The seed for this book was planted in the mind of Harvard psychiatrist turned Indian mystic, Ram Dass, and was written—with the blessings of his guru Neem. space of love, and compassion for what Ram Dass called “our predicament.” Two and a half years later, when I traveled to see the guru in India, I experienced. Be Here Now (Enhanced Edition) - Ram Dass - Ebook download as PDF File . pdf), Text File .txt) or view presentation slides online. q.

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Praise for Paths to God. “Ram Dass makes the Bhagavad Gita easily accessible and practical in how we can touch the deep mystery and live a good life. Be Here Now is a book on spirituality, yoga and meditation by the Western- born yogi and spiritual teacher Ram Dass. The title comes. Be Love Now, by Ram Dass. Imagine feeling more love from someone than you have ever known. You're being loved even more than your.

After some time Ram Dass appeared, put his hands in the temple pose and nodded. I sensed in him an openness, an almost palpable receptivity, yet there was also a kind of crystalline sternness.

He went to the kitchen to brew Indian tea. He brought out the tea on a silver tray and took me to the back room. We sat on cushions on the floor.

There was a damp chill, and Ram Dass, wearing pants and a tunic of thin white material, put on a jaunty, plaid, Scottish wool cap, and wrapped himself in a mohair blanket. He was much taller than I had envisioned about 6'2".

His crown is bald, but from the sides and back of his head and from his face, hair sprouts in a wildly capricious assortment of lengths. His blue eyes, fixed unshakeably on me, were open so wide they seemed more vertical than horizontal.

I told him I had been asking myself why I had pursued him so single pointedly, and it became clear that I was to try to write something.

I had questions to ask which he could answer or not. He nodded. It was all so easy. Go ahead. I asked what being with Maharaji this time had meant to him.

I'm speechless. In a year and a half in India, he allowed me exactly 11 days when I was not surrounded by Westerners, doing the same thing I do in America. You see, when I was speaking and running ashrams in New Hampshire, all the people who gathered wanted me to help them with their trips.

So for like 19 hours a day, I was rushing around being there for everybody, and I started to feel starved to death because nobody wanted me.

They wanted it but not me, and I was starving and I rebelled. I got to hate them all because they were my murderers. So I went to India thinking, now I'm going to get away from them all, and preserve my ego in a cave. Far out. Can you hear that inversion? But lots of them followed me there, and every time I tried to be alone, Maharaji would send huge numbers after me: 'Go be with Ram Dass.

Ram Dass is your guru, he'll help you. Like, kill him, kill him faster! Because I'm so good at describing things, but Maharaji's so far out I can't even find him! At moments he seems like a bungling old fool. Other times he's a wizard, he's divine, or he's just a nice teacher. Every time I label him he immediately crashes the label.

I saw that my bonds to him were much deeper than I had planned them to be. It was as if I had surrendered more, so the next level of operation could take place. Ram Dass said because he was not pure enough. I said I don't want to be enlightened, I just want to be pure enough to do whatever work I'm supposed to do. He gave me a mango to eat, hit me on the head and said, 'You will be. I saw that my mind was out of control. I knew a lot, I was becoming wise in certain ways, but I felt that I couldn't go further until I quieted my mind.

So I arranged for the essence meditation teacher to come, and I put up money for a new water system, just to try to snake it all beautiful. I told Maharaji about it, how I was going to go very deep, and then I looked at him, like, aren't I good?

And he said, "If you desire it. Maharaji didn't say meditation was bad or good, but he said the way you're doing it is from ego. He kept showing me that my path, my dharma, is one of devotion and service, my route is the route of the heart. Ram Dass went to the mountains anyway, thinking, "at least he's still gonna let me do it. I gave up.

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I figured Maharaji's just stronger than I am. So I set up a place for the 30 of us and we had a beautiful summer. On Sundays they read the Bible, and on Tuesdays they fasted, worshipped Hanuman and read the Ramayana, the story of Ram. Maharaji's presence was very powerful. When we saw him later he told us everything that had happened. Then I started to feel this great loneliness, that he had gone away from me. It took a while to realize that we were merging.

I was just drunkenly falling into him through love, and ultimately there would be only one of us. Ram Dass decided to throw sexuality in the fire.

And right afterwards I went through the most ferocious anger I'd ever experienced. One of the things that freed me to be angry was that I saw that every relationship I had was sexually toned. With women and men, young and old, there was always a slight, gentle titillation, and the minute I stopped seeing myself and others as sexual objects, that whole pull to get that little rush wasn't there.

Maharaji made him commander in chief of the Westerners," told him to love everyone and always tell the truth. This one's obsequious, that one's whining and selfish, this one's too messy, that one's too neat. It got so that out of 34 people, there wasn' t one I could stand. So I thought I'll be truthful about it.

One day at the Temple, in front. And I threw it at him because I hated his guts. I hate everybody but you. I can't stand it any more. I can't stand it in anybody including myself. I only love you.

Maharaji sent for milk, and sat patting Ram Dass on the head, feeding him, crying with him, and saying over and over, "You shouldn't be angry. You should love everyone. Tell the truth, and love everyone.

[PDF] The Harvard Psychedelic Club: How Timothy Leary, Ram Dass, Huston Smith, and Andrew Weil

There's only one. Love every one. For me to give up the anger, I had to give up my whole rational position, my reasons for being angry, without sitting down first and talking it over and winning a few points for my side. Go touch his feet. I fed them all, and when I was finished there was no more anger.

Later I got angry again, but it went through very quickly because I relived that whole moment. I saw that anger is only because you're attached to what you were thinking a moment ago. It's not real, it's only a mind moment. Yes I was angry then OK, now is now, and if you're right here, everything starts all over again.

I took an apple from my bag, cut it and we shared it , He showed no sign of weariness or impatience, so I put a new cassette in the machine, and asked what he feels are his impurities.

Like you being here, your desire to interview me that comes out of desires I had which led to the book and the whole scene when I came back from India. When I went there, I had used up the psychedelic thing.

I was sort of remotely known as a partner of Tim Leary's, and I could very easily have just disappeared into the background. But I didn't, because I had desires. When I saw those hippies in New Hampshire and said, 'I am not that kind of connection' there it was.

All I had to say was, 'Gee no, I don't have any acid,' get in the car and drive off. And I still would be that anonymous being.

But he is still determining, controlling, how he wants to serve. He refuses to appear on a public stage, but says he finds it "useful for my own consciousness to work with individuals.

But when people manage to slip through the net and find Ram Dass, he will sit down with them and ask questions designed to unleash the secret horrors they are keeping chained with in. All the while, Ram Dass is looking in their eyes repeating a mantra to himself.

Because I don't care. I know it's not real and they feel this tremendous re lease. What happens to a depressed person the day after he sees Ram Dass, or the hour after he does his meditation?

Ram Dass said at the moment "when we're here together and not caught in any of that stuff you can call it high it's a very real feeling. Now the next moment you may go back to the old place, but the experience of the other moment we had loosens the hold just a bit.

It's new input. A new kind of valid experience. Despair is the prerequisite for the next level of consciousness. When I'm up, I'm overriding the spots I have to work on, and I'm more interested in doing the work than in remembering how groovy it is.

I know how groovy it is. The state of being happy or high is implicitly defined by its opposite being miserable or down and a truly conscious person is beyond all dualities. He is both present at and absent from all states and levels. You're seeking experiences, and all experiences are to be transcended. When you meet a realized being, you see that there's no where he isn't, nor is there anywhere he is.

She's seeing Maharaji now, and I don't know, maybe we're going to be 50 year old married people with ten kids. I can't write the script of this, because sex is one of the last ones you ever get conscious about.

I had been checking off my question list and watching the tape recorder to make sure I was getting it all, and the re porter in me was no doubt about it thrilled.

But another, subtler voice was still unsatisfied.

I asked Ram Dass if we could do some personal work, the kind he had described earlier. He agreed, but said because he was recu perating from hepatitis, he did not have the energy at the moment.

We arranged to meet the next morning. As I left, I turned impulsively to hug him. He laughed with intense sweetness and joy, held me and patted my hair.

Then he said abruptly, "Maharaji told me not to touch people. Ram Dass was sitting in front of a window; because his face was backlit by brilliant sun, the features were difficult to distinguish and at times dissolved into blackness. That guarding is energy, and it makes the things real. Freedom lies in realizing that everything you were protecting isn't who you really are.

And I just do mantra. And our base camp, the base from which we work. And all this verbal That's the most expressive word I can find to describe what all of our attachments are.

It's beautiful stuff, it's the Divine Mother, it's illusion. It's all to be enjoyed without attachment. There's nothing you can say to me that makes any difference. So the simple question I'll ask again and again is: if there is anything you can bring to mind that would be difficult, embarrassing or painful to share, share it with me.

When I ask the question, say whatever comes. Don't judge it, just let it spill out. Nothing came to my head that felt particularly difficult or em barrassing to say. I began to talk about falling prey to self pity and self loathing.

Ram Dass: "The other side of that coin is self love. It's attachment to good and evil. It's judging, you're judging yourself, are you good or horrible, admirable or pitiful?

You identify with the judge. You think you are the judge. But the judge is just more stuff. Behind that, we are neither good nor evil.

We just are. You said suffering purifies, but I feel I've suffered enough. I've had enough punishment. I don't want any more pain. I don't care if I stand still for eternity, I don't want to suffer anymore.. It's the whole self pity thing, nobody else suffers as much, it's all unfair. All right. It's very hard to extricate your self from your own melodrama. Self pity's a very powerful attachment. But evil and self pity are just more stuff.

It's stuff and you're right here. And there's self pity. There it is. It actually didn't feel real at all. Ram Dass said, "There's nothing to fear. What is the worst fear, death. If you die, so there's death. You'll work through it and start again. Here we are. I heard a soft bleeping noise, but dismissed it as probably something like a telephone off the hook.

I kept talking, until he said, "I think that's your machine. The wheels had stopped turning, a red light was flashing, and tape was spewing out the slits of the casette like spaghetti. This was, curiously, the first time in my professional life I had decided not to worry about whether the machine was working.

I put in a fresh casette, and he added, laughing, "Wait till you hear all the self pity in there! You've stripped me. There's lots more. We haven't even begun yet.

You've taken away everything I use. I sensed his complete, unconditional acceptance while he was smacking my ego, he was in no way attacking me. I could read nothing in his eyes, however. No sympathy, encouragement, discouragement, pressure.

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I told ferently. It wasn't random. You take a woman's body because you have certain work to do, and it's my understanding that it's not a full incarnation if you don't honor your bio logical impulses to reproduce, and nurture children. The idea is not to end up more womanly, or restrict yourself to the house, but to under stand what your incarnation is about. Just as I have to understand my incarnation, why I didn't come out a man in the full sense. But don't get caught in thinking that's what it's all about.

No matter how much another person suppresses you, even if he crucifies you, it has nothing to do with your internal freedom. These are the hardest things to accept the relationship of the spirit to the external world. Political work is a noble way to spend your time here, so long as you do it without attachment, and with the understanding that it's not the whole game. Because there are people who have all the freedom, all the things these movements are designed to give everyone, and they're not fulfilled as human beings.

War is the result of lack of con sciousness. He did not win the prize, and the novelette was never published. His first fiction to appear in print was Rajmohan's Wife.

It was written in English and is regarded as the first Indian novel to be written in English. Kapalkundala is Chattopadhyay's first major publication. The hero of this novel was Nabakumar. The heroine of this novel, named after the mendicant woman in Bhavabhuti's Malatimadhava, is modelled partly after Kalidasa 's Shakuntala and partly after Shakespeare 's Miranda.

However, the partial similarities are only inferential analysis by critics, and Chattopadhyay's heroine may be completely his original. He had chosen Dariapur in Contai Subdivision as the background of this famous novel. His next romance, Mrinalini , marks his first attempt to set his story against a larger historical context. This book marks the shift from Chattopadhyay's early career, in which he was strictly a writer of romances, to a later period in which he aimed to stimulate the intellect of the Bengali speaking people and bring about a cultural renaissance of Bengali literature.

Chattopadhyay started publishing a monthly literary magazine Bangadarshan in April , the first edition of which was filled almost entirely with his own work. The magazine carried serialised novels, stories, humorous sketches, historical and miscellaneous essays, informative articles, religious discourses, literary criticisms, and reviews. Vishabriksha The Poison Tree, is the first novel of Chattopadhyay that appeared serially in Bangodarshan.

Bangodarshan went out of circulation after four years. It was later revived by his brother, Sanjeeb Chandra Chattopadhyay. Chattopadhyay's next major novel was Chandrasekhar , which contains two largely unrelated parallel plots. Although the scene is once shifted back to eighteenth century, the novel is not historical.

His next novel was Rajani , which features an autobiographical plot, with a blind girl in the title role. Autobiographical plots had been used in Wilkie Collins ' "A Woman in White", and a precedent for blind girl in a central role existed in Edward Bulwer-Lytton 's Nydia in "The Last Days of Pompeii", though the similarities of Rajani with these publications end there. It was a brilliant depiction of contemporary India and its lifestyle and corruption.

In that complexity, critics saw resemblance to Western novels. One of the many novels of Chattopadhyay that are entitled to be termed as historical fiction is Rajsimha , rewritten and enlarged Anandamath The Abbey of Bliss, is a political novel which depicts a Sannyasi Hindu ascetic army fighting the British soldiers. The book calls for the rise of Indian nationalism. The novel was also the source of the song Vande Mataram I worship my Motherland for she truly is my mother which, set to music by Rabindranath Tagore , was taken up by many Indian nationalists, and is now the National Song of India.

The plot of the novel is loosely set on the Sannyasi Rebellion.He abandoned saguna with attributes, image forms of supreme beings, and focussed on the nirguna without attributes, abstract form of supreme beings. However, the data also showed something else.

Be Here Now (Enhanced Edition) - Ram Dass

And there was a slight panic in me that I was going to spend the next forty years not knowing, and that apparently that was par for the course. To put it in different terms, to become the non-judgemental witness of all the actions. We were exploring this inner realm of consciousness that we had been theorizing about all these years and suddenly we were traveling in and through and around it.

It was as if you were proving the obvious. Pretty soon there were five or six of us and we were hanging out together and our colleagues said, Ah ha, a cult is forming, which was true for us.

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