3457#3457 - Sunday, March 1, 2009
- Mar 1, 2009
Nonduality Highlights: Issue #3457, Sunday, March 1, 2009
Awakening is just another word
for "willing to remember."
The cost of recall that fear
has threatened you with
is far less -
no matter how monstrous
the threats loom -
than the price you have paid
all of your lives in heartbreak,
despair, illness, and broken
relationships; all in the name
of the false promises of forgetting.
Habituation and Karmic Momentum
We have in all living beings - and so this is something that we all experience - what's called in Buddhist terminology, a karmic momentum. It's like a wind inside of us that drives us to always keep moving, always keep doing something, always move away from this underlying restlessness. There's this kind of underlying restlessness that's in all beings. It's called a karmic momentum or a karmic wind. All you have to do is sit still for a little bit and not be busy to connect with that restlessness. It's very, very easy to connect with it.
We experience it as uneasiness or restlessness or slight anxiety, anxiety building. It's slight, almost pre-panic panic. When you're not completely hooked yet, but it's there. There's like a pre-thought level of just moving away from that restlessness. We do it with our actions, with our words, with our minds - continually, all the time. Moving away.
- Pema Chodron
To Experience Fearlessness, It Is Necessary to Experience Fear
The essence of cowardice is to not acknowledge the reality of fear. Fear takes many forms. We are afraid of death, we are afraid that we can't handle the demands of our life, and there is abrupt fear, or panic, when new situations occur. Fear is expressed as restlessness: how we move, how we talk, how we chew our nails, how we sometimes put our hands in our pockets uselessly. We have to realize our fear and reconcile ourselves with fear. However, acknowledging fear is not a cause for depression. Because we possess such fear, we can potentially experience fearlessness.
- Chogyam Trungpa Rinpoche
What do we mean by fear? Fear of what? There are various types of fear and we need not analyse every type. But we can see that fear comes into being when our comprehension of relationship is not complete. Relationship is not only between people but between ourselves and nature, between ourselves and property, between ourselves and ideas; as long as that relationship is not fully understood, there must be fear. Life is relationship. To be is to be related and without relationship there is no life. Nothing can exist in isolation; so long as the mind is seeking isolation, there must be fear. Fear is not an abstraction; it exists only in relation to something.
The question is, how to be rid of fear? First of all, anything that is overcome has to be conquered again and again. No problem can be finally overcome, conquered; it can be understood but not conquered. They are two completely different processes and the conquering process leads to further confusion, further fear. To resist, to dominate, to do battle with a problem or to build a defence against it is only to create further conflict, whereas if we can understand fear, go into it fully step by step, explore the whole content of it, then fear will never return in any form.
As I said, fear is not an abstraction; it exists only in relationship. What do we mean by fear? Ultimately we are afraid, are we not, of not being, of not becoming. Now, when there is fear of not being, of not advancing, or fear of the unknown, of death, can that fear be overcome by determination, by a conclusion, by any choice? Obviously not. Mere suppression, sublimation, or substitution, creates further resistance, does it not? Therefore fear can never by overcome through any form of discipline, through any form of resistance. That fact must be clearly seen, felt and experienced: fear cannot be overcome through any form of defence or resistance nor can there be freedom from fear through the search for an answer or through mere intellectual or verbal explanation.
Now what are we afraid of? Are we afraid of a fact or of an idea about the fact? Are we afraid of the thing as it is, or are we afraid of what we think it is? Take death, for example. Are we afraid of the fact of death or of the idea of death? The fact is one thing and the idea about the fact is another. Am I afraid of the word 'death' or of the fact itself? Because I am afraid of the word, of the idea, I never understand the fact, I never look at the fact, I am never in direct relation with the fact. It is only when I am in complete communion with the fact that there is no fear. If I am not in communion with the fact, then there is fear, and there is no communion with the fact so long as I have an idea, an opinion, a theory, about the fact, so I have to be very clear whether I am afraid of the word, the idea or of the fact. If I am face to face with the fact, there is nothing to understand about it: the fact is there, and I can deal with it. If I am afraid of the word, then I must understand the word, go into the whole process of what the word, the term, implies.
For example, one is afraid of loneliness, afraid of the ache, the pain of loneliness. Surely that fear exists because one has never really looked at loneliness, one has never been in complete communion with it. The moment one is completely open to the fact of loneliness one can understand what it is, but one has an idea, an opinion about it, based on previous knowledge; it is this idea, opinion, this previous knowledge about the fact, that creates fear. Fear is obviously the outcome of naming, of terming, of projecting a symbol to represent the fact; that is fear is not independent of the word, of the term.
I have a reaction, say, to loneliness; that is I say I am afraid of being nothing. Am I afraid of the fact itself or is that fear awakened because I have previous knowledge of the fact, knowledge being the word, the symbol, the image? How can there be fear of a fact? When I am face to face with a fact, in direct communion with it, I can look at it, observe it; therefore there is no fear of the fact. What causes fear is my apprehension about the fact, what the fact might be or do.
It is my opinion, my idea, my experience, my knowledge about the fact, that creates fear. So long as there is verbalization of the fact, giving the fact a name and therefore identifying or condemning it, so long as thought is judging the fact as an observer, there must be fear. Thought is the product of the past, it can only exist through verbalization, through symbols, through images; so long as thought is regarding or translating the fact, there must be fear.
Thus it is the mind that creates fear, the mind being the process of thinking. Thinking is verbalization. You cannot think without words, without symbols, images; these images, which are the prejudices, the previous knowledge, the apprehensions of the mind, are projected upon the fact, and out of that there arises fear. There is freedom from fear only when the mind is capable of looking at the fact without translating it, without giving it a name, a label. This is quite difficult, because the fealings, the reactions, the anxieties that we have, are promptly identified by the mind and given a word. The feeling of jealousy is identified by that word. Is it possible not to identify a feeling, to look at that feeling without naming it? It is the naming of the feeling that gives it continuity, that gives it strength. The moment you give a name to that which you call fear, you strengthen it; but if you can look at that feeling without terming it, you will see that it withers away. Therefore if one would be completely feree of fear it is essential to understand this whole process of terming, of projecting symbols, images, giving names to facts. There can be freedom from fear only when there is self-knowledge. Self-knowledge is the beginning of wisdom, which is the ending of fear.
- Jiddu Krishnamurti, from The First & Last Freedom
As we have seen, when you are trying to make something happen, you are not trusting the natural order; you don't trust that Essence itself will manifest in the way it is needed. The first point of departure from this trust is always a rejection of the now. To apply the perspective of basic trust, of true will, you must have the complete confidence that staying completely with what you are experiencing in this moment, will result in what needs to happen, without your having to think about a certain outcome. When the confidence is there, your awareness of exactly what is happening in you will allow you to see that your organism will do the best it can in the situation. Your mind, however, doesn't allow that complete Presence in the now; it thinks it knows what is best for you, but of course it knows only what has happened in the past, and can lead you only in ways conditioned by your history.
- A.H. Almaas, Diamond Heart Book 2