Sunday, April 30, 2017



The main issues related to bondage and suffering of humans is lust for pleasure (primarily sex and food), security (physical and psychological), and pride which is the need to feel great and special by any mean.

All other desires (for power, prestige, position, fame, name, possessions, money etc.) as well as the psychological distortions (mental, emotional), negativity and egoistic tendencies (greed, vanity, jealousy, arrogance, ambition, anger, hatred, fear, etc.) are caused by the above mentioned three primary psychological formations.

So, everything you think, imagine, speak, and do has as an end ultimately to satisfy these three ‘needs’ as well as to compensate or relieve the pain and suffering that is created by all the above mentioned psychological disturbances (egoic mental and emotional stuff).

The only way to freedom, and everlasting peace, bliss and plenitude is to free our mind from lust for pleasure, pride, fear and anger and realize our true nature (Atman, Consciousness). Sattva is the key for inner transformation and freedom from the egoic self. If we dissolve them by proper means and incessant, sincere diligent practice and devotion, the whole tree of ego will collapse and will live the peace, bliss and freedom of our divine nature.

Thursday, April 27, 2017

Liberation and ego / Sri Aurobindo

 Liberation and ego 

Although there is no ego in the spiritual planes, yet by the spiritual experience the ego on the lower planes may get aggrandised through the pride and wrong reception of the experience. Also one may by entering into the larger mental and vital planes aggrandise the ego. These things are always possible so long as the higher consciousness and the lower are not harmonised in the being and the lower transformed into the nature of the higher.

Ego is not so easy to get rid of. It remains not only in spite of work but in spite of knowledge or bhakti. The disappearance of ego means complete Mukti. Even the yogi who feels his separate being swallowed up in cosmic consciousness or some kind of Transcendent consciousness, yet when he comes to outward action and reaction finds the superficial ego still there. That is why the ascetic has a horror of action and says that without ego it can’t be done. It can, but it is fully done only when these outermost things are fully taken up by the higher consciousness in their entirety.

The sense of ego can disappear into that of the Self or the Purusha but that of itself does not bring about the disappearance of the old ego-reactions in the Prakriti. The Purusha has to get rid of these by a process of constant rejection and remoulding. The remoulding consists in throwing everything into a consecration to the Mother and doing all for her without regard to oneself, one’s desires, opinions, vital reactions as if they were the things to be fulfilled. This is most easily done if the psychic being becomes quite awake.

Without persistent rejection it [liberation from the ego] cannot be done. Going up into the Self liberates the higher parts, but the ego remains in the lower parts. The most effective force for this liberation is the psychic control along with steady rejection.

A true spiritual experience must be free from the claim of the ego. What the ego can do, however, is to get proud of having the experience and think: “What a great one am I?” Or it may think, “I am the Self, the Divine. So let me go and do what I will, for it is the Divine who wills in me.” It is only if the experience of Self imposes silence on the other parts and frees the psychic that the ego disappears. Even if not ego itself, numerous fragments and survivals of ego-habit can remain and have to be eliminated.

The egoism of the instrument can be as dangerous or more dangerous to spiritual progress than the egoism of the doer. The ego-sense is contrary to spiritual realisation, so how can any kind of ego be a thing to be encouraged? As for the magnified ego, it is one of the most perilous obstacles to release and perfection. There should be no big I, not even a small one.

What is meant by the magnified ego is that when the limits of the ordinary mind and vital are broken, one feels a far vaster and more powerful consciousness and unlimited possibilities, but if one ties all that to the tail of one’s own ego, then one becomes a thousand times more egoistic than the ordinary man. The greatness of the Divine becomes an excuse and a support for one’s own greatness and the big I swells itself to fill not only the earth but the heavens. That magnification of the ego is a thing to be guarded against with a watchful care.

Monday, April 24, 2017

The discrimination between the Self and the non-Self ~ VIVEKACHUDAMANI

The discrimination between the Self and the non-Self.

71. Now I am going to tell thee fully about what thou oughtst to know – the discrimination between the Self and the non-Self. Listen to it and decide about it in thy mind.


72. Composed of the seven ingredients, viz. marrow, bones, fat, flesh, blood, skin and cuticle, and consisting of the following limbs and their parts – legs, thighs, the chest, arms, the back and the head:


73. 74. This body, reputed to be the abode of the delusion of ‘I and mine’, is designated by sages as the gross body. The sky, air, fire, water and earth are subtle elements. They Being united with parts of one another and becoming gross, (they) form the gross body. And their subtle essences form sense-objects – the group of five such as sound, which conduce to the happiness of the experiencer, the Jiva ( individual).


75. Those fools who are tied to these sense-objects by the stout cord of attachment, so very difficult to snap, come and depart, up and down, carried amain by the powerful emissary of their past action.
76. The deer, the elephant, the moth, the fish and the black-bee – these five have died, being tied to one or other of the five senses, viz. sound etc., through their own attachment. What then is in store for man who is attached to all these five.
77. Sense-objects are even more virulent in their evil effects than the poison of the cobra. Poison kills one who takes it, but those others kill one who even looks at them through the eyes.
78. He who is free from the terrible snare of the hankering after sense-objects, so very difficult to get rid of, is alone fit for Liberation, and none else – even though he be versed in all the six Shastras.
79. The shark of hankering catches by the throat those seekers after Liberation who have got only an apparent dispassion (Vairagya) and are trying to cross the ocean of samsara (relative existence), and violently snatching them away, drowns them half-way.
80. He who has killed the shark known as sense-object with the sword of mature dispassion, crosses the ocean of Samsara, free from all obstacles.
81. Know that death quickly overtakes the stupid man who walks along the dreadful ways of sense-pleasure; whereas one who walks in accordance with the instructions of a well-wishing and worthy Guru, as also with his own reasoning, achieves his end – know this to be true.
82. If indeed thou hast a craving for Liberation, shun sense-objects from a good distance as thou wouldst do poison, and always cultivate carefully the nectar-like virtues of contentment, compassion, forgiveness, straight-forwardness, calmness and self-control.
83. Whoever leaves aside what should always be attempted, viz. emancipation from the bondage of Ignorance without beginning, and passionately seeks to nourish this body, which is an object for others to enjoy, commits suicide thereby.
84. Whoever seeks to realise the Self by devoting himself to the nourishment of the body, proceeds to cross a river by catching hold of a crocodile, mistaking it for a log.
85. So for a seeker after Liberation the infatuation over things like the body is a dire death. He who has thoroughly conquered this deserves the state of Freedom.
86. Conquer the dire death of infatuation over thy body, wife, children etc., -- conquering which the sages reach that Supreme State of Vishnu.
87. This gross body is to be deprecated, for it consists of the skin, flesh, blood, arteries and veins, fat, marrow and bones, and is full of other offensive things.
88. The gross body is produced by one’s past actions out of the gross elements formed by the union of the subtle elements with each other, and is the medium of experience for the soul. That is its waking state in which it perceives gross objects.
89. Identifying itself with this form, the Atman though separate, enjoys gross objects, such as garlands and sandal-paste, by means of the external organs. Hence this body has its fullest play in the waking state.
90. Know this gross body to be like a house to the householder, on which rests man’s entire dealing with the external world.
91. Birth, decay and death are the various characteristics of the gross body, as also stoutness etc., childhood etc., are its different conditions; it has got various restrictions regarding castes and orders of life; it is subject to various diseases, and meets with different kinds of treatment, such as worship, insult and high honours.


92. The ears, skin, eyes, nose and tongue are organs of knowledge, for they help us to cognise objects; the vocal organs, hands, legs, etc., are organs of action, owing to their tendency to work.


93-94. The inner organ (Antahkarana) is called Manas, Buddhi, ego (ahamkara) and Chitta, according to their respective functions: Manas, from its considering the pros and cons of a thing; Buddhi, from its property of determining the truth of objects; the ego, from its identification with this body as one’s own self; and Chitta, from its function of remembering things it is interested in.


95. One and the same Prana (vital force) becomes Prana, Apana, Vyana, Udana and Samana according to their diversity of functions and modifications, like gold, water, etc.


96. The five organs of action such as speech, the five organs of knowledge such as the ear, the group of five Pranas, the five elements ending with the ether, together with Buddhi and the rest (manas, chitta, ahamkara) as also Nescience, desire and action – these eight "cities" make up what is called the subtle body.
97. Listen – this subtle body, called also the Linga body, is produced out of the elements before their subdividing and combining with each other, is possessed of latent impressions and causes the soul to experience the fruits of its past actions. It is a beginningless superimposition on the soul brought on by its own ignorance.
98-99. Dream is a state of the Jiva distinct from the waking state, where it shines by itself. In dreams Buddhi, by itself, takes on the role of the agent and the like, owing to various latent impressions of the waking state, while the supreme Atman shines in Its own glory – with Buddhi as Its only superimposition, the witness of everything-, and is not touched by the least work that Buddhi does. As It is wholly unattached, It is not touched by any work that Its superimpositions may perform.
100. This subtle body is the instrument for all activities of the Atman, who is Knowledge Absolute, like the adze and other tools of a carpenter. Therefore this Atman is perfectly unattached.
101. Blindness, weakness and sharpness are conditions of the eye, due merely to its fitness or defectiveness; so are deafness, dumbness, etc., of the ear and so forth – but never of the Atman, the Knower.
102. Inhalation and exhalation, yawning, sneezing, secretion, leaving this body, etc., are called by experts functions of Prana and the rest, while hunger and thirst are characteristics of Prana proper.

103. The inner organ (antahkrana) has its seat in the organs such as the eye, as well as in the body, identifying with them and endued with a reflection of the Atman.


104. Know that it is egoism which, identifying itself with the body, becomes the doer and the experiencer, and in conjunction with the Gunas such as the Sattva, assumes the three different states.
105. When sense-objects are favourable it becomes happy, and it becomes miserable when the case is contrary. So happiness and misery are characteristics of egoism, and not of the ever-blissful Atman.
106. Sense-objects are pleasurable only as dependent on the Atman manifesting through them, and not independently, because the Atman is by Its very nature the most beloved of all. Therefore the Atman is ever blissful, and never suffers misery.


107. That in profound sleep we experience the bliss of the Atman independent of sense-objects, is clearly attested by the Shruti, direct perception, tradition and inference.

MAYA & GUNAS (sattva-rajas-tamas)

108. Avidya (Nescience) or Maya, called also the Undifferentiated, is the power of the Lord. She is without beginning, is made up of the three Gunas and is superior to the effects (as their cause). She is to be inferred by one of clear intellect only from the effects She produces. It is She who brings forth this whole universe.
109. She is neither existent nor non-existent nor partaking of both characters; neither same nor different nor both; neither composed of parts nor an indivisible whole nor both. She is most wonderful and cannot be described in words.
110. Maya can be destroyed by the realisation of the pure Brahman, the one without a second, just as the mistaken idea of a snake is removed by the discrimination of the rope. She has her Gunas as Rajas, Tamas and Sattva, named after their respective functions.


111. Rajas has the projecting power (Vikshepa-Shakti), which is of the nature of an activity, and from which this primeval flow of activity has emanated. From this also, mental modifications such as attachment and grief are continually produced.
112. Lust, anger, avarice, arrogance, spite, egoism, envy, jealousy, etc., -- these are the dire attributes of Rajas, from which the worldly tendency of man is produced. Therefore Rajas is a cause of bondage.


113.  The veiling power ( Avriti)   is the power of Tamas, which makes things appear other than what they are. It is this that causes man’s repeated transmigrations, and starts the action of the projecting power (Vikshepa).
114. Even wise and learned men and men who are clever and adept in the vision of the exceedingly subtle Atman, are overpowered by Tamas and do not understand the Atman, even though clearly explained in various ways. What is simply superimposed by delusion, they consider as true, and attach themselves to its effects. Alas ! How powerful is the great veiling power (Avriti Shakti) of dreadful Tamas !
115. Absence of the right judgment, or contrary judgment, want of definite belief and doubt – these certainly never abandon one who has any connection with this veiling power, and then the projecting power gives ceaseless trouble.
116. Ignorance, lassitude, dullness, sleep, inadvertence, stupidity, etc., are attributes of Tamas. One tied to these does not comprehend anything, but remains like one asleep or like a stock or stone.


117. Pure Sattva is (clear) like water, yet in conjunction with Rajas and Tamas it makes for transmigration. The reality of the Atman becomes reflected in Sattva and like the sun reveals the entire world of matter.


118. The traits of mixed Sattva are an utter absence of pride etc., and Niyama, Yama, etc., as well as faith, devotion, yearning for Liberation, the divine tendencies and turning away from the unreal.


119. The traits of pure Sattva are cheerfulness, the realisation of one’s own Self, supreme peace, contentment, bliss, and steady devotion to the Atman, by which the aspirant enjoys bliss everlasting.


120. This Undifferentiated, spoken of as the compound of the three Gunas, is the causal body of the soul. Profound sleep is its special state, in which the functions of the mind and all its organs are suspended.
121. Profound sleep is the cessation of all kinds of perception, in which the mind remains in a subtle seed-like form. The test of this is the universal verdict, "I did not know anything then".


122. The body, organs, Pranas, Manas, egoism, etc., all modifications, the sense-objects, pleasure and the rest, the gross elements such as the ether, in fact, the whole universe, up to the Undifferentiated – all this is the non-Self.
123. From Mahat down to the gross body everything is the effect of Maya: These and Maya itself know thou to be the non-Self, and therefore unreal like the mirage in a desert.


124. Now I am going to tell thee of the real nature of the supreme Self, realising which man is freed from bondage and attains Liberation.
125. There is some Absolute Entity (the Atman), the eternal substratum of the consciousness of egoism, the witness of the three states, and distinct from the five sheaths or coverings:
126. Which knows everything that happens in the waking state, in dream and in profound sleep; which is aware of the presence or absence of the mind and its functions; and which is the background of the notion of egoism. – This is That.
127. Which Itself sees all, but which no one beholds, which illumines the intellect etc., but which they cannot illumine. – This is That.
128. By which this universe is pervaded, but which nothing pervades, which shining, all this (universe) shines as Its reflection. – This is That.
129. By whose very presence the body, the organs, mind and intellect keep to their respective spheres of action, like servants !
130. By which everything from egoism down to the body, the sense-objects and pleasure etc., is known as palpably as a jar – for It is the essence of Eternal Knowledge !
131. This is the innermost Self, the primeval Purusha (Being), whose essence is the constant realisation of infinite Bliss, which is ever the same, yet reflecting through the different mental modifications, and commanded by which the organs and Pranas perform their functions.
132. In this very body, in the mind full of Sattva, in the secret chamber of the intellect, in the Akasha known as the Unmanifested, the Atman, of charming splendour, shines like the sun aloft, manifesting this universe through Its own effulgence.


133. The Knower of the modifications of mind and egoism, and of the activities of the body, the organs and Pranas, apparently taking their forms, like the fire in a ball of iron; It neither acts nor is subject to change in the least.
134. It is neither born nor dies, It neither grows nor decays, nor does It undergo any change, being eternal. It does not cease to exist even when this body is destroyed, like the sky in a jar (after it is broken), for It is independent.
135. The Supreme Self, different from the Prakriti and its modifications, of the essence of Pure Knowledge, and Absolute, directly manifests this entire gross and subtle universe, in the waking and other states, as the substratum of the persistent sense of egoism, and manifests Itself as the Witness of the Buddhi, the determinative faculty.
136.By means of a regulated mind and the purified intellect (Buddhi), realise directly thy own Self in the body so as to identify thyself with It, cross the boundless ocean of Samsara whose waves are birth and death, and firmly established in Brahman as thy own essence, be blessed.
137. Identifying the Self with this non-Self – this is the bondage of man, which is due to his ignorance, and brings in its train the miseries of birth and death. It is through this that one considers this evanescent body as real, and identifying oneself with it, nourishes, bathes, and preserves it by means of (agreeable) sense-objects, by which he becomes bound as the caterpillar by the threads of its cocoon.
138. One who is overpowered by ignorance mistakes a thing for what it is not; It is the absence of discrimination that causes one to mistake a snake for a rope, and great dangers overtake him when he seizes it through that wrong notion. Hence, listen, my friend, it is the mistaking of transitory things as real that constitutes bondage.
139. This veiling power (Avriti), which preponderates in ignorance, covers the Self, whose glories are infinite and which manifests Itself through the power of knowledge, indivisible, eternal and one without a second – as Rahu does the orb of the sun.
140. When his own Self, endowed with the purest splendour, is hidden from view, a man through ignorance falsely identifies himself with this body, which is the non-Self. And then the great power of rajas called the projecting power sorely afflicts him through the binding fetters of lust, anger, etc.,
141. The man of perverted intellect, having his Self-knowledge swallowed up by the shark of utter ignorance, himself imitates the various states of the intellect (Buddhi), as that is Its superimposed attribute, and drifts up and down in this boundless ocean of Samsara which is full of the poison of sense-enjoyment, now sinking, now rising – a miserable fate indeed!
142. As layers of clouds generated by the sun’s rays cover the sun and alone appear (in the sky), so egoism generated by the Self, covers the reality of the Self and appears by itself.
143. Just as, on a cloudy day, when the sun is swallowed up by dense clouds, violent cold blasts trouble them, so when the Atman is hidden by intense ignorance (veiling power), the dreadful Vikshepa Shakti (projecting power) afflicts the foolish man with numerous griefs.
144. It is from these two powers that man’s bondage has proceeded – beguiled by which he mistakes the body for the Self and wanders (from body to body).


145. Of the tree of Samsara ignorance is the seed, the identification with the body is its sprout, attachment its tender leaves, work its water, the body its trunk, the vital forces its branches, the organs its twigs, the sense-objects its flowers, various miseries due to diverse works are its fruits, and the individual soul is the bird on it.
146. This bondage of the non-Self springs from ignorance, is self-caused, and is described as without beginning and end. It subjects one to the long train of miseries such as birth, death, disease and decrepitude.


147. This bondage can be destroyed neither by weapons nor by wind, nor by fire, nor by millions of acts – by nothing except the wonderful sword of knowledge that comes of discrimination, sharpened by the grace of the Lord.
148. One who is passionately devoted to the authority of the Shrutis acquires steadiness in his Svadharma, which alone conduces to the purity of his mind. The man of pure mind realises the Supreme Self, and by this alone Samsara with its root is destroyed.
149. Covered by the five sheaths – (annamaya, pranamaya, manomaya vijnamamaya,, anandamaya)  which are the products of Its own power, the Self ceases to appear, like the water of a tank by its accumulation of sedge.
150. On the removal of that sedge the perfectly pure water that allays the pangs of thirst and gives immediate joy, appears unobstructed before the man.
151. When all the five sheaths have been eliminated, the Self of man appears – pure, of the essence of everlasting and unalloyed bliss, indwelling, supreme and self-effulgent.
152. To remove his bondage the wise man should discriminate between the Self and the non-Self. By that alone he comes to know his own Self as Existence-Knowledge-Bliss Absolute (Sat-chit-ananda) and becomes happy.

Saturday, April 22, 2017

Purification—The Lower Mentality / SRI AUROBINDO

Purification—The Lower Mentality / Sri Aurobindo

WE HAVE to deal with the complex action of all these instruments and set about their purification. And the simplest way will be to fasten on the two kinds of radical defect in each, distinguish clearly in what they consist and set them right. But there is also the question where we are to begin.

For the entanglement is great, the complete purification of one instrument depends on the complete purification too of all the others, and that is a great source of difficulty, disappointment and perplexity,—as when we think we have got the intelligence purified, only to find that it is still subject to attack and over clouding because the emotions of the heart and the will and sensational mind are still affected by the many impurities of the lower nature and they get back into the enlightened buddhi and prevent it from reflecting the pure truth for which we are seeking. But we have on the other hand this advantage that one important instrument sufficiently purified can be used as a means for the purification of the others, one step firmly taken makes easier all the others and gets rid of a host of difficulties.

Which instrument then by its purification and perfection will bring about most easily and effectively or can aid with a most powerful rapidity the perfection of the rest?
Since we are the spirit enveloped in mind, a soul evolved here as a mental being in a living physical body, it must naturally be in the mind, the antahkarana, that we must look for this desideratum. And in the mind it is evidently by the buddhi, the intelligence and the will of the intelligence that the human being is intended to do whatever work is not done for him by the physical or nervous nature as in the plant and the animal. Pending the evolution of any higher supramental power the intelligent will must be our main force for effectuation and to purify it becomes a very primary necessity. Once our intelligence and will are well purified of all that limits them and gives them a wrong action or wrong direction, they can easily be perfected, can be made to respond to the suggestions of Truth, understand themselves and the rest of the being, see clearly and with a fine and scrupulous accuracy what they are doing and follow out the right way to do it without any hesitating or eager error or stumbling deviation. Eventually their response can be opened up to the perfect discernings, intuitions, inspirations, revelations of the supermind and proceed by a more and more luminous and even infallible action.

The psychic prana

But this purification cannot be effected without a preliminary clearing of its natural obstacles in the other lower parts of the antahkarana, and the chief natural obstacle running through the whole action of the antahkarana, through the sense, the mental sensation, emotion, dynamic impulse, intelligence, will, is the intermiscence and the compelling claim of the psychic prana.

This then must be dealt with, its dominating intermiscence ruled out, its claim denied, itself quieted and prepared for purification. Each instrument has, it has been said, a proper and legitimate action and also a deformation or wrong principle of its proper action.

The proper action of the psychic prana is pure possession and enjoyment, bhoga. To enjoy thought, will, action, dynamic impulse, result of action, emotion, sense, sensation, to enjoy too by their means objects, persons, life, the world, is the activity for which this prana gives us a psycho-physical basis. A really perfect enjoyment of existence can only come when what we enjoy is not the world in itself or for itself, but God in the world, when it is not things, but the Ananda of the spirit in things that forms the real, essential object of our enjoying and things only as form and symbol of the spirit, waves of the ocean of Ananda. But this Ananda can only come at all when we can get at and reflect in our members the hidden spiritual being, and its fullness can only be had when we climb to the supramental ranges.

The proper function of psychic prana

Meanwhile there is a just and permissible, a quite legitimate human enjoyment of these things, which is, to speak in the language of Indian psychology, predominantly sattvic in its nature. It is an enlightened enjoyment principally by the perceptive, aesthetic and emotive mind, secondarily only by the sensational, nervous and physical being, but all subject to the clear government of the buddhi, to a right reason, a right will, a right reception of the life impacts, a right order, a right feeling of the truth, law, ideal sense, beauty, use of things. The mind gets the pure taste of enjoyment of them, rasa, and rejects whatever is perturbed, troubled and perverse. Into this acceptance of the clear and limpid rasa, the psychic prana has to bring in the full sense of life and the occupying enjoyment by the whole being, bhoga, without which the acceptance and possession by the mind, rasa-grahana, would not be concrete enough, would be too tenuous to satisfy altogether the embodied soul. This contribution is its proper function.

The deformative function of psychic prana  / desire

The deformation which enters in and prevents the purity, is a form of vital craving; the grand deformation which the psychic prana contributes to our being, is desire.
The root of desire is the vital craving to seize upon that which we feel we have not, it is the limited life’s instinct for possession and satisfaction.
It creates the sense of want,—first the simpler vital craving of hunger, thirst, lust, then these psychical hungers, thirsts, lusts of the mind which are a much greater and more instant and pervading affliction of our being, the hunger which is infinite because it is the hunger of an infinite being, the thirst which is only temporarily lulled by satisfaction, but is in its nature insatiable.

The psychic prana invades the sensational mind and brings into it the unquiet thirst of sensations, invades the dynamic mind with the lust of control, having, domination, success, fulfillment of every impulse, fills the emotional mind with the desire for the satisfaction of liking and disliking, for the wreaking of love and hate, brings the shrinkings and panics of fear and the strainings and disappointments of hope, imposes the tortures of grief and the brief fevers and excitements of joy, makes the intelligence and intelligent will the accomplices of all these things and turns them in their own kind into deformed and lame instruments, the will into a will of craving and the intelligence into a partial, a stumbling and an eager pursuer of limited, impatient, militant prejudgment and opinion.

Desire is the root of all sorrow, disappointment, affliction, for though it has a feverish joy of pursuit and satisfaction, yet because it is always a straining of the being, it carries into its pursuit and its getting a labour, hunger, struggle, a rapid subjection to fatigue, a sense of limitation, dissatisfaction and early disappointment with all its gains, a ceaseless morbid stimulation, trouble, disquiet, ashanti.

To get rid of desire is the one firm indispensable purification of the psychical prana,—for so we can replace the soul of desire with its pervading immiscence in all our instruments by a mental soul of calm delight and its clear and limpid possession of ourselves and world and Nature which is the crystal basis of the mental life and its perfection.

The psychical prana interferes in all the higher operations to deform them, but its defect is itself due to its being interfered with and deformed by the nature of the physical workings in the body which Life has evolved in its emergence from matter. It is that which has created the separation of the individual life in the body from the life of the universe and stamped on it the character of want, limitation, hunger, thirst, craving for what it has not, a long groping after enjoyment and a hampered and baffled need of possession. Easily regulated and limited in the purely physical order of things, it extends itself in the psychical prana immensely and becomes, as the mind grows, a thing with difficulty limited, insatiable, irregular, a busy creator of disorder and disease. Moreover, the psychical prana leans on the physical life, limits itself by the nervous force of the physical being, limits thereby the operations of the mind and becomes the link of its dependence on the body and its subjection to fatigue, incapacity, disease, disorder, insanity, the pettiness, the precariousness and even the possible dissolution of the workings of the physical mentality. Our mind instead of being a thing powerful in its own strength, a clear instrument of conscious spirit, free and able to control, use and perfect the life and body, appears in the result a mixed construction; it is a predominantly physical mentality limited by its physical organs and subject to the demands and to the obstructions of the life in the body. This can only be got rid of by a sort of practical, inward psychological operation of analysis by which we become aware of the mentality as a separate power, isolate it for a free working, distinguish too the psychical and the physical prana and make them no longer a link for dependence, but a transmitting channel for the Idea and Will in the buddhi, obedient to its suggestions and commands; the prana then becomes a passive means of effectuation for the mind’s direct control of the physical life. This control, however abnormal to our habitual poise of action, is not only possible,—it appears to some extent in the phenomena of hypnosis, though these are unhealthily abnormal, because there it is a foreign will which suggests and commands,—but must become the normal action when the higher Self within takes up the direct command of the whole being. This control can be exercised perfectly, however, only from the supramental level, for it is there that the true effective Idea and Will reside and the mental thought-mind, even spiritualised, is only a limited, though it may be made a very powerful deputy.

Desire, it is thought, is the real motive power of human living and to cast it out would be to stop the springs of life; satisfaction of desire is man’s only enjoyment and to eliminate it would be to extinguish the impulse of life by a quietistic asceticism. But the real motive power of the life of the soul is Will; desire is only a deformation of will in the dominant bodily life and physical mind. The essential turn of the soul to possession and enjoyment of the world consists in a will to delight, and the enjoyment of the satisfaction of craving is only a vital and physical degradation of the will to delight. It is essential that we should distinguish between pure will and desire, between the inner will to delight and the outer lust and craving of the mind and body. If we are unable to make this distinction practically in the experience of our being, we can only make a choice between a life-killing asceticism and the gross will to live or else try to effect an awkward, uncertain and precarious compromise between them. This is in fact what the mass of men do; a small minority trample down the life instinct and strain after an ascetic perfection; most obey the gross will to live with such modifications and restraints as society imposes or the normal social man has been trained to impose on his own mind and actions; others set up a balance between ethical austerity and temperate indulgence of the desiring mental and vital self and see in this balance the golden mean of a sane mind and healthy human living. But none of these ways gives the perfection which we are seeking, the divine government of the will in life. To tread down altogether the prana, the vital being, is to kill the force of life by which the large action of the embodied soul in the human being must be supported; to indulge the gross will to live is to remain satisfied with imperfection; to compromise between them is to stop half way and possess neither earth nor heaven. But if we can get at the pure will undeformed by desire,—which we shall find to be a much more free, tranquil, steady and effective force than the leaping, smoke-stifled, soon fatigued and baffled flame of desire,—and at the calm inner will of delight not afflicted or limited by any trouble of craving, we can then transform the prana from a tyrant, enemy, assailant of the mind into an obedient instrument. We may call these greater things, too, by the name of desire, if we choose, but then we must suppose that there is a divine desire other than the vital craving, a God desire of which this other and lower phenomenon is an obscure shadow and into which it has to be transfigured. It is better to keep distinct names for things which are entirely different in their character and inner action.

The first step in purification

To rid the prana of desire and incidentally to reverse the ordinary poise of our nature and turn the vital being from a troublesomely dominant power into the obedient instrument of a free and unattached mind, is then the first step in purification. As this deformation of the psychical prana is corrected, the purification of the rest of the intermediary parts of the antahkarana is facilitated, and when that correction is completed, their purification too can be easily made absolute.
These intermediary parts are the emotional mind, the receptive sensational mind and the active sensational mind or mind of dynamic impulse. They all hang together in a strongly knotted interaction.

The duality of the emotional mind, (raga-dvesha, like-dislike, attraction and repulsion)

The deformation of the emotional mind hinges upon the duality of liking and disliking, raga-dvesha, emotional attraction and repulsion. All the complexity of our emotions and their tyranny over the soul arise from the habitual responses of the soul of desire (the vital ego) in the emotions and sensations to these attractions and repulsions.
Love and hatred, hope and fear, grief and joy all have their founts in this one source. We like, love, welcome, hope for, joy in whatever our nature, the first habit of our being, or else a formed (often perverse) habit, the second nature of our being, presents to the mind as pleasant, priyam; we hate, dislike, fear, have repulsion from or grief of whatever it presents to us as unpleasant, apriyam. This habit of the emotional nature gets into the way of the intelligent will and makes it often a helpless slave of the emotional being or at least prevents it from exercising a free judgment and government of the nature. This deformation has to be corrected. By getting rid of desire in the psychic prana and its intermiscence in the emotional mind, we facilitate the correction. For then attachment which is the strong bond of the heart, falls away from the heart-strings; the involuntary habit of raga-dvesha remains, but, not being made obstinate by attachment, it can be dealt with more easily by the will and the intelligence. The restless heart can be conquered and get rid of the habit of attraction and repulsion. But then if this is done, it may be thought, as with regard to desire, that this will be the death of the emotional being. It will certainly be so, if the deformation is eliminated but not replaced by the right action of the emotional mind; the mind will then pass into a neutral condition of blank indifference or into a luminous state of peaceful impartiality with no stir or wave of emotion. The former state is in no way desirable; the latter may be the perfection of a quietistic discipline, but in the integral perfection which does not reject love or shun various movement of delight, it can be no more than a stage which has to be overpassed, a preliminary passivity admitted as a first basis for a right activity.
Attraction and repulsion, liking and disliking are a necessary mechanism for the normal man, they form a first principle of natural instinctive selection among the thousand flattering and formidable, helpful and dangerous impacts of the world around him.
The buddhi starts with this material to work on and tries to correct the natural and instinctive by a wiser reasoned and willed selection; for obviously the pleasant is not always the right thing, the object to be preferred and selected, nor the unpleasant the wrong thing, the object to be shunned and rejected; the pleasant and the good, preyas and sreyas, have to be distinguished, and right reason has to choose and not the caprice of emotion. But this it can do much better when the emotional suggestion is withdrawn and the heart rests in a luminous passivity. Then too the right activity of the heart can be brought to the surface; for we find then that behind this emotion-ridden soul of desire there was waiting all the while a soul of love and lucid joy and delight, a pure psyche, which was clouded over by the deformations of anger, fear, hatred, repulsion and could not embrace the world with an impartial love and joy. But the purified heart is rid of anger, rid of fear, rid of hatred, rid of every shrinking and repulsion: it has a universal love, it can receive with an untroubled sweetness and clarity the various delight which God gives it in the world. But it is not the lax slave of love and delight; it does not desire, does not attempt to impose itself as the master of the actions. The selective process necessary to action is left principally to the buddhi and, when the buddhi has been overpassed, to the spirit in the supramental will, knowledge and Ananda. The receptive sensational mind is the nervous mental basis of the affections; it receives mentally the impacts of things and gives to them the responses of mental pleasure and pain which are the starting-point of the duality of emotional liking and disliking. All the heart’s emotions have a corresponding nervous-mental accompaniment, and we often find that when the heart is freed of any will to the dualities, there still survives a root of disturbance of nervous mind, or a memory in physical mind which falls more and more away to a quite physical character, the more it is repelled by the will in the buddhi. It becomes finally a mere suggestion from outside to which the nervous chords of the mind still occasionally respond until a complete purity liberates them into the same luminous universality of delight which the pure heart already possesses. The active dynamic mind of impulse is the lower organ or channel of responsive action; its deformation is a subjection to the suggestions of the impure emotional and sensational mentality and the desire of the prana, to impulses to action dictated by grief, fear, hatred, desire, lust, craving, and the rest of the unquiet brood. Its right form of action is a pure dynamic force of strength, courage, temperamental power, not acting for itself or in obedience to the lower members, but as an impartial channel for the dictates of the pure intelligence and will or the supramental Purusha. When we have got rid of these deformations and cleared the mentality for these truer forms of action, the lower mentality is purified and ready for perfection. But that perfection depends on the possession of a purified and enlightened buddhi; for the buddhi is the chief power in the mental being and the chief mental instrument of the Purusha.

Wednesday, April 19, 2017

There is no Ignorance (Avidya) outside the mind ~ VIVEKACHUDAMANI

164. Identifications with the body alone is the root that produces the misery of birth etc., of people who are attached to the unreal; therefore destroy thou this with the utmost care. When this identification caused by the mind is given up, there is no more chance for rebirth.

165. The Prana, with which we are all familiar, coupled with the five organs of action, forms the vital sheath, permeated by which the material sheath engages itself in all activities as if it were living.

166. Neither is the vital sheath the Self – because it is a modification of Vayu, and like the air it enters into and comes out of the body, and because it never knows in the least either its own weal and woe or those of others, being eternally dependent on the Self.

167. The organs of knowledge together with the mind form the mental sheath – the cause of the diversity of things such as "I" and "mine". It is powerful and endued with the faculty of creating differences of name etc., It manifests itself as permeating the preceding, i.e. the vital sheath.

168. The mental sheath is the (sacrificial) fire which, fed with the fuel of numerous desires by the five sense-organs which serve as priests, and set ablaze by the sense-objects which act as the stream of oblations, brings about this phenomenal universe.

169. There is no Ignorance (Avidya) outside the mind. The mind alone is Avidya, the cause of the bondage of transmigration. When that is destroyed, all else is destroyed, and when it is manifested, everything else is manifested.

170. In dreams, when there is no actual contact with the external world, the mind alone creates the whole universe consisting of the experiencer etc. Similarly in the waking state also; there is no difference. Therefore all this (phenomenal universe) is the projection of the mind.
171. In dreamless sleep, when the mind is reduced to its causal state, there exists nothing (for the person asleep), as is evident from universal experience. Hence man’s relative existence is simply the creation of his mind, and has no objective reality.

172. Clouds are brought in by the wind and again driven away by the same agency. Similarly, man’s bondage is caused by the mind, and Liberation too is caused by that alone.

173. It (first) creates an attachment in man for the body and all other sense-objects, and binds him through that attachment like a beast by means of ropes. Afterwards, the selfsame mind creates in the individual an utter distaste for these sense-objects as if they were poison, and frees him from the bondage.

174. Therefore the mind is the only cause that brings about man’s bondage or Liberation: when 
tainted by the effects of Rajas it leads to bondage, and when pure and divested of the Rajas and Tamas elements it conduces to Liberation.

175. Attaining purity through a preponderance of discrimination and renunciation, the mind makes for Liberation. Hence the wise seeker after Liberation must first strengthen these two.

176. In the forest-tract of sense-pleasures there prowls a huge tiger called the mind. Let good people who have a longing for Liberation never go there.

177. The mind continually produces for the experiencer all sense-objects without exception, whether perceived as gross or fine, the differences of body, caste, order of life, and tribe, as well as the varieties of qualification, action, means and results.

178. Deluding the Jiva, which is unattached Pure Intelligence, and binding it by the ties of body, organs and Pranas, the mind causes it to wander, with ideas of "I" and "mine", amidst the varied enjoyment of results achieved by itself.

179. Man’s transmigration is due to the evil of superimposition, and the bondage of superimposition is created by the mind alone. It is this that causes the misery of birth etc., for the man of non-discrimination who is tainted by Rajas and Tamas.

180. Hence sages who have fathomed its secret have designated the mind as Avidya or ignorance, by which alone the universe is moved to and fro, like masses of clouds by the wind.

181. Therefore the seeker after Liberation must carefully purify the mind. When this is purified, Liberation is as easy of access as a fruit on the palm of one’s hand.

Monday, April 17, 2017

We need to understand spirituality and live accordingly ~ Amma

We need to understand spirituality and live accordingly. Only then will life become blissful.

Those who desire only worldly pleasures must be prepared to experience suffering as well. 
To be worldly is to forget God; it is to want nothing but your own happiness, relying on material objects for that purpose, and being forced to suffer most of your life for the sake of little fragments of pleasure. This is how people lose their peace of mind, and affect those around them as well. To be selfless and surrender everything to God, that is spirituality. Those who live in this way not only experience inner peace themselves, but also engender peace in the hearts of those around them.

Worldly life contains sorrow. Yet, life can still give us happiness if we have some understanding of spirituality. If we jump into a rough sea without having had any training, we could be overwhelmed by the waves and even drown. But those who know how to swim in the sea can easily handle even big waves. Similarly, if we allow spirituality to be the foundation of our lives, we can go forward without faltering under any circumstances, no matter how difficult. The mind finds happiness in one object and hates another. Some people feel they can't live without cigarettes, while others are disturbed by cigarette smoke. Happiness and sorrow reside in the mind.

If you control your mind and direct it toward the right path, there will be only happiness in your life. For this you need spiritual knowledge; and if you live in accordance with that knowledge; and if you live in accordance with that knowledge, there can be no sorrow. Try to chant a mantra always. Talk only about God. Relinquish all selfishness. Surrender everything to God. If you can live in this way, you won't experience suffering.

If we can so easily become attached to anything in the world, why can't we become attached to God ? Our tongues know how to talk about everything; Why can't we teach our tongues to chant our Mantra? If we can do this, not only we ourselves, but also those around us, will find peace.