"I" Shall Overcome

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, having indicated the goal, the method of shravanam, mananam, nididhyaasana and hRshti, now flows into an exposition of the ideal practice.

@v< inrNtrk&ta äüEvaSmIit vasna,

hrTyiv*aiv]epaNraegainv rsaynm!.37.

Evam nirantarakRtaa brahmaiva-asmiiti vaasanaa,

Haratya-vidya-avikshepa-anrogaaniva rasaayanam ||37||

The impression 'I am Brahman' thus created by constant practice destroys ignorance and the agitations caused by it; just as medicine destroys disease.

There is a word within this shloka you ought to recognise immediately. It has a small difference. Most times here you will read it as 'vaasana'; the soft 'uh' vowel at end. This is the neuter form and has in excess of fifteen meanings but all related to 'perfuming, steeping, belonging' and similar. Our vaasanas are the fragrance of past lives and our current actions which belong only to our jiiva and they act as the 'exchange counter' through which we pay karmic debt.  

Vaasanaa, however, is the feminine form. It still could be used in relation to our jiiva as it pertains to knowledge gained from 'memory', that is to say, past impressions, so the two forms are interchangeable in this regard. However, the feminine form has some twenty five meanings, all centred upon 'impression' as it is gained through ideas, longings, imagination.

Same word, either spelling appropriate when talking about the jiiva, but here having very specific purpose as the intent of this shloka is to 'impress' (!) upon the student the key purpose and benefit of dedicated and disciplined practice as outlined in the previous few verses. It is also the single biggest clue as to how to burn out one's personal vaasanaaH (plural)… supplant the mean and lowly habits with a much higher 'addiction'! It is, perhaps, the most 'FAQ' of early students of the philosophy, how to rid oneself of the inclinations and temptations which seem to appear from nowhere within us. 'Nowhere' is somewhere, and that somewhere is the Universal Bank where all our actions throughout time are logged. Each incarnation of the jiiva ensures a plethora of specific experiences by which that soul might add to the debt, or find ways to repay and wipe out the debt. It is the vaashanaaH which are responsible for the variety of personality and behaviours we observe in the species. The ego-self takes all these notions of personality as its own and hugs them saying 'this is who I am, so what?!' and in ignorance, feeds the negatives. If this is the life in which that jiiva is to improve, however, the notion will come that 'maybe there needs to be change' and moves are made to better the inner personality, the better to deal with the external. Eventually, the jiiva will be mature enough to enter a life where it comes to understand that only by ridding oneself of the ego and raising ideals and values can true freedom of personality arrive. This can lead to the final leap, the ultimate awareness and the removal of the ignorance of the True Nature of things.

By engaging in contemplation and deep meditation upon Brahman as Self, one and one alone, the jiiva has its final 'experience' as an individualised component of the whole. Connecting with that ultimate idea, all the nonsense which was called life before now is seen for exactly that - a play, an entertainment for the Self, nothing but a dream. Ignorance is thus removed by the 'rasaaya', the chemistry of the spirit, in the same way that medicine can clear the body of illness. In the same way, too, that medicine, once it has acted, leaves the body, so it is that even the sense of 'I am Brahman' will leave as the jiiva fully unites with Aatman.

This is not simple theory. All the texts of this philosophy point to this eventual Realisation. They do so because they are authored by those who have carried out the 'experiment' according to the parameters laid out and have proven it to their satisfaction. Not only one, but many mahatmas through time have reiterated; Self is One, seek only to return to Self and there know Bliss.

How, again, is this to be done?

Make of Yourself a Mirror

Hari Om

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

As Vedantins, we come to understand that our life-time 'grooves' are called vaasanas; the talents, traits, habits, vices and so on which have been built up over the life of the soul and which dictate something of how we live this incarnation. The great injunction of Vedanta is "break out of those grooves!"

We all know how difficult that can be, though. The grooves are our comfort zones, our bolt-holes, our justifications for being stuck. When we try to redirect things, those around as say they don't know who we are any more; we are seen as being difficult, bolshie, rebellious, eccentric, downright crazy. Most of us have a desire to make the big changes, few of us can fund the stamina or the courage to do so.

Yes, courage. It is enough that we have to work on rooting out and burning off the detritus that we can see within us. How much harder that becomes when the unseen and dormant vaasanas start to make themselves known! As we work towards the return to Authentic Self, we have to face the ego-self we are. That is sometimes not very pretty.

It is, however, essential. Never mind the label of 'Vedantin'. Simply to be the very best Human Being that we can requires of us that we make ourselves as pure and straight and focused as possible. It just so happens to be that Vedanta is the philosophy which offers a strong methodology for achieving such purification and clarification. If we come to understand Vedanta fully, we find that it opens up all other philosophies and spiritual disciplines; we can return to our own faith structures and rediscover them as if….(dare it be said?).. born again. If your spirit cries out for the truth of The Divine, open yourself out and be ready to receive the pollination of Vedanta.

This...or That?

Hari Om

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

Learning is, or certainly ought to be, a dynamic process. It has been said before and is being reiterated; simply reading the book on grammar, or maths, or physics, does not a poet laureate, an economist or an astrophysicist make! Each of these students must think through what is read, seek to apply what is understood into their own daily practices of the craft and, importantly, keep checking back with their seniors and tutors and the professor as to their doubts, their worries, their results.

Whilst this internet venue provides the opportunity to broaden one's horizon, how much of it is truly making a difference in life for you, the reader? This week the necessity of making good choices (shreyas), of putting Love into Action (Bhakti-kRta), and of clearing the intellect in order to know what we see when we see it, has all been covered. AUM-day has been giving weekly guidance on the process of meditation - but in the end, process is nothing if we are not faithful in our practice.

Whilst vaasanas have been mentioned and explained to a small degree, their full influence and effect upon our life and the choices we make has yet to be fully expanded upon.

Understand this; even  the choice to sit and read here daily is influenced at some level by a vaasana within you for self-improvement, for a desire to expand spiritually and emotionally… or it could just be a curiosity vaasana. Vaasanas are the foundation of desire. Have you ever experienced a strange and unasked-for desire? Never having had an interest in, let's say, swimming, you have never sat and watched the sport or sought to go swimming yourself. Then a friend takes you to a pool or beach and wishes you to join in, either as spectator or participator. You find that your reluctance drops away and you actually enjoy yourself. After this, you seek other opportunities to watch or swim yourself. The basic vaasana was resident, but needed the trigger to activate the desire. Once there, the desire builds and becomes action. This can be for the good… or the not so good. It is one of the conundrums and challenges of life that it is generally the 'not so good' (preyas) for which it is easiest to fund desire and act out.

If the vaasana for swimming is not present, no matter how much your friend cajoles and teases and implores you to join in, you can fund no desire to do so.

The clue here is that, in order to correct our path to shreyas, we may have to wrangle with our vaasanas and the deep-rooted desires which have been misdirecting us thus far. To be able to 'say no', to resist the charms of anything of preyas, we have to 'burn the vaasanas'. Setting up a regular session of meditation, of japa, of kiirtananam; by constantly reminding the mind to think on the Higher, we can deflect the influence of the vaasanas and, little by little, extinguish them.

There are very obvious ones in the world to be seen; quitting smoking; ceasing alchohol; finding help for depression. These are big ones and all sorts of help and support are there. What about all the small, insidious, sometimes ridiculous vaasanas. Even if we think we are not one of those folk who is 'addictive', it is a fair bet there IS something in your life which you would miss greatly if it were not there.

Watching box-sets of shows for example?  Having multiple cups of tea/coffee? Social media?... We live in a society now which demands much of us in terms of outward attention and self-indulgence.

It is not being said here that any of these are, of themselves, 'bad'; it is their effect upon us, the time they swallow from our day, the distraction from spiritual living and the seduction to lower practices which you are being asked to consider. All such things ought to be seen as tools for living and not the 'can't-live-without-them' weapons they tend to become.

For 'up-levelling' your saadhana, acknowledge one thing which dominates your time and distracts, even makes you forgetful of saadhana, and set in place a sublimation program. For each time that you slip and watch that box-set or get stuck into 'birdsong', withdraw another privilege - such as a favourite food, for example. The favourite food is more likely to be missed and soon the box-set and warbling have to take second place. Then you have to deal with vaasana for 'favourite food'… importantly, the sublimative item ought to be closer to shreyas than preyas so that with each progress you are lifting yourself out of the vaasanas…  it's a process - and a life-long one, at that!

All In The Mix

Hari Om

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

Number four of the Gurudev clips. The subject of vaasanas comes up time and again in the study of Vedanta - important to grasp the theory and how it applies in life. Remember, philosophy fails if left as dry intellectualism; it's purpose to help us engage more fully and effectively in life as well as to understand ourselves more clearly. Our vaasanas - the 'fragrance of personality' - are many and varied and some will be dominant whilst others are merely background noise. All can be a nuisance when on the spiritual path, but if managed well, we can utilise our positive vaasanas and work out the negatives. The aim of spiritual, philosophical or psychological self-work is to improve our being.

The vaasanas, themselves, are further coloured, or add colour to, the trigunas; sattva, rajas and tamas. If we are inclined to spiritual study, musicality, peace-making it can be said that our dominant vaasana is, let's say, 'artistic' and falls within the category of sattva; whilst another who cannot sit still and says they feel useless unless doing something is demonstrating rajas with, maybe, 'guilt' vaasana; and still another could care less about what is going on for the other two and is therefore in a rajasic state, perhaps with dominant 'lazy' vaasana. Vaasanas themselves are anything which shows up regularly in life. For example, in childhood we show a tendency to love animals and throughout our life that fondness for furries never goes away. Whilst to meet a dog or a cat once, to interact and then not to think on them again means we can be caring and loving of animals, without being caught up in our hearts and minds about them - therefore it is not a vaasana. One of the interpretations of vaasana is 'habit'.

The presence of vaasanas is what defines much of what we call 'personality' and goes some way to explaining how each individual, given exactly the same circumstance or environment, will react and develop differently. It will be explored over and over as one progresses along the Vedantic route. This little clip of Gurudev's example on how trigunas and a dominant vaasana for coffee are interactive, is both entertaining and educational!

Ch-ch-ch-choices 5; New for Old

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.

Here is fifth in the TED talks series on different views on the subject of choice. In this one, the subject is how we can chose and take action to alter our habits. In Vedanta, we understand these to be subject to our vaasanas… in clearing out useless or damaging habits, we can get to the baseline vaasana and 'burn it out'. This is taught throughout the shaastra, but no harm hearing the 21st century Western psycho-social version! Here, the speaker references mindfulness and awareness of one's actions - something with which readers here, by now,  must be familiar. It is not such a leap of understanding to appreciate that in order to solve something, we must study the puzzle well; this applies to our own personalities and behaviours as much as to any abstract problem.

Ch-ch-ch-choices 3

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.

Here is third in the TED talks series on different views on the subject of choice.  This is a very interesting take on making choice - whilst the subject matter is held very much to the world of objects, it does not take too much of a leap to think in terms of the higher philosophical choices we need to make in terms of our values, which are mentioned here. Vedantically, we are beginning to learn that our choices are as much driven by our vaasanas as the surrounding circumstances to those choices. By making the choices we do, as Ms Chang here states, we 'write our own script'. Using the terminology of Vedanta, we 'etch our own vaasanas'. 

Ch-ch-ch-choices 2

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.

Here is the second in the little TED talks series on different views on the subject of choice. This talk is a decade old now, but the principles are absolutely on track with Vedantic thinking as to the idea that we must actually limit our choices in order to gain a more secure standing and feel in control of our lives. Indeed, if you read yesterday's AUM-day post, you will understand that the 'choices' being discussed are directly related to our vaasana-system and it is by reducing vaasanas that we can regain some control over our life, reducing stress at the very least, growing spiritually at best.

"In his 2004 book The Paradox of Choice , Barry Schwartz tackles one of the great mysteries of modern life: Why is it that societies of great abundance — where individuals are offered more freedom and choice (personal, professional, material) than ever before — are now witnessing a near-epidemic of depression?Conventional wisdom tells us that greater choice is for the greater good, but Schwartz argues the opposite: He makes a compelling case that the abundance of choice in today's western world is actually making us miserable." (source; TED profiles)

Make Yourself

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.

Character Is The Man.

A particular recording plays a particular song due to the patter of sound laid upon it. The difference between two recordings, both of same substance materially, is the nature of the sounds laid on each, imprinted onto the material substratum, be it vinyl, tape or digital media. The nature of the recording, as such, is entirely its own and no blame can be laid on the material component if that recording falls short of desirability. The recordings are entombed upon the material base, to be resurrected as sound only when 'played'; the recording is the 'character' of the item known as disc or music file.

Actions; Solidified Thoughts.

People, too, have their distinguishing marks determining their character. There are of course the clear physical differences - but those are not the character per se. Yet we are inclined to attribute certain characteristics dependent on how we perceive the exterior, right or wrong. A large and bullish fellow may not, after all, be a threat to us if, inside, he is a mummy's boy and somewhat cowardly! Some of the most feminine and slightly built ladies of history have packed an enormous punch. The real difference, that which is our character, is what makes us who we are and it is how we 'play' in life that demonstrates that character.

Life brings forth laughter from some and sobs from others. Many can cope with grace in trying circumstances, whilst others become blubbering blobs of flesh. For some life is a burden and for others opportunity. The variety is endless.

Over our physical body, reigns the mind. In the mind thoughts flow ceaselessly. They leave impressions, like the recording. These are called in Vedanta as /vaasanas. These form our repetitive patterns… "as we think, so we become."

It is the difference in thoughts which distinguishes person from person.  Beside these deeper 'grooves', the physical body makes little difference to our character. The body is merely an instrument, a vehicle for the vaasanas to operate through. Indeed, strength of character can over-ride the body, no matter its condition. Not say that a strong body is not a positive asset, but a strong mind is a valuable possession. Without the flute player, the flute is nothing more than a hollow reed. Don't pamper the body by doping the mind; neither ought one to honour mind alone, neglecting the body. Like hand in glove, they ought to work through life.

Obviously, then, the way to influence a person is through his or her thoughts. This is where books, lectures, discourses and discussions play a key role in all efforts at self-perfection. However none of these holds any benefit unless what is learned is applied in life. The more deeply impressed the mind is with anything heard and learned, the more likely we are to make efforts at self-change. It has to break the lines of erroneous thinking set by our vaasanas, and rewrite our 'recording channels'. From animal-man, we can rise to man-man and, with good will and God's will, move into Divinity.

"If this globe of ours is to be made into a decent place to live, we have to cultivate in our character honour, truthfulness, fidelity and Love; and come to live a life of Self-respect. Only those people in whom Self-respect is ingrained get through life unscathed by dishonour. By this leverage, individuals can become raise and grow to become fine contributors to their community and nation."

Our thoughts create our world. This is the message. Action is the 'endgame' of thought.

When thoughts are changed, a person's character is transformed. It is not that the personality is lost, but the behaviours improve. The essential 'person' will remain as there is praraabdha to play out. However, changing thought channels is not at all easy. Transformation of character is not at all easy. Despite this, the Rsis long ago discovered the subtle art of taming the mind to enable this re-channeling. It is the art of meditation.

Making the Mind Pliable for Remolding.

Our thoughts are stubborn and generally will resist any attempts to remake them in a better image. Force is ineffective; the mind either shatters or rebels forcefully in return. However, if the vase is first heated, it becomes pliable and can be reshaped. Similarly the stubborn mind can be rendered pliable and the 'heat' to apply is reverence.

Most of us lack reverence; we generally understand this as an intellectual appreciation of, or an emotional appeal for, the spiritual ideal. Neither is the reverence, in fact. It requires both together to form a genuine reverence; the intellect to understand the concepts of spiritual matters and the heart of Love and Devotion which arises from the intellectual connection. Reverence bonds us to the revered; 'oneness' arrives. Thus we are told that, before entering meditation, one must invoke a reverential attitude of total surrender and supreme devotion to the guru. When our personality is in attitude of reverential dedication unto the Lord, or surrender to the teacher, our nature becomes available for recasting into the nobler mold. To apply this concept via intellect only cannot provide reward for it is devoid of feeling. The intellect is required to bring one to the feet of the Lord/guru, but then the heart must be released and prostration of our ego-self before the Masters is required. Cry out for guidance, light, Knowledge and courage. The mind will then become pliable enough to change channels.

Examples of such a plea; "Guide me, lead me, show me the goal. Give me the strength to walk the path. My imperfections are many, but I yearn for You my Lord; be my guide!" or "Almighty and most Merciful Father, I have erred and am lost like a sheep. I have left undone those things that ought to be done, and done those which ought not. O Lord of Mercy, spare me. Restore me, your penitent servant, according to Thy promise declared through Christ Jesus. Grant, for His sake, that I may hereafter live a more righteous life to the glory of Thy Name. Amen."

Prompt Response

Hari OM

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

VEDANTA IN ACTION.

This is the title of a publication from CM which, whilst it of course has items by Gurudev, also includes selections of writing from other well-esteemed Gurus from the Vedantic tradition as well as leading businessmen. Its focus is the working life. We shall be exploring these essays for the next few weeks on Workings-day as, clearly, they pertain directly to the premise of this section of AVBlog! As ever, you  are encouraged to read back over previous posts, to ensure full benefit.

Part 2:Fulfillment Through work

Efficiency in Action (Gurudev)

We have seen that work is inevitable. The quality of work seems to be dependent not only on the field in which we work, nor on the theme for which we work, but on the ardour and sincerity, the intention or ideal that has inspired our hearts when we work.

What do we mean by action? How best to act? What promotes action and what are the personality layers that express themselves in through action? In knowing the mechanism of action, we ought to be able to understand the technique and the art of adjusting the personality in such a way that action falls under the highest type of activity, benefiting not just the actor but their community also. Today, we are all students of science and not ready to accept an idea unless we clearly know the complete mechanism of it. This is the spirit of the modern age. Therefore, when the teachers of the scriptures try to explain that we must work and that the quality of our work depends upon the beauty of our emotion behind it, we are not ready to accept it. We want to know how these are connected.

Mechanism of Action.

All living creature constantly receive stimuli of the five senses. We cannot remain even a single second in the world without receiving stimuli. One or other of our sense will always be on the alert, and often, several at the same time.

As these signals reach the individual, the instrument or mechanism within man which processes the signals is called the mind. If our mind is not attentive, we cannot properly see, hear, smell etc and can miss things. If we are worried or busy with another involving task, the stimulus may be missed. So there can be these sorts of interruptions further confusing the interaction with the world. When the signals are received, the mind does not of itself make responses (other than survival/instinctive ones). It passes what it receives onto the higher functioning part which is our intellect, the part where analysis and judgement take place. The intellect is the place which prompts response to the stimuli.

Intellect is not a haphazard instrument. Everyone's intellect comes to its conclusions based upon other factors such as the individuals vaasanas and the recall of past, similar experiences. It is the vaasanas which can determine our habits; for example, if a bottle of whiskey is put between a brahmin priest and a street drunkard, which would have the greatest struggle not to lunge at it? It is not the bottle, or indeed the contents, which promote the action of grabbing, but the vaasana of "I must have that alcohol" which is resident in the street drunk which prompts it. This is an extreme example, but it is at play in all of us all the time. The ideas and ideals that we already have in our intellect condition the intellects judgement as how it should tackle any given stimulus.

Thus, the outer world enters through the sense organs into the mind, the mind takes the signals and awaits the intellect's input; the intellect judges the messages according to the existing vaasanas, judgement is made and an order is returned via the mind. The mind can thus be considered as both the receiving and dispatch clerk. Whilst this has been described here, it must also be understood that all this is happening at an almost instantaneous moment.

The intellect must come to a judgement; but how each one judges any given situation is different from another person in the same situation. This is because the backlog of experiences and the ideas and ideals which inform and inspire judgement are different between each individual. No one individual can ever have precisely the same experience-assessment-response ratio as another. This is uniqueness. 

State of Play

Hari OM

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

TATTVABODHAH.

[You are reminded that reviewing the previous week's posts will become essential as the meanings of the Sanskrit terms may not be repeated. There may come additional or alternative meanings, but all should be noted. As study progresses, the technical terms must necessarily become 'second nature' to the student. When the Sanskrit is used, the translation will fall easily into place - or likewise, if the English is used, the Sanskrit term must easily come forwards.]

Please revisit THIS post and chant the mangala-charana. Please use the TattvabodaH label to access all posts relevant to this text.

Have you reflected on the beginninglessness of ignorance, and its impermanence by virtue of its removal by knowledge? Let not the words slip by your eyes, or the impression be shallow. Take the teachings in deep, work them over as given by the example of the questioner within the text.

Indian readers may have pondered on the kaarana shariira and wondered about the role of vaasanas, those debts of karma which are often said to be the cause of who we are. These of course will be dealt with in other contexts, but know that they are implied within the text studied last week, as vaasanas are a part of ajnaana. This lack of knowledge is given as it is common to all, however vaasanas, one of the components within ignorance, are responsible for the differences in personalities and life path. The ignorance itself is the cause of life as a whole. Vaasanas are not mentioned specifically under the kaarana shariira question simply because, at this stage, we are not looking at individual purpose and condition, but at life as a unit. They are part of the cause of our existence for sure, but are dealt with separately, for ultimately each of us is interested only in what it is that brought "me the sorry individual" to this pass!

त्रि -अवस्थाः /tri-avasthaaH - THE THREE STATES

Remember that we had learned earlier that the sishya (student) posing the questions within this text is considered as an adhikaari - one who is 'fit', in that there has been preparatory learning and therefore the absolute basics has been learned. Thus, having enquired as to the nature of enquiry itself, and how it is that the body and the individual fit into this research, the next question is about conditions in which the individual can find his or herself with regard to the gaining of experience. One might have expected Adi Shankaraacharya to have gone to an explanation of the panchmahaabhoti or the pancha-koshas, or other such material, but as he has been expounding on the subtle influences of existence and how it manifests, this is the logical place to introduce the states of consciousness.

अवस्थात्रयं किम्

जाग्रत्स्वप्नसुषुप्त्यवस्थाः।

avasthaatrayaM kim

jaagratsvapnasuSuptyavasthaaH.

"What are the three states  ?

They are the waking, dream and deep sleep states."

The range of human experience is wide indeed. We experience the physical world as sound, touch, for, taste and smell via the sthuula shariira; the emotional world as desire, anger, love, compassion and so forth; the intellectual world as ideals, concepts, imagination et cetera, both those two via the suukshmaa shariira. It is possible, also, to experience the absence of all these, if we can move ourselves into the kaarana shariira.. We have learned about the three bodies by which experience can be had. Now the question is asked as to the different levels of consciousness by which we can vary or alter the experiences. Each of us undergo these states each and every day.

जाग्रदवस्था का

श्रोत्रादिज्ञानेन्द्रियैः शब्दादिविषयैश्च

ज्ञायते इति या सा जाग्रदवस्था।

स्थूलशरीराभिमानी आत्मा विश्व इत्युच्यते।

jaagradavasthaa kaa

shrotraadiGYaanendriyaiH shabdaadiviSayaishca

GYaayate iti yaa saa jaagradavasthaa.

sthuulashariiraabhimaanii aatmaa vishva ityuchyate.

"What is the waking state  ?

That state of experience in which the sense objects like sound are perceived through the sense organs like the ears, is the waking state. The Self, identifying with the gross body is then called 'vishva' (waking state ego)."

As we read this, we consider ourselves to be awake. As we make our meals, we consider ourselves to be awake. Well, perhaps our eyes are open, but how available is our mind?! Joking aside, waking is the state through which we act and interact with the world, albeit at various levels of alertness. The definition given by the Guru here is that waking is the state in which we come to perceive by the use of all our senses. In other states, knowledge of different forms may come to us, but what defines the waking state is the activity and direct perception via the indriyas. We also express ourselves fully in our waking state. As this is the case the waker is said to be 'vishva' - completely functioning.

It is only in the waking state that we are totally identified with our shtuula shariira. In dream and deep sleep, all sense of the physical becomes blurred or absent. Also, in waking state, we are in full contact with our suukshma and kaarana shariiras also - your physical body is sitting reading this - the reading itself is happening via the subtle body and, if fully awake, the concept of your higher Self watching you as you do this is also present.

All transactions happen via the gross body. The objects in the waking world are experienced through the sense organs. The notions of doership, expectation of results and enjoyment arise within this state; thus we find a presence of ego ("I"-ness). The waking world appears to be solid and real. Objects and events seem to have a cause and effect relationship, with uses and functions according to their own 'laws'. We consider that we rise each day to the same familiar world and therefore give the waking state a greater reality and importance; for within it we form attachments to objects, beings and happening and thus are affected by what happens to them. We easily dismiss our dreams as unreal, but find it excessively difficult to dismiss the world.

Keep in mind that each state is a conditioning of the Self; the "Greater I'' becomes deluded and identifies with the waking state ego, believing itself to be separate from all other objects. Within that though, if we are functioning correctly, there is the witness Self wondering at all that goes on and we are at least vaguely aware of that part of ourselves; it is the part which takes the truly alert into the path of philosophy and spiritual research.

Deeply Aware

Hari OM

Monday is AUM-day; in search of meditation.

Remaining with OM as focus of meditation we now look at the "M" particle.

प्रज्ञा/Prajna is the state of deep sleep. More precisely, it is the state of consciousness in which deep sleep can occur. Prajna is the vast depository of the samskaara-s, the impressions, which can be summoned forth in taijasa and formulated in vaishvanara. All possibilities lie in wait.  For what do they wait?  The germination of desire. The vaasana-s. The threads of any given history which must be tied together.

Prajna literally means 'supreme knowledge'. Imagine a library in which every single scrap of learning resides. Not one iota, not one quarter syllable, is missing. It is there ready for access. The users of the library, though, limit themselves.  They visit only the shelves and tomes which are either tied to their particular talent, their duty in life, or perhaps the need to expand somewhat to improve their talents or better their duty-skills...but not too much. Even following of unfamiliar lines of enquiry must get re-framed into existing experience, adapting the new with the known. When the relevant text is located, they may take it from the shelf and go sit with it, study it... this is the taijasa equivalent.  Then will come the time when they must leave even this 'study'/dream and come outside the library building to mingle with others. Thus they emerge into vaishvanara, the state of action. Many only enter the 'library' for respite from the onslaught of the waking state.

'Pra-' not only means 'supreme' but can indicate 'prior'. There is no thought, no action, not at all any sense of "I-ness". Prajna, then, can also be considered as 'before knowledge' - in this case it is simply that all potential for knowledge lies within us, but nothing is to be done with it.  It is only when any state other than prajna emerges that knowledge is required and therefore accessed.  There is a sense of latency. It is that state, like a seed in winter, which sits in potential only.

Think now... when true deep sleep is accessed, is it not that we rise in the morning and comment "oh that was blissfull!"? We wish that such bliss was present in our everyday state. We might also recognise that in that state we know nothing. 

It is here that prajna, the meditational state, differs from deep sleep as such. When in meditation, at no time is consciousness 'dead' to us. We can attain a level of 'knowing nothing', yet simultaneously be aware of that understanding.   When we begin to access prajna in this way, we are truly moving up in yogi status. Prajna is the launchpad, the doorway, from which can be accessed the ultimate state. Having discovered the potential of the 'great library', the truly curious, the mumukshu, will find the wherewithal within to access the fullness of the Knowledge contained there. It is in and through prajna that the samskaara-s can be managed. Not suppressed, not submerged, left lurking to burst forth at inconvenient future moments. Properly managed, by eliminating them altogether, or moulding them into usefulness (sublimation).

It is in prajna that we access the causal state of our being. That which underpins all. It is a blissfull enough state in itself and again there can be traps for those still plagued with ego. Be ever vigilant!  In prajna we are shown the total egoless state which is the desirable end of inner 'excavation'. It is not to lose identity, but to assert one's proper identity, the True Self. This is why there remains a seventh state to which we can travel...

SAADHANA.
At these higher levels of meditation practice, we must now be also undertaking other spiritual training, such as the Saadhana Chatushtaya.  If you have not already read on this, please access the label on the side bar. This is a basic practice of self assessment and conduct which, combined with deep meditation, will raise the seeker's abhyaasa (practice) and vairaagya (non-attachment).  Essential if one truly desires to access divine potential.

(c) Yamini Ali MacLean

Spinning Gold

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.

KINDLE LIFE. We continue exploring points raised by HH Pujya Gurudev Swami Chinmayananda-ji in the publication of this name. Remember, you can purchase, (very economically!), the book from  Chinmaya Mission Publications or if you prefer, the Amazon Link. Thus you can read Gurudev's words directly and bring your own voice to the discussion.

Chapter nine is titled THE PATH OF PERFECTION.  Gurudev utilises the teacher's prerogative of reiteration. We are reminded that the physical body is nothing but a vessel carry the mind and intellect within. Also, that the mind and intellect themselves have varying quality according to our vaasana-s, those habits and tendencies which are 'native' to us. Further, that nothing is 'written in stone' - we can reshape our inner selves through the guidance given by philosophy and religion.

Colouration of our personality is further affected as a result of our indriya-s; the senses. We have constant input via sight, sound, taste, touch and smell. The mind-intellect duo work on that input and instruct the body to perform output in response, via the organs of action (tongue, hands, legs, anus and genitals).

Wise minds or ancient times, in conjunction with Divine guidance, developed methods by which we could wield self-control and regulate our lives to gain maximum benefit not just in this life, but in preparation for existence outside the physical. To live according to such principles is to seek the path of perfection.  All faith systems have an understanding of this; that from the cradle to the grave everything we think we 'own' is nothing but detritius; that all we are born with and all we can take away is the essence of "me", that core being of awareness. The only unchanging aspect of life is the 'me' identity. Which, if we are paying attention, raises the question of WHO IS THIS I???

The human-being alone of all creatures has the wherewithal to understand the place of things and circumstances and take action to minimise the effects they have upon his or her psyche. To get the best out of the world, we need to be balanced and complete in our personality. Our emotions must be controlled and our mind and intellect equipment purified and clarified through appropriate contemplation and practices.

We have all experienced and observed that there are things called 'natural talents'; some things we are brilliant at and other things which can defeat us, whilst our siblings or mates will have different propensities and skills. Similarly we note that in different and trying environments everyone will react and manage in different levels of capability.  Some appear to float above the trials and tribulations, others may be embroiled but manage nonetheless, and yet others seem almost to drown in the situation. That which separates these people is the conditioning of their mind and intellect. That in turn is said to be determined by the vaasanas with which they were born. Yet those very vaasanas can be researched by the person and the negatives rooted out, replacing with and strengthening the existing positive tendencies.

Vedanta provides the 'mirror' in which we can see our make-up and educate ourselves on the reality of things. Only when we can see and be fully aware of the blemish can we take action to eradicate.

Often we can point to society and blame it for negativity. What we must always bear in mind is that 'society' includes us and is a representation of the balance of the mentality and intellectual application therein. If every individual in a society was working towards the noble goal of Self-Realisation, we would indeed have the ideal world. Sadly, this is not something that can happen because each individual must live out its karmic debt and thus we have the tapestry which creates the texture and pattern of our world.  All that we can do is ensure that ours is one of the brightest threads. If we can find other bright threads to link with so much the better. Perfection can be spread, just as gold can be spun.  It begins here.

Funding the Change

Hari OM

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

 

"Surrender does not put an end to or eliminate activity; it is no longer ego-directed or desire-directed activity. It is God-governed, God-directed activity." (Sw. Chidananda) 

We have been looking at all sorts of characteristics which are common to the human being who is dealing with daily life at the basic survival level.  What separates humans from all other animals is the ability to self-modify these traits.  In some higher-functioning species, the habits can be 'trained' out, but the purpose for the modification of natural behaviours comes about from the same survival instinct. Consequences of poor behaviour bring poor results and the best results (rewards of food, shelter, love and so on) come from modifying instinctual behaviour. What can happen, however, is that reward-type actions take place in an attempt to prevent poor behaviour and the imprint is "if I act negatively I will gain what I want".

In fact, even humans have this.  What child has not been coaxed with the promise of a favourite food or toy? Some will learn that to cry will result in being handed sweets or having the television switched on. As adults these children become the demanding, do-this-or-else beings, the seekers of instant gratification. In the BMI framework, all the animal life of the world fits! This includes the vaasanas - the drives and motivations for our actions.

Humankind can go one step further however.  It can conceive of OM. It can make the choice to trust in a reward which is not immediate, is not physical and has no obvious value other than to the individual who seeks that reward. The reward does have different levels and some are, in fact, more imminent than others. At a social level, to have ironed out our anger or critical natures will certainly show fairly instant improvements in responses to our requests and points of view. Moving into the sphere of the spiritual requires a longer investment of trust that, by making amendments to our agendas, the rewards on Earth will be a more tranquil passage through life and has the potential for something incredible beyond the physical plane.  Let's face it. For most of us just the first half of that equation would be a blessing! 

The cruncher, though, is that it is up to the individual to deal with life at a level which minimises the negatives and maximises the positives. This goes further than the 'glass half whatever' aspects of psychology. It involves taking inner action.  It involves the cultivation of virtues. 

A very few folk are born with a natural instinct (vaasana) for self-management and seeking the higher.  Mostly though, we come to this from examples we see around us. We need help to raise ourselves, others to reach out and pull us from the mire. It might be that we read an autobiography of a truly great person and become inspired to take on something of the example set; or it can be closer to home, through a teacher or relative who has already developed positively in life and for whom we have respect enough to emulate their way of living.

Without fail this requires, firstly, the funding of the desire to alter what needs altering within us.  This comes from knowing that, at this point in time, we are not of a standard which matches or even comes close to those we admire.

Having raised the desire, the will must follow. We all experience this.  When it is for something like chocolate or chips, the will is eager as the proverbial beaver!  When it comes to working a bit harder, reaching a bit higher, the will can sometimes become our hurdle.  Remember, the will is yours to order about.  To do this you must strengthen that desire. How much to you want to lift yourself to be more like Uncle Together? The desire is built by thought. (Yes, it keeps coming back to that.)

What do you want? How much do you want it?

Let us take an example.  Courage is a desirable thing, but it can seem like an impossible thing to own. If we then create a constant thought, in the form of a mantra perhaps, over a period of time the thought of courage can become more dominant than the timidity which was there before wishing it wasn't… 

"OM COURAGE, OM COURAGE, OM COURAGE…"

Saying the word alone may not suffice.  In reciting the mantra, we should be able also to have a visual image of what this represents for us; in the case of Uncle Together, it is perhaps his ability to not take on the jibes of others as a personal thing; letting insults drop from us as water does from the duck's back.  "OM COURAGE (image of passing by the bully) OM COURAGE (image…)…" This is not an instant results format.  It is a retraining with inculcation of a principle. There will be much in samskaara which will reach out and try to haul us back to our old, timid selves.  Each time we must look at the desire and make a choice; then fund the will to reach for what we want.

In this way, it is possible to supplant our out-dated, demeaning habits with newer, fresher, higher benefit habits.  Courage becomes our new संस्कार/samskaara (habit/way of life) with no more effort than changing our thinking patterns. At the greatest level, worldliness can become life lived divinely.

SAADHANA;

Here we are learning how to do this through the Sanskrit tradition of Vedanta.  Here we will investigate our nature and, more importantly, our minds and come to understand what holds us back and what it is that will free us.  Three weeks back you were asked a question at the end of the post… you are asked again; what is the one 'vice' which underlies all our negative traits and prevents us moving into a more positive framework? What is it that keeps you from making the change and provides the justifications for staying where you are?

Make that your saadhana (homework) for this week's workings-day.  Leave your thoughts in the comments box, make notes in your books and most importantly of all, think, think, think!

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.