91
" In a certain sense, enlightenment is dying into the ordinary, or into an extraordinary ordinariness. We start to realize the ordinary is extraordinary. It’s almost like catching onto a hidden secret—that all along we were in the promised land, all along we were in the kingdom of heaven. From the very beginning, there was only nirvana, as the Buddha would say. But we were misperceiving things. By believing the images in the mind, by contracting through fear, hesitation, and doubt, we misperceived where we were. We didn’t realize we were in heaven; we didn’t realize we were in the promised land. We didn’t realize that nirvana is right here, right now, exactly where we are. "
― Adyashanti , The End of Your World: Uncensored Straight Talk on the Nature of Enlightenment
92
" TO BE EVERYTHING AND NOTHING AT THE SAME TIME Is it possible to start to feel, in this very moment, that our bodies, our minds, and even our personalities are ways through which our spiritual essence connects with the world around us? That these bodies and minds are actually sensing organs for spirit? Our physical forms are the vehicle through which spiritual essence gets to experience its own mysterious creation—to be bewildered by its creation, shocked by it, in awe of it, and even confused by it. Spirit is pure potential that contains every possible outcome. From the standpoint of our spiritual essence, nothing is to be avoided. No experiences need to be turned from. Everything, in its way, is a gift—even the painful things. In reality, all of life—every moment, every experience—is an expression of spirit. "
― Adyashanti , Falling Into Grace: Insights on the End of Suffering
93
" As a spiritual teacher, I’ve met a lot of people who have meditated for many, many years. One of the most common things I hear from many of these people is that, despite having meditated for all this time, they feel essentially untransformed. The deep inner transformation—the spiritual revelation—that meditation offers is something that eludes a lot of people, even those who are longtime practitioners. There are actually good and specific reasons why some meditation practices, including the kind of meditation that I was once engaged in, do not lead to this promised state of transformation. The main reason is actually extraordinarily simple and therefore easy to miss: we approach meditation with the wrong attitude. We carry out our meditation with an attitude of control and manipulation, and that is the very reason our meditation leads us to what feels like a dead end. The awakened state of being, the enlightened state of being, can also be called the natural state of being. How can control and manipulation possibly lead us to our natural state? "
― Adyashanti , True Meditation: Discover the Freedom of Pure Awareness
95
" I remember hearing a talk from a very famous Tibetan teacher, a man who had spent many years in a small, stone hut in the Himalayas. He was crippled, and so he couldn’t use either one of his legs. He told a story of how a big boulder fell on his legs and broke them, and he spent many years in a stone hut, because there was really nothing that he could do. It was hard for someone with broken legs to get around much in the Himalayas. He told the story of being in this small hut, and he said, “To be locked in that small hut for so many years was the greatest thing that ever happened to me. It was a great grace, because if it wasn’t for that, I would never have turned within, and I would never have found the freedom that revealed itself there. So I look back at the losing of my legs as one of the most profound and lucky events of my whole life.” Normally, most of us wouldn’t think that losing the use of our legs would be grace. We have certain ideas about how we want grace to appear. But grace is simply that which opens our hearts, that which has the capacity to come in and open our perceptions about life. "
― Adyashanti , Falling Into Grace: Insights on the End of Suffering
99
" All thoughts—good thoughts, bad thoughts, lovely thoughts, evil thoughts—occur within something. All thoughts arise and disappear into a vast space. If you watch your mind, you’ll see that a thought simply occurs on its own—it arises without any intention on your part.
In response to this, we’re taught to grab and identify with them. But if we can, just for a moment, relinquish this anxious tendency to grab our thoughts, we begin to notice something very profound: that thoughts arise and play out, spontaneously and on their own, within a vast space; the noisy mind actually occurs within a very, very deep sense of quiet. "
― Adyashanti , Falling Into Grace: Insights on the End of Suffering