Enlightenment experiences

Here you may share how the words Eckhart Tolle have affected your life.

Enlightenment experiences

Postby noodletaboo » Thu Nov 10, 2005 6:35 pm

Hello. I've been navigating on the internet seeking this kind of experiences because I've found useful this kind of descriptions to my personal experiences understanding. If someone knows where could I find another interesting descriptions, please tell me!. Enjoy them:

Anonimo (http://www.realization.org/page/doc0/doc0072.htm)

I heard Maharshi say, "He is concentrating on the reflection and complains that he cannot see the original." It struck me forcefully. What did he mean by reflection and what was the original? I shut my eyes and tried to find out the meaning. Immediately after, I felt a pull in the region of the heart, similar to what I felt two days previously but much stronger in intensity. My mind was completely arrested -- stilled, but I was wide awake. Suddenly, without any break in my consciousness, the "I" flashed forth! It was self-awareness, pure and simple, steady, unbroken and intensely bright, as much brighter than ordinary consciousness as is sunlight brighter than the dim light of a lamp. In ordinary consciousness the "I"-sense dimly remains in the background -- as a matter of inference or intuition -- the whole of the consciousness being occupied by the object. Here, "I" came to the foreground, occupied, or rather became, the whole consciousness, and intensely existed as pure consciousness, displacing all objects. I was, but I was neither the subject nor the object of this consciousness. I WAS this consciousness, which alone existed. There were no objects. The world was not, neither the body nor the mind -- no thought, no motion; time also ceased to exist. I alone existed and that I was consciousness itself, self-luminous and alone, without a second... Suddenly, and again without any break in my consciousness, I was brought back to my normal, ordinary consciousness.


Greeg Goode (http://www.realization.org/page/doc0/doc0013.htm)

For about five years, I kept one question constantly in mind (whenever the mind wasn't engaged in what was before it), because I **REALLY** wanted to know the answer: what IS this choosing, willing entity? One day while I was reading a book by Ramesh Balsekar, standing on the Grand Central Station subway platform, the answer came by way of the world imploding and my phenomenal self expanding, disappearing to merge with it. No separate independent entity was seen anywhere. All "willings," "desirings," "thoughts," etc., were seen deeply as spontaneous arisings in consciousness happening around no fixed point or location. Not only the entity "Greg," but also all personal entities dissolved, became appearances in consciousness.

Lightness, sweetness, brightness, and a certain fluidity of the world followed immediately as sensory qualities of everything, and became one with all experiences. There were psychological aftereffects as well, like more resiliency, more psychological peace and happiness. At the time, it was really a non-event. Even now, it's not something I ever noticed or thought about at the time, unless I'm asked and then try to reconstruct it.

Laura Olsahnsky (http://www.realization.org/page/doc0/doc0003.htm)
In a moment I'll describe what it's like so you can look forward to it instead of worrying like I did. But first I should acknowledge that I'm in the early stages of selflessness. I'm not enlightened yet. Selflessness comes and goes, sometimes staying for a few minutes, sometimes an hour. During these periods my ego seems to be completely gone, but maybe I'm wrong. Maybe a year from now I'll look back and say, "You thought your ego was gone! Hah!" But so far as I can tell now, my selfless periods are really selfless.
The first time it happened I had just been thinking about the Advaitan idea that the Self is covered by overlays (including the ego) so you see them together and think they are the same. A minute later I started meditating and looked for the thing that Ramana Maharshi calls the "I-Thought." I think he means a certain distinct clump of attitudes and feelings that seems to be me, except I can look at it, so it can't be the real me as Ramana defines it. As I looked at this clump I let my attention relax, exactly as if I were looking at it with my eyes and letting them go out of focus.
And just like that, the clump — me — dissolved. Scared the shit out of me. (How could it scare the shit out of me if I wasn't there? I'm using the word "me" in two different ways. It's hard to explain this stuff, so try it for yourself, you'll see what I mean.)
But over the next few days I induced the experience repeatedly and it turned out to be incredibly pleasant. Anxiety disappeared because nobody was sitting in my head planning for a thousand hypothetical contingencies, worrying about what might happen, mentally rehearsing an endless list of plays I might find myself in, scheming to maneuver in the world to obtain what is desired. That's what an ego is: a mental masturbator that seeks pleasure by imagining enjoyable scenarios, a schemer and worrier, a thinker of thoughts and maker of plans to avoid what's feared and get what's wanted. All that activity stopped.
In its place was the same old me, except there was no thought of me. And there was no thought of world either. Nobody was bothering to think of separations like that.
Nevertheless I was feeling a lot of affection...a general affection that wasn't aimed at anybody in particular, since there weren't any anybodies.
I noticed that this way of just being was familiar. It was, I thought, the way I perceived things when I was a small child — three years old, perhaps. I used to just look at things. Just look.
Another striking thing was the absence of any urge to be somewhere else or do something else. Wherever I was, whatever I was doing, I was content
"While seeing, if one also sees oneself seeing, at the same time, one is in the state of Witnessing and Consciousness."

Rod Bucknel (http://www.geocities.com/Athens/Academy ... cknell.htm)

After two weeks of practice I was able to maintain concentration on the object for a minute or more at a time. This partial success in concentrating brought with it certain pleasant experiences. I increasingly found, on opening my eyes and rising from my seat, that my perception of the world and of myself had undergone subtle changes. Colours, textures, and shapes seemed to have become unusually clear and vivid; there was a refreshing newness, interest, and beauty in objects that had formerly been dull and humdrum; time seemed to have stood still, so that I lived in an eternal present moment -- while the effect lasted; and I felt as if I had been somehow purified of negative emotions and was radiating benevolence toward all beings. These positive effects gave me much-needed encouragement, and I redoubled my meditative efforts.

At the end of three weeks I was able to maintain uninterrupted mental one-pointedness for prolonged periods. During such periods nothing was present in consciousness but the meditation object, the sensations in the abdomen. The rest of the body, and the world outside it, had ceased to exist. I identified completely with the sensations: I was the sensations. Increasingly I experienced synaesthetic effects. For example, I often "saw" the pattern of sensations in the abdomen in various forms -- usually as an oscillating system of levers, or as a pulsating globe of light. On my teacher's advice I took this mental image as my new object of concentration. (The sitting practice had, by this stage, become the principal component of the meditative regime; mindful walking was now of secondary importance.) Then one day, as I was concentrating on my pulsating image, it suddenly disappeared, plunging me into a pitch-back emptiness. My teacher regarded this strange experience as an important meditative attainment, and told me to cultivate and prolong it. I followed his instruction for a time -- until I learned that the objective was to prolong the state of emptiness to twenty-four hours. The achievement of that feat would constitute successful completion of the meditation course.
At that point I decided it was time to leave the vipassana centre. I had begun to doubt the value of this state of mental emptiness, and of some of my other hard-won meditative skills as well. Thanking my teacher, I left Bangkok and moved to Chiangmai in the north of the country.
….I had been taught how to have experiences rather than how to observe or understand them…..



Allan Smith (http://www.issc-taste.org/arc/dbo.cgi?s ... 00004&ss=1)

The Cosmic Consciousness experience began with some mild tingling in the perineal area, the region between the genitals and anus. The feeling was unusual, but was neither particularly pleasant nor unpleasant. After the initial few minutes, I either ceased to notice the tingling or did not remember it. I then noticed that the level of light in the room as well as that of the sky outside seemed to be increasing slowly. The light seemed to be coming from everywhere, not only from the waning sun. In fact, the sun itself did not give off a strong glare. The light gave the air a bright thickened quality that slightly obscured perception rather than sharpened it. It soon became extremely bright, but the light was not in the least unpleasant.
Along with the light came an alteration in mood. I began to feel very good, then still better, then elated. While this was happening, the passage of time seemed to become slower and slower. The brightness, mood-elevation, and time-slowing all progressed together. It is difficult to estimate the time period over which these changes occurred, since the sense of time was itself affected. However, there was a feeling of continuous change, rather than a discrete jump or jumps to a new state. Eventually, the sense of time passing stopped entirely. It is difficult to describe this feeling, but perhaps it would be better to say that there was no time, or no sense of time. Only the present moment existed. My elation proceeded to an ecstatic state, the intensity of which I had never even imagined could be possible. The white light around me merged with the reddish light of the sunset to become one all enveloping, intense undifferentiated light field. Perception of other things faded. Again, the changes seemed to be continuous.
At this point, I merged with the light and everything, including myself, became one unified whole. There was no separation between myself and the rest of the universe. In fact, to say that there was a universe, a self, or any ‘thing’ would be misleading — it would be an equally correct description to say that there was ‘nothing’ as to say that there was ‘everything’. To say that subject merged with object might be almost adequate as a description of the entrance into Cosmic Consciousness, but during Cosmic Consciousness there was neither ‘subject’ nor ‘object’. All words or discursive thinking had stopped and there was no sense of an ‘observer’ to comment or to categorize what was ‘happening’. In fact, there were no discrete events to ‘happen’ — just a timeless, unitary state of being.
Cosmic Consciousness is impossible to describe, partly because describing involves words and the state is one in which there were no words. My attempts at description here originated from reflecting on Cosmic Consciousness soon after it had passed and while there was still some ‘taste’ of the event remaining.
Perhaps the most significant element of Cosmic Consciousness was the absolute knowingness that it involves. This knowingness is a deep understanding that occurs without words. I was certain that the universe was one whole and that it was benign and loving at its ground. Bucke’s experience was similar. He knew, ‘... that the universe is so built and ordered that without any peradventure all things work together for the good of each and all, that the foundation principle of the world is what we call love and that the happiness of every one is in the long run absolutely certain’ (Bucke, R. M., 1961. Cosmic Consciousness. New Hyde Park, New York: University Books. p. 8. Originally published 1901.).
Eckhart Tolle (http://www.inner-growth.info/power_of_n ... parker.htm)


Yes. I was about twenty-nine, and had gone through years of depression and anxiety. I had even achieved some successes, like graduating with the highest mark at London University. Then an offer came for a Cambridge scholarship to do research. But the whole motivating power behind my academic success was fear and unhappiness.

It all changed one night when I woke up in the middle of the night. The fear, anxiety and heaviness of depression were becoming so intense, it was almost unbearable. And it is hard to describe that "state" where the world is felt to be so alien, just looking at a physical environment like a room. Everything was totally alien and almost hostile. I later saw a book written by Jean-Paul Sartre called Nausea. That was the state that I was in, nausea of the world. [Chuckle] And the thought came into my head, "I can't live with myself any longer." That thought kept repeating itself again and again.

And (then suddenly there was a "standing back" from the thought and Looking at that thought, at the structure of that thought," If I cannot live with myself, who is that self that I cannot live with? Who am I? Am I one—or two?" And I saw that I was "two." There was an "I," and (here was a self. And the self was deeply unhappy, the miserable self. And the burden of that I could not live with. At that moment, a dis-identification happened. "I" consciousness withdrew from its identification with the self, the mind-made fictitious entity, the unhappy "little me" and its story. And the fictitious entity collapsed completely in that moment, just as if a plug had been pulled out of an inflatable toy. What remained was a single sense of presence or "Beingness" which is pure consciousness prior to identification with form—the eternal I AM. I didn't know all of that at the time, of course. It just happened, and for a long time there was no understanding of what had happened.

As the self collapsed, there was still a moment of intense fear—after all, it was the death of "me." I felt like being sucked into a hole. But a voice from within said, "Resist nothing." So I let go. It was almost like I was being sucked into a void, not an external void, but a void within. And then fear disappeared and there was nothing that I remember after that except waking up in the morning in a state of total and complete "newness."
I woke up in a state of incredible inner peace, bliss in fact. With my eyes still closed, I heard the sound of a bird and realized how precious that was. And then I opened my eyes and saw the sunlight coming through the curtains and felt: There is far more to that than we realize. It felt like love coming through the curtains. And then as I walked around the old familiar objects in the room I realized I had never really seen them before. It was as if I had just been born into this world; a state of wonder. And then I went for a walk in the city. I was still in London. Everything was miraculous, deeply peaceful. Even the traffic. [Chuckle]

I knew something incredible had happened, although I didn't understand it. I even started writing down in a diary, "Something incredible has happened. I just want to write this down," I said, "in case it leaves me again or I lose it." And only later did I realize (that my thought processes after waking up that morning had been reduced by about eighty to ninety percent. So a lot of the time I was walking around in a state of inner stillness, and perceiving the world through inner stillness.

And that is the peace, the deep peace that comes when there is no longer anybody commenting on sense perceptions or anything that happens. No labeling, no need to interpret what is happening, it just is as it is and it is fine. [Laughter] There was no longer a "me" entity.
After that transformation happened, I could not have said anything about it. "Something happened. I am totally at peace. I don't know what it means." That is all I could have said. And it took years before there was some "understanding." And it took more years before it evolved into a "spiritual teaching ."That took time. The basic state is the same as then, but the external manifestation of the state as a teaching and the power of a teaching, that took time. It had to mature. So when I talk about it now to some extent, I add something to it. When I talk about the "original experience" something is added to it that I didn't know then.


Albert Einstein

"A human being is a part of a whole, called by us universe, a part limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest... a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty."

Carol Asher (http://www.experiencefestival.com/a/Enl ... nt/id/4777)

I experienced that my mind is not MY mind. Meaning, that all the thoughts that go on all the time in my head are not actually MY thoughts, they are thoughts that are just passing through from the collective mind that belongs to all of humanity. I used to think that they were my thoughts, but whether they are ‘good’ or ‘bad’ they are actually just the same old thoughts that everyone has. Experiencing this and realising this has given me such freedom. I am no longer afraid of my mind or of my thoughts. I am completely unattached to whatever happens in my mind. Whatever thoughts are there, are just passing through, whether they are positive or negative. I am no longer trying to change these thoughts; I no longer battle with unpleasant thoughts, because I do not identify my thoughts with who I am. So, I can just let them be there. They no longer mean anything else besides the fact that they are ONLY THOUGHTS. Who I am is not my mind or my thoughts. What liberation! I no longer have any pain or suffering as a result of my thoughts.

I feel as if I am an empty vessel and thoughts and feelings are just passing through me and I no longer identify myself with them. They have no power over me. It’s great to feel happy and it’s great to feel sad. However, feeling sad and feeling happy are not who I am. So, whatever I feel, in a sense, means nothing beyond the experience of the feeling, whatever it is.


I was told at the ashram that this state is a state termed by Buddhism as being empty. This is why I am calling it so. I would describe it as basically feeling nothing and that feelings that do come are just passing through me and filling me temporarily.

I’ve also noticed that things that used to upset me and disturb me no longer have that effect on me. It’s not a matter of letting go – there is nothing to let go of in the first place, there is nothing in me.

Nothing from the past upsets me or worries me. It’s as if the past has turned to dust. The past has absolutely no hold on me. My past experiences could actually belong to someone else- I wouldn’t know the difference. Your experiences could be mine and mine could be yours. It’s all the same.

Another way of experiencing the freedom from the mind is that I no longer care if my reality is real or not. I no longer care if my ‘truths’ are real or not. I experience this as non- attachment to my reality. So, I no longer have to defend who I am, how I experience life, or my thoughts and feelings.
noodletaboo
 
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