Story-day is for cultural exploration, puraanas and
parables and finding out about leading lights in spiritual philosophy.
From the Master's mouth; A short video taken
from a speech given by Gurudev in December 1992 at the United Nations. Twenty++
years on, the message is as fresh as ever and always was, for the essential
Truth behind them shines forth. (This clip is now also embedded on the sidebar as it is of such general significance.)
Something rather interesting is that this particular footage is shared in many areas of the internet - another proof of the universality of Vedanta's message. It also demonstrates that there are many, regardless of their philosophy, who feel motivated by Gurudev's enthusiasm and almost blunt honesty. There is no fear in Him. We all admire such strength and would aspire to it - yet often fall short, as per his description!
Get up! Dust off! Keep striving! Vedantic philosophy provides answers and clear explanations of the cause of our state and its cure.
It was exactly nine months later that Gurudev's Mahasamaadhi arrived.
'Freedays' are the 'gather our thoughts' days;
Q&As; a general review of the week so far…
Love with the capital 'ell'. Universal Love is
the greatest of all Love. It knows no prejudice, no coercion, no selfishness,
no meanness, no demands, no expectations… True Love holds without clinging,
embraces without smothering, is present even in absence and knows how to
release without guilt or angst.
Such
an unconditional love is rare. To experience it, even rarer.
Even
those who nurture such a love in their bosom are inclined to some small
thought-corner of 'they are mine… am sad at this loss… after all, attachment is
here…' To be able to love without any strings of entanglement requires an
enormous balance of integrated personality. To expect it of others when we
ourselves are incapable of it is to hold out for a dream, it seems. Where are
we to find such a Love?
Within
the field of spirit. One can only imagine how it must have felt to be in the
presence of the Buddha, of the Christ.. Of any of the great saints and sages. A
few are fortunate to have experienced it in the presence of such great teachers
as Gurudev; indeed his Love is so great, it can be felt even in the presence of
his direct disciples.
To
experience Love which simply 'is', and to find that one can return such Love by
simply being, these are blessings indeed.
'Text-days' are for delving into the
words and theory of Advaita Vedanta.
TATTVABODHAH.
[You are reminded that reviewing the
previous week's posts will become essential as the meanings of the Sanskrit
terms may not be repeated. There may come additional or alternative meanings,
but all should be noted. As study progresses, the technical terms must
necessarily become 'second nature' to the student. When the Sanskrit is used,
the translation will fall easily into place - or likewise, if the English is
used, the Sanskrit term must easily come forwards.]
Please revisit THIS post and chant the mangala-charana. Please use the
TattvabodaH label to access all posts relevant to this text.
Have you reflected on the beginninglessness of ignorance, and its
impermanence by virtue of its removal by knowledge? Let not the words slip by
your eyes, or the impression be shallow. Take the teachings in deep, work them
over as given by the example of the questioner within the text.
Indian readers may have pondered on the kaarana shariira and
wondered about the role of vaasanas, those debts of karma which are often said
to be the cause of who we are. These of course will be dealt with in other
contexts, but know that they are implied within the text studied last week, as
vaasanas are a part of ajnaana. This
lack of knowledge is given as it is common to all, however vaasanas, one of the
components within ignorance, are responsible for the differences in
personalities and life path. The ignorance itself is the cause of life as a
whole. Vaasanas are not mentioned specifically under the kaarana shariira
question simply because, at this stage, we are not looking at individual
purpose and condition, but at life as a unit. They are part of the cause of our existence for sure, but are dealt
with separately, for ultimately each of us is interested only in what it is
that brought "me the sorry individual" to this pass!
त्रि -अवस्थाः /tri-avasthaaH - THE THREE STATES
Remember that we had learned earlier that the sishya (student)
posing the questions within this text is considered as an adhikaari - one who
is 'fit', in that there has been preparatory learning and therefore the
absolute basics has been learned. Thus, having enquired as to the nature of
enquiry itself, and how it is that the body and the individual fit into this
research, the next question is about conditions in which the individual can
find his or herself with regard to the gaining of experience. One might have
expected Adi Shankaraacharya to have gone to an explanation of the
panchmahaabhoti or the pancha-koshas, or other such material, but as he has
been expounding on the subtle influences of existence and how it manifests,
this is the logical place to introduce the states of consciousness.
अवस्थात्रयंकिम्
जाग्रत्स्वप्नसुषुप्त्यवस्थाः।
avasthaatrayaM
kim
jaagratsvapnasuSuptyavasthaaH.
"What are the three states ?
They are the waking, dream and deep
sleep states."
The range of human experience is wide indeed. We experience the
physical world as sound, touch, for, taste and smell via the sthuula shariira;
the emotional world as desire, anger, love, compassion and so forth; the
intellectual world as ideals, concepts, imagination et cetera, both those two
via the suukshmaa shariira. It is possible, also, to experience the absence of
all these, if we can move ourselves into the kaarana shariira.. We have learned
about the three bodies by which experience can be had. Now the question is
asked as to the different levels of consciousness by which we can vary or alter
the experiences. Each of us undergo these states each and every day.
That state of experience in which the sense objects like sound are
perceived through the sense organs like the ears, is the waking state. The
Self, identifying with the gross body is then called 'vishva' (waking state
ego)."
As we read this, we consider ourselves to be awake. As we make our
meals, we consider ourselves to be awake. Well, perhaps our eyes are open, but
how available is our mind?! Joking aside, waking is the state through which we
act and interact with the world, albeit at various levels of alertness. The
definition given by the Guru here is that waking is the state in which we come
to perceive by the use of all our senses. In other states, knowledge of
different forms may come to us, but what defines the waking state is the
activity and direct perception via the indriyas. We also express ourselves
fully in our waking state. As this is the case the waker is said to be 'vishva'
- completely functioning.
It is only in the waking state that we are totally identified with
our shtuula shariira. In dream and deep sleep, all sense of the physical
becomes blurred or absent. Also, in waking state, we are in full contact with
our suukshma and kaarana shariiras also - your physical body is sitting reading
this - the reading itself is happening via the subtle body and, if fully awake,
the concept of your higher Self watching you as you do this is also present.
All transactions happen via the gross body. The objects in the
waking world are experienced through the sense organs. The notions of doership,
expectation of results and enjoyment arise within this state; thus we find a
presence of ego ("I"-ness). The waking world appears to be solid and
real. Objects and events seem to have a cause and effect relationship, with
uses and functions according to their own 'laws'. We consider that we rise each
day to the same familiar world and therefore give the waking state a greater
reality and importance; for within it we form attachments to objects, beings
and happening and thus are affected by what happens to them. We easily dismiss
our dreams as unreal, but find it excessively difficult to dismiss the world.
Keep in mind that each state is a conditioning of the Self; the "Greater I'' becomes deluded and identifies with the waking state ego, believing
itself to be separate from all other objects. Within that though, if we are
functioning correctly, there is the witness Self wondering at all that goes on
and we are at least vaguely aware of that part of ourselves; it is the part
which takes the truly alert into the path of philosophy and spiritual research.
Application - that is what 'Workings-days' are about!
VEDANTA IN ACTION.
This is the title of a publication from CM which,
whilst it of course has items by Gurudev, also includes selections of writing
from other well-esteemed Gurus from the Vedantic tradition as well as leading
businessmen. Its focus is the working life. We shall be exploring these essays
for the next few weeks on Workings-day as, clearly, they pertain directly to
the premise of this section of AVBlog! As ever, you encouraged to read back
over previous posts, to ensure full benefit.
Part 1; Vedanta in Management.
"One single ideal can transform a listless soul into a
towering leader of men." (Gurudev)
The
opening piece is an extract from work by Albert Schweitzer (Jan 14, 1875 - Sept 4,
1965).
The
power of ideals is incalculable. We see no power in a drop of water. Yet, let
it get into a crack in the rock and be turned to ice and it splits the rock;
turned into steam, it drives the pistons of the most powerful engines.
Something has happened to it which makes active and effective the power that is
latent within it.
So
it is with ideals. Ideals are thoughts. As long as they exist as thoughts, the
power latent in them remains ineffective, however great the enthusiasm and
however great the conviction with which the thought is held. Their power only becomes effective when they
are taken up into some refined human personality.
The
knowledge of life which we grownups have to pass on to the younger generation
will not be expressed thus; "Reality will soon give way before your
ideals,"; but "Grow into your ideals, so that life can never rob you
of them." If all of us could become what we were ar fourteen, what a
different place the world would be! We
must all be prepared to find that life tries to take from us our belief in the
good and the true, and our enthusiasm for them, but that we need not surrender
them. That ideals, when they are brought
into contact with reality are usually crushed by facts , does not mean that
they are bound from the very beginning to capitulate to those facts, but merely
that our ideals are not strong enough; and they
are not strong enough because they are not pure and strong and stable enough in
ourselves.
Each 'Choose-day' we will investigate the process by
which we can reassess our activity and interaction with the world of plurality
and become more congruent within our personality.
We
are reading the small booklet called "Not
Too Loose, Not Too tight - Just right!" This is written by Swamini
Vimalananda, and gives a very general overview of Vedanta for the beginner,
with emphasis on the sattvic, rajasic and tamasic approaches to life. Remember,
we are a mixture of all; use this as your mirror.
धृति /dhriti - patience and will (self-command)
To
gain everything in life, patience, forbearance and will are most essential.
Sattvic; a sattvic patience is not
patience in facing a particular
situation, but exists at all times, with everyone and under all circumstances.
It enables man to consistently apply his body and mind to the task at hand until
it is accomplished and to keep going even when mentally or physically
exhausted. It helps us to overcome adverse situations or obstacles which may
arise during the doing of a task. Will and patience prevent distraction and
help to guard against dejection and frustration. Instead, with sattva to the
fore, there is greater inner strength which grows according to the challenge.
The proverb 'try and try and try again…' is made for such as these. It is the
secret behind achievement. When learning to walk, how many times did we fall?
Still we kept getting up and eventually we became accomplished on our legs. We
see it in the children who now follow us - and we can see that those with the
strongest will (determination) often rise first.
We
must develop patience not necessarily with others and things, but with
ourselves, our mental and physical shortcomings. A good deal of forbearance and
restraint in dealing with others is also required. When one realises that
whatever comes in life also will go, one learns not to get too attached to the
good things or impatient with that which we deem 'not good'.
Rajasic; patience, forbearance or will
periodically shown towards people or circumstances/tasks is rajasic. It is
inconsistent. A classic example is the fellow who has patience with his but
boss but impatience with his family. Some study or work patiently till the exam
or project is over; once accomplished they return to impatience and lack of
will or interest. Discipline is on show only for a limited time. Some are
patient until such time as a genuine challenge or obstacle arrives at their
feet. They lose their cool and either give up, get irritated or quickly
frustrated. They become restless and complaining.
Tamasic; those with tamas dominant may
demonstrate an apparent patience or will - but it is usually stubborn and holds
on to a wrong notion or course of action. Tamasic temperaments find it very
hard to shift from the familiar, even if it is to their detriment… even if that
means "I refuse to become happy"! Many will be in a state of denial;
"So what about my diabetes, I want that cake and it's my life to do as I
wish". Some become neurotic in their thinking and actions. Some live in
the past and waste their time in thoughts of regret or clinging to memories -
or are always wishing for the future to be something magical...not realising
the future only responds to what we are doing now.
This
is not to be confused with making plans. Sattvic and Rajasic types may look to
the future, but in Sattva it is known that the future will derive itself from
all focus on the now and Rajas will understand this, but will always be
impatient to tinker and keep replanning and reacting. Tamas is simply day
dreaming, building 'sky castles'.
Meditation & Life, with Sw. Chinmayanda (Gurudev).
We are now exploring the writings of Gurudev on our focus subject of
Meditation. The book is a thorough treatment of the subject and extends to over
170 pages of closely printed text. No attempt is intended, here, to present the
text in its entirety. However, important paragraphs and quotes will
be given, within a summary of each section. You
are encouraged to use the links on sidebar to obtain a copy for yourselves from
CM publications (or from Amazon).
1;
Self-Mastery
The
Cure for Mental Anguish.
In
clear and unequivocal terms, Gurudev set out the causative factors which
generally prevent mankind from enjoying a degree of happiness which
remains steady. Now he turns his focus to what there is
available to us to overcome such gloom and doom. It can be no surprise the
'answers' lie in the historic texts which we refer to as scripture. Why are
such texts held sacred? For the straightforward reason that the truths are self
apparent, the exercises are readily practiced and the results are proven
throughout generations. Through all the scriptures of the world there is a
common thread of knowledge, technique and promise of relief. In none of these
texts do the 'Gurus' despair even of the worst personality. Regardless of the
Master and whatever the original native language, the message comes through
that "Any individual who has mastered
himself is a master of the external world."
It
is our own inefficiency in applying the proven tactics, our tendency to always
fall to the easier path and thus becoming enslaved by our passions which is our
downfall. In current times, there is much societal pressure to live externally
and in contradiction to our inner nature.
To
train ourselves to live life more simply, more introvertedly, with
self-discipline and balance is the purpose of 'religion'. The noble values of
life (which are universal) constitute philosophy. "The message of self-mastery is one and the same in all the scriptures
of the world, though each may teach a different technique of
self-development. If these techniques
are mastered, to whatever degree possible by each of us, then we could truly
enjoy the godly blessing of the scientific age in which we live. Materialism is certainly acceptable and can
be a blessing to us. The comforts of
this age, a life made easier by machines, profits gained by harnessing natural
forces - all are ours by heritage. To
decry them is to insult the intelligence of humanity. However, when technology
becomes our master and persecutes us, we must protest…" We stand at
risk of allowing technology to drive us, rather than being in full control of
technology. Many of us are coming to appreciate this and seek to turn the
tables, but without a firm structure to guide us, this can be as hazardous as
staying put. Many a misguided soul has 'taken to the hills' in anticipation of
peace and quiet, only to find that they have not been prepared for the lack of
the things being left or - worst still - of having to face being with
themselves. All the great texts in their
suggestions for self-mastery and the art of right living do not ask us to
escape life, but to maintain an intelligent way of living according to
circumstance and to use what is external to us for our internal betterment.
"In every walk of life and at all moments, we must
make use of the ever-changing patter of challenges and, while consciously
meeting them, train ourselves to become stronger individuals with greater
mastery over ourselves and, subsequently, the outer world… The instrument with
which we live our experiences is not, as we think, the body. When we observe an individual, we see that
the experiencer in him is not his body, but is in all instances his mental
makeup and intellectual peculiarities.
No doubt, his mind and intellect do come into contact with situations
through the instrument of the body**. Thus in a given situation, the experience
we gain is as much related to our body as a pair of glasses is related to the
eyes. What the eyes see will be coloured
by the hue of the glasses; but the efficiency of vision depends entirely upon
the sight mechanism within the eye. A blind person will see nothing through
wearing glasses...therefore, the condition of the eyes is the primary factor in
determining the clarity of vision...similarly, though our experience is
[received via] the body, the experiencer is our mind-intellect equipment...the
imperfections of our [interface with the world] can be fundamentally improved
if the mind-intellect are disciplined to behave better in all circumstances…"
It is for this purpose alone that all the techniques of self-mastery are given;
the disciplining of our psychological and intellectual selves.
In
some cases, the methodologies within various philosophies have been mysticised
and make, perhaps, exaggerated claims or imply much superstition. Indeed, such
confusion and misappropriation of spiritual philosophy has taken place that
very often the various established religions do not directly address the people
they seek to guide. The many who feel the call of religion at the philosophical
level may find themselves thwarted as very few are able or willing to teach
such supplicants, or the individual themselves lacks sufficient intellectual
training to take up the subtler points.
With a conscious effort though, by adhering to the step-wise guidance
absolutely anyone can raise themselves to a better understanding of his or her
own religion. Now Gurudev thunders forth his promise; "I am addressing the followers of all
religions who may have fallen from their own faith or who still cling to it but
find no succour there. I will place before them the logic as well as the
methods of meditation. Whoever assimilates the logic and begins his spiritual
practice (saadhana), shall come to recognise the sanctity of all life and the
true meaning of the religion of his birth. This is the first benefit - and
there are a number of them - all finding their consummation in the glorious
realisation of the Divine."
**Note
that mind and intellect are here and throughout this text differentiated thus;
mind is the aspect of thought characterized by doubt, emotion and agitation;
intellect is the aspect of thought which judges, decides and discriminates.
Sounds-day is for listening/viewing a variety of devotional items from and for all ages and traditions. Yesterday was the Jagannatha Rathayatra. Today a bhajan for same...
