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Practice Means to Awaken the Conscience

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  • Swami Jnaneshvara Bharati
    http://www.swamij.com/swami-rama-conscience.htm From Samadhi: The Highest State of Wisdom Volume One of Yoga the Sacred Science (Lectures on the Yoga Sutras)
    Message 1 of 1 , Apr 21, 2007
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      From Samadhi: The Highest State of Wisdom
      Volume One of Yoga the Sacred Science
      (Lectures on the Yoga Sutras)
      By Swami Rama
      ISBN 8188157015
      Reprinted with permission of the Publisher
      Copyright Himalayan Institute Hospital Trust
      Swami Rama Foundation

      Swami Rama

      You will have to practice for a long time. "Abhyasa-vairagyabhyam tan
      nirodhah." Practice means repetition of the same thing again and
      again and again to form a strong habit. Habits are motivation in
      life. If you do not have determination to attain that which should be
      attained, if you are not constantly aware of the Reality, how can you
      practice? You will feel lazy and you will not be able to sit in

      There is one alarm in your system, something coming from within that
      guides all the time. There is one teacher within that you call your
      conscience. Whenever you want to do something that should not be
      done, immediately from inside something says, "Don't do that." It
      silently says "no." It is not a part of mind. Rather it is your
      conscience that is telling your mind, whispering to your mind. You
      have been avoiding that. Habit patterns are so strong that the voice
      of silence, the voice of the conscience, is not heard. You do not
      need anyone from outside to tell you what not to do. You know that
      you should not lie; yet you lie. Once mind listens to these secret
      whispers, then you are introduced to the real teacher within, your
      own conscience. All teachings are meant for that day when you start
      listening to your conscience. It does not mean that you should not
      listen to the external teacher who is teaching you. Your teacher is
      trying to make you aware that there is something within you, a
      teacher within, who is a great friend. No matter who you are, your
      conscience is always there. If you learn to listen to the voice of
      the conscience, you can transform your whole personality. That
      conscience knows everything. No book can teach you; no teacher can
      teach you. Conscience knows and knows that it knows. Even when you go
      to a teacher to ask something, you draw your own conclusions and
      follow your conscience.

      But you do not always listen to the teachings of your conscience. In
      fact, you are constantly killing your conscience. According to the
      great books of wisdom, the greatest sin of all is to kill your
      conscience. After some time your conscience stops talking to you
      because you do not listen to it. You have ignored your conscience so
      much that it has become silent. It continues to witness your actions
      but does not say anything. Learn to listen to your conscience. Most
      of the time you are confused by your mind. Sometimes your mind plays
      tricks on you and pretends to be your conscience. Mind says, "I can
      steal some of his money. Nobody is watching me. Why does he need to
      have millions of dollars? If I steal only one hundred thousand
      dollars, so what?"

      Mind is different from conscience. Your conscience always wants to
      help you to improve yourself and unfold your inner being. Mind always
      tries to persuade you not to practice. You know that it is not good
      for you to avoid your practice, and yet the mind says, "Come on.
      Postpone it until tomorrow." Postponement is the nature of the mind.
      Some students do their practice for some time and then they leave it.
      After some time, they start doing it again. Then they say, "Okay. Let
      us vacation for some time, honey. Let us not do any practice." Again
      they start practicing. I call those who postpone enlightenment
      indefinitely fourth-class students.

      Mind always leads you toward your habits, your senses, and sense
      objects. Perhaps you like to eat fish, but the doctor has said not to
      take it. The doctor's advice has been heard by your conscience. Your
      mind does not want to hear it and does not care for doctors. "There
      are many doctors. Why should I listen to them? Let me have some fish
      today. Nothing is going to happen to me." Your conscience speaks to
      you all the time. Conscience is like a mirror that shows you your
      face exactly as it is. When you look at yourself in the mirror, the
      mirror does not create anything for you. It is like a thermometer
      that registers heat and cold. It tells you who you are, what you are,
      and what you should be. Whenever you want to do something, your
      conscience says, "Do not do this. It is not good. But your mind says,
      No. Let me do it."

      Conscience cannot be false. It never misguides from the very
      beginning. Even a bad man who is considered to be the worst person in
      society is not misguided by his conscience. But you fail to listen to
      your conscience, and ignore your conscience because of bad habits.
      When your conscience becomes dim, your reason does not function
      properly and it misguides you. When reason misguides, the mind cannot
      function and becomes crazy. All your actions and speech are
      disoriented and you cannot function properly. Perhaps you are doing
      something and suddenly a distressing thought intrudes. You are
      temporarily distracted and then you come back. Then, another thought
      comes and you go another way. You misuse the time and opportunity you
      have of being a human being. You have all the potentials and all the
      means but you misuse them. I always ask my students to listen to
      their conscience when they feel weak in the beginning. The first few
      days they start to condemn themselves. I say, "This is not the way.
      There is a wonderful part of you; there is something beautiful in
      you; there is something very special in you. Why do you not try to
      see that thing?" Practice means to awaken the conscience, to allow
      the conscience to speak to you. When your conscience awakens it
      says, "Look, do not repeat that again and again and again." By
      repetition you have formed a strong habit. Your conscience and that
      habit fight constantly. Your habit wins and conscience loses. After
      some time, conscience stops talking to you. Conscience tells you
      things all the time and conscience knows, but you do not know your
      conscience. The voice of your mind is very loud. The voice of the
      conscience comes from silence. The first step of enlightenment is to
      follow the conscience and not the mind. At the highest level of
      consciousness, conscience becomes brilliant.

      Anybody who has started listening to the conscience is very close to
      the Reality. Your conscience is within you. It is not an external
      friend. All your external friends amuse you. A friend within is real
      company. You say, "Two's company and three's a crowd." When you and
      your conscience are there, there are two and they are real company.
      When the mind, the third, comes, then it becomes a crowd.

      When you start practicing you will stumble many times. I have
      stumbled many times, even despite having a great force behind me—my
      master, several other sages, and the grace of God. I had a fire
      within so that no matter how many times I stumbled I would get up
      again. I did not give up. You give up too soon. You close your eyes
      and if you do not see anything in meditation, you say, "My method is
      not good. My mantra is not good." You go on collecting mantras. You
      do not do meditation but you have a long collection of mantras. You
      have wasted so much money, and you have not done any real meditation.
      In abhyasa and meditation, on this path of enlightenment, you have to
      be very patient and strong and persistent. When a child stumbles, she
      gets up again because she wants to walk. It is her right to walk. It
      is your right to walk on the path and finally reach the goal. Do not
      postpone it for the next lifetime. Do it here and now, in this
      lifetime. You do not attain anything overnight; you will stumble many
      times like a child stumbles when she starts learning to walk. When
      you practice you will experience, and when you experience you will
      find that conscience is strengthened and guides you again and again.

      Out of curiosity you always want to learn something new. When you
      learn something that you did not know you say, "This is a wonderful
      thing that I have learned." You do not want to practice what you
      already know. The truth is you will not acquire any knowledge in your
      life that you have not already acquired in your childhood. You
      already have the basic principles, the guidelines, and the foundation
      of your knowledge, but you do not practice. To practice it is not
      necessary to create a rigid discipline. You should just observe and
      understand how to use the knowledge that you have.

      Gradually you can practice. Technique alone does not help. The basic
      principles needed are sincerity, faithfulness, truthfulness, and
      punctuality. Even if you know the technique of throwing something at
      the target, if you do not practice, it will hit somewhere else.
      Practice is necessary and practice makes perfect. Slowly increase
      your limit. Do not force yourself to sit for two hours one day, and
      then do no practice at all for a week. That should not be the way. It
      is said that a first-class student can attain this state of mind in
      three months' time, while conducting all his duties, a second-class
      student in six months, and a third-class student in three years. A
      fourth-class student can never attain. If you regularly practice and
      watch your practice and the condition of your mind, you can do it.
      The question is how much importance you give to your practice. How
      much anxiety do you have for your practice or for other things? What
      is important in your life? Do you really want to transform your
      personality and improve yourself, or do you only want to improve your
      conditions? If you do not improve yourself, your conditions and your
      environment will never be improved. It is better to improve yourself
      so that your conditions and environment do not become malignant to
      you. To improve your conditions, first learn to understand your
      essential nature by understanding the various levels of your being
      and by developing control over mind and its modifications.

      There are various paths to the same mountaintop, but there is only
      one realization. There are various ways and methods to attain that.
      The path of action or the path of the world is as perfect as the path
      of renunciation. In the path of action you learn not to be attached
      and perform your duties. In the path of renunciation you learn to
      renounce all that you think is yours and to devote all your time and
      energy toward Self-realization with a one-pointed mind. It is a very
      difficult path. It is rare to be a renunciate. Only a fortunate few
      can truly walk on the razor's edge of the path of renunciation. It is
      a very sharp and very narrow path. It is easier and more common to be
      in the world, to live in the world, and yet remain above. There is no
      difference at all. Do not condemn yourself because you are in the
      world, or think that you cannot do anything. Learn to discipline
      yourself; learn to organize yourself; learn to understand your
      resources; learn to know your inner potentials; and learn to make a
      schedule for life. "This is my aim and I have to attain this. All my
      resources should be applied for attaining the aim of life."

      The way of adjustment leads you to contentment. The way of adjustment
      is the way of the world—the way of action, the way of karma. You
      learn how to function in the external world. You understand that you
      are a citizen of two worlds—the world within yourself and the world
      outside, and you learn to create a bridge between these two worlds.
      You have not to be lost in the world, yet you have to unfold yourself
      to that extent where you can realize your real Self. You no longer
      identify with the objects of the world or with your mind. You learn
      to understand life as it is with all its currents and cross currents.
      You understand how to live in the external world and how to compose
      yourself so that you remain with your center all the time.

      Most people follow the path of action. They live in the world, which
      is full of charms, temptations, and attractions, and they are
      constantly blasted by the opinions of others. Someone says you are
      good and someone else says you are bad. There are two extremes. To
      constantly be tossed by the suggestions of the world so that you
      spend all your time executing the opinions of others is dangerous.
      Likewise, you can isolate yourself and say, "Now I don't want to
      listen to the world because my whole life I have listened to the
      world. I am not going to listen anymore." This might lead toward
      egocentricity or cripple your process of growth. You have to evaluate
      the opinions of all if you live in the world. Are you being selfish
      when you are not listening to others? Is the other person selfish? If
      he is not selfish, listen to him. If someone is selfless and loves
      you and says, "These days you seem to be isolating yourself," listen
      to that person. If you say you don't want to listen to anybody, it is
      not possible. How can you live in this world? You can do it not
      through the help of samnyasa, but with the help of vairagya.

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