Mandala, Author At AHYMSIN

Does the mantra initiation in the Himalayan Tradition burn the sanchita karmas?

Posted on 19 January 202029 October 2023 by Mandala

Question

In certain traditions, when one receives Initiation, the Guru is said to “burn” or “take on” the sanchita karmas. The reserve karmas stored far in the unconscious mind. Does something similar take place here, when we are connected to The Himalayan Tradition?

Answers

Michael Smith and Pandit Dabral have answered this question.

Michael Smith

After Swami Veda met Swami Rama, he asked him, “Why did you take so long to come?”
Swami Rama replied: “What? And get into all that karma?”
That’s the only thing I can think of right now. To me, it’s a mystery because we don’t know how the guru works. Swami Veda has also said that the guru is working all the time to clear the way. There is an entire series by Swami Veda, called The Guru-Disciple Relationship.

Pandit Dabral

Namaste ALL (Sarvam)

The Guru is one who dispels the darkness of ignorance. All Gurus are the same, and ALL Gurus are ONE. Swami Veda told me once that Gurus change their departments so often in their caves.

So the answer to your question is YES. Guru takes away or burns ALL our Karmas in many many different ways. The Himalayan tradition says “Saha Mayaa” which means the Guru saying that NOW you are connected to the tradition and NOW you are with me or NOW you will mediate with me.

Hope this clears your question a bit.

Enjoy being part of the tradition which means being in the womb of Guru.

Pandit Dabral Always sewaayam…

Editor’s Note

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

Niyamas

Posted on 3 January 20201 November 2023 by Mandala

The Niyamas are observances for oneself and are five in number. They are Shaucha or purity, Santosha or contentment, Tapas or practices that lead to perfection of body and mind and senses, Svadhyaya or study that leads to knowledge of the Self and Ishwara Pranidhana or surrender to the Ultimate Reality.

Shaucha involves purity both of the body and the mind. Purity of the body is easily achieved but not purity of the mind. To achieve purity of the mind one should cultivate Smriti or mindfulness and Buddhi or discrimination. That is, one should always be aware of one’s thoughts and should learn to discriminate between pure and impure thoughts on the basis of whether they lead to greater freedom or greater bondage and ignorance. Sincerity and perseverance are essential in cultivating this Niyama.

Santosha or contentment is a state of mind which is not dependent on one’s material status. A beggar can be as content, if not more so, than a king. Man’s desires are insatiable and no sooner is one fulfilled than another arises. The mind is, therefore, in a constant state of agitation. Tranquility is possible only through cultivation of
Santosha. Contentment should not, however, lead to slackening of all effort. Efforts should stem from a sense of duty and service rather than from discontent and anticipation of the fruits of one’s efforts.

Tapas has often been wrongly interpreted as excessive austerity and mortification of the flesh exemplified by hair shirts and beds of nails. In the Bhagavad Gita, the Lord Krishna clearly states that yoga is not for him who indulges the flesh nor for him who tortures it. Tapas literally means that which generates heat.

This heat arises in one full of spiritual fervor, one with a burning desire for enlightenment. Acts which increase this spiritual fervor constitute Tapas. A simple life free from sensual indulgence, regulated fasting, changing the name of the Lord, serving one’s fellowmen, all constitute Tapas. Through Tapas one develops strength of body and mind and the blaze of spiritual fervor burns brighter.

Svadhyaya is study leading to knowledge of the Self. This study begins with intellectual pursuit and understanding of the scriptures and other books of spiritual value. Rational acceptance of spiritual truths leads upon further reflection and meditation to intuitive insights and then to true understanding of these truths. These insights are supported by the study of the internal states of consciousness. Only then does knowledge of the Self begin to dawn on the aspirant.

Ishwara Pranidhana or surrender to the Ultimate Reality is possible only with infinite faith and dedication. Such a total surrender is achieved only with time, sincerity and perseverance. The ego has great tenacity and resists such a complete surrender. When the ego is transcended knowledge of one’s true nature is attained.

Editor’s Note

This is an excerpt from Lectures on Yoga, Practical Lessons on Yoga by Swami Rama, Himalayan Institute of Yoga Science and Philosophy of the USA, 1976, pages 19 – 20. This book was later published with the title The Royal Path, Practical Lessons on Yoga.

For all Swami Rama’s and Swami Veda Bharati’s published works, please visit www.yogapublications.org or email info@yogapublications.org.

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

Purgation

Posted on 14 December 201923 November 2023 by Mandala

The thoughts arise in the mind not from the outside, but because they are present in the mind, both as potential in the raw material of memory and the subconscious, and on the conscious surfaces; whatever you have stored in the jar will be seen when you lift the lid. It is like a person who uses a large can to put his garbage in day and night. After many years of this, a visitor tells him that he has some precious diamonds at the bottom of the can. The person begins to search for these diamonds, and, as he puts in his hand, what he finds all the way through is garbage. He keeps his hand in the garbage for five minutes and, becoming despondent, withdraws the dirty arm and says, “I shall look for diamonds again tomorrow.” But for the next twenty-three hours and fifty-five minutes, he continues to pour more garbage into that very can. Again, next morning he looks for the diamonds for five minutes and then continues to throw some garbage in. If, for twenty-three hours and fifty-five minutes a day you add to your mind all the confused and involved complexities of relationships, reactions and anxieties, then in five minutes of meditation you will come face to face with these very things. To purify meditation, purify life. Many people are afraid to meditate for fear of these thoughts arising. But sometimes they manage to overcome their fears and say, “Well, maybe there are diamonds there, and if there really are diamonds, I am a rich man; I’ll try it.” So they look inward and find what they have placed in the mind all the twenty, thirty, forty years of their life indiscriminately. But thank God these thoughts do arise because through them, if you are wise, you become aware of the content of your mind and you see what level of purification you have to work for. The random thoughts arising in meditation should be regarded as part of a purge and you can aid the process of purgation as soon as you become aware of the presence of an undesirable thought.

Editor’s Note

This is an excerpt from Superconscious Meditation by Pandit Usharbudh Arya, 4th printing 1989, Chapter “Problem Thoughts in Meditation,” pages 89 – 90. Pandit Usharbudh Arya became Swami Veda Bharati, and the author of the book is sometimes listed as Swami Veda Bharati.

Seven Steps

Posted on 4 December 20191 November 2023 by Mandala

Breath awareness is an essential part of meditation. Authentic schools of meditation teach breath awareness before leading a student towards advance techniques of meditation, but some of the modern schools have failed to grasp its significance. That is why their teachers are unable to lead their students to deeper states 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 this dissipated condition. With systematic discipline, however, the mind starts traveling inward toward the more subtle levels of consciousness, and when one attains a perfect stillness and tranquillity, that which is beyond the mind reveals itself.

In learning to meditate, tranquillity of mind is an important factor, but even more important is breath awareness. The primary step is to find a steady, comfortable, and easy posture. The second step is to develop calm, serene, and even breathing. The third is to calm and steady the mind, which is the only means for experiencing the deeper levels of being. The fourth step is to gain control of the conscious mind, for 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, are brought under conscious control, and in the sixth step, the mind becomes aware that it is conditioned by time, space, and causation. Through meditation, the mind can be trained to remain aware of the present moment, the door to eternity. In the seventh step, constant awareness is developed through the regular practice of meditation, and the highest state of turiya is attained. This state is full of bliss, peace, happiness, and wisdom.

Editor’s Note

This is an excerpt from Science of Breath by Swami Rama, Rudolph Ballentine, and Alan Hymes, The Himalayan International Institute of Yoga Science and Philosophy, Honesdale, PA, 1979, pages 129 – 129.

For all Swami Rama’s and Swami Veda Bharati’s published works, please visit www.yogapublications.org or email info@yogapublications.org.

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

According to Swami Rama: “You have no alternative but to learn to love your duty.” Which duty do we have to learn to love?

Posted on 3 December 201929 October 2023 by Mandala

Question

“You have no alternative but to learn to love your duty. Then it becomes easy. If you do not love something, and yet you do it, it creates division in your mind, and gives your stress. Learn to create love toward your duties. It can be done.” – Swami Rama, Sadhana, The Essence of Spiritual Life, Pp. 53

So inspiring! Which duty do we have to learn to love? Maybe our miseries and misfortune or our choices in our life?

Answer

Michael Smith has answered this question.

Michael Smith

Namaste! What a wonderful quotation from Swamiji! Thank you! The context of what he is saying about “learning to love one’s duty” pertains mostly to one’s family responsibilities and to one’s occupation. The point Swamiji frequently makes is not to dissipate one’s energy with contradictory thoughts (“I hate doing this, but I will anyway”), but to keep a focused, ekagra (one-pointed) sattvic mind.

Editor’s Note

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

How is it possible that many people I have encountered controlled their thoughts to often achieve desirable outcomes that involve hurting and damaging other humans or animals or the environment?

Posted on 13 November 201929 October 2023 by Mandala

Question

“Uncontrolled thoughts lead to the asylum, but controlled internal dialogue leads to an understanding of the nature of the mind and helps in the path of meditation and contemplation.” -Swami Rama, Freedom from the Bondage of Karma (pg 19)

How about the many people I have encountered who control their thoughts to often achieve desirable outcomes that involve hurting and damaging other humans or animals or environment? They have spent years directing their thoughts and planning their actions successfully and they feel content with the results. Sometimes throughout generations.

Answers

Michael Smith and Stephen Parker (Stoma) have answered this question.

Michael Smith

The key phrase here is “internal dialogue.” Swami Rama has written a lot about inner dialogue, which involves an inner conversation, prior to meditation, between thoughts which bubble up in the lower mind and the calm, objective “watcher” of those thoughts. The process of internal dialogue clears the mind of extraneous thoughts so that one’s meditation can go deeper. Thoughts and actions which are intentionally harmful to others would definitely be thoughts of an impure lower mind — the very thoughts which an experienced meditator would neutralize.

Below are some poems by Swami Veda pertaining to internal dialogue:

MY MIND, MY CHILD

Mind, why do you act so like a child? Why do you grab at every toy and gleaming tinsel? Why do you wish to horde all these pebbles and lumps in your pouch and then also burden me with their care? How many of my strings of moonlight pearls, my quiet moments, you have unstrung. How many of my laces of sunlight, my illuminated thoughts, you have unraveled, mind.

Mind, why do you not grow to maturity? You know well that you are of human descent with a saintly destiny and yet you join these beasts of malice and petty violence in their pranks against me. You take all the colours and splash them on yourself, one colour now and another the next moment. What a baby’s drawing you have made of yourself and you call that experience, mind.

Mind, choose your colours with care and draw your lines. Here the prayer, there the breath, here the light between your eyebrows, there the celestial sound in the right ear. Mind, come let us sit together today–just me, brother breath and you, and let me give you both a beam of my luminosity. My mind, my child, let me make you beautiful.

MIND AND MEDITATION

An unguided mind is a chariot drawn by untrained horses, ready to throw you by the wayside. Only a mind well restrained will keep to your charted path. A mind without meditation is like a diffuse, scattered light illuminating only a corner. But meditative consciousness is a sharp beam cutting through a thick granite-black darkness.

Your dreams, fantasies, visions and wishes are the clutter from a subconscious corner in which spiders of sense impressions have woven their cobwebs. A meditative mind is like an unclouded sky, full of sunlight, like a candle flame, steady, where there is no breeze. Only such a sky is fit for wings. Only such a flame truly gives light. Only such a mind becomes an instrument of freedom.

Make your choice, then, between confusion and clarity, between clouds and sun, between the pleasant and the good. Say to yourself this day: “I have made my choice, in this life, enlightenment. In this very life, a Christlike stature. The Buddhahood, within my allotted number of breaths.”

Brother mind, meditate and help me.

WATCH OVER YOUR MIND

Your mind is your true personality. It shows through all your movements, gestures and words. Your reactions and decisions come from the mind. Every morning you wash your face before you present it to the world. Why not also wash your mind?

The mind is your servant and seeks to favour you who are its master. Watch over the mind and it will cleanse itself; leave it free and it will soil you. Watching the mind constantly is the art of mediation in action. Follow, therefore, four rules of thought and resolve daily:
Wrong thoughts that have arisen I shall eliminate.
Wrong thoughts that have not yet arisen I shall prevent from arising.
The right thoughts that have not yet arisen I shall make to arise.
The right thoughts that have arisen I shall maintain, nourish and help to grow.

With this observance of thought you will become lovable if no one loved you before. You will become attractive if no one was attracted to you before. You will become a magnet if you were mere iron before.

I wish you this day a mind you can watch over, a mind you have cleansed, a mind you magnetise with your spiritual energy and I wish all beautiful thought to your mind.

MEDITATION MIRROR

My mind, mirror that you are, you are so befogged I cannot see my face clearly. You open all the windows of senses and run about from one to the other, looking out, bringing in all manner of sight and sounds. You distort their truths to me. Why, mind?

Mind, I gave you this agility as I gave vitality to these breaths, and gleams of perception to the senses, and you lead us round and round from cycle to cycle of ignorance and pain, death and rebirth. Can we not become friends, we who share this house of clay, this body, mind?

Mind, shut those windows and sit still, just a while. Do not agitate these breaths. Let them calm down too. Let me cleanse your face and illuminate your eye of wisdom so I may see my own real face clearly, so together we may step off this whirling wheel into a world of eternal stillness. You have been giving care to all else, out there. Just for a moment now, turn around inward and do listen to me. Can we not be friends, mind? Calm down and be still, brother mind.

DRAW YOURSELF TO YOURSELF

Draw yourself to yourself. Empty your mind of all things from sources outside you and look into your mind for a force that may be entirely yours. A body in meditation is totally relaxed. All muscles are limp, there is no twitching, no movement. The mind has no memories and, therefore, no anxieties. When the mind has no anxieties the breath flows evenly and smoothly. All the hollows of the mind are filled and there are no sharp edges. The brain becomes clear. The thoughts do not arise at random.

That evenness of the mind brings an evenness of emotions, and a quality of equilibrium develops in your personality. That equilibrium may last for a moment or two while in meditation, and initially that is so. But as your meditations prosper they begin to permeate your personality and through all your thoughts, words and physical deeds your natural equilibrium begins to show.

Drain all waters from the Pacific Ocean and fill them with liquid light–these are the unfathomable depths of your mind.

I wish you a dive into the depths of an ocean called consciousness, filled with light.

RAYS OF THE SUPERCONSCIOUS

A strange imperceptible poison in you changes the conscious into subconscious. It distorts your images, pollutes the streams of inspiration, holds court with shadows. Whenever an experience enters through the windows of your senses, the subconscious lurking behind the doors alters your perceptions and you find that the residue of your experience is deposited at the bottom of your mind’s lake. It misinterprets lights as shadows and misguides your intuition.

The Superconscious alone can cleanse you and make your waters serene and still. When you meditate let the residue of past actions and experiences lie undisturbed. Let the Superconscious cut through your ego like a razor’s edge. Let it flash like lightning on the forest trail you are walking. Do not let the hoot of the subconscious disturb you. Let not its fears come to the surface.

I wish for you this day a total loss of your subconscious and of every murky thing that arises from its depths. I wish that the rays of the Superconscious make way into your cave and light up your inner world forever.

Stephen Parker (Stoma)

Michael’s response is very thorough. I would only add that the more one practices remaining mindfully aware all the time, starting with breath awareness, the less one’s internal dialogue becomes an exercise in projecting selfish needs. Whenever we maintain that our psychological conditioning (including what we consider “me” to be) goes into the background. As a result our action gradually becomes more compassionate, open, accepting and loving (C.O.A.L attributes of mindfulness). These find their ultimate fruition in the Brahma-vihāras, friendliness, compassion, joyful-mindedness and emotional non-reactivity.

Editor’s Note

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

Self-reliance and Happiness

Posted on 4 November 20191 November 2023 by Mandala

The first is to become self-reliant. If you are not happy, you should not expect others to give you happiness. Happiness can never be given by anyone. This is the only concept that can help you be happy in the world, and if you don’t grasp it – if you don’t really learn it – then you will never be happy. If anyone claims that they can give someone else happiness, it is not true. Nobody can give happiness to anyone; they can, at best, only create patches of happiness for them. It is just as if something should happen to your own house. A neighbour could come and help you patch it. But if you were to depend too much on others, after sometime you would be thanking everybody and those thanks would become a curse. You would realize that your whole house was nothing but patches and that it was no longer a sound structure. One day it would collapse. So you should do the rebuilding yourself and not depend on others; otherwise you will let yourself become a house of patches.

You should be self-reliant and learn how to make yourself happy. Many people expect others to make them happy – but they are never happy no matter how much others try to please them. Life is not limited to only the span that is seen. It is a long procession from the unknown to the unknown. Happiness is an attitude of mind coming out of an internal state of tranquillity that allows you to through the procession without disturbance. If you are expecting pleasure, you are also bound to have pain. Life is like a coin of which one side is pain and the other pleasure. You should realize these two inseparable opposites and accept life as it is. If you learn to be self-reliant, then you will be happy.

Editor’s Note

This is an excerpt from A Practical Guide to Holistic Health by Swami Rama, Himalayan Institute Press; Revised edition (February 8, 1999), Chapter “Self-Training”, (pg 95).

For all Swami Rama’s and Swami Veda Bharati’s published works, please visit www.yogapublications.org or email info@yogapublications.org.

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

What is considered bhakti? Is bhakti necessary?

Posted on 22 October 201929 October 2023 by Mandala

Question

I was wondering about what constituted bhakti. And is it necessary?

Answers

Michael Smith, Stephen Parker (Stoma), Lalita Arya (Ammaji), Swami Ritavan Bharati, Carolyn Hume, and Michael Kissener have answered this question.

Michael Smith

Bhagavad Gita 9:26 — “Whoever offers Me a leaf, flower, fruit, or water, with devotion
— that gift of a person of controlled self, offered with devotion, I accept.”

“That which is important is the feeling of devotion.” Verse 9:26 teaches the aspirant to give or offer whatever he can, according to his capacity. Those who acquire this habit cannot stop giving, and finally, they give all that they have as an offering to the Lord. Giving and giving up bring one and the same result. These two virtues are the highest of all and help the aspirant in self-unfoldment. Any selfless action performed is a devotion to the Lord.” (Perennial Psychology of the Bhagavad Gita by Swami Rama, p. 310)

Stephen Parker (Stoma)

Sooner or later all the yogas, all the spiritual paths, funnel into “bhakti,” or, in yoga-speak, īśvara-pranidhāna, or in vedānta-speak, ātma-tattva-avalokanam. The term bhakti is perhaps best used for where this path begins, with channeling emotions in a relatively pure direction and offering everything one does to the Divine in whatever form. Gradually this is refined and intensified so that religious devotion, jñāna-yoga, and karma-yoga all become exercises in cultivating a continual awareness of Divine presence and seeking to remain in that presence at all times. In Bhagavad Gītā 4.11 Krishna says, “By whatever path people come to me I strengthen their faith in that direction.”

Lalita Arya (Ammaji)

Bhakti is one of the rasas – literally means “juice, essence or taste”. It connotes an Indian concept in arts & philosophy that evokes an emotion or feeling difficult to be described.

Bhakti is one of those like any other emotion. We can still be bhaktas even if we do not believe in a god…and simply might be interpreted as Devotion. As a mother is devoted to her child – she doesn’t need to develop it, it comes naturally to her. It is also part of the emotion of Love in its widest sense…so asking if it is necessary is like asking “do we need to love”? We cannot experience Devotion without Love and similarly Love without Devotion.

This is a very simple way I think of devotion.

Swami Ritavan Bharati

As part of our Shri-Vidya sadhana, The Meditation Center Sangha is currently reciting the Sanskrit verse, and practicing contemplation of the 27th verse of Saundarya-lahari:

“Oh, Supreme Divine Mother,
Whatever action of mine, may it be intended for and dedicated to Your worship:
may my speech become recitation of Your name as prayer (japa),
may all my actions become gestures of Your worship (mudras),
may all my movements become a circumambulation around Your form (pradakshina),
may all my food and drink become offerings to You as oblations to the divine fire (homa),
may all my resting and sleep become prostrations to You (pranam),
may all my worldly pleasures and enjoyments be transformed into acts of devotion to you (seva),
(May “I” become “Thine” and “Thou” become “mine”, O Divine Mother)”

…and through that deep contemplation, a glimpse of the Absolute, with the direct experience that Shiva and Shakti as One; then a seeker fully surrenders to Her (ishwara-pranidhana), and maintains that constant awareness (atma-tattva-avalokanam). Everyday actions are an act of worship, because there is no attachment to either the ego (actor), the action or the acts by way of attaching to the objects of desire.

Swami Rama, in Lecture 2 of his Saundarya-lahari seminar, says that you are not praying to somebody who is outside you. Through such a prayer, you learn to be humble, compose yourself and maintain a constant awareness of the source of truth. “…that ‘in-dweller’ is the lord of life who gives me light, the truth; gives me power to hear, think, analyze; who gives me power the energy to walk and do things in the external world. From that center of power within me, I draw strength and awaken the source of that strength.” He reminds us that with constant awareness you train the ego and make your ego aware of this truth, otherwise, the ego refuses to accept that. If you want to enjoy life, learn to be humble and for this, you will have to train and change your ego through this path of bhakti-yoga.

Carolyn Hume

Individuals have certain propensities and, when they start the study of yoga they are naturally inclined towards those elements that follow those propensities. One might be more scholarly, one might be more devotional, one might be inclined towards service, etc. However, as one continues to practice and to grow, the differences between, for instance, jnana, bhakti, and karma tend to evaporate and one discovers that they are the same. This would not happen, of course, with the sadhaka who takes pride in his knowledge, his devotion, his service, and his offerings; such pride separates him from that with which he is involved and from Self. Pain/pleasure felt in this separation can sometimes serve as a self-correcting mechanism of dissolution.

Michael Kissener

On the spiritual path the more refined ego tends to ‘own’ all spiritual progress made, thus preventing full realization and liberation. The one element in practice preventing this trap is bhakti, or īśvara-praṇidhāna, lifting us from ego-centered experiencing into recognition of our true nature of being.

Editor’s Note

Bhakti Yoga: Path of Love and Devotion by Swami Rama can be read by clicking on the title.

Ishvara Pranidhana is one of the niyamas. In The Royal Path, Swami Rama writes, “Ishvara Pranidhana or surrender to the Ultimate Reality is possible only with infinite faith and dedication. Such total surrender is achieved only with time, sincerity, and perseverance. The ego has great tenacity and resists such a complete surrender. When the ego is transcended knowledge of one’s true nature is attained.”

The short video Ishvara Pranidhana (5th Niyama, Rung 2) by Swami Rama (YS3#19) can be seen by clicking on the title.

Four lectures by Swami Rama on Saundarya-lahari can be seen by clicking here.

Editor’s Note

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

Silence. Stillness. Love.

Posted on 20 October 201920 April 2023 by Mandala

I’ve climbed hills and I have mountains to climb. It has its own life, its own Force. It is alive and I am propelled forward and upward. My surrender is not yet perfect, but it Is.

Why Talk About Silence?

For me, it is not something I am at all inclined to do, but a kind invitation came not once, but twice. I took a few moments one day out of the ninety days to write crystallized moments below photos I had taken, and the reason was this: Spiritual Insurance Policy. Should the mind arise with the drunkenness of doing, should the ego cleverly attempt to talk a good game again, should Illusion present itself, there is this insurance policy to review. To remember. To Know—the wordless words, that rang through the canyon where I sat–This alone Is Real.

While I had always wanted to have an extended silence practice, I hadn’t been planning to do 90 days of silence. I suddenly found the words coming out of my mouth to my family—I am leaving (with your approval) for 90 days silence; tomorrow. The next day, as though picked up by the back of my shirt and set in motion by an unseen hand, I walked into the wilderness of the interior of myself.

There was a Force behind the “decision” for we know we can make creating space for retreats a rather complicated endeavor. What I may share to this point is, to quote Dr. Dale Buegel, who I believe was quoting Swami Rama, “If the bus stops—get on!”

Guidance

Swami Ritavan was, as always has been through the decades, lovingly supportive and encouraging. He sent me on this journey with guidance on how to read Swami Veda’s book, Silence. And so it began…and ended so quickly.

Since I prefer to communicate through photos, here is a bit of the photo journey-where I came to feel the wheel of–Silence-Stillness-Love–continuously spinning.

First Day. Coming from Hanumanji’s new temple. Here is Hanumanji flying over the Mother Temple. “When I don’t know who I am, I serve you. When I know who I am, I AM you.”

Akasha. Early in the silence, watching the words bounce around my noggin like a pinball game comically accelerated. Cloud watching. Eventually, only akasha.

This Being and I met early on and the name was clearly announced–Anguish.

I don’t know what happened to being, but his expression seems clear. His enormous structure is the size of a cottage at SRSG. He is situated across the canyon from a Divine Mother of Mercy temple. Metamorphosis–it can be painful, excruciating even. It needs to metabolized, and made an offering. When one is being burnt and in the stage before the phoenix rises, when one is gutted to the core, stripped of everything familiar—what remains to sustain—shraddha.

Each day I have hiked the ridge, coming to know each rock, cactus and contour of the Earth. When I went back to find Anguish, he could not be found. The enormous Anguish vanished.

This day, sitting on the meditation rock on top of the world, something started up—touching the rock with open palm—Earth-“I” am Earth the Earth is “me.” Sun-Sun. A breeze came up-Wind. Wind. Standing on Earth licked by Wind, pierced by Sun. Pulsing. Water—the faint sound of the Rio below in the canyon. Water. Up and all around—akasha. Merged. Evaporated. This Alone IS Real. Tears…

Sunrise, Moonset. Who am I? Who Aren’t I! Nothing. Everything. Nothing.

Yo soy la luz. I am the Light.

I am grateful to my family for their loving support, for the freedom to be picked up and placed lovingly on the side of a mountain for ninety days. My heartfelt gratitude to Swami Ritavan for his guidance and course corrections along the winding path—ever present and watchful. I am grateful for the grating moments in the interior wilderness that have eroded sharp edges, for the piercing 100 degree sun for months, that kindly melted me from the inside out, for the rare breeze that kept me from collapsing, for the indescribable beauty offered each day by Mother in the form of the mountain, for Rigoberto, the lizard, that kept me company in the hut night and day, for the good laugh of being chased down a secluded road while cycling, by a large dog and feral goat, and for the Grace of the Guru whose love knows no bounds and to whom I humbly pray, Thy Will Be Done.

To Sit Still

Posted on 5 October 20191 November 2023 by Mandala

After serious observation and analysis of its functionings, yogis have found that the mind forms the habit of being conditioned, either by remembering past experiences or by imaging the future. There is no technique which helps it become aware of the now except meditation and contemplation. But meditation is not a method of allowing the mind to roam aimlessly. It is a conscious effort of coordinating the body, the breath and the mind. In the monastic tradition teachers do not teach the advanced techniques of meditation unless they see the signs and symptoms of the stillness of the body and the serenity of the breath.

When a student learns to still his body he becomes aware of many tremors, twitching and movements that he was not aware of before. Since childhood he has learned to move, but no one has taught him how to be still, and sitting still is very important, for the less movement there is in the body, the steadier the mind will be. All of the movements, gestures, tremors and twitchings of the body are caused by an undisciplined and untrained mind, and when a student examines his behaviour, he finds that not a single act or gesture is independent. The mind moves first, and then the body moves – and the more the body moves, the more the mind dissipates.

When the student has learned to be still, however, and begins learning the techniques of breath awareness and meditation, he becomes aware that he can have conscious control over his body, his breath and his mind.

So the first thing one must learn is to sit still.

Editor’s Note

This is an excerpt from Science of Breath by Swami Rama, Rudolph Ballentine, and Alan Hymes, The Himalayan International Institute of Yoga Science and Philosophy, Honesdale, PA,1979, pages 129 – 130.

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