The ego's play of pain and pleasure ~ Atman Nityananda

The ego's play of pain and pleasure

Feeling uneasiness, insatisafcation, a sense of lacking are emotional expressions of the ego (the ego essnetially is desiring) by which the ego can easily drive us towards a pleasurable experience.

It is the main strategy of the ego to make us feel emotionally uncoftable in order to drive us to a pleasurable sensory experience.

The main desire of ego is experience some kind of pleasure or pleasant sensation. It is easier for the ego to impel us seek a pleasurable sensory experience when first makes us feel emotionally 'badly'.

It is the ego that creates the above mentioned emotions (more precesely it is the ego itself that asumes the form of instatsfaction, uneasiness, sense of lacking, etc.) , it is the ego that wants to escape from these emotions, it is the ego that wants to experience some kind of sensory pleasure or pleasant sensation.

The problem is that we identify with the ego and we cannot see cleraly all this play of the ego by which it traps and holds us under its dominion.

Moment to moment vigilance, Self-awareness (being aware of the silent space of awareness), self-observation and desidentification from thoughts, emotions, sensations, impulses is what is needed to dissove the ego.

The ego and its dissolution ~ Atman Nityananda

Medusa symbolizes the multiple ego

The ego and its dissolution

The separate I or ego is a kind of energy (not a thought) that creates the sense that we are the body; in other words that ''the body is me'' or ''the body is what I am''. Identifying with the body we feel and think that as a ''body-me'' we have a heart to feel and a mind to think, imagine, reason, etc.

We identify with the feelings, emotions, sensations, impulses and thoughts in the same way we identify with the body.

The ego is the factor of all identifications. The ego makes us identify with the body, with the psychological functioning and conditioning and the external objects, persons and situations as well.

The central way to dissolve the ego is to disidentify from feelings, emotions, sensations, impulses, thoughts and the ego itself (the sense I'') and identify with the silent space of awareness which is the ever present background of everything that it is manifested in us and all external (sensory) experiences.

The repetition of God's name or a mantra (Japa nama and japa mantra) is perhaps the most effective way (at least for the majority) to maintain the the mind focused and in conscious contact with the silence within, as well as to purify the mind and the heart and dissolve the egoic tendencies which are expressions of the ego itself, (that means that anger, pride or greed are not something differfent from the ego but is the ego itself appearing or assuning the form of pride, greed, lust, etc.).

Conquest of Mind By Swami Sivananda

Conquest of Mind

1. The mind can be controlled by Abhyasa and Vairagya. Abhyasa is constant effort to fix the mind on God or Atman. Vairagya is dispassion or non-attachment to sensual objects.

2. Enquire ‘Who am I?’ Do Vichara. Do mental Japa of Om and meditate on Atman. All thoughts will die by themselves. You will rest in Sat-chit-ananda Atman.

3. Sit alone and watch the Vrittis of the mind. Be indifferent. Remain as a Sakshi. Do not identify yourself with the Vrittis. The mind will come under your control.

4. Destroy the fuel of desire; the fire of thought will be extinguished. With the annihilation of Sankalpa, the reality of Brahman will shine.

5. Cultivate Divine qualities such as friendliness, mercy, gladness and indifference towards happiness, pain, virtue and vice. You will get peace of mired.

6. Do not think of the past. Do not plan for the future. Do not allow the mind to build images. Live in the solid present.

7. Do a thing which the mind does not want to do. Do not do a thing which the mind wants to do.

8. Do not try to fulfil your desires. Do not hope. Do not expect anything. Destroy the vicious desires through virtuous desires and destroy the virtuous desires also through one strong desire for liberation. 

9. Practice of Pranayama destroys Rajas and Tamas; make the mind steady and one-pointed.

10. Study of religious books, Tapas, charity and Satsanga with Mahatmas, Sadhus and Sannyasins overhauls worldly vicious Samskaras and paves a long way in the control of mind.

11. Japa of any Mantra and Upasana destroy the impurities of the mind, make the mind inward, induce Vairagya, help concentration and eventually lead to control of mind and attainment of God-consciousness.

12. In this Kali Yuga the easiest way for controlling the mind and attaining Moksha is Kirtan or singing the Name of the Lord. (‘Kalau Kesava-kirtanat.’)

13. Food has influence over mind. Sattvic food (milk, fruits, etc.) calms the mind. Rajasic food (meat, alcohol, etc.) excites the mind. Take Sattvic food. Have Mitahara (moderation in diet).

14. Destroy evil habits by establishing new good habits. Control the lower instinctive mind through the higher Sattvic mind.

15. Constant selfless service with Atma Bhava is highly efficacious in purifying and controlling the mind.

16. Do not wrestle or struggle with the mind. Be regular in your concentration and meditation. May Peace, Joy, Bliss and Immortality abide in you for ever and ever! Om Shanti, Shanti, Shanti!

WHO IS LIBERATED AND BLISSFUL ~ Bhagavad Gita,

WHO IS LIBERATED AND BLISSFUL

Bhagavad Gita,  Ch.V

21. With the self unattached to the external contacts he discovers happiness in the Self; with the self engaged in the meditation of Brahman he attains to the endless happiness.

22. The enjoyments that are born of contacts are generators of pain only, for they have a beginning and an end, O Arjuna! The wise do not rejoice in them.

23. He who is able, while still here in this world to withstand, before the liberation from the body, the impulse born of desire and anger, he is a Yogi, he is a happy man.

24. He who is ever happy within, who rejoices within, who is illumined within, such a Yogi attains absolute freedom or Moksha, himself becoming Brahman.

25. The sages obtain absolute freedom (Moksha), they whose sins have been destroyed, whose dualities (perception of dualities or experience of the pairs of opposites) are torn asunder, who are self-controlled, and intent on the welfare of all beings.

26. Absolute freedom (or Brahmic bliss) exists on all sides for those self-controlled ascetics who are free from desire and anger, who have controlled their thoughts and who have realised the Self.

27. Shutting out (all) external contacts and fixing the gaze between the eyebrows, equalising the outgoing and incoming breaths moving within the nostrils,

28. With the senses, the mind and the intellect always controlled, having liberation as his supreme goal, free from desire, fear and anger—the sage is verily liberated for ever.

29. He who knows Me as the enjoyer of sacrifices and austerities, the great Lord of all the worlds and the friend of all beings, attains to peace.

Hari Om Tat Sat

INTROSPECTION, SELF-ANALYSIS & DISSOLUTION OF EGOIC TENDENCIES ~Swami Sivananda

INTROSPECTION, SELF-ANALYSIS & DISSOLUTION OF EGOIC TENDENCIES

Daily introspection and self-analysis is an indispensable requisite. Then alone can you remove your defects and can grow rapidly in spirituality.

Even so, you should find out your defects through daily introspection and self-analysis and then eradicate them through suitable methods. If one method fails, you must adopt a combined method. If prayer fails, you should take recourse to Satsanga or association with the wise, pranayama, meditation, dietetic regulation, enquiry, etc.

You should destroy not only big waves of pride, hypocrisy, lust, anger, etc., that manifest on the surface of the conscious mind, but also their subtle impressions which lurk in the corners of the subconscious mind. Then only are you perfectly safe.

~~~
The body idea, lust and egoism are very deep-rooted in men. Hence, O Man! Struggle hard to eradicate these simple enemies of your body and mind. Continue the fight unceasingly. You will succeed eventually in their annihilation.

 ~Swami Sivananda

Universal Prayer. ~Swami Sivananda

Universal Prayer

O Adorable Lord of Mercy and Love !
Salutations and prostrations unto Thee.

Thou art Omnipresent, Omnipotent and Omniscient.
Thou art Sat-Chid-Ananda. ( Existence, Knowledge and Bliss Absolute).
Thou art the Indweller of all beings.

Grant us an understanding heart. Equal vision, balanced mind,
Faith, devotion and wisdom.

Grant us inner spiritual strength.
To resist temptation and to control the mind.

Free us from egoism, lust, anger, greed, hatred and jealousy.
Fill our hearts with divine virtues.

Let us behold Thee in all these names and forms.
Let us serve Thee in all these names and forms.
Let us ever remember Thee.
Let us ever sing Thy glories.
Let Thy Name be ever on our lips.
Let us abide in Thee for ever and ever.

Om Shanti, Shanti, Shanti

- Swami Sivananda

The dissolution o/f the egoic tendencies moment to moment / Video

Om! THE CHAPTER OF THE DETERMINATION OF ''I AM BRAHMAN'' / RIBHU GITA VI

THE CHAPTER OF THE DETERMINATION OF ''I AM BRAHMAN''

        Chapter VI

1. Nidagha: Exalted Guru! Where do you have your ablution? What is the mantra for ablution? What is the appropriate time for ablution? and for tarpana? Please tell me.

2. Ribhu: The bath in the Self is the great ablution, the daily ablution. None other is so. This, indeed, is the great ablution: the certitude that I am Brahman.

3. I am of the nature of the Supreme Brahman. I am the supreme Bliss. This, indeed, is the great ablution: the certitude that I am Brahman. 

4. I am just of the nature of Knowledge. I am only the Supreme alone. I am of the nature of Peace alone. I am the Immaculate.

5. I am only of the nature of the eternal. I am the permanent alone. All this, indeed, is the Supreme Brahman. I am Brahman alone. 

6. I am simply of the nature of all. I am the released. All this, indeed, is the Supreme Brahman. I am Brahman alone.

7. I am of the nature devoid of all. I am. I am the space of Consciousness. All this is, indeed, the Supreme Brahman. I am Brahman alone.

8. I am of the nature of only the fourth state alone. I am only of the nature that transcends the fourth state. All this is, indeed, the Supreme Brahman. I am Brahman alone.

9. I am ever of the nature of Consciousness. I am Existence-Consciousness-Bliss. All this is, indeed, the Supreme Brahman. I am Brahman alone.

10. I am of the nature of Kaivalya (That which alone exists). I am ever of the nature of the pure. All this is, indeed, the Supreme Brahman. I am Brahman alone.

11. I am pure Knowledge alone. I am Kaivalya. I am the Beloved. All this is, indeed, the Supreme Brahman. I am Brahman alone.

12. I am only agitationless. I am. I am, indeed, of my own nature. All this is, indeed, the Supreme Brahman. I am Brahman alone.

13. I am ever of the nature of Satsang. I am ever the Supreme. All this is, indeed, the Supreme Brahman. I am Brahman alone.

14. I am ever of one nature. I am ever happiness itself, nothing else. All this is, indeed, the Supreme Brahman. I am Brahman alone.

15. I am of the nature that has no limitations. I am endless Bliss. All this is, indeed, the Supreme Brahman. I am Brahman alone.

16. I am of the nature of true Bliss. I am the Supreme Consciousness-Bliss. All this is, indeed, the Supreme Brahman. I am Brahman alone.

17. I am of the nature of endless Bliss, beyond the range of speech and mind. All this is, indeed, the Supreme Brahman. I am Brahman alone.

18. I am of the nature of Brahman-Bliss. I am ever of the nature of Existence-Bliss, the real Bliss. All this is, indeed, the Supreme Brahman. I am Brahman alone. 

19. I am of the nature of the Self alone. I am full of the Bliss of the Self. All this is, indeed, the Supreme Brahman. I am Brahman alone.

20. I am of the nature of the radiance of the Self. I am the essence of the Light of the Self. All this is, indeed, the Supreme Brahman. I am Brahman alone.

21. I am without beginning, middle, or end. I am like the sky. All this is, indeed, the Supreme Brahman. I am Brahman alone.

22. I am of the nature of eternal Existence. I am eternally liberated. This is ever so. All this is, indeed, the Supreme Brahman. I am Brahman alone.

23. I am of the nature that is ever complete. I am ever without mind. All this is, indeed, the Supreme Brahman. I am Brahman alone.

24. I am of the nature of eternal Existence. I am eternal Liberation. This is ever so. All this is, indeed, the Supreme Brahman. I am Brahman alone.

25. I am ever of the nature of authoritative Knowledge. I transcend everything, always. All this is, indeed, the Supreme Brahman. I am Brahman alone.

26. I am of the nature that transcends form. I am ever of the nature that is space-like. All this is, indeed, the Supreme Brahman. I am Brahman alone.

27. I am of the nature of the joy of beings. I am the joy of language. All this is, indeed, the Supreme Brahman. I am Brahman alone.

28. I am of the nature that is the substratum of all. I am ever the mass of Consciousness. All this is, indeed, the Supreme Brahman. I am Brahman alone.

29. I am devoid of the attitude of having a body. I am, indeed, devoid of mind. All this is, indeed, the Supreme Brahman. I am Brahman alone.

30. I am without any activities of the body. I am only a mantra, ever. All this is, indeed, the Supreme Brahman. I am Brahman alone.

31. I am devoid of all things to see. I am, indeed, of the fiature that is to be seen. All this is, indeed, the Supreme Brahman. I am Brahman alone.

32. I am ever of the nature of the complete. I am ever satisfied. All this is, indeed, the Supreme Brahman. I am Brahman alone.

33. This Brahman, is, indeed, all. I am Consciousness alone. All this is, indeed, the Supreme Brahman. I am Brahman alone.

34. I am, indeed, only myself. Nothing else exists. All this is, indeed, the Supreme Brahman. I am Brahman alone. 

35. I am, indeed, the great Self. I am the ultimate goal. All this is, indeed, the Supreme Brahman. I am Brahman alone.

36. I am, indeed, the great Void. This is the best mantra of all. All this is, indeed, the Supreme Brahman. I am Brahman alone.

37. I, indeed, manifest as if another. I, indeed, manifest as if the body. All this is, indeed, the Supreme Brahman. I am Brahman alone.

38. I also manifest as the disciple. I manifest as the triad of worlds. All this is, indeed, the Supreme Brahman. I am Brahman alone.

39. I transcend the triad of times. I am meditated upon by the Vedas. All this is, indeed, the Supreme Brahman. I am Brahman alone.

40. I have been implied in the scriptures. I reside in the mind. All this is, indeed, the Supreme Brahman. I am Brahman alone.

41. Excluding me, there is nothing else. Excluding me, the earth does not exist. All this is, indeed, the Supreme Brahman. I am Brahman alone.

42. Excluding me, there is no water. This is the best mantra of all. All this is, indeed, the Supreme Brahman. I am Brahman alone.

43. I am Brahman. I am pure. I am always pure, ever. I am without qualities. I am without desires. This is the best mantra of all.

44. I am of the nature of Hari, Brahma, and the others. I am also not any of these differentiations. I am just Brahman alone. I am Kaivalya. I am the unsurpassed.

45. I myself shine by myself, by myself alone, and not by anything else. I abide in myself. This is the best mantra of all. I myself enjoy myself. I myself revel in myself. I myself am my own Light. I myself revel in myself.

46. I myself revel in my own Self. I see only my own Self. I am happy in my own Self. This mantra, thus, is the best: I remain in my own Consciousness. I revel in joy in the realm of my Self. I am seated on the throne of my own Self. This is, thus, the best mantra.

47. Ever seeing the mantra of one's Self, ever exercising the Knowledge of one's Self, the mantra "l-am-Brahman-l am" will destroy all sins relating to one's Self.

48. The mantra "l-am-Brahman-l-am" will destroy the defect of duality. "l-am-Brahman-l-am" will destroy the sorrow of differentiation.

49. The mantra "l-am-Brahman-l-am" will destroy the disease of thought. The mantra "l-am-Brahman-l-am" will destroy the disease of intellect.

50. The mantra "l-am-Brahman-l-am" will destroy the disease of mental agony. The mantra "l-am-Brahman-l-am" will destroy all the worlds.

51. The mantra "l-am-Brahman-l-am" will destroy the defect of desire. The mantra "l-am-Brahman-l-am" will destroy the defect of anger.

52. The mantra "l-am-Brahman-l-am" will destroy the defect of conceptualizing. The mantra "l-am-Brahman-l-am" will also destroy sankalpa.

53. The mantra "l-am-Brahman-l-am" will destroy the sorrow pertaining to all this. The mantra "l-am-Brahman-l am" will burn up the blemish of lack of discrimination.

54. The mantra "l-am-Brahman-l-am" will utterly destroy ignorance. The mantra "l-am-Brahman-l-am" will destroy millions of defects.

55. The mantra "l-am-Brahman-l-am" will do away with all rituals. The mantra "l-am-Brahman-l-am" will destroy mistaken notions of the body.

56. The mantra "l-am-Brahman-l-am" will efface (the distinction of) the seen and the unseen. The mantra "I-am-Brahman-I-am" will reveal the Knowledge of the Self.

57. The mantra "l-am-Brahman-l-am" bestows success in the realm of the Self. The mantra "l-am-Brahman-l-am" will destroy the unreality.

58. The mantra "I-am-Brahman-I-·am" will destroy all else. The mantra "I-am-Brahman-I-am" will confer indescribable joy. '

59. The mantra "l-am-Brahman-l-am" will remove the idea of non-Self. The mantra "l-am-Brahman-l-am" confers the Bliss of Knowledge.

60. Renouncing the seven million great mantras, which can only confer hundreds of millions of births, one should resort to the Japa of this one mantra.

61. Immediately, one attains Liberation. There is no doubt of this for me. Thus, the explanation of the mantra has been told, the secret in all the millions of Vedas. Whoever hears this even once, becomes Brahman oneself.

62. That mind is fit for the supreme Liberation that is aware that He alone is the One who is the ever-blissful, the source of supreme joy, the permanent, from whom there is nothing apart, from whom have been born all the worlds, who cannot be comprehended by words or mind or the assemblage of senses or the body, who is indivisible, who is the physician for the ills of the world, and who is Isvara.

Eliminating the Ego by the Power of Mantra and the prayer ¬ Atman Nityananda

Eliminating the Ego by the Power of Mantra and the prayer 

The mantras have the power to eliminate the selfish tendencies and make the mind pure-sattvic! 

With the power of vibration of the mantras such as Om, Om Nama Shivay, Om Hriing Nama Shivay, Om Sri Jesus Christ Namaha, Om Sri Durgayai Namaha, Om Aeem Hriim Kriim Durgayai Namaha, we can dissolve the selfish energy and restore the mind to its sattvic state. 

During the day each time a selfish tendency, (a desire, an impulse, a negative emotion, etc.) emerge within us, we can reduce the egoic energy by the power of the mantra and make it subside. The best condition to apply this method of elimination is to have the repetition of mantra as a central practice in our daily sadhana and not to apply the mantra only when we want to eliminate an egoistic tendency. 

Continuous alertness, self-awareness and self-observation 

It is important and necessary to keep our mind attentive during all day and to be in conscious contact with the silent space within; if not, we will easily identify with the selfish tendencies and  the mental  and emotional programming (if we are not alert we may not even know that we already are identified with some egoistic tendency or pattern) and we will be in a difficult position to manage the situation effectively. 

It is sought in spirituality to be constantly vigilant, aware of the silent space within (self-awareness) and observe carefully what happens in us, in order to be aware of the manifestation of the selfish tendency as quickly as possible, at its very beginning. The more vigilant and aware we are and the sooner we perceive the manifestation of selfish tendency, the easier will be not to identify with it and manage the situation effectively (that means to make the tendency to settle down and reduce to some degree its energy by the power of the mantra and a prayer. The best way to remain during all day vigilant and in conscious contact with the silent space within (self-awareness) is to repeat the name of God, a mantra (eg. 'Om Nama Shivay') or to repeat a phrase of truth like, 'I am the Light of Consciousness, Ooommm, Ooommm, Ooommm’, 'I am the inner silent presence, Ooommm, Ooommm, Ooommm’, ‘I am Brahman, Ooommm Brahman '. 

Full attention and awareness of the selfish tendency 

Every time a selfish tendency, a desire, an impulse or a negative emotion emerges (I will use as an example here, the feeling of shame), pay attention to it, feel it fully, be fully aware of the shame and also be in contact with the silence within. To avoid or overcome any internal resistance or reaction to the shame (such as feeling resentment or anger because shame arises in you ) that can keep you trapped in the vibration of the ego and identified strongly  with the ego, which will prevent you from consciously managing the situation, you can do the question-reflection, "Can I accept that the shame is manifested in me?" "Can I experience it completely without judging what I feel? This questioning will help you to relax and create space within you and will get you in a position and intense attention and aware of the shame and the silent space within. Ask yourself these questions and feel the shame completely with fullq attention. Being fully aware of what you feel (shame in this case) will bring you to a deeper contact wih the inner silent. 

The awareness of the internal silent presence 

If the shame distracts forcefully your attention and you have difficulty* to be in touch with the inner silence, it will help you get in touch the following question, ‘Can I experience the silence in me?’, or you can get in touch with the inner silence as well through the sense 'I exist'. You ask the question, 'Can I feel that I exist? and through this questioning you will come into contact with the sense 'I exist' and through the sense 'I exist' you will come into contact with inner silence. (Read more about this method in the subject of 'Meditation through the sensing of the Body'). 

Comment 

you have difficulty * to be into contact with inner silence: To be able throughout the day to maintain relatively easily the conscious contact with the inner silence and avoid the identification with selfish tendencies (when these are manifested), it is necessary to practice every day morning and evening meditation, which is the fundamental practice of getting in touch with inner silence, to deepen and to be established in it. It is also necessary, throughout the day to remain vigilant and attentive so that we can keep in touch with inner silence and observe our minds, so that we can perceive the manifestation of egoistic tendencies on time, not identify with them and eliminate them by the power of mantra, a prayer and other ways as well.

It is suggested to deepen in the silence within and stay there for a while. Then focus again on the feeling of shame and then again on the inner silence. You can focus two three times alternatively on the emotion and the inner silence, this will help to disidentify more from the emotion and calm it down (little, quite or very much depending on your inner state of that moment and the situation). Finally feel again the feeling of shame by being in touch with inner silence, feel the shame through the silence. While you are aware of the inner silence and the shame as well, repeat several times the mantra, for example the mantra Om, (repeat mentally Ooommm in a prolonged way) and feel the vibration of 'Om' impregnating the energy of shame. Do not try to stop the manifestation of shame with the power of your will; just be aware of the inner silence, feel the emotional energy and as you say the mantra Ooommm feel the vibration of the mantra saturate the energy of shame. Repeat the mantra with full attention and let its vibrations eliminate it. 

You can also combine the mantra with a prayer and ask from the Divine Mother to eliminate the egoistic tendency. 

How we do the prayer 

We gather the attention within and being aware of the inner silence, the centre of our existence, we say from the heart: ‘My Divine Mother (you can also pray to Christ, or to God, etc.) eliminate this energy of shame, or freed my mind from the feeling of shame and permeate me with light, peace and love. 'I am light, peace and love', 'I am light, peace and love', 'Everything is light, peace and love', 'Only light, peace and love exists', ‘Ooommm 'Light, peace and love, ‘Ooommm 'Light, peace and love’, Ooommm, Ooommm, Ooommm’. As we say these words, we deepen the contact with the silent presence within us. I emphasize that is very important feeling what we say (not simply saying dry words) and being deeply aware of our inner silence as well. 

I stress that it is important to be aware of the inner silent presence when you say the mantra with the intention to eliminate the egoic  energy that is manifested in you because when we are in contact with inner silence, the power of the mantra and prayer multiply. The deep contact with inner silence weakens the identification with the selfish tendency and thus facilitates its elimination. The inner silent presence is our true nature, it is constantly present, and it is untouched by what happens in the body and the mind. Therefore, when we are consciously in touch with inner silence, we are capable to maintain a distance from psychological reactions and not be lost in them, and also operate from a higher level of Consciousness that facilitates the elimination of the selfish tendencies. 

If when arises within you a selfish tendency or a negative feeling (let’s take shame as example), you are not aware of the inner silence, by focusing completely on shame and by sense it with full attention, it will help you become aware of the inner silence. When we consciously and calmly we put full attention to the emotion, this will bring the inner silence to the fore and thus we will come into contact with the inner silence. Everything we do with full conscious attention brings us back to our centre, it helps us to become aware of the inner silent presence. If you have difficulty getting in touch with inner silence, you can make it easier by asking the question, 'Can I feel  the silence in me?' Questioning this silently it will bring you into contact with inner silence. It can also help you get in touch with inner silence the feeling 'I exist'. You first come into contact with the feeling 'I exist' utlizing the question, 'Can I feel that I exist? and as you become aware of the feeling 'I exist'' you will come in contact with inner silence. By being in contact with the inner silence and the feeling of shame as well, you can repeat the mantra to reduce the energy of selfish tendency and make it subside as well. I remind you that you can also combine the mantra with prayer and ask the Divine Mother to eliminate the egoistic tendency. 

When we are deeply absorbed in the inner silence, the ego cannot steal easily our attention and to manifest itself with thoughts, feelings, impulses, desire, etc. and make us identify with them. But if the contact with inner silence is not deep enough, although we are in contact with inner silence, the ego can more easily distract and steal our attention and project thoughts, fantasies and make us react mechanically to that we experience externally in every moment. Nevertheless, by being in contact with inner silence, we have the possibility not to identify with selfish reactions, to recognize them in time and to eliminate them by the power of the mantra and the prayer. Keep in mind that If we are careless, if we don´t constantly strive to keep intimate contact with the inner silence, then we will easily lose the state of alertness and the contact with inner silence and we will identify with the imaginations, thoughts, desires, feelings, impulses that our ego is projecting and we will be lost in our ego´s ways, suffering the consequences of forgetfulness and identification. 

If we want to avoid the identification with the patterns and programming of the inferior ego and experience the peace and plenitude of our essential nature (Consciousness, Atman) we have moment to moment to take care of remaining vigilant and deepening in the awareness of the inner silence. Without this constant care, we will easily lose the contact with the peace within, we will identify with the mechanical reactions of the ego; moreover, we will not be capable to do a serious work with ourselves in order to achieve a radical transformation, much less to achieve liberation (enlightenment, self-realization).

THE DESIRE FOR LIBERATION VS THE DESIRES FOR SENSE EXPERIENSES ¬ Vivekachudamani

THE DESIRE FOR LIBERATION VS THE DESIRES FOR SENSE EXPERIENSES

275. The desire for Self-realisation is obscured by innumerable desires for things other than the Self. When they have been destroyed by the constant attachment to the Self, the Atman clearly manifests Itself of Its own accord.

276. As the mind becomes gradually established in the Inmost Self, it proportionately gives up the desires for external objects. And when all such desires have been eliminated, there takes place the unobstructed realisation of the Atman.

277. The Yogi’s mind dies, being constantly fixed on his own Self. Thence follows the cessation of desires.

¬ Vivekachudamani

By Nirvikalpa Samadhi the truth of Brahman is clearly and definitely realised and all desires are destroyed. ~ Vivekachudamani

By Nirvikalpa Samadhi the truth of Brahman is clearly and definitely realised and all desires are destroyed

~ Vivekachudamani

360. The truth of the Paramatman is extremely subtle, and cannot be reached by the gross outgoing tendency of the mind. It is only accessible to noble souls with perfectly pure minds, by means of Samadhi brought on by an extraordinary fineness of the mental state.

361. As gold purified by thorough heating on the fire gives up its impurities and attains to its own lustre, so the mind, through meditation, gives up its impurities of Sattva, Rajas and Tamas, and attains to the reality of Brahman.

362. When the mind, thus purified by constant practice, is merged in Brahman, then Samadhi passes on from the Savikalpa to the Nirvikalpa stage, and leads directly to the realisation of the Bliss of Brahman, the One without a second.

363. By this Samadhi are destroyed all desires which are like knots, all work is at an end, and inside and out there takes place everywhere and always the spontaneous manifestation of one’s real nature.

364. Reflection should be considered a hundred times superior to hearing, and meditation a hundred thousand times superior even to reflection, but the Nirvikalpa Samadhi is infinite in its results.

365. By the Nirvikalpa Samadhi the truth of Brahman is clearly and definitely realised, but not otherwise, for then the mind, being unstable by nature, is apt to be mixed up with other perceptions.

366. Hence with the mind calm and the senses controlled always drown the mind in the Supreme Self that is within, and through the realisation of thy identity with that Reality destroy the darkness created by Nescience, which is without beginning.

The eradication of egoistic tendencies. -- Swami Sivananda

The eradication of egoistic tendencies

Eradicate evil qualities.The development of virtuous qualities will itself remove the negative qualities.But it is better to make a positive attempt in the eradication of these evil qualities.Then the progress will be rapid.It is double attack on the enemy.Then success becomes easy and sure.

If you could remove lust or anger or egoism, all other evil qualities will disappear by themselves.

All evil qualities are the attendants of egoism.If egoism is destroyed, if the commander is killed all the soldiers or retinues will take to the heels out of fright, because they have lost their head.

All vices originate from anger.If anger is destroyed all sorts of vices will vanish.Therefore, concentrate your attention in killing egoism or anger.Then the whole work is done.

ONLY NOW I EXIST - ONLY NOW I CAN BE HAPPY ~ Atman Nityananda

ONLY NOW I EXIST- ONLY NOW I CAN BE HAPPY

We are constantly seeking something more than what is happening here and now, underestimating the value of the present moment which is all that exists. We are seeking the happiness in another place, in another moment, because we do not really know what happiness is. We do not know what happiness is because we do not fully experience what we are.

By seeking some kind of happiness in the future, we underestimate life that is happening only now. We underestimate the present moment and we seek happiness in the future, since we do not see (we do not realize and experience) the happiness that exists within us here and now, the innate happiness of our soul that does not depend on anything, on any external condition. This happiness or better to say this uncaused, uncondiotioned bliss, does not depend on people, on circumastances, on what we have or do not have, or on what we are going to acquire or achieve.

We become beggars of happiness when we are looking for happiness in the future, in a fantasy of the mind, when we depend our happiness on people, experiences, situations, while happiness exists only in the present moment, here and now, inside us, independent of anything outside of us.

Why do you seek to find in other place and time what is inside you here and now? Why do you put preconditions to be happy, while happiness does not require any condition?

Do you know that the preconditions that you put for your happiness blind your eyes and your mind, and so you cannot see the always present happiness that lies in your core of your being here and now?

Life is only now, happiness exists only here and now within us and not outside.

Only now can we experience bliss infinite if we are 100% present, fully aware of our Beingness here and now.

Awareness of Being is Bliss / 46 of the book 'I Am That' ¬ Nisargadatta

Awareness of Being is Bliss

Chapter 46 of the book 'I Am That'

Questioner: By profession I am a physician. I began with surgery, continued with psychiatry and also wrote some books on mental health and healing by faith. I came to you to learn the laws of spiritual health.

Maharaj: When you are trying to cure a patient, what exactly are you trying to cure? What is cure? When can you say that a man is cured?

Q: I seek to cure the body as well as improve the link between the body and the mind. I also seek to set right the mind.

M: Did you investigate the connection between the mind and the body? At what point are they connected?

Q: Between the body and the indwelling consciousness lies the mind.

M: Is not the body made of food? And can there be a mind without food?

Q: The body is built and maintained by food. Without food the mind usually goes weak. But the mind is not mere food. There is a transforming factor which creates a mind in the body. What is that transforming factor?

M: Just like the wood produces fire which is not wood, so does the body produce the mind which is not the body. But to whom does the mind appear? Who is the perceiver of the thoughts and feelings which you call the mind? There is wood, there is fire and there is the enjoyer of the fire. Who enjoys the mind? Is the enjoyer also a result of food, or is it independent?

Q: The perceiver is independent.

M: How do you know? Speak from your own experience. You are not the body nor the mind. You say so. How do you know?

Q: I really do not know. I guess so.

M: Truth is permanent. The real is changeless. What changes is not real, what is real does not change. Now, what is it in you that does not change? As long as there is food, there is body and mind. When the food is stopped, the body dies and the mind dissolves. But does the observer perish?

Q: I guess it does not. But I have no proof.

M: You yourself are the proof. You have not, nor can you have any other proof. You are yourself, you know yourself, you love yourself. Whatever the mind does, it does for the love of its own self. The very nature of the self is love. It is loved, loving and lovable. It is the self that makes the body and the mind so interesting, so very dear. The very attention given to them comes from the self.

Q: If the self is not the body nor the mind, can it exist without the body and the mind?

M: Yes, it can. It is a matter of actual experience that the self has being independent of mind and body. It is being -- awareness -- bliss. Awareness of being is bliss.

Q: It may be a matter of actual experience to you, but it is not my case. How can I come to the same experience? What practices to follow, what exercises to take up?

M: To know that you are neither body nor mind, watch yourself steadily and live unaffected by your body and mind, completely aloof, as if you were dead. It means you have no vested interests, either in the body or in the mind.

Q: Dangerous!

M: I am not asking you to commit suicide. Nor can you. You can only kill the body, you cannot stop the mental process, nor can you put an end to the person you think you are. Just remain unaffected. This complete aloofness, unconcern with mind and body is the best proof that at the core of your being you are neither mind nor body. What happens to the body and the mind may not be within your power to change, but you can always put an end to your imagining yourself to be body and mind. Whatever happens, remind yourself that only your body and mind are affected, not yourself. The more earnest you are at remembering what needs to be remembered, the sooner will you be aware of yourself as you are, for memory will become experience. Earnestness reveals being. What is imagined and willed becomes actuality -- here lies the danger as well as the way out.

Tell me, what steps have you taken to separate your real self, that in you which is changeless, from your body and mind?

Q: I am a medical man, I have studied a lot, I imposed on myself a strict discipline in the way of exercises and periodical fasts and I am a vegetarian.

M: But in the depth of your heart what is it that you want?

Q: I want to find reality.

M: What price are you willing to pay for reality? Any price?

Q: While in theory I am ready to pay any price, in actual life again and again I am being prompted to behave in ways which come in between me and reality. Desire carries me away.

M: Increase and widen your desires till nothing but reality can fulfil them. It is not desire that is wrong, but its narrowness and smallness. Desire is devotion. By all means be devoted to the real, the infinite, the eternal heart of being. Transform desire into love. All you want is to be happy. All your desires, whatever they may be, are expressions of your longing for happiness. Basically, you wish yourself well.

Q: I know that I should not…

M: Wait! Who told you that you should not? What is wrong with wanting to be happy?

Q: The self must go, l know.

M: But the self is there. Your desires are there. Your longing to be happy is there. Why? Because you love yourself. By all means love yourself -- wisely. What is wrong is to love yourself stupidly, so as to make yourself suffer. Love yourself wisely. Both indulgence and austerity have the same purpose in view -- to make you happy. Indulgence is the stupid way, austerity is the wise way.

Q: What is austerity?

M: Once you have gone through an experience, not to go through it again is austerity. To eschew the unnecessary is austerity. Not to anticipate pleasure or pain Is austerity. Having things under control at all times is austerity. Desire by itself is not wrong. It is life itself, the urge to grow in knowledge and experience.

It is the choices you make that are wrong. To imagine that some little thing -- food. sex, power, fame -- will make you happy is to deceive yourself. Only something as vast and deep as your real self can make you truly and lastingly happy.

Q: Since there is nothing basically wrong in desire as an expression of love of self, how should desire be managed?

M: Live your life intelligently, with the interests of your deepest self always in mind. After all, what do you really want? Not perfection; you are already perfect. What you seek is to express in action what you are. For this you have a body and a mind. Take them in hand and make them serve you.

Q: Who is the operator here? Who is to take the body-mind in hand?

M: The purified mind is the faithful servant of the self. It takes charge of the instruments, inner and outer, and makes them serve their purpose.

Q: And what is their purpose?

M: The self is universal and its aims are universal. There is nothing personal about the self. Live an orderly life, but don't make it a goal by itself. It should be the starting point for high adventure.

Q: Do you advise me to come to India repeatedly?

M: If you are earnest, you don't need moving about. You are yourself wherever you are and you create your own climate. Locomotion and transportation will not give you salvation. You are not the body and dragging the body from place to place will take you nowhere. Your mind is free to roam the three worlds -- make full use of it.

Q: If I am free, why am I in a body?

M: you are not in the body, the body is in you! The mind is in you. They happen to you. They are there because you find them interesting. Your very nature has the infinite capacity to enjoy. It is full of zest and affection. It sheds its radiance on all that comes within its focus of awareness and nothing is excluded. It does not know evil nor ugliness, it hopes, it trusts, it loves. You people do not know how much you miss by not knowing your own true self. You are neither the body nor the mind, neither the fuel nor the fire. They appear and disappear according to their own laws.

That which you are, your true self, you love it, and whatever you do, you do for your own happiness. To find it, to know it, to cherish it is your basic urge. Since time immemorial you loved yourself, but never wisely. Use your body and mind wisely in the service of the self, that is all. Be true to your own self, love your self absolutely. Do not pretend that you love others as yourself. Unless you have realised them as one with yourself, you cannot love them Don't pretend to be what you are not, don't refuse to be what you are. Your love of others is the result of self-knowledge, not its cause. Without self-realisation, no virtue is genuine. When you know beyond all doubting that the same life flows through all that is and you are that life, you will love all naturally and spontaneously. When you realise the depth and fullness of your love of yourself, you know that every living being and the entire universe are included in your affection. But when you look at anything as separate from you, you cannot love it for you are afraid of it. Alienation causes fear and fear deepens alienation. It is a vicious circle. Only self-realisation can break it. Go for it resolutely.