Month: August 2021

Full Moon Illuminations – Next steps in Meditation

Posted on by Divya - Administrator

Become Space Born

When your meditation becomes that empty space in the sky of the heart, it becomes like the moonlight in the space of consciousness. What a subtle and refined pleasure, beyond the mystic ecstasies of tears or laughter.

Akasha-ja, one born of space or space-born. Imagine a being whose being is space alone. Space is not considered an emptiness in ancient Indian physics, but a condition of matter. The subtlest condition of matter. Many of you have practiced the purification of tattva, these subtle conditionings of matter through practices such as bhuta-shuddhi, and others.

So continue to aspire for that as much as you can. When in meditation you have purified and refined your inner-eye, you will find that this physical body is a cave in which you dwell. And there is a deeper cave inside that cave, and yet deeper, so you keep going.

In that inner space, in moments of absolute silence, slowly you learn to dwell in that cave and all sense of dimension ceases. You return to your breath and to your mantra. Then you will go deeper, touch a moment of silence, come back to your breath or your mantra. Go deeper, letting the breath refine, let the mantra refine, letting stillness expand where mind becomes centered on a single point, the whole mind becomes a single point.

This is no longer meditation of concentration which is separation; but a union where even mystic emotions rest in quietude and stillness. Such a subtle state reveals the light within, for you now are that appropriate receptacle, you are the pure space (akasha-ja), consciousness, and a configuration of space. The very nature of such a space means, the “holder-of-light”, Chidgangana-Chandrika, as Kalidasa has written in his poem of the same name. When such a brilliant light shines illuminating sushumna – the prana-path guiding in this sky of consciousness – para-akasha, illumination is revealed in its source.

May silence and stillness unfold as light and fullness in your daily meditation. Om

Love and Forgiveness

Posted on by Divya - Administrator

”I forgive you.” These three words are so powerful that they can suddenly change the darkness that we experience about us into the pure light of a new day. As soon as you experience forgiveness your whole demeanor, your attitude and your personality change dramatically. Instead of being tormented by the hate and vengeful feelings that are carried inside in seeking justice, you experience a warm expansiveness. As you let go of those negative feelings, and of the rationalizations that gave you the excuse to get even you find yourself beginning to experience a common bond you share with others. The sense of rigidity and of being shut off within yourself is replaced by a feeling of comfort. All this is achieved by simply saying, “It’s no big thing, I don’t have to get even. I’ll just let go.”

When you practice forgiveness and love, you find that others begin to treat you differently. Instead of reacting to your revengeful attitude with their own closed-off distrust, other people begin to open up and share their warmth with you. As they become aware of your forgiving attitude, they realize that they no longer have to fear judgment and wrath. They can be themselves and be comfortable with you. Others will appreciate this to such a degree that they will open themselves to you and give whatever they can.

So, in forgiving others, we become the recipients of comfort, peace and happiness. It turns out that the way we treat others creates a situation that leads us to be treated in the same way. When we forgive others we soon find that they begin to hold less against us. We need not to be so fearful of their harsh judgments. This law of human existence was clearly expressed long ago in the Lord’s Prayer: ”Forgive us our trespasses as we forgive those who trespass against us.” Many people look at this statement as merely a request, asking the Lord, who is seen as separate from them, that they be forgiven the way they forgive others. But no request need to be made, for there is an exact and inevitable correspondence: to the extent that we forgive others we are forgiven, and the very act of forgiving is in itself a forgiveness of ourselves.
This is the law of forgiveness.

There is an exact correspondence between our experience of forgiving and the experience of being forgiven. We can only open ourselves up to the experience of the other’s forgiveness to the extent that we ourselves have developed a forgiving attitude. For we are being forgiven always but we do not know it when we are preoccupied with judging ourselves and others.

It is not necessary to take our word that such a law exists. You can test it for yourself. Merely become aware of where and when you feel judgmental and critical of others, or feel that you have been abused and wish to get back. Then just sit quietly and think for some minutes of forgiveness until you genuinely feel yourself forgiving the other, letting go of judgment or criticism. See for yourself how your attitude changes and what psychological effect is produced. Have you lost something or have you gained? Become aware when a critical, condemning attitude arises within you and each time work with yourself in this way. Try it for only one week and notice the reaction of others. See how relationships change. You might say, ”How can I forgive people who have abused and mistreated me?” But if we could see more deeply into our relationships we would realize that we bring these experiences on through our own actions, we would see that there is nobody to be forgiven. The people who mistreat us are often acting out the part that we assign to them.

There is a line in a prayer by St. Francis: it is in pardoning that we are pardoned.” In the act of pardoning we think we are doing something wonderful for the person we are forgiving, but actually we are doing something much more wonderful for ourselves. For that very act creates for us an entirely different frame of reference. Because love and forgiveness allow us to experience the world in such a harmonious way it turns out that we are really pardoning ourselves. We are throwing off all the hate and the vengeance that we ordinarily harbor and acquiring a new sense of freedom. What could be more perfect justice than that? Some people might feel that in forgiving others they are opening themselves to being taken advantage of. They might say, “If I keep forgiving everyone they’ll get away with all kinds of things.” This is a misconception. In fact condemnation often does not prevent behavior but fans the flames so that the unwanted behavior increases. If the other person sees that it gets you upset he may do the same thing again for that very reason.

Forgiving does not mean allowing people to walk all over you and abuse you. Nor does it mean that you should not try to prevent others from overstepping their bounds, from being callous and inconsiderate. Setting limits for another person is often helpful to him, whereas letting that person take advantage of you merely teaches him that he can hurt and injure others without concern. This does not give him a chance to develop respect and care for the other. The person who allows others to take advantage of him is not practicing forgiveness but is actually attempting to repress his hostile and aggressive feelings, hiding them beneath external acquiescence and acceptance. Often we see this quality amongst those who have been following a set of religious precepts. In trying to practice forgiveness they mistakenly decide that they should allow themselves to be used by others. While they outwardly appear to be pleasant and forgiving, there may be smoldering resentment beneath the surface. There is a vast difference between outward acquiescence which masks resentment and a genuine inner forgiveness.

Editor’s Note

This article has been taken from the book Creative Use of Emotion, pp 150 – 154, by Swami Rama and Swami Ajaya, published 1976 by the Himalayan International Institute of Yoga Science and Philosophy of the USA.

Meditative Discipline

Posted on by Divya - Administrator

Meditation expands awareness, but this does not mean that awareness should be external. It is a natural tendency of the mind to roam toward the objects of the world. This also can be considered awareness, but such awareness is completely dissipated and gross. The schools of meditation use awareness in a different way. Meditation teaches the student to make the mind one pointed and inward. To some degree all human beings are aware of their environment and the things related to them. This is the dimmest and most superficial state of human consciousness, and we are not discussing that sort of awareness here. Human consciousness flows through various degrees and grades from the center of consciousness, and systematically going back to the source of consciousness within is the purpose of meditation.

The mind is in the habit of identifying itself with the objects of the world, and it does not become aware of internal states as long as it remains in its dissipated condition. But with meditative discipline, the mind starts traveling inward toward the subtler, finer levels. When one attains a state of perfect stillness and tranquility, that which is beyond the mind reveals itself. Actually, nothing is attained in meditation-a meditator simply allows the Reality to be revealed through a calm and tranquil mind. Tranquility of the mind is an important factor, but more important is breath awareness. The first step in the practice of meditation is a steady, comfortable, and easy posture. The second step is calm, serene, and even breathing. The third is a calm and steady mind; this is the only means for experiencing the deeper levels of being. The fourth step is control of the conscious mind used during the waking state; this control can make one dynamic and creative. In the fifth step, the involuntary system as well as a vast part of the unconscious mind, including the memory, is brought under conscious control. In the sixth step, the mind becomes aware that it is conditioned by time, space, and causation. Through prolonged, unbroken concentration and the regular practice of meditation, the mind can be trained to remain aware of the now, which is an essential part of eternity. This is the seventh step, in which a superconscious state full of bliss, peace, happiness, and wisdom is attained.

After serious observation and analysis of the working of the mind, we find that the mind forms a habit of being conditioned either by remembering past experiences or being conditioned either by remembering past experiences or by imagining future experiences. There is no technique that helps the mind become aware of the now except that of meditation. Meditation is not a method of allowing the mind to roam aimlessly. It is also not something that dawns all of a sudden; it is not an instant method, as some lazy and confused people think. It is a conscious effort of training the body, the breath, and the mind. Meditation should be practiced systematically. No doubt a few visions and unusual experiences are possible by practicing meditation haphazardly, but it is not possible to attain the fruits expected by such methods. But it is not possible to attain the fruits expected by such methods. If a student practices systematically, it will not take much time for him or her to realize the highest state of bliss.

Editor’s Note

This article is an excerpt from the book titled “Inspired Thoughts of Swami Rama”.

The Path to Emotional Maturity

Posted on by Divya - Administrator

A pure mind is a happy mind. Are you unhappy? You are afraid to say, because by this definition – a pure mind is a happy mind – if you admit you are unhappy, then there are impurities in your mind. Unhappiness or pain is a stain on the mind; a stain on the mind is a pain. Do you want to check the level of your purity? Just check the total content of your thoughts. How many happy thoughts do you have, and how many unhappy ones do you have? How many pleasant thoughts do you have, and how many painful ones do you have?

We like to think of ourselves as mature persons, but then in contradiction, we see ourselves throwing tantrums. We throw all kinds of tantrums, visible and invisible. More often they are invisible tantrums and, when we cannot contain them inside, they become visible. It could be a nasty letter. It could be a horrid remark. It could be a banging on a wall, or of a door in the house. Only a few people, those closest to us know we throw these kinds of tantrums. No matter what kind of makeup and polish we put on our faces, no matter what exterior we show to the world, we know ourselves. And those with whom we have close relationships also know what goes on in our minds, what ups and downs we constantly go through.

Is there a way around these ups and downs? Many people think there is, through renouncing the world. After all, they reason, all the spiritual teachers say the things of this world are not important; we should seek spiritual knowledge, we should renounce. Perhaps. 

One day I was sitting and listening to my teacher, Swami Rama. Someone asked, “Well Swamiji, tell me about renouncing.” He replied, “What do you have to renounce?”  The questioner was a single young man, without a penny in his pocket and no responsibilities. “In order to renounce,” he said, “you should have a house, or a wife, or children, or fame, or power, or wealth. Which of these do you have that you want to renounce? Gather these first and then come and talk to me about renouncing.” Those who have gathered these, ask them about renouncing. They have to think twice, four times, about renouncing.

Renunciation – rising above the world – is the highest form of spiritual and emotional maturity. But, in the minds of many people it has become synonymous with quitting and dropping out, shirking the responsibilities of creativity that have been given to us by our birth. Renunciation must not be confused with quitting. The injunction to an average person is, “go forth and prosper,” not to be weak, but to create and give.

The process of renunciation is not a process of withdrawing into oneself and sitting around doing nothing, while carrying on with all manner of thoughts and desires of the mind. What point is there in being like the two monks who were practicing silence, yet fighting over a little bed of straw? They had renounced their wealth, their families and their houses, but what had they renounced? Nothing. Many people who talk about renunciation are only resigning, not renouncing. They are running away, escaping, quitting, getting rid of· their responsibilities, but retaining the same painful emotional content in their minds.

Emotional purification, how then is it achieved? Not through renunciation. Nor by following some quick, straight­forward formulas and prescription that we can write down and follow to achieve emotional and spiritual maturity: one, two, three, four, five; A, B, and C; project A for this week; project B for next week; project C for the third week; and so on. In nine weeks’ time I shall be an emotionally and spiritually mature person. Then I can go to my spiritual teacher and say, “Now I am emotionally and spiritually mature; will you give me enlightenment?” Every time we embark on such a project of self-improvement, -we end up laying into the hands of our ego.

Ego isn’t a bad thing; it’s a function. It’s a function of the mind. It makes us say, “I am something.” But when the ego makes me say I am that which I really am not, then ego becomes a hindrance. Let us talk of aspirations. Mind, intelligence, ego, and the totality of the mind stuff, all these four aspects of the inner person are considered to be insentient. They are not conscious of their own being. The only principle that has consciousness is the pure self, and that pure self is hidden because its life is covered by these other four, including ego. 

It’s like a brown paper bag that is lit by the light of the light bulb inside. It has no light of its own. Yet the bag seems to impart a certain minor amount of illumination. An inexperienced person who does not know all amenities of modern science and civilization, seeing this apparition for the first time might say, “Oh my! You have a luminous brown paper bag.” Instead of thinking – it is an illuminated brown paper bag, he thinks it is a luminous brown paper bag. The brown paper bag of the mind and the ego sees the light from within, sees the light from the pure self. This seeing of the light is often mistaken to be consciousness. In reality it is only the pure Self that has consciousness. If only the pure self has consciousness, how do I know when I am emotionally and spiritually mature?

If you have painful thoughts and feelings remaining with you, then you have karma yet to be fulfilled. How do you know when your karma is paid for? When do you know you owe no more debts to anyone in the world? When you have soothed everyone you have irritated, you will have irritation left in the mind so long as you have not yet soothed everyone. In the process of soothing everyone you purify yourself emotionally and attain maturity. It is not possible for a human being to have dropped something negative into his surroundings and walk away clean. 

Emotional purification, how then is it achieved, without renunciation, without quick formulas? The method is like washing your clothes. When you pick up your dirty clothes you are not judging yourself for having made them dirty. If you treat your clothes like this, why not your mind also? Treat it the same way. When you find your hands dirty, do you sit there feeling guilty and condemning yourself for letting them get dirty? “Here I have gotten my hands dirty again, it’s never going to work. I’m no good, I always get my hands dirty.”  Do you feel guilty about the floor of your house? “I promised to keep the floor of my house clean, but I keep getting it dirty. I give up, I’m never going to clean it again. It can never remain clean, it’s impossible. I’m no good.” Of course, you don’t react that way. When the floor of your house gets dirty, when your laundry gets dirty, when the skin of your body gets dirty, you go and you wash it and you start out again fresh. That which is your most intimate possession, your mind, why not at least treat it the way you treat a paint brush? After you are done painting, the brush is filled with paint and you put it in a solution where it will become clean. Treat your mind in the same manner.