Category: Swami Rama

July 12, 1984, given to sadhakas at The Meditation Center

This day, Guru Purnima, is celebrated with great encouragement by aspirants who follow the spiritual path. No matter which path is followed, whether it is raja, bhakti, jnana, laya or any other path, all celebrate this day.

This day of Guru Purnima reminds us of our spiritual awaking and to be on the path sincerely, regularly and making efforts to attain the goal.

Guru is a fountainhead of knowledge, spirituality, and wisdom through which flows the knowledge that is traditionally handed down from generation to generation. This day reminds one of his goals. Let us rejoice this day and make a firm resolution and obtain our goal, which is peace, happiness and bliss, and serve others selflessly, and love others selflessly.

Love all selflessly.

May you love all and exclude none.

OM. Shanti, Shanti, Shanti

A person walking on the path of self-transformation should be aware of the dangers of egoism. Even while practicing the great virtues of truthfulness and nonviolence, a person can feed the ego. The ego related to the realm of spirituality is more subtle and injurious than the ego related to one’s worldly success.

During the period of seeking, the student may become too intellectual, ignoring sahaja-bhava (spontaneous intuition); conversely, he may become too emotional; ignoring reason. An emotional trip is as dangerous asan intellectual trip; each feeds the ego.

A person becomes a slave to his ego when he thinks of selfish gains. A selfish person dwells in a state of doubt since his conscience constantly reminds him of his wrong attitude. On the one hand, he is pulled by his selfish desires, and on the other, he is alarmed by his inner voice. He is torn apart by these two forces.

Do not ever condemn yourself in any way. Learn to appreciate and admire yourself, but see that you do not feed your ego. It is the arch enemy on the path, though it can be polished with some effort.

Acknowledge your weak points, let the power of discrimination counsel your ego, and make a strong resolution to overcome your weaknesses. While working on the removal of weaknesses, you have to be very vigilant. Ego does not want its weaknesses exposed. The more you hide your weaknesses, the more they grow. Remind yourself that you are on the path of inner purification and self-discovery. It requires great courage. Stand firm during this internal battle, and support your Atman, even at the cost of dismantling the ego and all its retinue.

A human being is miserable if he fails to unfold and use his inner potentials. In order to unfold his inner potentials, he must purify the ego or surrender it to the higher Reality. After renouncing slavery to the ego, he can emerge from the confines of body, senses, and mind.

Only a profound method of meditation can help to purify the ego. A purified ego does not create barriers.

By practicing diligently, one may attain concentration of mind, one may speak the truth, and one may serve others, but one cannot realize the Truth unless one surrenders one’s ego to the higher Self. Only after rising above egocentric awareness, can one find the universe within. Only then can one learn to love all and exclude none. One who does not love one’s fellow beings, cannot love God at all.

Humanity is suffering from ego-born differences and inequality. People discriminate against their own brothers and sisters simply on the basis of race, religion, caste, or complexion. In order to be free from these problems, a political settlement alone is not enough.

When all human beings understand that their suffering has been brought on by ego, only then will they resolve all their differences. They will throw aside the confinements of race, caste, religion, and sectarian feelings. Instead of identifying themselves with a particular group or community, they will identify themselves with all human beings. They will love all as their own family members.

The ego is very useful in helping you to function in the world, but it’s not very useful as far as deeper happiness is concerned. The ego is that which separates you from the Reality, from the Truth, from the ultimate Source.

The most important step toward self-transformation is to shed one’s ego, to surrender it to the higher Reality, and thereby attain the light of discrimination and pure faith.

Once ego surrenders itself to the highest Truth, you have attained victory, and spiritual illumination is yours. Soon after the victory over ego, all other virtues, such as humility, love, selflessness, compassion, and kindness, spontaneously unfold. These virtues are prerequisites for self-transformation. When these virtues blossom, a human being becomes a saint. These saintly qualities send a silent invitation to the Lord of Life.

Editor’s note

This is an excerpt from The Essence of Spiritual Life, a companion guide for the seeker by Swami Rama, published by Himalayan Institute Hospital Trust, 2002.

Do not concern yourself with the rewards of meditation. There is a scientific law that every action has are action; it is not possible for an action to not have benefits. Even if you do not see conscious benefits, there are unconscious results. At the very least you will develop muscle relaxation, rid yourself of tension and stress, and learn to use the mind for spirituality.

The Program

First we will describe the program’s important steps in order, and then describe each point comprehensively and in full detail:

Step One: Practice sitting in meditation at the same time every day to create additional patterns, new grooves or patterns in the mind.

Step Two: Learn to have an “internal dialogue” with yourself within your mind.

Step Three: Develop a still, steady, yet comfortable posture for meditation.

Step Four: Develop a pattern of serene breath.

Step Five: The next step is developing sankalpa, or determination; that is, establishing your will power. Before you do something, you will have to determine that you will do it, that you have to do it, and that you can do it. That is determination.

Step Six: Learn to let go of any distracting thought that comes into your mind. It should not remain there. You should not brood on any particular thought, no matter how wonderful or how bad it is.

Step Seven: The seventh step is a process of inspecting your thoughts, called introspection, which means seeing which thoughts are worthwhile to cultivate. The yoga manuals talk about two types of thoughts, klista and aklista.
The first is helpful and the latter is harmful and injurious. Helpful thoughts are those that inspire you or encourage your effort. Injurious thoughts involve thinking, for example, that you are good-for-nothing or inferior. These are negative thoughts. You need to inspect your thoughts to determine which help you and which should be eliminated.

Step Eight: After introspection, the next step is to learn another wonderful process, called “witnessing.” When you have learned to witness the things of this world, then you have become a seer.

Editor’s Note

This is an excerpt from Path of Fire and Light, Volume II, A Practical Companion to Volume I by Swami Rama, published by Himalayan International Institute of Yoga Science and Philosophy of the U.S.A., 1988.Pages 99 and 100.

This excerpt only includes the important steps in order, but does not give the comprehensive full detail of each point, which follows in the book.

Path of Fire and Light, Volume II, A Practical Companion to Volume I by Swami Rama may be available at a number of bookstores.

What is Brahman?

The word Brahman is derived from the Sanskrit verb root bṛha or bṛhi meaning expansion, knowledge, or all-pervasiveness. This word is always of a neuter gender; it represents Absolute Reality beyond the concept of male or female and all other dualities. Brahman is omnipresent, omniscient, omnipotent; it is the very nature of one’s true Self. That Absolute Reality, that Supreme Consciousness, which is never affected by the ever-changing nature of the world, is Brahman. That which alone exists and allows the entire universe to appear within itself is called Brahman. That Brahman is no different from oneself; all of humanity is Brahman. From this point of view, all people are essentially one and the same. Placing duality and diversity within humanity is the greatest loss, and realizing the oneness within and without is the highest gain.

Universality and the State Beyond

Attaining knowledge of Brahman directly from within is called enlightenment. The human mind is in the habit of experiencing and projecting pains and pleasures, but when it is made aware of the everlasting Truth, one starts seeing things as they are. The mind identifies itself with the objects of the external world and thus places a veil between the aspirant and the Reality, but the moment this self-created veil of māyā (illusion) is removed, one attains freedom. The veil of ignorance covers human consciousness on three levels: the states of waking, dreaming, and deep sleep. Unless the veil over all these levels is lifted, the light of pure consciousness cannot shine. Thus, permeating one’s consciousness to the state beyond and expanding it to the Supreme Consciousness is called enlightenment. From the heights of enlightenment, one remains aware of all states – waking, dreaming, and deep sleep – and yet remains in the state beyond – turīya. Before casting off his body, such an enlightened sage lives in the world yet remains above. He sees himself in the whole cosmos and the whole cosmos in himself. His self becomes the Self of all.

The direct experience of the oneness of all, loving all and excluding none, is called Brahma-vihāra – frolicking in Brahman. This realization cannot be attained through mere reasoning or through the intellect; nor can it be attained through mere study of the scriptures, listening to the teachers, or repeating prayers without feeling all day long. The Upanishads that only that fortunate one to whom the knowledge of the Self is revealed can experience the joy and bliss of enlightenment. Unless the student opens the petals of the heart, knowledge of the divine experience is never revealed. Sincere effort with perfect surrender to the Absolute Reality alone is the way to welcome the dawn of eternal knowledge and peace.

Editor’s note

This is an excerpt from Enlightenment without God, Mandukya Upanishad by Sri Swami Rama, published by Himalayan International Institute of Yoga Science and Philosophy of the U.S.A., 1982.

The Niyamas are the observances for oneself and are five in number. They are Saucha 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 Ishvara-pranidhana or surrender to the Ultimate Reality.

From Lectures on Yoga, Practical Lessons on Yoga by Swami Rama, published by Himalayan International Institute of Yoga Science and Philosophy, 1976.

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.

From Choosing a Path by Sri Swami Rama, published by Himalayan International Institute of Yoga Science and Philosophy of the U.S.A., 1998.

Svadhyaya is a study leading to the knowledge of Self-realization. This study is conducted on two dimensions and not simply by studying the sayings of the great sages, or the scriptures. The sayings of the great sages do inspire and support the student in the pursuit of his practices. But studying one’s own thoughts, emotions, deeds, and actions is the real study. The scriptures and other books of spiritual value help the student, for many great sages and yogis who have trodden the path of enlightenment have imparted their direct experience, and such knowledge is very helpful, especially when the student faces certain obstacles on the path. Mere study of the scriptures is the sort of information that is really not knowledge, but only a part of knowing. We intellectually know many things, yet our ignorance is not dispelled. By self-study, or studying within and without, we experience directly that which dispels the darkness of avidya, or ignorance. The great sages, the yogis, impart their practical experience, and this rational acceptance of spiritual truths leads the student to the higher state, the source of intuition. The finest source of all knowledge opens itself and then the true understanding of life and its purpose is understood. Only when one has carefully learned the study of his own internal states will the true knowledge of the Self begin to dawn.

Editor’ Note

From Lectures on Yoga, Practical Lessons on Yoga by Swami Rama, published by Himalayan International Institute of Yoga Science and Philosophy, 1976.

49. Action is by far lower that the yoga of wisdom, O Arjuna. Seek to take refuge in wisdom. Those whose actions are causes of fruits are petty minded.

50. One endowed with wisdom relinquishes here both the good deeds as well as the bad ones. Therefore be directed toward yoga; yoga is skillfulness in actions.

51. The wise man endowed with wisdom indeed give up the fruit that arises from action; liberated from the bondage of birth and its attendant cycles, they reach the state of wellness and holiness.

After describing the negative effects of working for rewards, Sri Krishna explains the importance of performing disciplined action with non-attachment. The term buddhi yoga refers to action performed with a mental attitude of non-attachment to the fruits of one’s action. Buddhi has the ability to discriminate between the real Self and the non-Self, and with such discrimination one can develop non-attachment to the non-Self.

A person with a dissipated mind is unable to comprehend the limitless joy that is experienced by the aspirant who is tranquil, performing his duties selflessly and skillfully. But when the mind is tranquil, pure reason (buddhi) is able to function. A tranquil mind alone has the capacity to maintain inner poise, which inspires and leads one to perform actions skillfully and without attachment to the results. Such actions become a means for fulfilling the purpose of life. Whereas actions performed with selfish desire bind one to the objects of the world, actions done with non-attachment lead to complete freedom.

A disciplined mind and non-attachment are two important requisites for performing skillful action. If these qualities are absent, the mind is continually tossed by preoccupation with gain and loss, success and failure. Such a disturbed and distracted mind is not helpful at all; instead it is repeatedly a source of disappointment and create misery, grief, and sorrow.

Skilled action is the gift of a disciplined mind, and non-attachment is the gift of buddhi yoga, the yoga of pure reason. Skilled and disciplined action and non-attachment are separate here only to enable one to understand the importance of developing both, but actually the two qualities go hand in hand. Disciplined action is definitely superior to inept and harmful action. This is clear when we examine the fruits of each. Although disciplined action brings positive results, one is still not free because these results prompt him to do more actions. It is not possible through disciplined action alone for one to come out of the whirlpool created by his actions and the fruits he receives from those actions.

The deeds performed by one who has a tranquil mind are totally different from those performed by selfish people who desire to enjoy the fruits arising from their deeds. When the thought of dedicating and surrendering the fruits of one’s actions is predominant in one’s mind, he is indeed selfless. A selfless person is concerned with the needs of others; his focus is on giving rather than on receiving. The family institution helps one to understand the philosophy of giving. When a man learns to give to his wife, children, and other family members he is taking the first step in learning to give. He can expand that awareness to his neighbor, nation, the whole of humanity, and to all the creatures of the world. Learning to love others is one side of a coin; the other side is life itself. Without love, life is impossible, and without life, love is impossible. Love and life are two sides of the same whole; they are inseparable – nay, they are one and the same!

In modern life instead of learning to give, everyone in the family expects to receive without giving. Whereas giving is an expression of selflessness, expectation is an expression of selfishness. A selfish husband and father uses his wife and children to satisfy his ego. He does not know the law of giving. When this way of being is typical, the family institution radiates hatred instead of radiating love, and chaos is created in society.

When one has expectations he is never fulfilled, but giving is a fulfillment in itself. The truth that every action has a reaction is acknowledged equally by philosophers and scientists. Expectation rebounds on the human being, and so does love. When one has expectations the result is dissatisfaction, disappointment, distress, sorrow, and pain. But when one gives there is a feeling of satisfaction and contentment through and through. The reaction received from giving is fulfillment. The wise person gives for another reason as well: he knows that the expectation of receiving rewards brings those rewards, and then he will become caught in the whirlpool of attachment and bondage to those rewards. That leads to a kind of suicide, for one becomes smothered by his accumulated possessions.

The Upanishads say, “Enjoy through renunciation, for that is the way of salvation.” But the question arises: How is it possible to live in the world and to discharge his duties without becoming attached to the objects of the world? The Bhagavad Gita explains that this can be accomplished by developing the understanding that all things of the world, animate and inanimate, are not ours. We have the right to use and enjoy them but not the right to possess them. This teaching is like a ray of light that tears the veil of false identity and possessiveness, which always creates misery. One should have an exact, profound, and comprehensive attitude toward life. He should understand the law of action and reaction and the importance of giving up possessions. Otherwise the joy of giving and loving is changed into sorrow and misery. But instead of understanding this fact, modern man becomes overwhelmed by the sense of ownership. And when one possesses something that does not really belong to him, he lives as a thief and not as a free man.

Intellectuals raise the question: If one does not desire the fruits of action, will he be motivated to act? In response to this question, the sages who have trodden the path and graciously left their footprints for us to follow have said again and again, “Have a desire so that you perform the action, but do not have a selfish desire, for selfish desire is the very source of misery, but selfless desire brings joy and makes you free.” When surrendering the fruits of actions becomes the basis of one’s life, he knows nothing but giving. And at that stage further knowledge is not needed, for one has already attained the goal of life. He realizes his oneness with all and lives in that realization. Therefore, give up all the fruits of your actions to others and live in perennial happiness.

Editor’s Note

An excerpt from Perennial Psychology of the Bhagavad Gita by Swami Rama, published 1985 by the Himalayan International Institute of Yoga Science and Philosophy of the U.S.A. (Swami Rama wrote the commentary, and Pandit Usharbudh Arya provided the translation of the Sanskrit text.).  Chapter 2.

Imparting the knowledge of Brahma Vidya is the most difficult of all tasks for the following reason:

1. Students cannot organize their internal states due to a lack of discipline, and thus their mental energy remains dissipated.
2. The desire to know Truth is only one of many desires of the human mind, and without a single and one-pointed desire, one is not able to direct the course of his life.
3. The modern way of life distracts one with many preoccupations and involvements.
4. One does not find a suitable and quiet environment for sadhana.
5. The aspirant is easily swayed by a variety of philosophical statements and concepts, and so due to lack of experience, changes his way of sadhana.
6. For lack of true and selfless guidance from a competent teacher, the student does not make the decision that sadhana is his prime duty and that all other duties that he has to fulfill are only a means to attain the goal of sadhana. The goal of sadhana should be understood comprehensively both in theory and practice before one treads the path. There are many opportunities to become lost in the inner jungle of thoughts, feelings, and desires.
7. The further the aspirant advances in his experience of the inner levels of life, the greater are the obstacles he finds. One therefore needs considerable patience.

Unless one follows discipline in all levels of life, regulating the four primitive urges — food, sleep, sex, and self-preservation — sadhana is impossible. And without sadhana there is no experience of the Self. Five or ten minutes of practice may give one a bit of solace, but sadhana that is not motivated toward the attainment of constant consciousness does not lead to experiential knowledge. For lack of direct experience, one knows yet does not know. The Upanishads say, “One who believes that Atman can be comprehended through the knowledge of the mind is ignorant.”

Many aspirants acquire superficial knowledge from reading books or listening to scholars and then contend that they have acquired profound knowledge, but they are merely feeding their egos. Thus they created additional barriers instead of removing those that already exist. The ego maintains a fortress all the time. It loses consciousness of the Self and forgets that is a representative of the Self. This is the prime source of delusion.

One should not merely acquire intellectual knowledge but should practice self-discipline, which is an essential requisite and not a source of stress and strain. It is impossible to perform one’s own duty successfully without being disciplined. It is important to note here that modern teachers and leaders are not disciplined themselves but nonetheless try to discipline others. Thus they are not successful. He must first discipline himself before he can teach others self-discipline.

Editor’s Note

An excerpt from Perennial Psychology of the Bhagavad Gita by Swami Rama, published 1985 by the Himalayan International Institute of Yoga Science and Philosophy of the U.S.A.

Definitions from the glossary in Perennial Psychology of the Bhagavad Gita:

BRAHMA VIDYA

The science of BRAHMAN, the absolute Reality, which includes philosophical and practical disciplines that lead one to the spiritual goal.

BRAHMAN

The absolute Reality, pure Consciousness. According to ADVAITA VEDANTA philosophy, Brahman is the Absolute non-dual Reality, and Its essential nature is existence, consciousness, and bliss. There is a perfect identity between the Self and Brahman; the difference or duality between Brahman and the Self is mere illusion.

2.58 When, like a tortoise withdrawing his limbs, one withdraws each and all of the senses from their objects, his wisdom is established.

When one gives up his desires, a whole new horizon of awareness opens to him. But those who hold on to their desires are not able to experience the higher dimensions of life. Fulfilling desires gives birth to many more desires, and there is no end to that cycle. When one learns to give up desires, however, he is elevated to the next step of experience. There is a mental law that if you give up what you have, you receive something new. That principle sustains life. If we do not give up the carbon dioxide and used up gases by exhaling, we cannot survive at all; we must exhale in order to inhale. In order to survive and to receive, we have to give up. Give up first; only then will you receive. This law continues to help one until the last breath of life. The student is always afraid and hesitant about giving up, for he is attached to all the things that he thinks belong to him. His false sense of possessiveness is a great enemy on the path of unfoldment. One must learn to have courage and give up what he has in order to receive that which is glorious and beautiful, limitless and infinite.

One of the most important things to be given up is attachment to sensory experience. Withdrawal of the mind from the senses(pratyahara) is given a great deal of importance in the path of meditation, but no book specifically describes this process. Students think it is something that will make them passive, but that is incorrect. It is a skill to have complete control and command over the senses, which are employed by the mind to go to the external world and perceive things. The senses create a serious disturbance, for it is their inherent nature to jump from one object to another, compelled by the charms and temptations of the external world. The mind is disturbed and dissipated by such input and is unable to conceive of things as they are. Furthermore the perceived objects are a source of distraction and dissipation; they create serious obstacles and obstructions for the sadhaka in his attempts to fathom higher levels of consciousness. Therefore it is important to withdraw one’s senses from the world of objects. This is not withdrawal from the world or from one’s duties. It is learning to gather one’s scattered energy. Withdrawal of the senses is an essential part of sadhana.

There is a very serious problem with the habitual way of perception; the senses have no capacity or ability to know things as they are. They can only have a partial glimpse of an object. That partial view of the object is charming and compelling, and it disorganizes and distorts the human mind. It only gives an inkling of delight and is not able to provide long lasting joy because the senses have limited powers to know objects as they are.

There are three serious obstacles that interfere with one’s ability to have a comprehensive view of the objects of the world: (1) the mind remains clouded; (2) the clouded mind uses incompetent senses to know the objects of the world; (3) the objects of the world change continually. These three problems lead to self-delusion, and one’s ignorance regarding the objects of the world is not dispelled. There is an inborn desire in the human mind and heart to know what is real and what is illusory. But ordinarily the mind does not knowhow to do that. No matter how much training is given to the senses, the senses do not have the capacity to see things as they are. With the desire to experience the whole as it really is, the mind searches for a different approach, one that does not rely on the senses. It is only with pure reason that the mind can know the nature of the objects of the world, for due to their shallow nature, the senses can never peep into the secrets of the unknown side of the objects. No matter how powerful are the instruments used to see the objects, they fail, for they have no power to reveal the true nature of the objects of the world.

There is a systematic method that one can apply to purify the mind so that there is clarity in his knowing. One can focus the mind on one single object – it can be concrete or abstract, large or small – so that the mind withdraws itself from the senses. When the mind is voluntarily isolated and under perfect control, it attains one-pointedness. And if that one-pointedness is turned inward, it becomes a useful means on one’s inward journey to another way of knowing. The human being is a miniature world, so by turning inward and examining himself, one can examine the nature of the universe. The natural tendency of the senses is to lead the mind to the objects of the world. The method that we are explaining is a very beneficial and useful voluntary effort that enables one to see, examine, and verify the nature of the objects of the world. And at the same time it makes one realize that the objects of the world do not hold any quality to charm and tempt the mind, for temptations and charms are created by the false input of the limited senses.

The concentrated power of the mind has the ability to know without the help of the senses. In the inner world, the mind does not even need the help of the brain. The brain is only a medium for the energy called mind. It is a powerhouse, not the power; it is a distribution center but not the energy. Many modern physicists do not accept this theory, for they know only one method: applying sophisticated instruments to amplify sensory experiences. When one uses such instruments to study mental functions, they fail, for these instruments can only measure the superficial workings of the brain. Those who follow this method nevertheless contend that the brain is the mind, and that if they can develop the instruments to study the brain’s functioning they will be able to understand the mind. They are like the blind man who holds the tail  of the elephant and contends that an elephant is like a snake because its tail feels like one.

Modern technology and scientific knowledge are valid as far as the external world is concerned. But there is another exact science that helps one know the unknown dimensions of life. The Samkhya system of philosophy has given birth to yogic science. It is far more advanced and methodical that modern technology and the scientific method that is being used to probe into the microscopic and macroscopic levels of the physical universe.

Because of the limited nature of the senses and the foibles of the mind, one builds his own concepts, which offer a distorted picture of the world. The mind is a huge catalog of conceptions, and it uses these to create a philosophy that is neither reliable nor trustworthy. In order to avoid self-delusion, the sadhaka should understand the importance of voluntary withdrawal of the senses, and then he should make the mind one-pointed and turn it inward. There he will find a higher knowledge that is not contaminated by either the senses or the distracted and dissipated mind.

According to yoga philosophy and psychology, the human being goes through two distinct stages in his journey to Self-awakening. The first stage is traditionally referred to as evolution. In this process consciousness travels from its subtle most aspect through ever more gross aspects of existence, obscuring all awareness of oneself as pure Consciousness. In the second stage, which is traditionally referred to involution, one reverses direction: he turns inward and commences a journey in which he rediscovers and experience sever more subtle aspects of his being, finally coming to relize himself as pure Consciousness. Sensory withdrawal is one of the first important steps in the process of involutions, a voluntary withdrawal in which the human mind is turned within. The sadhaka goes against the process of evolution and that is like going against the currents of a river. One needs to be well equipped for such an undertaking, for his habits and past experiences continually pull the mind outward. A method of concentration must be carefully devised that leads one to a meditative state and then finally to the source and center of consciousness. The withdrawal of the senses is a step forward in the path of meditation. Without it, the unknown part of life cannot be revealed to the human being. One-half is already known, but only the knowledge of the glorious missing half makes one’s knowledge complete and perfect.

Editor’s Note

An excerpt from Perennial Psychology of the Bhagavad Gita by Swami Rama, published 1985 by the Himalayan International Institute of Yoga Science and Philosophy of the U.S.A. (Pandit Usharbudh Arya provided the translation of the Sanskrit text.

It is also available at other booksellers and is available on Kindle, Nook, and some other e-books.

Through used bookstores, you may be fortunate enough to find an edition printed in 1985.

When you make meditation a part of your life, your children will follow your example. Exemplary education is very important for children. Children imitate their parents; you don’t have to teach them to meditate. Never do that. You should teach your children through example how to sit quietly and make their minds one-pointed. When you sit in meditation, your child will also come and sit next to you and pretend to do what you are doing. In this way the child will come to know what you are doing and will also form the habit of sitting with you.

I used to do that in my childhood. When my master would sit in meditation, I would sit next to him. When I wanted attention, I would climb into his lap. He wouldn’t say anything to me, so I would do something to get his attention. Then he would rub my forehead, and I did not know what happened. I am sure I was not sleeping. If you sit in meditation and your child comes and sits next to you and closes his eyes, it is very helpful to the child. Do you think the child is meditating? I say the child is meditating better than you are. Even when a child simply imitates you when you are meditating, it is very helpful for the child.

Meditation is a very powerful thing that gives helpful vibrations to all. When you meditate, it definitely affects your children. If you record the brain waves of a child who is sleeping while you are meditating, you will find a difference. Even your plants and your pets are affected when you meditate. Instead of imposing your ego or your emotional problems on your children in the name of discipline, please discipline yourself, and then your children will also learn.

As a part of our educational training we must define spirituality in its most precise and universal terms. Spirituality means that which helps us to discipline our thoughts, speech, and actions; that which leads us toward the center of consciousness, and thereby helps to unfold our inner potentials. Educations based on such spiritual guidelines will help humanity to become self-reliant and confident. Only education based on spirituality can bring harmonious balance to both our external and inner life.

We need not force children to believe that there is a God. However, we should provide them with the opportunity to unfold their inner potentials, to gain confidence, and to become inspired to search for God according to their own inner tendencies and capacity. For children to learn to cultivate divine virtues within themselves, the knowledge of theories that prove the existence of God is not as important as to learn how to discipline oneself. Through self-discipline God can be experienced directly.

Spiritual practices, undertaken at an early age, have a profound and long lasting effect. Human beings have tremendous potential provided they are taught to train themselves on all levels – physical, mental, and spiritual. Let us teach our children how to become aware of themselves on all levels. With a calm and one-pointed mind, children can obtain a glimpse of true peace and happiness.

Editor’s Note

An excerpt from Let the Bud of Life Bloom, A guide to Raising Happy and Healthy Children by Swami Rama.

I also talked with many sincere people who sought to follow a spiritual path while creating loving family lives in the world. Sometimes I have found in these married people a greater level of spiritual awareness and sincerity than in those who live monastic lives. There are many sincere and dedicated people in the modern world, East and West, who are trying to follow the path of a practical spirituality. They meditate and also fulfil their responsibilities to their partners, children, and the society in which they live through their selfless, active lives. Whenever I wanted to know whether a couple was genuinely happy and content, I would tell them, “You seem to be very happy,” and then the reactions on their faces would tell me whether they were truly loving with each other, or whether their polite behaviour was only superficial.

I have also seen many changes in the past twenty years, both in the East and in the West. There is increasing violence everywhere in the world, a crumbling of the foundations of society, which creates many problems – rising rates of divorce and family conflict, problems with alcohol and drugs, and the inability to raise healthy, balanced children. There is also a pattern of greater stress, which challenges the physical and emotional health of even those who do not exhibit the most disastrous social problems. We look at our world and wonder how we will create peace and freedom. We want to successfully fulfil our responsibility to train and educate the children, those tender buds, who are given to us to nurture and raise.

In answering these questions it is clear that family life is important, because the foundation for life is established in childhood, especially in the first seven years. This sets a pattern for the duration of the rest of our lives. A great man once said, “Give me only the first seven years of life; the rest you can take.” He meant that these first years are of the greatest importance in determining the course of life.

If childhood is healthy, then we have established a good foundation as human beings, and we are able to care for ourselves, contribute to society, and share our love with others. This means also that we can take the next step in life, the step of being able to explore the spiritual dimensions of ourselves. However, if these first years of childhood are unhealthy, then they create problems and conflicts that we must overcome later in our lives, and which may even interfere with our ability to attain our goal. It is possible to resolve these problems and conflicts, although to do so may consume much of our adult lives. But life is like a school, and we cannot go on to the next level until we have completed the basic lessons. Families are the central training grounds for the entire life, the first step in a child’s spiritual development. Parents are their children’s first gurus, and if they complete their duties wisely, then the child moves on to other levels of learning.

Editor’s Note

Excerpt from Love and Family Life by Swami Rama.