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Words of Wisdom by Swami Chidananda

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  • 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 1 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 2 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 3 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 4 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 5 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 6 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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