What we think of as spirituality is not limited to what we think spirituality is. Spirituality is innate to being. It’s to be involved in the enigma of being. It’s to crack that nut, to open up that mystery. I think so much of deeper spirituality begins when we finally have the maturity, whether it comes at five years old or ninety-five years old, when we have whatever it is that causes us to recognize how deeply and profoundly we are a mystery unto ourselves. You have to have a little gap in your constant judging and condemning of yourself to feel the mystery of yourself. You have to suspend judgment for a moment. It’s a very unique and pivotal point in someone’s life. This is the contemplative endeavor. It’s diving into the mystery of being.
Meditation, whether it’s done in a meditation hall or while you’re sitting on a porch in your front yard, is actually entering experientially into that enigma of being—not just to think about it and philosophize about it, but to actually enter into it. It’s not very far to connect with the mystery of being. It’s right there under the surface. When I started to notice all of this in my twenties, it was a weird thing, because when you get involved with spirituality, you get all these ideas of what a spiritual person is, and I didn’t seem to fit the model. The model of a spiritual person didn’t seem to be a highly competitive athlete who would run over your grandmother to win the next race. That’s not in the sacred scriptures. Someone like that does not receive the deeper spiritual insights, you might think.
The nice thing is that when you’re young, sometimes you don’t even put spirituality in a category. It’s not spirituality, it’s just life. Sometimes life shows up in an odd way, and all of a sudden your experience of it is very different. Maybe you feel deeply connected, or you seem to disappear into nothingness, or you seem to have a moment of connection with God that’s unusually profound and touching and life changing. Or maybe you sink into some spontaneous samadhi where you lose all connection to your senses, and everything disappears, and you’re like a point of consciousness. There are many, many different ways that the deeper dimension of being shows up.
I think it’s useful to think of spirituality in the most natural possible terms. Spirituality is just natural to a human being. It’s even natural to atheists. If you could listen to scientist Carl Sagan in his mystical awe of the cosmos, it was like listening to a mystic half the time, in rapt awe of the beauty of existence. He was a scientific materialist, but that was his doorway into experience, connection, and awe. He was somebody who didn’t believe in God, but he had a deep experience. Clearly his investigations brought him into something akin to a kind of religious or spiritual awe.
I mention naturalness because the sense of the naturalness of true nature or awakening to true nature is not just religious, and it’s not just spiritual. You can even have atheists who are deeply participating in a way of being that connects them to a greater dimension of being. So clearly, this is something that’s innate in all of us. And if we would just go immediately to whatever our felt sense of our own mystery of being is, just to dip for a moment underneath the evaluations, the ideas, and the judgments of being, it doesn’t take much attention—a moment, really—to connect with the sense of being this extraordinary, conscious mystery.
Of course, we don’t want to just leave it at that. There’s something deeper in us that wants more than simply to leave it all as a mystery. I’m suggesting that that’s the entry point. If you forget that entry point, you can do decades of meditation looking for something that’s actually completely innate. And so in the old, universal teachings among the esoteric inner dimensions of most spiritualities, the suggestion is to just go into that place where everything is an unknown.
Open to the unknown. Experience the unknown. Just stop for a second. There’s so much about you that’s unknown to you, it’s mind-boggling. What is it that’s walking, living and breathing, wanting what you want and not wanting what you don’t want? What is it that wants God or awakening or enlightenment, or just a little more peace and happiness in a troubled life? Every time we say “I,” what do we actually mean? We’re giving voice to something that’s immense, and the capabilities are astonishing.
Study Course Q&AExcerpted from "The Philosophy of Enlightenment"
My Dear Friends,
This letter is in response to several letters I have gotten during this course that have asked about how to deal with chronic pain and illness. Although this important subject is a bit outside the scope of this course, I feel called to respond to those who have written in about it. I have condensed my response to these emails into this one response, given that there were so many questions regarding this challenging topic.
There is an unavoidable tragic aspect to life. We will all experience the loss of loved ones, illness, and tragedies of various kinds and to varying degrees. As the Buddha said, in life there is suffering. No sugarcoated truth here; he was just stating one of the unavoidable facts of life. However, this is not the end of the story, it is just the beginning.
One of the greatest challenges of dealing with chronic illness is the feeling of isolation and aloneness, and experiencing something that so few understand. Many more people deal with chronic illness and pain than most people would imagine. There is also the challenge of experiencing something that you have little or no control over, which can elicit feelings of fear, rage, depression, and victimhood. One also becomes more vulnerable to the darker impulses of the mind as it struggles to adapt to the day-to-day realities of what often feels overwhelming.
Notwithstanding the necessity of caring for your health and physical well-being to the best of your ability, what I want to address here is the psychological aspect of prolonged illness and/or pain. It is very important to look closely at the difference between the body’s experience of pain and illness and the mind’s reaction to it. It is the mind’s reactions and the emotions that they trigger that are often more challenging than the physical experience of pain or illness itself, because the mind’s responses are optional.
Most of the ways that the mind responds to prolonged pain and illness elicit the fight-or-flight response in the brain. This response, which takes place in the most primitive part of our brain, underlies almost all of the emotional turmoil associated with prolonged pain and illness. It is the mind saying no to what is being experienced, while simultaneously trying to run away from it. There is nowhere to run to, because the perceived threat is not occurring outside of our bodies, it is occurring inside of our minds. The good news is that the mind and the emotions that it elicits are changeable.
The practice that is essential when dealing with the fight-or-flight mechanism of the mind is, first of all, to notice when it is happening and take immediate action to counter it. Because this is an email, I will condense my explanation of the practice here below.
1. Notice when the fight-or-flight response is happening. The symptoms that it has triggered are fear, anger, anxiety, resentment, defeatism, victimhood, and rampant negative thinking, to name a few.
2. Once you have noticed the fight-or-flight response is taking place, stop and take several conscious deep breaths. You are beginning to go against the tide of the fight-or-flight response, so you may experience some inner resistance to doing even this first step. Nonetheless, take the time to take a few conscious breaths. This will begin to biologically counter the fight-or-flight response in the brain. It will help the brain to reset its response to physical and emotional challenge.
3. Notice the negative thoughts that the mind is generating. Also notice that it is the negative thoughts that are generating the emotional turmoil. Pain and exhaustion are direct experiences, while emotional turmoil is a secondary reaction. It’s an add-on that has the power to elicit many reactive emotions. So take the time to notice that this secondary reaction is being generated by negative thinking.
4. Acknowledge that, while the pain or illness may be unavoidable, the resistance to it is optional and happens in your mind. Ask yourself, “Is it absolutely necessary for me to resist what is happening right now? What would it feel like to let go of these resisting thoughts?”
5. Take the time to let your body feel the shift from negative thinking to a more neutral mindset. Negative thoughts may still try to intrude into the moment, but just ask yourself once again, “What would it feel like to let go of these resisting thoughts right now?” Don’t resist the resisting thoughts, however; that will only keep you bound by them. Be patient and don’t try to rush it. Being patient counters the fight-or-flight response as well.
6. Be sure to let your mind and your body feel the space between and underneath the negative thoughts, which this practice makes available. I cannot emphasize the importance of this enough. This practice makes available the experience of neutral space in the mind and the body. When applied constantly over time, it resets the emotional triggering caused by the mind to a more peaceful and free state.
7. Illness and pain can also generate future thinking like “Will this ever end,” or “What will my life look like in the future?” Or, even more painful, “What did I do to deserve this, and why is God doing this to me?” These are also thoughts that are resisting experiencing this moment. They are generated by fear and resistance and in turn create more fear and resistance. You may also feel some fear in letting them go, as if somehow they were going to protect you in the future. You are not being punished; life is just like this sometimes.
8. Repeat the above exercise as often as needed, probably many times every day. It can take time, though it doesn’t necessarily have to, to reset the mind’s fight-or-flight responses. The more consistent you are, the faster these old conditioned responses can be turned around. But it does take consistent practice.
9. Also, take some time to meditate every day. You can work with the thoughts that come up in meditation in exactly the same way that I have outlined here. Meditation done correctly can help tremendously in freeing yourself from the fight-or-flight response, as long as you don’t restrict the practice only to times of meditation. And remember, this practice is not only for your mind, it is also for your body. So take the time to let both the mind and the body experience those gaps of neutrality and peace that this practice makes available to you. It can be life changing.
With Great Love,
The above Q&A is excerpted from an online study course with Adyashanti. Learn about his current course on the Study Course page.
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