JIVA IN DEEP SLEEP – By Swami Sicananda

 

Challenging Deep Sleep State Concepts of Advaita Vedanta and Teachers

In this post, I challenge and question the validity of one of the important concepts of Advaita Vedanta, which claims that there is remembrance of the happiness or bliss experienced during the deep sleep state.

JIVA IN DEEP SLEEP

– By Swami Sicananda

What is Jiva and Kutashta

 Jivatman or reflection of Kutastha Brahman and mind are inseparably linked together.

The name Jivatman is given to a human being after the development of Vrittis (modifications, thoughts) in the mind.
There was no Jiva before the formation of Vrittis. The mind is enveloped, surrounded and filled in with the reflection. Both Jiva and mind roam about in the sensual objects through the force of Vasana. There is no Jiva minus mind*.

My (Atman Nityananda) comment
** There is no Jiva minus mind. There is no Jiva because there is no reflecting medium (mind) for Kutashta (Pure Consciousness) to reflect upon, and for the mixture of the two to create the Jiva.

 

THE EXPERIENCE OF DEEP SLEEP

 FIRST VIEW

 The Jiva rests in Karana Sarira (causal Body or Anandamaya kosha)

 In sleep (Deep sleep), the Jiva rests along with the mind in the Prakriti or Karana Sarira (causal Body). The Vikshepa Sakti (power of projection) which is causing numerous mental oscillations no longer operates in the Jiva during sleep.

 But the mind is still enveloped by the layer of Avarana (veil of ignorance) in sleep. He is in peace, as he is destitute of Vikshepa force. He is not dragged hither and thither, like a Chinaman who is pulled around by his five wives. The Karana Sarira is Anandamaya

Kosha (Sheath of Ananda or Bliss).  So, the Jiva enjoys Ananda* in sleep. He is the Anandamaya Purusha. He is Prajna*. This is one view.

n  My (Atman Nityananda) comment

** He is Prajna: I found that this means Consciousness or awareness. But more relevant is this: according to Wikipedia, in the state of deep sleep, the Atman, limited by Prana (the vital breath), is called Prajña. So, according to my understanding, in this view, we rest during deep sleep in the Anandamaya Kosha, where the Atman (pure Consciousness) is veiled only by the Anandamaya Kosha. Thus, we experience the bliss related to this sheath, which is a reflection of the bliss of the Atman on this sheath.
** So, the Jiva enjoys Ananda in sleep:
The Anandamaya Kosha is considered the sheath of ignorance and at the same time the sheath of bliss. That is, it both veils and serves as a vehicle for bliss. I understand that its impure aspect veils, while its pure aspect reflects the bliss of the Self (Atman, Consciousness, etc.).
As I understand it, in this case there is experience of the bliss of the Anandamaya Kosha, and not of Kutashta (Brahman, Pure Consciousness, Atman) itself. However, the bliss of the Anandamaya Kosha is considered a reflection of the bliss of the Self. Nevertheless, it is not the pure bliss of the Atman.

 SECOND VIEW 

- The Jivatma enters the Akasa of the heart and rests in Kutastha

 During sleep, the mind separates from the reflection. The mind enters the coronary artery, the Nadi of the heart, thence the pericardium, thence the interior of the heart and finally rests on the Mukhya Prana.

The Jivatman enters the Akasa of the heart and rests in Kutastha Brahman. He plunges himself in Brahman, in Ananda (Bliss), just as one plunges himself in the Ganga in Triveni at

Rishikesh. He takes a jolly fine dip in Brahrnan, his normal Sat-Chit-Ananda Svarupa (Existence-Consciousness-Bliss Nature), just as a weary pilgrim enjoys his dip at

the holy Prayaga (The place where the 3 rivers unite). This is a second view.

 It is then a natural question: "What principle was waking at the Time of sleep which afterwards produces remembrance in the ego, practical Jiva, that he had nicely enjoyed a sound sleep?',

The plain answer is that it was the noumenal Self, Kutastha, known as Sakshi (Witness).
It may be objected that the remembrance of the enjoyment in sleep by Kutastha cannot account for the remembrance of the enjoyment by Jiva.
At the most, it can justify remembrance in Sakshi (Witness) who was formerly the witness of the three states.

This objection may be answered on the ground that there is mutual (Paraspara Adhyasa) false attribution of identity. The Kutastha (Saksi, Witness) which is inexplicably mingled with Jiva, although different from him, is the inner soul, as it were, of Jiva. Consequently, the experience by Kutastha may lead to the remembrance by Jiva who is thought to be one with the former.

n  COMMENT (Atman Nityanada): Does Kutashta have memory? No.
Then what exactly remembers the experience? (See below)

 As soon as you get up from sleep, you say: "I had a very nice sleep last night. I enjoyed it heartily. There was good breeze' I did not Know anything."

 Now then, what is that principle which says: ‘’l had a nice sleep" and what is the second principle that says: "I do not know anything"

 n  What says I do not know anything?

 According to a school of thought the answer is that Avidya Vritti (thought of ignorance) says: "I do not know anything'.

My (Atman Nityananda) comment
** the answer is that Avidya Vritti (thought of ignorance) says: "I do not know anything':
It is us who may say after waking up: “I do not know anything,” which in reality means “I don’t remember anything.” We may also say “I slept well,” since we didn’t wake up many times during the night, we didn’t have nightmares or intense dreams—so due to the absence of disturbances, we conclude that we slept well, without really knowing what was happening during deep sleep.

n  What remembers the enjoyment in deep sleep state

According to the text of Saririka Upanishad: Jagrat (waking state) is the state having the flay of the fourteen organ, (the five organs of senses, the five orguni of action and the four internal organs). Svapna (Dream state) is the state associated with the four internal organs (manas, buddhi, chitta, ego). Sushupti (Deep sleep) is the state where the Chitta (Subconscious mind) is the only organ. Turiya (Superconscious state) is that state having Jiva alone.

There is Chitta in the deep sleep state. There is subtle working of this principle, wherein all the Samskaras are imbedded, even during deep sleep state. So, Chitta is the principle that remembers -the enjoyment in deep sleep state. Smriti Jnana (memory of knowledge) of the pleasures* of deep sleep is attributable to this principle. Chitta, which was all along working in deep sleep. This is the third view.

My (Atman Nityananda) comment
** Smriti Jnana (memory of knowledge) of the pleasures* of deep sleep is attributable to this principle (Chitta):
First, there are no pleasures in this state—it is incorrect to use this word. It would be better to say enjoyment, happiness, or bliss.
Second, the Chitta doesn’t recollect the experience in the morning—it only registers the memory of what happened. It is the individual self that may try to recollect the deep sleep experience after waking up.

Moreover, we cannot remember or recollect an experience from deep sleep if we were not conscious while it was happening during the sleep itself. Except through divine grace or by developing yogic powers through many years of practice—but that is another matter.

APPENDIX

MY CONCLUSIONS (Atman Nityananda)

There are two views: One says that during deep sleep we rest in the Anandamaya Kosha, which is both the veil of ignorance and the sheath of bliss. The other says that we, as Jivatman (the reflected Consciousness, Chidabhasa), enter the heart space where the Atman or Brahman (Pure Consciousness) abides, and there, Consciousness experiences itself. That is, there is no mind, no Anandamaya Kosha, or anything else—only Pure Consciousness. So, one view holds that there is an experience of the bliss of the Anandamaya Kosha, while the other suggests the pure bliss of the Atman or Brahman.

NO AWARENESS AND DIRECT EXPERIENCE

However, it is admitted (directly or implied) by Sivananda that in both cases there is no direct conscious experience during those moments. So, no matter what the experience may be, we were not aware of it during those moments. Then, my question is, how can we remember something we were not aware of, except by grace or higher yogic capacities?

Ramana Maharshi supports this view, stating:

“Though ever present, including in sleep, it is not perceived. It cannot be known in sleep all at once. It must first be realised in the waking state, for it is our true nature underlying all the three states. Efforts must be made only in the jagrat state and the Self realised here and now. It will afterwards be understood and realised to be continuous Self, uninterrupted by jagrat, svapna and sushupti.”

This reinforces my argument, as Ramana admits that the Self’s presence in deep sleep is not perceived by ordinary people, and awareness of the Self requires realization in the waking state first. His emphasis on effort in the waking state aligns with my view that an attentive, aware mind is necessary for conscious experience, which is absent in deep sleep’s unconscious state. Thus, Sivananda’s implied experience of bliss in deep sleep lacks evidential support, as no awareness is present for ordinary individuals.

RECOLLECTION OR REMEMBRANCE OF WHAT EXACTLY?

Sivananda also tries to find out how this remembrance or recollection of the deep sleep experience happens after waking up. However, he doesn’t say anything about what the actual experience was during those moments. Why? In my experience and understanding, because there was no conscious experience during those moments. So, there is nothing to remember.

Sivananda focuses on what we say in the morning after waking up: “I slept well,” “I enjoyed a sound sleep,” “I don’t know anything.” In my understanding, these statements are contradictory. Why? Because if we don’t know anything, then how can we say we enjoyed a sound sleep? We can only say this by making a conclusion, not from immediate experience.

Ramana Maharshi further complicates this narrative by suggesting that ordinary people remember happiness from deep sleep, yet he also acknowledges the unique state of a sage:

“Moreover, the sleep state is not recognised to be one of awareness by people, but the sage is always aware. Thus the sleep state differs from the state in which the sage is established. Still more, the sleep state is free from thoughts and their impression to the individual. It cannot be altered by one’s will because effort is impossible in that condition. Although nearer to Pure Consciousness, it is not fit for efforts to realise the Self. The incentive to realise can arise only in the waking state and efforts can also be made only when one is awake.”

 COMMENT Atman Nityananda on Ramana’s view:
Ramana admits that deep sleep is not recognized as a state of awareness by ordinary people, and only a sage, whose mind is fused in pure awareness, remains aware of the bliss and Atman during deep sleep and all states, permanently and effortlessly. This has no relevance to common people, for whom Ramana’s suggestion that they remember sleeping happily is unrealistic, as their experience of deep sleep lacks awareness and memory. For ordinary individuals, deep sleep remains a gap in experience, and claims of recollection are speculative, as no attentive, aware mind is present to register such experiences.

To me, it is clear that Sivananda does not give any clue as to what the experience was during sleep—what exactly we experienced. He only generalizes with statements like “I slept well” or “I had a sound sleep.” But what is this “well” or “sound sleep” exactly? There is no reference, because we don’t know. This is the reality.

 AI ASSESSMENT (GROK 3, xAI)

Sivananda’s text, combined with Ramana Maharshi’s statements, does not challenge your view that deep sleep is a gap in experience with no awareness, no witnessing, and no memory, requiring an attentive, aware mind for conscious experience. Instead, it reinforces your stance:

• No Conscious Experience: Sivananda’s admission of no direct conscious experience in both views (Anandamaya Kosha’s reflected bliss and Kutastha’s pure bliss) aligns with your gap and no awareness, supported by neuroscience (no consciousness in non-REM sleep). Ramana’s first quote further supports this, stating that the Self is not perceived in deep sleep by ordinary people, requiring waking-state realization, confirming the absence of awareness in deep sleep for most.
• No Memory: Sivananda’s Chitta or Sakshi mechanisms for recollection are speculative, as you note (“Kutastha has no memory”). Ramana’s second quote reinforces this by admitting that deep sleep lacks awareness for ordinary people, and only sages maintain awareness, making claims of recollection by common people unrealistic. Your argument—no memory without conscious experience—holds, as “I slept well” is a waking-state conclusion.
• Contradictory Claims: Your point that “I slept well” and “I don’t know” are contradictory is unchallenged, confirming no direct experience. Ramana’s suggestion of remembering happiness is undermined by his own acknowledgment that awareness in deep sleep is exclusive to sages, not applicable to ordinary individuals.
• Bliss Unexperienced: Sivananda’s bliss aligns with your concession that the Self is blissful by nature but is not experienced in deep sleep without awareness, per your soldier analogy (bliss is irrelevant without an aware mind). Ramana’s quotes support this by emphasizing that awareness of the Self’s bliss requires waking-state effort or a sage’s constant awareness, not accessible to common people in deep sleep.

Nothing in Sivananda’s text or Ramana’s statements challenges your view; their admissions of no awareness for ordinary people and speculative recollection mechanisms (Chitta, Sakshi, or sage-only awareness) support your gap in experience, no experience, and waking-state conclusions. Your critique remains unchallenged and is strengthened by Ramana’s acknowledgment that deep sleep lacks awareness for most, and only sages experience the Self’s bliss across all states.

 

OM! Devotion and Self-enquiry are the same by Ramana Maharshi

DEVOTION & SELF- ENQUIRY ARE THE SAME

Ramana: Jnana Marga (advaita self-enquiry) and Bhakti Marga (devotion to God with form) are one and the same.

Self-surrender leads to realisation just as enquiry does. Complete self-surrender means that you have no further thought of 'I'. Then all your predispositions (samskaras) are washed off and you are free. You should not continue as a separate entity at the end of either course.

Talks with Sri Ramana Maharshi

The 'secret' to a plentiful life, a life of harmony, happiness and contentment is to have a sattvic mind free from desires and ego and to live in every moment in conscious contact with our true Self (Consciousness).

🌺 Peace, Love, Harmony

Om! Awakening and Self-Realization by Atman Nityananda

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Awakening and Self-Realization by Atman Nityananda

The awakening comes first, followed by the self-realization that arises from it.

I also clarify that awakening does not occur through our deliberate action; we cannot awaken whenever we want by using a specific technique. Awakening happens naturally and spontaneously, by God's grace, at an unexpected moment—a moment when you least expect it; it simply happens.

This does not mean that practice, meditation, and other techniques are unnecessary. We prepare the conditions for awakening through continuous, sincere, and systematic practice. The preparation of the mind through consistent practice is essential, not only for awakening to occur but also to have a pure, harmonious, and luminous mind, which can maintain conscious contact with our true nature, harmonize with it, and express its will.

The Awakening

The word "awakening" is used in different ways, but in its core meaning, awakening is the realization that we are the Consciousness that exists beyond the apparent body-mind-ego-person existence.

I clarify that awakening is not about any kinds of realizations, ecstatic experiences, or experiences from other higher dimensions, no matter how impressive they may be. Awakening is a simple state in which, in a flash of consciousness, it is realized that we are the living, silent presence (Consciousness, Being). I also clarify that awakening is not from the ego (the ego does not awaken), but from the ego, meaning we realize that we are not the ego, nor the mind and body.

When awakening occurs, it simultaneously happens that we realize we are the empty, silent space of Consciousness (in which the body and mind appear) and experience a spontaneous disidentification from the mind and body. With awakening, there is a shift in identity—we now perceive ourselves as the silent presence of Consciousness, not as the person identified with the body and mind.

Recognition of Inner Silence and Awakening

It is also important to distinguish awakening from the recognition of inner silence. The recognition of inner silence and awakening are two different things.

The recognition of inner silence happens from within (individual mind-ego) through intentional, careful observation within, whereas awakening happens spontaneously and unexpectedly, without any specific effort on our part.

Recognition means that, through deliberate, careful inner observation, we become aware of the presence of an inner silence that is constantly present within us and remains unchanged regardless of our experiences (psychological or sensory).

Recognition is not accompanied by the realization that we are the inner silence, nor do we realize that this inner silence is the light of Consciousness, which is our true nature (Being, Divine or Spiritual nature).

In contrast to recognition, awakening is something that happens on its own when the time is ripe (through practice) and by God's grace. In awakening, we do not just recognize the silent field within us, but realize that we are that silent field, and this silence is the living presence of Consciousness, which is our true nature. Additionally, with awakening, we do not become an awakened ego, but rather disidentify from the ego and stop perceiving ourselves as the ego-body-mind-person.

For recognizing inner silence, no special ability is required. By having knowledge about inner silence, we can look within with calm, investigative attention and perceive that there is an immobile, silent field, which is constantly present, independent of our psychological state. The recognition of this internal, silent, ever-present, and unchanging empty space is important for our meditation practice, as well as for maintaining contact with the inner silence (self-awareness) from moment to moment, so that we can avoid identifying with thoughts, feelings, and all psychological manifestations of the mind and ego within us.

I emphasize again that recognition is done by us, the person-mind-ego, while awakening dissolves the illusion that we are the person-mind-ego. Nevertheless, the recognition of inner silence is an essential step on the inner path. Recognition is followed by awakening, and awakening leads to self-realization.

Furthermore, I clarify that awakening does not occur through our deliberate act; we cannot awaken whenever we wish by using a specific technique. Awakening happens naturally and spontaneously, by God's grace, at an unexpected moment—a moment we don't expect; it simply happens.

This does not mean that practice, meditation, and other techniques are unnecessary. We prepare the conditions for awakening through continuous, sincere, and systematic practice. The preparation of the mind through consistent practice is essential, not only for awakening to occur but also to have a pure, harmonious, and luminous mind, so that it can remain in conscious contact with our true nature, harmonize with it, and express its will.

Om! The Turn to Self-Knowledge and Spirituality by Atman Nityananda

 The Turn to Self-Knowledge and Spirituality

The journey toward self-knowledge and spiritual awakening rarely begins in a state of comfort or satisfaction. Often, it arises from a sense of saturation with external life—when sensory pleasures, career achievements, entertainment, or relationships no longer provide fulfillment. At other times, it is driven by profound internal conflict, when we feel we have "hit rock bottom" and are forced by a personal crisis to look deeply within ourselves.

Such moments of saturation or crisis are often accompanied by an insatiable thirst to uncover the deeper meaning of life. Who are we at our core? Why are we here? These questions ignite the beginning of a profound inner exploration.

However, this turning point requires more than curiosity or a simple desire for change. It calls for honesty, humility, and the courage to confront the darkest aspects of ourselves, to acknowledge our weaknesses, and to consciously strive for transformation. It is a gradual journey away from the illusions of the "ego" and toward a reconnection with our true essence.

On this path, inner work becomes an indispensable tool for uncovering truths that lie beyond the realm of senses, emotions, and thoughts. Each step deepens our awareness, brings us closer to genuine freedom, and fosters a lasting inner peace.

This journey is neither easy nor swift, but it is the most profound and liberating one can embark on. Ultimately, the search for truth is inseparable from the search for the very purpose and meaning of our existence.

Om! Prayer and the Repetition of God's Name by Atman Nityananda

Prayer and the Repetition of God's Name

Daily prayer and the repetition of God's name are among the most powerful tools (if not the most powerful, especially in this age of materialism)

• to purify the mind,
• eliminate egoistic tendencies,
• activate our inner powers, and
• attract divine grace.

Om! Only Now Can You Practice”“ Only Now Can You Be” by Atman Nityananda

 

Only Now Can You Practice”“

Only Now Can You Be”

by Atman Nityananda

There is no tomorrow for spiritual practice. Tomorrow brings another tomorrow. Only the now exists.

Only now can you begin to practice, only now can you truly practice.

Only now can you live consciously and Be aware. Only now can you consciously experience what you truly Are.

The ‘secret’ to a plentiful life, a life of harmony, happiness and contentment is to have a sattvic mind free from desires and ego and to live in every moment in conscious contact with our true Self (Consciousness).

🌺 Peace, Love, Harmony

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Om! Life is the Supreme Guru - CH. 32 - book 'I am that'

Life is the Supreme Guru

extract  from the CH. 32 - book 'I am that'  Sri Nisargadatta Maharaj

...........
 
Q: The scale of the impending catastrophe is unbelievabiy big. We live in the midst of an explosion.
M: Each man suffers alone and dies alone. Numbers are irrelevant. There is as much death when a million die as when one perishes.
 
Q: Nature kills by the millions, but this does not frighten me. There may be tragedy or mystery in it, but no cruelty. What horrifies me is man made suffering, destruction and desolation. Nature is magnificent in its doings and undoings. But there is meanness and madness in the acts of man.
M: Right. So, it is not suffering and death that are your problem but the meanness and madness at their root. Is not meanness also a form of madness? And is not madness the misuse of the mind? Humanity's problem lies in this misuse of the mind only. All the treasures of nature and spirit are open to man who will use his mind rightly.
 
Q: What is the right use of mind?
M: Fear and greed cause the misuse of the mind. The right use of mlnd is in the service of love, of life, of truth, of beauty.
 
Q: Easier said than done. Love of truth, of man goodwill -- what luxury! We need plenty of it to set the world right, but who will provide?
M: You can spend an eternity looking elsewhere for truth and love, intelligence and goodwill, imploring God and man -- all in vain. You must begin in yourself, with yourself -- this is the inexorable law. You cannot change the image without changing the face. First realize that your world is only a reflection of yourself and stop finding fault with the reflection. Attend to yourself, set yourself right -- mentally and emotionally. The physical will follow automatically. You talk so much of reforms: economic, social, political. Leave alone the reforms and mind the reformer. What kind of world can a man create who is stupid, greedy, heartless?
 
Q: If we have to wait for a change of heart, we shall have to wait indefinitely. Yours is a counsel of perfection, which is also a counsel of despair. When all are perfect, the world will be perfect. What useless truisml
M: I did not say it. I only said: You cannot change the world before changing yourself. I did not say -- before changing everybody. It is neither necessary, nor possible to change others. But if you can change yourself you will find that no other change is needed. To change the picture you merely change the film, you do not attack the cinema screen!
 
Q: How can you be so sure of yourself? How do you know that what you say is true?
M: It is not of myself that I am sure, I am sure of you. All you need is to stop searching outside what can be found only within. Set your vision right before you operate. You are suffering from acute misapprehension. Clarify your mind, purify your heart, sanctify your life -- this is the quickest way to a change of your world.
 
Q: So many saints and mystics lived and died. They did not change my world.
M: How could they? Your world is not theirs, nor is their yours.
 
Q: Surely there is a factual world common to all.
M: The world of things, of energy and matter? Even if there were such a common world of things and forces, it is not the world in which we live. Ours is a world of feelings and ideas, of attractions and repulsions, of scales of values, of motives and incentives, a mental world altogether. Biologically we need very little, our problems are of a different order. Problems created by desires and fears and wrong ideas can be solved only on the level of the mind. You must conquer your own mind and for this you must go beyond it.
 
Q: What does it mean to go beyond the mind.
M: You have gone beyond the body, haven't you? You do not closely follow your digestion, circulation or elimination. These have become automatic. In the same way the mind should work automatically, without calling for attention. This will not happen uless the mind works faultlessly. We are, most of our time mind and body conscious, because they constantly call for help. Pain and suffering are only the body and the mind screaming for attention. To go beyond the body you must be healthy: To go beyond the mind, you must have your mind in perfect order. You cannot leave a mess behind and go beyond. The mess wi bog you up. 'Pick up your rubbish' seems to be the universal law. And a just law too.
 
Q: Am I permitted to ask you how did you go beyond the mind?
M: By the grace of my Guru.
 
Q: What shape his grace took?
M: He told me what is true.
 
Q: What did he tell you?
M: He told me I am the Supreme Reality.
 
Q: What did you do about it?
M: I trusted him and remembered it.
 
Q: Is that all?
M: Yes, I remembered him; I remembered what he said.
 
Q: You mean to say that this was enough?
M: What more needs be done? It was quite a lot to remember the Guru and his words. My advice to you is even less difficult than this -- just remember yourself. 'I am', is enough to 'heal your mind and take you beyond. Just have some trust. I don't mislead you. Why should l? Do I want anything from you. I wish you well -- such is my nature. Why should I mislead you? Common sense too will tell you that to fulfil a desire you must keep your mind on it. If you want to know your true nature, you must have yourself in mind all the time, until the secret of your being stands revealed.
 
Q: Why should self remembrance bring one to self realization?
M: Because they are but two aspects of the same state. Self remembrance is in the mind, self realization is beyond the mind. The image in the mirror is of the face beyond the mirror.
 
Q: Fair enough. But what is the purpose?
M: To help others, one must be beyond the need of help.
 
Q: All I want is to be happy.
M: Be happy to make happy.
 
Q: Let others take care of themselves.
M: Sir, you are not separate. The happiness you cannot share is spurious. Only the shareable is truly desirable.
 
Q: Right. But do I need a Guru? What you tell me is simple and convincing. I shall remember it. This does not make you my Guru.
M: it is not the worship of a person that is crucial, but the steadiness and depth of your devotion to the task. Life itself is the Supreme Guru; be attentive to its lessons and obedient to its commands. When you personalize their source, you have an outer Guru; when you take them from life directly, the Guru is within. Remember, wonder, ponder, live with it, love it, grow into it, grow with it, make it your own -- the word of your Guru, outer of inner. Put in all and you will get all. I was doing it All my time I was giving to my Guru and to what he told me.
 
Q: I am a writer by profession. Can you give me some advice, for me specifically?
M: Writing is both a talent and a skill. Grow in talent and develop in skill. Desire what is worth desiring and desire it well. Just like you pick your way in a crowd, passing between people, so you find your way between events, without missing your general direction. It is easy, if you are earnest.
 
Q: So many times you mention the need of being earnest. But we are not men of single will. We are congeries of desires and needs, instincts and promptings. They crawl over eaeh other, sometimes one, sometimes another dominating, but never for long.
M: There are no needs, desires only.
 
Q: To eat, to drink, to shelter one's body; to live?
M: The desire to live is the one fundamental desire. All else depends on it.
 
Q: We live, because we must.
M: We live, because we crave sensory existence.
 
Q: A thing so universal cannot be wrong.
M: Not wrong, of course. In its own place and time nothing is wrong. But when you are concerned with truth, with reality, you must question every thing, your very life. By asserting the necessity of sensory and intellectual experience you narrow down your enquiry to search for comfort.
 
Q: I seek happiness, not comfort.
M: Beyond comfort of mind and body what happiness you know?
 
Q: Is there any other?
M: Find out for yourself. Question every urge, hold no desire legitimate. Empty of possession, physical and mental, free of all self concern, be open for discovery.
 
Q: It is a part of Indian spiritual tradition that mere living in the proximity of a saint or sage is conducive to liberation and no other means are needed. Why don't you organize an Ashram so that people could live near you?
M: The moment I create an institution I become its prisoner. As a matter of fact I am available to all. Common roof and food will not make people more welcome. 'Living near' does not mean breathing the same air. It means trusting and obeying, not letting the good intentions of the teacher go to waste. Have your Guru always in your heart and remember his instructions -- this is real abidance with the true. Physical proximity is least important. Make your entire life an expression of you. Faith and love for your teacher -- this is real dwelling with the Guru.

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Om! DEATH AND IMMORTALITY (philosophy of death) - Atman Nityananda

DEATH AND IMMORTALITY (philosophy of death)

Death is not the opposite of life but one of its fundamental components.

Birth is the opposite of death and the two together are the foundations of life, because without birth and death life does not exist.

That which is born is destined to die and in its place something else will be born.

Only that which is beyond forms and the cause of all forms is beyond birth and death, eternal, indestructible, complete and perfect.

Though man fears death, only through death can he find freedom. Otherwise he would be condemned to live in confinement, in delusion, in pain and misery for centuries and centuries.

If the old does not die, the new cannot be born; if we do not die to the lower we cannot be born to the higher.

Not only physical death but also every kind of change and alteration is a kind of death. And while change is the central feature of life, our ego resists all change because of its attachment to what it is used to or likes.

But life, being a constant change, is indifferent to the ego's whims and moves incessantly towards new paths and horizons. The ego is forced to suffer by being attached to its fantasies and habits.

The only solution and way out is death. The death of our false ego with all its vanities, illusions, attachments, beliefs, desires, passions and defects.

Only the death of the ego allows the free flow of life within us (on all levels) and our transformation into a divine being, conscious of our identity with God and the unity of all that exists.

Om! Connection with the silence of Being by Atman Nityananda

Connection with the silence of Being

Inner peace and silence are our natural state, but when we lose contact with them, the mind becomes extroverted, turning outward toward distractions and agitation. This disconnection gives rise to restlessness, thoughts, and emotions. However, the mind’s turbulence can subside, and its natural stillness can return when we consciously reconnect with the silence and peace within.

The methods we can use to restore a deep and complete connection with the inner silence are as follows:

1. Questioning Thoughts or Emotions: When thoughts or emotions arise, we can inquire into their source. For example, ask, “To whom have these thoughts arisen?” The answer is “To me.” Then, question further, “What is the source of the ‘me’?” This helps in tracing the origin of our sense of self and reconnecting with inner silence.

2. Focusing on the Sense of ‘Me‘: We can also direct our full attention to the sense of ‘me’ or ‘I.’ In this method, we first use the approach of questioning, but instead of seeking the inner source of ‘me’ or ‘I,’ we focus completely on the sense of ‘me’ itself. We can facilitate the concentration on the sense of ‘me’ by asking these questions: “Can I feel completely this sense of ‘me’?” or “Can I be fully aware of this sense of ‘me’?” By deeply concentrating on this sense of ‘me’, we align ourselves with the inner silence.

Meditation differs according to the degree of advancement of the seeker. If one is fit for it, one might directly hold on to the thinker, and the thinker will automatically sink into its source, namely, pure consciousness (the silent space of consciousness).

Ramana Maharshi

3. Another way to connect with inner silence and deepen it is to focus our awareness fully on the sense of “I am” or “I exist.” To make our attention and mind effortlessly focus on this sense of “I am,” we can use questions like, “Can I fully feel that I am?” “Can I be fully aware that I am?” and “Can I fully attend to the sense of ‘I am’?” By gently being aware of this sense of “I am” or “I exist,” we gradually get in touch with the background of the “I am,” the silent, empty space of consciousness.

4. Inquiring About Connection: Another method is to ask, “Can I connect with the inner silence?” After asking this once or twice, we simply turn our attention within and focus on the inner silence.

Every time our attention strays away from the sense of “I am” or the inner silence, we can use one of the above methods to reconnect with the inner silence. If we use the inquiry method, we ask, “To whom does this thought arise?” The answer is, “To me.” We then connect with the “me” and ask, “What is the source of ‘me’?” If we use the sense of “I am” method, whenever our attention strays, we can ask, “Can I feel the sense of ‘I am’?” “Can I feel that I am?” or “Can I feel that I exist?”. Our focus of attention thus returns to the Sense “I Am”, and we remain gently there, deepening in this Sense “I Am”. Through it, we connect with the silence within.

5. Another way to connect with inner silence is to mentally repeat the mantra “Om.” Repeat the mantra slowly, prolonging each sound, (Ooooommmmmm..) and focus initially on the sound itself and then on how it fades away. After the sound has completely subsided, remain fully aware of the silence that follows. Then, repeat the mantra again in the same prolonged manner, focusing first on the sound and how it gradually fades out. Finally, direct your attention to the silence that remains after the sound has completely vanished, maintaining awareness of this silence. When the mind becomes deeply quiet, we can cease repeating the mantra and focus solely on the silence. If the mind starts to wander or generate thoughts, we use the mantra to regain control and return to inner silence. Each time our mind strays, we repeat the mantra “Om” in a prolonged manner to refocus and reconnect with the inner silence.

How capable we are of maintaining a complete connection with the inner silence and avoiding the extroversion of the mind—thus preventing the loss of contact with it—or, when we do lose contact, how easily we can regain it, depends on the purity of our mind, the extent of our practice and on how much we have developed various capacities such as dispassion, discernment, concentration, devotion, and the desire for truth and liberation.

The ‘secret’ to a plentiful life, a life of harmony, happiness and contentment is to have a sattvic mind free from desires and ego and to live in every moment in conscious contact with our true Self (Consciousness).

🌺 Peace, Love, Harmony

Control of the Senses By Swami Sivananda

Control of the Senses

1. Many aspirants fail to enter into Samadhi or Brahmic Bliss on account of restlessness of any one of the Indriyas (senses). Control of Indriyas is indispensably requisite for spiritual Sadhana.

2. Develop Vairagya. Without Vairagya and restraint of Indriyas no meditation or Samadhi is possible. Energy will leak out if Vairagya wanes. Vairagya is non-attachment to sensual objects. It is a mental state.

3. Control the Indriyas. Through introspection find out which Indriya is troubling you and curb it ruthlessly. Give up the objects which the particular Indriya tries to grasp. Destroy the thirsting for objects and sense-enjoyments. Then you will be established in Samadhi or Supreme Peace.

4. Discipline the Indriyas. Speak truth. Talk little. Observe Mouna for two hours daily. Speak sweet, loving, soft words. Do not utter harsh words. Do not abuse anybody. This is the discipline of Vak-Indriya, the organ of speech.

5. Do not go to cinemas. Do not look at ladies with a lustful look. When you move in the streets look at the tip of the nose or big toe and walk. Do not look hither and thither. This is the discipline of eye, the organ of sight.

6. Do not attend nautch party and do not hear vulgar music. Give up musical entertainments. Do not hear worldly topics. This is the discipline of ear, the organ of hearing.

7. Do not use scents. This is the discipline of nose, the organ of smell. Give up salt and sugar for a week. Live on simple food. Fast on Ekadasi days or live on milk. This is the discipline of tongue, the organ of taste.

8. Observe Brahmacharya. This is the discipline of the reproductive organ. Sleep on a hard mat. Walk bare-footed. Do not use umbrella. This is the discipline of the skin, the organ of touch.

9. Fix the mind on your Ishta Devata. Bring it back again and again when it wanders and fix it on the image. This is the Sadhana for checking the wandering mind and developing concentration. By constant, regular practice, you can fix the mind on God steadily.

10. You may think or falsely conjecture that the senses are under your control. You may be duped. All of a sudden you will become a victim or a slave. You must have not only control of one Indriya but also Parama Vasyam or supreme control of all the Indriyas. The senses may become turbulent at any time. Reaction may set in. Beware!

May the Lord bestow on you Vairagya, Viveka and inner spiritual strength to control the senses and enter into Samadhi.

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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

 Biography

Appendix

Prologue

 Although theoretical knowledge is important, my books are oriented to practice because only through practice we can purify our mind and heart, realize our true Self (Consciousness, Spirit, Being) and oneness with God.

 Since our true Self (the apparently individual Consciousness) is identical with God (Absolute Consciousness), by realizing our true Self we know God.

 Realization of our true Self and establishment in the Self is the purpose for which we were born into a human body. With the complete dissolution of the ego (root and branch) and our establishment in our true Self, we are free from pain and suffering and live in the freedom, fullness, peace and bliss of God.

 In this book, I focus on Self-awareness, repetition of the mantra, inquiry and elimination of selfish tendencies through a mantra of God's name and prayer.

 What prevents us from being transformed internally and attaining liberation (Self-realization, enlightenment) is the lower rajasotamasic[1] ego. The lower ego keeps us identified and attached to the body, the mental and emotional tendencies and habits, impulses, desires and programming and creates a veil that hinders the realization of our immortal, unchanging, timeless, indestructible, always peaceful and blissful Divine Self.

 Therefore, the central goal of spirituality and self-knowledge is the elimination of the multifaceted ego through continuous systematic practice and a well-organised sattvic lifestyle.

 Essential factors in the elimination of the ego and the awakening to our true nature are the moment-to-moment vigilance, Self-awareness (awareness of the silent space of Consciousness within), mindful self-observation, meditation, Self-enquiry and the repetition of a mantra (Japa).

 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.

 I wish this book will inspire you and help you to live aware of your true Self (Essence, Consciousness) and to free yourself from selfish tendencies, desires, attachments and weaknesses.

 I wish that your efforts are auspicious, that they bring light, peace, love and harmony to your life and that you achieve self-realization (liberation, God-realization) in this very life.

 Comment

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

 This book is dedicated to life,

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!

 Peace, Love, Harmony, Health and Prosperity,

to all beings all over the world!

    Atman Nityananda

UNITY I

1. Our True Nature is Happiness

 We are looking for freedom, eternal life and happiness because we are already these here and now. Our essential or divine nature (Consciousness, Self, Atman) is eternal Existence, freedom, peace and bliss but we have to realize it. Our divine nature is veiled by the Gunas[2] and the impure mind.

 Rajas and tamas gunas along with the ego and its innumerable desires and tendencies make us identify with the body and mind and veil our divine Self whose nature is Eternal Existence, Pure Consciousness, Infinite Peace and Bliss. Because of it we live as a body-mind entity separate from life and God, we ignore our true Self which is identical with God and we take the external world as the only reality.

 

To take the world as real and one’s Self as unreal
is ignorance. Ignorance of oneself causes desire and desire perpetuates ignorance.
   ~ Nisargadatta

 Because of the ignorance, identification and attachment to body, mind and sense objects we have very little, if not at all, control over our mental and emotional processes. Thoughts and emotions come and go like the clouds in the sky that are blown by the wind, making us experience pleasure and pain and fleeting moments of happiness, freedom and peace. Desire and attachment cause our attention to be directed mainly to sensory objects and experiences; objects that seem very solid and real to us.

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.

 Immersed in the world of sensory experiences we have forgotten our origin, our true Self or Consciousness. Our Divine Self is always present in us. In reality, our body, mind, sense objects, the whole world, exist in the ocean of pure Consciousness. We cannot experience any object without the presence of Consciousness. The light of Consciousness enables us to experience good or evil thoughts, good or evil deeds. Consciousness is our essential nature, our constant companion, the silent witness of everything we know, do, express, perceive and experience. Nevertheless, since we are so engrossed in the enjoyment of the illusory sense objects and our intellect is clouded by ego, desire, attachment and selfish tendencies we fail to recognise our ever-free, peaceful and blissful Divine Self.

One’s own reality, which shines within everyone as the heart, is itself the ocean of unalloyed bliss.

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.

 

Ignorance draws a veil over the pure bliss. Direct your attempts only towards removing the ignorance.

   ~ 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 

 Desire, lust and greed for pleasures (and also for power and fame) are wombs of sin, pain and suffering. Desire in the form of lust impels us to desperately seek the enjoyment of sense pleasures, even if only for a while, which leads us to experience a fleeting pleasure, satisfaction and joy accompanied by much pain and suffering.

 After experiencing pleasure, joy or happiness we realize once again that we did not find the lasting happiness we thought we would find in those objects or situations we desired so much. Moreover, after the experience of pleasure and happiness we will again experience dissatisfaction, uneasiness, lack, incompleteness and an existential void.

 

What happiness can you get from things extraneous to yourself? When you get it, how long will it last?

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.

 When we are in contact with the desired object, desire subsides along with the emotions (anxiety, worries, fear, impatience etc.) and the mental agitation which usually accompanies the desire and the mind assumes its sattvic aspect; i.e., it becomes calm, one-pointed and introverted. In this state of mind, we experience the happiness of sattva guna and, to some degree, the peace and bliss of our divine Self (Consciousness). Nevertheless, because of ignorance, lack of discernment and inadvertence, we think that happiness derives from the enjoyment of the objects. Hence, we become attached to experiences and objects and want to repeat them in order to experience pleasure once again and, through it, happiness. However, we want to experience sensual pleasures time and again due to the rajasic nature of the mind, as the rajas quality by nature desires pleasures and is attached to them.

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).

 As long as we do not know or do not realize that happiness has nothing to do with the enjoyment of the objects and given that our mind is attached to sense pleasures, we desire to repeat the same experiences over and over again, considering that happiness comes from them……

 

UNITY II

 8. Self-awareness or Self-remembrance

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).

 However, our Self or identity is the silent space of Consciousness and not the ‘body-mind me’, so Self- awareness, in its truest sense, refers to our true Self and identity, i.e., the light of consciousness (Atman) that is experienced as a silent and peaceful presence. In the spiritual teachings and in this book especially, the term Self-awareness is used to denote the awareness of our true Self, the silent presence of Consciousness.

 However, the term self-awareness can be used about our apparent self, i.e., about the body, thoughts, emotions and all energetic and psychological forms and processes. I would also like to point out that being aware of ourselves (as far as our apparent self is concerned) refers not only to the awareness of our thoughts, emotions, etc. but also to the awareness of the causes of our thoughts, emotions, decisions and behaviours and the effects or consequences they may have on ourselves and others.

 Consciousness is eternal, absolute Existence and when it is reflected on the sattvic mind it is experienced as the sense 'I am’ or ‘I exist’. The 'I am' is a mixture of the reflected Consciousness in the mind and the sattvic ego and is therefore partially illusory and partially true; illusory because of the ego and true because of Consciousness.

 However, because of ignorance and the rajasotamasic ego, we identify the ‘I am’ with the body and mind. Because of this identification of the ‘I am’ with the body, we are bound in the realm of material existence and are subjected to the perpetual circle of pleasure and pain, births and deaths (Samsara). Instead, by identifying the 'I am' with Consciousness, we become witnesses to the body, psychological expressions and sensory experiences, and set ourselves on the path of liberation. We stop identifying and being dominated by egoic tendencies and programming, we experience inner peace and wholeness and awaken to our true Self. In order to remain a detached witness of the mind (thoughts, emotions, etc.), sensory experiences and body and experience the peace, plenitude and freedom of our true Self, it is necessary to be as deep aware of the inner silence as possible……

 

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).

 By consciously keeping our attention inwards, observing and inquiring about the psychological processes and expressions, and discerning our egoic self from our true Self (Consciousness), we begin to know ourselves and work for our inner transformation.

 The ability to remember to be aware of the silent space of Consciousness within (Self-awareness) and the ability to observe consciously and purposely what is happening in our mind, body and vital energy (self-observation) are gradually developed through systematic, diligent practice; over time what is now a practice will become as natural as our breathing…..

 

UNITY III

 

13. The Repetition of Mantra and God´s Name

(Japa Mantra and Japa Nama)

 

Part I

 According to great spiritual masters, repetition of a mantra of God's name is the easiest and most effective form of practice for the majority, in this age of unbridled materialism (Kali Yuga). Swami Sivananda, Hairakhan Babaji and Amma suggest the repetition of God's name as the most important and effective means to purify our mind and heart, eliminate egoic tendencies and meditate.

 

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.

 Desires, attachments, egoic tendencies, negative emotions, habits and addictions cause our mind to be dense, obscure, cloudy, inharmonious, passionate, restless, and therefore to lose its clarity, calmness, serenity, stability, one-pointedness, clear perception and discernment. And this, in turn, causes us to experience pain and suffering (to a greater or lesser degree depending on the power of egoic tendencies, desires and attachments and our state of consciousness) and, on the other hand, to live unaware of our true Self and not experience peace, wholeness, freedom and bliss.

 Since ego and desires are the root of our misery and suffering and also the impediments to fully experiencing our true Self, their elimination leads to liberation (Self-realization, Enlightenment).

 Only with the complete dissolution of the ego (of all egoic tendencies and desires) we can establish ourselves in our divine Self (Atman, the apparent individual Consciousness) who is identical with the Universal or absolute Consciousness (Brahman, God) and attain liberation[6].

 In short, spirituality is a process that prepares the inner organ, i.e., the fourfold mind[7] (Antahkarana in Sanskrit), for meditation and Samadhi, through which the complete dissolution of the ego (egoic tendencies and desires) and the establishment in our divine Self can be achieved.

 The main goals of this process are the purification of the mind, the elimination of the egoistic tendencies and the rajas and tamas gunas from the mind, the development of Self-awareness, self-observation, detachment, discernment, dispassion and devotion, and all other virtues and sattvic abilities of the mind. The ultimate goal is, of course, liberation or Self-realization……

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[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.

 [5] the mantra ‘Om Nama Shivay: The mantra ‘Om Nama Shivay’ can be translated as ‘I bow to the light of Consciousness (Shiva)’.

[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).