I can stay calm in all kinds of situations, except when I am with my mother. What shall I do?

Question

Mostly, I do not get distracted or waylaid by rose petals or mud slung at me…. except when my mother does it. I need advice! The three golden circles don’t work with her, either. What am I doing wrong? Why am I failing?

Answers

Carolyn Hume has responded to this question.

From Carolyn Hume

Instead of thinking of this as you doing something wrong or as you failing, think of this as an opportunity. Changing habits and thought patterns can sometimes take time, it is not necessarily easy, and we need to be patient with ourselves in the process. Your awareness of this problem gives you the opportunity to learn more about yourself, grow, and change.

You normally do not get distracted, waylaid, or disturbed by either compliments or criticisms; however, this is not the case with your Mother’s comments.

You and your Mother probably have a deeper and longer relationship than most of your other relationships in this lifetime, and this relationship in this lifetime carries memories (some of them conscious and some of them unconscious) extending from childhood to your current age. There may also be patterns of re-acting to rose petals and slung mud that have existed over a period of time, a habit has been formed.

If you find yourself reacting to something your Mother has said, consciously relax, re-establish diaphragmatic breathing, and witness or observe what has been or is being said and witness or observe your reaction. If possible, do not be judgmental of either your Mother or yourself. Sometimes what people say can be helpful, but that is for you to decide; do not accept what others (even your Mother) say blindly.

“To establish inner strength, decide that whatever negative thought occurs, or whatever others say, you will not accept it blindly. Decide that you will observe the thought or suggestion and let it come. One person may tell you that you are going to die tomorrow, and then perhaps another person tells you that you will someday become a powerful man. These two thoughts may come together: one person says one thing and the other says another. One thought is flattering to your ego, but the other thought is crippling to your willpower. Allow both kinds of thoughts to come. Be conscious of them. Whatever kind of thought comes, a thought is still only a thought. Why should you allow it to affect you? It will affect you only when you accept it; it will not affect you when you do not accept it. You can observe such thoughts without accepting them as your own, or letting them weaken you.”
— Swami Rama, The Art of Joyful Living, Chapter “Developing Strength and Willpower.”

On those occasions when you find yourself being affected, just note it to yourself…but do not then add to it thoughts of negativity about yourself. Just by noting the times you are affected in a neutral manner can be helpful in eliminating them.

Now I do not know how you currently react.

If, for instance, you have a physical response, like slamming a door, stomping out of the room, etc., note that you do this and by noting this it gives you the opportunity to stop doing whatever. For instance, something is said and even if you feel angry or hurt you refrain from slamming a door, stomping out, or making other physical actions.

If, for instance, you retort verbally, observe that you do so while you are doing so or afterwards, and this gives you a tool to stop reacting verbally. It is possible that you would still have mental reactions.

Finally, witness and/or observe the thoughts too.

Generally speaking, I think the physical reactions are easiest to change, then the verbal and finally the mental. It is possible the changes will be gradual and one day you realize – “Oh, I did not react to Mother’s comment; I was not affected.” – almost after the fact, you may not have reacted for some time, but did not realize it.

Perhaps you will find this article interesting: Discipline by Swami Rama.


Editor’s Note

If you have any questions about your spiritual practice, you may write to the AHYMSIN Spiritual Committee at adhyatmasamiti@gmail.com.

What Is a Bhandara?

Our friends and members outside India (or outside the ancient culture areas of Asia, Africa) need the explanation below.

The Sikhs, for example, have a 24-hour ‘langar’ in their gurudwaras (the Sikh temple, literally ‘Guru’s Gate’) where anyone may come and eat. In the World Parliament of Religions that I attended in Barcelona in 2006, the Sikhs had established a ‘langar’ in a large seaside space where thousands of Parliament participants ate three times a day. Recently when Heathrow airport in London was snowed under and thousands were stranded, the Sikhs established a ‘langar’ to distribute food and drink to the passengers.

At all sacred, festive and sorrowful occasions, people are fed in a worship context and form.

It has to be borne in mind that this is not a ‘social’ celebration, but a worship offering to God whose “temple you are”. It is done with that sense. For the purpose of bhandara, that worship attitude, mood and mien is maintained. The yajamana (one offering the worship) chooses to serve the food to the entire line of ‘human deities sitting in a line’ with the help of others. If s/he cannot be present, those who serve do so on his/her behalf.

Many Ashrams in Rishikesh and Haridwar depend entirely on the concept of daily bhandara offerings by the devotee members.

A bhandara offering is made, just a few examples here,

• To commemorate the dear departed ones

• To celebrate a wedding or a birthday

• To celebrate one’s initiation anniversary

• To complete 40-or-such days of silence

• On guru-purnima or any other sacred day

• At the end of, or even every day throughout, a purashcharana by fire offerings

• And so on.

We are now encouraging all our members and friends to offer a bhandara to the Ashram on their birthdays or initiation anniversaries.

In the western countries (and some modernized levels of Indian society nowadays) a person celebrating a birthday receives gifts; in India s/he gives gifts. The kings and other well-to-do people would often do tulaa-daana (literally ‘scales donation’). One gets oneself weighed on the scales, oneself sitting on one pan of the scale, and the other pan filled with grains, coins, silver, gold or even gems – whichever of these one can afford. These, equal to one’s weight, are distributed to the poor, needy or the sacred personages.

The average cost of one meal served at the Ashram comes up to approximately three thousand rupees, that is, plus-minus $70.00. That is for nearly one hundred people in heavy season of the Ashram, fifty people in light seasons – averaged out.

If you wish to earn the punya (good karma) of offering one whole day’s meals, the cost will be, say, 9000 rupees or $210.00.

I look forward to many friends of our Ashram earning this punya, this good karma.

One may do a sankalpa (sacred resolve) to commit oneself to making such offering every year for the next five, ten, fifteen or twenty years.

Please reach out to  ahymsin@gmail.com for donation enquiry.

Action and Inaction in Bhagavad Gita

Excerpt from the Perennial Psychology of the Bhagavad Gita

4:16: What is action, what is inaction? Even the wise are confused in this matter. Therefore I shall teach you concerning action, knowing which you will be freed from the foul world.

4:17: One should learn of action; one should learn of action that is opposed to right action; one should learn of inaction. The reality of action is deep.

4:18: He who sees inaction in action and who sees action in inaction, he is the one endowed with wisdom among human beings. He is joined in yoga, a performer of complete action.

Even great leaders and heroes sometimes become bewildered in deciding between right action, action that is opposed to right action, and non-action. When faced with a decision, how is one to determine which is the best response? Perhaps the action one chooses will have an effect opposite to what is anticipated and will create conflict, disharmony, or grief. In that case is it better not to act at all? Such questions occur to every person many times each day, although the process of considering these choices is so subtle that one may not be aware of it. If one does not know what the right action is, his mind starts pondering over the possible negative consequences of the actions he is considering. That can result in uncertainty, confusion, and loss of willpower. Indecisiveness, delay in deciding, and the fear of making a decision are unhealthy and painful. In such cases it is buddhi that needs training. If one is prone to be hesitant and uncertain in deciding how to act, the decisive factor of one’s internal organization (buddhi) should be sharpened so that it can promptly and unhesitatingly advise the mind and enable one to make a timely decision. Right action, of course, is always best. Action performed in a state of tranquility with non-attachment is always the right action. Contrary to that is action committed in a deluded state of mind, but even worse is inaction. A suspicious, doubtful, and deluded state of mind inevitably leads to injurious action. Action that is undertaken without having the counsel of the decisive faculty of one’s internal state is injurious action.

Many people are overly cautious and afraid of taking action, so they become inactive. Inaction makes one inert and is worse than wrong action. During the period of inaction one appears not be performing actions, but he is actually reacting adversely to the situation he faces. He is in a sort of negative withdrawal that leads to slothful ideas: “Why do I need it; why should I do it; I can live without it; I’m not capable; therefore I should not even make an effort to do it.”

Inaction is a result of the influence of tamas. In vikarma, action that is opposed to right action, rajas and tamas join, but rajas is predominant. Rajas makes one active, but without sattva one remains deluded. It is actually the sattva quality that keeps the mind tranquil, and action performed in the state of tranquility is right action.

One who has disciplined himself, trained his senses, and attained a concentrated mind that always seeks the counsel of buddhi does not commit mistakes in performing his actions. He surrenders the fruits of his actions willingly for the sake of others. Such selfless action has two benefits: the fruits of one’s actions do not bind him, and his action becomes a form of worship, meditation in action. The yogi goes on performing actions with a tranquil mind and always remains free from the bondage of action. For him there is no self-interest. All his actions are motivated by selflessness, and he is free.