The Peace within You: The Notebooks of Paul Brunton – Category 24
VOLUME 15 – PART TWO – Introduction
For the person who is not a complete beginner, who has attained a modest proficiency in the inner life, there is no real contradiction between the inner and the outer life. The one kind of existence will be inspired by the other. Neither despising the world nor becoming lost in it, he moves in poised safety through it.
Outwardly we live and have to live in the very midst of cruel struggle and grievous conflict, for we share the planet’s karma; but inwardly we can live by striking contrast in an intense stillness, a consecrated peace, a sublime security. The central stillness is always there, whether we are absorbed in bustling activity or not. Hence a part of this training consists in becoming conscious of its presence. Indeed, only by bringing the mystical realization into the active life of the wakeful world can it attain its own fullness. The peaceful state must not only be attained during meditation but also sustained during action.
PB acknowledges that life presents us all with challenges which are often unforeseen and sometimes severe. However, he also assures us that we are not left to face these situations alone and with no resources to call on for aid.
There are situations which may seem beyond endurance and circumstances beyond sufferance. It is then that those who have learned how to withdraw into their interior being, how to return to their source, may find some measure of help and strength. [PB Category 24: Chapter 4. #112]
This is the refuge to which he must turn when troubled, this is the place of divine beatitude. Let him go into the silence; there he will find the strength to conquer. [PB 24:4.115]
It is not generally known that Florence Nightingale drew her inspiration and courage for her Red Cross work in Crimea from her meditations in silence. [PB 24:4.106]
PB shares guidance on entering the stillness along with clues about its nature.
Where the heart goes, there soon or late the other faculties will follow. This is why it is so important to let the Overself take possession of the heart by its total surrender in, and to, the Stillness. [PB 24:4.90]
The mind must constantly give itself up to the idea of its own infinity. [PB 24:4.82]
When the quiet receptivity is deep enough, we enter the stillness. When the stillness is deep enough, we cease to think, to desire, and to will anything. [PB 24:4.70]
This peace is not to be confounded with lethargy and inertia, for it is a dynamic condition. It is the peace that comes after storm. It puts tormenting desires to rest. It brings the confused mind into surety. It heals the wounds caused by other people, by our own selves, and by a harsh destiny.
[PB 24:4.135]
PB helps us understand what it means “to be in the world but not of it.”
To practise living in the world and yet not being of it involves becoming a spectator not only of the world but also of oneself. To the extent that he gets lost in the world-experience, to that extent he loses this deeper self-awareness. [PB 24:3.207]
He may come in time to feel a certain amusement at watching his own performance on the stage of life. [PB 24:3.215]
When he can mentally withdraw at will from a situation where he is involved with others, so as to regard all the parties, including himself, with calm impartiality, he will have travelled far. [PB 24:3.212]
This is what he has to learn–and it can be learned only by personal practice, not from any book–how to keep in beautiful equipoise receptivity to his sacred Centre and efficiency in attending to the world’s demands. This is answering Jesus’ call to be in the world but not of it. This is the union of busy actuality with central tranquility. [PB 24:3.297]
Compiled by Judy S.