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Re: [Meditation Society of America] Words of Wisdom by Swami Chidananda

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  • sean tremblay
    Thank you,  One night on the open plains of Afghanistan, I was overwhelmed by the feeling of liberation.  All I could say to express it was that WE all of us
    Message 1 of 8 , Sep 3, 2010
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      Thank you,
       One night on the open plains of Afghanistan, I was overwhelmed by the feeling of liberation.  All I could say to express it was that WE all of us are completely free, nobody can take that from us it is a birth right.  The words sound simple and agreeable enough but they do not do the feeling justice, it was profound for me to say the least.  However for some reason the feeling and the concept was lost to me when I returned home.  There was the feeling that the world was trying to bind and restrict me, and some in the world may be trying I just have to remember that they can't,
      To quote Bob Marley
      "emancipate your selves from mental slavery, non but ourselves can free our minds."

      --- On Fri, 9/3/10, medit8ionsociety <no_reply@yahoogroups.com> wrote:

      From: medit8ionsociety <no_reply@yahoogroups.com>
      Subject: [Meditation Society of America] Words of Wisdom by Swami Chidananda
      To: meditationsocietyofamerica@yahoogroups.com
      Date: Friday, September 3, 2010, 8:31 AM

       
      The Conscious and Inert

      "The inert continues to exist as it is;
      the conscious ever advances, ever evolves,
      ever improves and masters everything. Thus
      man as the conscious being is the powerful
      one. He exerts his influence, and the inert
      yields to the power and the force that
      consciousness brings to bear on it. "

      "Therefore, from a pragmatic and rational
      point of view, it is meaningless to say that
      the universe is bondage, that we are caught
      in Samara (the process of worldly life)
      and helplessly suffer. It is a wrong notion,
      a misstatement, a contradiction of the true,
      inner, essential fact. The universe cannot
      bind anyone. Samsara has no power because it
      is jada, or inert. It has no power to bind;
      it cannot hold anyone in thraldom, in bondage.
      It has no power of its own; it cannot cling
      to you, bind you, hold you down from becoming
      whatever you wish to become. It is you who
      cling to it. It is you who are aware of its
      existence, who act and set up relationships.
      Bondage arises from you, not from samsara,
      not from this world, not from this creation
      of God. It does nothing. You are the one who
      has become bound by your own way of relating
      yourself to samsara, by your own way of
      failing to understand samsara and by wrongly
      understanding things around you."
      - Swami Chidananda
      For more by and about Swami Chidananda:
      http://www.divyajivan.org/


    • medit8ionsociety
      Waking up in the morning should not merely mean waking up into this maya-bazaar, waking up into this temporary world of pain and death. It should not only mean
      Message 2 of 8 , Dec 7, 2010
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        Waking up in the morning should not merely
        mean waking up into this maya-bazaar, waking
        up into this temporary world of pain and death.
        It should not only mean waking up into this
        little, confined, outer earth awareness.
        It should also simultaneously mean waking
        up into the awareness of your divinity which
        has been temporarily suspended in sleep.
        And keep up that inner wakefulness along
        with your outer physical wakefulness of
        the senses and the mind. Keep up the inner
        wakefulness of your svarupa (your very nature,
        your true identity). That is the great thing
        needful. That is what will make your life
        divine. That is what will take you, day by
        day, higher and higher towards the Goal Supreme.
        And this you have to do for yourself, with wisdom.
      • medit8ionsociety
        This Moment True life is made up of now. True life is not made up of bygone yesterdays or uncertain tomorrows. What we have is like a lump of clay in a
        Message 3 of 8 , Aug 14, 2011
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          " This Moment"

          "True life is made up of "now." True life is
          not made up of bygone yesterdays or uncertain
          tomorrows. What we have is like a lump of clay
          in a sculptor's hands or a piece of gold in a
          goldsmith's shop. We can create out of it what
          we will. At this moment, what are we doing with
          the time we have? Are we thinking of something
          else? Are we forming opinions of people who are
          sitting beside us or of the person speaking to
          us? Or, are we engaged in making our life sublime,
          enriching ourselves, uplifting ourselves, drawing
          nearer to the Divine, and awakening within,
          unfolding ourselves, shining with the awakened
          light? What are we engaged in doing in this moment?

          This moment, this concept, this word, this fact,
          this truth is the most tremendous truth of life.
          Life is made up of this moment and this moment
          only—not of dead yesterdays nor of unborn tomorrows.
          But your life to each one of you is not even today.
          It is this moment. This moment is what we
          effectively have. Other aspects of time are
          what you imagine you have. Other aspects of
          time are present in your mind as ideas and concepts.
          They are most deceptive ideas.

          This moment is God. God comes to you as this moment.
          He does not descend in some sort of supramundane shape
          and size with lights flashing and sound emanating.
          He comes silently as this moment. Now is God. He
          constantly keeps coming to you as now, as this moment.
          We have to help God to help us when He comes as
          kaloham—I am time, I am life".

          If you make this moment all that it ought to be, it
          will bring something improved the next moment.
          Because you have already enriched yourself this
          moment, the next moment will be built upon it and
          therefore be one step higher and maybe one shade
          brighter. Each moment can be an ascending step, a
          manifestation of a brighter light from within you.
          Moment by moment illumination is attained. Moment
          by moment enlightenment is brought about. Moment
          by moment is liberation ultimately experienced.
          Moment by moment is the supreme Goal achieved.

          You do not have to wait for any moment; you do not
          have to exercise patience. On the contrary, the moment
          does not wait. It comes before you with each breath.
          Therefore, great mystics have said: "O Lord with
          every breath may I remember You. With every breath
          of my life may I ever seek to draw nearer to You."
          Because the moment does not wait, it does not tarry.
          If you take it and live it, then you have it. If you
          daydream, allow yourself to be diverted elsewhere,
          get bogged down in something else, then you lose it.
          It is no longer yours; it is gone forever.

          Each moment is your real wealth, more precious than
          gold, diamonds and precious stones. Each moment is
          your very life. Each moment is what you are and what
          you can be. There is nothing that can compare to it.
          The tremendous importance of the moment, the incomparable
          value of the moment, is the most important insight
          and understanding that a living individual must have.
          "My wealth is each moment that is before me now. It
          is now I have to live my life, not in yesterdays or
          tomorrows. I have but this moment to live, to mould
          and to fashion, to make something out of it. This is
          my effective life."

          Remember, we do not have to work for it, we do not
          have to ask for it. It is constantly being given,
          constantly. It is always immediate. It comes. It does
          not delay, but you cannot ask it to wait. You cannot
          afford to allow it to pass by and then imagine you
          can do something about it. When it has passed, it is
          no longer yours. When you confront it, it is yours;
          you are master of the situation, you have full claim.
          It allows itself to be taken by you and made use of
          in any way you like.
        • medit8ionsociety
          The Power of Persistence Come out of the cage of your little, egoistical, selfish personality. Renounce and sacrifice this selfish personality at the altar of
          Message 4 of 8 , Sep 4, 2011
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            The Power of Persistence

            Come out of the cage of your little, egoistical,
            selfish personality. Renounce and sacrifice
            this selfish personality at the altar of humanity.
            Where there is no "I", where there is no mind,
            where there is no selfishness, there is ideal
            karma yoga. It becomes upasana (worship).

            You can be established in a state where even
            though acting, you are no more acting. Karma or
            work cannot bind you because you are acting without
            sense of doership. The feeling "I am doing" is not
            there; rather, "He is getting it done through me."
            You are a witness of your own activity, a witness
            of your own actions, and the poison of kartritva
            or sense of doer-ship is removed from the activity;
            it becomes sublime activity. Then it is God's will
            that manifests itself through you.

            To be established in this state of inner absence
            of self, one has to diligently pursue a method of
            sadhana (daily spiritual practice) and persist in
            it, diligently continue to negate the ego, negate
            the self. It does not come in a day, but it comes
            if you are persistent.

            In his "Song of Eighteen Ities," Gurudev has used
            two expressions that seem more or less similar in
            their meaning. He used the expression "fixity": being
            firm, firmly fixed in your vow, in your pratijna
            (resolve), in your determination. Be firmly fixed,
            let nothing shake you. Become so established in
            your niyama (observance) that nothing can move you.
            Fixity indicates a certain attitude, a state that
            you have achieved or attained in your interior.
            You have become strong within, unshakable within,
            firm within.

            While fixity involves a certain inner state you
            have reached after much diligence and struggle,
            the second expression, "tenacity," indicates an
            attitude, a certain inner attitude with which you
            live your life, engage in your sadhana. And that
            attitude is a firm resolution not to give up no
            matter what obstacles come, no matter what setbacks,
            no matter what disappointments or discouragements.

            "I will not leave my pursuit until and unless I
            get complete success in it. I shall not give up
            this sadhana, I shall continue with this abhyasa
            (practice), I will not give up"—this attitude is
            called tenacity. Having taken up something wise,
            something good, never to abandon it, never to leave
            it, to be determined to come out victorious—this
            attitude is called tenacity.

            Tenacity is different from obstinacy. Obstinacy
            is a negative, tamasic quality. You should not have
            tenacity with regard to some wrong things that you
            might have taken up in a state of folly. Tenacity
            is a positive quality, sattvic: never to swerve from
            your purpose, from your determination. In this way,
            there should be in the heart of the sadhak (one who
            is getting or trying to get realization)the
            determined adherence to one's ideals, and one must
            be established in an inner state which is unassailable,
            not affected by anything.

            A person of a very negative nature does not commence
            any serious undertaking due to hesitancy. "Oh, if
            I undertake this, who knows, afterwards this difficulty
            may come, that obstacle may come." So thinking,
            even though he intends to have a good life and do
            good things, because of this nervousness and fear
            of obstacles, he never does them. This is not good.
            There are others who no doubt start doing something
            good, but when obstacles and troubles come in their
            way, they give it up. But the real spiritual seeker,
            the real sadhak, once having taken up something,
            no matter how many obstacles or difficulties come,
            how many adverse circumstances face him, he always
            thinks, "No, I'll never leave it! I have taken this
            up, I will see it through, I shall not be deterred
            by anything." This is the uttama adhikari (best
            qualified aspirant).

            That is the thing needful in your spiritual life.
            Fixity of principles, and tenacity—never to let go.
            It leads to success. Lord Krishna says in His Gita
            jnana upades (wisdom teaching): "Never leave your
            abhyasa, never give up your abhyasa. Because that
            is the secret of success and attainment. You may
            fail, that does not matter. If you are persistent
            in your abhyasa you will attain Me." A seemingly
            impossible thing becomes possible in the face of
            sheer persistent abhyasa, regular, unfailing, unbroken
            abhyasa. It breaks down all barriers; it breaks down
            all obstacles on the way; it overcomes all hurdles
            and reaches the goal. This is the type of nature that
            the sadhak should seek to develop within himself.
            In that lies the guarantee of his success.

            May the grace of the Supreme Lord be upon you, be
            upon your spiritual life, be upon your spiritual
            striving, so that casting aside any doubt, any
            misgivings like, "whether I shall attain or not,
            whether I shall succeed or not, whether I have
            chosen the right thing or not," and not allowing
            any such misgivings or doubts to come into the mind,
            with determination and tenacity, be firmly
            established in sadhana. Let your sadhana, your
            abhyasa be akhanda (unbroken). And with firm faith
            and determination, may you through such unbroken
            sadhana enter into that supreme state which is
            beyond sorrow and suffering, which is peace and
            joy! For that is your birthright. For that attainment
            alone you have been born as a human being and with
            good samskaras (mental impressions) and good vasanas
            (subtle desires). May you not be indifferent to your
            own highest welfare. May you be serious in your
            sadhana. May God shower grace upon you!
            -------------------------------------------------------------------
            Much more by and about Swami Chidananda can be
            found on this spiritual treasure:
            http://www.divyajivan.org/
          • cris angel
            Your words and flow are with waters of Grace....eternal heart and ear Cris Angel Mbl sent ... Your words and flow are with waters of Grace....eternal heart and
            Message 5 of 8 , Sep 4, 2011
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              Your words and flow are with waters of Grace....eternal heart and ear

              Cris Angel
              Mbl sent

              On Sep 4, 2011 7:40 AM, "medit8ionsociety" <no_reply@yahoogroups.com> wrote:
              > The Power of Persistence
              >
              > Come out of the cage of your little, egoistical,
              > selfish personality. Renounce and sacrifice
              > this selfish personality at the altar of humanity.
              > Where there is no "I", where there is no mind,
              > where there is no selfishness, there is ideal
              > karma yoga. It becomes upasana (worship).
              >
              > You can be established in a state where even
              > though acting, you are no more acting. Karma or
              > work cannot bind you because you are acting without
              > sense of doership. The feeling "I am doing" is not
              > there; rather, "He is getting it done through me."
              > You are a witness of your own activity, a witness
              > of your own actions, and the poison of kartritva
              > or sense of doer-ship is removed from the activity;
              > it becomes sublime activity. Then it is God's will
              > that manifests itself through you.
              >
              > To be established in this state of inner absence
              > of self, one has to diligently pursue a method of
              > sadhana (daily spiritual practice) and persist in
              > it, diligently continue to negate the ego, negate
              > the self. It does not come in a day, but it comes
              > if you are persistent.
              >
              > In his "Song of Eighteen Ities," Gurudev has used
              > two expressions that seem more or less similar in
              > their meaning. He used the expression "fixity": being
              > firm, firmly fixed in your vow, in your pratijna
              > (resolve), in your determination. Be firmly fixed,
              > let nothing shake you. Become so established in
              > your niyama (observance) that nothing can move you.
              > Fixity indicates a certain attitude, a state that
              > you have achieved or attained in your interior.
              > You have become strong within, unshakable within,
              > firm within.
              >
              > While fixity involves a certain inner state you
              > have reached after much diligence and struggle,
              > the second expression, "tenacity," indicates an
              > attitude, a certain inner attitude with which you
              > live your life, engage in your sadhana. And that
              > attitude is a firm resolution not to give up no
              > matter what obstacles come, no matter what setbacks,
              > no matter what disappointments or discouragements.
              >
              > "I will not leave my pursuit until and unless I
              > get complete success in it. I shall not give up
              > this sadhana, I shall continue with this abhyasa
              > (practice), I will not give up"—this attitude is
              > called tenacity. Having taken up something wise,
              > something good, never to abandon it, never to leave
              > it, to be determined to come out victorious—this
              > attitude is called tenacity.
              >
              > Tenacity is different from obstinacy. Obstinacy
              > is a negative, tamasic quality. You should not have
              > tenacity with regard to some wrong things that you
              > might have taken up in a state of folly. Tenacity
              > is a positive quality, sattvic: never to swerve from
              > your purpose, from your determination. In this way,
              > there should be in the heart of the sadhak (one who
              > is getting or trying to get realization)the
              > determined adherence to one's ideals, and one must
              > be established in an inner state which is unassailable,
              > not affected by anything.
              >
              > A person of a very negative nature does not commence
              > any serious undertaking due to hesitancy. "Oh, if
              > I undertake this, who knows, afterwards this difficulty
              > may come, that obstacle may come." So thinking,
              > even though he intends to have a good life and do
              > good things, because of this nervousness and fear
              > of obstacles, he never does them. This is not good.
              > There are others who no doubt start doing something
              > good, but when obstacles and troubles come in their
              > way, they give it up. But the real spiritual seeker,
              > the real sadhak, once having taken up something,
              > no matter how many obstacles or difficulties come,
              > how many adverse circumstances face him, he always
              > thinks, "No, I'll never leave it! I have taken this
              > up, I will see it through, I shall not be deterred
              > by anything." This is the uttama adhikari (best
              > qualified aspirant).
              >
              > That is the thing needful in your spiritual life.
              > Fixity of principles, and tenacity—never to let go.
              > It leads to success. Lord Krishna says in His Gita
              > jnana upades (wisdom teaching): "Never leave your
              > abhyasa, never give up your abhyasa. Because that
              > is the secret of success and attainment. You may
              > fail, that does not matter. If you are persistent
              > in your abhyasa you will attain Me." A seemingly
              > impossible thing becomes possible in the face of
              > sheer persistent abhyasa, regular, unfailing, unbroken
              > abhyasa. It breaks down all barriers; it breaks down
              > all obstacles on the way; it overcomes all hurdles
              > and reaches the goal. This is the type of nature that
              > the sadhak should seek to develop within himself.
              > In that lies the guarantee of his success.
              >
              > May the grace of the Supreme Lord be upon you, be
              > upon your spiritual life, be upon your spiritual
              > striving, so that casting aside any doubt, any
              > misgivings like, "whether I shall attain or not,
              > whether I shall succeed or not, whether I have
              > chosen the right thing or not," and not allowing
              > any such misgivings or doubts to come into the mind,
              > with determination and tenacity, be firmly
              > established in sadhana. Let your sadhana, your
              > abhyasa be akhanda (unbroken). And with firm faith
              > and determination, may you through such unbroken
              > sadhana enter into that supreme state which is
              > beyond sorrow and suffering, which is peace and
              > joy! For that is your birthright. For that attainment
              > alone you have been born as a human being and with
              > good samskaras (mental impressions) and good vasanas
              > (subtle desires). May you not be indifferent to your
              > own highest welfare. May you be serious in your
              > sadhana. May God shower grace upon you!
              > -------------------------------------------------------------------
              > Much more by and about Swami Chidananda can be
              > found on this spiritual treasure:
              > http://www.divyajivan.org/
              >
            • medit8ionsociety
              People also suffer due to egoism, arrogance, exaggerated self-importance. If you feel you are not getting the proper respect, or are being treated in a
              Message 6 of 8 , Jul 9 3:31 PM
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                People also suffer due to egoism, arrogance,
                exaggerated self-importance. If you feel you
                are not getting the proper respect, or are being
                treated in a slipshod manner, you can be terribly
                upset, incensed for the whole day. "That person
                ignored me, or spoke to me in that way; this person
                did not pay me the respect I am due; they did not
                give me the right seat." Because you feel you are
                important, all these things can cause misery, sorrow
                and torment. They are not from outside, but are
                self-created, coming from within yourself.

                Discretion being the better part of valor, it is
                usually possible to escape from things outside you
                or to be far away from them. You can master the external
                objects and say: "No, I will not let them interfere
                with my inner peace of mind." You may be able to avoid
                them entirely. But how can you avoid things that emanate
                from within you? You cannot run away from yourself.
                So you have to realize that greater danger lies within
                yourself, more harm can be done to yourself by yourself
                than by all the objects of the external world put
                together. Hence you will have to engage yourself in
                an inner discipline, inner transformation, an inner
                restoration of a right state of affairs within yourself.

                Think about it. Then you will find that because the
                state of affairs within you is not right, you are caused
                much misery. You are made restless. You are at the mercy
                of these things which come from within. And if you are
                not able to clearly recognise their presence within you,
                or if they are vague and illusive, you cannot deal with
                them. You know that they are there when they manifest,
                but otherwise you do not know where they are hiding, in
                what form they are lurking in the depths of your mind.
                Unless you find out, it is not possible to deal with
                them. How can you deal with an unknown, unseen adversary?
                They have to be brought to the surface. They have to be
                cornered. You have to go after them.

                That is why Guru Maharaj Swami Sivananda said: "Sit alone,
                turn your mind inward, introspect, do self-examination,
                try to find out what is within yourself, analyse the
                inner contents." This is indispensable. Otherwise you will
                not know yourself. And you will be surprised, amazed and
                even dismayed by what things can come up from within
                yourself when you sit for meditation, for example, or
                when you are moving about in society. You will discover
                things you never dreamt of, things you never suspected
                you are capable of. You can be such a stinker. You can
                be such a nasty person. Or, you can be dismayed by
                seeing within yourself qualities you cannot stand in
                others. Suddenly, you humbly experience, they are there,
                right within you. It is a chastening experience.

                If you are honest with yourself, if you are wise and if
                you are keenly introspective and analytical, then these
                things can be found out. However, they are not found out
                in a day. One day's introspection will reveal nothing.
                One week's introspection will reveal nothing. They have
                been there for decades, from your birth, maybe from
                another birth. Therefore, you must be after this sadhana,
                this process of self-introspection, analysis, self-examination.

                If you practice this unrelentingly, with determination,
                if you persevere in this sadhana, you will be rewarded with
                a lot of knowledge, a lot of revelation about yourself. Then
                you are in a position to bring about the desired change, not otherwise. Until you know yourself, you cannot work upon
                yourself, you will not be able to turn brass into gold, to
                bring about the transformation that Yoga and sadhana are
                supposed to bring about, that Guru, mantra, japa, prayer,
                worship and bhajan are supposed to bring about. And they
                must bring it about, but only when they are accompanied by
                this type of honest self-examination, earnest introspection,
                sincere desire to find out, see, know yourself, to discover
                the inner contents of your mind.
              • medit8ionsociety
                Worship God as Virtue Have no other God. You can contemplate God, you can contemplate eternity, infinity, ocean of bliss, Light of lights beyond all darkness
                Message 7 of 8 , Oct 12, 2012
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                  Worship God as Virtue

                  "Have no other God. You can contemplate God, you can
                  contemplate eternity, infinity, ocean of bliss, Light of
                  lights beyond all darkness — all these things you can contemplate,
                  think about, reflect over, but you cannot love and worship peace,
                  or ananda, or jnana. Because they are abstruse, abstract concepts,
                  and you want something more, something for which you can live and something for which you can be prepared to die also. That is virtue.

                  Read the sixteenth chapter of the Bhagavad Gita*, you will understand. Worship God as Virtue. Worship virtue by practicing virtue.
                  This is a way to spiritual transformation and realization."

                  Swami Chidananda

                  *CHAPTER 16

                  16.01 The Supreme Lord said: Fearlessness, purity of heart, perseverance in the yoga of knowledge, charity, sense restraint, sacrifice, study of the scriptures, austerity, honesty;

                  16.02 Nonviolence, truthfulness, absence of anger, renunciation, equanimity, abstaining from malicious talk, compassion for all creatures, freedom from greed, gentleness, modesty, absence of fickleness;

                  16.03 Splendor, forgiveness, fortitude, cleanliness, absence of malice, and absence of pride; these are the qualities of those endowed with divine virtues, O Arjuna.
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