ADVENTURES IN ADVAITA VEDANTA...

Adventures in Advaita Vedanta, the philosophy and science of spirit. We are one you and I; are you curious why?..


St Bernadette

Hari OM

Story-day is for cultural exploration, puraanas and parables and finding out about leading lights in spiritual philosophy.

This is the feast day of Saint Bernadette of Lourdes. Born on January 7, 1844, her parents were very poor and she was the first of nine children. As a toddler, Bernadette contracted cholera and suffered extreme asthma. Unfortunately, she lived the rest of her life in poor health.




























On Thursday, February 11, 1858, fourteen-year-old Bernadette was sent with her younger sister and a friend to gather firewood, when a very beautiful lady appeared to her above a rose bush in a grotto called Massabielle (Tuta de Massavielha). The woman wore blue and white and smiled at Bernadette before making the sign of the cross with a rosary of ivory and gold. Bernadette fell to her knees, took out her own rosary and began to pray. Bernadette later described the woman as "a small young lady". Three days later, Bernadette, her sister Marie, and other girls, returned to the grotto where Bernadette immediately knelt, saying she could see "aquero" again.

On February 18, Bernadette said "the vision" asked her to return to the grotto each day for a fortnight. With each visit, Bernadette saw the Virgin Mary and the period of daily visions became known as "la Quinzaine sacrée," meaning "holy fortnight."


When Bernadette began to visit the grotto, her parents were embarrassed and attempted to stop her, but were unable to do so. On February 25, Bernadette claimed to have had a life-changing vision. The vision had told her "to drink of the water of the spring, to wash in it and to eat the herb that grew there" as an act of penance. The next day, the grotto's muddy waters had been cleared and fresh clear water flowed. On March 2, at the thirteenth of the apparitions, Bernadette told her family the lady said "a chapel should be built and a procession formed."

During her sixteenth vision, which Bernadette claims to have experienced for over an hour, Bernadette claimed she had asked the woman her name, but her question was only met with a smile. Bernadette asked again, three more times, and finally the woman said, "I am the Immaculate Conception."

Though many townspeople believed she had indeed been seeing the Holy Virgin, Bernadette's story created a division in her town. Many believed she was telling the truth, while others believed she had a mental illness and demanded she be put in a mental asylum. Some believed Bernadette's visions meant she needed to pray for penance. Church authorities and the French government rigorously interviewed the girl, and by 1862 they confirmed she spoke truth. Since the time that Bernadette first caused the spring to produce clean water, 69 cures have been verified by the Lourdes Medical Bureau, and after what the Church claimed were "extremely rigorous scientific and medical examinations," no one was able to explain what caused the cures. The Lourdes Commission that initially examined Bernadette, ran an analysis on the water but were only able to determine it contained a high mineral content. Bernadette believed it was faith and prayer that was responsible for curing the sick.

Bernadette asked the local priest to build a chapel at the site of her visions and the Sanctuary of Our Lady of Lourdes is now one of the major Catholic pilgrimage sites in the world. Many other chapels and churches have been built around it.

Following the miracles and constructions, Bernadette decided she did not like the attention she was getting and went to the hospice school run by the Sisters of Charity of Nevers, where she was taught to read and write. Though she considered joining the Carmelites, her health was too fragile. On July 29, 1866, Bernadette took the religious habit of a postulant and joined the Sisters of Charity at their motherhouse at Nevers. Her Mistress of Novices was Sister Marie Therese Vauzou and the Mother Superior at the time named her Marie-Bernarde, in honor of her grandmother.

Bernadette spent the rest of her life there working as an infirmary assistant, and later a sacristan. People admired her humility and spirit of sacrifice. Once a nun asked her if she had temptations of pride because she was favored by the Blessed Mother. "How can I?" she answered quickly. "The Blessed Virgin chose me only because I was the most ignorant."

Unfortunately, she was diagnosed with tuberculosis of the bone in her right knee and was unable to take part in convent life. She died in the Sainte Croix (Holy Cross) Infirmary of the Convent of Saint-Gildard at the age of 35 on April 16, 1879, while praying the holy rosary.

Even on her deathbed Bernadette suffered severe pain and, keeping with the Virgin Mary's admonition of "Penance, Penance, Penance," she proclaimed "all this is good for Heaven!" Bernadette's last words were, "Blessed Mary, Mother of God, pray for me. A poor sinner, a poor sinner."

The nuns of Saint-Gildard, with the support of the bishop of Nevers, applied to the civil authorities for permission to bury Bernadette's body in a small chapel dedicated to Saint Joseph, which was within the confines of the convent. Permission was granted on April 25, 1879, and on April 30, the local Prefect pronounced his approval of the choice of the site for burial. On May 30, 1879, Bernadette's coffin was transferred to the crypt of the chapel of Saint Joseph, where a very simple ceremony was held to commemorate the event.

Thirty years layer, on September 22, two doctors and a sister of the community exhumed her body. They claimed the crucifix and rosary she carried had been oxidized but her body remained incorrupt [unperished]. The incorruption was cited as one of the miracles supporting her canonization. The group washed and redressed Bernadette's body then buried it in a new double casket. The Church exhumed her body again on April 3, 1919, and the doctor who examined her said, "The body is practically mummified, covered with patches of mildew and quite a notable layer of salts, which appear to be calcium salts ... The skin has disappeared in some places, but it is still present on most parts of the body."

In 1925, Bernadette's body was exhumed a third time. This time relics were sent to Rome and an imprint of her face was molded, which was used to create a wax mask to be placed on her body. There were also imprints of her hands to be used for the presentation of her body, which was placed in a gold and crystal reliquary in the Chapel of Saint Bernadette at the mother house in Nevers.

In 1928, Doctor Comte published a report on Bernadette's exhumation, where he wrote: "I would have liked to open the left side of the thorax to take the ribs as relics and then remove the heart which I am certain must have survived. However, as the trunk was slightly supported on the left arm, it would have been rather difficult to try and get at the heart without doing too much noticeable damage. As the Mother Superior had expressed a desire for the Saint's heart to be kept together with the whole body, and as Monsignor the Bishop did not insist, I gave up the idea of opening the left-hand side of the thorax and contented myself with removing the two right ribs which were more accessible. What struck me during this examination, of course, was the state of perfect preservation of the skeleton, the fibrous tissues of the muscles (still supple and firm), of the ligaments, and of the skin, and above all the totally unexpected state of the liver after 46 years. One would have thought that this organ, which is basically soft and inclined to crumble, would have decomposed very rapidly or would have hardened to a chalky consistency. Yet, when it was cut it was soft and almost normal in consistency. I pointed this out to those present, remarking that this did not seem to be a natural phenomenon."

Saint Bernadette is often depicted in prayer with a rosary or appealing to the Holy Virgin. She was beatified in 1925 and canonized by Pope Piuis XI in December 1933. Saint Bernadette is the patroness of illness, people ridiculed for their piety, poverty, shepherds, shepherdesses, and Lourdes, France.


(Extracted from Catholic.org)


Substratum Untainted

Hari Om

'Freedays' are the 'gather our thoughts' days; Q&As; a general review of the week so far…

Yesterday we read about the adhyaaropa which takes place upon Aatman. Today's clip of Gurudev speaking is an extension of this concept from a Bhagavad Gita discourse. This talk also covers reference to meditation. This is quite a 'high' teaching, but by now the analogies and terms ought to be quite recognisable to you and it is good to listen to these in a different context, demonstrating continuity of theme. One of the great beauties of learning Vedanta in such a structured system is - just as at school and university - as we grow our knowledge, the basics really prove their worth!




The Life In Us

Hari OM

'Text-days' are for delving into the words and theory of Advaita Vedanta.

We are now studying Aatmabodha. As always, with each week, you are encouraged to review the previous teachings and spend some time in contemplation of the meanings as the affect your life. Please do consider purchasing the text. Remember, also, to recite the mangala charana before each study and review the lessons before each new one.

The thing about philosophy is that it must ensure its concepts are clearly understood and seen as applicable to daily life - else it risks being ignored and considered too esoteric. To a large extent, this has occurred in Western philosophical models; however Eastern philosophies are closely linked with spiritual pursuit and are therefore generally more accessible, more 'immediate', and have pertinence. This is one of the roles of Aatmaabodha; to bring to light the major tenets of Vedanta and display them in such a way that anyone from any walk of life can connect with them. It starts at the top. Big things cut down to bite-sized pieces. In doing this it also serves as a kind of 'advertisement' - a teaser for what is ahead to encourage new students; but it also is worth the re-reading by more advanced students, for retaining the basics is extremely important. … it is perhaps worth reminding readers here that keeping up the notebook will pay dividends! Now let us proceed as we explore the concept of Maya, the great illusion.

Naanaepaixvzadev jaitnamaïmady>,
AaTmNyaraeiptaStaeye rsv[aRid_aedvt!.11.
Naanopaadhi-vashaad-eva jaati-naama-aashrama-adayaH, aatman-yaaro-pitaastoye rasa-varna-adi-bhedavat ||11||
Because of Its association with different conditionings, the idea of caste, name, position and so on are superimposed upon the Aatman, just as flavour, colour and so on are superimposed on water.

Having learned about the substratum of existence which is given several names (here it is 'Aatman', the Universal Spirit), this shloka furthers the concept of superimposition, the creation of illusion, which we shall later learn is called as Maya.  Whilst not given here directly, please take note of the following words as they will be referred to a lot;
raep /ropa = superimposition, specifically
AXyaraep/adhyaaropa = application of superimposition, or one might say, 'wrong attribution'.
Mostly during study of Vedanta, adhyaaropa is the word utilised, for we must remain constantly aware that we are wrongly attributing what we perceive as being 'real', when in fact it is unreal.

` © Yamini Ali MacLean
This is what this shloka is pointing out. The example give is that of water; of itself, water is colourless, odourless, tasteless. However, it can also absorb and present these qualities according to what it is filtered through. The filter might be the earth it travels through, which adds impurities to the basic, pure substance; or it might be that something is added to it deliberately - tea for instance; or it might be collected and placed in a bowl or a pond which is painted with bright orange patterns, thus to the casual looker the water appears orange, when in fact it remains pure but merely reflects its surroundings.

The environment in which the water finds itself, and the treatment it receives, are the conditionings with which it is associated to give it its 'character'. Likewise the jiiva, the individualised Aatman, takes on the appearance of its individuality due to the body in which it lives, the family, society, country of residence, the consequences of life experiences, the colouration of earlier lives, not recognised, but sometimes putting the individual at odds with their particular society's "norm" - and so it goes on.

The conditionings - or to use the Sanskrit**, the upaadhis - placed upon the Aatman are the entire physical world of objects. Within the human creature, such upaadhis are the body, the mental state, the resultant cultural, societal conditions etc.

Aashrama refers to life stages (position); there are four. Brahmachaarya is childhood and youth and roughly covers ages 0 - 24. GRhastha is 'householder'; that most active time when marriage, home, children, work are being established and solidified and, traditionally, covered another 24 years. Vaanaprastha is 'retirement', but not in the fullest sense; rather it is that period where the gRhastha might expect to hand over the reins of duty and work to the younger generation, allowing for a withdrawal into artistic and spiritual saadhana; this again is around 24 years - up to age 70-ish. Finally comes Sannyaasa, renunciation; assuming sufficient longevity, the individual now completely withdraws from regular life and focuses entirely upon the spiritual goal of moksha - traditionally, the person would leave the home and find a forest abode in which to meditate.
Image result for ashrama systemThose who feel a very strong call in brahmacharya, may, at the agreement of their parents and approval of their aachaarya/Guru, take the 'shortcut' to sannyaasa by devoting their entire life to the study of scriptures and the actions of a renunciate. It is not the same as priesthood - indeed the priests of Hinduism (the Pundits) tend to be of the high social class and can be very attached to worldly things. The Pundits come only from the Brahmin caste.

Jati is a less-used term for the nature of who we are. The 'caste system' of India as it exists is, in fact, a vile corruption of the original intention of the shaastra to describe the nature of mankind. The origin of it is the Purusha Suktam, wherein the Universal Man is described and an explanation is given of why some folk are better suited to certain tasks in life. The truth of the matter is that within one family, indeed within any single individual, all four 'varnas' may exist, but one and occasionally two may be dominant. Varna more accurately is translated as 'colour'; it refers to the 'colour of personality'. To be Brahmin is to have strong intellectual ability and artistic temperament (Yeshu might have been considered Brahmin); Kshatriiya-s are more inclined to strategy and management (Sri Rama would have been considered Kshatriiya); Vaishya-s are the key workers of the community, carrying out commerce, farming, manufacture and so on (Mahatma Gandhi was Vaishya); Shudra-s are the labourers of society, for every community requires its builders, cleaners, garbage collectors and so forth (an example of a great leader who might be classed as Shudra is Lech Walesa, who was a mechanic and electrician before taking up political life).

Naama is, as it sounds, 'name' and is used in the context also of 'fame'; all too readily we can fall into ego-brushing according to obtaining recognition.

The point made in the shloka is that all of these are nothing but 'taints' upon the purity of  Aatman, resulting from the upaadhis. What is lost sight of is that the Aatman resides in us all; it is a single thing and not many things. The example which Gurudev (and now many swamis) use is that of electricity. The power flows through many different devices - bulbs can be many different colours, fans different shapes, cookers different sizes - but it is never any of these things. It ever remains electricity. None of the devices is anything without that power to enliven them. So it is with the Aatman within us; it is the source of our very existence.

...what then are these upaadhis, how did they come about?



**please note again, whilst learning Sanskrit as such is not at all an imperative for study of Vedantic philosophy, like any technical subject, there are key words and phrases which are best understood in their original context and are therefore worth the memorising.

True Happiness

Hari OM
Application - that is what 'Workings-days' are about!

The Narada Bhakti Sutra is our guide for a while… the nature of Love (with the capital 'ell') and a full exploration of it. As always, you are encouraged to seek out the full text from Chinmaya Publications (links in side-bar); but for those who prefer e-readers, this version is recommended. Whilst awareness and interest can be raised by these posts on AV-blog, they cannot substitute for a thorough reading and contemplation...and practice!
 
We saw last week that Sri Narada held up the example of the gopis who were the intense devotees of Lord Krishna. In order to further raise our thinking of the nature of capital 'ell' Love, Narada-ji continues;

tiÖhIn< jara[aimv.23.
Tadvihiinam jaaraanaam-iva ||23||
Love without the knowledge of His True Nature (is) like the illicit love for the paramour.

art by Lirulin-yirth
A clear and resounding comparison of the love with which we are all too familiar and the genuine, capital 'ell' variety of Love! What is required to shift into the Love Divine? Capital 'k' Knowledge.  The understanding of Reality, which none of our material sciences, no matter how advanced they are, can actually pinpoint for us. Love Divine does not succumb to passion, lust, base physical actions. To quote Gurudev directly, "True Love ennobles, it enlivens, it enthrals. Pure Love totally transports the devotee into the climes of joyous satisfaction and a breathless state of perfection. In the love of the gopies for Krishna, there was nothing base, ignoble or fleshy. It was the expression of a total merger of their personalities with the Supreme Truth…"

Without an understanding of Infinitude, the essence of Being, our relationship with our Divine Nature fails. We can certainly entertain all sorts of notions of devotion, but without that key piece of Knowledge, all our efforts are actually still of the lesser form of love. This is not to 'diss' love as we experience it currently. However, we must be clear at the very least of what the difference is and then we can clean up our 'house' and make the love we can manage right now as pure and untied as possible.  All elements of selfishness and lust which arise within our standard form of love must be scooped out. Rising above our desires, we begin to glimpse and, indeed, experience, aspects of the Divine such that we switch to a desire for more of That. True Love, once accepted into our small beings, gets fanned by the joy it generates and starts to emanate from us. At this point we can begin to permit ourselves to become the instrument of the Lord - like the flute of Krishna, to be played as He sees fit. When we are centred on lower love (lust), we depend upon the other for completion of it. When we are centred on Higher Love (Divinity), we carry our dependence within ourselves and can never be disappointed by it. Love actually lives in joy, lust is forever seeking it. Once moved into Love Divine, lust becomes a memory; the two cannot co-exist. There is no substitute for the exquisite sweetness of Love Divine.

This is emphasised further in the concluding sutra of this section;

naSTyev tiSm<StTsuosuioTvm!.24.
Naastyeva tasminstat-sukhasukhitvam ||24||
In the profane love for the paramour, the sense of happiness in 'giving happiness' surely does not exist at all.

In our day to day existence, we are forever saying things like 'I did that to make him/her happy', 'he/she made me happy by…' This sutra is making it clear to us that happiness, as such, is not something which can be given or received and therefore our assigning 'happiness' to the acts of others or ourselves is to delude ourselves as to the actual nature of happiness.

It is heard a lot these days, is it not? "What makes you happy?" What is mistaken for happiness is, in fact, mere lustful satisfaction. Very often, as an example of Divine Love given expression, the love of the mother for her children is given. Even this, though, falls short, as far too many of the human race fail to experience this love in its purest expression - for all sorts of diverse reasons. Parents who are able to provide safe and nourishing environments for their children still cannot, in the end, provide 'happiness' for those little individuals. Each must, ultimately, develop their own sense of what is happiness. Those who are fortunate, will fall into the paths which will lead to spiritual development and there the potential for reaching True Happiness becomes theirs.

Happiness is a state which ought not to falter. It is not wild ecstasy, nor does it get supplanted by gloom and doom. Happiness is the state of mind wherein contentment resides and permits us the ability to cope more readily, absorb with less pain, to give without hesitation, to act promptly and to ever have the Divine present in our thoughts.

The motto of the Chinmaya Mission is "Maximum Happiness to Maximum People for Maximum Time". It is achievable. Release clinging, cloying, lustful love and reach up to Love Divine.


Ch-ch-ch-choices 6; Regular Maintenance

Hari Om

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.

Continuing the TED talks series with different views on the subject of choice. This week a video which looks at the need to pay attention to our mental state in order to be in better condition for making life choices. If we are in emotional turmoil, we are not at all functioning efficiently. Several valid points are made regarding the way our mental state informs the physical… there is reference to 'sublimation' by use of distraction which, when practiced diligently, helps to alter the state of mind. What applies mentally, applies spiritually. 

To lever Vedantic value from this video,  it is necessary to remember that the loneliness, self-esteem, etc.,  referred to in the talk are all ego states and therefore pertain to the 'jiiva' aspect of our existence. The aim is to salvage that ego and understand it better, in order to become more congruent in our BMI personality. In achieving that, we have more within ourselves available for the flight into higher, philosophical pursuits. As Guy Winch himself points out near the beginning, we must learn to recognise the need of help. Then we must apply the things we can for ourselves, as well as reaching out to others who may be able to assist. To work with the analogies provided, we do not expect another person to clean our teeth for us,  or brush our hair (uness we are extremely incapacitated); likewise, we ought not to expect that another can tune our mind for us and pull us out of our miseries. We alone can exercise our daily physical hygiene, thus it is asked that we also exercise good mental hygiene … and for our purposes here, good spiritual hygiene (saadhana). All that is required is that we choose to do so!




Yonder It Lies

Hari Om

Monday is AUM-day; in search of meditation.

We have been exploring the writings of Gurudev, through his book 'Meditation & Life'. All the instructive chapters have been rendered and now there follows twelve 'chapters' which are designed for contemplation both before and after each meditation session. Please note that the actual writings of Gurudev are quite lengthy, so only the gist and key points are going to be given here. You are again encouraged to seek out a copy of the book to keep to hand as it is an inspiration and with each reading something more will drop into place.

Ch. 31; The Other Shore of Samsaara
It is a great benefit, when embarking on a journey, to have a pretty good idea the place of destination and what it might be like - how to prepare oneself for that 'landing'. Vedantic scriptures provide such 'travel info'! They not only say the 'destination' is The Truth of Self, but also provide all the relevant info for the journey which will prepare us for the arrival. What joy!

That said, even armed with maps and compasses and road-worthy vehicles, the best of expeditions can fail. Only one thing has to be missed, and there can be delay, or even total disaster. In the case of the Vedantic journey, the whole of the equipment is within ourselves - and specifically, our antaH karana.

Scientists, artisans, poets - all sit in their respective disciplines and focus on their particular subjects, gathering joy and satisfaction from this and finding that their minds become quiet of all extraneous mischief, settling steadily into a stream of thoughts centred only on their subject. This is the aim of the spiritual 'worker' also, in the act of meditation. However, regardless how noble and focused or how steady the mind becomes, the fact is that mind still exists. As we have learned, existence of mind veils The Truth from us. It is tantalizing! This mind is the cause of our non-apprehension of the Self within us. Thus, it is imperative for the serious seeker to sublimate mind. Mind merging into the Ultimate Reality is all that will serve. Gurudev here quotes the saint-queen Choodalaa who advises her husband thusly;

"The mind is the source of all vaasanaas and so is all. It lies spread in all objects of perception and therefore it is all-pervading. The mind projects all the perceived and experienced world, so it is the source of all things. When the mind renounces all - when it is gathered from all the variety of things that constitute the world - you have renounced all."

The mind must be stripped naked. It must become no-mind. For this reason the Rsis constantly call for us to break through our conditionings, to loosen our ties to a finite Self and move into the immortality that is Truly ours.

The ego assumes individual and separate personality; it arrogates existence as being its own and that all other things which 'exist' as being separate to its small self. This ego then finds it requires security to solidify this delusion and goes in search of that security. It begins to feel alone and in that loneliness, fear and anxiety builds at the possible loss of the security built thus far; material, impermanent and undependable. Even in its intelligence and know the impermanence of such things, the ego seeks more and more. Ego is one quarter of the antaH karana, but it can surely over-ride the mind, the intellect and the inherited wisdom (chitta) with its arrogance.

End mind, end misery. That is the call. The mind can never be the One Great Consciousness for the time it remains aware of its small self. It must merge with That Self in order to overcome the pain of samsaara (ocean of life). Think!!! Quieten the mind!!! Experience "Aham Brahmaasmi"… 'That Self I Am'!!! This is the other shore.

Rise above low identifications and baser nature. The body is but our vehicle; identifying with it we seek physical satisfactions. The mind is but our communications equipment; identifying with it we assert our psychology and get disturbed by it. The intellect is our 'moderator'; identifying with the thoughts in it we can build many 'air castles', convincing ourselves and others with useless arguments and fantastical theories (in samsaara's sciences they may hold some value - but not in spiritual life). Overcoming all these identifications we can unify our personality and transcend this existence. We can do this by the 'yagjna' (fire service) of meditation. Light the fire of meditation and let it burn out all falsehood, bringing about a Realisation of Self. Start to live a life conducive to this desire. Withdraw from the external and become internal. Gather yourself together and determine to Live the Life Divine, the highest peak of which is the temple of meditation. As you climb, hasten slowly.


Swami Sings

Hari OM

Sounds-day is for listening/viewing a variety of devotional items from and for all ages and traditions.

Yesterday you heard Swami Siddhananda-ji's memories of Gurudev - today enjoy his leading of a session of bhajans. Swami-ji has also recorded for CM publications and his discs can be obtained from the centres and online.