Be Here Now

Dass outlines various techniques to quiet the mind and attain deeper awareness. He distinguishes formal meditation from casual daydreaming or simple reflection, explaining that true meditation aims to calm the mind’s ceaseless chatter, eventually ceasing all mental motion. He provides specific exercises like attending to one’s breath (Vipassana), gazing at a candle flame (Tratak), or focusing on internal sounds (Nad Yoga). Each practice helps dissolve identification with fleeting thoughts and cultivates a steadier, more spacious consciousness. Dass emphasizes perseverance, cautioning against the allure of pleasant intermediate states and reminding that the ultimate goal is unity with the silent core of being, free from ego-driven attachments.

Dass explores the immense power and inherent limitations of humanity’s analytical intellect. He notes that while the mind has yielded remarkable technological and cultural achievements, it often fails to address deeper spiritual needs or paradoxes that defy logical reasoning. By relying solely on the intellect, people risk reinforcing their sense of separateness and missing subtler realms of experience. Dass introduces jnana yoga—the path of knowledge and discrimination—as a way to use the rational mind to surpass its boundaries. Ultimately, he believes true wisdom comes when the egoic “knower” dissolves, revealing non-dual unity. Exercises like Ramana Maharshi’s “Who am I?” highlight how to peel away each false identification until only pure awareness remains.

Dass stresses the power of living fully in the present moment, suggesting that the past and future are mental constructs pulling us away from the eternal “now.” He offers simple exercises, like checking in with the questions “Where am I?” and “What time is it?” multiple times a day, always answering “Here” and “Now.” By anchoring awareness in the immediate moment, one realizes that no matter where or when one goes, it is always the “here” and the “now.” This practice helps reduce anxiety about past regrets or future worries, enhancing clarity and spontaneity. Dass reminds his audience that planning for the future can still be done in the present, provided one returns to the here and now when the future arrives.

Dass examines the use of psychedelic substances as a potential stepping stone on the spiritual path. He outlines the benefits: breaking out of rigid mental models, offering short-term glimpses of expanded consciousness, and sometimes serving as a catalyst for deeper faith and inner work. However, he warns of significant downsides, such as attachment to “getting high,” a reliance on an external substance, and the possibility of becoming trapped in astral planes or ego-driven messianic fantasies. Additionally, legal issues and social pressures can foster fear and paranoia, undermining genuine spiritual progress. He suggests that while psychedelics may provide a temporary opening, true and lasting enlightenment arises from disciplined, inward-focused sadhana.

Dass offers practical insights into the evolutionary nature of spiritual practice. He reminds readers that each apparent stage of progress—whether euphoria, despair, or a plateau—is temporary and part of a cyclical process of inner growth. Sadhana initially may feel like a segment of daily life, but, in time, it permeates everything one does. Dass cautions against becoming trapped in “sattvic” (pure) pride or remaining attached to fleeting moments of breakthrough. He normalizes the oscillation between external engagement and inward retreat, emphasizing that both phases serve the broader journey. Ultimately, the process is about shedding old identities and continually greeting each moment—and oneself—as new.

Dass describes how practitioners of spiritual work gradually seek simpler, quieter environments as their inner sensitivity grows. Although traditional yogis might choose a cave to shield themselves from mental and sensory distractions, most Westerners can create a dedicated “launching pad” at home—a calm, sacred corner for daily practice. Dass notes that sadhana should integrate into one’s existing life rather than be forced through drastic changes. By consistently carving out space for a mantra or meditation routine, the practitioner gently reorients everyday living toward deeper awareness. Over time, as the pull of inner tranquility intensifies, one may naturally rearrange personal circumstances—be it family, living situation, or social contracts—to support more profound practice.

Dass explores the practicalities of creating and maintaining a spiritual community, whether in an ashram-like setting or a city home. He describes structured routines—such as shared meditation, work assignments, and dedicated hermitage spaces—allowing participants to balance inner practice with communal responsibilities. An ideal community features clear contracts regarding purpose, a sacred meditation room, and provisions for silent individual retreats. Dass highlights the importance of rotating leadership without ego-driven hierarchy and fostering an atmosphere of lightness rather than heavy religiosity. He also offers suggestions for urban dwellers, including forming satsangs where members can gather to meditate, share prasad, and keep conversation centered on spiritual growth. Throughout, the emphasis remains on supporting one another’s sadhana in a harmonious, nurturing environment.

Dass addresses the unique challenges of incorporating spiritual practice into family life. He points out that Western economic and social structures often hinder families from creating the spiritually nourishing environment once found in traditional cultures. Emphasizing simplicity and shared commitment, he recommends adopting livelihoods (like farming or crafts) so that parents and children can remain together, anchored in daily spiritual routines. Dass also highlights the importance of revering children as divine beings and ensuring a calm, loving home filled with mantras, devotion, and minimal chaotic influences. He underscores that long-term consistency in discipline is crucial, acknowledging that family sadhana requires deep surrender, creativity, and unwavering focus on spiritual goals.

Dass notes that individuals who live by themselves have more freedom to shape their spiritual practice without disturbing others. They can control their environment—experimenting with diet, fasting, chanting, and silent reflection—according to their intuitive needs. However, while solitude offers ample opportunity for uninterrupted meditation and self-observation, it presents fewer chances for the relational give-and-take of karma yoga (service in daily life). Dass suggests balancing this by engaging in purposeful community interaction, such as volunteering or teaching, to keep the “witness” present amid real-world demands. He reminds readers that living alone does not exempt them from shared responsibility and connection, as spiritual growth also depends on meaningful encounters with others.

Dass encourages readers to face mortality consciously, recognizing it as a natural part of the spiritual journey. He cites examples—such as Gandhi’s final utterance of “Ram”—to illustrate how an awareness of God at the moment of death transcends suffering. Practical exercises, like guided visualizations and reading The Tibetan Book of the Dead, aim to familiarize practitioners with the dying process so they can greet it without fear. Dass also addresses supporting others in their final days: advising calm presence, honesty when asked, and a focus on the eternal essence within the dying person. Emphasizing daily “little deaths”—letting go of ego-based desires—he reminds individuals that each moment can be an opportunity for conscious release and rebirth.