The Ego, the Mind and the Spirit

This preoccupation with things creates attachment and regression with them and detracts from the person's connection with the world around him; he becomes trapped inside(a) his conceptualizations instead of tuned in to the universe's pulsating life (Tolle 35). As Tolle (35) points out, "Ego-identification with things creates attachment to things...which in turn creates our consumer society and economic structures where the only measure of go up is always more than."

Unfortunately, however, things do not satisfy. Tolle (35) puts it this way: "I guess to find myself in things but never quite draw it and end up losing myself in them. That is the fate of the ego." Moreover, by using things in this way-as a means of trying to find ourselves-creates a situation in which we continually try to accumulate more things, which results in what Tolle (37) calls "object proliferation." We surround ourselves with things because we hire lost pay heed with ourselves and can "no longer feel the life that [we] ar" (Tolle 38). there is no life in things, so we defend trying by accumulating more things, but it never works.

In effect, attempting to substitute things for a real connection with others and ourselves is a look of an empty life-a life t

There is so much truth in these observations that one ineluctably only to think for a moment to recall population whose personalities are clearly dominated by their pain-body. These individuals have a tendency to recall over and over the events and people that have made them miserable and to reiterate a multitude of times what they are experiencing now that is making them miserable. It is virtually impossible to stir them to consider anyone else's pain, because they are so focused on their own. Moreover, their pain-body warps their sense of recall. Although Tolle does not discuss this, observation shows that people dominated by their pain-body often rewrite history in a detrimental cast that makes them appear to be victims even if they are not being victimized in reality.

Saral Bohm and Lee Nichol (256) likewise suck up the importance of the world, stating that "the principal barrier to freedom is ignorance, mainly of 'oneself' and secondarily of the 'external world.'" Another dimension of the individual-world dynamic is that of the private versus public realms of action. Twentieth-century philosopher joke Dewey contended that the intelligibleion between the public and private types of action "is a relative one in a number of distinct senses," those being its dependence on "the level of social cognition of the possible consequences of acts," on "what we allow or disallow to debate as 'consequences' of action," on society's "value judgments," and on "an initial finding about who is considered to be directly concerned" (Geuss 85).

Tolle (38) relates the story of a woman whose body was riddled with cancer. He would go to visit her each week, but one week when he arrived she was rottenly upset. Someone had stolen her diamond call back, a ring her grandmother had abandoned her. He calmed her by asking her some questions, including one that raised(a) her awareness that she would soon be having to let go of the ring anyway, an eventuality that would occur becaus
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