Thursday, March 31, 2016

SPIRITUAL PROGRESS & OBSTACLES ~ Swami Sivananda



You have to plod on and scale many hills. You cannot climb the Everest in one jump. There is no jumping on the spiritual path. 

Self-realization is not like a six-year post-graduate course. It is the result of intense protracted Sadhana.

There is no short-cut in the spiritual path. There is no royal road to the kingdom of immortal bliss. There is no half-measure in the divine path. Strict, hard discipline is wanted. Then alone you can conquer Maya. Only then can you control the mind. 

Saints and Yogins will never think that they have controlled the mind. Only the deluded Sadhaka (Spiritual aspirant) will imagine he has controlled the mind and get a terrible downfall. 

It is the very nature of life, mind, and Prakriti (Nature) to be constantly in motion. When there is the idea in the mind that the highest goal is yet to be achieved, you will always move towards it. If you imagine that you have got to the top, you will anyhow have to move, and that movement will be downward. You will have a downfall. 

Aspire for higher realization till the breath ceases in the nostril. 

Spiritual progress is slow, as the spiritual Sadhana is difficult and laborious. It is like the spiral. In the beginning, great striving is needed. Gradually, the circle becomes smaller and smaller. So also, the striving becomes less and less. The aspirant gains spiritual strength slowly. He marches faster and faster. Finally, he does not go by furlongs after furlongs. He proceeds by mile after mile. He gallops and gallops. Therefore, be patient; be persevering; be steady. 

OBSTACLES TO SPIRITUAL PROGRESS

Sometimes the aspirant gets stuck up. He cannot proceed further in his path. Sometimes he is side-tracked through Siddhis (psychic powers). He loses his way and walks in some other direction. He misses the goal. 

Sometimes he is assailed by temptations and various oppositions. Sometimes he gets false contentment. He thinks he has reached his goal and stops all Sadhana. Sometimes he is careless, lazy, indolent. He cannot do any Sadhana. Therefore, be eternally vigilant, like the captain of a ship, like the surgeon in the operation theatre. 

The spiritual path is full of hurdles. If you conquer one obstacle, another obstacle is ready to manifest. 

If you control the sense of taste, another sense (Indriya) is simply waiting to assault you with redoubled force and vigour.

If you remove greed, anger is waiting to hurl you down. If you drive egoism through one door, it enters through another door. 

Great patience, perseverance, vigilance, and undaunted strength are needed. 

Be frim, steady, and steadfast. People will mock at you; be silent. People will insult you; be silent. People will spread evil rumours about you; be silent. 

Stick to the spiritual path. Do not swerve. Seek the truth wherever it may lead you to, and whatever be the cost and sacrifice.

Wednesday, March 30, 2016

How is one to enquire: "Who am I?" ~ Sri Ramana Maharshi


How is one to enquire: "Who am I?"  
 ~ Sri Ramana Maharshi

Disciple: Master! What is the means to gain the state of eternal bliss, ever devoid of misery?

RAMANA MAHARSHI: Apart from the statement in the Veda that wherever there is body there is misery, this is also the direct experience of all people; therefore, one should enquire into one's true nature which is ever bodiless, and one should remain as such. This is the means to gaining that state.

Disciple: What is meant by saying that one should enquire into one's true nature and understand it?

RAMANA MAHARSHI: Experiences such as "I went; I came; I was; I did" come naturally to everyone. From these experiences, does it not appear that the consciousness "I" is the subject of those various acts? Enquiry into the true nature of that consciousness, and remaining as oneself is the way to understand, through enquiry, one's true nature.

Disciple: How is one to enquire: "Who am I?"

RAMANA MAHARSHI: Actions such as 'going' and 'coming' belong only to the body. And so, when one says "I went, I came", it amounts to saying that the body is "I". But, can the body be said to be the consciousness "I", since the body was not before it was born, is made up of the five elements, is non-existent in the state of deep sleep, and becomes a corpse when dead? Can this body which is inert like a log of wood be said to shine as "I" "I"? Therefore, the "I" consciousness which at first arises in respect of the body is referred to variously as self-conceit (tarbodham), egoity (ahankara), nescience (avidya), maya, impurity (mala), and individual soul (jiva) . Can we remain without enquiring into this? Is it not for our redemption through enquiry that all the scriptures declare that the destruction of "self-conceit" is release (mukti)? '". Then, there would shine in the Heart a kind of wordless illumination of the form 'I' 'I'. That is, there would shine of its own accord the pure consciousness which is unlimited and one, the limited and the many thoughts having disappeared. If one remains quiescent without abandoning that (experience), the egoity, the individual sense, of the form 'I am the body' will be totally destroyed, and at the end the final thought, viz. the 'I'-form also will be quenched like the fire that burns camphor*. The great sages and scriptures declare that this alone is release Therefore, making the corpse-body remain as a corpse, and not even uttering the word "I", one should enquire keenly thus: "Now, what is it that rises as 'I.

* i.e., without leaving any sediment.

Disciple: When one enquires into the root of 'self conceit' which is of the form 'I', all sorts of different thoughts without number seem to rise; and not any separate 'I' thought.

RAMANA MAHARSHI: Whether the nominative case, which is the first case, appears or not, the sentences in which the other cases appear have as their basis the first case; similarly, all the thoughts that appear in the heart have as their basis the egoity which is the first mental mode 'I', the cognition of the form 'I am the body'; thus, it is the rise of egoity that is the cause and source of the rise of all other thoughts; therefore, if the self-conceit of the form of egoity which is the root of the illusory tree of samsara (bondage consisting of transmigration) is destroyed, all other thoughts will perish completely like an uprooted tree. Whatever thoughts arise as obstacles to one's sadhana (spiritual discipline) - the mind should not be allowed to go in their direction, but should be made to rest in one's self which is the Atman; one should remain as witness to whatever happens, adopting the attitude 'Let whatever strange things happen, happen; let us see!' This should be one's practice. In other words, one should not identify oneself with appearances; one should never relinquish one's self.

This is the proper means for destruction of the mind (manonasa) which is of the nature of seeing the body as self, and which is the cause of all the aforesaid obstacles. This method which easily destroys egoity deserves to be called devotion (bhakti), meditation (dhyana), concentration (yoga), and knowledge (jnana). Because God remains of the nature of the Self, shining as 'I' in the heart, because the scriptures declare that thought itself is bondage, the best discipline is to stay quiescent without ever forgetting Him (God, the Self), after resolving in Him the mind which is of the form of the 'I'-thought, no matter by what means. This is the conclusive teaching of the Scriptures.

Disciple: Is enquiry only the means for removal of the false belief of selfhood in the gross body, or is it also the means for removal of the false belief of selfhood in the subtle and causal bodies?

RAMANA MAHARSHI: It is on the gross body that the other bodies subsist. In the false belief of the form "I am the body" are included all the three bodies consisting of the five sheaths. And destruction of the false belief of selfhood in the gross body is itself the destruction of the false belief of selfhood in the other bodies. So inquiry is the means to removal of the false belief of selfhood in all the three bodies. 
extract from the book self_enquiry.pdf

Tuesday, March 29, 2016

Is Self-experience possible for the mind, whose nature is constant change? ~ Sri Ramana MAharshi



Is Self-experience possible for the mind, whose nature is constant change?

RAMANA MAHARSHI: Since sattva-guna (the constituent of prakriti which makes for purity, intelligence, etc.) is the nature of mind, and since the mind is pure and undefiled like ether, what is called mind is, in truth, of the nature of knowledge. When it stays in that natural (i.e. pure) state, it has not even the name 'mind'. It is only the erroneous knowledge which mistakes one for another that is called mind.

What was (originally) the pure sattva mind, of the nature of pure knowledge, forgets its knowledge-nature on account of nescience, gets transformed into the world under the influence of tamo-guna (i.e. the constituent of prakriti which makes for dullness, inertness, etc.), being under the influence of rajo-guna (i.e. the constituent of prakriti which makes for activity, passions, etc.), imagines "I am the body, etc.; the world is real", it acquires the consequent merit and demerit through attachment, aversion, etc., and, through the residual impressions (vasanas) thereof, attains birth and death.

But the mind, which has got rid of its defilement (sin) through action without attachment performed in many past lives, listens to the teaching of scripture from a true guru, reflects on its meaning, and meditates in order to gain the natural state of the mental mode of the form of the Self, i.e. of the form 'I am Brahman' which is the result of the continued contemplation of Brahman. Thus will be removed the mind's transformation into the world in the aspect of tamo-guna, and its roving therein in the aspect of rajo-guna. When this removal takes place the mind becomes subtle and unmoving.

It is only by the mind that is impure and is under the influence of rajas and tamas that Reality (i.e. the Self) which is very subtle and unchanging cannot be experienced; just as a piece of fine silk cloth cannot be stitched with a heavy crowbar, or as the details of subtle objects cannot be distinguished by the light of a lamp flame that flickers in the wind.

But in the pure mind that has been rendered subtle and unmoving by the meditation described above, the Self-bliss (i.e. Brahman) will become manifest.

As without mind there cannot be experience, it is possible for the purified mind endowed with the extremely subtle mode (vritti) to experience the Self-bliss, by remaining in that form (i.e. in the form of Brahman). Then, that one's self is of the nature of Brahman will be clearly experienced. 

extract from the book self_enquiry.pdf

Monday, March 28, 2016

Sexual energy pleasure and Kundalini ~ Atman Nityananda


Sexual energy pleasure and Kundalini 
Meditation leads our mind (and sexual energy) inwards and upwards towards the divine consciousness where eternal peace and bliss reigns supreme. On the other hand lust leads our mind outwards and downwards to gross objects in order to experience pleasure and especially sex pleasure. 
 "Maya is only ‘lust and greed" ~ Paramahansa Ramakrishna
"A man has a thousand and one desires. But the central strong desire is the sexual desire. The fundamental desire is the urge for a mate. All hang on this central basic desire. The desire for money, the desire for a son, the desire for property, the desire for houses, the desire for cattle and other desires come later on".     ~ Swami Sivananda
All kind of suffering we experience in the world has as core-cause the sexual pleasure. For a little ephemeral pleasure we lose the kingdom of Peace and Bliss Divine". ~ Atman Nityananda
Lust was the original cause of the downfall of man from his divine state called as paradise from the times of Adam and Eve. In the sexual energy lies the key of man's transformation as a superhuman or divine human being. He who has no control on his/her sexual energy and do not transforms his/her sexual energy will never reach the superconscious state and the unity with the eternal Spirit. 
Jesus Teaches Nicodemus
Jesus said:  "Truly, truly, I tell you, no one can enter the kingdom of God unless he is born of water and the Spirit.".
 Water in this case symbolize the sexual energy which must be transformed and be directed upward through the spine in order to awaken the latent serpent power of kundalini and the higher capacities of the mind. Sexual energy is related with the second chakra (Swadhisthana) which is related with the element of water. That's why sexual energy is related with water.
Little later Jesus said: "Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes may have eternal life in him."
 Jesus in this case refers to kundalini as the snake which lifted up Moses. Moses was also a great Mystic and enlightened Soul which had great psychic powers due to the awakening of his kundalini.

The bishops and patriarchs of the Eastern Orthodox Cristhian Church carry in their hands a stick that has at the top two snakes wrapped.
The stick symbolize the shakti kundalini and the two snakes the two main channels (nadis ida and pingala) that the sexual energy flows from the Muladhara chakra towards the Sahashara chakra at the top of the head. But they ignore the true meaning of this symbolic stick.


Without the transformation of sexual energy the awakening of shakti kundalini and profound meditation and deeper samadhis are impossible. Thus Self-realization and liberation is impossible too.  Spirituality it is not a matter of good intentions but an actual transformation of mind, heart and sexual energy.
There are two ways to transform the sexual energy celibacy. Both are difficult  and for both the main requisite is purity of mind and especially of sexual lust and passion (lasciviousness).  Both methods have their own difficulties and particularities. Due to the very fact that sexual lust this age is very strong it is very difficult for the aspirants to achieve sexual purity and make tantric love. Moreover there are not real teachers are capable to teach the original tantra. Nowadays in the west tantra is very famous and has appeared many teachers that teach sexual tantra. But what they teach is more a way for more intimate relations and a more refine way of pleasure; it is not the original tantra. Most of them they consider the orgasm as a part of the tantra. They are mistaken
In the original tantra the orgasm is prohibited. To lose our sexual energy is to commit suicide. In the sexual energies there are the most precious substances that are produced in the body. 
Our body is a wonderful alchemistic factory. It consumes gross matter and transforms it into various tissues, substances and energies. The food we eat (water also and air) after successive transformations (eight transformations***) is transformed finally into sexual energy that is the most subtle and refined energy in the body. This is and alchemistic process by which the earth, water, fire and air we consume by a serie of various transformations becomes finally sexual energy and very subtle substances, the ojas and tejas. Ojas and tejas are two of the most important energies that are related to health (physical, vital, emotional and mental health), but they are also most important for spiritual transformation, development and self-realization. 
We need a lot of ojas and tejas to achieve the awakening of kundalini and higher states of consciousness and samadhi. We need to increase and refine by spiritual practices the ojas and tejas that is produced by the alchemistic process in the body and lead them into the brain. Since ojas is related with the sexual energy and ojas is the fuel for tejas we must preserve the sexual energy by avoiding the orgasmic spasm which is discharge of the liquid and the sexual energy. By the orgasmic discharge we throw out of our system the most precious energy for our regeneration and transformation. Of course we can waste and unbalance the sexual energy the ojas and tejas by various other ways. Excessive, distorted mental, emotional function and excessive, distorted usage of body and the senses deplete the sexual energy and disturb the balanced production and function of ojas and tejas. Thus it is not only necessary to avoid the orgasm but also to bring a balance to all levels of our existence and purify or detoxify them by the physical, vital, emotional and mental toxins. For this purpose an integral regular sadhana and a sattvic way of living must be followed.
There are no half measures in spirituality. We cannot have both, the pleasure of sexual orgasm and the realization of God consciousness. Jesus said it like this: "You cannot  cannot serve both God and money". That means that we cannot have or achieve both; Self-realization and sensual pleasures. We must make a choice. Are we willing to abandon pleasures for the sake of our transformation and divinization or we want to continue as samsaric entities subject in pleasure and suffering, diseases, birth, decay and death?
Humans on earth after their downfall of the unified state of consciousness and their identification with the gross physical body forgot their divine nature and started to be engaged in the pursuit of sensual pleasures and most of all sexual pleasure. This phenomenon life after life has become more and more intensified and perverted in many ways. Our civilization has become a factory that intents to satisfy the innumerable desires for pleasure. All industry works to invent new ways of entertainment and pleasure.
All this seeking for pleasure originates in the sexual pleasure. All kind of pleasure and any sense satisfaction we seek through all senses are only substitutes of the sexual pleasure.
Sexual pleasure has been crystallized in us as lust and desire for sexual pleasure. The lust functions as an impulse which compulsively seeks again and again to experience sex pleasure.
Desire is the memory of pleasure.” ~ Nisargadatta
"Lust is like the root of the tree, and desires are branches and twigs.". ~ Paramahansa Ramakrishna
Since it is impossible for us to gratify this urge for sexual pleasure continuously because the sexual and vital energy in our system has limits, each time the desire for sex arises in us (for different reasons*), the lust seeks some substitute in order to get some kind of pleasure which will replace to some extend the sexual pleasure.
The transfer of sexual pleasure to other objects was also found by Dr. Freud**, He said about this:
"The sexual instincts are remarkable for their plasticity, for the facility with which they can change their aim...for the ease with which they can substitute one form of gratification for another' (Freud 1938).
The food is the first and the more adequate substitute of sexual pleasure because the genitals and the mouth are interconnected, (they are made from the same tattva). Food also in itself gives as pleasant sensations and thus lust easily projects itself as pleasure on the foods. This projection of pleasure on the foods happens unconsciously and the majority of earthlings are incapable to be conscious of this process. Thus deluded by the lust they think that the pleasure that experience derives from the food while is only a projection of the accumulated i our psych pleasure-energy.
Food, cigarettes, drinks, and all kind of substances we can taste by the mouth are used by lust as substitutes of sexual pleasure. By looking women/men in TV, magazines, internet, in the streets, at our job place are also ways that lust gratifies in some way the sexual pleasure. Sexual dreams is also another way that lust satisfies itself when cannot find satisfaction during the waking state.
Lust is illogical, irrational, and fantasy oriented; That's why sexual fantasies are innumerable or infinite. Lust hypnotizes the intellect and its capacity to reason, to discern and control the mind and senses and uses the mind's capacities to find new ways to satisfy its insatiable thirst for pleasure. 
Mind plays havoc through desires. As soon as a desire arises, you think you will get all happiness by its realization".      ~ Swami Sivananda
Pain is the background of all your pleasures. You want them because you suffer. On the other hand, the very search for pleasure is the cause of pain. It is a vicious circle.”
"Of course pain after pleasure may be due to the misuse of the body or the mind. The body knows its measure, but the mind does not. Its appetites are numberless and limitless”
~ Nisargadatta
"Q: Why should pleasure be the seed of pain?
Nisargadatta: Because for the sake of pleasure you are committing many sins. And the fruits of sin are suffering and death."        
Moreover most of our social behaviour are directly or indirectly related with sexuality. The cloths, the perfumes, the hair dressing and everything that is related with appearances is mainly not to say totally related with sexuality.
Social behaviour is also related with our self-image and self-worthiness but if we go deeply enough will see that the basis of our self-image is also related with sexuality.
"Passion reigns supreme in all parts of the world. The minds of people are filled with sexual thoughts. The world is all sexy. The whole world is under a tremendous sexual intoxication. All are deluded and move in the world with perverted intellects."  ~ Swami Sivananda
"A man cannot see God unless he gives his whole mind to Him. The mind is wasted on 'woman and gold".
 ~ Paramahansa Ramakrishna
~~~~~~~~ 
NOTE:
for different reasons*  It is not possible always to have sex pleasure for different reasons. Bad health, we have not a partner, we are tired, low sexual energy for different reasons (we lose a lot of sexual energy by the orgasm, bad health, etc.), we are in an inappropriate environment or circumstances and for many other reasons.
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Dr. Freud** had also found that sexuality plays a major role in human life and that is related with human behaviour as well as  with human neurosis and other psychological imbalances, and he had right;
He named this unconscious impulse for sexual pleasure and any kind of sense pleasure id.
According Freud the id is the impulsive and unconscious part of our psyche which responds directly and immediately to the instincts including the sex (life) instinct.
It operates on the pleasure principle which is the idea that every wishful impulse should be satisfied immediately, regardless of the consequences.
The id demands immediate satisfaction and when this happens we experience pleasure, when it is denied we experience ‘unpleasure’ or pain. 
The id engages in primary process thinking, which is primitive illogical, irrational, and fantasy oriented.

Impatience, like-dislike, anger, hatred, anxiety, fear and depression are the emotions that are directly related with the id.

Dr.Freud investigated people with psychological disturbances and diseases but he didn't study yogis, saints or people of a high level of consciousness. He didn't also invastigate the positive aspects or the spiritual aspects of sexuality as well as he didn't investigate the higher capacities of the human mind and the Soul.

Nevertheless he was a pioneer for his age and he gave us a very deep knowledge about the human subconscious mind and its disfunctioning; this knowledge at some degree can be very useful for anyone who works for the dissolution of his egoic mind and the desire mechanism.
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(eight transformations***): To summarize, dhatus (tissues) account for the ayurvedic explanation of the anatomy and physiology of the human body. Our body processes consumed food and transforms it into life sap, which in turn creates a chain of further body tissues i.e. dhatus. Their gain gives quality to our life and their loss destroys life.

Ayurveda recognises shukra (semen, ovum) as the most important dhatu. It states that one needs a hundred drops of blood (rakta) to produce one drop of semen (shukra). Shukra is the essence of all the body tissues and is that creation of mother nature which has the capacity to produce new life. In any case, it should not be wasted without substantial reason (i.e. reproduction).

Agni plays a vital role in the creation and maintenance of body tissues (dhatus). The human body is made up of seven basic tissues or vital substances called dhatus. The meaning of the sanskrit word dhatu is ‘that which binds together’. Dhatu is the element which constructs our body. Dhatu is the base of growth and survival. Dhatus take different forms in our body to maintain life. Different organs (sharir avayavas) and different body systems (strotasas) are made out of dhatus. Our nourishment and development is fully dependent on dhatus.

Ayurveda believes that there are seven dhatus in all. They are: life sap (rasa), blood (rakta), muscles (mansa), fatty tissue (med), bones (asthi), bone marrow and nervous tissue (majja) and semen and reproductive system (shukra). Each dhatu has its own agni i.e. dhatu-agni. Our food intake is converted into life sap by agni of rasa dhatu and rasa dhatu is produced. Likewise, agni of rakta dhatu prepares rakta out of rasa and so on. Every dhatu is a precursor of the next dhatu. Rasa is transformed into rakta, rakta prepares mansa, mansa is further transformed into meda, meda is used to make asthi, asthi forms majja and majja produces the ultimate dhatu i.e. shukra.

Disorder in doshas (vaat-pitta-kafa) affects dhatus. These affected or defective dhatus hamper the quality of life. Proper diet (ahar) and proper life style (vihar) help in maintaining the balance of doshas and in producing healthy dhatus.

Dhatus protect our body from external encounters. They are responsible for our immune mechanism. If there is wasting (kshaya) of dhatus then the body construction collapses and ultimately life ends.

http://www.nzhealth.net.nz/ayurveda/dhatus.shtml
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THE VALUE OF SEMEN  
Swami Sivananda

My dear brothers! The vital energy, the Veerya that supports your life, which is the Prana of Pranas, which shines in your sparkling eyes, which beams in your shining cheeks, is a great treasure for you. Remember this point well. Veerya is the quintessence of blood. One drop of semen is manufactured out of forty drops of blood. Mark here how valuable this fluid is!

A tree draws the essence or Rasa from the earth. This essence is circulated throughout the tree, its twigs, branches, leaves, flowers and fruits. The shining colours and life in the leaves, flowers and fruits are due to this Rasa. Similarly, the Veerya that is manufactured by the cells of the testes out of blood gives colour and vitality to the human body and its different organs.

According to Ayurveda, semen is the last Dhatu that is formed out of food. Out of food is manufactured chyle. Out of chyle comes blood. Out of blood comes flesh. Out of flesh comes fat. Out of fat comes bone. Out of bone comes marrow. Out of marrow comes semen. These are the Sapta Dhatus or the seven Dhatus that support this life and body. Mark here how precious is semen! It is the last essence. It is the Essence of essences. The Veerya comes out of the very marrow that lies concealed inside the bones.

There are three divisions in each Dhatu. Semen nourishes the physical body, the heart and the intellect. Only that man who uses the physical body, the heart and the intellect can have perfect Brahmacharya. A wrestler who uses his physical body only, but keeps the intellect and the heart undeveloped, cannot expect to have full Brahmacharya. He can have Brahmacharya of the body only, but not of the mind and the heart. The semen that belongs to the heart and the mind will certainly flow out. If an aspirant does only Japa and meditation, if he does not develop the heart, and if he does not practice physical exercise, he will have only mental Brahmacharya. The portion of the semen, which goes to nourish the heart and the body, will flow out. But an advanced Yogi who dives deep in meditation will have full Brahmacharya even if he does not take physical exercise.

Semen is the quintessence of food or blood. One drop of semen in manufactured out of forty drops of blood according to modern medical science. According to Ayurveda, it is elaborated out of eighty drops of blood. The two testes or seeds that are located in the scrotal bag are called secretory glands. The cells of these testes have been endowed with the peculiar property of secreting semen from the blood. Just as bees collect honey in the honeycomb drop by drop, so also, the cells of the testes collect semen drop by drop from the blood. Then this fluid is taken by the two ducts or tubes to the vesiculae seminalis. Under excitement, it is thrown out by special ducts, called ejaculatory ducts, into the urethra where it is mixed with the prostatic juice.

Semen is found in a subtle state in all the cells of the body. Just as sugar is all-pervading in the sugar-cane, butter in milk, so also, semen is pervading the whole body. Just as the butter milk is thin after the butter is removed, so also, semen is thinned by its wastage. The more the wastage of semen the more is the weakness.

In the Yoga Sastras it is said: Maranam Bindu Patanat, Jivanam Bindu Rakshanat.

Falling of semen brings death; preservation of semen gives life. Semen is the real vitality in men. It is the hidden treasure in man. It imparts Brahma-Tejas to the face and strength to the intellect.

Mind, Prana and Veerya

Mind, Prana and Veerya are the three links of one chain. They are the three pillars of the edifice of Jivatma. Destroy one pillar—mind, Prana or Veerya—and the whole building will fall to pieces.

Mind, Prana and Veerya are one. By controlling the mind, you can control Prana and semen. By controlling Prana you can control the mind and semen. By controlling semen, you can control the mind and Prana.

Mind, Prana and Veerya are under the one Sambandha or connection or circuit. If the mind is controlled, Prana and Veerya are controlled automatically. He who suspends or restrains Prana restrains also the working of the mind and the movement of the Veerya. Again, if the Veerya is controlled, and if it is made to flow upwards into the brain by pure thoughts and the practice of Viparita Karani Mudras such as Sarvangasana and Sirshasana and Pranayama, the mind and the Prana are automatically controlled.

The mind is set in motion or rendered active by two things—the vibration of Prana and the Vasanas or subtle desires. Where the mind is absorbed, there the Prana is restrained; and where the Prana is fixed, there the mind also is absorbed. Mind and Prana are intimate companions, like a man and his shadow. If the mind and the Prana are not restrained, all the organs of sensation and action keep actively engaged in their respective functions.

When a man is excited by passion, the Prana is set in motion. Then the whole body obeys the dictate of the mind just as a soldier obeys the command of his commander. The vital air or Prana moves the internal sap or semen. The semen is put into motion. It falls downwards, just as the clouds burst into rain water, just as the fruits, flowers and leaves of the trees drop down by the force of the blowing winds.

If the Veerya is lost, Prana gets unsteady. Prana is agitated. The man becomes nervous. Then the mind also cannot work properly. The man becomes fickle-minded. There is mental weakness.

If the Prana is rendered steady, the mind also becomes steady. If the Veerya is steady, the mind also is steady. If the Veerya is steady, the mind also is steady. If the Drishti or vision is steady, the mind also becomes steady. Therefore, control the Prana, the Veerya and the Drishti.

God is Rasa. Raso Vai Sah. Rasa is Veerya, the vital fluid or semen. You can get eternal bliss by the attainment of Rasa or Veerya only. Rasohyevayam Labdhva Anandi Bhavati.

Grasp fully the importance and value of this vital essence of life. Veerya is all power. Veerya is all money. Veerya is God. Veerya is Sita. Veerya is Radha. Veerya is Durga. Veerya is God in motion. Veerya is dynamic Will. Veerya is Atma-Bal. Veerya is God’s Vibhuti. The Lord says in the Gita: "Paurusham Nrishu. I am the seed or virility in men". Veerya is the essence of life, thought, intelligence and consciousness. Therefore, preserve this vital fluid very, very carefully, my dear readers!