Thursday, September 29, 2016

The main factors for the dissolution of ego and self-realization ~ Atman Nityananda

The main factors (in keywords) for the dissolution of ego and self-realization

In these key-words there are in a concentrated form the most important aspects that is related to the spiritual work, and more specifically to the dissolution of ego and self-realization or enlightenment.

If you understand deep enough these concepts below, and apply them firmly daily, gradually will develop them to a very high level and at the end you will achieve the dissolution of the ego and Self-realization. It's only a question of fiery aspiration and sincere systematic practice.

Study, reflect, understand, apply, practice and develop to a very high level everything that is related to every word-idea which itself is related to some aspect of the espirtual work.

Study texts and books that explain these ideas time and again. Participate in courses related to these ideas. Ask teachers or advanced aspirants, Reflect on them in order to understand them and put this knowledge and understanding in practice with faith, regularity and diligence, because at the end only by practice you can achieve the goal. The development of the techniques and the important qualities for your spiritual growth and ultimately the Self.realization (liberation or enlightenment) are possible only by practice. Moreover understanding depends also on practice; understanding is not something fixed, but something that expands and deepens according our practice, experiences and purity of mind that increases by the dissolution of the ego, the increase of sattva and by meditation.

Here is the list of the keywords:
Introspection, self-analysis, self-investigation, vigilance, alertness, self-observation, recognition, become aware, self-awareness, full attention or mindfulness, knowledge, reflection, understanding, acceptance, discernment or discrimination, disidentification, detachment, will-power, self-confidence, faith, determination, courage, sincerity, coherence, consistency or steadiness, dedication, devotion, surrender, forbearance, tenacity or toughness, discipline, regular practice, prayer, mantras, affirmations, gunas (sattva, rajas, tamas), techniques for dissolution of the egoic tendencies, pranayama (breathing exercises), concentration, meditation, self-inquiry.

Friday, September 23, 2016



Ignorance, blindness, dullness and fanaticism are the worst enemies of human beings. They keep humanity in a state a little above of the animal kingdom and in many cases humans behave worse than animals. One of the most important aspects of human life is sexuality. Unfortunately because of the above mentioned reasons humans misuse the sexual energy by various ways and means and thus cause numerous of physical and psychological disorders.

The sexual behavior affects tremendously all other aspects of our life in many ways. Great spiritual teachers since thousands of years spoke about the importance of chastity and the necessity of a pious sexual life. Unfortunately the ignorant and undeveloped minds see their advices and suggestions as moral dogmas or canons which limit their freedom to live as they like and enjoy the life fully, while in reality the wrong use of sexual energy is a fundamental factor of a limited, problematic, unhappy life.

Humans nowadays have developed so many sexual perversions which due to their ignorance and dullness consider as a natural way of living. They cannot understand that a ´free´ sexual behavior is the basis of an unhappy, limited, miserable life. Nowadays thanks to the media and fast communication we have the opportunity to see that the media stars which live a ´free´ sexual life are of the most miserable humans on earth.

Since the human mind is undeveloped and clouded by low energies we see on the other hand some to adopt an antisexual fanatic behavior, a superficial morality based on fear and guilty. They may condemn sexual energy and consider it as something negative or even demonic which of course is a superstitious belief.

Neither a ´free´ uncontrolled sexual behavior nor a rigid pseudo-moral, antisexual behavior can bring health, balance and harmony in our life and in our society. Both are causing unbalances and disequilibrium.

Certainly the majority of humanity is not prepared enough to change radically the sexual behavior and adopt a higher way to express it. Yet it seems that nowadays there is an increasing number of humans that seek something superior than the animalist or hedonistic satisfaction of their sexuality.

In reality the only way for a normal sexual life is the tantric way which doesn’t seek the gradual increasing of pleasure and the peak experience of the orgasmic pleasure in the genitals or in the whole body but through love and intimacy of the partners an expansion of the sexual energy in the whole system (nadis, chakras, brain, heart and mind) which has as a result the transformation of sexual energy in love, light, and wisdom and the ecstatic experience of the union with God consciousness.

Only a good knowledge and a clear understanding of the sexual energy, its role in our physical and psychological functions and its role in our social life as well as of the powers and energies that are related with it can really be of a great help to use it properly and for our own benefit and advance.

The sexual energy and fluids are related to the three subtle energies (Ojas/tejas/prana) which play a fundamental and great importance role to our physical, emotional, mental health, a balanced and harmonious living and even more important to our spiritual transformation and development.

The conservation and transformation of sexual energy for spiritual development and enlightenment it is not a matter of morality or of a rigid religious dogma but is a necessity based on the physiology and psychology of human existence. In the sexual energy are stored these most precious energies which maintain our physical and psychological health and activate the higher capacities of the mind and enable us access the higher states of consciousness.

By studying these three subtle forces of nature we can understand why the conservation (not wasting it through orgasm) of sexual fluids and the transformation of them through spiritual practices are necessary for spiritual development and enlightenment.

Of course the knowledge and the understanding must be applied in our daily life otherwise we cannot experience any real change in us.

Read more about Ojas, Tejas and Prana here:
PRANA,TEJAS AND OJAS by David Frawley 

Read more essays about sexuality:
Love and sexuality Omraam Mikhael Aivanhov
AMOR Y SEXUALIDAD - II por Omraam Aivanhov
AMOR Y SEXUALIDAD - PARTE I por Omraam Aivanhov



These three subtle energies which are related with the sexual energy and fluids are of great importance for our spiritual transformation.

Basic expressions of  Prana,Tejas and Ojas
OJAS, or Primal Vigor expressed as physical and mental endurance, strength, insulation, immunity, fertility, patience, and equilibrium. 
TEJAS, or Inner Radiance expressed as conviction, courage, intellect, creative vision, and a melting tenderness that draws all hearts. It is an internal fire fueled by Ojas.
PRANA, or Intuitive Energy expressed as spontaneous right action, presence, lightness of body, enthusiam, creative action, and ascension.

Prana,Tejas and Ojas 

by David Frawley 

extract from his book Yoga and Ayurveda

Yoga is an alchemical process of balancing and transforming the energies of the psyche. To approach it we must understand how to work with these energies in a practical way. In this chapter we will introduce a deeper level of the doshas that is important relative to yogic practice. Vata, pitta and kapha have subtle counterparts called prana, tejas and ojas, which could be called "the three vital essences." These are the root or master forms of vata, pitta and kapha that control ordinary psychophysical functioning and, if reoriented properly, energize higher spiritual potentials as well. They are not simply forces of the physical body but of the subtle and causal bodies as well.
Prana, tejas and ojas are the essential or beneficial forms of  vata, pitta and kapha that sustain positive vitality. Unlike the doshas, which are factors of disease, they promote health, creativity and well-being and provide the support for deeper yogic and meditational practices.

Prana — primal life-force: the subtle energy of air as the master force and guiding intelligence behind all psychophysical functions, responsible for coordination of breath, senses and mind. On an inner level, it governs the unfoldment and harmonization of all higher states of consciousness.
Tejas — inner radiance: the subtle energy of fire as the radiance of vitality through which we digest air, impressions and thoughts. On an inner level, it governs the unfoldment of all higher perceptual capacities.
Ojas — primal vigor:, the subtle energy of water as the stored up vital reserve, the basis for physical and mental endurance; the internalized essence of digested food, water, air, impressions and thought. On an inner level, it is responsible for nourishing and grounding the development of all higher faculties. 

These three forces are interrelated. Prana and tejas are rooted  in ojas and can be regarded as aspects of ojas. Tejas is the heat and light energy of ojas that has an oily quality and, like ghee, can sustain a flame. Prana is the energy and strength that comes from ojas after it has been kindled into tejas. Ojas proper is the potential, the stamina of the mind and nervous system for holding tejas and prana. Ojas has the capacity to turn into tejas (heat), which has the capacity to turn into prana (electricity).

Prana, tejas and ojas resemble the concepts of chi, the Yang and Yin of Chinese medicine. Prana, as the life-force and cosmic breath, is like the primordial chi, which also relates to wind and spirit. Tejas as the power of will and vigor resembles original Yang, which is the primal fire. Ojas, as endurance and stamina, resembles primordial Yin, which is the essence of water. 
The main rule of ayurvedic treatment is to prevent any of the doshas from becoming too high because in excess they cause disease. The dosha predominant in our constitution tends toward excess and must be restrained through the appropriate lifestyle regimen. This is achieved through following the right diet, herbs, exercise, and meditation that counter doshic proclivities.
In the practice of yoga a new rule comes into play. The yogi seeks to increase all three forces of prana, tejas and ojas. As these are the purified forms of the doshas, they do not have the same disease-causing power. These three vital essences only cause problems if one is increased at the expense of the others. They are basically wholesome energies that aid in renewal and transformation. The question is how to keep them growing at a similar rate so that their imbalance does not cause problems.
Increased prana is necessary to provide the enthusiasm, creativity and adaptability necessary for the spiritual path, without which we lack the energy and motivation to do our practices. 
Increased tejas provides the courage, fearlessness, and insight to take us along the path, without which we make wrong choices and judgments or fail to be decisive in what we do. 
Increased ojas is necessary for the peace, confidence and patience to keep our development consistent, without which we lack steadiness and calm.
 Should any of these factors be insufficient, our spiritual growth will be limited. These same factors increase positive health in both body and mind, and are helpful in treating all diseases, particularly of a chronic nature, including promoting rejuvenation.


     To understand these three forces let us examine how they function in the different aspects of our nature.


Prana, tejas and ojas are nourished by the reproductive fluid which functions as their support in the physical body. They are three aspects of the transformed reproductive fluid (shukra). Ojas is the latent state of the reproductive fluid that provides not only reproductive power but strength in general and nourishes all the bodily tissues from within, particularly the nerve tissue. Ojas is our power of endurance and ability to sustain us, not only sexually but through all forms of exertion, physical and mental.

Tejas is the activated state of the reproductive fluid when it is transformed into heat, passion and will power. This occurs not only in sexual activity but whenever we are challenged or need to exert ourselves. Tejas gives us valor, courage and daring. In yoga this force is necessary to enable us to perform tapas or transformative spiritual practices.

Prana is the life-creating capacity inherent in the reproductive fluid. This aids in longevity and rejuvenation and stimulates the flow of prana through the nadis, giving a deeper energy to the mind. Without the proper reserve of reproductive fluid, we will become deficient in prana, tejas and ojas. Wrong or excessive sexual activity depletes all three forces.


Prana, tejas and ojas give energy to the immune system. Ojas is the basic capacity of the immune system, our potential to defend ourselves against external pathogens. It provides endurance, resistance and strength to ward off diseases. Tejas is the immune system which is able to burn and destroy toxins when activated. It generates the fever that the body produces to destroy the pathogens which attack it. Tejas is our ability to overcome acute diseases, which are generally infectious in nature. Tejas is ojas converted into heat, warmth and vitality. It is our ability to mobilize our immune systems forces.
Prana is the long-term activation of the immune function to project and develop life-energy which manifests when we are dealing with a chronic disease. It is the adaptability of the immune system and sustains all long-term healing processes. With sufficient prana, tejas and ojas, no disease can approach us. Increasing prana, tejas and ojas helps all low immune conditions.


The nervous system is the master system governing all bodily systems. The three vital essences are responsible for its proper function. Prana governs the discharge and coordination of nerve impulses, which are pranic and vata forces. When deranged, it
causes hypersensitivity, tremors and imbalances in the nervous system. Tejas provides acuity of perception and feeling. Deranged tejas burns out the nervous system, causing inflammation and scarring of the nerve tissue. Ojas gives endurance and stability through the nervous system. It is responsible for the lubrication of the nerve channels. Nervous breakdown or nervous exhaustion occurs through low ojas. Prana, tejas and ojas govern the movement of impulses through the nadis as well. Ojas is the fluid that lines the nadis,
cushioning the flow of energy through them. Tejas is the heat moving through them. Prana is the energy moving produced by the heat of tejas. To safeguard the nadis we must protect prana, tejas and ojas.


The three vital essences are present in the power of the breath. Prana is the basic energy and movement of the breath. Tejas is the heat produced by the breath. Ojas is the deeper energy that we absorb through the breath and keep as an energy reserve.

When Prana is deranged, the breath is shallow or disturbed. When Tejas is deranged, the heat content of the breath is abnormal. When Ojas is deranged, the absorbed energy of the breath is l
οw or we are unable to hold and consolidate it.


Prana allows for the equilibrium and coordination of sensory impulses and is predominant in the ears (including the inner ear) and the skin, the Vata-predominant (ether and air) senses. Tejas is responsible for acuity of sensory function and our ability to digest sensory impressions. It dominates in the eyes, the Pitta or fire-predominant sense. Ojas is responsible for stability of the senses, as well as for their lubrication. It dominates in the tongue and the nose, the Kapha-predominant (water and earth) senses.


Prana, Tejas and Ojas are measures of creativity. Ojas is latent creative capacity, our storehouse of creative energy. Tejas is creative vision, the ability to see new things and break with the past. Prana is creative action to bring new things into being and remain in the creative state. Proper Ojas is necessary to give us the proper reserve of creative energy. Proper Tejas serves to direct our creative energy toward specific goals. Proper Prana functions to keep our creativity mobile and transformative.


Prana, Tejas and Ojas exist on deeper leνeΙs as well. 
There is a Pranic force behind the mind that allows it to move and respond and which keeps it in balance. There is a Tejas force behind the mind that allows it to perceive and to determine, to digest impressions, ideas and emotions.
There is an Ojas force behind the mind that gives it patience and endurance, allowing it to resist disturbances.  
Similarly, there is a Prana in our deeper consciousness that sustains us through the entire process of rebirth, imparting life to all the different bodies that we incarnate in.  
There is a Tejas, the accumulated insight and vitality of our spiritual aspiration. There is an Ojas that is the power through which the SOUL produces all its various bodies. On the level of the Soul, Prana, Tejas and Ojas are the original life, Iight and love.
The inner practice of Yoga is an alchemy of the three vital essences. For this, it is important that we are able to monitor the conditions of Prana, Tejas and Ojas within us. There are signs and symptoms of their excess, deficient or sufficient conditions. These can be understood by their functions relative to the different systems of the body.  
Insufficient Ojas is revealed by weak immune function, lοw sexual vitality, lack of stamina, lack of patience, difficulty sleeping, ungroundedness and anxiety.  
Insufficient Tejas is indicated by cold extremities, weak digestion, cloudy perception, indecisiveness and poor judgment.  
Insufficient Prana shows us lack of energy and motivation, attachment and unwillingness to change.  
Kundalini is the heightened energy of Tejas, which requires the proper Ojas to sustain it and the proper Prana to move it. Kundalini is the core internal fire that brings about all inner transformations. While much has been said of it in recent years, its related forces of Ojas and Prana have seldom been explained properly.  
Kundalini or Tejas is the higher feminine energy within us that aspires to divinity. It is the Yoga Shakti, the power of Yoga, necessary to catalyze all higher evolutionary potentials within us. While it is the key to yogic alchemy, it must be understood in the context of its related forces.
Opposite to Kundalini is the Amrit or nectar that descends from the crown chakra and feeds the Kundalini in her upward ascent. This is the purified Ojas energy in the subtle body, which has been extracted and distilled through spiritual practices. Ojas is the higher masculine energy which, through surrender, care and protection, brings about the descent of grace.  
The union of Tejas (Kundalini) and Ojas (Amrit) creates the highest Prana, which is the immortal life energy. This alone has the power to create the higher samadhis (spiritual absorptions) necessary to dissolve the deep-seated conditionings (samskaras) in our consciousness (Chitta) that cause ουr attachment to the cycle of birth and death. This immortal Prana is the Divine child who is the child of immortality.

Wednesday, September 21, 2016

PHILOSOPHY OF DEATH ~ Atman Nityananda

Know thy Self


Death is not the opposite of life but one of the fundamental components of life itself.

The birth is the opposite of death and both consist the foundations of life because without birth and death cannot be life.

Whatever is born is destined to die and in its position will born something else.

Only that which is beyond the forms and the cause of all forms is beyond birth and death, eternal, indestructible, complete and perfect.

Despite that man is afraid of death, only through the death he may find his freedom. Otherwise he would be condemned to live in deception, limitations, pain and suffering forever.

If the old doesn’t die the new cannot be born, if we doesn’t die to the lower we cannot be born to the superior.

Not only the physical death but also all types of change are a kind of death. Although the change is the central play of life, our ego resists the changes because of his attachment to its habits, customs and to what appears pleasing to it.

But life being a continuous change is indifferent to ego´s caprices and is moving without a break towards new paths and horizons.
The ego being fixated on its fantasies and habits is forced to suffer.

The only solution and the way out of suffering is death; it is the death of our false ego with all of its vanities, illusions, preconceptions, beliefs, desires and passions.

Only the death of the ego can allow the free flow of life through us (at all levels: physical, vital, emotional, mental) and our transformation into a being of light, conscious of our identity with God and the unity of all that exists.

Monday, September 19, 2016



The ego by its nature directs the mind and attention downwards and outwards. Thus we experience more the sensory objects and the bodily and vital-emotional sensations.

Because of this extroversion of mind we fail to realize what happens in our psyche and mind and we cannot become aware of our divine essence and realize that we are not a body-mind entity but a soul that is embodied in a physical body.

Therefore in order to to realize what we really Are, we have to direct the mind and attention inwards and upwards. We are inside when we gather the attention from the senses and focus it in the mind itself and up when we overcome the mind and focus the attention on what is more subtle and beyond the mind, the eternal soul!

The greatest obstacle in this process is the ego itself which does not want to leave the objects and the sensory experiences. So far it resists with various ways our effort to direct the mind and attention within, in our center of existence where there is only silence and total lack of objects and sensorial experiences.

He who achieves to conquer his mind and senses and eliminate the egoic tendencies and desires by systematic, sincere and incessant practice and by constant meditation realizes his divine nature is a true hero and attains freedom, peace and bliss absolute!

Saturday, September 17, 2016



"Even Sensual happiness (the happiness we experience when we enjoy the desired object), is not something imported from the object outside, but really belongs to the Atman (Soul, Consciousness) within."

Let see why

"When there is the feeling of the possession of a desired object, there is also a temporary cessation of that desire, and the quality of Rajas in the mind which propelled the desire outwardly comes to a cessation. The Rajas having ceased for the time being, there is a quick introversion of the mind and a revelation of the stability of Sattva brought about as a consequence, which occasions a sudden reflection of the Bliss of the Atman within, which makes one happy at the time.

Sensual happiness, therefore, is not something imported from the object outside, but really belongs to the Atman (Soul, Consciousness) within, though, on account of ignorance, the Jiva (individual) does not know that this is the fact. The object merely acts as an outward agent causing a temporary cessation of Rajas in the mind and an accidental manifestation of Sattva, wherein the Atman is reflected perspicaciously.

Thus, it becomes clear that every sensory happiness of the world is ultimately a distorted expression of Brahmananda (Bliss of Brahman).

Yet the mistake here lies in the Jiva’s wrong notion that the happiness has come from the object, and its consequent clinging to the object. It is this clinging that causes the sorrow of the Jiva, and itts transmigratory life is occasioned by its desires due to love for pleasure.

 In this world there are only sense-pleasures of various kinds, but the true Bliss of Brahman is never felt at any time except during the short duration of the interval lying between the cessation of a thought and the rise of another."
~ Swami Krishnananda

Of course the bliss of Brahman(Soul) is experienced permanently and effortlessly in Self-realization! In Self- realization there is complete dissolution of the ego together with all desires and tendencies (vasanas and samaskaras). Thus the mind becomes pure as the Self and reflects perfectly the bliss of the Self.

Thursday, September 15, 2016

EGO AND EFFORT ~ Atman Nityananda

Ego and effort*

While the ego is alive in us the identifications will continue to happen mechanically and compulsively because the ego, by its nature, continually causes identifications. The ego lives and perpetuates its existence through identifications and projections.

If we want to dissolve the ego and live
free from its mechanical impulses and reactions, it is necessary to be alert and vigilant moment to moment  in order to stop any identification caused by ego and focus our attention and mind in the silence within. We must develop self-awareness and be established in it.

The identification with the ego  (living as the ego) empowers the ego itself, the mechanistic way of living and the suffering; on the contrary living from our center of existence ( by abiding consciously in the inner silence)  breaks the identifications, and brings balance and harmony.  Living awake and in conscious connection with our soul and life we open the doors of joy, peace, love and freedom.
have to choose; What do we want most ? Continue identify with the fandom of ego and experience illusory pleasures mixed with much pain and suffering or live consciously, identified with our essence and experience the peace, joy and freedom of the spirit?

So, either we continue to live asleep identified with the ego and all things  that the ego identifies or, by conscious sincere and systematic effort*, we stop this compulsive egoic functioning and return in conscious communion with our divine essence which is beyond the world, the body, mind and ego!

The effort is necessary until the ego with all its aspects (greed, pride, anger, lealousy, fear, arrogance, lust, desires, vanity, gluttony etc.) dissolve and thus cannot cause any more identification or suffering. When the ego disappears from our psych there is no need for in order any further effort to experience the peace, bliss and freedom of Being.

Effort or endeavor doesn't mean struggling; Right effort is to do what is needed to be done according to our plan or spiritual program with gentleness, attention and carefulness.

It is true that when we don't know something, we try harder than necessary, but this is normal. It is also possible struggling to happen as long as the ego in us is strong. But if we practice regularly with devotion, interest and attention gradually we will learn to handle properly the practices and the techniques without unnecessary effort and we will manage to calm the egoic reactions without struggling or unecessary effort.