British Philosopher, Mystic, Journalist, Traveler and Guru
Paul Brunton, born Hermann Hirsch, wrote under various pseudonyms including Brunton Paul, Raphael Meriden and Raphael Delmonte
British Philosopher, Mystic, Journalist, Traveler and Guru
This I may say, that my work throughout has always been based on first-hand knowledge of what I write about and not upon hearsay and tradition.
To get a reasonable balance attend to the weakest side. If deficient in one of these three you should feel it; you usually prefer what you do best.
We daily dissipate our mental energies and throw our thoughts to the fickle winds. We debauch the potent power of Attention and let it waste daily away into the thousand futilities that fill our time.
Whatever thought, idea, image, or remembrance comes to us is not separate from our mind and consequently from us. And because every object, thing, or creature in the world around us is only a thought, idea, image, or remembrance to us, it is likewise not separate from us.
Writing, which is an exercise of the intellect to some, is an act of worship to me. I rise from my desk in the same mood as that in which I leave an hour of prayer in an old cathedral, or of meditation in a little wood.
The Glimpse, even at its fullest extent, as in the Hindu nirvikalpa and the Japanese satori, is only intermittent. If it becomes continuous, an established fact during the working and resting states, both, only then is it completed...The awareness of truth is constant and perennial. It cannot be merely glimpsed; one must be born into it, in Jesus' words, again and again, and receive it permanently. One must be identified with it.
The Light of the World-Mind is the Source of the physical universe; the Love of the World-Mind is its structural basis.
The Overself is utterly above all personality yet it is not bereft of a kind of individuality.
The seeker after stillness should be told that the stillness is always there. Indeed it is in every man. But he has to learn, first, to let it in and, second, how to do so. The first beginning of this is to remember. The second is to recognize the inward pull. For the rest, the stillness itself will guide and lead him to itself.
There are certain intervals of consciousness between two thoughts--such as those between waking and sleep and those between sleep and waking--which normally pass unobserved because of the rapidity and brevity associated with them. Between one moment and another there is the timeless consciousness; between one thought and another there is a thought-free consciousness. It is upon this fact that a certain exercise was included in The Wisdom of the Overself which had not previously been published in any Western book. But it is not a modern discovery. It was known to the ancient Egyptians, it was known to the Tibetan occultists, and in modern times it was probably known to Krishnamurti. The Egyptians, preoccupied as they were with the subject of death and the next world, based their celebrated Book of the Dead upon it. The Tibetan Book of the Dead contained the same theme.
This identification with the best Self in us is the ideal set for all men, to be realized through long experience and much suffering or through accepting instruction, following revelation, unfolding intuition, practicing meditation, and living wisely. And this best Self is not the most virtuous part of our character--though it may be one of the sources of that virtue--but the deepest part of our being, underneath the thoughts which buzz like bees and the emotions which express our egotism. A sublime stillness reigns in it. There in that stillness, is our truest identity.
To practice retreat in the philosophic manner is very different from the escapist manner. In the first case, the man is striving to gain greater mastery over self and life. In the second case, he is becoming an inert slacker, losing his grip on life.
We do not claim that an entirely new teaching has been given to the world. But we do claim that a teaching and a praxis which we found in a primitive antique form have been brought up to date and given a scientific modern expression, that some parts of it which were formerly half-hidden and others wholly so, have been completely revealed and made accessible to everyone who cares for such things.
Whatever we call it, most people feel ? whether vaguely or strongly ? that there must be a God and that there must be something that God has in view in letting the universe come into existence. This purpose I call the World-Idea, because to me God is the World?s Mind. This is a thrilling conception. It was an ancient revelation which came to the first cultures, the first civilizations, of any importance, as it has come to all others which have appeared, and it is still coming today to our own. With this knowledge, deeply absorbed and properly applied, man comes into harmonious alignment with his Source.
Yes, it's [the world] a state of continual crisis. The world is revolting. One can?t focus on it too much or one would go mad. There's too much ego. All the problems could be solved in twenty-four hours if people would deal with them honestly and openly but many diplomats are hypocritical and greedy and full of desires. There's never been a Utopia on earth and never can be because of ego, the clash of egos. Utopias are only mythological.
The goal of life is to be consciously united with Life.
The Long Path idea of reincarnation is illusory. The Short Path idea of it is that it is an undulatory wave, a ripple, a movement upward onward and downward. Since there is no ego in reality, there can be no rebirth of it. But we do have the appearance of a rebirth. Note that this applies to both the mind and body part of ego: they are like a bubble floating on a stream and then vanishing or like a knot which is untied and then vanishes too.
The Overself is with him here and now. It has never left him at any time. It sits everlastingly in the heart. It is indeed his innermost being, his truest self. Were it something different and apart from him, were it a thing to be gained and added to what he already is or has, he would stand the risk of losing it again. For whatever may be added to him may also be subtracted from. Therefore, the real task of this quest is less to seek anxiously to possess it than to become aware that it already and always possesses him.
The soul in man, the Overself, is linked with, or rooted in, the soul in the universe, the World-Mind
There are four goals which philosophy sets before the mind of man: (1) to know itself; (2) to know its Overself; (3) to know the Universe; (4) to know its relation to the Universe. The quest for these goals constitutes the quest.
This is the paradox that both the capacity to think deeply and the capacity to withdraw from thinking are needed to attain this goal.
To recognize that the order of the cosmos is superbly intelligent beyond human invention, mysterious beyond human understanding, and even divinely holy is not to lapse into being sentimental. It is to accept the transcendence and self-sufficiency of THAT WHICH IS.
We do not dream the waking world as we dream during sleep. For the latter is spun out of the individual mind alone, whereas the former is spun out of the cosmic mind and presented to the individual mind. However, ultimately, and on realization, both minds are found to be one and the same, just as a sun ray is found to be the same as the sun ultimately. The difference which exists is fleeting and really illusory but so long as there is bodily experience it is observable.
When a certain balance of forces is achieved, something happens that can only be called ?the birth of insight.?
Yes, there is odious evil in the world?much of it petty but some of it quite monstrous. it takes its genesis in the thoughts of men.