We Are Free of the Past

Written on February 21, 2008 by Tom Stine


My good friend, Matt, sent me the following the other day:

Ultimately…it’s not the stories that determine our choices, but the stories that we continue to choose. —Sylvia Boorstein

The timing of Matt’s email couldn’t have been more perfect. I have been thinking a lot about the past, and the above fits well. As this statement aludes to, the past that we remember as occasional thoughts and stories that we tell ourselves and others, does not have a dramatic impact upon our current lives. It is the past that we remember over and over again that influences our present experience.

When anything occurs, it always happens now. In this instant. And just as quickly, it is gone. Even if it is an event that takes place over an hour, a day, a month or a year, every aspect of it occurred in just one instant, an instant which is over. Ultimately, then, every bit of the events of our lives, and thus all the details of our stories, ends up in the past as nothing more than a memory. And there is the biggest tragedy and greatest hope with regard to our past.

As Sylvia Boorstein indicates, we keep choosing to remember certain of our stories, and we then define ourselves by the details of these stories. For instance, I graduated from college, and therefore I have a rather large memory, filled with multiple events and details, that I have carried around with me and used to define who and what I am: I am a college graduate. But in fact, isn’t my experience of having gone to college just a memory? How can I even really know for sure that all the things that I think happened to me during college every really occurred? I can’t. All I can say is that I remember them.

While graduating from college is a fairly innocuous example, we can quickly imagine a whole host of stories that would be far more dramatic and, for almost everyone, far more influential upon their present lives. For instance, if I had dropped-out of college because I had a problem with drugs or alcohol, I could easily be carrying that story around with me today as a large limiting belief that makes my life difficult. But, upon reflection, it seems valid to ask whether an event that occurred 2 or 10 or 20 or 40 years ago really means anything in terms of the present time. Almost everyone would answer yes, but I think the better answer might be no.

Given the fact that the past is gone, that it no longer exists, then we have a chance to experience some real freedom from what we thought were the stories that defined who and what we are. We can start with the obvious truth: the past is unreal. It is at a minimum gone, done, finished. In a very real sense, though, we can say that it was never real. Only what I am experiencing in this moment has any reality, if we are honest about it. My high school graduation is just a collection of faded memories. Can I say it even really occurred? Even if you show me a photo of the event, does it really make it real? No. It is only my memories that tell me that I walked across a stage, received a diploma, went to a party afterwards, etc. But it can’t say for sure whether I did it because I am not now doing it.

All of this must mean, then, that at this moment, we are all free of our pasts. Our pasts do not exist. Our stories are just that, stories, that are not real. And without them, we are free to do and create anything we choose without limitations based upon our past. We are free, truly free (and we always were).

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Patricia - Spiritual Journey Of A LightworkerNo Gravatar  said
on February 28th, 2008 at 3:50 pm


This is a great article. Looking at how we are affected by our stories can be quite enlightening, especially when we can let go of the past and that effect. I am still learning to let go.

Tom StineNo Gravatar  said
on February 29th, 2008 at 8:28 pm


@Patricia OUR STORIES. That’s really it. We just tell ourselves stories about life, then we fix them in our minds and call them “the truth about what was.” I don’t know about you, but I’m getting tired of that song and dance in myself. I say let it all go, every last big!

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But beauty, real beauty, ends where intellectual expression begins. Intellect is in itself a mode of exaggeration, and destroys the harmony of a face. The moment one sits down to think, one becomes all nose, or all forehead, or something horrid. Look at the successful men in any of the learned professions. How perfectly hideous they are! Except, of course, in the Church. But then in the Church they don’t think. A bishop keeps on saying at the age of eighty what he was told to say when he was a boy of eighteen, and as a natural consequence he always looks absolutely delightful.

Intelligent practice always deals with just one thing: the fear at the base of human existence, the fear that I am not. And of course I am not, but the last thing I want to know is that.

Q: Since all is pre-ordained, is our self-realization also pre-ordained? Or are we free there at least?

A: Destiny refers only to name and shape. Since you are neither body nor mind, destiny has no control over you. You are completely free. The cup is conditioned by its shape, material, use and so on. But the space within the cup is free. It happens to be in the cup only when viewed in connection with the cup. Otherwise, it is just space. As long as there is a body, you appear to be embodied. Without the body you are not disembodied — you just are.

So the most important thing to realize is this: Your life has an inner purpose and an outer purpose. Inner purpose concerns Being and is primary. Outer purpose concerns doing and is secondary…. Your inner purpose is to awaken. It is as simple as that. You share that purpose with every other person on the planet – because it is the purpose of humanity. Your inner purpose is an essential part of the purpose of the whole, the universe and its emerging intelligence.


Buddhism stands unique in the history of human thought in denying the existence of a Soul, Self or Atman. According to the teachings of the Buddha, the idea of self is an imaginary, false belief which has no corresponding reality, and it produces harmful thoughts of ‘me’ and ‘mine’, selfish desire, craving, attachment, hatred, ill-will, conceit, pride, egoism, and other defilements, impurities and problems. It is the source of all troubles in the world from personal conflicts to wars between nations. In short, to this false view can be traced all the evil in the world.

The disappearance of this fundamental question [How do I know the state of an enlightened one?], on discovering that it had no answer, was a physiological phenomenon, a sudden ‘explosion’ inside, blasting, as it were, every cell, every nerve and every gland in my body. And with that ‘explosion’, the illusion that there is continuity of thought, that there is a center, an ‘I’ linking up the thoughts, was not there anymore.


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