which it is a part. Pleasure lies in the relationship between the enjoyer and the enjoyed. And the essence of it is acceptance. Whatever may be the situation, if it is acceptable, it is pleasant. If it is not acceptable, it is painful. What makes it acceptable is not important; the cause may be physical, or psychological, or untraceable; acceptance is the decisive factor. Obversely, suffering is due to non-acceptance.
Q: Pain is not acceptable.
M: Why not? Did you ever try? Do try and you will find in pain a joy which pleasure cannot yield, for the simple reason that acceptance of pain takes you much deeper than pleasure does. The personal self by its very nature is constantly pursuing pleasure and avoiding pain. The ending of this pattern is the ending of the self. The ending of the self with its desires and fears enables you to return to your real nature, the source of all happiness and peace. The perennial desire for pleasure is the reflection of the timeless harmony within. It is an observable fact that one becomes selfconscious only when caught in the conflict between pleasure and pain, which demands choice and decision. It is this clash between desire and fear that causes anger, which is the great destroyer of sanity in life. When pain is accepted for what it is, a lesson and a warning, and deeply looked into and heeded, the separation between pain and pleasure breaks down, both become experience — painful when resisted, joyful when accepted.
Q: Do you advise shunning pleasure and pursuing pain?
M: No, nor pursuing pleasure and shunning pain. Accept both as they come, enjoy both while they last, let them go, as they must.
Q: How can I possibly enjoy pain? Physical pain calls for action.
M: Of course. And so does mental. The bliss is in the awareness of it, in not shrinking, or in any way turning away from it. All happiness comes from awareness. The more we are conscious, the deeper the joy. Acceptance of pain, non-resistance, courage and endurance — these open deep and perennial sources of real happiness, true bliss.
Q: Why should pain be more effective than pleasure?
M: Pleasure is readily accepted, while all the powers of the self reject pain. As the acceptance of pain is the denial of the self, and the self stands in the way of true happiness, the wholehearted acceptance of pain releases the springs of happiness.
Q: Does the acceptance of suffering act the same way?
M: The fact of pain is easily brought within the focus of awareness. With suffering it is not that simple. To focus suffering is not enough, for mental life, as we know it, is one continuous stream of suffering. To reach the deeper layers of suffering you must go to its roots and uncover their vast underground network, where fear and desire are closely interwoven and the currents of life's energy oppose, obstruct and destroy each other.
Q: How can I set right a tangle which is entirely below the level of my consciousness?
M: By being with yourself, the 'I am'; by watching yourself in your daily life with alert interest, with the intention to understand rather than to judge, in full acceptance of whatever may emerge, because it is there, you encourage the deep to come to the surface and enrich your life and consciousness with its captive energies. This is the great work of awareness; it removes obstacles and releases energies by understanding the nature of life and mind. Intelligence is the door to freedom and alert attention is the mother of intelligence.
Q: One more question. Why does pleasure end in pain?
M: Everything has a beginning and an end and so does pleasure. Don't anticipate and don't regret, and there will be no pain. it is memory and imagination that cause suffering.
Of course pain after pleasure may be due to the misuse of the body or the mind. The body knows its measure, but the mind does not. Its appetites are numberless and limitless. Watch your mind with great diligence, for there lies your bondage and also the key to freedom.
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Maharaj: What do you consider to be wrong with your mind?
Q: It is restless, greedy of the pleasant and afraid of the unpleasant.
M: What is wrong with its seeking the pleasant and shirking the unpleasant? Between the banks of pain and pleasure the river of life flows. It is only when the mind refuses to flow with life, and gets stuck at the banks, that it becomes a problem. By flowing with life I mean acceptance — letting come what comes and go what goes. Desire not, fear not, observe the actual, as and when it happens, for you are not what happens, you are to whom it happens. Ultimately even the observer you are not. You are the ultimate potentiality of which the all-embracing consciousness is the manifestation and expression.
Q: Yet, between the body and the self there lies a cloud of thoughts and feelings, which neither server the body nor the self. These thoughts and feelings are flimsy, transient and meaningless, mere mental dust that blinds and chokes, yet they are there, obscuring and destroying.
M: Surely, the memory of an event cannot pass for the event itself. Nor can the anticipation. There is something exceptional, unique, about the present event, which the previous, or the coming do not have. There is a livingness about it, an actuality; it stands out as if illuminated. There is the ‘stamp of reality’ on the actual, which the past and the future do not have.
Q: What gives the present that 'stamp of reality’?
M: There is nothing peculiar in the present event to make it different from the past and future. For a moment the past was actual and the future will become so. What makes the present so different? Obviously, my presence. I am real for I am always now, in the present, and what is with me now shares in my reality. The past is in memory, the future — in imagination.
There is nothing in the present event itself that makes it stand out as real. It may be some simple, periodical occurrence, like the striking of the clock. In spite of our knowing that the successive strokes are identical, the present stroke is quite different from the previous one and the next — as remembered, or expected. A thing focussed in the now is with me, for I am ever present; it is my own reality that I impart to the present event.
Q: But we deal with things remembered as if they were real.
M: We consider memories, only when they come into the present The forgotten is not counted until one is reminded — which implies, bringing into the now.
Q: Yes, I can see there is in the now some unknown factor that gives momentary reality to the transient actuality.
M: You need not say it is unknown, for you see it in constant operation. Since you were born, has it ever changed? Things and thoughts have been changing all the time. But the feeling that what is now is real has never changed, even in dream.
Q: In deep sleep there is no experience of the present reality.
M: The blankness of deep sleep is due entirely to the lack of specific memories. But a general memory of well-being is there. There is a difference in feeling when we say ‘I was deeply asleep’ from ‘I was absent’.
Q: We shall repeat the question we began with: between life’s source and life’s expression (which is the body), there is the mind and its ever-changeful states. The stream of mental states is endless, meaningless and painful. Pain is the constant factor. What we call pleasure is but a gap, an interval between two painful states. Desire and fear are the weft and warp of living, and both are made of pain. Our question is: can there be a happy mind?
M: Desire is the memory of pleasure and fear is the memory of pain. Both make the mind restless. Moments of pleasure are merely gaps in the stream of pain. How can the mind be happy?
Q: That is true when we desire pleasure or expect pain. But there are moments of unexpected, unanticipated joy. Pure joy, uncontaminated by desire — unsought, undeserved, God-given.
M: Still, joy is joy only against a background of pain.
Q: Is pain a cosmic fact, or purely mental?
M: The universe is complete and where there is completeness, where nothing lacks, what can give pain?
Q: The Universe may be complete as a whole, but incomplete in details.
M: A part of the whole seen in relation to the whole is also complete. Only when seen in isolation it becomes deficient and thus a seat of pain. What makes for isolation?
Q: Limitations of the mind, of course. The mind cannot see the whole for the part.
M: Good enough. The mind, by its very nature, divides and opposes. Can there be some other mind, which unites and harmonises, which sees the whole in the part and the part as totally related to the whole?
Q: The other mind — where to look for it?
M: In the going beyond the limiting, dividing and opposing mind. In ending the mental process as we know it. When this comes to an end, that mind is born.
Q: In that mind, the problem of joy and sorrow exist no longer?
M: Not as we know them, as desirable or repugnant. It becomes rather a question of love seeking expression and meeting with obstacles. The inclusive mind is love in action, battling against circumstances, initially frustrated, ultimately victorious.
M - Nisargadatta Maharaj
Acceptance and Surrender
Any disturbing noise can be as helpful as silence. How? By dropping your inner resistance to the noise, by allowing it to be as it is, this acceptance also takes you into that realm of inner peace that is stillness.
Whenever you deeply accept this moment as it is — no matter what form it takes — you are still, you are at peace.
(...)
Whenever you are able, have a “look” inside yourself to see whether you are unconsciously creating conflict between the inner and the outer, between your external circumstances at that moment–where you are, who you are with, or what you are doing–and your thoughts and feelings. Can you feel how painful it is to internally stand in opposition to what is?
When you recognize this, you also realize that you are now free to give up this futile conflict, this inner state of war.
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How often each day, if you were to verbalize your inner reality at that moment, would you have to say, “I don't want to be where I am?” What does it feel like when you don't want to be where you are–the traffic jam, your place of work, the airport lounge, the people you are with?
It is true, of course, that some places are good places to walk out of–and sometimes that may well be the most appropriate thing for you to do. In many cases, however, walking out is not an option. In all those cases, the “I don't want to be here” is not only useless but also dysfunctional. It makes you and others unhappy.
It has been said: wherever you go, there you are. In other words: you are here.
Always. Is it so hard to accept that?
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Do you really need to mentally label every sense perception and experience? Do you really need to have a reactive like/dislike relationship with life where you are in almost continuous conflict with situations and people? Or is that just a deep-seated mental habit that can be broken? Not by doing anything, but by allowing this moment to be as it is.
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The habitual and reactive “no” strengthens the ego. “Yes” weakens it. Your form identity, the ego, cannot survive surrender.
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“I have so much to do.” Yes, but what is the quality of your doing? Driving to work, speaking to clients, working on the computer, running errands, dealing with the countless things that make up your daily life–how total are you in what you do?
Is your doing surrendered or non-surrendered? This is what determines your success in life, not how much effort you make. Effort implies stress and strain, needing to reach a certain point in the future or accomplish a certain result.
Can you detect even the slightest element within yourself of not wanting to be doing what you are doing? That is a denial of life, and so a truly successful outcome is not possible.
If you can detect this within yourself, can you also drop it and be total in what you do?
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“Doing one thing at a time.” This is how one Zen Master defined the essence of Zen.
Doing one thing at a time means to be total in what you do, to give it your complete attention. This is surrendered action–empowered action.
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Your acceptance of what is takes you to a deeper level where your inner state as well as your sense of self no longer depend on the mind's judgment of “good” or “bad.”
When you say “yes” to the “isness” of life, when you accept this moment as it is, you can feel a sense of spaciousness within you that is deeply peaceful.
On the surface, you may still be happy when it's sunny and not so happy when it's rainy; you may be happy at winning a million dollars and unhappy at losing all your possessions. Neither happiness nor unhappiness, however, go all that deep anymore. They are ripples on the surface of your Being. The background peace within you remains undisturbed regardless of the nature of the outside condition.
The “yes” to what is reveals a dimension of depth within you that is dependent neither on external conditions nor on the internal conditions of constantly fluctuating thoughts and emotions.
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Surrender becomes so much easier when you realize the fleeting nature of all experiences and that the world cannot give you anything of lasting value. You then continue to meet people, to be involved in experiences and activities, but without the wants and fears of the egoic self. That is to say, you no longer demand that a situation, person, place, or event should satisfy you or make you happy. Its passing and imperfect nature is allowed to be.
And the miracle is that when you are no longer placing an impossible demand on it, every situation, person, place, or event becomes not only satisfying but also more harmonious, more peaceful.
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When you completely accept this moment, when you no longer argue with what is, the compulsion to think lessens and is replaced by an alert stillness. You are fully conscious, yet the mind is not labeling this moment in any way. This state of inner nonresistance opens you to the unconditioned consciousness that is infinitely greater than the human mind. This vast intelligence can then express itself through you and assist you, both from within and from without. That is why, by letting go of inner resistance, you often find circumstances change for the better.
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Am I saying, “Enjoy this moment. Be happy?” No.
Allow the “suchness” of this moment. That's enough.
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Surrender is surrender to this moment, not to a story through which you interpret this moment and then try to resign yourself to it.
For instance, you may have a disability and can't walk anymore. The condition is as it is.
Perhaps your mind is now creating a story that says, “This is what my life has come to. I have ended up in a wheelchair. Life has treated me harshly and unfairly. I don't deserve this.”
Can you accept the isness of this moment and not confuse it with a story the mind has created around it?
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Surrender comes when you no longer ask, “Why is this happening to me?”
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Even within the seemingly most unacceptable and painful situation is concealed a deeper good, and within every disaster is contained the seed of grace.
Throughout history, there have been women and men who, in the face of great loss, illness, imprisonment, or impending death, accepted the seemingly unacceptable and thus found “the peace that passeth all understanding.”
Acceptance of the unacceptable is the greatest source of grace in this world.
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There are situations where all answers and explanations fail. Life does not make sense anymore. Or someone in distress comes to you for help, and you don't know what to do or say.
When you fully accept that you don't know, you give up struggling to find answers with the limited thinking mind, and that is when a greater intelligence can operate through you. And even thought can then benefit from that, since the greater intelligence can flow into it and inspire it.
Sometimes surrender means giving up trying to understand and becoming comfortable with not knowing.
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(...)
Surrender, one could say, is the inner transition from resistance to acceptance, from “no” to “yes.” When you surrender, your sense of self shifts from being identified with a reaction or mental judgment to being the space around the reaction or judgment. It is a shift from identification with form–the thought or the emotion–to being and recognizing yourself as that which has no form–spacious awareness.
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Whatever you accept completely will take you to peace, including the acceptance that you cannot accept, that you are in resistance.
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Leave Life alone. Let it be.
Go beyond good and bad by refraining from mentally naming anything as good or bad. When you go beyond the habitual naming, the power of the universe moves through you. When you are in a nonreactive relationship to experiences, what you would have called bad before, often turns around quickly, if not immediately through the power of life itself. Watch what happens when you don't name an experience as bad and instead bring an inner acceptance, an inner “yes” to it, and so let it be as it is, right now?
Any disturbing noise can be as helpful as silence. How? By dropping your inner resistance to the noise, by allowing it to be as it is, this acceptance also takes you into that realm of inner peace that is stillness.
Whenever you deeply accept this moment as it is — no matter what form it takes — you are still, you are at peace.
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See if you can catch yourself complaining, in either speech or thought, about a situation you find yourself in, what other people do or say, your surroundings, your life situation, even the weather. To complain is always nonacceptance of what is.
It invariably carries an unconscious negative charge. When you complain, you make yourself into a victim. When you speak out, you are in your power. So change the situation by taking action or by speaking out if necessary or possible; leave the situation or accept it. All else is madness.
Ordinary unconsciousness is always linked in some way with denial of the Now. The Now, of course, also implies the here. Are you resisting your here and now? Some people would always rather be somewhere else. Their “here” is never good enough. Through self-observation, find out if that is the case in your life. Wherever you are, be there totally. If you find your here and now intolerable and it makes you unhappy, you have three options: remove yourself from the situation, change it, or accept it totally. If you want to take responsibility for your life, you must choose one of those three options, and you must choose now. Then accept the consequences. No excuses. No negativity. No psychic pollution. Keep your inner space clear.
If you take any action leaving or changing your situation drop the negativity first, if at all possible. Action arising out of insight into what is required is more effective than action arising out of negativity.
Any action is often better than no action, especially if you have been stuck in an unhappy situation for a long time. If it is a mistake, at least you learn something, in which case ifs no longer a mistake. If you remain stuck, you learn nothing. Is fear preventing you from taking action? Acknowledge the fear, watch it, take your attention into it, be fully present with it. Doing so cuts the link between the fear and your thinking. Don't let the fear rise up into pour mind. Use the power of the Now. Fear cannot prevail against it.
If there is truly nothing that you can do to change your here and now, and you can't remove yourself from the situation, then accept your here and now totally by dropping all inner resistance. The false, unhappy self that loves feeling miserable, resentful, or sorry for itself can then no longer survive. This is called surrender. Surrender is not weakness. There is great strength in it. Only a surrendered person has spiritual power. Through surrender, you will be free internally of the situation. You may then find that the situation changes without any effort on your part. In any case, you are free.
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To disidentify from thinking is to be the silent watcher of your thoughts and behavior, especially the repetitive patterns of your mind and the roles played by the ego.
If you stop investing it with “selfness,” the mind loses its compulsive quality, which basically is the compulsion to judge, and so to resist what is, which creates conflict, drama, and new pain. In fact, the moment that judgment stops through acceptance of what is, you are free of the mind. You have made room for love, for joy, for peace.
Whenever tragic loss occurs, you either resist or you yield. Some people become bitter or deeply resentful; others become compassionate, wise, and loving. Yielding means inner acceptance of what is. You are open to life. Resistance is an inner contraction, a hardening of the shell of the ego. You are closed. Whatever action you take in a state of inner resistance (which we could also call negativity) will create more outer resistance, and the universe will not be on your side; life will not be helpful. If the shutters are closed, the sunlight cannot come in. When you yield internally, when you surrender, a new dimension of consciousness opens up. If action is possible or necessary, your action will be in alignment with the whole and supported by creative intelligence, the unconditioned consciousness which in a state of inner openness you become one with. Circumstances and people then become helpful, cooperative. Coincidences happen. If no action is possible, you rest in the peace and inner stillness that come with surrender. You rest in God.
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Through complete acceptance of the form of Now, you become internally aligned with space, which is the essence of Now. Through acceptance, you become spacious inside. Aligned with space instead of form: That brings true perspective and balance into your life.
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Whatever you cannot enjoy doing, you can at least accept that this is what you have to do. Acceptance means: For now, this is what this situation, this moment, requires me to do, and so I do it willingly. We already spoke at length about the importance of inner acceptance of what happens, and acceptance of what you have to do is just another aspect of it. For example, you probably won't be able to enjoy changing the flat tire on your car at night in the middle of nowhere and in pouring rain, let alone be enthusiastic about it, but you can bring acceptance to it. Performing an action in the state of acceptance means you are at peace while you do it. That peace is a subtle energy vibration which then flows into what you do. On the surface, acceptance looks like a passive state, but in reality it is active and creative because it brings something entirely new into this world. That peace, that subtle energy vibration, is consciousness, and one of the ways in which ti enters this world is through surrendered action, one aspect of which is acceptance.
If you can neither enjoy or bring acceptance to what you do stop. Otherwise, you are not taking responsibility for the only thing you can really take responsibility for, which also happens to be one thing that really matters: your state of consciousness. And if you are not taking responsibility for your state of consciousness, you are not taking responsibility for life.
Eckhart Tolle from Stillness Speaks; The Power of Now; A New Earth