Full Festival

Hari OM

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

This is a busy week; the B'hai faith has two holy days - the 25th and 27th, - there was another Sikh festival on the 24th, which was also the day of Thanksgiving for the United States. Then there is the first Sunday of Advent of Christ tomorrow. Indeed, this part of the year is well-laden with festival days!

It is fair to say that majority festivals took place, originally, only in the Northern hemisphere, as that is where the centres of civilization and organised faith structures developed. Whether of the naturalistic, Pagan-style or the highly intellectual such as Kabbalah and Vedanta, it is not hard to see why most festivals took - and continue to take - place in the winter months. It is difficult to resist the pull of Nature and the run of the year as driven by the seasons. Even though calendars may vary between different cultures, months named differently, years running differently, there is a commonality with regard to season and an understanding of the analogy of destruction, renewal and recovery.

No matter what culture one is from, the drawing in of winter encourages a review of what has been, preparation for the immediate months of withdrawal, and looking forward to improved times as the following seasons spring out again.

This applies at the naturistic level and at the intellectual. The former is easy to understand, for we have the laying-in of produce from this year to see us through the fallowness of winter, and ceremony to encourage the Earth Spirit to be kind to its devotees. For the more intellectually-minded sadhaks, we have for example Christ's 'birthday' to enhearten and brighten our deep winter with the promise of new life, or the ascendence of Gurus and saints (Abdul-baha, Tegh Bahdur, Tapovanam), or dedications to the continuation of sacred places and scriptures (Hannukah, Bhagavad Gita Jayanti). Many are the days ahead which offer doorways to expand one's spirit, whether through living example, learned pursuit, or simple gratitude for the resplendence of life.

There is no reason to become despondent at the onset of winter. Use the quietude it brings to reflect on the many ways of worship, the many joys to be had from each moment and the benefit to be gained from having some 'down time' to prepare for the 'up'!

Greet the seasons, as the Season's Greetings begin to ring.

Giving Thanks

Hari Om

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

Vaak puja is to offer service through the voice alone. There is currently a ripple of such within Chinmaya Mission being prepared for Guru-ji. Centres and aachaaryas from around the globe are involved in getting 30second film snippets from their congregations and these will be collated for presentation in January. The following is an example. Swamini Aaraadhanaananda (1st speaker) and Dheepna-ben (3rd speaker) are close friends of this Aatmaavrajanam and it is a delight to see them!

This is an opportunity also to wish all United States readers a warm and peaceful THANKSGIVING!

Ghost In The Post

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.

This next shloka gives one of the great and classic analogies used to explain adhyaropa-vada, the erroneous perception of something by superimposition something else.

Swa[aE pué;vd-æaNTya k&ta äüi[ jIvta,

jIvSy taiÅcke êpe tiSmNd&:qe invtRte.45.

Sthaanau purushavad-bhraantyaa kRtaa brahmani jiivataa,

Jiivasya taattvike ruupe tasmin-dRshte nivartate ||45||

Just as a post appears to be a ghost, Brahman appears to be a jiiva because of ignorance. The egocentric individuality is destroyed when the real nature of the jiiva is realised as the Self.

The analogy itself is not so difficult to comprehend, perhaps; the concept it represents is still a slippery customer though! If you have been keeping up with the reading and the required level of contemplation after each teaching, then it will not seem quite such a stretch.

In our current era of 'rationality', the concept of ghost may not be the most adequate description here. However, it is not so difficult to think about those moments we get caught out thinking there is someone standing before us in the dark when walking round a corner to get to the bus stop or the parked car… only to find it was a signpost or a shrub! 

Really? That hasn't happened to you? What about those nights in winter when you are putting out the garbage cans and, thinking about other things are distracted, then you turn round and jump from fright at the 'body' behind you. For a split second you forget that you had pulled the recycling bin out too. In that briefest of moments, you truly thought there was someone lurking and all your defences came alive. Are you catching the drift of this? Just about everybody, at one time or more, experiences this phenomena of thinking there is a person before them and it turns out to be a hunk of metal or a small tree.

In delusion alone can we imagine and recognise that item (the 'post') to be another being (the 'ghost'). Philosophically, the important thing to note now is that it is the NON-apprehension of the post-item which, however briefly, causes the MIS-apprehension of there being a person-ghost.

Moving this concept along we are then asked to understand that Aatman (here called Brahman), the Single True Self, is the substratum item which we do not apprehend and therefore, through erroneous projection and ignorance of that Truth of Existence, apprehend nothing but false existences. As splinters of that True Self we are aware of other 'selves' and spin and wind them around our own version of reality, become ever more attached to our bodies and, indeed, those other 'bodies'. This shloka, then, is describing to us that what we think of as 'the world' is entirely of our own creation because as the True Self, we have somehow become distracted and lost sight of our truth.

However, if we do the work advised to us in philosophy, just as the person-ghost will drop away as our knowledge of the actual post-item reasserts itself, so too the world will drift away from our deluded selves and the Truth of our Solitary Self will at last be revealed. It will be akin to waking from a dream. Whilst in the dream, we are inclined to take it for real. Only on waking do we know it to be false. Only by recognising the truth of the post can the deluded one recover from the angst of seeing the ghost. Only by working to see the Self Alone can we remove the delusion of plurality. The way to do this is to end the ego. 

Bhakti Bhava

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!
 

Chapter Seven; Section 1 - The Glory of The Sage; Glory of the Path. In this section there will be much lauding of those who commit themselves fully to worship and Love of the Higher. It may be worth remembering here, that for most of us reading this text, we are not yet at that exalted level of spiritual adherence! Due to this, it might seem somewhat overweening and possibly even a touch narcissistic. Keep perspective and try and recall any time in life when you have been so enamoured and overwhelmed with emotion about something that you have ended up gushing about it to whoever would listen! Now elevate that to something of such validity is True Self…

_a´a @kaiNtnae muOya> .67.

Bhaktaa ekaantino mukhyaaH ||67||

Devotees, whose single-pointed focus upon the Higher and exclusive of all other, are the primary (best).

This is the expression of Love with the capital 'ell' manifesting in daily life and in every activity undertaken by the bhakta.  Just as in jnaana-marg it is necessary to meditate uninterrupted and with only the goal of mukti in mind, so for the bhakta-marg it is necessary to express Universal Love to the exclusion of all else.

This is not just a going out and about and declaring the Lord's name, then going home and behaving with old habits and misbehaviours. Lip service is NO service.

This is the absolute culmination of many months, years even, of service to one's community, in the name of the Higher, and with always that Higher centred in one's heart and mind. There is no deviation from that process of True Love regardless of where one finds oneself or in what situation. Thus, when tested, all that will come from one's lips is the praise of that Love and expressions of forgiveness, understanding, acknowledgement… the 'turning of the other cheek', the 'Father, they not what they do…'

k{QavraexraemaÂïui_a> prSpr< lpmana> pavyiNt kulain p&iwvI< c .68.

Kantaaavaro-dharomaangcha-shrubhiH parasparam lapamaanaaH paavayanti kulaani pRthiviim cha ||68||

When (they) with throats choked with emotion, body covered with horripilation and tears flowing down, converse with each other in broken words, they sanctify their family and tribe - nay, they very earth itself they come to glorify.

As hinted in the opening para today, we have all, at one point or another, been so affected by someone or some happening that we cannot help ourselves, the tears will flow and we will gush words to express that emotion. Here, Narada-ji tells us that the sage-bhaktas know only this state when reaching to this level of spiritual growth. Everything is amazing and glorious and beautiful… and is recognised as being part of that Whole which we call 'Lord'.

If you have ever attended any function where a group of like-minded enthusiasts have gathered (for example a science fiction convention or a medical conference), then you will be able to grasp a little of what is meant about the 'broken words' communication. Each is on such a good wavelength with everyone else at that level, that 'shorthand' language suffices and, indeed, to the outsider, may sound like a completely foreign tongue! There is mention here, also, of the physical condition of the sage-bhaktas; throats choked with emotion, tears flowing from joy and their bodies perhaps shaking and covered in goosebumps. This may seem a bit overblown a description, but don't forget that even in the Christian tradition, there are tales of saints and martyrs who would tremble with spiritual ecstasy. (It is not spoken of in jnaana-marg, because that is one step further, where one leaves the physical altogether.)

A further comment in this suutra is that such sages are a blessing to their families - indeed to the very world. This is something that the Western society has perhaps lacked for some time now, that sense of awe and inspiration which comes from one who is touched by such faith and connection with the Divine. Indeed the world has become cynical and is inclined to think of this as some kind of insanity!

The last time the world truly accepted that there was a connection to be made with the Higher through the presence of another was through Yeshu. Whilst the Catholic church still acknowledges 'saints', the true value to the world is often missed. Gone are the days when the arrival of a spiritual person into one's home was seen as a blessing and that person treated as a royalty. In India, this is still present, to some degree, with bhiksha (food) being provided to the sadhus and sages in return for their prayers and teachings. Indeed, every guest is to be treated thus, for one can never know who will turn out to be the Satguru, the true teacher of life; even if they are present for only one meal ever, there may be words given out which can transform one's outlook and bring new life.

Look for the Love Divine in every eye. If it is not there, seek to share what you have of it yourself, because the well from which it is drawn is bottomless and you will be replenished!

Why Him?

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.

The next text which will guide the Choose-day posts is "Tips for Happy Living - jIvnsUÇai[ /jiivanasuutraani", by Swami Tejomayananda (Guru-ji). Choose-days writings are here to prompt deeper thinking on the choices made on a daily basis and seek to provide prompts for raising the standard of one's thinking and living. This text composed in format of Sanskrit traditional teachings, speaks directly to this purpose. As ever, the full text may be obtained from CM Publications - or your local centre (see sidebar).

We move on to Chapter 2, which has the subtitle, "Perform to Potential". Having looked at the need to take charge of one's own life in the first chapter, it is almost certain that there are some folk left wondering… 'does it not seem that there are some who seem to be the chosen few to succeed in life?' It can seem that way at times, can it not? We can think that we are putting our best in but somehow never achieving. However, the very first suutra of this chapter makes it clear that there is equal chance for all.

svRe jna> s)ltamaPtu< yaeGya> smwaRí.1.

Sarve janaaH saphalataam-aaptum yogyaaH samarthaashcha ||1||

All people are eligible and capable of achieving success.

There are some who believe that there are others born under some kind of 'special star' or are blessed by Grace of this or that influence such as social status, connections… the way the wind is blowing… There can be a negative mind-set which declares "I can never succeed, I am good for nothing." Or there may be others who do this thinking on another's behalf, disabling them with the attitude.

None of it is true!  All can succeed. EVERYONE HAS THIS CAPACITY WITHIN THEM. The thing that makes the difference between the successful and the not-so is the ability to recognise the potential within and to tap into it. When we are young and tender, it makes all the difference in the world if we have a relative or teacher who recognises a spark of creativity within us and seeks to nurture it, empowering us to recognise our own capacity in due time and then to further build upon that. There are a few rare individuals who definitely are born with an innate understanding of their own talent and the ability to utilise every opportunity; but be clear about this - every single one of us has talent, we just need to accept that it is there and have the will to make the most of it.

What is true about the individual is also true for organisations, communities and nations. First there has to be the recognition of potential, then the drive to maximise that potential. There is no saying it is easy, but there are plenty of examples around the world of where this is done. (It is worth taking note here that what one calls as 'success' may vary according to various criteria also; thus being realistic is a part of the process.)

When it comes to success in business, society etc, all members within the structure have to own a responsibility for the part they play within it and, for success to be genuine, be fully engaged in the common goal. This also requires that the strengths and weakness of the individuals within the business/community/nation are properly directed, well resourced and managed. It requires clear insight, realistic goal setting, strong communication and so on.

Never underestimate yourself… or another! Okay - but how can it be said that ALL are capable of success?

ysmaTSvtNÇta mnu:y-jnmnae ivze;ta.2.

Yasmaat-svatantrataa manushya-janmano visheshataa ||2||

Since freedom is the speciality of human life.

The freedom being referred to here is the ability to override the general animal instincts. Humans alone have intellectual capacity, a higher-thinking function which permits us to recognise our physical limitation and overcome them. All other animal species are not equipped thus; a cow cannot be anything other than a grass-eating, milk-producer; an elephant may know itself to be part of a greater structure (evidence of societal connection), but still it cannot break away from the savannas and forests of its birth.

The physical, emotional, intellectual and spiritual personality of Man gives him infinite potential to be more than he is born as. We have tremendous examples of this in the likes of Professor Stephen Hawking and John Nash, each 'trapped' in different ways, yet towering contributions made to society and science because of the antaH karana - that inner apparatus of mind-memory-ego-intellect.

Each and every day, in some small way, there are children and adults around the globe whose potential is ready to flourish. If we feel limited or incapable then it is only by our own thinking. Time and again it is proven that if we want something badly enough, we can obtain it - preferably by fair means! Each of us must fund the will to knock down any obstacles put in our way. Very often, too, the limitation is put upon us by our family or wider social structure. If we have the strength of character and the determination, we can override such bindings also. Of course, sometimes this means there is a price to be paid. Only we can assess that value to ourselves.

Beyond

Hari Om

Monday is AUM-day; in search of meditation

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

The relevance of OM to the entire world was indicated last week. It is such a basic principle to the state of existence that it has no boundaries of culture or creed. The Maitraayana Upanishad, after stating that there is only one Brahman without words says that there came the 'word-Brahman' and that word is OM. Thus it is made clear that OM is a manifestation from the unmanifest. It is also called as 'pranava', that which pervades in the way that breathing pervades life. Another, more widely known upanishad, the Maanduukya makes its entire statement upon the syllable of OM. It is in this text that we find the OM explored in terms of the triavastaaH - waking, dream and deep sleep states, then moving onto the fourth state of 'turiiya'… this is done by noting that the sound syllable is made up of A, U and M then some characters which are not so much letter, but accents. We have explored this in an earlier post.

We can utilise the OM for meditation purposes by visualising the states as discussed previously. Our focus in the current series of explorations, though, is the sound quality - the 'mantra element' - of the symbol.

In every piece of music we have to take under consideration firstly its sound, secondly the laws of music and thirdly the meaning to be gained from it. We all do this when listening to any form of music, however unfocused we are! This is the magic of music. It reaches us and affects us even when we are not consciously listening to it. It is this very thing which makes the use of music in public places, in advertising and so on so very powerful.

Do not underestimate the power of sound as given out in musical tone!

With OM there is the sound - the pronunciation via the mouth; the technical - application of 'laws' upon one's character; and the meaning - the essence beyond the sound which affects one emotionally. OM is the representative of that which is beyond sound, the Eternal Self - that Self is indicated by the turiiya - the silence which surrounds the sound. Where A, U and M, as individual maatraas (sound elements) clearly represent the waking, dream and deep-sleep ego-self, OM as a complete symbol also contains that representation of that which is witness to all. Memory can only pertain to the individual. A brother cannot have the memories of his sister, nor she his. They may have similar memories around a shared event, but each will have only their own memories and these may have variations according to their own subjective natures. The law of memory is that the rememberer and the experiencer must be one and the same. This is the entity which knows what happens to the self in each of the different states and each of those states can only reflect the experiences of that individual, not of anyone else. That observer entity which is referred to as 'sakshii' in general usage, is here, in the OM, referred to as 'turiiya'. This is because there is a 'sound' a vibration, albeit "silence".

The A, U, M are as essential to the sound as the silence upon which they are imposed. Thus we can surmise that silence is ever-abiding and sound, representing the three states of living, is transient. Yet, by the very fact that sound can arise, we must say that sound has the potential to be ever-present in its naked form of silence. It is a part of silence. Without the presence of silence, sound would not be possible.

Without the presence of Brahman, we would not be possible…

SAADHANA

Review the 'AUM Explorer' posts. … review more! Constantly reinforce understanding, correct understanding, discover new understanding. This is the process.

Heart Temple

Hari OM

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

Something a wee tad different for you today; in the theme of gratitude from yesterday.

Dear Temple of Transition - A Burning Man Short Film from Ian MacKenzie on Vimeo.