Author: Mandala

The universe is a dance of energies which vibrate at many frequencies. They ebb and flow, merge and part, form ripples, tides, currents, eddies, and whirlpools. They become units of all sizes, from atoms to stars, individual souls to cosmic beings. Again, they dissolve into each other. As rays, streaks, streams, rivers, oceans of light, they flow into each other and separate again, changing frequencies—and changing frequencies, they become suns, galaxies, spaces, airs, winds, fires, liquids, solids. They become the bodies of human beings into which the energy called consciousness comes and is embodied.
Of all the flowing energies in the universe, consciousness is the most dominant, the one from which all the others proceed and into which they all merge. The ancient texts are fond of the phrase, “from consciousness down to the solid earth,” for all this is a single matrix, a tantra, of energy, and within it are myriads of matrices, woven and interwoven. The human being is one such matrix of energies—ebbing, flowing, dancing at frequencies ranging from those of solid bones all the way to the subtlest waves of consciousness. Those who can understand this personality-matrix will understand the whole universe.

Observe the creation of a single human personality. As two human streams of consciousness love each other, the force of their love invites a third one for whom they provide a minute body. This third one brings along in his wake a matrix of energy, and his body grows along the lines of this energy. The fetus is connected to the mother at the navel, and it is from the navel that 72,000 energy-channels, or nadis in Sanskrit, fan out into the personality system. Since the energy pattern is arranged in a symmetrical manner, the body grows beautifully symmetrical. For instance, look at even the hairlines of the body, and you see how they are patterned along the symmetrical paths of the energy flow.

The personality of the fetus or of that of a fully grown human being is not separate from the universal dance of energies. Observe how many forces interact with the biosphere, how many energies enter into it and emerge from it unceasingly. Observe how they body clock responds to solar, lunar, stellar times, and how the blood responds to the tides in the oceans. Although all these times, tides, forces often seem to operate individually, each answering to its own constituent rhythm, their patters are all vibrant subsystems within the single master system of consciousness whose dance it all is.
The vast all-pervading oceanic energy of consciousness barely touches us with its outer fringes, and we come alive, becoming persons. Where the vibration frequencies in us are too solid, too dense, not subtle enough to flow in consonance with consciousness, it becomes our material body, the non-I. Here energy, condensed, becomes a cell. The cell is filled with the vital energy called prana which is maneuvered by the mind energy. The “I” in us is pure consciousness. It owns and operates the body vehicle, and it guides the mind. It is the purest, finest vibrating energy.

Thus, like the rest of the universe, we are layer upon layer of energy or light, which form complex patterns—the subtler layers are aware of the grosser ones but not vice versa (which is why they are hierarchical). Through the process of meditation and self-awareness, however, it is possible for us to attune ourselves to these energy processes. In fact, all of our information in this regard comes to us from the experiences imparted, through the oral tradition, by great meditation masters. Others who follow this path of self awareness will eventually know the dance that the personality, and the universe, and all the energies flowing between and within them, are dancing. There is no greater excitement than that of suddenly discovering that the universal ocean of prana is flowing right through us, that our brains are but so many stepping areas in the great dance of the universal mind, and that all that I claim to be is simply a thrill passing into this person “I” from the universal consciousness. And then the single point of this dynamic thrill becomes diffuse, and its millions of sparks, like an incredible display of fireworks, rush out into a vast network of energy channels which are spread throughout my person, to vitalize me, to make me mentally and physical a living being, to illuminate me so that I can say “I”.

Editor’s Note

Reprinted from Revision, Vol 3, No. 1, Spring 1980

When for a moment I cast aside all rationalism and transport myself into the clear mountain air on the solitary rock, I spontaneously go into silence.

Solitude keeps me alive in a society that knows no laws of love and harmony.

Violence, violence, violence everywhere.

I do not understand the law that prompts mortal beings to injure each other.

How do they forget that all creatures are breathing one and the same breath?

Why are they ungrateful and why do they forget that all breathing beings are the children of one Father who is giving the life breath to all equally?

From where arises this violence Which is that power that instigates them to annihilate each other’s existence?

I return 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 such 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.

Editor’s Note

This passage has been taken from the book The Essence of Spiritual Life, pp 104 – 105, by Swami Rama, Published by Himalayan Institute Hospital Trust.

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

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The Yamas are five restraints which regulate one’s relationship with other beings. They are Ahimsa or non-violence, Satya or truthfulness, Asteya or non-stealing, Brahmacharya or abstinence from sensual indulgence and Aparigraha or non-possessiveness.

Ahimsa literally means non-hurting or non-violence. One normally thinks of violence only in terms of physical violence and most people in civilized societies refrain from gross acts physical violence. Ahimsa , however, refers to non-violence in thought and word as well as in deed. Violence in speech or in actions is almost always preceded by violent thoughts. Violent thoughts have serious repercussions on the mind and on the body and should be avoided if only for this reason. On the positive side, careful cultivation of Ahimsa leads to a spontaneous, all-encompassing love towards all creation. One begins to see the unity in all creation and thus progresses towards the goal of Self-Realization.

Satya or truthfulness is an essential part of all codes of morality in all societies. One should be truthful to oneself and to others in thought, word and deed. As most people know, one lie inevitably leads to another. Soon deception becomes second nature an leads to a fearful and scheming mind. It is said that if one makes truth the central focus of his life, all his utterances will come true, for such a one is incapable of untruth.

Asteya or non-stealing includes refraining from misappropriation, the acceptance of bribes and the like. The desire for what another owns can be very strong. The mind, when possessed by this desire, is capable of little else. Such an attitude of mind is based on underlying feelings of inadequacy and jealousy, a sense of having been cheated and a desire for retribution. One is haunted be the thought that “someone else has what I need to feel complete and fulfilled.” But stealing an external object does not get rid of the basic sense of inadequacy. So one surreptitiously takes again and again, but the underlying feelings remain. Cultivating Asteya counteracts such attitudes. It helps to develop a sense of completeness and sufficiency, and leads to freedom from the bondage of such cravings.

Brahmacharya literally means to walk in Brahman or the Supreme. One who cultivates this Yama is, therefore, aware of Brahman alone. Such a state is possible only if the mind is free from all sensual desires. Of all sensual desires, the sexual urge is the most powerful and the most destructive. Brahmacharya is, therefore, often translated as abstinence from sex or celibacy. In reality it refers to continence, applying either to celibacy or married life. Sexual excesses lead to dissipation of vital energy which could, instead, be used to attain deeper states of consciousness. Brahmacharya should not be interpreted as repression of all sensual urges. Such repression only leads to frustration and an abnormal state of mind. Brahmacharya means control of and freedom of all sensual cravings. The bliss that accompanies Self-Realization is far greater than any transient sensual pleasure. One whose goal is Self-Realization would, therefore, overcome the obstacles of sensual cravings without any kind of suppression.

Aparigraha or non-possessiveness has been misunderstood to mean denying oneself all material possessions. But as is the case with each of these restraints, this practice is essentially an inward attitude rather than an outward appearance. It involves not being addicted to, or dependent on one’s possessions, rather than the outward denial of them. A beggar can be more attached to his begging bowl than a king is all his treasures. The danger lies not in having material possessions, but in becoming attached to them or in craving more.

Editor’s note

Article corrected by adding the word “not” in the sentence below which reads “Brahmacharya should not be interpreted as repression of all sensual urges.“

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 17 – 19. This book was later published with the title The Royal Path, Practical Lessons on Yoga.

Jesus says of John the Baptist that he is the best if those born of women but that the least of the kingdom of heaven was greater than he. For example, John speaks to us of salvation through moral life; he tells us what to do, but he does not tell us how to be. Jesus insists on inner transformation. John asks us to become better; Jesus asks us to become new. John the Baptist was puzzled when he heard that Jesus and His disciples drank wine and did not fast. He could not understand it when they plucked the ears of corn on the Sabbath day or when Jesus healed on the Sabbath. John is still a man born of woman; he has not experienced rebirth. Jesus tells us, “Except a man be born again he cannot see the kingdom of God” (John 3:3),and Paul says, “Awake, thou that sleepest and arise from the dead” (Eph. 5:14) Originally Christian teachings – before they became externalized and dogmatized – focused on awakening from sleep through the light shed by inner wisdom. Jesus Christ was one who had done this and who taught others the way.

Religion is not theology, and it is not magic or witchcraft. It should not spoil the simplicity of truth. Religion is not limited to the data of perception or introspection; it is an experience to be lived, not a theory or belief to be accepted. When a person surrounds his soul with a shell, such as national pride or the empty presumptions of dogma, he suppresses the breath of the spirit. Christianity, on the other hand, is a liberating power that is based on the life and experience of Jesus. The cross becomes significant when we make it our own and undergo crucifixion. Only then can we experience rebirth. “Seek and you shall find” (Matt. 7:7), said Jesus, but each of us must seek independently. The truth that is latent in every soul must become manifest. Then shall we be able to work in newness of life. “Marvel not that I have said unto thee, ‘Ye must be born again’”(John 3:7). In this spirit, says St. Paul, “… Know ye not that ye are the temple of God and that the spirit of God dwelleth in you? … You are the temple of the living God” (I Cor. 3:16-17). One who enters inwardly penetrates intimately into himself and, going beyond self, becomes perfect.

Editor’s Note

This passage has been taken from the book Meditation in Christianity, pp 3 – 5, by Swami Rama (Rama, S., 1983.
Meditation in Christianity. Himalayan international Institute if Yoga Science and Philosophy of the USA.)

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.