Tag Archive: Deepak Chopra


Ayurvedic Expert Dr Suhas Kshirsagar and Deepak Chopra discuss obstacles and means to Enlightenment from the point of view of Vedanta and Ayurveda.

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After collaborating on two major books featured as PBS specials, Super Brain and Super Genes, Chopra and Tanzi now tackle the issue of lifelong health and heightened immunity.

We are the midst of a new revolution.

For over twenty-five years Deepak Chopra, M.D. and Rudolph E. Tanzi, Ph.D. have revolutionized medicine and how we understand our minds and our bodies—Chopra, the leading expert in the field of integrative medicine; Tanzi, the pioneering neuroscientist and discoverer of genes that cause Alzheimer’s Disease. After reaching millions of people around the world through their collaborations on the hugely successful Super Brain and Super Genes books and public television programs, the New York Times bestselling authors now present a groundbreaking, landmark work on the supreme importance of our immune system in relation to our lifelong health.

In the face of environmental toxins, potential epidemics, superbugs, and the accelerated aging process, the significance of achieving optimum health has never been more crucial—and the burden to achieve it now rests on individuals making the right lifestyle choices every day.

That means you. You—not doctors, not pharmaceutical companies—are ultimately responsible for your own health.

Chopra and Tanzi want to help readers make the best decisions possible when it comes to creating a holistic and transformative health plan for life. In The Healing Self they not only push the boundaries of the intellect to bring readers the newest research and insights on the mind-body, mind-gene, and mind-immunity connections, but they offer a cutting-edge, seven-day action plan, which outlines the key tools everyone needs to develop their own effective and personalized path to self-healing.

In addition, The Healing Self closely examines how we can best manage chronic stress and inflammation, which are immerging as the primary detriments of well-being. Moreover, Chopra and Tanzi turn their attention to a host of chronic disorders such as hypertension, heart disease, type 2 diabetes, and Alzheimer’s Disease, known to take years and sometimes decades to develop before the first symptoms appear. Contemporary medical systems aren’t set to attend to prolonged low-grade chronic inflammation or the everyday infections and stresses that take their toll on the body and can lead to disease, aging, and death. Thus, learning the secrets of self-healing is not only urgent but mandatory for optimum health. The Healing Self then is a call to action, a proven, strategic program that will arm readers with the information they need to protect themselves and achieve lifelong wellness.

There is a new revolution occurring in health today. That revolution is you.

DEEPAK CHOPRA MD, FACP, is a world renowned pioneer in integrative medicine and personal transformation, the founder of the Chopra Foundation, and cofounder of Jiyo.com and the Chopra Center for Wellbeing. TIME magazine has described Dr. Chopra as “One of the top 100 heroes and icons of the century.” Dr. Chopra is Board Certified in Internal Medicine, Endocrinology and Metabolism, a Fellow of the American College of Physicians, Clinical Professor in Medicine at the University of California, San Diego, Researcher, Neurology and Psychiatry, at Massachusetts General Hospital, Adjunct Professor at Kellogg School of Executive Management at Northwestern, Adjunct Professor at Columbia Business School, Columbia University and Professor of Consciousness Studies at Sofia University. The World Post and The Huffington Post global internet survey ranked “Chopra #17 influential thinker in the world and #1 in Medicine.” In conjunction with his medical achievements, he is recognized as a prolific author of more than 85 books translated into over forty-three languages, with twenty-five New York Times Bestsellers including You Are the Universe (February 2017, Harmony).

DR. RUDOLPH E. TANZI, Ph.D., a New York Times bestselling author, is Professor of Neurology and holder of the Joseph P. and Rose F. Kennedy Endowed Chair in Neurology at Harvard University. He serves as the Vice-Chair of Neurology and Director of the Genetics and Aging Research Unit at Massachusetts General Hospital. Dr. Tanzi is a pioneer in studies aimed at identifying genes for neurological disease. He co-discovered all three genes that cause early-onset familial Alzheimer’s Disease (AD), including the first AD gene, and currently spearheads the Alzheimer’s Genome Project. He is also developing new therapies for treating and preventing AD based on his genetic discoveries. Dr. Tanzi was named to TIME magazine’s TIME 100 Most Influential People” for 2015, and to the list of Harvard 100 Most Influential Alumni. He has also received the highly prestigious Smithsonian American Ingenuity Award for his pioneering studies of Alzheimer’s disease. He has professionally played keyboards with Joe Perry and Aerosmith, and is the host of Super Brain on public television.

The Healing Self | The Secret To Self- Healing With Deepak Chopra!

We Are All Creators of This Reality! We have forgotten the divinity that is inside all of us. We are able of achieving miracles but our educational system teaches that matter is the highest there is, but we know better know don’t we? Everything is energy, every emotion or situation is purely energy, we don’t have senses to sense emotions, but what we do sense is energy. Ancient civilizations were very well aware of this, and they were master in harnessing and directing energy to they’re will. We must reclaim this knowledge. We are not the victims of this reality, we are the creators of it. We must remember that nature’s natural state is abundance! When something is lacking in the natural world the eco-system will be out of balance and will not thrive but try to survive. This is humanity right now, we are not really living we are merely surviving. Regain your ancient power and be in charge of your experience here on the physical plane.

►We from You Create Your Reality provides in daily videos to help you Be the best you can Be!! Break Free from this Matrix of Illusions and Reach your Full Potential!

Deepak Chopra discusses new book, “The Healing Self”

Gratitude, along with love, compassion, empathy, joy, forgiveness, and self-knowledge, is a vital attribute of our wellbeing. While there are many definitions of gratitude, at its foundation, gratitude is a healing, life-affirming, and uplifting human experience that shifts us from focusing on the negative to appreciating what is positive in our lives. Gratitude provides us with a more intimate connection to ourselves and the world around us. In the feeling of gratitude, the spiritual is experienced.

For those who are ill, feelings of gratitude and awe may facilitate perceptions and cognitions that go beyond the focus of their illness, and include positive aspects of one’s personal and interpersonal reality in the face of disease. Such beneficial associations with gratitude have accelerated scientific interest in and research on gratitude and wellbeing. The number of publications on gratitude appearing in the biomedical literature in 5-year increments,since 1960-1965 (http://www.ncbi.nlm.nih.gov/pubmed/) shows almost no publications until 1996-2000 with about 20 studies. That number doubled from 2001-2005. From 2006-2010 publications jumped to 150, and from 2011 to the present over 275 studies on gratitude have been published.

Much of this growth of scientific interest in gratitude can be traced to the early pioneering gratitude research of psychologists Robert Emmons and Michael McCullough. In general, studies find that the frequency with which one experiences the feeling of gratitude, as well as the depth of emotion when experiencing it, are linked to improvements in perceived social support as well as reduced stress and depression. Among groups seeking to support this work, the Greater Good Science Center (Berkeley, CA), in collaboration with the Templeton Foundation (West Conshohocken, PA), has been a strong advocate of advancing the science of gratitude and expanding that science into diverse areas of human health and wellbeing.

One area of research that has helped to elucidate our understanding of the science of gratitude and wellbeing is behavioral cardiology. The field of behavioral cardiology augments traditional cardiology by examining psychosocial factors as they relate to cardiac health. Traditionally, behavioral cardiologists focused more on traits such as anger expression and hostility. Cardiologists Friedman and Rosenman, who first described the Type A behavior pattern in the late 1950s, conducted some of the earliest and most systematic scientific work in this area. The Type A behavior pattern is characterized by a set of personality traits including free floating hostility, competitiveness and time urgency; with more of these traits being associated with worse disease. Research eventually suggested that it is anger coping styles, and not competitiveness and time urgency, that are the more pathogenic aspects of the behavior pattern, linking them to morbidity and mortality.

In contrast to these types of adverse influences of relatively negative psychological traits, studies of positive psychological attributes indicate potential beneficial effects on quality of life and physical health in cardiac disease. In several clinical populations, spirituality and/or religious wellness are often associated with better mental and physical health. In this literature, spiritual wellbeing is seen as distinct from religiousness. In individuals with symptomatic heart failure, for example, there is a positive relationship between spiritual wellbeing and better physical and mental wellbeing. These are important observations because heart failure is a major US public health concern affecting over 6 million Americans with rates expected to nearly triple over the next few decades as the population ages. Heart failure is the end stage of most cardiac anomalies, with the annual number of hospitalizations exceeding 1 million and US direct costs exceeding $40 billion/year. There is increasing recognition of the value of embracing multidisciplinary therapeutic approaches in heart failure (as well as other chronic illnesses) that include enhancing spirituality and positive psychological traits as part of more routine psychosocial support. Early studies report reduced depressive symptoms and better health-related outcomes among individuals with cardiovascular disease following spirituality-based interventions that include guided imagery, meditation, journaling, and nature-based activities.

A recent collaboration between the UC San Diego Center of Excellence for Research and Training in Integrative Health and the Chopra Foundation examined associations between gratitude and wellbeing in men and women with asymptomatic heart failure. We found that those patients with more dispositional or trait gratitude also slept better, were less depressed, had less fatigue, had more self-confidence to take care of themselves, and had less systemic inflammation. We also took the opportunity in this study to examine the role that gratitude might have in the known beneficial effects of spirituality on wellbeing. We conducted what is called a mediation analysis (in statistics, a mediation model attempts to explain the underlying process by which one variable exerts its effect on another (in this case how spirituality might lead to enhanced wellbeing) by considering the effect of a third variable; in this case gratitude). We found that gratitude fully or partially accounted for the beneficial effects of spiritual wellbeing on sleep quality, mood, confidence in self-care, and fatigue. That is, in this group of patients, the observed relationships between spiritual wellbeing and better mood and sleep quality were due to the contributions of gratitude as a fundamental component of spiritual wellbeing. Together, the findings from this study are confirmatory of gratitude’s relationships with better mental and physical wellbeing in cardiovascular disease.

Beyond observational studies relating trait gratitude to an array of measures of wellbeing, further work in the form of gratitude intervention studies has begun to demonstrate that when we are intentional with our gratitude and actually create time and space to regularly practice gratitude, other areas of wellbeing improve as well. Though researchers consider gratitude to be a trait, this does not imply that it exists solely as a genetic setpoint that cannot be changed. Instead, engaging in intentional gratitude practices are associated with a variety of benefits and may, in fact, boost the frequency, depth, and range of circumstances for which we are grateful. Practices that actively cultivate a more conscious experience of gratitude take us beyond reciprocal gratitude, and greatly enrich our lives and our sense of connection to the life around us. A recent gratitude intervention study, for example, found that when health care workers kept a work-related gratitude diary they had a decline in stress and depressive symptoms. As anthropologist and author of the book Living in Gratitude: A Journey That Will Change Your Life, Angeles Arrien wrote ‘Through conscious and sustained practice over a period of time, we can discover again how gratitude and all its related qualities—thankfulness, appreciation, compassion, generosity, grace, and so many other positive states—can become integrated and embodied in our lives’. When gratitude is present in our awareness, everything changes, we can find ourselves transformed.

There are numerous practices to cultivate gratitude. At the Chopra Center for Wellbeing in Carlsbad CA., “What am I grateful for?” is one of four key questions that practitioners pose to themselves prior to entering into meditation. Such practices of gratitude bring awareness to and appreciation of the positive features within and around us, helping us to embrace life as it is with all of its imperfections. Other practices to consciously cultivate a grateful life include journaling, counting blessings, savoring positive moments, and behavioral expressions of gratitude such as thank you notes, to name a few. By cultivating gratitude, we cultivate wellbeing.

For readers interested in learning about current biomedical studies examining gratitude and wellbeing in different states of illness, including cardiovascular disease, a description of these studies can be found at the US National Institutes of Health ClinicalTrials.Gov website (https://clinicaltrials.gov/ct2/home) by searching the word ‘gratitude’. ClinicalTrials.gov is a registry and results database of publicly and privately supported clinical studies of human participants conducted around the world.

Many people yearn for personal transformation without knowing how to jump-start such a major change in their lives…
They generally waste energy on false starts or take a few steps in the right direction, only to find that old habits and conditioning pull them back to where they began, or very close to that.

What is takes to create a major shift is planning and consciousness. You must be aware of what your goal is and then set down on paper how you intend to get there. The method is the same whether you are aiming for a change in your relationship, career, or inner growth. Consciousness is the moving force behind all life changes, but it can’t help you until you offer a direction.

Here, then, are 10 steps that should be part of your action plan.

Step 1: Be Clear About Your Intention
Everyone’s mind is filled with desires, wishes, dreams, and memories, creating crosscurrents of intention. To be supported in what you want, your intention has to be clear and focused. Don’t think, “I want my life to change.” Be specific and precise: “I want my job situation to improve,” for example, is a little more precise. But focus needs to be even sharper, such as “I want to be appreciated at work by my supervisor.” Or “I want more responsibility and challenge.”

Step 2: Go Inside and Let Your Desire Ripen and Mature
In other words, meditate on your intention. With eyes closed, sitting quietly, get yourself centered. It may help to gently follow your breath for a minute or two. Visualize what you want to achieve. Don’t force the images and don’t fantasize. See the change you desire as clearly as you might see what your house looks like. Be realistic and calm as you see the new situation that you want to unfold.

Step 3: Feel Your Response to Your Intention
As you sit and mediate on your desired change, various feelings and sensations will come to the surface. Not all will be positive. You might feel resistance or discouragement or anxiety. This is good, because only in daydreams does everything look easy and perfect, because you’re in a state of fantasy. By feeling the resistance inside yourself, you are getting closer to a realistic outcome that’s successful.

Step 4: Let Go of Your Intention
To achieve your life change, you will be making many small decisions in the coming days. You can’t predict what these will be. In fact, for most people, looking ahead leads to discouragement. They don’t see a clear path, and unknown obstacles are certain to crop up. To avoid this kind of self-defeatism, don’t try to predict the future or conquer the unknown. Let the path unfold, which means letting go.

Step 5: Deal With Your Resistance
This, too, is a place where many people falter. After seeing how much benefit they’d get from a life change, they find it too difficult to face their inner resistance. By resistance I mean the feelings that say “No” to your intention. These can be rooted in insecurity, past failure, inertia, doubt, anxiety—the list goes on and on. But realistically, everyone has these resistances, including the people who successfully overcame them.

Step 6: Make a Plan to Overcome Obstacles
As daunting as it looks when you consider how much inner resistance you might have, paring it down into workable pieces is the key. Sit down and rationally plan what you need to do and what is actually feasible. I am a strong believer in gathering allies to help with any major life change. Going it alone sounds brave, but it actually isolates you and makes you vulnerable. Find someone you can trust, whether it’s a confidant, spouse, mentor, or therapist. Pick someone who takes your life change as seriously as you do. Meet frequently, and share what’s happening emotionally, because your emotional landscape is bound to change as you undergo any major shift.

Step 7: Pursue Only What’s Feasible
With your ally or allies, make a list in three columns. In these columns you are going to assess what needs to change. Column 1 is about things you can start to fix. Column 2 contains the things you have to put up with—for now. Column 3 contains the things you have to walk away from. Take your time. Go back to your lists repeatedly, until you get a clear view of your situation. Only then should you act.

Step 8: Achieve Something Positive
Success breeds success. Start fixing the small things that you feel more confident about. Don’t tackle huge personal issues in your life. Chop away at them through action you can control. It really helps to find someone who has gotten to the goal you have set for yourself. Asking someone who’s been there is invaluable.

Step 9: See the Project as an Inner Path
Even though you’re taking action, the real change will happen in your own awareness. Walk the path as an inner path; monitor what’s happening inside—a journal is a good idea here. By being self-aware, you give old habits and conditioning less of a chance to pull you backward. And if you do take a step back, note it, forgive yourself, and regroup. No matter what happens in the outside world, no one can take your inner path away from you.

Step 10: Connect with Higher Guidance
Depending on your personal beliefs, you can look to God, your soul, your higher self, your inner source—the terminology doesn’t matter. What you need is a connection with whatever makes you feel trusting and safe. Only with such a connection are major life changes achieved. For me, the path to the core of my being is through meditation, so I recommend it strongly. But it’s up to you to connect with your own core, the place where desires meet fulfillment.

I hope these 10 steps make your life change seem realistic and reachable. You mind, body, and spirit are designed for change. All you need is the self-confidence to know that you can set any goal that matches your highest vision. After that, the unfolding of success is a joint venture between you and yourself.

Source: Chopra


Published on Jan 10, 2018

Deepak Chopra shares a story about George Harrison, talks about higher states of consciousness and answers questions from guests

As part of The Chopra Center’s “Seduction of Spirit” retreat at La Costa Resort & Spa…in Carlsbad, Calif., on April 24, 2013, EckhartTolleTV hosted a live-streaming event called “A Conversation with Deepak Chopra and Eckhart Tolle.”

Who is Looking?
Following Tolle, Chopra took the stage and immediately picked up where he left off. “Right at this moment, as you are about to listen to me, just turn your attention to who is listening. You are looking at me. Turn your attention to who is looking. That is you. That has always existed,” he said to the audience.

That consciousness or “the one who is listening” has been with us all along, and is essentially timeless, he explained. “Time is just the movement of thought that creates a subject and object split. Transcendence is simply going beyond the subject object split – which is an artificial split, and the cause of every single problem that we know.”

Coming from the Vedanta tradition, known as Hindu philosophy, Chopra spoke of the five kleshas known as the cause of suffering. These are:

1. Not knowing who you are

2. The addiction and craving for permanence in a world that is inherently impermanent

3. The fear of impermanence

4.. Identifying with your self-image – all the labels, evaluations, judgments, ideas and concepts collected since birth – instead of your true self

5. The fear of death, which is also the fear of the unknown.

In the real world – the world of consciousness – there are not objects, said Chopra. Objects exist through perception. Another way of putting it is to say, “there are no nouns, only verbs,” he explained. “The universe is a verb. It’s an activity. It never stops.”

All suffering comes from nouns – or things – that don’t really exist, he told the audience. When looking at the five kleshas, or causes of suffering, all of them are contained in the first one – not knowing who we really are, which is essentially consciousness.

“You can’t find this presence by looking for it because it’s the one that is looking. You can’t find consciousness by looking for it because consciousness is the one that is looking,” Chopra explained.

Quoting Rumi, he said “who am I in the middle of all this though traffic.” He explained many of us identify with the traffic instead of the presence around it. We are always looking outside of ourselves for happiness – be it the right person, the right job, winning the lottery, perfect health – and all of this is thought.

“Before the thought arises you are already happy and after the though subsides you are exactly where you started from,” he noted. “Happiness or joy is the starting point, and it’s also the ending point.”

Chopra spoke about an acronym SIFT created by Dan Siegel, which stands for Sensation, Image, Feeling and Thought. These things occur within consciousness, but consciousness is always present with them.

“People ask where do I go when I die? Let me ask you a question,” he said to a person in the audience. “What did you have for lunch today?” The answer was a salad, and Chopra explained the memory came back to her through SIFT, an image, a feeling or a thought. “Where was that image before I asked you the question?”

He said traditional neuroscientists would say the image was in the brain, but they can’t answer where memory is stored at the cellular level. “Do you think if I went into your brain I could see that picture?” he asked the audience member. “So where do we go when we die? We go where the salad was before I asked you the question,” he joked. “We don’t go anywhere because we are there all the time.”

What we call the physical world – the one we experience with our five senses – is awareness within awareness, he said. If we could anchor ourselves in the “space” that Tolle spoke about prior, we can find a new and more joyful experience open to us.

“It’s your ticket to freedom,” said Chopra. “Why? Because it’s the you that never dies.”

Deepak’s Retreat
Chopra shared an experience he had at a retreat in Thailand two years ago in a monastery. Everyone there shaved their heads and eyebrows, went begging for food and shared one meal a day. The remainder of the time was spent in silence and “observing impermanence.”

“It had a dramatic effect on all of us because it threw us into presence,” he told the audience. “When we were leaving, the senior Abbott left us with two things, and I want to leave you with them.”

1.There are no boundaries in the universe. Every boundary is conceptual. In reality there are no boundaries. We create them, just like we create longitude and latitude for convenience.

2. The present moment is the only moment that never ends. Situations and circumstances around the present moment will change, but the moment won’t change because it’s timeless. It’s transcendent. It’s eternal.

“The most important moment of your life is now. The most important person in your life is the one you are with now, and the most important activity in your life is the one you are involved with now,” said Chopra. “If you do that, the unknown will become known to you. The unknown is actually known only in the present moment. Death happens only in time. Only that which is born dies; that which is never born cannot die.”

Source: Elevated Existence

As part of The Chopra Center’s “Seduction of Spirit” retreat at La Costa Resort & Spa in Carlsbad, Calif., on April 24, 2013, EckhartTolleTV hosted a live-streaming event called “A Conversation with Deepak Chopra and Eckhart Tolle.”

Both authors discussed consciousness, the present moment, discovering silence and more to an audience of more than 1,400 locally in California, and thousands more over the Internet.

Eckhart Tolle took the stage first and asked everyone to join him in the present moment rather than be absorbed by their thinking, which by itself is a shift in consciousness, he explained. An easy way to enter the present moment is through sense perceptions – noticing whatever a person can see and hear at the moment. A huge amount of our attention is “continuously absorbed by thinking,” and much of what we think is not relevant to anything important, and is negative, said Tolle.

“Every thought has a seductive quality, and it wants to draw you in,” he said. “But if you follow each thought you are at the mercy of what is in your mind.”

Living this way, consciousness is actually being absorbed by the mind. All the things that make life worth living – beauty and joy – actually involve less thinking.

“For joy to come into your life – a moment of joy – you might not realize it, but at that moment there is a space that opens up inside you where you are not thinking,” Tolle explained. “To recognize beauty anywhere, the thinking mind needs to subside and a little bit of space opens up … you might not recognize it, but you are not thinking. If you are thinking, you are not really seeing it. To really see it, there has to be a moment of alert presence where thinking subsides.”

This moment or gap in thinking is the presence or consciousness that resides within us all. This is the space that does not judge another human being, and where we can feel empathy and compassion, said Tolle. However, many people are so trapped by their minds, they live in a “totally conceptualized universe where every human being they meet, they judge, and they take entire groups of humans and judge them – they dehumanize them – and this is how violence can happen,” he said.

Recognizing Consciousness
Most people identify themselves based on images and thoughts in their mind, which have been taken from what they are told by others – their mother, father, siblings, environment and culture. They take this self-image on as their “story,” and it becomes the foundation for their sense of identity.

They often believe in order to feel better about themselves and their place in the world, they need to collect more possessions, or find the right relationship. They believe these things will bring them peace and happiness, but it is never enough.

“We are never satisfied for long and always things will go wrong,” Tolle said. You will never be satisfied for very long if you don’t know who you are and you try to enhance the mind-made sense of self.”

By identifying with the mind, we are only focusing on half of who we are – they physical and physiological form. “That is how most people live their lives, and they don’t know what they are missing,” Tolle told the audience.

While those who find themselves on a spiritual path understand there is a state of enlightenment, they often mistake it for something that needs to be reached or achieved. The truth is, this state, which Tolle called “the transcendent dimension” is who we really are and is always present. The reason people don’t recognize its presence is because they are tied up in the movement of thought and emotions in the mind.

‘Those things absorb your attention, and there is something very vital that you overlook, and that is something that without which you couldn’t even think. There would be no thought, and there would be no emotions. That something is presence – the formless presence of consciousness itself, which is always there if you stop thinking for three seconds,” Tolle explained.

While meditation helps us get there, we can be aware of this state at any moment. This is our other half known as inner presence, he said. Using the room where the event was taking place as an analogy, he compared the people and the furniture or chairs to the thoughts in our mind, and the space holding the people and furniture as the essence representing consciousness.

“Without the space, the room means nothing. It couldn’t even exist,” he said explaining the same is true within us. “There is a spaciousness within you that is continuously missed because you are so interested in the furniture in your head.”

Humanity is beginning to enter into an evolutionary shift where thinking is transcended, said Tolle. We are moving away from identifying ourselves as a thought-based entity and moving toward recognizing ourselves as presence-based entities.

“If you derive your sense of identity from the presence within you, and more and more you become comfortable with spaces of not thinking, you can walk from one building to another, or from the building to your car and just be in the state of alert presence. You see beauty everywhere, and you don’t need to label anything.”

One of the great spiritual practices is the practice of not labeling anything and not interpreting what we perceive. This can be done anywhere, said Tolle, recommending we try it the next time we find ourselves waiting at a checkout, traffic light or airport.

“Instead of waiting, invite the state of alertness in and realize there is nothing wrong with waiting. You either stand, sit or lie somewhere. Does it really matter where you stand, sit or lie?” he asked the audience. “You can use your waiting periods – instead of complaining – to just be present. Enter the field of presence that you are and at that moment you become a spiritual master.”


Posted on October 3, 2017

Deepak Chopra, M.D: Feeling in control is a critical issue in everyone’s life…
Most people are uncomfortable being out of control—a state that produces anxiety, uncertainty, confusion, panic, and loss of self-confidence, depending on how severe the loss of control is. Let’s see what a natural way of being in control looks like.

Control Starts at the Cellular Level

If you live entirely in the present, you are also in control. This isn’t a connection that seems obvious. But the best example is right in front of you. If you look at your body, each cell exists in a state of natural dynamic balance at every moment. A cell can’t afford to lose control. The multiple functions of a cell’s existence are handled simultaneously, and when the situation calls for a change, the cell responds flexibly. The cell’s multiple functions are reflected in activities familiar in your life: eating, drinking, breathing, reproducing itself, healing, renewing, and resting. But those are just broad outlines. A cell’s actual activities span a vast chemical array of proteins and enzymes managed with exquisite sensitivity by the cell’s DNA.

What does this have to do with you feeling in control? One connection is obvious: your body must be functioning well in order for you to feel that you are in a state of well-being. You can’t be in control without a good night’s sleep, because poor sleep leads to hormonal imbalances and the loss of motor control, among other things. You need a steady flow of energy from regular eating habits and a whole-foods diet. There cannot be constant stress, which steadily erodes the body’s ability to rebalance itself after the last stress response has occurred. Chronic low-grade stress is a major hidden health hazard in modern life.

Yet the issue of control contains a central mystery, because a cell’s ability to balance multiple functions simultaneously has never been adequately explained. It constitutes what could be called a field phenomenon; that is, all the disparate parts are regulated by a single controller that is holistic, the way the Earth’s magnetic field influences every magnet anywhere on the planet. But in the case of cells, no physical field explains how multiple functions can be controlled, as if by an invisible intelligence. Luckily for the cell, it has no choice but to trust in the field effect that keeps it running in perfect balance.

You are also embedded in the field of infinite intelligence that we call consciousness, but unlike a cell, you can lose contact with the field. To be in control requires tuning in to the level of consciousness that isn’t perturbed by external forces. This is actually a natural steady state, but in modern life, with its stress, distractions, and fast pace, remaining steady and centered requires consciously being mindful.

Present-Moment Awareness

Mindful of what? Mindful that you have been thrown out of the present moment. When you are present, you are in control. When you aren’t present, you have lost control. Everything happens inside. It’s not that you are immune to external forces, only that when you notice that you aren’t present, you get back there.

Meditation, if practiced over a period of time, makes it much easier to be mindful and also to return to present-moment awareness. Yet you can also do a quick remedy by finding a quiet place to be alone, close your eyes, take some deep breaths, and find your center again. Doing this several times a day is a good routine, because it alerts you in a mindful way to what it feels like to be steady and present.

If you are present, here and now, you are in control. The ego makes a mistake by always trying to get its own way, putting up resistance, or being right. Countless people think of those things as being in control. In reality, nothing throws you out of yourself like demanding to get what you want, resisting other people, and always having to be right.

How to Stay in Control

To translate this into daily life, all you have to do is to imitate what every cell does:

  • Trust in your existence.
  • See yourself as multi-dimensional, simultaneously merging body, mind, and spirit.
  • Favor cooperation over competition.
  • Take a holistic rather than a fragmented approach.
  • Attend to any need that arises as soon as it appears.
  • Accept other people as your equal, treating them with respect and dignity.
  • Take healing seriously, meaning physical, mental, and spiritual healing all together.
  • Be as self-aware as possible.
  • Realize that the present moment is the only time that’s fully real.

See yourself as constantly growing and evolving, and live according to this vision.Quite a long laundry list, you might say. But it boils down to one thing only: Live with present-moment awareness. That’s the ultimate secret that no amount of self-control exerted by the ego can achieve. By redefining what it means to be in control, you can achieve something invaluable for your personal success and happiness.

Source: Chopra

Claudia Welss: Welcome, Dr. Chopra. As you know, I’m with the Institute of Noetic Sciences, and we have for many years been investigating the idea that consciousness is primary and causal in the universe, as well as in our personal and shared realities.

That’s had us a bit on the scientific fringe because so much of mainstream science still excludes consciousness. Your new book is pivotal because you’ve found a compelling way to introduce consciousness as fundamental to scientific inquiry. This is just in time because, as you write, “if there’s another extinction, it will be because of a science that is incomplete.” You Are the Universe supports the realization that we live in a participatory universe in which each of us has the agency to co-create our experience of reality and where every perception is an act of reality creation. So, for everyone who believes or who would like to believe that our inner landscape can be causal in transforming the outer one, You Are the Universe is a balm, bringing ages of scientific debate about the way the universe works to a credible, inspirational, and practical conclusion: the Universe is responsive to human beings.

The theme of this convergence series (see sidebar) is “Uniting the Tribes,” and reading your book reminds us that even in science there are different tribes. Could a new holistic science that includes consciousness be a uniting force, both within science itself and between science and spirituality? I feel a huge debt of gratitude for what you’re bringing into public awareness by addressing this question.

Deepak Chopra: Thank you, Claudia. It’s always a pleasure to be in conversation with you.

Welss: Thank you so much for being here, Deepak. For the most part, I’d like you to just take us wherever you’d like us to go. But I do have a few questions. To begin, I’d like to ask about the encouraging assertion you make in the book that a holistic science, one that includes consciousness, is inevitable because current scientific theories are completely stuck in their attempts to accurately describe reality and our relationship to it. And this, you say, is our most important and least attended to relationship.

Chopra: Science is struggling to explain what is called Reality. We’ve been through several iterations about what the universe is made of, who made the universe, what made the universe. We’ve been through the divine universe as explained in the book of Genesis. We’ve been through Newtonian classical physics, relativistic physics, both general theory and also special theory of relativity—quantum mechanics, eternal inflation, cosmic inflation, multiverses, on and on. None of these theories of science actually explains what Reality is or how we even know that there is something called Reality. So, the two basic mysteries of existence remain mysterious: (1) What is the true nature of existence? (2) How do we know that we exist or that something exists?

I felt it was incumbent upon me—along with the help of physicists, cosmologists, and quantum physicists including my co-author, Menas Kafatos—to really look at these two very fundamental questions. What is reality? What is existence? And how come we have awareness of that existence? That was the genesis of You Are the Universe: Discovering Your Cosmic Self and Why It Matters.

If you do a search on the Internet asking, “what are the most important or open questions in science today?,” you will find at the very top, the following questions that are open in science: (1) What is the universe made of? (2) What’s the biological basis of consciousness? (3) How did language come into existence? These three questions are intimately related.

What is the Universe Made of?

The reason it’s an open question is that we don’t know what it’s made of. The best thing we can say is that it’s made of nothing. Seventy percent of the universe is a mysterious entity called dark energy, which is a force, an anti-gravity force, that is ripping space apart and moving galaxies away from each other. So, space itself is expanding at lightning speeds. And we don’t know what this invisible force is. It doesn’t seem to be the kind of energy we speak of when we say mass is equal to energy.

Of the remaining 30% of the universe, 26% is something called dark matter, which is an invisible entity. It’s not atomic, so it does not reflect light, absorb light, emit light, or have anything to do with light. We are made of atoms; our interactions with the atomic universe are through light. And since this has nothing to do with light, although there are hypothetical particles called WIMPs, which stand for ‘weakly interactive massive particles,’ nobody knows what dark matter is made of other than it behaves like matter. It is not material. The reason it’s called matter is that it bends space-time in the same way as regular matter. So, it’s responsible for most of the gravity in our galaxy. It holds the galaxy together, including the solar system. If it wasn’t there, everything would fall apart. Planets would spin out of their orbit and the universe would disintegrate; so would we.

That leaves 4% of the universe, which is atomic, out of which 99.99% is invisible interstellar dust—mostly hydrogen and helium. So, the visible universe is .01% of all that exists, which includes hundreds of billions of galaxies, billions and billions and billions and billions of stars, and trillions and trillions and trillions of planets that are made of atoms. But this is .01%. The rest is either unknown or possibly unknowable.

The atomic universe is made up of atoms; the atoms themselves are made up of subatomic particles. When these particles are unmeasured, which means they haven’t actually been observed, they remain waves of possibility in a mathematical entity called Hilbert space. And that means they remain possibility waves in mathematical imagination. What’s the universe made of? We don’t know. The best thing we can say is nothing. What is the nothingness from which the whole universe arises, including our own self, everything that we call the body-mind, and everything that we call the physical universe?

What is the Basis of Consciousness?

The number two open question is, what’s the basis of consciousness? How do we know that we exist? How do we know the universe exists? How does the brain produce perception, sound, touch, sight, taste, smell, thoughts, feelings, emotions, memories, drives, images, imagination, introspection, intuition, and intention? Again, science has no idea. In fact, it’s a premise that the brain produces this thing called consciousness—that which makes any experience possible, whether it’s a mental experience, or a perceptual experience, or what we call the experience of physical reality.

We don’t know what consciousness is. Where is it? What is it made of? Again, consciousness doesn’t seem to have any physical form, so it’s made out of nothing as well. So, nothing is observing nothing to experience everything. This is the big conundrum that science is in at the moment. We do not know what creates experience. We do not know how we know what we know. We do not know the nature of the physical universe. And all our scientific models, even though they’re good for making calculations and creating together, they do not give us a clue to the fundamental questions of existence. Who are we? Where did we come from? Is there a God? Are we just a small speck of dust in the mindless void, in the junkyard of infinity? Or is something more meaningful going on? Right now, science is at a crossroads and cannot answer the most basic questions.

How did Language Come into Existence?

The third thing that I want to bring up right now is about language. We have language, so we can communicate our experiences with each other. Otherwise, we wouldn’t have this conversation; we wouldn’t have this discussion. We wouldn’t have a riddle. We wouldn’t have a way to even question the riddle. We wouldn’t have a way to examine the riddle of our existence. Language is very crucial to communication of experiences. Humans have both written language and oral language. But there are other kinds of language—mathematical language, language as symbolic expression and representation, communication of experiences, questions that we have, and riddles that we want to examine.

But if you ask linguists, “How did language come about?” they have no idea. Just like we have no idea how life came about, how the universe came about. Although I address all these questions in the book, about what was there before the Big Bang. How did time come into existence? Why is the universe mathematically fine-tuned to create both life and mind? We address these questions because we have language. Linguists have no idea how language came about, how it is there right now, and how it evolved to describe with words and stories the experiences that we have.

Once we have a little bit of a clue into these three questions, then we have to reexamine everything we know about Reality, everything we know about what we call existence.

Welss: Thank you, Dr. Chopra. In the book, you write about the importance of The Observer Effect in any consideration of Reality. I think it is helpful for us to understand here what The Observer Effect is.

Chopra: Well, according to at least one interpretation of quantum mechanics, which is called the Copenhagen Interpretation, until an observer is there, the universe exists as possibilities. The observer actually causes what are called ‘possibility waves’ to collapse into space-time events that we call physical matter. A quantum, which is a unit of energy and information, actually has something called mass and energy. The waves that give rise to it have neither mass nor energy. They exist in this ephemeral field of possibilities. You need an observer to actually make the world manifest.

Welss: You give a great illustration in the book by asking us to imagine coming downstairs in your house and it’s dark. All of a sudden, there’s a mouse in the corner scurrying across the floor. When he sees you observe him, he stops. That’s a simple but profound example of this effect in which the ordinary act of observing can affect the material world.

Chopra: Now, of course, that then leads into these questions, “Who’s the observer? Where is the observer? What is the observer?”

Welss:
That’s actually related to my next question. Would you please address what visionary quantum pioneer Wolfgang Pauli meant when he said, “The science of the future reality will neither be psychic nor physical, but somehow both and somehow neither.” And, if it fits with your response, please say more about what you mean when you say in the book that the universe is actually a mirror of the human nervous system.

Chopra: I’m saying that as a preliminary to something much more important. We know that the universe that we experience as human beings somehow has something to do with that which we call the human brain. We’re not experiencing the universe in the way, say, a bat would. A bat would experience the universe as the echo of ultrasound. A chameleon’s eyeballs swivel on two different axes; we can’t even remotely imagine what the universe would look like to a chameleon. A honeybee returns to its hive after visiting a flowering grove and does what is called a waggle dance to communicate where the other bees can go for honey. What we call perceptual reality is a species-specific phenomenon; there is no such thing as the look of the world. It depends on who’s looking and what nervous system they are using to do that looking.

Let’s examine that because we do not know how the brain actually produces the experience. When you’re looking at an object, how does the brain take photons that have no dimensionality or color and are all that are coming towards you and you have the experience of a three-dimensional world in space and time, with color and fragrance and texture and sound? We don’t know that. While we can say that our brain correlates with that experience, correlation does not necessarily mean causation. But we do know that a human brain produces what we call the human universe.

A dolphin brain would produce a dolphin universe. Different species have different perceptual experiences. But one thing they must share as the common ground of all experience is what we call awareness or consciousness. So, if you have a dog or a cat as a pet, or any other animal, and you have a relationship with that animal, that’s not because you’re perceiving the same perceptual reality. It’s like you are both in a virtual arcade using awareness as the interface through which you translate the experiences you’re having in human terms or dog terms or cat terms or any other species’ terms. The dog in the White House has no concept that it’s sitting in something called the White House, in something called the Oval Office, with a person called the President of the United States, who can press a button and cause nuclear warfare. Those are human concepts. And yet, you share awareness.

Awareness and consciousness is the common ground of all experience. And experiences are innumerable. Perceptual experiences are species-specific, but they’re also culture-specific and personal. There’s personal experience. There’s collective experience. There’s species experience. There’s transpersonal experience. And possibly there’s universal experience. So, what I’m saying is that you need awareness or consciousness to have experience. That experience could be a perceptual experience, in which case we call it the physical world, or it could be a mental experience or an image or a thought or an emotion. in which case we call it the mental world. But those are human constructs around experience.

You cannot separate an object from the experience of that object. If I’m looking at a cup of coffee on the mantelpiece, I cannot separate those objects from my perceptions of those objects, from my experience of those objects. So, where are those experiences occurring? They’re occurring in consciousness. Where is consciousness? We can’t find it. It doesn’t have a form. If it doesn’t have a form and you can’t find it, then it must be invisible. And being invisible, it’s not in space-time. If it’s not in space-time, then it’s eternal. It’s non-local. And so right now, we are non-local beings having a local experience where we are translating our experiences and then objectifying them as what we call “the physical body-mind and the physical world.” But the physical body-mind and the physical world are human constructs around experience. And experience is dependent on consciousness. So, if we were to define consciousness, which is not an easy thing, we would say—borrowing from many other experts in this area like Rupert Spira, Dan Siegel, and many others—consciousness is the knowing element in every subjective experience. Consciousness is that in which experience occurs and is known.

Here’s the difficult part. What is that out of which an experience is made? What is a thought made of? It’s a modified form of consciousness. What is an emotion? It’s a modification of consciousness. So, it’s made out of consciousness. Now, we don’t have any problem with this. But somehow we think our perceptions are not made out of consciousness because we call our perceptions ‘the external world.’ But perceptions are as much an activity or modification of consciousness as thoughts and emotions are. So, a sound is a modified form of consciousness. A texture is a modified form of consciousness. Taste, smell, color, form—these are modified forms of consciousness.

When you realize this, then you realize that all the building blocks of subjective experience are nothing other than sensations, images, feelings, thoughts, and sense perceptions. We objectify these as something we call the body-mind and the physical universe. When we normally think of ourselves as being in the universe, we think of ourselves as ‘me’ and the rest of the universe, and the ‘me’ is supposed to be somewhere in the body-mind. But you can’t find that ‘me’ in the body-mind because it’s not there. It’s formless.

In fact, the body-mind is as much an experience as what we call the physical world. And in raw terms, that experience is nothing but qualia, or qualities of experience, which are S-I-F-T—sensations, images, feelings, thoughts. Period. Now what we do is we create constructs around this. We objectify this experience. We call it the objective physical world. But in fact, that’s a human story. And that’s why I say you are the universe. You don’t exist in the universe. The so-called universe exists in you. You don’t exist in the body. The so-called body exists in you. You don’t exist in the mind. The so-called mind exists in you.

In other words, we are the creators of the human universe, and we’ve been doing it for centuries and millennia, but we don’t realize that we made up the whole thing. You know, we made up chairs and tables and furniture and physical objects like New York City and latitude and longitude. But we also made up stars and galaxies because stars and galaxies are nothing other than sensations, images, feelings, and thoughts, which are perturbations of consciousness.

Welss: Deepak, sometimes when I listen to you, I want to hold onto my chair. But it sounds like that really won’t help very much!

Chopra: (laughs) The chair is a construct. And Claudia is also a construct of the body-mind. The reality is a formless being that is now manifesting as Claudia, the chair, this conversation, and the phone.

Welss: You divide perception into three categories in the book. Can you tell us what those three categories are?

Chopra: The categories are perceptual categories, which we call the physical. But then we have a category called mental. And then we have a whole category called causal or spiritual. But again, these are ways of dividing an undivided wholeness.

Welss: To introduce my next question, I’ll just add three other categories from your book: perceptions we can change, perceptions we can’t change, and perceptions that are sometimes changeable and sometimes not. In your Facebook Live post after the US election, you advised that we have to face Reality. What does that mean, in a universe where Reality is somewhat malleable? And how deep does our agency to co-create Reality really go? Part two of that question would be this: in a universe where, as you just said, the fundamental building blocks of Reality are subjective experience, and in a world where there seems to be no objective truth, where do we find our moral compass?

Chopra: It’s not an easy thing to do, Claudia, because, as you know, we are bamboozled by the hypnosis of what we call social conditioning. And then we are part of that social conditioning. So, most of the thoughts you have are not your own. They’re recycled thoughts of society. And they’ve been recycling for centuries. What we call everyday reality is indeed a social construct, and our thoughts don’t belong to us, just like the molecules of our body don’t belong to us. They’re recycling in the entire ecosystem of what we call existence.

First of all, you have to accept the common reality. Otherwise, you wouldn’t be able to participate in it. There’s a motley group of sages, psychotics, geniuses, and rebels who are not part of this collective hypnosis. And we don’t treat them too kindly. We either crucify them or they’re outcasts of society or they’re considered insane.

We have to accept our common reality, perceptual experience, and the construct around it, if you want to survive in this world. But then having done so, participating in the social constructs so we can engage in conversation and politics and economics and social injustice and economic injustice and face the problems of climate change, we have to expand the conversation from a personal point of view to a more holistic point of view where we don’t have the subject-object split, which is ‘me’ and the universe. Actually, ‘me’ is an activity of the universe. So, we are all one holistic activity.

That realization could give rise to a new science of consciousness, which would look at creating technologies that would not be destructive. We would not mechanize death and atom bombs and nuclear weapons, and we would not cause climate change and eco-disruption and extinction of species. We do need a holistic science.

We need to also address fundamental questions about human suffering and things that humans dread, like old age, infirmity, and death, as well as the meaning and purpose of existence itself. We cannot do that if we buy into the collective construct. The wisdom traditions say that human suffering comes from not knowing the true nature of Reality. It comes from grasping and clinging to things that are in time and therefore impermanent. It comes from being afraid of impermanence. It comes from identifying with another construct called ‘the ego,’ which is a socially induced hallucination, and finally, it comes from the fear of death.

We have to address these and then go deeper into a more fundamental existence where we recognize ourselves as timeless beings, as formless consciousness having the experience of form. We are non-local beings having a local experience or human experience in time and space. The more we can shift our identity from our ego-bound personalities to the source of consciousness in which those are constructed, the more we can question our constructs.

The more we can question our interpretations of what a thought is, what a feeling is, what a sensation means, what a perception means, the more we can move into that collective domain where we can experience ourselves as an expression of divine creative intelligence and the more we will alleviate suffering in the world.

There are two levels of understanding human suffering. One is very practical. Feed the hungry. Work for social justice, economic justice, sustainability, economic upliftment, or for the welfare of all sentient beings. But there’s another level where we have to question the constructs that give us the experience of the everyday world and then become the authors, collectively, of the next stage of evolution of the human species. This would be literally participating in the evolution of the universe because the universe is a projection of our consciousness.

There are four principles that I’ve found very useful to live by. One is that everything that you’re experiencing is a projection of your conditioned mind. So, it’s representing who you are and where you are in your evolution. Number two, the real you was never born because it’s not in time and, therefore, it’s not subject to death. Number three, the fundamental nature of all existence is that it is without ego, and when you can go to that level, you can be free. And number four, if you can name it and you can experience it, it’s not you. You are the one who is doing the naming and the experiencing.

Welss: Thank you, Deepak. I can’t think of a more empowering message. And thank you so much for bringing up freedom. We recognize how important our ability to be free selves is to our capacity to be a healing force on the planet. I feel this is the conversation of our lifetime and could continue for a lifetime. And so I’m glad to hear, Deepak, that you’ll be teaching a course on this book.

The American anthropologist Loren Eiseley said, “He who seeks naively to embrace his own time will accept its masks and illusions.” I want to thank you so much, Deepak, for helping us see through the masks and illusions of our time. And thank you, Kurt, for all your contributions to the same.

Chopra: Thank you, Claudia.

Claudia Welss

Claudia’s projects are at the nexus of consciousness, technology, human-earth energetics, and large-scale social change. She’s board Chair for the Institute of Noetic Sciences and advises the IONS Innovation Lab, is on the steering committee of the Global Coherence Initiative, and is cofounder and Chair of the Invest in Yourself program at Nexus Global Youth Summit and Network, building the awareness that sustainable social change requires personal transformation within a global network of Millennial philanthropists, impact investors, and change agents.

Deepak Chopra, MD, FACP, Founder of The Chopra Foundation and the Chopra Center for Wellbeing, is a world-renowned pioneer in mind-body medicine and personal transformation, and is Board Certified in Internal Medicine, Endocrinology and Metabolism. He is a Fellow of the American College of Physicians and a member of the American Association of Clinical Endocrinologists. […]

Source: kosmos journal

Published on Sep 22, 2017

Deepak explains in depth the experience of ‘I’.

The Chopra Well
Published on Sep 16, 2017
Deepak explains the position of science and the problem they face when asked to explain where experience occurs and what science refers to as material is at the source immaterial hence the hard problem.


Deepak describes the next leap in evolution as human beings.

Deepak Chopra: Scientists Are Naive Realists


Published on Aug 27, 2017

You can watch the full interview by becoming a supporter of SAND here: https://www.scienceandnonduality.com

Deepak Chopra is the author of more than 80 books, a quarter of them New York Times bestsellers. His medical training is in internal medicine and endocrinology. In this interview he talks of science’s approach to consciousness, suggests that it is matter, not consciousness, that is the hard problem, and explains why scientists can be described as naive realists.

Published on Aug 12, 2017

Excerpts from the book Magical Mind, Magical Body. A Perfect Balance of Mind, Body, and Spirit Is Your Birthright. The key lies in your mind — which has much more power than you ever realized possible. With Magical Mind, Magical Body, that power will be brought into your life.

After being inspired to expand their awareness and walk the path of higher consciousness, people can lose motivation…

Modern society has so much stress and rush—relieved by endless distractions—that a consciousness-based lifestyle seems out of joint. Meditation retreats may show a stark contrast to all this hustle and bustle, but when you come home, the pull of everyday life can feel inescapable.

Look at yourself today. How much time and effort will you expend on the duties and demands of work and family? How tired will rushing around make you? How much will you long for a distraction to take your mind off everything? In practical terms, this is what the pull of “real life” means. The mind is filled with the noise of constant activity just to keep up with everything. By itself, a meditation session or two isn’t enough to counter the pull away from inner silence and self-awareness.

In the world’s wisdom traditions this obstacle was fully recognized. As long as the restless mind has existed, it really doesn’t matter if someone lived in ancient India at the time of the Buddha or today in the middle of a noisy city. The traditions of sages and teachers have offered a solution, which can be called the “pull of the self.” When you attune yourself to this inner magnetism, as it were, you can maintain your inspiration to grow and evolve over years, decades, and a lifetime.

The pull of the self means reorienting your attention from external situations, but that doesn’t imply that you ignore the outer world or resist it, either. To ignore is a form of denial. To resist strengthens the hold of what you are trying to push away. Instead, I’m talking about a new relationship between two worlds, the one “in here” and the one “out there.” Think of this relationship as a sliding scale, a line with two end points.

The Pull of the Outer World

At one end point the pull of the outer world totally dominates. Life will then have certain inevitable qualities, as follows:

  • Feeling unsafe and insecure, constantly vigilant to protect yourself from the next threat from outside.
  • A sense of insignificance in the face of titanic natural forces.
  • Pressure to protect yourself by conforming to social norms and behavior.
  • A constant need for outward pleasures, since only they can stimulate a sense of enjoyment from life.
  • Fear of disease, aging, and death.

Since no one actually exists at this extreme, it sounds far removed from daily experience, and yet somewhere along the sliding scale we all feel overwhelmed by the insecurity that comes from being very small in a very big, empty universe.

The pull of the outer world induces us to put physical reality first, and life becomes a struggle to find security and happiness under the threat that everything could collapse at any moment. Besides anxiety, there are other feelings that mask our insecurity, like the rush of thrill-seeking, the hypnosis of entertainment, and the drive to succeed.

The Pull of the Inner World

At the opposite end point the pull of the self is total. Life will then have very different qualities, as follows:

  • Being centered and quiet inside is a constant state that cannot be shaken by external circumstances.This leads to a sense of complete security.
  • One’s own awareness provides the joy and fulfillment that life is meant to bring.
  • Change is no longer threatening, because you see yourself as the still point in a turning world.
  • Experience passes through you without altering your state of being.
  • You live in the eternal now, which makes aging and death irrelevant–they have dropped away as part of the illusion of change.
  • By living from your source, your true self, you are always in touch with the source of creativity and renewed possibilities.
  • You have no conflicts within yourself or with other people, because the wholeness of pure consciousness eradicates the play of opposites, including the play of light versus darkness, good versus evil.

This extreme may sound remote, but any experience that draws your attention in this direction has been caused by the pull of the self. If you pay attention, there are many moments when you feel safe and secure; life looks beautiful; the mind is quiet and calm; you feel free of regret and worries; the past brings no bad memories; you find it easy to accept and appreciate your life and the people in it; an inner joy bubbles up; or you feel somehow that a higher presence exists and enfolds you.

We value such experiences without being told to; they are satisfying by themselves. That’s the hallmark of the pull of the self. Outer circumstances no longer matter, and it doesn’t matter if this feeling persists for two days or two minutes—it is timeless for as long as it lasts. Or to be more precise, you slip out of time into another place that is simply here and now.

If you want to evolve, meditation and leading a life with positive choices are important. But evolution won’t truly take hold unless you pay attention to the pull of the self. Human beings aren’t robots whose wiring can be changed simply by plugging our brains into meditation, prayer, positive thinking, or the influence of wise teachers and mentors. I’m not discounting those things—they have their valued place in the world’s wisdom traditions. But the context of life is always the pull of the outer world, which is noisy and fretful, happy one day and sad the next, and full of pain and pleasure in unpredictable proportion.

The pull of the self is quiet but true, oblivious to the rise and fall of everyday situations. Finding non-change in the midst of change has long been the byword in the evolution of consciousness. The pull of the self, which we can notice every day, is the secret for making non-change a living reality.
Source: Chopra

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