See The Application

Hari OM

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality.

Having looked at the BMI chart in more detail, the whole process of our 'activity and interaction with the world of plurality' ought to be much more apparent to you!

Understanding the underlying drivers, the motivations and triggers within our personality, is a large part of the spiritual and psychological battle which helps us to make the necessary alterations and improvements. Not just for our everyday life but for the long-term benefit of our spirit self - the jiiva.

The thing is, even if you do not subscribe to the notion of 'soul' as an entity, such self-improvements can only ever be beneficial. It is through the BMI chart that we can see how Advaita Vedanta is not about religion, but about simply living.

Religion, by definition, is repetition. Therefore, it is by repetition of spiritual practices that one becomes what is commonly referred to as 'religious'. The texts which guide us in the saadhana, which advocate for higher standards and self-assessment, which provide the pointers to something worth the working for, become known as religious texts (scripture/shaastra) by virtue of the number for repetitions of recital and application made from them.

Studying any subject to its ultimate end - or discovering there is no final end - can be considered a religious activity. If we are focused, determined, dedicated and willing to go over the territory as many times as makes the difference to furthering our understanding and experience, then we can be said to religious in our attention to that subject.

Then, ultimately, it is not the number of times we read a thing, it is the moment when we let that thing 'read' us, that Knowledge arrives. The realisation of that permits us to move forward.

Even the scriptures are but external Objects, which we must Experience and Think about. Within our Bodies, the Mind and the Intellect must be engaged in the Perception of the words, how they make us Feel and then on to proper rumination, full Thinking (contemplation) in order to absorb what we can to affect the Vasanas that brought us to this life. If we do this well, finally, we may return to OM.

Work It!

Hari OM

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality.

Having concluded a more focused exploration of the BMI chart, do you have it firmly in your mind now? Test yourself right now, no looking, say it out loud starting from the top….

Did you manage it? Did you say it as the acronyms only, or did you say out the whole words? Do it again just now with the whole words, LOUDLY... all together now starting from 

 

How was that? Continue practicing out loud each day, at least five times with the letters only and then five with the words. As you recite the words, take your time and remember something about the meaning of them in relation to this chart and the connections they make. Give a little thought to how this chart conveys the essence of how we live. You can vary daily practice by writing it out the chart on a piece of paper or in a notebook. A new one each day until it becomes second nature.

It doesn't matter whether you read scripture or even subscribe to the notion of a spiritual self. This chart helps us to better understand the emotional and operational aspects of being a human being. Deceptively simple - the complications come from…

...did you say it? Yes, the vaasanas. The tendencies inherited from who knows where. Those things which pertain only to our own character, but which, in truth, we all experience. In your reading here at Aatmaavrajanam, you will find this chart useful to refer back to when learning more about the Vedantic point of view - and also come to realise how it is universally applicable. Vedanta, more than any other spiritual philosophy, identifies, codifies, specifies who we are, what we do, why we do it and how we can tidy ourselves up.  No matter which philosophy we opt for as our dominant guide, however, the BMI chart is a gift of self-understanding!

The Teacher

Hari OM

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality.

The BMI chart - a little more insight into the thinking of Gurudev and some Q&As which will interest you. (This is one episode of a full set of documentaries produced by the Orlando CM centre. If you would like to view from the beginning, click here.)

BMI by Gurudev

Hari OM

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality.

The BMI chart - we have explored it quite well these past few weeks. Now listen to Gurudev utilise it in his teachings. See how useful a tool it is for illustration of Vedantic concepts; in this case, vaasanas.

The Play

Hari OM

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality.

The BMI chart. Flow.

There was That which was Consciousness. An Existence. Only Existence.

Within Existing Consciousness arose energy. Energy provided sound. OM. From OM came the tanmaatras and worlds grew. Places to populate. Jiivas arose. Consciousness played. The play required scripts. Vaasanas arose.

Jiivas attained form. Bodies arose. Bodies developed, evolved, and thus mind arose. Mind expanded and intellect arose.

The worlds which had arisen fascinated the jiivas embodied, captured their minds and intellects and each had their script. The bodies they wore became traps. The 'original sin' was to believe the body to be important, to believe that the body itself was the life. The jiiva perceived its body and the things around it. It had feelings for these things and thought much about those things. It's intellect, though, would bring it occasionally to the remembrance of something distant, something other. An awareness not of the things or even of the body.

The intellect was important. It needed to work hard. Oh! But the pull of the world of things…

That Which Is

Hari OM

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality.

The BMI chart. We reach the top.

OM; the Aatman, the Universal Self, which is splintered into jiivas via the vaasanas - all come from That. The Consciousness which is the spark of life within us all.

The Source. The place from whence identity arose and to which it returns.

No matter how many times it is restated and in what structure, it all remains esoteric to the striving soul. It cannot, however, be ignored. Many do ignore it. Whether through declaring atheism or agnosticism. By simply not making time to sit and seek communion with It.

For our purposes here in the BMI chart, it is necessary to accept that none of this can come from nothing. Nothing plus nothing equals nothing. We, though, are something. In Advaita, we come to understand that our something is nothing but the imagination - the dreaming - of that Universal Self… but even dreams are something, for they cannot exist without a substratum upon which to play.

Thus, the Consciousness which Was, Is, and Ever-Shall-Be reserves a part of itself to play and the manifestation is the universe and living beings. The 'game' is for each jiiva to find its way back home. It does this by contending with its ignorance, the veil of the vaasanas and the play of Maya and pitching these against that external to it which appears to be real. The 'game' is to develop skill in separating the Real with the false reality. OM is the symbol the Aatmaan has supplied to provide a focus for those who will see.

SAADHANA;

Read back over all entries relating to OM. Refresh your memories and ponder more deeply on Its presence and purpose.

Life LInes

Hari OM

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality.

The BMI chart. We've explored each of the lower layers of the chart. Now, what about V?

VAASANAS; there has been quite a bit written about these 'fragrances of personality' so far on the blog. Long-term readers will have some picture of what they are now, new readers are encouraged to read back over those posts.

The essentials for the purpose of the BMI chart are these;

• They are the 'grooves' of history from this and past lives which pattern our current life
• The seeds of desire are in the vaasanas; all desire, be that to rise in the morning all the way through to vices and misdemeanours

• The vaasanas also carry the kernel of our gunas from their intersection with sanchita karma. When we add to our karma through kriyaman, we are also reinforcing existing vaasanas or creating brand new ones… or we have the chance to empty the debt of sanchita and to burn the vaasanas.

The vaasanas, then, are extremely subtle and while they have an effect on our lives, they are not part of our physique as such.  If you recall, there are the four components of mental makeup; the antaH karana. Ego, mind, intellect and 'memory' (chitta). This is not just memory as we are aware of it, but also the memory we are not, it is the bit which receives vaasanas for the jiiva and delivers them to the mind as desire. Vaasanas provide the desire within us to do...anything.

While vaasanas give the motivation in life, we are mostly aware of them when it comes to our lesser habits. The things which cause us to attach and anchor ourselves in the external. Hankerings, lusts, addictions.

Don't immediately think this applies only to the serious labels of sex, drugs and rock'n'roll! The classic place to start looking at how we are addicted to the world of objects is to watch ourselves in our routines. Routine - habit - is a form of addiction. We only discover this when that routine is disrupted without choice. How often do you hear - or have said - 'I cannot function without the first cup of coffee/tea'? The language around attachment (which is a softer word but has the same effect as addiction upon the jiiva) will always be of this kind. "Can't be without… don't get between me and [name the object]… if I don't get this/that I think I'll die…"

We all have vaasanas. They are unavoidable. Learning the major ones can often only be done successfully by peeling away the surface ones. If we are to travel ever higher in our spiritual quest, this is essential saadhana.

SAADHANA;

This week, select three things that you know you take or do out of habit and to which you are attached. Think about why it is you believe you need these things; then resolve to go through the next week without them. Keep an eye on yourself and how it feels to be doing things differently.

Join The Dots

Hari OM

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality.

The BMI chart. Having seen the OET then the BMI, let us now delve a little more into the experiencing layer, the PFT.

PERCEIVER; As the body meets the world of objects (remember, this includes persons and situations, not just 'things') there is necessarily a connection. The external intersects with the internal via the senses (indriyas). As the stimuli enter, they are picked up by the mind and processed into packages called thoughts. The mind initially sifts the input and assigns an action somewhere in the body as a response to what is perceived. This takes the form of feeling.

FEELER; the ego, that original essence of "I"ness within us, is here to gain experience. Contact with the external world of objects ensures that and in doing so, permits the ego to express. As a general rule, we think of 'feelings' as being highly emotive and demonstrative, but any reaction we have to experience is, in this context, a feeling. Thus when we hold a knife to cut fruit, there will be a feeling attached to it, albeit very subtle. It could be the anticipation of tasting that fruit; it could be the projection of other feelings from a prior experience, such as anger or joy, which affects how we use the knife. We rarely consider what it is we are feeling when we brush our hair or clean our teeth. It is easier to appreciate that we are 'feeler' beings when we are faced with some of the more dramatic things in life; an exciting piece of music, a striking piece of theatre, a dreadful piece of news. All of us, at some level, will take the experience of each day and filter them through the thinking process.

THINKER; the human critter just can't stop thinking! Experiencing the world ensure that there is plenty of grist for this mill. Thoughts exist to prompt action, based on past experience, the intellect is there to ensure the thinking has some order to it. The thinker can become confused, though, if the feeler part of the being is too loud, too dominant.

SAADHANA;

Knowing a little more about BMI, OET and the PFT between them, increase your self-observation to see if you can define the different components within yourself. Notice, for example, when feeling dominates rational thought (intellect), or there is second-guessing (mind). Have fun exploring all these aspects.

Manifestation

Hari OM

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality.

The BMI chart. Last week we explored just a little more on OET. Let us skip a layer now and go to BMI. Why? Remember that there are three parts to being in the world; that which is experienced (OET), the individual gaining the experience (BMI) and the result of their connection, the experiencing (PFT). The latter can only be adequately explored after knowing the two parts which must come together to create it.

BODY; one could just skip this saying, 'yup, got one, know all about it.' We are looking at this with the Vedantic eye, however, so let us remind ourselves. The manifest body is referred to in Sanskrit as the shtuula shariira. It contains the gross material parts of the individual being. It is the biology. Then there is the subtle part of the body (suukshma shariira), which incorporates the praanas. For the purposes of BMI, these are considered under "B". The remainder follow;

MIND; is very much part of suukshma shariira. It is, after all, unseeable despite doing the seeing, unknowable despite doing the knowing. Much research is put into assessing 'what is mind?' We are inclined to look at the brain and think of mind as being part of that physical structure. As the Sanskrit tradition separates mind from intellect, then it does seem that there is a physical component and of course we are now aware of neuro-transmitters and bio-electrical functions which take place as thinking goes on. The big question still remains to science, are those 'sparks' actual mind, or a consequence of mind? It is known that without those physical transmissions of thought, no action could be taken by the body. Even to lift our little finger requires, first, the thought to do it. That thought, in turn, requires something to set it off and, in Vedanta this is said to be desire, and those arise from the V portion.

INTELLECT; subtler still in understanding is the intellect. Most of us think of mind and intellect as one thing but it is important to understand that mind is mind and will not be otherwise, whilst intellect can grow and change, expand - or contract. Mind is merely the flow of thoughts and the spaces between those thoughts. Mind is the receiver and dispatcher of thoughts at that interchange in the brain which triggers action. Intellect is the assessor, the valuer, the quantifier, the judge, the jury. When we talk about someone being 'brainy' what we are really referring to is their intellectual capacity.

It is the intellect which gets educated when we are at school and university. The mind is the tool which carries the thoughts, but it is the intellect which can determine how much data is transmitted. It can be expanded by as much as the effort we put into it. Each of us is born with inherent capacity, but not all of us realise it, or have the opportunities which provide for intellectual nourishment. The intellect is closely associated with the ego and can sometimes be mistaken for it. Someone of lesser ability can feel that one with a stronger intellect is a threat and that is seen as egoism rather than the simple fact that the other person just has a different mode of thinking.  The ego more properly manifests in the experiencing layer.

SAADHANA;

Note when you are letting the mind roam unchained to the intellect. Daydreaming, following red-herrings, unfocused. The note when the mind is more present and under the control of your intellect. Raising doubts and questions, analysing, focusing.

Out There

Hari OM

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality.

The BMI chart. First, there was the intro, then the more general summary of the OM, V, BMI, PFT and OET… have you memorised those initials yet???

This really is the tool - actually, the map - for keeping yourself straight as you study Vedanta and negotiate the path of introducing it to life. Taking a more in-depth look at each component now. One could start anywhere, but let's take the builder's approach; bottom layer first.

OBJECTS; everything and everyone and every situation which is external to the individual. Does this need further explaining? Not regarding what those objects are - that would take an eternity. We are all aware of the external. It is impossible not to be, even if we have a disability such as blindness or deafness. The amazing 

Helen Keller was a prime example of how it is possible to interact with the external despite extreme restriction of the interactive 'tools'. Indeed, not just communicate, but have an impact also.

EMOTIONS; Being born into this world means that we are forced to have that interaction. Many find it overwhelming. Their sensitivities are triggered according to a complex set of factors. As this layer applies to the purely physical, then we are looking at the cascade of chemicals within the body which are triggered in response to the external stimuli. What is that which releases these reactions?

THOUGHTS; even the hard-wired 'flight/fright' responses we have for self-preservation are triggered by thoughts. It is said that we react by instinct, but no action can take place without there first being a thought. So fast is the reaction, we simply do not see the thoughts which engender the actions, but they are there. A classic example of Vedanta is the one of the rope and the snake. This is used to demonstrate the concept of the perception and misperception. Perception is the translation of a visual or external element into thought for the individual being to process. If we have learned that there is danger in the presence of a snake, on seeing something that resembles it, if we are unguarded, can appear to us at that moment to be a snake. Our quickening of breath, thumping of heart, breaking of sweat, scream or whatever other reaction might be possible when faced with potential risk is the physical response to the sight and then thought, 'snake!'

Thus OET is the point of contact of the individual with the external world and a response to that world.

SAADHANA;

Spend this week in self-observation and note any particular reactions you have to external stimuli. Look closely and discover the thoughts which immediately precede the response. Note them down, as well as the emotions which arose.

BMI... Nutshell

Hari Om

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality.

The BMI chart. It was established by the Rsis that the development of the individualised spirit as a personality comes about from a triumvirate of things; the experience, the experiencer, and the relationship between them, the experiencing.

Thus we have the instruments of experiencing, which are the body, the mind and the intellect; we have the things to experience, which are the objects, the emotions and the thoughts, and we are those who experience through perception, feeling and thinking. The subject in thinking mode identifies with the intellect and experiences through the medium of thought. Likewise, that subject who identifies with the mind, will experience emotions and thus express through feelings. Then the subject who identifies with the body finds experiential interaction by how it percieves the objects and beings of the world. We all of us have all three connections from the external to the internal.

What is unseen is that which connects us all - the Consciousness, as represented by the OM. What clouds our seeing this common bond, this shared root, is the veil of ignorance created by our Vasana layer.

SAADHANA;

We shall break this down further, but for the next week spend five to ten minutes each day continuing to look at the chart and memorising the parts and the flow between them. Take note during each day which part of yourself is manifesting in each moment. This is a tool of self-observation. Look back over your day and note in your books places where it was clear that you were identifying mostly with your body, or with the mind, or with the intellect. Note, also, if you think that there might have been a choice to be had about which part you used.

BMI...Who Am I?

Hari Om

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality.

The essential message of this blog is, 'why would you not seek to study and apply Advaita Vedanta?' Here on Choose-days, though, the general view is taken from the perspective of most… 'why would you?!' It is always interesting when in study groups to hear the sorts of barriers people put up - even when they have been attending for some time. Years, even! A horse can be led to water but it cannot be forced to drink. Horses who are thirsty, even a small bit, find their own way to the water and sip only as much as they need. This is the basis of the teaching methodology which Gurudev developed, with the aid of his early devotees and students. The method itself originated with Adi Shankara-ji, his having written the prakarana grantha which we have been studying here.

Swami Chinmayananda, though, trimmed and tidied and codified and developed the now famous chart, referred to as the "BMI". In such a simple grid is the complete human condition to be discovered. From it we can explore in all directions as to why we are the way we are, why we are different from each other, and what it is that sets us on paths of the material or the spiritual.

SAADHANA

Curiosity piqued? Good. In this spot for a few weeks, we shall delve into the BMI! For now, copy down this chart. Don't be saving the image… write it in your notebooks. Memorise the flow. Leave space around to add in keypoint notes as we go along.

Unperishing

Hari Om

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

Last Friday the frustration of having to deal with the body was touched upon. As Vedantins, though, we do need always to remember that "I am not this body, this mind, this intellect" - even when dealing with maintenance for those very things. The maintenance is necessary just as repairs to our cars would be. Never for a moment, however, do we consider the car to be 'us'… we understand that it serves a purpose and are grateful for it, but are able to separate ourselves from it without concern. Today, a little more on that part of our being which all this is not, from Swami Swaroopananda.

Listen Well

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 text now offers another verse which is directed at the student, as an instruction.

Aaiv*k< zrIraid d&Zy< bud!budvT]rm!

@tiÖl][< iv*adh< æüeit inmRlm!.31.

Aavidyakam shriiraadi dRshyam budbudavat-ksharam,

Etadvilakshanam vidyaadaham bhrahmeti nirmalam. ||31||

The body and so on, up to the causal body (ignorance), are objects perceived and thus are as perishable as bubbles. Realise (through discrimination) that "I am ever the pure Brahman entirely different from all these".

To live and act as 'I am the body' is our current state. We identify with the matter envelopments which are the body, mind and intellect. During identification, the subject (Aatman) forgets Its real nature and projects upon Itself an individual personalitly (jiiva) and takes on the sorrows and joys and all such. The five layers of matter have been explained (use this label to review). They are but vehicles in which the spirit can travel and express 'life'. The gross, subtle and causal bodies are but conditionings through which Consciousness can be the experiencer of that to be experienced in all the planes of existence (the triaavasthaaH).

click to expand

The Self, identifying with the gross body, becomes the waker experiencing daily life. That same Self, shifting with the body as it rests at night and identifying with the subtle body, becomes the dreamer. When the shift is into deep sleep, the Self is identifying with the causal body, the total lack of any interaction or awareness at all; and the term used for this is avidya - ignorance.

The sthuula, suukshma and karana shariiraaH are objects with which the Subjective Self takes up identification, as the waker, dreamer and deep-sleeper. If it is doing this, the Self, by logical deduction, must be something other than the objects it seeks to adopt. This deductive reasoning is the life and soul of Vedanta! Each step we take as shishyas (pupils) of this philosophy can only be managed once we have properly digested the previous one. The teacher will only give what we are capable of undertaking. If we fail, it is not the system or the teacher which are at fault, but our own lack of application and appropriate depth and breadth of thinking.

"Think!!!" was something that Gurudev often thundered from the podium. We are not being dictated to, we are not even being told this is the be-all and end-all… just that if we follow instructions as given, we cannot fail to draw the same conclusions as all the saints and sages who went before us.

In this shloka, Adi Shankaraacharya, gives out such an instruction. We are to rediscover the Self which is stuck with these objects. We are to do this by the use of viveka and vairaagya. It is only through discrimination that we can undo the entanglements with the BMI and realise that all 'this' which is brought through perception, feeling, comprehension etc., must be different from the one doing the perceiving, feeling and thinking. The Divine Spark within is the one illumator of each and every object. Things illumined are different from the illuminator (remember the lamp analogy). Thus, the objects recognised by 'me' are certainly different from the 'Me' within, the Eternal Subject.

This is the crux of any philosophical and spiritual pursuit. A question of existence is asked, and its answer lies only within; it requires of us the ability to detach from the objects of the world (including our very bodies) - to become 'objective' - and see things dispassionately. All 'clear thinkers' understand this process, but rarely is the process of that thinking itself broken down and put under scrutiny in the way it is through Vedantic teaching.

This shloka has been given out to the student with the expectation that the student is listening… shravanam. Tomorrow, a chance for true shravanam...

Mind No More

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. 29; The Subjective Conquest

To 'stop' mind (i.e. flow of thoughts), we must refuse to feed it with perceptions/objects which trigger thoughts. The ultimate aim is to quite imagining we are anything other than Consciousness. In the absence of the PFT (perceiver/feeler/thinker ego-self) mind has nothing to latch on to.

Gurudev's chart is worth printing out and pasting up somewhere close to your place of meditation. In its visual impact we can see and be reminded straight away that the grosser our outlook, the further we are from our objective of yoga with OM. The world of Objects Emotions Thoughts is where we 'reside' majority of the time. In stepping back a little we understand that our interaction with these gross expressions of life are connected to the Body Mind Intellect through the medium of the Perceiver self, Feeling self and Thinker self. (Note that our thinker self only exists in order to permit the flow of thoughts - thinking is the connecting of thoughts, is the distinction here.)

The ego-self considers "I am the feeler/thinker" - the meditator needs to drop this identification.  In doing this, the "I" of aatmaan can come forward as the observer self (saakshi). Becoming the witness of the river of thoughts which bubble up and slither along allows saakshi to work back to source. Finally one reaches the end of mind, an egoless, detached state which is extremely subtle.

This is the jump-off point for deep and genuine meditation.

Mind is the thing which determines the sort of world we have around us. The quality of the mind generally speaking, reflects the quality of life. In Vedantic philosophy, it is understood that the mind projects the world in which we live. From our lower perspective, we do at least understand and accept that whatever is external to us can drive how we think and feel… and this is what traps us into thinking that changing the external will save us from our sorrows and pains. As Vedantins, though, we must come to understand that it is by taming the mind that we tame our world; by correcting our thinking, outer circumstances and the world of objects no longer make slaves or puppets of us.

It is this subjective conquest which determines 'conquests' in all other aspects. Quite often we do it in small terms, not necessarily noticing it. Diet for example. If we determine that certain foods are to be avoided in order to maintain health and body condition, those who are able to conquer their mind at the times of temptation will thus conquer the craving and the breakdown in dietary control. It is exactly this which is required for meditation - but at a much more advanced and knowledgeable level. Indeed, the satisfaction of success is determined not by the avoidance of temptation, but that we were able to control our mind in the process. We can win many battles without necessarily controlling the mental aspects, but that tends to mean that we face the same 'battles' over and over again. Only once mind has been fully reigned in do we fund the ability to not repeat our failing. All other conquests are small in comparison to conquest of the subjective "I" - the mind.

 Conquering mind does not have to mean that we must run away to the mountains - in fact, an unruly mind will haunt us more there, as we come to realise it is not the external but the internal we must deal with. No. All that is required is to become aware of how the external distracts and hoodwinks us through our BMI equipment, through the senses.

This brings us to the methodology of conquest. Start small. Be alert to the senses and how they reach out. Awareness alerts the intellect as it observes the mind's tendency to latch on. Use the intellect then to whip the mind back from the external and look to the internal. As a meditator, constantly redirect the attention from out to in. Call the mind like it is a pet or a small child. Until mind is fully controlled, substitute the baser cravings with saatvic ones - 'no, you do not need that magazine of false truths - here look at this text from the upanishads…' The mind needs something, so give it something, but have control over what that something is and ensure it is pointing in the direction of the Higher. This purifies the mind. The purer the mind becomes, the less its agitations and cravings will become. By following the 'code of conduct' such as the saadhana chatushtaya, with Bhakti, japa, surrender… little by little the mind becomes well managed and finally conquered.

Mind wishes to flow towards objects it loves. Mind will linger where Love is. Show it every day the Love Divine and it will start to crave that most of all. Once occupied with that Love, with nothing else intervening, mind as at the point of contemplation. This can be aided by use of an altar, an image representing the object of devotion. This is where Bhakti leverages Jnaana and we have the two wings to lift us to the Higher.

Turn the Flow

Hari OM

Monday is AUM-day; in search of meditation.

Meditation & Life, with Sw. Chinmayananda (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. Please remember that each of the posts under this title is part of a thought flow and it is important to go back and read the previous post in order to refresh and review the context.

Train The Mind.

"In all religions we hear of the necessity for controlling the mind. The mind is thought-flow, like a river...The character of river is determined of its waters. Whether clean, fast and so on…. Similarly the mind is conditioned by its thoughts and the nature of those thoughts are reflected in the behaviour of the individual… as the thoughts, so the mind; as the mind, so the man."

For transformation of our personality towards a more divine living, the mind must be tackled and controlled. Taming a river involves creating new channels, sometimes building dams. As this example gives, then we need to find ways to redirect our thoughts and also to regulate their flow. The quality of thoughts in our mind depends on the objects which cause us to become distracted and forgetful of purpose. The company of good reading, noble people, having an inspiring goal all provide quality to our thought pattern. Surrender to a Higher Ideal, be it God, or a value such as Love (capital 'ell'!) and the quality of the thoughts will of their own accord improve. Such surrender and focus is called bhakti.

A mind which has essentially flooded, like the river which floods, must be watched for the eventual retreat of the flow. To try and tame a flood is generally limited. Therefore, it is necessary to wait until the source of the flood dries up somewhat… an object of the world can act upon our thoughts the way a deluge can upon the waters of  a river. We are constantly at danger of mind floods! The three main triggers for the mental flood are; a) memories - past, b) anxieties - future and c) excitements - present. Control of these 'spigots' will assist us in determining the dimension, velocity, force and sweep of the flooding mind.

Selfless activity, offering all that is undertaken to the Higher, is considered a primary source of rescue from the flood. When we follow an ideal, we can surrender all of a, b and c. If we work with dedication and devotion, the mind becomes peaceful. Practice of this builds up a 'habit' of surrendered activity; the mind adjusts to this being the norm and the karma yogi finds that s/he is starting to become the master and not the slave of the river of thoughts.

"If the quality of thoughts is changed by following the path of devotion (bhakti), and the quantity of thoughts is controlled by pursuing dedicated action (karma), then the direction of thoughts is changed by the pursuit of the path of Knowledge (jnaana)."

To lift ourselves out of the BMI identification, ending our preoccupation with being in PFI as a result of OET. It is imperative we lift our thinking and turn it towards the Infinite Self, knowing that all that we are is an expression of That. Allowing our mind to be extrovert only brings trouble. The thoughts agitate and stir us to baser activity and further maudlin thinking. Make a quest of the 'grail'; the source of very thinking itself, where divinity lies; in this way one is changing the direction of one's thoughts. In this state of introversion the thoughts will naturally tend to peace and serenity.

These three process are not mutually exclusive. Quality cannot be changed without the quantity being altered and unless these two are altered, the direction cannot be changed. Diminished quantity of thoughts leaves room for quality and the direction by nature must change… attempts to change the direction, by looking 'upwards/inwards', thoughts automatically slow and recede and what remains will be quality.

Bhakti, karma and jnaana are to be practiced in synthesis, though of course as one builds practice, each component can take its turn at the forefront. It will be found, though, that with daily application, whichever path is taken initially, the other two will follow very doggedly for the will refuse to be left behind! Whichever yoga you choose, the interconnected-ness of the triumvirate is undeniable and will, to the advanced student, become essential to progress. One of the great techniques which incorporates all three together is japa. This we will discuss next week.

Holding Strong

Hari OM

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

We are now undertaking basic technical discourse on Vedanta. The text forming the basis of these posts is 'Kindle Life'.

Last week concepts of avidyaa, aavarana and vikshepa were introduced. Continuing from the theme of conditioned and unconditioned consciousness, we  must understand that, in the end, language rather fails us!  The more subtle the subject the more words it seems we need to describe the indescribable and for which, in fact, there is no word. Words themselves are constructs of the illusion.

 

We have to form them to explain our way out by their use.  We have words because we need to represent what is perceived. Perception takes place only in the physical realm, be it at the material level of BMI, the interactive level of OET or the egotistical/emotional level which binds the two in PFT (see the BMI label if you have not yet read up on this life chart reference).  The realm which we currently perceive and believe to be 'real' is called संसार/samnsaara, an ocean of strife.  Transcending the physical level we can move into OM, the transcendental Reality. This is separate from all else.

Words can be used to describe everything we see; to some extent they can convey ideas of that which we cannot see. They are limited, however, to the realms of the physical experience.  They can be approximations only. This is why scriptures of all types can seem very mysterious.  The language in which they are written must necessarily be used judiciously and this can lead to a very cryptic presentation; this in turn has resulted in the need for specialists (priests, rabbis, gurus…) to interpret and explain them. Within the Sanskrit language there is such a level of concept and suggestion so complex, it is astounding. The name 'Sanskrit' itself means 'perfectly made', conjugation to 'Sanskritam' means 'the art/skill of making/doing' which is used in context of 'culture', and this itself conveys that it is more than mere communication.  When one ventures into learning the language, the profundity of sound hits one. Its construction is, in itself, philosophical.

It is worth digressing for a moment to note that Sanskrit was the very first language to be formalised through grammatical description and is recognised as being so strong and pure a language it is now being studied for programming computers. Similarly, in the very learning of the language, it is found that the intellect is opened up; there is a clarity of thinking which is at one and the same time required and engendered from learning Sanskrit that it has now been chosen as a compulsory language in at least one British school and a number of Universities utilise Sanskrit as a port to other studies.

Within India there is an extremely long history of philosophical reasoning (there are six schools of thought, which we shall explore at later time), all of which arise from experience and not mere intellection. Each school posits, albeit differently, that there is a direct realisation of Truth which can be obtained as the culmination of certain exercises.  Realisation means that the seeker has obtained freedom from samsaara, the strain of life and physical limitation.

Vedanta is a highly logical, scientific philosophy. It has theories and exercises which can be tried and proven over and over again.  The texts from which these are derived are called the प्रास्थान त्रय/praasthaana traya, the three foundations; Upanishads, Bhagavad Giitaa and the Brahma Suutras. Vedanta is so rigorous a construct that it holds good by any who encounter it, regardless of their  doctrinal stance.  Christians, Jews, even Atheists, have come to understand from its study, what is the meaning of life. Vedanta, therefore has worth to all, beyond boundaries of country, sect or creed.

The conclusion of this overview next week.

...Five...Six...

Hari OM

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

SAADHANA PANCHAKAM.

FIVE VERSES ON SPIRITUAL PRACTICE. Written by Sri Adi Shankaraachaarya. This is the third posting on this text.  Please ensure you have recapped the first two before commencing. (The label with name of text will aid your revision.)  Why the emphasis on revision and repetition? Even accomplished musicians know that without regular practice, going over the work at length, their performance will fall short.  Even then, what separates a competent musician from an outstanding one is the ability to sit within the music - to somehow be a part of it and not just a practitioner, a performer.  There is an anecdote of Gurudev having been approached by an older devotee with the complaint that, despite studying the Bhagavad Gita thoroughly some 15 times, he felt that he was no closer to spiritual peace.  Gurudev thundered "Fifteen times you have been through the Gita???  Have you even let the Gita go through you once?!!!"

Shloka One; Paada Five.

Wash away the hoards of sins in the bosom.  This is a phrase familiar! In spiritual pursuit a key component of improvement is purification. Often in biblical reference, the 'be clean' quotes are taken at the physical level.  Yes keeping the home and the body hygienic is certainly something which must be done; but a clean dress does not necessarily equate to spiritual worthiness.

Shock! Horror!  Then what does it mean this 'cleanliness is next to Godliness'? Cleanliness of mind, purity of heart, clarity of thinking.

An action is initiated in the here and now when our BMI meet the environment as determined by the fields of experience, OET (see labels). No action can be considered ended at the point of contact between these two fields.  In time the action manifests results ( /karma-phala). As an end-product of every selfish act, a tendency is left in our personality which prompts us to repeat similar acts.  These tendencies, accumulated from past action, are called /vaasana-s (or sometimes as  /samskaara-s). These vaasanas, creating more and more agitation, dragging our attention to the external, can be called /paapa (sins). Through selfless, dedicated actions, performed with an inner personality sincerely God-centred, these vaasanas can be exhausted and thus we 'cleanse our bosom'. Learn the acts of apology and forgiveness; make a pact with yourself not to repeat the acts which have blotted your karma account.  If you have your mind focused on the spiritual goal, on the highest humanitarian precept, there is little room left for paapa, and we rewrite our negative vaasanas with positive traits, clambering our way out of the well of our own making.

Paada Six.

Recognise that the pleasures of sense-objects are riddled with pain. On choose-day this week you were introduced to the term 'samsaara'; the ocean of life.  As with many Sanskrit terms, it has much more depth than this standard interpretation. Samsaara encompasses all within the world;  all Objects, all Emotions in response to objects and all Thoughts/Transactions which are triggered for acquistion.   It is the cycle of up and down and in and out, of birth, life journey, death, rebirth…

In this line Bhasya-kaara points out the rocks upon which our spiritual 'ship' can be wrecked. By referring to 'sense-objects' rather than the more general term, the guru is making us aware that everything external to us is a potential trap, enslaving us in the material. Samsaara cannot be avoided (until moksha), but the objects within it can. Nobody is denying pleasure in total. This would be impossible and anyway would then remove something of the reward system which keeps people afloat in samsaara. No. What is intended is that we must now apply our viveka and vairagya in full measure. The trap lies in constantly seeking to repeat an experience of pleasure to the level where the pursuit becomes part of that storm on the ocean; until joy is obtained we endure what we consider to be misery. To acquire the objects and to create the conducive atmosphere for their enjoyments is a long chain of endless strife and struggle, at once very exhausting and extremely fatiguing. Then comes the actual moment of pleasure, so fleeting. This is followed by various reactions from simply losing interest, through disappointments, regret or even disgust.

Everything is impermanent. We have fallen into a trap of joy bursts which convinces us that happiness, too, is a temporary thing. It is not!  Happiness is a condition which is always available, if we but permit it to reveal itself to us. Once we start applying our vivek-goggles, we start to enjoy less the objects and start to find joy in simpler, more subtle things… the flight of a bird, the turn of leaf, the sound of the breeze kissing the earth… and by seeking these rather than the material we are starting the inward journey which is life's purpose. We begin to understand that by removing our hankering for the sense-objects, not only our mind quietens, but also the very senses which have been agitating it.

Take this further and begin emptying then retraining the mind in its expectation of pleasures; mind, being the mischief it is, does require something upon which to work.  If not the pursuit of the external, then give it the internal. Give it the chance to rid itself of the corruption of the material and purify with the exercises which will lead to the permanent happiness found in the eternal, divine truth.

"...But, aachaarya-ji, what bout such and such or this and that, are these wicked?" Often the question is posed in regard to music or other healthy activity, where joy can certainly be found.  Understand this, joy in and of itself is not the error.  The error is in believing the joy is a product to be obtained. It is the investment we have in that worldly joy which must be measured. Is it enhancing our spiritual purpose or is it creating 'negative vibes'? More than this though, this is about the acquisitive side of our nature. "If I don't have that I shall be miserable." We set ourselves up with comparisons and decisions about what we do not have or how we are not feeling, rather than developing contentment and accepting what arrives and not at all worrying about what is not here.

Having made the step of applying discernment and emptying the mind of worldly desire, what then is left?  It was said before, mind needs something to munch upon, so feed it with saadhana; the daily readings, the attention to thoughts and deeds, the dedication of everything to the higher, seeking to purify… then turn to the true purpose. In terms of dharma and aashramas, the early paadas could be considered as addressed to the brahmachaarya stage of life, these middle paadas to the grhastha-ashrama and now we are approaching vaana-prastha with paada seven. 

SAADHANA;

We shall continue this next week; in the meantime continue with saadhana set already. You are encouraged to re-read the posts. Feel free to print them off and make notes, mark your questions - build some courage and bring your questions to the comments box! No question is too small or too basic. Sometimes we do not put our hand up because we have fear; some idea in our heads that the question is stupid, or that the teacher will ridicule or that peers will sneer. Put all of that out of mind!!!

BMI - foundations of drive.

Hari OM

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

This week we read the final part of Gurudev's introduction to the BMI chart and explanation of the conditions of bondage for the spirit.

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When thus the great aachaarya (teacher) had found that they (Rsis) gave the prescription - go beyond the BMI and reach the goal, the destination, that beyond evolution, the God-state, the all blissful - he found that the people were not able to.  Naturally therefore the enquiry started as to what gives the BMI such might and power that they can persecute? They belong to me, but I have no control over them at this moment.

When a vehicle (these are my vehicles) is not under your control it is better not to drive it. A motor cycle or a car if it for a single, split moment, goes out of your control - it's called skidding - you know the problem. You end up in the nearest hospital, along with half a dozen others. They cursing you, because they all fell into the accident because you skidded…  you break a few bones… in this way, at this moment, is it not that every one of you, every moment, is skidding?  None us have any control over the equipments. So I skid on you, you skid on him and he skids on me… and then you say that in samsaar (the world of plurality) there is no peace.  So you organise a UN for peace…

The more they try to bring world peace, the more the world becomes pieces.

WHY?  It remains in yourself. Your self-discipline, your ability to control your equipment. Therefore, when (Rsis) found it is so powerful, they started enquiring where are they getting this power to persecute me? As a result of that investigation, they discovered the factor represented by the letter 'V' and it is called vaasanas. There is no corresponding English word for it, because in the modern psychology they have not gone into these depths. They are in the surface only; the conscious mind, the subconcsious mind and recently they have accepted the unconscious mind.  All these three are springing forth from the very bottom, the depth of psychological level and that is what you call vaasana.

Vaasanas are the inclinations that are left on you due to your past thoughts and actions. They are the 'habits'.  Left over.  Channels of thinking into which all your thoughts at any given moment are ready to flood out. That which gives direction and purpose to all your thinking personality.

The vaasanas determine the contours of your physical, intellectual and emotional personality. These are the tendencies. Gathered by each one of us as we came along the avenue of time, in our march of evolution. Instead of thinking in terms of evolution, which is rather difficult for a student suddenly to remember, think of this life only. You and I at this moment are a product of our past. In the past, during this life, what we have thought of and acted we have today channeled to repeat. It's called habit.

The smoker cannot live without smoking, the drunkard cannot live without drinking, the coffee lover cannot live without coffee. Why? These are all habits that have been formed. At the right time all your thoughts run in that direction. You cannot but in certain discover and satisfy.  Think.  These are called tendencies.  Tendencies describe our present personality and field of function.

These (V) are unmanifest.  Manifest is that which can be perceived in BMI… These are unmanifest just as unmanifested flowers in the bush, in winter, or in deep summer, the flowers are not there. But when the spring time comes all the unmanifested flowers bloom forth. Similarly these are the silent tendencies in each one of us, which manifests through us and that is called our personality, our history. Our life. 

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Did you take notes?  NO?! Well here is your chance to make your own scribblings.  Listen now to Gurudev; having read the previous five weeks, you should find that you can follow quite well even if unaccustomed to the Indian accent. You will hear all the bits that have not been included in the transcript and will get a feel for Gurudev's flair. The purpose of this however is SHRAVANAM - listening! Not to the words alone, but their intent and deeper meaning. As you listen, note in yourself any resistances... from the basic instinct "this is too strange, too foreign" (we do not know our prejudice until faced with it) through to the positive thinking "oh that point is worth asking more about..." (finding true enthusiasm and curiosity).

Now ask your questions, voice your doubts, express concerns.... this is a place to share and care.