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Here
are the Contents and a part of the book
CONTENTS
Gratitude – Dedications
Prayers for World Peace
Meditative Prayer of Oneness
Prologue
UNITY I
Our True Nature is Happiness
Our True Self (Consciousness)
The Ego and the Self
How the Ego Deludes us
The Tree of the Ego
Ego, our Illusory Identity
Desire and Freedom
UNITY II
Self-awareness
Developing Self-awareness
Activities to Develop Self-awareness
The Ability of Self-observation
Self-awareness and Self-observation
UNITY III
The Repetition of Mantra and God´s Name
The Repetition of the Mantra and Karma Yoga
Turning Actions into Spiritual Practice
Self-observation and the Dissolution of the
Ego
Developing Acceptance
The Dissolution of the Ego through Prayer and
the Mantra
Inquiry into a Tendency and its Dissolution
The Dissolution of Ego and Desires and
Liberation
The Nights of Spiritual Practice
Satsang (Union or Meeting for Truth)
Stay Firm in your Practice
Appendix
Prologue
By
God, I do not mean an Entity outside and separate from us, but the intelligent
creative Consciousness that creates and sustains both us and the entire cosmos
and expresses itself in us as the seemingly individual Consciousness.
Repetition
of a mantra of God´s names is considered the most suitable and effective
practice for most aspirants. The constant repetition of a mantra throughout the
day is indeed one of the most effective ways to remain constantly alert, to
keep the attention and mind firmly focused on our true Self within (Self-awareness),
to purify the mind and heart and to eliminate egoic tendencies.
Gratitude - Dedications
to the Divine Mother of the universe (Mahashakti,
the Supreme Divine creative energy)
who gives me strength, wisdom and
guidance to walk the path and frees me from the shackles of the mind,
to the Gnostic teaching of Samael Aun
Weor who taught me to pray to the Divine Mother and work for the dissolution of
egoic tendencies and the conversion of sexual energy,
to my beloved master, Hairakhan Bhole
Baba (Babaji)
who always resides in my heart and
guides me towards the light and the truth,
to the holy and peaceful Hairakhan
Vishva Mahadham
whose divine vibrations transformed my
mind and my heart,
to Swami Sivananda
who through his books and his energy
gave me light, love, courage,
knowledge and inspiration,
to Nisargadatta Maharaj
whose simplicity and clarity of his
words helped me realize my Self,
to the formless and timeless
Consciousness behind all phenomena,
and also, to Aïvanhov, Ramana
Maharshi, Shankaracharya, Sri Aurobindo, Bhagavad Gita,
and to everything and everyone that in
their own way contributed to my transformation and awakening
Finally, the book is dedicated to all
seekers of truth and freedom!
to
all beings all over the world!
UNITY I
1. Our True
Nature is Happiness
To take
the world as real and one’s Self as unreal
is ignorance. Ignorance of oneself causes desire and desire perpetuates
ignorance.
~
Nisargadatta
Through the senses and the mind, we
enjoy the qualities of sense objects along with pleasure or pain, happiness or
sorrow depending on the nature of sensory experience and the conditioning of
our mind. Our ego likes certain objects and dislikes others due to past
experiences, conditioning, identification, projection and imagination. Identified
with the sensory mind, we try to obtain pleasurable objects and
experiences and avoid the unpleasant or painful ones. As a result, we are
trapped in the ignorant part of the mind, i.e., the external mind[3] (Manas in
Sanskrit) which is the sensory-emotional mind that also includes
automatic-mechanical thinking.
The
bliss of the Self is always with you and you will find it for yourself if you
would seek it earnestly.
~ Sri Ramana Maharshi
Being ignorant of our true Self (Consciousness), we try to find eternal peace, happiness and contentment in impermanent, limited objects. But, is it possible to find unconditioned, limitless happiness in conditioned, limited objects or situations? Did you ever see any human being be truly happy because of wealth, money or sex? Instead, many sages having only the necessary for living, have lived a life of fullness, peacefulness, contentment and happiness because they have lived in union with their divine essence within.
Because
of the lower rajasotamasic ego, we fail to experience the peace and bliss of
the Self (Consciousness, Atman) that is constantly present within us since the
ego obscures our intellect and its discriminative power. So, we wander around in the thick forest of
sense objects seeking for happiness in things that can only give us a little
pleasure and enjoyment and much pain and suffering. We try to make the
impossible happen, that is, to find immortal qualities in mortal, perishable,
limited things.
~ Sri Ramana Maharshi
Remember always that sensual pleasures
can never, ever give you eternal peace and everlasting true happiness (bliss,
eudaimonia). They are finite and limited creations of the senses and the
sensory mind. Pleasure is created by the mind, nervous system and vital energy
when they are stimulated by sensory impressions or by remembering or imagining
the objects. When the body, senses or mind are tired or sick, then sense
objects cannot give us any pleasure at all.
2.14. The contacts of the senses with the
objects cause heat and cold, pleasure and pain, have a beginning and an end.
They are impermanent; endure them bravely, O Arjuna!
~
Bhagavad Gita Ch. II
Perfect
peace is of the Self (Consciousness). Peace is your natural state.
~ Sri Ramana Maharshi
The most important thing to know is
that, the happiness and peace that we experience when we enjoy any object,
derives from within, from our true Self and not from the object we experience.
We believe that happiness comes from sensory experiences because of ignorance,
lack of clarity and lack of discrimination.
Peace and bliss are our innate nature,
the nature of our true Self (Consciousness, Soul, Atman) however, they
can only be experienced when our mind is calm, clear, steady, focused and
introverted. This can occur on two occasions: involuntary, partially and
temporarily when a desire is fulfilled and the mental-emotional agitation
subsides and intentionally when we, through meditation or Self-Inquiry, achieve
to calm, focus and stabilize the mind in our true inner Self (Consciousness).
UNITY II
Self-awareness means ‘I am aware of myself’.
But when we say ‘myself,’ what do we mean? For most people, due to ignorance of their
inner Self (Consciousness), the word Self-
awareness[4] refers to their apparent or illusory self
(consisting of the body, vital energy, mind, intellect and ego).
11. The Ability of Self-observation
Self-knowledge
is based on living moment to moment with mindfulness and Self-awareness. That
is, being centered in the present moment, maintaining conscious contact with
the sense of 'I am' and the peaceful silence within, being attentive and aware
of what is happening inside and outside, avoiding identification with mental
and emotional expressions and observing them objectively (avoiding
blaming, complaining and judging negatively).
UNITY III
13. The
Repetition of Mantra and God´s Name
(Japa Mantra and Japa Nama)
Part I
The water to clean your heart is the Name of God. Of greatest
importance is that the Repetition of God's Name (Japa Nama) increase daily. In
this way, your heart and mind will be purified and only then will you find God
in yourself.
~ Hairakhan Babaji
The
repetition of the mantra, either mentally or verbally, purifies the mind and
heart, dissolves selfish tendencies, negative emotions, desires and
attachments, makes the mind calm, harmonious, stable and luminous, and
ultimately leads us to attain enlightenment or God-realization.
The mind,
by nature, can think only one thing at a time. It can either think of God or
the world. If we do not make the mind think of something higher, then the mind,
out of habit and programming, will think of sense objects, will cling to them,
and will repeat the same patterns of thought and emotion.
The
highest thought of all is the name of God and the constant repetition of a
mantra is the easiest way to remember God (Consciousness, silent presence within) and to purify
the mind and heart. By mentally repeating a mantra (we can also whisper or say it out loud) we keep
our mind centred on God.
It is recommended to repeat the mantra that most resonates in our heart (for example, 'Om Nama Shivay[5]', or 'Om Namo Narayanaya'), or the name of a great divine incarnation such as Krishna and Jesus Christ ('Hare Krishna Hare Rama', 'Om Sri Jesus Christ Namaha'). Those inclined to the formless God may repeat some of the great sayings of the Upanishads (Mahavakyas) who refer to God (Brahman) in its formless absolute aspect. These great sayings affirm the identification of our true Self (Atman, Consciousness) with the absolute Truth of the Universe (Brahman, Absolute Consciousness, God). Two of these sayings are 'I am Brahman’ (‘Aham Brahmasmi’ in Sanskrit) and ‘Atman is Brahman’ (‘Ayam Atma Brahma’ in Sanskrit), i.e., the individual Consciousness (Atman) is the Universal or Absolute Consciousness (Brahman).
The ultimate goal of the repetition of
the mantra is to become as spontaneous and natural as our breathing so that our
mind remains in constant contact with the silent presence of God. To achieve
this requires constant diligent practice of Japa mantra throughout the day as
well as morning and evening practice at home or at any other time we have
scheduled for practice….
20. The Dissolution of Ego and Desires and Liberation
Egoic
tendencies and desires develop in us because of ignorance and the pursuit of
happiness in sensory pleasures, sensory experiences and mundane success. Ego
and desire, however, are not two different elements. Desire, or more precisely desiring,
is an expression of the ego. Furthermore, all attachments, selfish tendencies
and negative emotions, habits and addictions originate directly or indirectly
in desire. As I said before, greed, for example, is desiring more and more;
envy is desiring what others have; pride is desiring to feel great, superior
and to be recognized by others.
The Books of Atman
Nityananda
·
Το Όνομα του Θεού και η Κάρμα Γιόγκα
The websites of
Atman Nityananda
· atmannityananda.org (En-Gr-Es)
· Atman’s Videos & Podcasts (En-Gr-Es)
The Blogs of Atman Nityananda
· Facebook - Twitter - Instagram
Podcast & YouTube Channels
·
Atman’s
Videos & Podcasts Website
·
https://www.youtube.com/@atmannityananda-autognosia
·
https://www.youtube.com/@atmannityananda-podcasts
·
https://www.youtube.com/@atmannityananda-academy-en
· https://www.youtube.com/@atmannityananda-babaji
[1] the
rajasotamasic ego: the ego has various aspects. Concerning
the three gunas, I classify the ego in the higher sattvic ego and the lower
rajasotamasic ego because the rajas and tamas gunas cause suffering,
identification with the body, mind and objects and prevent us from living in
conscious union with our inner Self while the sattva, on the other hand,
enables us to live in harmony, love, peace and happiness and conscious union
with our Self. (Read about the ego in the topic 'Ego, our illusory identity').
[2] the
three Gunas:
Sattva, Rajas
and Tamas Gunas are the primary subtle forces of the universe. Read more about
them in the subtopic ‘The mind and the three Gunas’ of the topic ‘Ego, our Illusory Identity’.
[3] the external mind: The mind has four aspects: 1. the External mind (Manas in Sanskrit), 2. the Intermediate mind or Intellect (Buddhi in Sanskrit), 3. the Inner mind or Subconscious (Chitta in Sanskrit) and 4. the Ego (Ahamkara in Sanskrit). The fourfold mind is called the inner organ or instrument (Antahkarana in Sanskrit) in the Yoga and Vedanta traditions.
[4] the word Self- awareness: since we consider the body and mind to be
ourselves, we typically use the term self-awareness to denote that we are aware
of the body, bodily sensations, thoughts, imaginations, feelings, emotions,
etc. However, our self or identity is Consciousness, experienced as a silent
and unchanging presence. So, Self-Awareness-in the most authentic sense of the
term- signifies being aware of the ‘I am’ and the silent presence of
Consciousness.
[6] liberation: liberation, enlightenment, Self-realization and
God-realization are synonymous terms and the one who has attained this state is respectively called liberated, enlightened,
Self-realized. The liberated one, in Sanskrit, is called 'Jivanmukta' and also
'Jnani' which means the knower of the Self (Atman) or God (Brahman, Absolute
Consciousness) and also ‘Yogi’ which means the united with their true Self (Atman, Consciousness) or God.
[7] fourfold mind: The four aspects or parts of mind
are: 1. the External mind (Manas in Sanskrit), 2. the Intermediate mind or Intellect (Buddhi in Sanskrit), 3. the Inner mind or Subconscious (Chitta in Sanskrit) and 4. the Ego (Ahamkara in Sanskrit).