Author: Mandala

Karuna – Compassion

Posted on by Mandala

Buddha

Buddham sharanam gachhami…
I come seeking your protection, O Buddha.

Karuna: The feeling that we have to experience the pain or distress of another as if it is our own. The English equivalent, compassion, is derived from the Latin com meaning with, and passio meaning suffering. Karuna is not just sympathy (anukampa) or feeling sorry for another, but rather empathy (annudayana), actually feeling the sorrow of another.

According to Buddhist and Jain philosophies, karuna is one of the main emotions of humans that must be felt in a practical way.  In Bharat Muni’s Natya Shastra, the volume on Performing Arts, one of the best texts that lists human emotions, compassion (karuna) is marked as one of nine rasas (literally meaning flavor) interpreting emotions. The others are devotion (bhakti) pleasure (rati), sorrow (shoke), anger (krodha), courage (utsaha), fear (bhaya), disgust (jugutpsa), and awe or surprise(vishmaya).

According to the Buddha, to experience the selfless compassion of karuna is to feel a quiver in the heart to such an extent that when suffering is seen in another it should become one’s own. One must not only feel it but be compelled to act.

How does karuna come into play in today’s world, and how can we truly practice it? Emotions that register and operate through the mind arise both from internal samskaras and external inputs.  Emotions are like the waves of the oceans – they rise and fall. While the movement of the waves depends on tides, the burst of emotions depends on how the mind observes internally and externally and then reacts.

Swami Rama (Babaji) in his book Lectures on Yoga wrote, “The mind is a collection of thoughts and habits. It is a huge heap of desires gathered from contact with different forces of the world.  It is the habit of the mind to collect feelings aroused by worldly disturbances.”  What Babaji says here applies to how we are reacting to what is happening in today’s world. In times like these, one sees that humanity has formed habit patterns in terms of how we react to situations. This ‘worldly disturbance’ plays on our fears of disease and death.

There are 2 questions that come to mind with regards to the mind during this pandemic:
Why is the mind affected by worldly disturbances? What can we do to mitigate the negative effects of worldly disturbances on the mind?
Let’s look at the mind to see why it’s affected by worldly disturbances. The mind is the instrument that works through the senses to observe, absorb, be passive, act, or react. So, the answer to the first question is that the mind is affected by worldly disturbances because it reacts to the input from our senses (this is, of course, a simplified answer for the purpose of discussing karuna.) There are many other factors such as the performance of our dharma, karma, meditative practices, and Grace.

Now that we know why the mind is affected, how do we mitigate the negative effects? We must train our minds to be the best instrument for our use. One of the easiest ways to train the mind is to follow the teachings of the ancient sages whose personal experiences led them to formulate systems of philosophy that we today may follow to understand ourselves, how we think, speak, and act. Meditative practices guide us to accomplish this by helping us to understand how the mind works by observing it. What is it absorbing from the outside? How does that affect what is already inside? And then, what do we do with what the mind has absorbed?

In the Himalayan Tradition, when we have reached the stage when we become aware, we begin to empathize with what’s going on around us, compassion develops and comes to us naturally. It is simply part of the progression of a meditative practice. For it is no longer ‘me’ and ‘them’, but rather, ‘all’.  Then we awake in that karuna that the Buddha speaks of, and we become one with All.

In the cave of my heart
There is a Light
I can feel
I can see
A brilliant flame burning constantly
Its glow suffuses me then
Expanding slowly
It fills my being with its Self
I spread with It
Radiating, a lava like flow of waves
This self i’ve known for some time is no more
That little ‘i’ has become
All – All – All  and
Finally, ‘aham brahmaasmi’
And Karuna is the new name.

***

Karuna
Lalita Arya
Boston, Massachusetts
April 12, 2020

Buddha in oil paints
Lalita Arya
Princeton, New Jersey

Editor’s Note:

Founder of KHEL charities, Ammaji is a mantra initiator and a member of AHYMSIN’s Adhyatma Samiti (Spiritual Committee). She has also authored the book Eyeful of Sky: Poems.

You Are the Architect of Your Life

Posted on by Mandala

You are the architect of your life and thus have the capacity to change and shape your destiny. You choose what you want to be. One way to understand this is to think of yourself as an archer. The arrows you have previously shot are the past, and you cannot take them back. They are gone and will not be returned to you. You cannot undo the karma you have performed and you will have to reap the fruits of that karma. Even though you have no control over your past actions, you can have perfect control over the arrows that you have in your quiver and that you are shooting now. These represent the present. The arrows you are holding on your back and intend to shoot toward the target later correspond to the future. The past is gone, but what you do now and in the future is in your hands. The present is the link between the past and the future. If you keep thinking only of the past or imagining the future, you are missing the link of the present.

Editor’s Note

This is an excerpt from Sadhana, the Path of Enlightenment: Yoga the Sacred Science, Volume 2, by Swami Rama. Chapter “If the Cause Is Imperfect, the Effect Will Be Imperfect,” page130.

For all Swami Rama’s and Swami Veda Bharati’s published works, please email hyptbooks@gmail.com

Published works of Swami Rama and Swami Veda Bharati are also available at other venues.

Seeking God

Posted on by Mandala

The God of the atheist is one for whom the atheist does not know he is searching, though he is indeed searching. When you take to a bottle of alcohol, you are searching for God. When you are angry and frustrated, you are worshipping God. When you buy a Superman comic, you are looking for someone who is greater than you – which is God. When you go into a brooding silence alone to nurse your suffering and self-pity, there is something within you that is calling you to your God. When you go out looking for a dancing crowd in whose collective movement you can merge the movement of your body, you are looking for that collective spirit that is God. When you merge the sound of your flute into the entire orchestra around you, you are merging your individual consciousness into the total consciousness, the superconsciousness that is God. That is the God of the atheist who has not yet acknowledged his search for God.

There is the God of the agnostic who does not know if there is a God or not, but who acknowledges a search because he is searching for truth. And before you search for God, you search for the truth as to whether or not He exists. That too is a search for God.

There is the God of the man of intellect, the God of the theologian, of the philosopher who speaks in carefully selected words, in very clear terms which later on, when he becomes a man of devotion, he realizes were not really quite as clear as they seemed to him when he was a mere theologian or philosopher.

There is the God of the bhakta, the devotee. Someone very near and dear recently said to me, “If I feel sad and have an urge to cry, what should I do with it?” I replied, “Can you think of a saint in the history of mankind or of one great soul in the East or West, who fulfilled his aspiration, without crying vehemently before coming to any realization of God? A civilization or a family in which tears are suppressed is an enemy of God. If you have an urge to cry, let it become bhakti, an emotion directed to the sublime. Why cry before a man? Why cry to a pillow? When all your emotion becomes directed to the One being, it becomes bhakti – your joy, your suffering, your pain, your pleasure, your longing, your fulfillment.” The God of early Christianity is the God of the bhakta, the God of devotion directed to the One. Bhaktas understand God as their personal Someone.

Now we come to the view held by the Vedanta philosophy. Beyond the God of the atheist and of the agnostic, beyond the God of the man of knowledge and the man of devotion there is a transpersonal God – not an impersonal God, a transpersonal God. We must understand God the transpersonal, the transcendental. We must also understand God whose emanation is the universe – God the immanent. We must understand God as the collective (but more than the collective) consciousness of all the universe.

Every person has a feeling of unreality in relation to God. It is a very strange feeling. There is a part of our being that is always in search for something else; we ask ourselves if there will ever be a time when we are no longer searching, and we give up in hopeless despair, all of us, because we are always searching for something way, way over there.

In yoga the search ceases. The follower of the yoga path states no credo. Instead, he purifies his mind and sees the presence of God within. Of the three stages of prayer – stuti (praise), prarthana (petition), and upasana (the practice of the presence), his is the last stage. Whatever he says about God’s nature is from his personal experience of such a presence. “I have seen It. You can, too,” he says confidently.

Editor’s Note

This is an excerpt from God by Pandit Usharbudh Arya, 1979, Chapter “Seeking God,” pages 3 – 5. Pandit Usharbudh Arya became Swami Veda Bharati, and the author of the book is sometimes listed as Swami Veda Bharati.

Love as Healer

Posted on by Mandala

The key to healing is selflessness.

When I was young I used to follow my master wherever he went. Once we went to a city called Heta in UP district to visit a railway officer whose only son had very severe smallpox with huge abscesses all over his body. When we were traveling it was customary to go to different households and ask for food. Being young I dashed in front of my master and knocked on the railway officer’s door. When the door opened, I immediately asked, “Mother, could you give me some food?”

She came out and angrily said, “If you are really swamis, you should know that we have only one son and he is dying. Instead you are behaving like a fool and talking of food.”

That really affected me. When my master reached I told him what had happened and he smiled and said, “Let me go inside.”

When he saw the condition of the child he asked the mother what she had said to me. She repeated, “If you are a swami you should have known that my only son is dying. Instead of helping me you are being very selfish in asking for food.”

Then again he smiled and said to me, “Son, I am going to cure him.”

He then removed the bed sheet that was covering the boy and wrapped himself in that. Immediately his whole body became covered with smallpox eruptions, while the boy was completely cured. Both parents fell down at the feet of my master. He said, “Now I am going to transfer this to a tree.”

Later I asked him how it was possible for him to cure that child, so he gave me one example: “Suppose there is a house that is burning, and the family members of that house are crying and screaming outside because their only child is inside that house. They have no strength to go inside and save him. Suddenly a stranger comes and hears about the child. Without hesitation he runs into the burning house and after a few moments brings the child out. How can you awaken such love where you are willing to put yourself in danger to rescue someone else? Love requires sacrifice and courage. Anyone who knows what sacrifice is and what it means to give, is a real lover.”

Above and beyond medicine you can heal others if you have an intense desire to serve others with love. You have that potential, but you have not yet explored it. Human beings are still incomplete in the process of evolution. That completion will be possible when you learn to love others and serve without any selfish motivation.

The key to healing is selflessness, love, dynamic will and undivided devotion to the Lord within. Christ and all the great messengers had the capacity to heal. You also have that same capacity; you simply have to come in touch with it.

When India was ruled and controlled by the Mogul dynasty, one of the rulers, Babur, had only one son, Humayun, who was on his deathbed. So Babur went to different swamis, sages, fakirs and priests, but nobody could help that dying child. Then one of the women sages came forward and said, “You have healing powers. Why do you not heal your child?”

“But I am not a spiritual person. I am not pious and holy.”

She said, “But still you have the power to heal. You can use it if you are prepared to give up your life for the sake of your son.”

“Yes, I have lived for a long time, so I am willing to give up this life. If he doesn’t live, I will have to go through so much sorrow in my old age.”

So the lady said, “Hold this glass of water while walking around the cot four times and repeating: ‘O Lord, give this span of life to my child. I quit, I surrender.’ And then drink this water.”

Having followed her instructions, he abruptly died. And the child was cured and got up from the bed.

Love is the real healer.

Editor’s Note

Reprinted from The Ancient Traveler: Writings on Love, by Swami Rama

Would a personal mantra help me with my anxiety?

Posted on by Mandala

Question

I suffered from mental anxiety and heart palpitations from the year 2009. From then I tried different yoga and meditations. I get benefited from that for some time but after some time like 6 months, I again suffered from the same mental problems and heart palpitations which did not allow me to practice meditation. For that, I was thinking of taking mantra initiation so that by practicing mantra meditation I can change my personality. I have been practicing some mantras but I am not able to find out that which mantra will be suited to me. Please help me and guide me.

Answers

Stephen Parker (Stoma) and Carolyn Hume have answered this question.

Stephen Parker (Stoma)

You have done well using your yoga practice to deal with anxiety. It is one of the most effective strategies there is for many reasons, both spiritual and physiological. For many people, this is an ongoing process that has better times and worse times, even with a mantra initiation.

A mantra initiation is an intuitive process where the “choice” of a mantra is up to the intangible guru-force which moves through the initiator. It isn’t made on an intellectual basis. We sit together in meditation within a common mind-field, a gentle request is made to the guru and then whatever mantra comes clear is what is given. If I know the person ahead of time, I may have an opinion about which mantra would be good for them, but when it comes to initiation, my opinion doesn’t count. I must pass along only what we are given. Sometimes the person recognizes that it is a sound with which they are already familiar. This may indicate that they have brought that mantra into this life with them and it is being reinforced.

What is most important is that the intangible link to the guru is established and/or strengthened in the process of initiation which makes it possible for the guru to use that mantra from within the mind of the disciple to guide them. Ultimately, one’s ātman is the guru and the process of initiation and mantra meditation helps to awaken and fortify that presence within your mind. An external guide simply assists that process until the inner voice is clear.

Carolyn Hume

While it is true that heart palpitations can be caused by anxiety, it is also possible for there to be an underlying medical condition, such as thyroid problems, arrhythmia, atrial fibrillation….  So you may want to consult a medical doctor to confirm or eliminate these as possible causes.
Taking a foundation course in our tradition and learning or practicing some of the practices under the guidance of a teacher, completing a course of classes in breathing, sitting, and other preparations of yoga meditation with the teachers may be helpful.  This could be a preparatory step towards mantra initiation. Preparations include: Joints and Glands Exercises, training the legs, sitting correctly: with a straight spine, relaxation procedures, diaphragmatic breathing, breath awareness, and breath awareness with so-ham.

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 the ego and how can I get rid of it?

Posted on by Mandala

Question

My question is – Under the theory of karma, we understand that ego (ahamkara) is the root cause of the sense of doership, which in turn envelopes one in the karmic whirlpool. However, what is this ego? Where does it come from? How is it generated? What is its source? What is the process? And finally, how does one get rid of this ego?

Answers

Lalita Arya (Ammaji), Stephen Parker (Stoma), and Carolyn Hume have answered this question.

Lalita Arya (Ammaji)

“ego” is originally from the Latin meaning “I” translated into English…that I that sees, feels, smells, etc.

Without that “I” there is no “doer” as the questioner asks.

From where does it generate? When one takes birth, the “I” appears as identifying with that self. It has to have a reference, so I, the doer.

What is its source? The questioner answers this “in the karmic whirlpool”.

How does one get rid of this ego? One does not so long as one is I… It is the I that asks the question, so that proves there is no getting rid of, in the ordinary sense of the word. BUT…

Let me divert into a story. There used to be a renunciate (or maybe still is) who never used the identity “I”, he always referred to himself as “this self”…I thought when I heard him speak, Wow, what a clever way to get out of that who am “I” syndrome.

In our tradition, we have been introduced to the greatest of all practices for any human being and that is Meditation…we start with being encouraged to practice daily, faithfully, without expectations just following that eternal sound that our mantra introduces us to.  Eventually when the mind is really clear that same “ego – I” becomes absorbed in the greater consciousness. I love this quote that Lord Rama advises the sage Gautama to forgive – Let go of the knots of your mind until aham (ego) gives way to “atma”…(from SITA by D. Pattnaik).

Leave all the analysis aside as it involves the ego and just let go…eventually one day that “I” will disappear and when you open your eyes after that special session you will see the world as an extension not of I but of atma.

May that Moment be ever yours

Stephen Parker (Stoma)

I love Ammaji’s answer.

The ego is the “I-maker,” our self-identifying function. It is part of what creates our individual mind. If you don’t have an ego, you can’t have a body. So it isn’t a question of getting rid of ego, but how to live in the right relationship with it. Sometimes it gets the idea that it is the CEO of the mind (ātman) rather than the general manager. So living skillfully means living with an ego that can surrender at the right moment.
By cultivating mindful awareness, starting with breath awareness, you gradually loosen ego’ grip on the illusory ownership of actions and their results.

Carolyn Hume

Interesting answers from Ammaji and Stoma that are also practical.

Swami Rama has written, “The universe is the outcome of the two principles of one Absolute without a second: Purusha (consciousness) and Prakriti (primordial matter). From Prakriti and Purusha all the animate and inanimate forms of the world are born, maintained, and destroyed. Nothing can exist without the Lord’s Prakriti.  All the manifestations of the universe are diverse forms of Prakriti.”

Sankhya is one of the six systems of Indian philosophy. It is thought that to understand the Yoga Sutras, one must first understand Sankhya philosophy. In this philosophy, Purusha is eternal, and Prakriti is co-eternal.

The Vedanta school of philosophy accepts consciousness as real with all else being maya or illusion, sometimes called apparent reality. It is consciousness from which matter manifests. Everything is the play or sport of Brahman. “…the philosophy of Advaita, which holds that there is one and only one absolute Reality without a second and that all that we see, the entire universe, is but a manifestation of the one Truth.” – Swami Rama

In Sri Vidya, there is a similarity of ideas with the terms of Shiva and Shakti. “According to the science of tantra, the human being is a miniature universe. All that exists in the cosmos exists within individuals, and the same principles that apply to the universe apply to the individual. In this ancient philosophy, the entire universe is a manifestation of pure consciousness. And yet, consciousness seems to be divided into two aspects—one that is unchanging and unidentified with the manifest world, called shiva, and another aspect of consciousness, shakti, which is the subtlest of the created things. Shakti means power or potential. This aspect of consciousness is creative, dynamic, and energetic, and it brings forth the entire manifest world from itself. However, only part of the energy of shakti is involved in the creation of the manifest world, while the other, greater part, remains dormant. Thus both in the universe and in the individual, energy exists in two forms—dynamic and latent.” – Swami Rama

Ahamkara along with Buddhi, Chitta, and Manas are functions of the mind.

Interestingly ahamkara is made of two parts: Aham = I and Kara is within the verb “to do.” So one can perhaps say the idea of “I do,” or of doer-ship.

Swami Rama has said, “It is necessary to have a comprehensive knowledge of the mind and its modifications, for it is the mind that stands between man and the Ultimate Reality….The origin of the mind is atma-shakti, the capacity of the Self… In the philosophy of raja yoga and Sankhya philosophy, mahat denotes the cosmic or universal mind, the first principle manifested out of the unmanifested one, Brahman. Just as a wheel rests on its spokes, and the spokes rest on an axle, so does our mind rest on the cosmic mind, and the cosmic mind rests on Brahman…. From mahat comes ahankara, or ego…”

One looks at the first 3 lines of the Yoga Sutras:

Now, at this auspicious moment of transition begins the instruction in the discipline following the past tradition.

Yoga is the control of the modifications of the mindfield.

Then (upon the dissolution of the vrttis) the seer now rests in his own true nature.

So the practices and teachings of yoga are tools to bring about the idea in the 3 lines above.

Swami Rama has written “You only attain joy when you forget ahamkara. But how is that possible for you to live without a sense of I-ness? That’s not possible so it is better to ‘polish’ your ahamkara. Just as you polish your shoes and use them every day until eventually they are worn out, so should you polish your ahamkara – your ego.”

Actually, you can read for yourself the philosophies found in Sankhya, Vedanta, the Yoga Sutras, and other texts and perhaps gain an intellectual understanding of what you think they are saying and decide what you think is plausible.

If you so choose, you can engage in the practices and follow the teachings of yoga and see where they lead you. “Valid knowledge comes from direct experience alone.” – Swami Rama. This can be a long process because of the layer upon layer of covering to which one holds; polishing will reveal more and more subtle layers as one goes on. And this is also a process of expansion, of letting go, of feeling more and more the flow of love, which eventually cannot be contained.

Talking of samadhi, Swami Rama says, “In this state the senses, mind and intellect cease functioning. Just as a river merges into the ocean, the individual soul merges into the Supreme Soul, and all limitations dissolve.”

“…the stage of Nirvikalpa Samadhi in which the seeker becomes one with the One, Here is to be found the union of Atman with Brahman. This stage transcends the stage of intense love and longing for the ideal. For now the seeker merges into his ideal, and no sense of duality remains. Only one who is well established in the stage of nirvikalpa samadhi is an illumined yogi, and only such a yogi can truly guide other aspirants. Such a yogi is beyond the bondage of space, time and causation, and he is ever free, for it is possible for him to remain dissolved in Brahman and yet return to normal consciousness.” – Swami Rama

Such a one is called a jivanmukta.

Since you have written about karma, I suggest you read Freedom from the Bondage of Karma by Swami Rama, The Royal Path by Swami Rama, chapter 13 in Perennial Psychology of the Bhagavad Gita by Swami Rama (actually the whole book is a good read), The Art of Joyful Living by Swami Rama, as well as other writings.

Editor’s Note

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

Eternal Dedication to Swami Veda Bharatiji

Posted on by Mandala

My yoga teacher Chandnaji introduced me to Swami Veda Bharati in March 2008, since he felt I was so curious about meditation and probably needed it at that point of time.

On our way to Rishikesh I had picked up my book Walking with a Himalayan Master by Justin O’Brien which I had bought some time back, but never read. Well, on this trip the book became very engrossing and fascinating to me. Before this day, my ‘religion’ only stemmed from my parents and society, but even then I had a questioning mind; who knows if there really is a God, can you ever ‘find’ Him? Is there a logic to Karma theory? How valid are mantras in Sanskrit? Etc.

That day is entrenched in my mind.  Arriving at Swami Rama Sadhaka Grama perhaps around 11 am, my first impression was: Serenity, and that it looked organized and above all clean and calm. We had a simple lunch (sitting traditionally on the floor) and then we waited, seemed like a long time, till maybe 4 pm when we could finally meet Swamiji. We were tired and my thoughts were, is really worth coming all the way?

We had a very brief meeting with Swamiji. After preliminary greetings I asked him, I am confused, what does meditation do, and that it is difficult to practice in a regular disciplined way. I don’t really remember his reply, but he said let us do a 2 minute meditation. The 2 minutes seemed to last a long time. I sat in Vajra Asana and closed my eyes and that changed my world. My highest experience was that I felt this specific and intense heat in my body clearly from Ajnana chakra to the nabhi chakra area. And I could FEEL my heart fluttering as though it had wings. What an elated experience that was, I can never forget. And I thought to myself what is happening to me, why am I reacting like this, why am I so excited. Forget this, and be yourself again! Finally the 2 minutes were over and opened my eyes, thanked Swamiji, nothing more was said. We went our way, but my life has changed. Although SVB-ji always said experiences are not important, what matters is how deep you go, this is a unique experience I could never forget.

It was my eye opener, and my thoughts and values of the Universe changed. My mind opened to the immense field of spirituality and the truth within. Truly, I understood the meaning of ‘Guru’,

Dignity to Every Moment of Life

Posted on by Mandala

My dear Brothers and Sisters,

In this special time of transformation and spiritual growth I want to send you my love out of my total isolation in Ahrensburg, Germany. Allow me to send you some thoughts out of my silence:

In deep meditation I heard one of the most beautiful definitions of Yoga: YOGA MEANS TO GIVE DIGNITY TO EVERY MOMENT OF LIFE.

Now is the time and opportunity to practice it without disturbances from outside activities. Samkhya Philosophy is teaching that the only faculty which can lead us to freedom is the discriminative faculty of our mind.

Who develops that wisdom of discrimination develops an inner strength which shows itself in dignity. A human being without dignity is weak and shaken by fear. Who lives with dignity is protected, calm and his behavior shows a humble attitude. Clarity of mind and sober-mindedness give you the strength to stand up with dignity when you have fallen down. Only in true dignity you can realize who you really are and you can become free from the suggestions of the outside world. Standing in dignity sharpens your discriminative faculty and makes you able to turn around the wheel of the manifested nature while you stay totally calm in metaphysical immovability.

Who learns to give dignity to life’s every moment is humble and at the same time very strong. That person can bring the fire of purification to the earth. Dignity is fire. It can burn and can purify. It is the shining expression of wisdom. With dignity every imaginative thought can become reality and every word spoken out of dignity represents truth. Dignity is able to show the power of the Celestial World. When you let go of passion and negative emotions you can live in dignity; then you live simple, and you are simple, not thinking that you are better than anybody else.

So, in these times of great insecurities and change, to practice dignity in every life’s moment is a great opportunity for a spiritual practice.

I am so grateful for the wisdom Guruji has taught us that I want to share with you my last dramatic experience. A student of 78 years, who visited all my seminars for more than 30 years and has practiced the life with dignity every day, sang the Isavasiopanishad by heart every day and was only happy and full of love and shared her love with every person in sorrow and pain tirelessly, left this world because she had lung cancer. Bhagabandev and I visited her twice in hospital. She was shining, said that she is happy and full of love. With that attitude she left her body like an angel. It showed me the strength and beauty of Guruji’s teachings.

I send you all my deepest love and respect, and I am contacting you daily in my meditation

Your brother, Wolfgang

Editor’s Note:

As well as being the Spiritual Director of Himalaya Institut Deutschland, Wolfgang Bischoff, a disciple of Swami Rama, is a mantra initiator and is a member of the AHYMSIN Adhyatma Samiti, or Spiritual Committee.

Ahimsa

Posted on by Mandala

Love bears all things and endures all things.

Nowhere will you find a true definition of love except in yoga science. In yoga science ahimsa means love. “A” means “no,” himsa means “killing, hurting, harming or injuring with mind, action and speech.” If you follow these rules you will be practicing love.

If you initiate the practice of ahimsa at home, the family can be a training center for learning to love others. But if you fail to love your family, you will also fail in other relationships. Husband and wife and other family members should never hurt each other. If married persons were to truly practice ahimsa, they would never quarrel. There should be an understanding in relationships that no matter what happens you will not become violent. You cannot hurt someone and at the same time say I love you.

Love is more powerful than animosity.

When animosity controls your mind, it leads your mind toward negativity. It is the defense mechanism that creates many of the problems in communication. If you are afraid of me and I am afraid of you, there can be no communication between us. Then we both become defensive and we fight. This is what happens between two nations, and that is why the whole world is fighting. You have forgotten that we are all human beings and there is only one source that is supplying the life force to everyone, no matter which community, religion or culture one comes from. We are all the children of one eternity, therefore you have no right to hate or harm anyone. It is not okay to love some people and hate others. If you could learn to love your enemies, they would no longer be enemies to you. Your love should travel toward expansion, not contraction. Mao Tse Dung asked, “If hundreds of varieties of flowers can grow in one garden, why can’t we all flourish together in one universe?”

The practical approach to ahimsa is to practice non-violence in speech, action and thought. Gandhi, the father of the Indian nation, was completely nonviolent. He was able to get freedom from alien rule through nonviolence, without the use of guns. He exhibited the power of love to the whole of the nation and to the whole world. Somebody asked him if he believed in God, and if so what type of god did he believe in. He replied, “I believe God is truth. And to know the truth there should be truth in mind, action and speech.”

Violence in speech or in action is almost always preceded by violent thoughts, which have serious repercussions on the mind and body. When you hurt someone or you think about somebody negatively, not only are you wasting time and energy, you are hurting yourself. When you hate others, it is you who suffers, not the rest of the world. All negativity can be washed away and the mind can be purified if you learn to forgive others. You also have many weaknesses and perhaps you are projecting those weaknesses onto others.

I do not understand the law that prompts mortal beings to injure each other. From where does this violence arise? What is that power that instigates people to annihilate each other’s existence? I return back to my silence without any reply and with a simple conclusion that human beings have not yet really found out the art of living harmoniously. The evil that forces one to commit heinous crimes is because of himsa, the absence of love, consideration, kindness and awareness that we all belong to One. By killing others we are cutting the roots of the same tree whose limbs we are. This modern world is creating hell for everyone. You cannot say God is responsible for that.

Thought power is very important. Negative thoughts, emotions and violent behavior come when your reason is not functioning. Never allow your reason to retire or waste your energy on violence and negativity. Violence and anger diminish the power of love and gentleness. It is important to make effort to redirect negativity toward positive thinking. Patanjali, the codifier of yoga science, says constant contemplation on the opposite is the way to get freedom from hatred and violence. For example, if somebody hates you or if you have negative feelings toward someone, try to think of that person in a loving way.

Editor’s Note

Reprinted from The Ancient Traveler: Writings on Love, by Swami Rama

Living Beauty

Posted on by Mandala

What beauty and grandeur a flower bestows! The naïve take this lightly and are not sensitive enough to perceive the depth of the colors of the delicate petals.

For a short while the flower blooms, and then the petals drop to the dust without receiving any admiration or touch of love. Do you know, they cry for want of love, and that is why they are shy and drop their blossoms unnoticed in quiet lonely nights.

A flower is a living beauty that blooms only once and vanishes forever. It whispers vainly – for the deaf ears of the cruel human being have no power to listen to that pain. The flower waits to offer its petals to her Beloved before the dust assimilates her beauty and blends it into its grey ugly color.

Who has such an intense feeling of sensitivity to communicate with the blessed flower, which knows mothering but gives unconditionally and without reservation?

One day a priest gripped the stem of a flower, wanting to have it for his altar. While carrying that flower, he stumbled and the flower said, “O priest, are you injured?” Hearing the whispering voice of the flower, the priest wept. He felt as though he had twisted the neck of his own infant and was going to offer it to the dumb, lifeless image that was installed on the altar. Whenever one approaches the altar, the image never speaks or moves. What good is this worship for the tender infant of nature is snatched from its mother and offered to an inert, dumb god? Afflicted by the crying voice of the flower, the priest abandoned worship and from that day lived in solitude, contemplating the formless and limitless Infinity.

Human beings have strange and inauspicious methods of worship that have no purity, sincerity, or validity.

Editor’s Note

This is an excerpt from Love Whispers by Swami Rama, 1986 hardback edition, page 49.

For all Swami Rama’s and Swami Veda Bharati’s published works, please email hyptbooks@gmail.com or visit book and dvd orders to order direct.

Published works of Swami Rama and Swami Veda Bharati are also available at other venues.