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#456 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Mon Jun 5, 2006 9:48 pm
Subject: Centripetal and Centrifugal Forces: Two Harmonious Directions in Life

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 ```From: http://www.swamij.com/centripetal-centrifugal.htm (There are useful graphics here that cannot be put in the Yahoo newsletter format.) CENTRIPETAL AND CENTRIFUGAL FORCES: TWO HARMONIOUS DIRECTIONS IN LIFE Swami Jnaneshvara Bharati http://www.swamij.com There is a principle in physics that is also applicable to human beings, and which is extremely useful to understand and put into practical use. That is, there are two forces at play; one is moving outward, while the other is moving inward. To have only one, without the other, can lead to being out of balance, to either being lost in the world or to living a life of escapism. To fully experience them both, and to have them in a harmonious balance is a very high way of living. TWO FORCES IN PHYSICS There are two forces at play with a satellite in orbit or a rock swung in a circle on the end of a string. One force would have the satellite or rock continue its journey away from the center; this is the centrifugal force. The other force pulls the object inward through gravity or the strength of the string; this is the centripetal force. To have the two forces in balance is what allows the satellite to stay in its orbit and the rock in its circuitous arc. TWO DIRECTIONS FOR PEOPLE There are also two forces at play with human beings. One force is that of consciousness ever moving outward, manifesting through intellect, ego, mind, senses, and actions. The other force is that inner draw or pull for all of these to recede, so that the consciousness might rest in its own true nature, which is called Self- Realization. To have the highest inner Realization while engaging in the world is the highest goal. RECEDING RATHER THAN TRAVELING In spiritual life and the path of enlightenment, it is not that there is a discrete "I" as a collection of mental and emotional traits who travels from here to there, from this realm to that realm, and on to the next realm. Rather, our consciousness, soul, spirit, or whatever else you want to call it manifests outward through individuation, intellect, ego, mind, and sensory-motor instruments so that we may engage the external world. Then, on the return journey, all of these recede back into one another. The sensory-motor instruments, mind, ego and intellect all recede back into that from which they originally emerged. In this way latent impressions manifest as dreams or unconscious mental process, and then spring forth into actions in the world. After the actions or the dreams have played out, those images all recede back into the latent bed of the unconscious mind from which they had emerged. So too, when we turn inward from the actions of the world, withdraw the senses, allow the mind to recede into rest, it is a process of receding rather than a process of a discrete "I" taking a journey. In both the processes of being and acting in the world and the processes of dreaming, there are two underlying processes. One is the expansion or manifesting outward, and the other is that of receding. Ornaments manifest out of gold, though the gold does not travel anywhere. Pots manifests out of clay, though the clay does not travel anywhere. Ornaments may recede back into being only a piece of gold, though the gold did not travel anywhere. Pots may recede back into being only a lump of clay, though the clay did not travel anywhere. So too, we manifest outward through individuation, intellect, ego, mind, and sensory-motor instruments, though the deepest being who we are does not travel anywhere. So too, the sensory-motor instruments, mind, ego, intellect, and individuation recede back into our true essence, though that essence did not travel anywhere. Outward and inward, manifesting and receding; those are the two directions, like the centrifugal and centripetal forces, while never is there any traveling of the innermost essence. TWO FORCES IN YOGA, VEDANTA AND TANTRA These two forces (centripetal and centrifugal) are contained in virtually all of the conceptual systems of meditation and contemplation, including the three streams of Yoga, Vedanta and Tantra (see the article on the Three Streams). SANKHYA-YOGA: In Sankhya, which is the foundation for Yoga, there is Purusha, consciousness, along with the many manifestations of Prakriti, the subltest "matter." (See Sankhya) VEDANTA: In Vedanta, there is the Atman, the individual Self and Brahman, the absolute reality, along with the appearances of sheaths manifesting out of Maya, the illusion or unreality. (See Sheaths) TANTRA: In Tantra, there is Shiva, the latent, formless masculine essence, along with Shakti, the beautiful, creative feminine force that plays its way into manifestation. (See Shiva-Shakti) While each of these three have their own perspective, the seeker of Self-Realization will see how they work together, or play together, and that in all of them, there are two forces in action; one is outer, centripetal, and the other is inner, centrifugal. This is one of the ways in which the three streams of Yoga, Vedanta and Tantra are companions on the journey to Self-Realization. DON'T REMOVE THE INNER, CENTRIPETAL FORCE There is somewhat subtle point about rocks on a string and the journey of humans. Once this point is understood, it is extremely practical in daily life and the seeking of Self-Realization. First, the physics part. If you are swinging a rock on a string and the string breaks, the rock flies away. Most of us would say that this flying away is caused by the centrifugal force, the outward pull. However, the Newtonian physicists explain that it is not the outward pull that does this, but instead, it is the cessation or removal of the centripetal force, the release of the inner pull that allows the rock to fly outward. They explain this in the context of Newton's laws of motion. If you are curious about the details of this process, internet searches of centripetal and centrifugal forces will lead you to further explanations. Second, the life part. It seems that the vast majority of people turn to meditation and contemplation, the journey of Self-Realization, out of a sense of having lived in the external world and finding it lacking something. Often, people run into painful experiences, which drive them to seek within, turning away from the world. It can seem that it is the world and the other people who are causing the suffering, just as it can seem that it is the centrifugal force that causes the rock to fly away. That's not really a complete explanation of what leads to the suffering. What is more true is that the cessation or removal of our connection to the inner source, who we really are, is the bigger problem, as in the case of the string and the rock. Often, people get the impression that living a life of meditation and contemplation means not enjoying life in the external world, as if everybody is supposed to give up all their belongings and relationships and go live in a cave. It can seem as if texts and teachers are all saying this, that they should not have fun in life, that they should become boring people. However, it is not the world and its attractions that is the problem. Rather, like the rock and the string, the cause of the suffering was forgetting to maintain a constant awareness of the center of consciousness, cutting ourselves off from the Atman, the Self. When that awareness is cut off, like the removal cessation or removal of the centripetal force with the rock and the string, we can easily suffer as we naturally fly off into the allurements of worldly life. The solution is simple; maintain a constant awareness of seeking the highest Reality, the highest Truth, the direct experience of the Absolute, the center of consciousness, the Self or Atman. Here, we are not talking about whether you have or have not yet actually realized that Self. Rather, we are talking about the fact that the gently constant awareness of seeking it acts like the string in relation to the rock. That constant awareness keeps life in the external world in balance. It brings equanimity, peace of mind, or contentment, which is called santosha in Sanskrit. This santosha is part of rung two, the niyamas, of the eight rungs of Yoga, as described in the Yoga Sutras (Yoga Sutras 2.26-2.29, 2.30-2.34, 2.35- 2.45). To keep a sense of contentment, don't remove the string, the connection with the innermost center of consciousness. Keep a gentle, yet steady awareness of that innermost source. That awareness is the centripetal force that keeps the centrifugal force of worldly life in balance. http://www.swamij.com/centripetal-centrifugal.htm```

#457 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Tue Jun 6, 2006 3:08 am
Subject: Pittsburgh, PA; June 23-25

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 ```We will be having small gatherings in Pittsburgh, PA the weekend of June 23-25. If you would like to join us, please reply to this newsletter. Swami J```

#458 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Mon Jun 12, 2006 2:07 pm
Subject: Anatomical photos to aid in diaphragmatic breathing

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 ```From the article: http://www.swamij.com/diaphragmatic-breathing.htm ANATOMICAL PHOTOS TO AID IN DIAPHRAGMATIC BREATHING The Diaphragmatic Breathing article on the SwamiJ.com website has been revised to include several anatomical photos that help to precisely show the location of the diaphragm. Following are the written descriptions that go with the photos. To see the photos, please click here and scroll down: http://www.swamij.com/diaphragmatic-breathing.htm In loving service, Swami J THE GREATEST DIFFICULTY IN LEARNING DIAPHRAGMATIC BREATHING The biggest single problem in learning proper diaphragmatic breathing is in knowing where the diaphragm is located. The pictures below should help you find the diaphragm. http://www.swamij.com/diaphragmatic-breathing.htm It is common to see both long-time students and teachers of hatha yoga and diaphragmatic breathing actively moving the muscles in the abdominal (belly), thoracic (chest), and clavicle (the horizontal bones at the shoulders) regions and calling these muscle movements diaphragmatic breathing. Belly breathing, chest breathing, and shoulder breathing are simply not diaphragmatic breathing (people often report shoulder or neck pains which come from using the neck and shoulder muscles some 20,000 times a day in this way for which they are not designed). One of the main problems with all forms of breath training, whether for meditation or clinical reasons, seems to be a misunderstanding of the precise location of the diaphragm. If one does not know where to find the diaphragm, it is difficult to train oneself or others in proper diaphragmatic breathing. The greatest challenges in learning and teaching diaphragmatic breathing are understanding the location of the diaphragm, and that it is not the same as the abdomen or the chest. It would be of tremendous benefit if the many teachers of hatha yoga and yogic breathing, along with respiratory therapists, occupational therapists, counselors, psychologists, physicians, and other professionals would learn and teach proper diaphragmatic breathing. It is of tremendous benefit not only to seekers of deep meditation for spiritual awakening or Self-Realization, but also those only wishing to "manage" their inner stress. It is important to note that speaking of diaphragmatic breathing does not negate the many balancing and invigorating practices, which can be quite useful. Rather, proper diaphragmatic breathing forms a foundation for those other practices. See also the article on: Breathing and Pranayama Practices http://www.swamij.com/breath.htm ------- Figure 1: Locating the Diaphragm: The horizontal purple area in the right-hand picture below (Figure 1) is the location of the diaphragm. In the left-hand picture, it is the horizontal red area. On inhalation the diaphragm contracts and moves down, as the rib cage (lower thoracic cage) expands slightly outward to the sides (laterally). As the diaphragm moves down with inhalation, the lower thoracic cage (chest) also moves forward, but only very slightly. Upper chest does not move: The upper thoracic cage (chest) does NOT move either upward or outward. With proper diaphragmatic breathing, the upper thoracic cage (chest) remains motionless. Some will say that the upper chest muscles move slightly, but this is not true; such motion is an indication of insufficient training and practice. Lower abdomen does not move: The lower abdomen also does NOT move outward. Many people teach that the abdomen moves outward, but that comes from abdominal breathing, NOT from proper diaphragmatic breathing. On exhalation the diaphragm releases, and the lower thoracic cage (chest) naturally comes inward from the sides and front. Once again, there is no motion whatsoever in the upper thoracic cage (chest) or the abdomen. With conscious, practiced diaphragmatic breathing, both the upper chest and the abdomen are still. Along with practicing steady, smooth breathing, without any pause between breaths, there comes a natural quieting of the mind and the nervous system. ------- Figure 2: View from Right The diaphragm is the large, oval-shaped object (item #20) at the bottom of this photo (Figure 2). The view in this photo is from the right side of the body. The right side of the rib cage, the right lung and the pleura (lining of the lung) have been removed for this view. Notice that the heart (#19) is resting on top of the diaphragm. This is one of the visible ways we can easily see how diaphragmatic breathing has such an intimate relation with the functioning of the heart. It is also interesting to note that the right vagus nerve is visible at the top of the photo (#13), as this nerve is critical in physical relaxation of the autonomic nervous system. ------- Figure 3: View of Right Cutaway This view (Figure 3) is of the right side of the body, with only a portion of the right side having been removed. Part of the muscle tissue of the diaphragm is visible at the left side of the picture (#8) and another part of the diaphragm is visible at the right side of the picture (#20). ------- Figure 4: View from Left The diaphragm is quite visible (#23) in this left view of the body (Figure 4). Notice the heart (#7, #10) immediately above the diaphragm. The left lung would rest immediately on top of the diaphragm, although it has been removed for this picture. It is clear how the diaphragm pulling down on contraction would cause inhalation by pulling the bottom of the lung downward. Exhalation would come by the release of that contraction and the resulting return of the diaphragm to a more upper, dome-like shape. The bottom of the lung would then naturally rise, allowing exhalation. ------- Figure 5: Frontal View The right side of the diaphragm (which is the left side of the photo; #3 and #4) is shown in this picture (Figure 5). The heart is visible positioned on top of the diaphragm (#2, #3, #10, #12, #13). Notice the white inverted-v shaped bone (#5), which is the lower edge of the rib cage, defining the lower part (costal margin) of the thorax (chest). The rest of the rib cage has been removed for viewing, as have the lungs (it may appear that lungs are in the photo, but that is actually the back of the abdominal cavity). It is especially important to notice how the diaphragm is in alignment with the bottom of the rib cage, but actually is tucked nicely up into the chest cavity. With inhalation, the diaphragm muscle contracts, and pulls downward, which also draws the bottom of the lungs downward, causing them to fill with air. When the contraction of the diaphragm is released, the diaphragm naturally returns up into the thoracic cavity. ------- Figure 6: Frontal View without Heart and Lungs In this view (Figure 6), the heart and lungs have been removed. The dome shape of the diaphragm (#11, #12, #26) is quite clear in this photo. As the muscle tissue of the diaphragm contracts, it draws itself downward, which also pulls the bottom of the lungs downward, causing inhalation. On relaxation of the diaphragm there is the a natural exhalation, as the diaphragm returns to its more dome-like shape. ------- Figure 7: Upper view of Diaphragm The diaphragm (#7 and #8) is seen here (Figure 7) to completely fill the chest cavity from left to right, and from front to back. The upper chest has been removed just above the diaphragm. The view is from above, looking downward at the diaphragm. Notice the striations in the muscle tissue and how these would contract in such a way as to expand the chest cavity slightly, allowing the diaphragm to gently pull the bottom of the lungs downward, bringing air inward for exhalation. ------- TWO KEYS TO DIAPHRAGMATIC BREATHING The two keys to proper diaphragmatic breathing are: 1) to receive proper training, and 2) to then practice every day. To set aside a few minutes in the early morning and a few minutes in the evening to sit quietly and do nothing but be mindful of breathing diaphragmatically is a very useful thing to do. A few more times during the day is even more beneficial. Breathe smoothly and comfortably slowly, allowing no jerkiness, and having no pauses between breaths. First, be aware of the motion of the diaphragm, allowing the upper chest and the abdomen to be still. Then, after a few minutes, bring your attention to the feel of the air moving in the nostrils. It is the cognitive sense of touch. Continue to breath smoothly and slowly, with no jerkiness or pauses. Continue this for several more minutes. This practice can be done as a complete breathing practice itself, or as a part of a complete meditation practice, where the subtler meditation follows the diaphragmatic breathing practice. http://www.swamij.com```

#459 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Sat Jun 17, 2006 10:51 pm
Subject: Founding of Asim School in Ujjain, India, by Swami Jnaneshvara & Swami Nardanand

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 ```FOUNDING OF ASIM SCHOOL, UJJAIN, INDIA April 2006 Founded by Swami Jnaneshvara and Swami Nardanand http://SwamiJ.com http://SiddhaAshram.org From: http://www.swamij.com/asim-school.htm (There are several PHOTOS at this link which cannot be included in the newsletter.) During April 2006 I was visiting my friend Swami Nardanand at his ashram in Ujjain, India (See Siddha Ashram link). It's a small ashram, with about twenty rooms, and a handful of most loving people living there. It's is a modest, though comfortable place on the banks of the Shipra River, in the heart of Ujjain. If you're not familiar with Ujjain, it's considered to be one of the more sacred cities in India, and is home to one of the four kumbha melas, which are large spiritual festivals every twelve years in each of those locations; many millions of people come. There was a little girl--four years old--and her mother staying there at the ashram. The little girl seemed rather quiet, maybe somewhat distant. But she had a very watchful eye. Later, I found that she was very playful and talkative, even though timid. She also has a big curiosity, and she is extremely bright. When I asked Swami Nardanand about her, he said that she and her mother had been there in the ashram for about a year. A year before, someone affiliated with the ashram told him about this little girl and her mother, and that they were living on the street, as they had for a very long time, and asked if he could help. The father and husband had died, and there was no extended family. They were from a laborer culture with very little income, and that small income became zero with the death of the man in the family. Swamiji Nardanand said that when he first knew the little girl she was much like a wild animal. That wasn't said as an insult, but a realistic description of her state after having spent so much time living the way she had. Swami Nardanand took mother and daughter into the ashram, providing them with shelter, food and clothes. Mother does some chores around the ashram to help out. The little girl doesn't do much; she doesn't go to school and has no friends her own age to play with. One day, about a week after I first saw the little girl, Swami Nardanand and I were sitting outside having lunch. I noticed the little girl was sitting some twenty or so feet away, which prompted me to ask Swami Nardanand, "What is her name?" He answered, "Sim" (pronounced "seam" or "seem"). "Hmm," I said with a little nod, as we continued with our food. "What does it mean, her name, Sim?" I asked. "Limited," Swamiji said. "Limited!" I blurted out. "Her name is LIMITED?" "Bounded," Swami Nardanand added. "Limited? Bounded?" I said again. "How can anyone have a name like 'limited' or 'bounded'? No wonder she...." I stopped short of words going further along those lines. I asked, "Can we change her name? Can we call her Asim, which is Unlimited or Unbounded? Is there such a word? Asim?" "Yes," Swamiji said, "It means Unlimited, Unbounded." "Okay, then let's call her Asim; is it okay with others, and her mother, that we call her Asim?" "Why not," Swamiji said with a smile. So we started calling her Asim, one who is unlimited, unbounded. Asim had a little chalk board someone had given her. It was about a foot wide, and she had one piece of chalk that was about an inch and a half long. She mostly scribbled, but one day I noticed she was also was trying to write some English letters. That drew my attention. Someone had showed her some of the letters. I don't know much Hindi, but English, I know pretty well, at least compared to a four-year-old who speaks Hindi, but no English. I sat down beside her and wrote the letter "A" and said out loud the sound for "A." She repeated it, but poorly. I said it again; she tried again. After a few times she got it. We went on to "B." Before long, after several "classes," if I may take the liberty to call them that, she was doing pretty good with her "ABC's." It turns out that she is amazingly quick to learn, and what is most delightful is the fact that she is very interested, very curious. She so much wanted to learn, and to practice the ABC's. "Swamiji," I asked, "this little girl only has this blackboard and one piece of chalk. Can we buy here some books?" Swami Nardanand got one of the young men in the ashram to ride the motor scooter to the market and buy four children's books. It was possibly the best two dollars (actually less) that I've ever spent! Asim instantly loved the books and started looking through them. They had pictures and both Hindi and English words. We also sat down together and went through some of the words. I could help her with the English word for the picture, and she helped me with the Hindi word for the same picture. "Swamiji, what about school for this little girl, for Asim?" I asked Swami Nardanand. "She's very bright, and likes to learn. Why isn't she in school? If there's not a school for her and others like her, we should start a school?" Now, that's music to the ears of Swami Nardanand. He loves children and loves serving, and has a very gentle way of being with people. "Okay," he said, with a particular inflection and facial expression that I can't describe very well in writing. It's the same "Okay" that comes with a little grin whenever I propose some new cultural experience for him when he has visited me in America. So, it was decided! We would start a school on the grounds of the ashram; a school for girls, for the poorest of the poor, who have no other options in life. I had been through New York City a few weeks previously, and some of the people attending talks had donated some money. We used much of that money to make the first donation towards Asim school. On the way back through New York, I had the joy of telling people how their donations were being used for this little girl, Asim, and others through Asim School. Please don't misunderstand this; Ujjain is not some backward place. It is a wonderful city, with an ancient history. It does, however, like many places in India and the rest of the world, have a few problems here and there. There are many schools in Ujjain and the rest of the state of Madhya Pradesh. But still, there are some children who have no options in front of them, as they don't have the economic resources or family to participate in formal education. During this visit to Ujjain, we were with many fine people, both in celebration of various occasions, and to give talks on meditation and spiritual life. We were extremely well greeted by people. Some of the people participating in these gatherings have gone on to voice support for Asim School. On the same day that we decided to start Asim School, I asked Swami Nardanand if he could call some people to arrange a press conference to tell the public about the plans. Swamiji is quite well known in Ujjain and the state of Madhya Pradesh, so the media was quick to respond. Newspaper, magazine and television reporters came to the ashram the next day to hear about the plans for Asim School and the story of one little girl. We told them about the background of her and her mother, about learning the ABC's, and the rest of the conversations and decisions. I also told them that I am not some foreigner coming there trying to tell them how to educate their children. The media was very cordial and genuinely interested in what we were doing. Swami Nardanand and I explained to the press how the school would start with children Asim's age, and take them through twelfth grade. Each year a new class of students would start, so the school would expand systematically. In the ashram there are also several very old women without families or money, and for whom Swami Nardanand provides shelter and food. They will be part of a "grandmothers" program, where they, in their elder years, will help with the children, who also have so little. The "grandchildren" will get grandmothers, and the "grandmothers" will get grandchildren. We even found that there will be a few "grandfathers" as well. During the press conference one university professor said he would personally come by and help teach the children. A benevolent woman said that she would provide clothing for the next year for Asim and all of the other children. The day after the press conference I was on a train to Rishikesh, in another part of India. The timing wasn't planned that way; it's just how it worked out. A few days later Swami Nardanand said that people were out looking around in Ujjain and the many villages in the area, looking for the poorest of little girls. They are finding a few. The same little girls who might have previously been ignored were now being joyfully sought out. This is a really fun story, isn't it. It really happened like this. When the media asked about how the idea for the school came to us, I told then that when I looked in the eye of this little girl I saw God. I asked them if they too didn't also see God in her eyes. Later, in telling the story to others, many people say they see the grace of God in action. Through the efforts and donations of kind-hearted people, some of the children who would otherwise have nothing, like Asim, will be served. The inauguration of the school is scheduled for July 10, 2006, which is Guru Purnima, the annual date of the celebration of the guiding force of grace called Guru. Classes will begin at that time. More information will be posted [on the site] from time to time. http://www.swamij.com/asim-school.htm UPDATE, June 17, 2006: Enrollment in the school is now 60 girls, including 15 girls in residence. Two teachers have been hired. One caretaker for the children has been hired. Application for registration of Asim School has been made with the Government Education Department. School will begin July 1. Donations to Asim School: http://www.swamij.com/donations.htm```

#460 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Wed Jun 21, 2006 6:07 am
Subject: Yoga and Life - Swami Brahmananda

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 ```YOGA AND LIFE Sri Swami Brahmananda Divine Life Society There exists a common belief, certainly an erroneous one, among the majority that Yoga is for those, who live in caves and forests, in monasteries and nunneries, away from the busy world, in seclusion, minding their own business without the least concern about other fellow-beings, renouncing the normal pleasures of life and aiming at some post-mortem happiness, in some far-off unknown worlds not seen by any one so far. While these recluses give up all the happiness of this world, the happiness in the form of enjoyments afforded by rich and affluent family life with all the modern facilities, high status in society, name and fame and the like, in the name of spiritual renunciation, the vast majority of people are not sure of the future happiness aimed at by these recluses. Thus arguing, most people shun all the higher values of life, which religion and philosophy offer. This is a sad mistake resulting from want of the right knowledge about life in this world. Renunciation of the world is found to be the common factor in all scriptures dealing with Liberation as the only sure remedy for all our sufferings here in this world. This may sound strange. One who wants good has to renounce the bad. This is understandable. He who desires truth should renounce untruth. There cannot be any difference of opinion in this also. One who is after life should naturally give up death. None will deny these logical conclusions. But, if what is intended in the renunciation of the world is giving up of our normal life with all sense-experiences, what remains in our life? Nothing! The remedy seems to be worse than the illness! This conclusion is a result of not understanding the real import of the scriptures. Vedanta does in no way find fault with this world, but certainly instructs man, who is after Liberation, to renounce it. It is not renunciation resulting from a dislike and hatred of this world. It is renunciation by covering, the world with God, in the language of the Isavasya Upanishad, filling the world with God. We are asked to renounce the world of our present erroneous conception and realise its true nature. In short, to see the world as God is real renunciation of the world, prescribed by the seers, who have seen the Truth. Just as the different parts of a big banyan tree, such as its underground roots, the aerial roots, the stem, the branches, the leaves and the fruits, though appearing separate, are yet not different from the tree; just as our limbs, the legs, hands, eyes, ears and mouth, though seemingly separate, are not distinct from the body; just as the various parts of a huge modern machinery are all inter-connected and serve the common purpose for which the machine has been erected, likewise, the umpteen objects which we see here and which we consider as separate entities are not independent and disjointed, but form a whole to make up this universe, an organic whole by itself. The least disturbance in any corner of this vast cosmos, let it be in the most insignificant object, affects the whole cosmos, even as the slightest pin-prick in any part of our body is felt by the whole being. A scientific analysis of any object here, say a chair, will prove that it is made up of atoms which are finally reducible to forces. When we perceive through the intellect, these forces that constitute the chair, the chair as such vanishes; and when the chair is seen, we do not perceive the forces, These forces have Consciousness as their substratum. No hair-splitting arguments are necessary to prove that nothing can exist without Consciousness. Pure Consciousness is therefore the basic reality. It is the perceiving principle, the object perceived and the principle of perception also. In other words, Consciousness which cannot but be one, homogeneous and non-dual, and therefore eternal and immortal, is called by the different names of seer, seen and sight, hearer, hearing and heard, knower, known and knowledge, and so on. Again, it is this Consciousness alone that is referred to through different names, such as Brahman or Atman by Vedantins, Bhagavan or God by devotees, Vishnu or Narayana by Vaishnavas, Siva or Paramesvara by Saivites. Other religions of the world give different names for this one Principle, the Truth Supreme. It is called as Christ by the Christians, Allah by the Muslims, Arhat by the Jainas and Buddha by the Buddhists. The truth about the relationship between God and the world is beautifully brought out in a simple Tamil verse which means: The wood is veiled by the elephant and into the wood disappears the elephant; even so, elements veil the Truth and into Truth disappear the elements. The reference is to a life-size elephant made out of black wood by an expert carpenter. The likeness is complete. Though the eyes perceive the form of an elephant, the intellect and the mind will perceive the wood of which it is made. It is the form of the elephant that veils the wood and when the truth of the wood is seen, the elephant disappears. Likewise says the verse, this world made up of the five elements veils the Consciousness, and when one realises the latter, the former dissolves itself. Knowing, experiencing and becoming one with the Consciousness is Yoga. This Yoga practice varies according to individual temperament. The rationalistic, the devotional, the active and the mystic temperaments, with their countless permutation-combinations, make the Yoga practice of each individual distinct from those of others. Strictly speaking, no two aspirants can follow an exactly similar method. Notwithstanding this, there are common factors in the methodology adopted by all seekers. Not a few in this modern world are benefited by a combination of the essentials in the different Yoga systems. Hence it is that sages prescribe this wise mixture—a little of Japa, a little Asana and Pranayama, study of some scriptures, worship of one's tutelary deity, selfless service, concentration and meditation—especially for the neophytes in the spiritual path. When they go on practising all these intelligently and sincerely for a sufficiently long time, each one finds himself attached to that particular Yoga which is best suited to his temperament or natural turn of mind acquired as a result of the Karmas done in innumerable past lives, the others dropping off without his knowledge. And further concentration along the lines of the one particular Yoga with one's whole personality—not as a hobby, but as one's sole aim and purpose of life—takes one to the Supreme Awareness. Om Tat Sat http://swamij.com```

#461 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Wed Jun 21, 2006 7:32 am
Subject: Three Polarities in Yoga, Mysticism and Religion - Swami Jnaneshvara

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 ```THREE POLARITIES IN MYSTICISM, YOGA AND RELIGION Swami Jnaneshvara Bharati There are three separate polarities described in the article Yoga, Mysticism and Religion. These three polarities are extremely useful to understand if one is trying to practice and integrate yoga, mysticism and religion. The three polarities are: Esoteric -- Exoteric Immanent -- Transcendent Material -- Efficient ------- From: http://www.swamij.com/mysticism-yoga-religion.htm (Very useful graphics are shown at this link) MYSTICISM, YOGA AND RELIGION Swami Jnaneshvara Bharati Within religion, Mysticism and Yoga are aspects of the Esoteric end of the spectrum. YOU CAN PRACTICE BOTH: It can appear that Mysticism or Yoga (union, from the root yuj, to join) are alternatives to religion, as if one must choose one or the other. This can lead to the unfortunate view that if seekers practice Mysticism and Yoga along with their religion, they are merely doing some sort of cut-and-paste process where two different paths are being combined. It can appear that one must choose one of these: Buddhism, Christianity, Hinduism, Islam, Judaism, Other, None OR one of these: Mysticism, Yoga ...but that you cannot have both. This is not true. Although you can definitely practice Mysticism and Yoga outside of religion, you can also practice them within your religion, as they are already there, in the Esoteric form of the religion. The principles of Mysticism and Yoga are already contained within the various religions. It is only because of incorrectly seeing them as necessarily having to exist separately from one another, that there appears to be solely a joining together. In other words, it can appear that one is doing a mere cut-and-paste job of affixing Yoga onto one's religion, while the roots of the principles are already there, in the religion, in the Esoteric form of the religion. Many of the people who practice Mysticism and Yoga do so from outside organized religion. However, they can also be practiced from inside religion as well, as they are already there, contained within the religions. For example, there are the Gnostics and the Sufis, known for their inner, mystical focus, while being related to their respective religions. Surely many people draw specific methods and techniques from the independent Mystics and Yogis, but the essence or spirit of the practices, as well as the goals of these practices are already part of the religions in one or another of their Esoteric forms. See also this article: Philosophy, Not Religion http://www.swamij.com/swami-rama-philosophy-not-religion.htm THREE POLARITIES: Esoteric -- Exoteric Immanent -- Transcendent Material -- Efficient TWO POLARITIES OF ESOTERIC AND EXOTERIC: Within each of the religions there are polarities of Exoteric and Esoteric, along with shades of gray between those two. The Exoteric is based on belief, while the Esoteric is based on attaining direct experience. Exoteric religion is the external form of religious practice, and is what most of us are accustomed to seeing in the majority of churches, temples, or other religious organizations or movements. Exoteric religion may sometimes be called either Traditional or Orthodox. Esoteric religion, on the other hand, has more to do with the inner experience, the subtler practices, and the pursuits of direct experience of the spiritual principles. It is the path of saints and sages, who have often been considered as deviants or outcasts by their own Traditional, Orthodox, or Exoteric religions. ESOTERIC IS SHUNNED: The Esoteric practitioners are often shunned by the Exoteric religionists because the subtler pursuits and practices are simply not understood. As one progresses along the Esoteric path, it is ever more clearly seen how the Esoteric and Exoteric are different degrees of expression and experience within the teachings of the same tradition or religion. EXOTERIC MISUNDERSTAND THE ESOTERIC: However, unaware of these subtleties, the Exoteric people are forced to see the Esoteric people as either having strayed away from the religion or suffering from some psychopathological malady. In time, they too may grow to see the breadth and depth of their own religion, but in the meantime, the journey of the Mystic and Yogi is neither understood nor accepted. TWO OTHER POLARITIES: Along with the polarities of Esoteric-Exoteric it is extremely useful for the practitioners of Mysticism and Yoga to be aware of two other polarities: IMMANENT OR TRANSCENDENT GOD: There are two views of the nature of God, although different religionists or scholars might have vastly different opinions within each of those two. God as Transcendent means God as a separate being that is overseer of the activities of the world. God as Immanent refers to God as being all-pervasive, permeating the whole of manifest reality. The Mystic or Yogi seeking inner experience often, though not always, has a greater leaning towards God as Immanent, while the Exoteric religionist often tends exclusively towards God as Transcendent. With some reflection, it is easy to see how the Mystic or Yogi may easily be able to hold both perspectives in his or her spiritual pursuits. Often, however, the Exoteric practitioner is only able to see the notion of God as Transcendent, as a separate being, and therefore completely rejects the notion of God as Immanent. This is one of the reasons that the Mystic or Yogi may feel quite out of place in a religious culture dominated by those of the Transcendent God view. MATERIAL OR EFFICIENT CAUSE: There are two aspects to the cause of any created object. One is the Material Cause, which refers to the stuff out of which the objects are made. The other is the Efficient Cause, which refers to the question of who caused the creation of the objects. For example, flour is the Material Cause of bread, while the baker is the Efficient Cause. Similarly, clay is the Material Cause of a pot, while the potter is the Efficient Cause. The emphasis of the Exoteric religionist is usually almost exclusively on the Efficient Cause, whereby the separate being, the Transcendent God, is considered to be the creator of the universe and humans, much like the baker and the potter are the creators of bread and pots. The goals of spiritual life are seen to come as a result of the Efficient Cause. While the individual Mystic or Yogi may or may not emphasize the Efficient Cause called God, following one's own predisposition or religion, there is almost always a focus on the Material Cause, which is an inner journey, through the levels of one's own being, so as to find the core or center, which is underneath all the layers of manifestation. Depending on the perspective of the individual practitioner, this realization may be variously called Self- realization, enlightenment, knowing God, or other terms. POLARITIES ARE WELL KNOWN AMONGST ACADEMICIANS: It is important to note that these polarities of Esoteric-Exoteric, Immanent-Transcendent, and Material-Efficient are well known to the academic field of religious studies, as they are aspects of each of the more known religions. However, they are seldom mentioned, much less emphasized by the religionists claiming to lead the public or lay people. Most of the religious leaders promote the Exoteric, Transcendent, and Efficient polarities through their churches or temples, utilizing a vast array of icons and physical paraphernalia, along with external rituals or ceremonies. The teachers of the Esoteric, Immanent, and Material polarities are naturally less drawn to building churches or temples for external worship rituals, with any physical forms serving as pointers on the journey to the direct experience of the subtler, finer realities. Thus, they are far less visible in our societies and cultures. Although more hidden, the diligent seeker can find these more subtly focused teachings within virtually all of the religions. If you think of yourself as having a Mystic or Yogic orientation, the awareness of these polarities can go a long way to your understanding why you might find yourself to be in a minority, and possibly criticized by others. MYSTICISM AND YOGA ARE ON THE ESOTERIC POLE: Mysticism and Yoga deal with the Esoteric practices and experiences, whether or not one follows a particular religion. In fact, the entire purpose of Yoga is nothing but the Esoteric pole, seeking direct experience of the deepest, subtlest, or highest realities of one's own being. (There really isn't an Exoteric version of Yoga, given the inherent higher purpose of authentic Yoga. That some might think that there is an Exoteric pole of Yoga is one example of the recent distortion that Yoga is merely a physical fitness program. See the article Modern Yoga versus Ancient Yoga.) http://www.swamij.com/ancientyoga.htm CONFLICT IS WITHIN THE RELIGION, NOT WITH YOGA: Thus, what appears to be a difference between two separate paths, such as between a particular religion and either Mysticism or Yoga, is actually a conflict within that religion. It is often a conflict wherein the Traditional, Orthodox, or Exoteric followers are criticizing the Mystics, Yogis, and Esoteric practitioners within their own religion, and claiming that the conflict is with some outside source, Yoga. CRITICISM IS OF THE ESOTERIC: In this way, many of the complaints of the modern religionists about the Mystical and Yoga movements are not really about some separate, new movements that are emerging in our cultures. Rather, they are criticism about the Esoteric aspect of their own religion. It is the resistance to their own subtler practices that is the source of the apparent conflict. Yoga simply bears the brunt of some of this confusion. LABELING THE MYSTICS AND YOGIS AS "NEO": It is common for some who have lost touch with the deeper aspects of their traditions to label the Yogis or Mystics in such a way that they appear as deviants. It is common for these people to put words like Neo, New or Modern in front of the religion or other yogic term to try to make the deeper practices sound like newly created distortions, rather than the ancient practices that they often are. The Exoteric people may also use the term New Age in a derogatory tone to describe the Esoteric practitioner. So too, some of the recently awakening Mystics and Yogis will adopt these types of terms, thinking that they are inventing something new. It is ironic that those who are most interested in the authentic Esoteric roots of various teachings are labeled as Neo or New by the Exoteric practitioners who are not interested in the higher, subtler practices of their own traditions. REMEMBER THE MYSTICS AND YOGIS OF THE PAST: It is useful for the sincere seeker to also keep in mind world history, wherein the Mystics and Yogis have often chosen, or been forced, to move deep into the mountains, forests or deserts to do their practices, so as to avoid the onslaught from others who are focused exclusively on the Exoteric perspective. This is not to say that the modern Mystic and Yogi should retreat from the world, but it can be comforting to recall that others, who have come before, and who have also tread the inner path, have experienced the challenges presented by the Exoteric people. Within religion, Mysticism and Yoga are aspects of the Esoteric end of the spectrum. EXOTERIC SEES ONLY ONE; ESOTERIC SEES BOTH: It is important to note that the further one travels up the Esoteric ladder, the more the seeker sees how both the Exoteric and Esoteric processes of religion coexist as part of the whole. However, the Exoteric follower often does not share this view, and sees only the Exoteric, as the upper reaches (the Esoteric) have not yet been seen or experienced. BEING AWARE OF THE POLARITIES IN ONE'S OWN RELIGION: The modern seekers who are drawn to Mysticism and Yoga can benefit tremendously by being aware of, and occasionally reminding themselves of the Exoteric and Esoteric polarities within their own religion. Then they can have much greater freedom in deciding whether or not, and how, to practice Mysticism and Yoga in the context of their own religion. http://swamij.com```

#463 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Tue Jul 4, 2006 5:16 pm
Subject: The Path of Unfoldment - Satguru Sivaya Subramuniyaswami

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 ```From Merging with Shiva by Satguru Sivaya Subramuniyaswami THE PATH OF UNFOLDMENT Meditate on man being like a lotus flower. He comes through the mud, his instinctive mind, and he's aware of the things of the instinctive mind: hate and greed and love and passion, and jealousy and sorrow, and happiness and joy and excitement. He comes into the intellectual mind. He becomes aware of ancient history and predictions about the future, politics, all sorts of systems, all sorts of organizations, institutions and opinions of other people. And this consumes and overshadows the soul, life after life after life, just as the desires and cravings of the instinctive mind overshadow the soul life after life after life after life. But all this time, the body of the soul is growing up. It's getting stronger. It's absorbing the reactions of each lifetime, drawing more energies from the central source of energy to build up and absorb these reactions; and this is food for the soul. Then finally awareness comes into its bud state. It says, "Here I am, a bud, and I'm out of the mud, and I'm out of the water." We'll look at the mud as being the instinct, we'll look at the water as being the intellect and we'll look at the air as superconsciousness. "Now I want to unfold and be of service to mankind and everyone else who is unfolding, I see them all down in the mud, caught in the mud like I was at one time. I want to help them out of the mud. Then I see hundreds of people caught in the intellect. They're all in the water. They think they're a stem, but I know I'm a bud." Then begins the process on the path of enlightenment for this bud unfolding and awareness expanding. First it becomes aware of the inner processes of the body and how breath controls thought. Then it becomes aware of the inner processes of the mind, how light moves through the body, how the mind of light begins to work, and it goes on unfolding and unfolding and unfolding through the ages. If we look at the past as a catalog and the future as a planning book, and now as the only reality of time, we have dodged the past and we have dodged the future, because we have brought them both into the eternity of the moment. The mystic on the path of unfoldment doesn't allow his awareness to go into the past and flow through all the yesterdays and relive in his mind what formerly happened to him physically. The mystic doesn't go into the future and live emotionally experiences that may or may not happen to him. The mystic remains in the present, right now, using the catalog of the experiences of the past and a planning book for his future. This makes him wise, for intellect when it is correctly used at the right time is wisdom. Holding the eternity-of-the-moment feeling and the feeling of the being within that has never changed, finally you don't even say it's a being within. That in itself is duality. You just identify it as you, an immortal being who's lived for thousands of years, which never changes except it unfolds more, and it lives now. The past and the future are only intellectual concepts that we live with and have been developed by man himself in that particular area of the mind.```

#464 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Sun Jul 9, 2006 5:37 pm
Subject: Spiritual life without teachers or gurus - Guru Purnima 2006

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 ```SPIRITUAL LIFE WITHOUT TEACHERS OR GURUS Spiritual life without teachers or gurus is like universities without professors, hospitals without doctors and nurses, or planes without pilots. Swami Jnaneshvara Bharati http://swamij.com GURU PURNIMA 2006: Guru Purnima is an annual celebration of the divine force called guru. It is on the full moon of July. In the Americas this is on July 10, 2006. In Europe, Africa, Asia and Australia, this is on July 11, 2006. Here are the precise times of the full moon: 8:01 pm PDST (US), July 10 9:01 pm MDST (US), July 10 10:01 pm CDST (US), July 10 11:01 pm EDST( US), July 10 3:01 am UTC/GMT, July 11 8:31 am IST (India), July 11 SEE ALSO these TWO articles on GURU: GURU AND THE LIGHT WITHIN: http://www.swamij.com/swami-rama-guru.htm EXCERPTS from this article: If you prepare yourself to know the higher knowledge, then you will deserve. To deserve means to increase your capacity. You want to put the entire ocean in a bucket. The ocean is there. You can have it, but you do not have the capacity. When you deserve, you will have the capacity. The Lord, the Reality, the Truth, is always within you. You simply have to become aware. You can make sincere efforts to work with yourself. Don't be disappointed with failures. When you start to make sincere efforts and start to practice, you will find light on the path. The light itself will guide you. The light of consciousness is within you. If you ignore that light, the guide outside you, the external teacher, will be of no use to you. He will make you a slave. Every individual has certain notions. He also lives with his notions. He creates a following and millions of people are swayed and misguided. Do you know what a guide means? The word guru has been vulgarized. Such a pious word is being misused. I call it guide. Do not depend much on guides. It is better for you to prepare yourself and remain awake. The scriptures say to wake up from the deep sleep of ignorance. Remain fully awake, remain conscious, and go on learning. Never close the door of learning. The day you close the door of learning you become ego, ego, ego.... The word teacher means "knowledge." The knowledge should be followed, not the individual personality of the teacher. The subject should be given prime importance, not the individual. Teachers have complicated things. Yoga science has suffered because of this. One teacher says, "This is my method." Another teacher says, "This is my method." The poor student is confused. After some time he finds that his mind, his individuality, and his pocket have been robbed. When you become aware of the light within, and that light reveals the Truth to you, there are no chances of being misguided. Teachers come and go. From your external teacher just pick up that which is useful for you and leave that which is not useful. No doubt you need a teacher, a guide. I will never tell you that you should not seek and you should not learn from other people, or that you should not study books. Teachers only inspire you and make you aware of that Self- existence that you have forgotten. Their role is to make you aware of the Reality.... Yoga science tells you to go to the inner levels of your being and be guided by the light that is already within you, that leads you in the darkness. If you understand the light within, when you are introduced to that light, you will not crave for any outer guidance. Learn to make your abode in darkness so that you can see the light, but not the superficial light. Superficial light creates problems for you and does not allow you to see the light within. When you start treading the path you will never find any difficulty, for the light is already within you. The light within you is coming out. When I look at your faces I find that they are different because of the light that has the power of discrimination. That light can correctly judge and understand and know. That light is higher than any other light of the sun, the moon, and the stars. That is why human beings are superior to all these lights that you see outside yourself. In the light of the sun, in the light of the moon, and in the light of the stars there is no discrimination. The light within you has the power of discrimination. You can use that light to see the darkest corners of your inner chamber. For that you do not need outer guidance. The purpose of a guide, guru, or teacher is to introduce you to that light. GURU AND DIVINE GRACE: http://www.swamij.com/swami-rama-guru-grace.htm EXCERPTS from this article: In the effort to understand life and approach death meaningfully, vairagya [non-attachment] and abhyasa [practices] are the responsibility of the seeker. When these two are truly undertaken, another help follows. That help comes in the form of guru and grace, each linked to the other, each so beautiful and comforting, each so powerful.... The word guru is a compound of two words, gu and ru. Gu means darkness and ru means light. That which dispels the darkness of ignorance is called guru. The energy and action of removing darkness are guru. Guru is not a person, it is a force driven by grace. To put this another way, there is an intelligent momentum that pervades the universe that is moving all human beings toward the perfection we call God. Guru is that intelligence. Everyone's receptivity to that intelligence varies. It depends on preparation, which includes the development of vairagya or nonattachment, and abhyasa or practice. In other words, guru is always there, but the student may not be ready to receive what the guru has to offer. When the student is prepared, the guru always arrives to help the student do what is necessary to progress in removing the veil of ignorance. It is said that when the wick and oil are properly prepared, the master lights the lamp. Guru is not a person, but guru can be represented in a person. One who has developed his or her own spiritual awareness to a very high level can guide others, and is considered to be guru. Only one who is finely attuned to the inner guide can inspire the awakening of the inner guide in another. Guru is not a physical being. If a guru begins thinking this power is her or his own, then they are no longer a guide. The guru is a tradition, a stream of knowledge.... No human being can ever become a guru. Guru is not a human experience, or, better said, guru is not a sensory experience. It is a divine experience to be a guru. A human being allows herself or himself to be used as a channel for receiving and transmitting by the power of powers. Then it happens. Then guru manifests. To do that, a human being must learn to be selfless, must learn to love. Real love expects nothing. That is how genuine gurus live. Selfless love is the basis of their enlightenment, and the basis of their roles as channels of knowledge. Guru is not the goal. Anyone who establishes himself as a guru to be worshipped, is not a guru. Christ, Buddha, and other great persons did not set up any such example. Guru is like a boat for crossing the river. It is important to have a good boat and it is very dangerous to have a boat that is leaking. The boat brings you across the river. When the river is crossed the boat is no longer necessary. You don't hang onto the boat after completing the journey, and you certainly don't worship the boat.... The spiritual seeker should not worry about who the guru is, or what the guru will do. The seeker's first concern is getting prepared, organizing her or his life and thoughts in a spiritually healthy way, and then working toward a way of life that simplifies and purifies. At the right time the master will be there.... The guru also teaches without words or actions. As the disciple learns to surrender and move the ego out of the way, and grows more selfless, the ability to learn intuitively from the guru grows. The student learns in the cave of silence. It is like tuning into the guru's frequency or plugging into that stream of knowledge. The guru is always working from there. The disciple's role is to gradually learn to also work from that place. The disciple learns this by doing all duties with love, by being nonattached, and by surrendering. The disciple should always be striving to purify and prepare for more and greater knowledge. Then God will say, "I want to enter this living temple that you are." Remove the impurities and you will find that the one who wants to know reality is the source of reality. There is also the activity of grace. Grace is the impulse or the impetus of the energy to dispel darkness. There is the grace of the scriptures, from the wisdom that has passed down from others. There is the grace of the teacher, who imparts that wisdom and helps bring it to life in the student. There is the grace of God, or pure consciousness, that is alive and ever present in everyone's life. Integral to these three graces is the grace of oneself, having the will to undertake a purposeful journey in life, to do the spiritual work of life, and to prepare oneself. How do we get this grace? It comes of its own when a seeker has made maximum effort. When all efforts have been made, and all efforts have been exhausted, then grace comes. A Sanskrit word for grace is shaktipata. Shakti means energy, and pata means bestowing. Shaktipata means "bestowing the energy" or lighting the lamp. Sometimes shaktipata is translated as "descent of power." A power comes from above, of its own, to a vessel that is cleaned, purified, and is prepared to receive it. When the instructions from the guru have been completed, the seeker has become strong in selflessness and surrender, and the samskaras have been burned, grace comes.... Grace is only possible with a disciple who has gone through a long period of discipline, austerity, and spiritual practices. When a student has done these practices and followed the teacher's instructions with all faithfulness, truthfulness, and sincerity, then the subtlest obstacle is removed by the master. The experience of enlightenment comes from the sincere effort of both master and disciple. When you have done your duties skillfully and wholeheartedly, you reap the fruits gracefully. Grace dawns when action ends. Shaktipata is the grace of God transmitted through the master. Guru is the disciple's guide through life, through the mysterious terrain of the spiritual heart, and into and beyond the realm of death. http://swamij.com```

#466 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Thu Jul 20, 2006 12:20 am
Subject: The Secret of Shiva and Shakti

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 ```From the written page: http://www.swamij.com/shiva-shakti-secret.htm AUDIO Recording: http://www.swamij.com/podcast/shiva-shakti-one-swami-j.mp3 THE SECRET OF SHIVA AND SHAKTI Swami Jnaneshvara (Swami J) Shiva and Shakti are one and the same. There is no place that He is not. There is no place that She is not. They are one and the same. She is in every thing. She is in every word. She is all there is. See Her in all things. Hear Her in all sounds. Know Her in all thoughts. Feel Her in all feelings. She is all there is. She is the one in the three worlds. Shiva and Shakti are one and the same. That is the secret.```

#468 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Mon Aug 7, 2006 4:59 am
Subject: Atma Bodha (Self-Knowledge)

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 ```http://www.swamij.com/atma-bodha.htm ATMA BODHA (Self-Knowledge) By Adi Sankaracharya, Translated by Swami Chinmayananda Published by Chinmaya Mission, Mumbai 1. I am composing the ATMA-BODHA, this treatise of the Knowledge of the Self, for those who have purified themselves by austerities and are peaceful in heart and calm, who are free from cravings and are desirous of liberation. 2. Just as the fire is the direct cause for cooking, so without Knowledge no emancipation can be had. Compared with all other forms of discipline Knowledge of the Self is the one direct means for liberation. 3. Action cannot destroy ignorance, for it is not in conflict with or opposed to ignorance. Knowledge does verily destroy ignorance as light destroys deep darkness. 4. The Soul appears to be finite because of ignorance. When ignorance is destroyed the Self which does not admit of any multiplicity truly reveals itself by itself: like the Sun when the clouds pass away. 5. Constant practice of knowledge purifies the Self (`Jivatman'), stained by ignorance and then disappears itself – as the powder of the `Kataka-nut' settles down after it has cleansed the muddy water. 6. The world which is full of attachments, aversions, etc., is like a dream. It appears to be real, as long as it continues but appears to be unreal when one is awake (i.e., when true wisdom dawns). 7. The Jagat appears to be true (Satyam) so long as Brahman, the substratum, the basis of all this creation, is not realised. It is like the illusion of silver in the mother-of pearl. 8. Like bubbles in the water, the worlds rise, exist and dissolve in the Supreme Self, which is the material cause and the prop of everything. 9. All the manifested world of things and beings are projected by imagination upon the substratum which is the Eternal All-pervading Vishnu, whose nature is Existence-Intelligence; just as the different ornaments are all made out of the same gold. 10. The All-pervading Akasa appears to be diverse on account of its association with various conditionings (Upadhis) which are different from each other. Space becomes one on the destruction of these limiting adjuncts: So also the Omnipresent Truth appears to be diverse on account of Its association with the various Upadhis and becomes one on the destruction of these Upadhis. 11. Because of Its association with different conditionings (Upadhis) such ideas as caste, colour and position are super-imposed upon the Atman, as flavour, colour, etc., are super-imposed on water. 12. Determined for each individual by his own past actions and made up of the Five elements – that have gone through the process of "five- fold self-division and mutual combination" (Pancheekarana) – are born the gross-body, the medium through which pleasure and pain are experienced, the tent-of-experiences. 13. The five Pranas, the ten organs and the Manas and the Buddhi, formed from the rudimentary elements (Tanmatras) before their "five- fold division and mutual combination with one another" (Pancheekarana) and this is the subtle body, the instruments-of- experience (of the individual). 14. Avidya which is indescribable and beginningless is the Causal Body. Know for certain that the Atman is other than these three conditioning bodies (Upadhis). 15. In its identification with the five-sheaths the Immaculate Atman appears to have borrowed their qualities upon Itself; as in the case of a crystal which appears to gather unto itself colour of its vicinity (blue cloth, etc.,). 16. Through discriminative self-analysis and logical thinking one should separate the Pure self within from the sheaths as one separates the rice from the husk, bran, etc., that are covering it. 17. The Atman does not shine in everything although He is All- pervading. He is manifest only in the inner equipment, the intellect (Buddhi): just as the reflection in a clean mirror. 18. One should understand that the Atman is always like the King, distinct from the body, senses, mind and intellect, all of which constitute the matter (Prakriti); and is the witness of their functions. 19. The moon appears to be running when the clouds move in the sky. Likewise to the non-discriminating person the Atman appears to be active when It is observed through the functions of the sense-organs. 20. Depending upon the energy of vitality of Consciousness (Atma Chaitanya) the body, senses, mind and intellect engage themselves in their respective activities, just as men work depending upon the light of the Sun. 21. Fools, because they lack in their powers of discrimination superimpose on the Atman, the Absolute-Existence-Knowledge (Sat- Chit), all the varied functions of the body and the senses, just as they attribute blue colour and the like to the sky. 22. The tremblings that belong to the waters are attributed through ignorance to the reflected moon dancing on it: likewise agency of action, of enjoyment and of other limitations (which really belong to the mind) are delusively understood as the nature of the Self (Atman). 23. Attachment, desire, pleasure, pain, etc., are perceived to exist so long as Buddhi or mind functions. They are not perceived in deep sleep when the mind ceases to exist. Therefore they belong to the mind alone and not to the Atman. 24. Just as luminosity is the nature of the Sun, coolness of water and heat of fire, so too the nature of the Atman is Eternity, Purity, Reality, Consciousness and Bliss. 25. By the indiscriminate blending of the two – the Existence- Knowledge-aspect of the Self and the thought-wave of the intellect – there arises the notion of "I know". 26. Atman never does anything and the intellect of its own accord has no capacity to experience `I know'. But the individuality in us delusorily thinks he is himself the seer and the knower. 27. Just as the person who regards a rope as a snake is overcome by fear, so also one considering oneself as the ego (Jiva) is overcome by fear. The ego-centric individuality in us regains fearlessness by realising that It is not a Jiva but is Itself the Supreme Soul. 28. Just as a lamp illumines a jar or a pot, so also the Atman illumines the mind and the sense organs, etc. These material-objects by themselves cannot illumine themselves because they are inert. 29. A lighted-lamp does not need another lamp to illumine its light. So too, Atman which is Knowledge itself needs no other knowledge to know it. 30. By a process of negation of the conditionings (Upadhis) through the help of the scriptural statement `It is not this, It is not this', the oneness of the individual soul and the Supreme Soul, as indicated by the great Mahavakyas, has to be realised. 31. The body, etc., up to the "Causal Body" – Ignorance – which are objects perceived, are as perishable as bubbles. Realise through discrimination that I am the `Pure Brahman' ever completely separate from all these. 32. I am other than the body and so I am free from changes such as birth, wrinkling, senility, death, etc. I have nothing to do with the sense objects such as sound and taste, for I am without the sense- organs. 33. I am other than the mind and hence, I am free from sorrow, attachment, malice and fear, for "HE is without breath and without mind, Pure, etc.", is the Commandment of the great scripture, the Upanishads. 34. I am without attributes and actions; Eternal (Nitya) without any desire and thought (Nirvikalpa), without any dirt (Niranjana), without any change (Nirvikara), without form (Nirakara), ever- liberated (Nitya Mukta) ever-pure (Nirmala). 35. Like the space I fill all things within and without. Changeless and the same in all, at all times I am pure, unattached, stainless and motionless. 36. I am verily that Supreme Brahman alone which is Eternal, Pure and Free, One, indivisible and non-dual and of the nature of Changeless- Knowledge-Infinite. 37. The impression "I am Brahman" thus created by constant practice destroys ignorance and the agitation caused by it, just as medicine or Rasayana destroys disease. 38. Sitting in a solitary place, freeing the mind from desires and controlling the senses, meditate with unswerving attention on the Atman which is One without-a-second. 39. The wise one should intelligently merge the entire world-of- objects in the Atman alone and constantly think of the Self ever as contaminated by anything as the sky. 40. He who has realised the Supreme, discards all his identification with the objects of names and forms. (Thereafter) he dwells as an embodiment of the Infinite Consciousness and Bliss. He becomes the Self. 41. There are no distinctions such as "Knower", the "Knowledge" and the "Object of Knowledge" in the Supreme Self. On account of Its being of the nature of endless Bliss, It does not admit of such distinctions within Itself. It alone shines by Itself. 42. When this the lower and the higher aspects of the Self are well churned together, the fire of knowledge is born from it, which in its mighty conflagration shall burn down all the fuel of ignorance in us. 43. The Lord of the early dawn (Aruna) himself has already looted away the thick darkness, when soon the sun rises. The Divine Consciousness of the Self rises when the right knowledge has already killed the darkness in the bosom. 44. Atman is an ever-present Reality. Yet, because of ignorance it is not realised. On the destruction of ignorance Atman is realised. It is like the missing ornament of one's neck. 45. Brahman appears to be a `Jiva' because of ignorance, just as a post appears to be a ghost. The ego-centric-individuality is destroyed when the real nature of the `Jiva' is realised as the Self. 46. The ignorance characterised by the notions `I' and `Mine' is destroyed by the knowledge produced by the realisation of the true nature of the Self, just as right information removes the wrong notion about the directions. 47. The Yogi of perfect realisation and enlightenment sees through his "eye of wisdom" (Gyana Chakshush) the entire universe in his own Self and regards everything else as his own Self and nothing else. 48. Nothing whatever exists other than the Atman: the tangible universe is verily Atman. As pots and jars are verily made of clay and cannot be said to be anything but clay, so too, to the enlightened soul and that is perceived is the Self. 49. A liberated one, endowed with Self-knowledge, gives up the traits of his previously explained equipments (Upadhis) and because of his nature of Sat-chit-ananda, he verily becomes Brahman like (the worm that grows to be) a wasp. 50. After crossing the ocean of delusion and killing the monsters of likes and dislikes, the Yogi who is united with peace dwells in the glory of his own realised Self – as an Atmaram. 51. The self-abiding Jivan Mukta, relinquishing all his attachments to the illusory external happiness and satisfied with the bliss derived from the Atman, shines inwardly like a lamp placed inside a jar. 52. Though he lives in the conditionings (Upadhis), he, the contemplative one, remains ever unconcerned with anything or he may move about like the wind, perfectly unattached. 53. On the destruction of the Upadhis, the contemplative one is totally absorbed in `Vishnu', the All-pervading Spirit, like water into water, space into space and light into light. 54. Realise That to be Brahman, the attainment of which leaves nothing more to be attained, the blessedness of which leaves no other blessing to be desired and the knowledge of which leaves nothing more to be known. 55. Realise that to be Brahman which, when seen, leaves nothing more to be seen, which having become one is not born again in this world and which, when knowing leaves nothing else to be known. 56. Realise that to be Brahman which is Existence-Knowledge-Bliss- Absolute, which is Non-dual, Infinite, Eternal and One and which fills all the quarters – above and below and all that exists between. 57. Realise that to be Brahman which is Non-dual, Indivisible, One and Blissful and which is indicated in Vedanta as the Immutable Substratum, realised after the negation of all tangible objects. 58. Deities like Brahma and others taste only a particle, of the unlimited Bliss of Brahman and enjoy in proportion their share of that particle. 59. All objects are pervaded by Brahman. All actions are possible because of Brahman: therefore Brahman permeates everything as butter permeates milk. 60. Realise that to be Brahman which is neither subtle nor gross: neither short nor long: without birth or change: without form, qualities, colour and name. 61. That by the light of which the luminous, orbs like the Sun and the Moon are illuminated, but which is not illumined by their light, realise that to be Brahman. 62. Pervading the entire universe outwardly and inwardly the Supreme Brahman shines of Itself like the fire that permeates a red-hot iron- ball and glows by itself. 63. Brahman is other than this, the universe. There exists nothing that is not Brahman. If any object other than Brahman appears to exist, it is unreal like the mirage. 64. All that is perceived, or heard, is Brahman and nothing else. Attaining the knowledge of the Reality, one sees the Universe as the non-dual Brahman, Existence-Knowledge-Bliss-Absolute. 65. Though Atman is Pure Consciousness and ever present everywhere, yet It is perceived by the eye-of-wisdom alone: but one whose vision is obscured by ignorance he does not see It; as the blind do not see the resplendent Sun. 66. The `Jiva' free from impurities, being heated in the fire of knowledge kindled by hearing and so on, shines of itself like gold. 67. The Atman, the Sun of Knowledge that rises in the sky of the heart, destroys the darkness of the ignorance, pervades and sustains all and shines and makes everything to shine. 68. He who renouncing all activities, who is free of all the limitations of time, space and direction, worships his own Atman which is present everywhere, which is the destroyer of heat and cold, which is Bliss-Eternal and stainless, becomes All-knowing and All- pervading and attains thereafter Immortality. Thus concludes Atma-Bodha. http://www.swamij.com```

#469 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Tue Aug 8, 2006 6:42 am
Subject: The tortoise and the hare

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 ```THE TORTOISE AND THE HARE Pursue Truth with the intensity of the hare and the patience of the tortoise. Swami Jnaneshvara http://www.swamij.com```

#470 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Fri Aug 11, 2006 9:19 pm
Subject: The foremost aspect of training the mind for spiritual practices

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 ```THE FOREMOST ASPECT OF TRAINING THE MIND FOR SPIRITUAL PRACTICES Swami Rama The mind is the master of the body, breath, and senses, though it is, itself, charged by the power of the Center of Consciousness (the individual soul). All our thinking processes, emotional power, capacity for analysis, and the functioning of the different modifications of mind are due to the power of the soul. One simply has to become aware of this fact, that the mind is in direct control of the senses, breath, and body. It is the mind that influences the senses and causes them to function in the external world. It is the mind that desires to perceive the world through the senses and to conceptualize and categorize those sensory perceptions. The mind stores such impressions in the unconscious, the storehouse of merits and demerits, and then it recalls them whenever it needs them. All sadhanas (spiritual practices), techniques, and disciplines are actually means to train the mind. And the foremost part of the training is to make the mind aware that Reality lies beyond itself, and that is the immortality of the soul. The mind is a separate, individual entity, but it does not have a separate existence; it exists only because of the existence of the soul. ---- Q: What is being suggested as the foremost aspect of training the mind for spiritual practices? A: To make the mind aware that Reality lies beyond itself. ---- http://www.swamij.com```

#471 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Fri Aug 18, 2006 5:45 pm
Subject: Money, sex, fame, health, Self and yoga

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 ```From: http://swamij.com/self-realization-himalayan-tradition.htm MONEY, SEX, FAME, HEALTH, SELF AND YOGA Swami Jnaneshvara Everybody wants happiness. However, we usually seek it in ways that are dependent on external stimulus, as if an outer cause leads to an inner effect of happiness. Surely this process of stimulus-response works to some degree; we have all experienced this in different ways, where getting what we want seems to make us feel good, and not getting what we want seems to make us feel bad. However, what if we knew how to be happy without any stimulus whatsoever? What if you could just rest in the deepest feeling of joy, regardless of the external circumstances? There seems to be two polarities. Either we think we don't have enough money, or we are striving to have more so as to feel secure and affluent, pursuing what has come to be sold as prosperity or abundance consciousness. Either we don't have a good relationship, or we seek to find the ideal partner so that we will feel whole, complete and needed. Either we feel lonely and unknown, or we strive to be famous in some way, to receive accolades in our personal or professional lives from our family, friends, peers, or community, so as to feel exuberant with pride. Either we have questionable health or active disease, doing little for our body with diet or exercise, or we ardently pursue physical fitness and battle disease so as to feel the satisfaction of conquering the body. It often appears that there only these two polarities and that we have no other choice but these two. Either we stay stuck where we are, or we seek these seemingly higher goals. It is extremely common for people to use "spiritual" methods such as meditation, contemplation, prayer and mantra to attain these goals. There are many lectures, seminars, books, video and audio programs on how to do this. We are repeatedly told that we can have anything we want, that all we have to do is visualize it, and the universe or God will provide it for us. It is very easy to not see the ego drive behind this approach to spiritual life. It means we are measuring spiritual success by our bank account, sex life, popularity and physical situation. It doesn't take a great deal of reflection to see that these are reframes of attachment, hedonism or greed, which have generally been seen as obstacles to attenuate, rather than goals to be attained. However, there is a third choice, which is far beyond this oversimplified perspective of having or not having the objects or circumstances of our desire world. There is a way of being, a higher goal, that has nothing to do with whether our desires are, or are not fulfilled. In fact, it completely transcends the issue of desire. This is not to suggest that one should starve in poverty, grieve with loneliness, mourn in desolation, or suffer in physical pain. Imagine for a moment that you were in such a state of mind that you always felt complete, regardless of whether or not you have any money at all. Imagine for a moment that you truly felt whole, with or without any other partner being in your life. Imagine for a moment that you felt at complete peace, even if no person had ever heard of your name or accomplishments. Imagine for a moment that you were in constant contact with that level of your being that was never born, is not and cannot be diseased, and can never die, and is not subject to any other of the impermanent vagaries of the physical body. To know the Self, the Atman or Purusha, the center of consciousness is to rest in the awareness of, to realize that which is beyond all of these surface level sufferings. It is to seek the awareness of the pre-existing wholeness or union that is sometimes called Yoga. This can sound like a campaign promoting poverty, loneliness, isolation and decay. Those promoting the worldly solutions will often sell their wares in this way, by saying that words such as these are designed to leave people where they are, or to be miserable in life, as if these words are suggesting some future afterlife will be more fulfilling. This is very far from the message of pursuing Self- Realization. One who seeks to know the eternal, pure, ever-joyous center of consciousness can easily live in the world, and enjoy the objects of the world at the same time. Such a person can and will naturally have all that is needed, will have close relationships, will have active and enriching engagement with the community, and will naturally move toward physical health and well being. However, those are not the goals, but are the natural byproducts of sincerely, passionately seeking that single higher goal. Mind is very tricky. It will try to reason that, "Okay, so to get money, sex, fame and health I need to pursue enlightenment. Good, let me do that, so that I get what I want." That is a game of the mind. The primary goal of seeking the direct experience of that eternally joyous center of consciousness is being skipped over once again, in the name of the lesser goals. However, one who repeatedly seeks that single, higher goal, by whatever name you choose to call it, will find that those secondary goals come easily. They become pleasant experiences of life, but can have no effect whatsoever on whether "I" am feeling "good" or "I" am feeling "bad." One who knows the Self, the Atman can live in the world, but yet be above the world. Even for one who has not attained permanent awareness of this Self, which is the Self of all, but who is consciously, persistently, though gently pursuing it, will find that the other pleasures will come, resting on the foundation of the higher. This is so elegantly simple and profoundly practical, bringing such grand results, that it can be repeatedly overlooked. By being ever mindful that the highest joy is already there, in the inner chamber of our being, in fact, being who we really are, life becomes very straightforward and happy. Moving towards this one goal brings many fruits along the way. Life becomes poetry and song, filled with joy. And one day, when least expected, when, in a moment, there is no expectation at all, the Self, Truth, or God is revealed, and that leaves all of the other pleasant experiences pale by comparison to this which is incomparable and inexplicable. http://swamij.com```

#472 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Sat Aug 19, 2006 3:14 am
Subject: Audio Podcast: Money, Sex, Fame, Health, Self and Yoga

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 ```Dear Friends, Recently we have started "podcasting," which has been called "internet radio." There is an audio podcast available for the current newsletter (see below). From time to time there will be others, and these may be announced through the newsletter. If you ARE familiar with podcasts, you can subscribe through iTunes, Podcast.net, Yahoo.com, and Odeo.com. If you are NOT familiar with podcasts, you can look at the info at the SwamiJ.com podcast page. That may seem a bit confusing. If it is, just click on the "listen" button on that page for the podcast you want to hear. I'll always include a link to that page when sending out newsletters announcing podcasts. There is also a direct link below to the current podcast. It should automatically open your media player to play the audio recording. SWAMIJ.COM PODCAST PAGE: http://swamij.com/podcast.htm DIRECT AUDIO LINK TO THE CURRENT PODCAST: (Podcast on Money, Sex, Fame, Health, Self and Yoga) (7:33 minutes:seconds) http://www.swamij.com/podcast/money-sex-fame-health-swami-j.mp3 I hope that you enjoy this and the other podcasts, and that you find this medium of communication useful to your practices. In loving service, Swami J -------- Article from: http://swamij.com/self-realization-himalayan-tradition.htm MONEY, SEX, FAME, HEALTH, SELF AND YOGA Swami Jnaneshvara Everybody wants happiness. However, we usually seek it in ways that are dependent on external stimulus, as if an outer cause leads to an inner effect of happiness. Surely this process of stimulus-response works to some degree; we have all experienced this in different ways, where getting what we want seems to make us feel good, and not getting what we want seems to make us feel bad. However, what if we knew how to be happy without any stimulus whatsoever? What if you could just rest in the deepest feeling of joy, regardless of the external circumstances? There seems to be two polarities. Either we think we don't have enough money, or we are striving to have more so as to feel secure and affluent, pursuing what has come to be sold as prosperity or abundance consciousness. Either we don't have a good relationship, or we seek to find the ideal partner so that we will feel whole, complete and needed. Either we feel lonely and unknown, or we strive to be famous in some way, to receive accolades in our personal or professional lives from our family, friends, peers, or community, so as to feel exuberant with pride. Either we have questionable health or active disease, doing little for our body with diet or exercise, or we ardently pursue physical fitness and battle disease so as to feel the satisfaction of conquering the body. It often appears that there only these two polarities and that we have no other choice but these two. Either we stay stuck where we are, or we seek these seemingly higher goals. It is extremely common for people to use "spiritual" methods such as meditation, contemplation, prayer and mantra to attain these goals. There are many lectures, seminars, books, video and audio programs on how to do this. We are repeatedly told that we can have anything we want, that all we have to do is visualize it, and the universe or God will provide it for us. It is very easy to not see the ego drive behind this approach to spiritual life. It means we are measuring spiritual success by our bank account, sex life, popularity and physical situation. It doesn't take a great deal of reflection to see that these are reframes of attachment, hedonism or greed, which have generally been seen as obstacles to attenuate, rather than goals to be attained. However, there is a third choice, which is far beyond this oversimplified perspective of having or not having the objects or circumstances of our desire world. There is a way of being, a higher goal, that has nothing to do with whether our desires are, or are not fulfilled. In fact, it completely transcends the issue of desire. This is not to suggest that one should starve in poverty, grieve with loneliness, mourn in desolation, or suffer in physical pain. Imagine for a moment that you were in such a state of mind that you always felt complete, regardless of whether or not you have any money at all. Imagine for a moment that you truly felt whole, with or without any other partner being in your life. Imagine for a moment that you felt at complete peace, even if no person had ever heard of your name or accomplishments. Imagine for a moment that you were in constant contact with that level of your being that was never born, is not and cannot be diseased, and can never die, and is not subject to any other of the impermanent vagaries of the physical body. To know the Self, the Atman or Purusha, the center of consciousness is to rest in the awareness of, to realize that which is beyond all of these surface level sufferings. It is to seek the awareness of the pre-existing wholeness or union that is sometimes called Yoga. This can sound like a campaign promoting poverty, loneliness, isolation and decay. Those promoting the worldly solutions will often sell their wares in this way, by saying that words such as these are designed to leave people where they are, or to be miserable in life, as if these words are suggesting some future afterlife will be more fulfilling. This is very far from the message of pursuing Self- Realization. One who seeks to know the eternal, pure, ever-joyous center of consciousness can easily live in the world, and enjoy the objects of the world at the same time. Such a person can and will naturally have all that is needed, will have close relationships, will have active and enriching engagement with the community, and will naturally move toward physical health and well being. However, those are not the goals, but are the natural byproducts of sincerely, passionately seeking that single higher goal. Mind is very tricky. It will try to reason that, "Okay, so to get money, sex, fame and health I need to pursue enlightenment. Good, let me do that, so that I get what I want." That is a game of the mind. The primary goal of seeking the direct experience of that eternally joyous center of consciousness is being skipped over once again, in the name of the lesser goals. However, one who repeatedly seeks that single, higher goal, by whatever name you choose to call it, will find that those secondary goals come easily. They become pleasant experiences of life, but can have no effect whatsoever on whether "I" am feeling "good" or "I" am feeling "bad." One who knows the Self, the Atman can live in the world, but yet be above the world. Even for one who has not attained permanent awareness of this Self, which is the Self of all, but who is consciously, persistently, though gently pursuing it, will find that the other pleasures will come, resting on the foundation of the higher. This is so elegantly simple and profoundly practical, bringing such grand results, that it can be repeatedly overlooked. By being ever mindful that the highest joy is already there, in the inner chamber of our being, in fact, being who we really are, life becomes very straightforward and happy. Moving towards this one goal brings many fruits along the way. Life becomes poetry and song, filled with joy. And one day, when least expected, when, in a moment, there is no expectation at all, the Self, Truth, or God is revealed, and that leaves all of the other pleasant experiences pale by comparison to this which is incomparable and inexplicable. http://swamij.com```

#473 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Fri Aug 25, 2006 3:24 pm

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 ```From: http://www.swamij.com/chariot.htm Audio Podcast: http://www.swamij.com/podcast.htm http://www.swamij.com/podcast/060825-chariot-swami-j.mp3 WHO'S DRIVING YOUR CHARIOT? Swami Jnaneshvara The chariot is used by the ancient sages as a symbol for how to train your mind and senses. Though most of us do not use horse drawn chariots, the lesson is as practical today as it was thousands of years ago. Allow your mind to visualize this image, and it will become a wonderful tool in your daily spiritual life. ROADS: The many roads down which the chariot may travel are the countless objects of desire in the world and our memory. HORSES: The ten horses are the ten senses (indriyas) through which we relate to the external world by perception and action. http://www.swamij.com/indriyas.htm REINS: The reins are the mind (manas) through which the senses receive their instructions to act and perceive. http://www.swamij.com/fourfunctionsmind.htm#manas CHARIOTEER: The charioteer is the higher intellect (buddhi), which is supposed to be the wise giver of instructions to the mind. http://www.swamij.com/fourfunctionsmind.htm#buddhi PASSENGER: The passenger is the Self, the Atman, the pure center of consciousness, which is always the neutral witness. http://www.swamij.com/koshas.htm CHARIOT: The chariot itself is the physical body, the instrument through which the Self, intellect, mind, and senses operate. WHO'S DRIVING YOUR CHARIOT? For many of us, much of the time, the charioteer is not on duty. The reins called mind are flapping around freely without the proper guidance of our inner wisdom. When the reins are free, they give no instructions to the horses called senses. The horses (senses) roam freely down any road they feel pulled towards in the moment, in response to their memories of the past (chitta). The chariot (body) takes a beating, the horses (senses) get tired, the reins (mind) get frayed, and the charioteer (intelligence) gets lazy. The passenger is completely ignored. PUT THE CHARIOTEER BACK ON THE JOB The solution to the problem is to retrain the charioteer (intelligence) to pick up the reins (mind) and start giving some direction to the horses (senses). This training is called sadhana, or spiritual practices. It means training all of the levels of ourselves so that we might experience the still, silent, eternal center. ALLOW THE CHARIOTEER TO SERVE THE PASSENGER As the charioteer (intelligence) becomes more stabilized in being back on the job, there is an ever increasing awareness of the fact the the entire purpose of the chariot, horses, reins, and charioteer, are to serve as instruments for the passenger, the true Self. SEE ALSO: Coordinating the Four Functions of Mind: http://www.swamij.com/fourfunctionsmind.htm Training the Ten Senses or Indriyas: http://www.swamij.com/indriyas.htm Self, Five Koshas or Sheaths: http://www.swamij.com/koshas.htm http://www.swamij.com```

#474 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Fri Sep 1, 2006 1:44 pm
Subject: On Earth to Realize the Self

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 ```From Merging with Shiva by Satguru Sivaya Subramuniyaswami ON EARTH TO REALIZE THE SELF Look through your entire life and make a memo of each major experience in this life. Then surmise how many major experiences you have had for the last ten lives. All the accumulative experiences have brought you to the point where you are now, ready to turn inward and realize your infinite being. They have all been good experiences. The reaction to the experience has also been good. It brought you to the point where you are, ready to sit down and say to yourself, "Who am I? Where did I come from? Where am I going? What is the power of That which has never changed, which I am and can feel in every cell of my body? Where does the clear white light come from? What is the underlying power of pure consciousness out of which awareness emerges?" All of this and more, too, you will ask yourself and get answers from within yourself, as you, your awareness as the lotus flower, begins to unfold. Always try to remember the reason why you are here. You are here to separate awareness from that which it is aware of and gain your own independence, your liberation, from the instinctive area of the mind. When we're in it, we believe that everything we're going through is us. The intellectual area of the mind -- when we're attached and in it strongly, we believe that that is us. When we're in the superconscious area of the mind, awareness is detached from that which it is aware of. We see ourselves as the traveler traveling through all areas of the mind, not getting stuck in any one area. Then we're here to go in, to take awareness off the surface of the Earth into outer space, or out of the instinctive and intellectual areas of the mind, into pure superconsciousness, into the clear white light, so it permeates every cell of the body. We're here to realize the Self, to have that one dramatic experience where everything that we thought was things is turned upside down, and our whole perspective afterwards changes. That is the purpose for living on this Earth. That is the purpose for being here this very moment. That is the purpose for my speaking to you in this way, to impress upon you very thoroughly that you are here for Self Realization, walking on this planet. Get it. Direct all your energies toward it, and then the tremendous power of desire will be for the one goal, not for the many goals toward which desires usually flow. When that happens, Self Realization will come to you. It'll be very easy. One day, you will be Self Realized. http://swamij.com```

#476 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Sun Sep 3, 2006 4:40 am
Subject: Nov 2006 Celebration in India of the 10-Year Mahasamadhi of Swami Rama

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 ```10-YEAR MAHASAMADHI CELEBRATION OF SWAMI RAMA Himalayan Institute Hospital Dehradun, India November 10-13, 2006 Swami Rama left the body on November 13, 1996 in his apartment at the Himalayan Institute Hospital of India, which he founded in 1989. A special celebration of the 10-year "mahasamadhi" of Swami Rama will be held November 10-13, 2006 at the Hospital. See the HIHT site for hospital info and the Commemorative page for schedules. HIHT site: http://hihtindia.org/ Commemorative page of schedules: http://hihtindia.org/mahasamadhi.htm http://swamij.com```

#477 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Fri Sep 15, 2006 4:20 am
Subject: The Lotus and the Sun

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 ```The Yogi should understand two symbols: the lotus, which grows in water though its petals remain untouched by the water; and the sun, which shines eternally and equally for all yet remains far above and far away, unaffected by the changes occurring in the world. These are symbols of the Yoga of equanimity, which leads one to perfection. http://swamij.com```

#478 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Wed Sep 20, 2006 2:15 am
Subject: Art: the Expression of Divinity - Swami Sivananda

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 ```ART: THE EXPRESSION OF DIVINITY Swami Sivananda Divine Life Society ALL beings however low in evolution, all actions however trivial in their nature, all things however lifeless they may appear to be, bear the stamp of the light of the Eternal; the principle of the Beautiful is dancing in them all; the splendour of the Truth is shining equally in all creation—in the man toiling in the field, in the birds of the air, in the beasts of the forest, in the blossoms of the garden, in the waves of the sea. There is only one Law of Life that is pulsating in the veins of the contents of the entire universe. Glory to the Divine Being. Everyone in this beautiful creation is a piece of art; all that we see is but the manifestation of His art. We are His art, vivifying His might, reflecting His beauty and expressing His grandeur. Every man has the eyes of the painter and the poet; every heart has a dormant feeling for beauty and for the awareness of perfection. Every speck of space is rich with the inexhaustible abundance of goodness, of godliness, of beauty. One has to widen one's consciousness and deepen one's spirit to be able to develop the vision of all spirit shining in and through matter, all reality revealing itself in and through the unreal. To escape from this world of limitations (while yet being on earth) into the boundless world of Freedom and Beauty, Power and Brilliance, is the purpose of our existence. For the one who has eyes to see, all is goodness, all is sweetness, everything is beautiful, everything is graceful; whatever he perceives is homogeneous and harmonious. Children of Light! Behold the brilliance of the diamond in the darkest coal mine; look at the lustre of the eyes in the ugliest face; smell the fragrance of the lotus in the stinking pond; feel the omnipresence of your life in the lowliest creature revelling in filth; discover the greatness of the genius in the humblest family grovelling in poverty. To one with insight, whatever is met with will be seen to be the master-touch of the Divine Painter, of the Master-Artist, who expresses himself in such infinite and ineffable beauty. Art is not for the fleeting pleasures of the human creature nor a solace to the sorrow-stricken heart nor yet for mere aesthetic enjoyment; it is more than all these—it is a systematic and scientific living in Absolute Beauty, in Infinite Harmony, in Perfect Peace, in Eternal Joy. Art is a kingdom of intense feeling, a feeling in which one is aware of the one undivided Divine Essence of Existence. Art is majestic and mystic, idealistic and symbolic, supernatural and transcendental, an expression of the Unseen in and through the seen. That art blossoms into perfection which is free from all sense desires and physical interests. In the name of art one should not fetter oneself in the prison of professionalism and sensualism. The artist should be moved by the beauty of Truth; and his art should be progressively creative and spiritually suggestive; it should be a revelation of his moments of inspired vision and of total self surrender. In his creative moods the artist should soar high—high into the skies of luminous imagination and of glorious existence, wholly oblivious of all mundane madness. Purified in heart, one should wave the magic wand of art at whose touch everything is converted into the beauty of the Beyond. Let the drawing rooms be filled with the vibrations of the highest spiritual ideals which pour into us the power and beauty of a new life of joy and peace. Let the wielder of the brush be free from all stuff of pride and selfishness and from all that is related to the sense-world, so that the Divine may fill him with His Will to paint the pictures that breathe healing power and soothing balm into all onlookers through their eyes, so that they may be relieved of their illness of mind and sickness of heart. Let your art be a lamp of deathless beauty, shining with an effulgence dispelling the darkness of the soul that sings the sorrowful songs of the world. An art that panders to the lower appetites of men, that does not aim at discovering the meaning of life, that does not awaken the spiritual consciousness in the human heart, is soulless and, therefore, unsalutory in its effects and malefic in its influence. The test of true art is implied in its profoundest suggestions. True art should embody the best of the genius of the artist, the finest in him, and awe one into a subtler plane of refinement and thrill; all art that falls short of this great purpose is profane and perishable.```

#480 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Wed Sep 20, 2006 6:43 pm
Subject: Health, Healing & Yoga Meditation Seminar - New York Oct 20-21

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 ```(This is republished due to a typo in the previous web link) Dear Friends, The seminar "Harnessing the Power of Yoga Meditation in Health and Healing" is in New York City, October 20-21, 2006, featuring Dr. Anil Singhal (Neurologist), Dr. Achala Singhal (Cardiologist), along with Nishit Patel and Swami Jnaneshvara Bharati. For more information, please see the webpage or the press release: http://www.HarnessingYourPower.com http://www.prweb.com/releases/yoga/meditation/prweb440230.htm In loving service, Swami J http://www.swamij.com```

#481 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Tue Sep 26, 2006 2:29 pm

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 ```In your meditation today.... May your body be still and comfortable.... May your head, neck and trunk be aligned.... May your breath be smooth, slow, serene, and with no pauses.... May the flow of thoughts in your mind not disturb you.... May your meditation today bring you peace, happiness and bliss.... AUDIO Recording: http://www.swamij.com/Sounds/meditationtoday.mp3 In loving service, Swami J```

#482 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Thu Sep 28, 2006 2:36 pm
Subject: The nature of a sage who knows the Self

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 ```Excerpted from: CREST JEWEL OF DISCRIMINATION (Vivekachudamani) By Adi Sankaracharya, 788-820 CE, Translated by Swami Madhavananda Published by Advaita Ashram, Kolkattaranslation THE NATURE OF A SAGE WHO KNOWS THE SELF The knower of the Atman, who wears no outward mark and is unattached to external things, rests on this body without identification, and experiences all sorts of sense-objects as they come, through others' wish, like a child. Established in the ethereal plane of Absolute Knowledge, he wanders in the world, sometimes like a madman, sometimes like a child and at other times like a ghoul, having no other clothes on his person except the quarters, or sometimes wearing clothes, or perhaps skins at other times. The sage, living alone, enjoys the sense-objects, being the very embodiment of desirelessness – always satisfied with his own Self, and himself present at the All. Sometimes a fool, sometimes a sage, sometimes possessed of regal splendour; sometimes wandering, sometimes behaving like a motionless python, sometimes wearing a benignant expression; sometimes honoured, sometimes insulted, sometimes unknown – thus lives the man of realisation, ever happy with Supreme Bliss. Though without riches, yet ever content; though helpless, yet very powerful, though not enjoying the sense-objects, yet eternally satisfied; though without an exemplar, yet looking upon all with an eye of equality. Though doing, yet inactive; though experiencing fruits of past actions, yet untouched by them; though possessed of a body, yet without identification with it; though limited, yet omnipresent is he. Neither pleasure nor pain, nor good nor evil, ever touches this knower of Brahman, who always lives without the body-idea. Pleasure or pain, or good or evil, affects only him who has connections with the gross body etc., and identifies himself with these. How can good or evil, or their effects, touch the sage who has identified himself with the Reality and thereby shattered his bondage? http://www.swamij.com```

#483 From: Yoga-Meditation@yahoogroups.com
Date: Sun Oct 1, 2006 4:34 pm
Yoga-Meditation@yahoogroups.com
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 ```Asatoma Sat Gamaya Tamasoma Jyotir Gamaya Mrityorma Anritam Gamaya Lead me from the unreal to the Real Lead me from the darkness to the Light Lead me from the temporary to the Eternal AUDIO: http://www.swamij.com/loop-lead-me.htm ------- LINKS included at the Yoga-Meditation Newsletter site: http://groups.yahoo.com/group/Yoga-Meditation/links Yoga Sutras NEWSLETTER: http://groups.yahoo.com/group/Yoga-Sutras/ Website HOME Page: http://www.swamij.com```

#484 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Sat Oct 7, 2006 8:19 am
Subject: Discipline and Action combined with Reason and Non-Attachment

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 ```From: Perennial Psychology of the Bhagavad Gita By Swami Rama DISCIPLINE AND ACTION COMBINED WITH REASON AND NON-ATTACHMENT Skilled action is the gift of a disciplined mind, and non-attachment is the gift of buddhi yoga, the yoga of pure reason. Skilled and disciplined action and non-attachment are separated here only to enable one to understand the importance of developing both, but actually the two qualities go hand in hand. Disciplined action is definitely superior to inept and harmful action. This is clear when we examine the fruits of each. Although disciplined action brings positive results, one is still not free because those results prompt him to do more actions. It is not possible through disciplined action alone for one to come out of the whirlpool created by his actions and the fruits he receives from those actions. Only when disciplined action is combined with non-attachment is one free from the bondage of his actions. http://swamij.com```

#485 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Sun Oct 8, 2006 8:13 pm
Subject: Podcast: Conversation on Religion, Mysticism and Yoga

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 ```Audio Podcast: http://www.swamij.com/podcast.htm http://www.swamij.com/podcast/061007-religion-mysticism-yoga.mp3 CONVERSATION ON RELIGION, MYSTICISM AND YOGA Swami Jnaneshvara Bharati This recording is a podcast by Ron Frazer who I have come to know quite well through an interfaith group in Florida, as well as private conversations. Ron is of the Bahai faith and asked me if he could have some of my comments on religion, mysticism and yoga. He also has kindly allowed me to copy his podcast here for you. I hope you find the conversation enjoyable and insightful. http://swamij.com```

#486 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Mon Oct 9, 2006 10:14 pm
Subject: Purna: The Full, Infinite, Whole, Complete (Audio)

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 ```From web page: http://www.swamij.com/upanishad-isha-purna.htm Audio: http://www.swamij.com/Sounds/purna.mp3 Endless loop audio: http://www.swamij.com/loop-secret-purna.htm PURNA: THE FULL, INFINITE, WHOLE, COMPLETE The Isha Upanishad starts with the famous and insightful verse: Om Purnamadah Purnamidam Purnat Purnamudachyate Purnasya Purnamadaya Purnameva Vashishyate Om shanti, shanti, shanti There are many translations and commentaries on this verse, each of which adds a different slant on the vast meaning. In some sense, a complete explanation of the nature of Reality and the entire wisdom of the path of Self-Realization is contained in this short summary. Here are seven translations: Om. That is infinite, this is infinite; From That infinite this infinite comes. From That infinite, this infinite removed or added; Infinite remains infinite. Om. Peace! Peace! Peace! Om. That is full; this is full. This fullness has been projected from that fullness. When this fullness merges in that fullness, all that remains is fullness. Om. Peace! Peace! Peace! Om. Completeness is that, completeness is this, from completeness, completeness comes forth. Completeness from completeness taken away, completeness to completeness added, completeness alone remains. Om. Peace! Peace! Peace! Om. Brahman is limitless, infinite number of universes come out and go into the infinite Brahman, Brahman remains unchanged. Om. Peace! Peace! Peace! Om. That is the whole, this is the whole; from the whole, the whole becomes manifest; taking away the whole from the whole, the whole remains. Om. Peace! Peace! Peace! Om. That is the absolute, this is the absolute; from the absolute, the absolute becomes manifest; when the absolute is added to or taken away from the absolute, the absolute remains. Om. Peace! Peace! Peace! Om. That is reality, this is reality; from the reality, the reality becomes manifest; adding or subtracting reality from reality, only reality remains. Om. Peace! Peace! Peace! http://swamij.com```

#487 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Wed Oct 11, 2006 4:34 pm
Subject: Swami Rama: I don't have time (Video)

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 ```Video: http://swamij.com/videos/dont-have-time-swami-rama.wmv I DON'T HAVE TIME Swami Rama Modern man has a problem. He always complains about time. I don't have time. You don't need so much time. You have time to go to bathroom for your ablutions. You have time to eat. You have time to gossip. You have time to talk. You have time to cry, laugh, and do many things. How come you don't have time to sit in meditation? It's a dire necessity. http://swamij.com```

#488 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Fri Oct 13, 2006 8:59 am
Subject: Twenty Four Gurus of Dattatreya

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 ```http://www.swamij.com/twenty-four-gurus.htm TWENTY FOUR GURUS OF DATTATREYA From the Srimad Bhagavatam Once King Yadu saw Lord Dattatreya (Avadhoot) in a forest and addressed him "Sir, you are indeed quite capable, energetic and wise. Such as you are, why do you live in the forest, free from all desires? Even though you have neither kith and kin nor even a family, how could you be so blissful and self-contented?" The Avadhoot (one who has shaken off all worldly desires) replied, "My bliss and contentment are the fruits of self- realization. I have gained the necessary wisdom from the whole creation, through 24 Gurus. I shall elaborate the same for you". Shri Dattatreya had twenty-four teachers from nature "many are my preceptors," he told King Yadu, "selected by my keen sense, from whom acquiring wisdom freely, I wander in the world…. The earth, air/breeze, sky, fire, the sun, pigeon, python, sea, moth, elephant, ant, fish, Pingala the courtesan, arrow-maker, infant/playful boy, the moon, honeybee, deer, bird of prey, maiden, serpent, spider, caterpillar and water are my twenty four preceptors. 1. EARTH: All creatures, in accordance with their previous store of karma (action) assume different physical forms and live on earth. People plough, dig and tread the earth. They light fires on it. Still, the earth does not swerve from its course even by a hair's breadth. On the other hand, it feeds and houses all creatures. Seeing this, I learned that the wise one should never swerve from his vow of patience, love and righteousness under any circumstances and one should dedicate his life for the welfare of living beings. The earth along with its mountains and rivers is my first guru. 2. AIR: I observed that air is pure and odorless in itself. And it blows on both sweet and foul-smelling things without any discrimination or preference. Though it momentarily seems to take on the smell of its surroundings, in a short while, it reveals its pristine quality. From this I learned that a spiritual aspirant should live in the world, unaffected by the dualities of life like joy and sorrow and by the objects of the senses. He should keep his heart's feeling and his speech unpolluted by vain objects. As I have learned all this by observing it, air is my second guru. 3. SKY: The soul is also like the sky, which is omnipresent. I have noticed that sometimes the sky (or space) gets thickly overcast, or filled with dust or smoke. At sunrise and during night, it apparently takes on different colors. But in fact, it ever retains its colorless self, and it is never touched or stained by any thing. From this I learned that a true sage should remain ever pure like the sky or space, untouched or unaffected by anything in the phenomenal universe in time, including his own physical processes. His inner being is totally free from emotional reaction to things and events even like the space. Thus I accepted the sky or space as my third guru. 4. FIRE: My fourth teacher is the element of fire. Sometimes, it manifests itself as blazing flames; sometimes as smoldering embers, covered by ash. But it is always present in all objects as latent heat. The god of fire accepts the offering of everyone, irrespective of his moral worth and burns down his sins; and it still remains the ever-pure divinity as the fire-god; he is untainted by the sins of such devotees. So too, a sage of perfect realization should accept food of everyone, burn down his sins and bless the giver. Though fire has no specific form of its own, when it is associated with fuel that burns, it assumes such apparent forms. So too, the true Self, though formless in itself, appears in the forms of deities, human beings, animals and trees when it is associated with the respective physical structures. The source of all forms in the universe, as also their end, remains ever mysterious. All the things are manifest only in between their origin and their end. Their source and end is the true Self, which is eternal, unchanging, unmanifest and omnipresent. The nature of the element of fire is such. The manifest fire transforms the various things it consumes into the same ash. So too, the wisdom of self-realization rejects the manifest forms and properties of things as illusion and realizes their one original essence as itself. Thus the element of fire is my fourth guru. 5. SUN: My fifth guru is sun. Though the sun we see in our daily life is one, it appears as many when reflected by water in different vessels. Similarly, the one real Self manifests itself as many selves of living creatures when reflected by their physical structures. As Sun illuminates the many forms in nature to our visions, the sage too illuminates the true nature of all things to his devotees. 6. PIGEON: I have gained wisdom from a pigeon too. Once a pair of pigeons lived together on a tree. They bred their young and were bringing them up with deep affection and love. One day, a hunter caught the young fledglings in a snare. The ladybird, which returned from the forest with food for its young ones, saw their plight and, unable to leave them, she leapt in the snare to share their fate. Shortly after, the male pigeon turned up and, unable to bear the separation from its sweetheart, it too jumped in the snare and met its end. Reflecting on this, I realized how, even after being born as an intelligent human being, man is caught in the coils of possessiveness and brings about his own spiritual destruction. The self, which is originally free, when associated with the body sense, gets identified with it, and thus gets caught in the endless cycle of birth, death and misery. Thus the pigeon was my sixth guru. 7. PYTHON: The python is a sluggard, unwilling to move out briskly for its prey. It lies in its lurch and devours whatever creature it comes across, be it sufficient to appease its hunger. From this I learnt that the man in search of wisdom should refrain from running after pleasures, and accept whatever he gets spontaneously with contentment. Like the python, he should shake off sleep and wakefulness and abide in a state of incessant meditation on the Self. Thus the python was my seventh teacher of wisdom. 8. SEA: Contemplating the marvelous nature of the ocean, I have gained much wisdom. Any number of overflowing rivers may join it, yet the sea maintains its level. Nor does its level fall even by a hair's breadth in summer, when all the rivers dry up. So too, the joys of life do not elate the sage of wisdom, nor do its sorrows depress him. Just as the sea never crosses its threshold on the beach, the wise one never transgresses the highest standards of morality under the pull of passions. Like the sea, he is unconquerable and cannot be troubled by anything. Like the unfathomable ocean, his true nature and the depths of his wisdom cannot be easily comprehended by anyone. The ocean, which has taught me thus, is my eighth guru. 9. MOTH: I often observed that the moth (or, more precisely, a grasshopper) is tempted by fire to jump in it and get burnt down. So too, the unthinking man is enticed by the illusory pleasures of the senses and thus gets caught in the ceaseless cycles of birth and death. On the other hand, the wise one, when he catches even a glimpse of the fire of wisdom, leaves everything aside, leaps in it and burns down the illusion of being a limited self. Thus the moth was my ninth guru. 10. ELEPHANT: The elephant was my tenth guru. The human beings raise a stuffed cow-elephant in the forest. The wild tusker mistakes it for a mate, approaches it and then skillfully bound in fetters by the cunning human beings. So too, the unregenerate man is tempted by the opposite sex and gets bound by the fetters of infatuation. The seekers after liberation should learn to be free from lust. The elephant was thus one of my teachers. 11. ANT: The ant stores up lots of food materials which it neither eats nor gives away in charity to any other creature. In consequence, other more powerful creatures are tempted to plunder the ants. So too, the man who lays by treasures of merely material things becomes a victim of robbery and murder. But the ant has something positive to teach us, too. It is a tireless worker and is never discouraged by any number of obstacles and setbacks in its efforts to gather its treasure. So too, a seeker after wisdom should be tireless in his efforts for Self-Realization. This noble truth has the little ant taught me and became my eleventh guru. 12. FISH: The fish greedily swallows bait and is at once caught by the angle-hook. From this, I realized how man meets his destruction by his craving for delicious food. When the palate is conquered, all else is conquered. Besides, there is a positive feature in the fish. It never leaves its home, i.e. water. So too, man should never loose sight of his true Self, but should ever have his being in it. Thus the fish became my twelfth guru. 13. PINGALA: The thirteenth guru that has awakened my spirit is a prostitute named Pingala. One day, she eagerly awaited a particular client in the hope that he would pay her amply. She waited and waited till late in the night. When he did not turn up, she was at last disillusioned and reflected thus: "Alas! How stupid I am! Neglecting the divine spirit within, who is of the nature of bliss eternal, I foolishly awaited a debauchee (sensualist) who inspires my lust and greed. Henceforth, I shall expend myself on the Self, unite with Him and win eternal joy. Through such repentance, she attained blessedness. Besides, reflecting on its obvious purport, I also realized that a spiritual aspirant should likewise reject the lure of lesser spiritual powers, which are mere by-products of sadhana (spiritual practice). I learned that the temptation to secure things from other's hands are the seeds of misery; that renunciation of these is the sole means of realizing infinite joy. 14. ARROW-MAKER: Once I observed an arrow-maker who was totally absorbed in molding a sharp arrow. He grew so oblivious of all else that he did not even notice a royal pageant that passed by. This sight awakened me to the truth that such single-minded, all-absorbing contemplation of the Self spontaneously eliminates all temptation for the trivial interests of the world. It is the sole secret of success in spiritual discipline. Thus the arrow-maker is my fourteenth guru. 15. PLAYFUL BOY: Little boys and girls know neither honor nor dishonor. They do not nurse a grudge or a prejudice against anyone. They do not know what is their own, or what belongs to others. Their happiness springs from their own selves, their innate creativity and they do not need any external objects or conditions to be happy. I realized that the sage of perfect enlightenment is also such. A playful boy thus happened to be my fifteenth guru. 16. MOON: Of all things in nature, the moon is unique. It appears to wax and wane during the bright and dark fortnights. In fact, the lunar globe ever remains the same. In this, it is like the self of the man. While a man appears to pass through the stages of infancy, boyhood, youth, maturity and old age, his real self remains unchanged. All changes pertain only to body and not to the self. Again, the moon only reflects the light of the sun, but has no such of its own. So too, the soul or mind of man is only a reflection of the light of awareness of the real Self. Having taught this truth, the moon became my sixteenth guru. 17. HONEYBEE: Honeybee wanders from flower to flower and, without hurting them in the least, draws honey. So too, a spiritual seeker should study all the Holy Scriptures but retain in his heart, only that which is essential for his spiritual practice. Such is the teaching I imbibed from my seventeenth guru, the honeybee. 18. DEER: It is said that deers are very fond of music and that poachers employ it to lure them before hunting them. From this, I learned that passions and sensual desires will soon bog down a spiritual aspirant who has a weakness for merely secular music, till he ultimately loses whatever spiritual progress he has achieved earlier. The deer that taught me this truth is my eighteenth guru. 19. BIRD OF PREY: A bird of prey is my nineteenth guru. One day, I saw one such carrying away a dead rat. Many other birds like crows and eagles attacked it, now kicking on its head and again pecking on its sides in their endeavor to knock off the prey. The poor bird was thus very much pestered. At last, it wisely let its prey fall and all the other birds rushed after it. Thus freeing itself from so much botheration, it sighed in relief. From this, I learned that a man who runs after worldly pleasures will soon come into clash with his fellow-beings who too run for the same, and has to face much strife and antagonism. If he learns to conquer his craving for worldly things, he can spare himself much unhappiness. I realized that this is the only way to the peace in the world. 20. MAIDEN: Once, I observed a family visit a maiden's house, seeking her hand in marriage for their son. At that time, her mother was away from home. So the maiden herself had to entertain the guests with refreshments. She at once started pounding food-grains with a pestle. The bangles on her hand started knocking against each other, pounding sound. She was afraid that the guests might hear the sound and be unhappy for having caused her so much of trouble. As a Hindu maiden, she is not expected to remove all the bangles on her hand at any time. So she kept two on each hand and removed all the rest. Even then, they were knocking against each other and were making noise. So she kept only one bangle on each hand this time and she could finish her task in quiet. Reflecting on this, I realized that when a number of spiritual seekers live together, a lot of unwanted gossip ensues and no spiritual practice can be pursued with a single-minded effort. Only in solitude, a spiritual aspirant can carry his task. Knowing this truth, I henceforth resorted to solitude. Thus, a maiden happened to be my twentieth guru. 21. SERPENT: I observed that a serpent never builds a dwelling for itself. When white ants have raised an anthill for themselves, the serpent eventually come to inhabit it. Similarly, worldly people have to endure many hardships in raising houses for themselves, while a recluse monk does no such thing. Worldly men raise the monasteries and the monk lives in them; or, he leaves in old dilapidated temples, or underneath shady trees. The serpent moults, leaving off its old skin. So too at the end of his life Yogi leaves his body deliberately and in full awareness of his own true self and is not frightened by the phenomenon of death. On the other hand, he casts off his old body as happily as he does his worn out clothes and dons new ones. Thus has my twenty first guru taught me. 22. SPIDER: The spider is my twenty second guru. It weaves its web from the thread in the form of a fluid. After sometime, it gathers up the web into itself. The supreme projects the whole creation out of itself and after sometime, withdraws it into itself at the time of dissolution. The individual soul too, bears the senses and the mind within itself and, at its birth as a human being or any other living creature, it projects them out as the sense organs, organs of action and the whole body. In accordance with its latent tendencies, the creature thus born, gathers up all the means and objects needed for its living. At the end of its life's duration, the soul again withdraws the senses, mind and acquired tendencies at the hour of death. Thus have I learned from the spider. 23. CATERPILLAR: The caterpillar is also one of my teachers of wisdom. The wasp carries its caterpillar to a safe corner and closes it up in its nest and goes on buzzing about it. The young caterpillar is so frightened by the incessant buzzing, that it cannot think of anything else than the buzzing wasp. Through such unintermittent contemplation of its mother, the caterpillar too, soon grows up into a wasp! In a like fashion, a true disciple is so charmed and over- awed by the spiritual eminence of his own guru that he cannot think of any one other than him. Through such contemplation, he soon blossoms into a great spiritual master himself. The caterpillar is thus my twenty third Guru. 24. WATER: Water is my twenty fourth Guru. It quenches the thirst of every creature, sustains innumerable trees and all creatures. While it thus serves all living beings, it is never proud of itself. On the other hand, it humbly seeks the lowliest of places. The sage too should likewise bestow health, peace and joy to every creature that resorts to him. Yet he should ever live as the humblest of God's creation. With such humility and devotion, I looked upon the whole of God's creation as my teacher, gathered up wisdom and, through patient effort I realized my goal of spiritual enlightenment.```

#489 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Tue Oct 17, 2006 2:58 am
Subject: Yoga Sutras Outline - Chapter 3 of 4 - Progressing, Vibhuti Pada

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 ```Excerpted from: http://www.swamij.com/yoga-sutras.htm Yoga Sutras Newsletter: http://groups.yahoo.com/group/Yoga-Sutras/ YOGA SUTRAS OUTLINE CHAPTER 3 OF 4 PROGRESSING, VIBHUTI PADA http://www.swamij.com/yoga-sutras-ch3.htm DHARANA, DHYANA, SAMADHI, #6, #7, #8 OF 8 RUNGS http://www.swamij.com/yoga-sutras-30103.htm 1: Dharana or concentration is #6 2: Dhyana or meditation, #7, comes from repeated concentration 3: Samadhi, #8, comes from deep absorption SAMYAMA IS THE FINER TOOL http://www.swamij.com/yoga-sutras-30406.htm 4: Dharana, dhyana, and samadhi together are Samyama 5: Mastery of Samyama brings the light of knowledge 6: Apply Samyama to finer planes, states, or stages INTERNAL IS SEEN TO BE EXTERNAL http://www.swamij.com/yoga-sutras-30708.htm 7: These 3 rungs: are more intimate and internal than the first 5 8: Even these 3 are external compared to seedless Samadhi WITNESSING SUBTLE TRANSITIONS http://www.swamij.com/yoga-sutras-30916.htm 9-16: Samyama is done on 3 extremely subtle thought transitions EXPERIENCES FROM SAMYAMA http://www.swamij.com/yoga-sutras-31737.htm 17: Three aspects of an object 18: Samyama on samskaras 19-20: On ideas from others 21-22: On physical form and senses 23: On karma foretells death 24-25: On attitudes and strength 26-35: On inner subtleties 36-37: On pure consciousness WHAT TO DO WITH EXPERIENCES http://www.swamij.com/yoga-sutras-338.htm 38: They are both attainments and obstacles MORE FROM SAMYAMA http://www.swamij.com/yoga-sutras-33949.htm 39: Passage to another body 40-41: Samyama on pranas 42-43: On space, hearing, and body 44: On thought projections 45-47: On the five elements 48-49: On senses and actions RENUNCIATION AND LIBERATION http://www.swamij.com/yoga-sutras-35052.htm 50: Discernment of Buddhi and Purusha brings mastery over all 51: Non-attachment to forms and omniscience destroys seeds 52: Decline invitations of celestials HIGHER DISCRIMINATION http://www.swamij.com/yoga-sutras-35356.htm 53: Moments and succession 54: Discriminating similar objects 55: Higher knowledge is intuitive and born from discrimination 56: Equality between Buddhi and Purusha brings liberation http://swamij.com```

#491 From: "Swami Jnaneshvara Bharati" <swamijb@...>
Date: Sun Oct 22, 2006 9:17 pm
Subject: The easier of two ways of finding unity in diversity

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 ```From: Conscious Living THE EASIER OF TWO WAYS OF FINDING UNITY IN DIVERSITY Swami Rama On the temple of Delphi it is written, "Know thyself." How can you know the self? There are two diverse approaches. Western philosophy says go from the gross to the grosser and then to the grossest aspect of life. That is the Western approach. The Eastern approach is to go from the gross to the subtle and then to the subtlest aspect of life. Both are searching for unity in diversity. There is no difference. However, it is easier to go within. Because if you go within, there is no chance of getting lost. If you go outside, you may get lost. You may become a victim of worldly charms and temptations. Therefore, the simple way is to learn to sit still and go within. You don't have to call it meditation, you can give it any other name. Man has made many experiments on mind, matter and energy. These experiments have been made because man wants to attain another level of consciousness, a higher civilization. He is not attaining it because there is so much disparity. Those who have attained look like fools in the world and those who have not attained look like they have attained. If we really want to attain the next step of civilization, a higher civilization, then we should learn to look within, find within, and be within. This exploration is missing. I do not say that there is nothing outside, no, no, no. So far, do you think that the knowledge you have received in the external world, is called right knowledge? This knowledge, received through your sense perception, and by your conceptualization and analysis is limited. This knowledge is important only for dealing with the external world, the world of objects. There is another library within you called the infinite library from where you receive knowledge. That knowledge does not need verification. You will never need to ask your spouse, friend, boss or anybody, "Am I right?" Because you know it and know that you know it. And there is no conflict, and you don't need any evidence. That state of mind seems to be the very state of contentment, it brings and gives you great contentment. Therefore you should learn to meditate. http://swamij.com```

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