Be Here Now

Dass explores different ways people come to understand higher consciousness: by direct experience (e.g., near-death events), intellectual inference, or trusting realized beings. He references William James to emphasize that ordinary awareness is only one facet of a greater reality, often dismissed or labeled “psychosis.” Dass discusses “surrender” as the act of relinquishing the ego and its fears in exchange for an eternal union with pure energy—an inner freedom unbound by life and death. He highlights how living in the present moment naturally diminishes the push-and-pull of desires and attachments, and he illustrates this with anecdotes about traveling, child-rearing, and simply “being.” Attention is also drawn to interpersonal vibrations: underlying emotional states that affect how we perceive and are perceived, especially by children, pets, or those in vulnerable mental states. Finally, Dass touches on polarity—like hippies and police or yin and yang—pointing out that as long as consciousness dwells in dualistic thinking, true unity remains out of reach. The text contains scattered illustrations and quotes (from, for example, Meher Baba) that reinforce the idea that love and higher awareness transcend everyday polarities.

Dass discusses transcending polarities—such as good versus evil or youth versus age—by recognizing their underlying unity. He suggests that living in the present moment, or “the Way,” dissolves the anxiety that arises from constant planning, craving, and attachment. Drawing from Buddhist teachings, he reiterates that the cause of human suffering (dukkha) is desire, which inevitably leads to clinging and disappointment. To illustrate this, he cites the Four Noble Truths, emphasizing that freedom from attachment ends the cycle of birth and death.

Dass references Ouspensky’s idea of the inner struggle (tapas) that occurs when one works to free oneself from ego-based cravings. He also highlights the concept of faith—writing that even reliance on rational thought is a form of belief—while urging people to see that they are effectively in “prison” if they remain unaware of deeper spiritual realities.. Visuals in this section include simple line drawings and quotes set apart in bold fonts.

Dass underscores the importance of sadhana—an ongoing spiritual practice—as a means to quiet the mind and dissolve the ego. He compares life to photography, suggesting one must focus the lens inward to truly see oneself. He emphasizes that any outward action (lecturing, parenting) can be part of sadhana if done without attachment. Drawing attention to the Divine Mother, Dass describes various faces of reality—whether personified as Kali or Sita—and how one learns to honor these aspects without clinging to them. He also speaks of transcending self-centered desires, describing day-to-day activities like eating or working as sacred tasks when approached with present-moment awareness. References to Indian epics (e.g., Ram, Sita, and Lakshman) highlight the idea that spiritual growth often involves a subtle unveiling of truth. The final pages turn to the figure of the guru, whom Dass regards as both ordinary and extraordinary, explaining that miracles and physical presence are incidental; true understanding arises when the guru is realized as one’s own deeper self. Visuals and text blocks often feature minimalistic line drawings or simple motifs.

Dass clarifies the distinction between a teacher—who imparts knowledge in structured ways—and a guru, who embodies truth directly without necessarily explaining it. He describes how the guru’s presence dissolves a seeker’s ego by reflecting only one’s deeper Self rather than personal attributes or flaws. Devotion (bhakti) emerges as a powerful path, cultivating love so completely that the boundary between devotee and divinity disappears.

Dass presents examples of how faith alone can foster inner contact with the guru, even when that guru is physically absent. Drawing on references to Hindu lore, he speaks of the “Divine Mother” in multiple forms—illustrating how reality both captivates and reveals the spiritual essence behind appearances. The narrative also includes accounts of advanced yogis who sustain life in minimal forms, indicating that a subtle ego “thread” can remain as long as the body persists. The key to recognizing the guru, Dass suggests, is developing a pure, childlike openness, in which worldly desires lose their pull and faith assumes center stage. Throughout these pages, Dass includes occasional line drawings or stylized text.

Dass further develops the idea that the guru is not an external authority but rather one’s own deepest Self. He underscores that the search for a guru “out there” is misguided because the same divine consciousness pervades all. Using metaphors and references to Hindu and Buddhist thought, he explains that spiritual practice reveals layers of illusion—physical, astral, and even causal planes—before one enters the formless Void, where all dualities dissolve.

Dass stresses the “Eternal Present,” pointing out that concepts of time are illusions of the mind, while one’s true being resides perpetually in the here and now. He also revisits the notion of faith and innocence (referred to as vairagya), describing how worldly attachments fall away like a snake shedding its skin. Throughout, he intersperses lines from the Tao Te Ching and allusions to Indian epics to illustrate the all-encompassing unity behind appearances. Visually, the pages blend handwritten text and minimalist sketches.

Dass describes the bodhisattva principle, explaining that once one reaches the formless Void—where dualities no longer apply—compassion calls a realized being back into worldly existence to help others. He highlights how even though it is all an illusion, individuals remain interwoven with one another at every level of awareness.

Turning to the pitfalls of sudden spiritual openings, Dass warns against carrying the ego through the doorway; doing so can lead to what he calls a “messianic complex,” where one confuses a genuine state of oneness with a grandiose self-image. He underscores that true revelation involves surrendering or “dying” to the separate self. Drawing on Biblical references (e.g., the parable of the wedding garment), he illustrates how incomplete purification keeps one in “outer darkness.” He writes that without a humble, childlike openness, the messages of mystical teachings remain hidden.

Dass also tackles the notion of suffering, suggesting that real transformation requires full engagement in life’s struggles while simultaneously recognizing one’s identity as something beyond pain or pleasure. The section includes scattered line drawings and short poetic interludes.