OM! The most important aspects of the practice - Atman Nityananda

 

The most important aspects of the practice

 1. Do not forget ourselves in the experience (psychological, physical, sensory). Remember to be aware of ourselves, the I am and inner silence.

 2. Remain aware of the 'I am' and the inner silence and witnesses and mindful observers of psychological, physical and sensory perceptions without resisting, judging and identifying with them and also with the sense of I (ego).

 3. Be alert in order to be aware of ego reactions and manifestations as soon as they arise to avoid identification with them and remain in Self-remembrance and not forget ourselves into the experience.

 4. Create small periods of no thinking and deepening and firmly focusing on inner silence and experiencing peace. Gradually increase the duration and frequency of these periods. The ultimate goal is to establish ourselves in the peaceful silent presence.

 5. Distinguish the inner silent space of awareness from thoughts, emotions, desires, impulses physical and energetic perceptions and most importantly from the sense of I and I Am and dwell in the silence.

 6. Separate through attention and discernment the emotions from thoughts as well as mental images, sensory perceptions, the body and the sense of Self. This will help us realize their illusory nature and stop identification with them as well as enter deeper into the silence.

 7. To inquire about thoughts, lower emotions, desires, and impulses to know them in-depth, to understand them and to stop identifying with them and being ruled by them. That is, to stop forgetting ourselves in them, to stop perceiving them as our choice and as ourselves, and to stop deciding and acting under their influence.

 8. Eliminate (reduce the energy) selfish tendencies of all types (defects, desires, lower emotions, etc.) through prayer, the name of God, and other methods.

Samskaras and its destruction ¬ Swami Sivananda

Samskaras and its destruction

A conscious action-whether cognitive, affective or conative-assumes a potential and hidden form just below the threshold of consciousness. This is termed a Samskara.

A Samskara of an experience is formed or developed in the Chitta at the very moment that the mind is experiencing something. There is no gap between the present experience and the formation of a Samskara in the subconscious mind. A specific experience leaves a specific Samskara. The memory of this specific experience springs from that particular Samskara only, which was formed out of that particular experience.

When you perceive an orange and taste for the first time, you get knowledge of an orange. You know its taste. You know the object, orange. A Samskara is formed in the subconscious mind at once. At any time, this Samskara can generate a memory of the object, orange and knowledge of an orange. Though the object and the act of knowledge are distinguishable, yet they are inseparable.

The Enslaving Chains Of Samskaras

Mind exercises its suzerainty through Samskaras. From Samskaras emanate Vasanas like swarms of locusts. From Vasana flows the stream of desire and from enjoyment of objects of desires arises Trishna or internal craving (intense longing). Trishna is very powerful. The Samskaras are imbedded in the mind, in the Karana Sarira. There arises a memory of pleasure in the mind. Then the mind thinks of objects. Maya has her powerful seat in the imagination. There comes attachment. The mind plans and schemes. You are swayed by the passions. You exert yourself physically to possess those objects and enjoy them. In your efforts, you favour some and disfavour others through Raga and Dvesha. You will have to enjoy the fruits of your virtuous and vicious actions. Through this six-spoked wheel of Raga and Dvesha, virtue and vice, pleasure and pain, this Samsaric wheel of birth and death moves on without stopping from Anadi Kala (beginningless time).

Thoughts And Desires Depend Upon Samskaras

The nature of desires and thoughts depends upon the nature of your Samskaras. If you have good Samskaras, you will have good desires and good thoughts and vice versa. Even if you have indulged in vicious actions up to the age of forty, begin practising virtuous actions such as charity, Japa, Dama, Svadhyaya, meditation, service of the poor and the sick, service of saints, etc., from this moment and these Samskaras will prompt you to do more virtuous deeds. They will stimulate good desires and noble thoughts.

Who is your real enemy? It is your own evil Samskaras. Substitute Subha (pure) Vasanas in place of Asubha (impure) ones. Then you can approach God. The mind will be changed. Old Samskaras will be obliterated. Wrong suggestions of various kinds and crude fantastic superstitions are rooted deeply in your mind. They are harmful. You will have to knock them down by Vichara, sublime suggestions, right thinking. "I am body," "I am Mr. John," "I am a Brahmin," "I am rich"-these are wrong suggestions and wrong Samskaras. Suggest to yourself boldly that you are Brahman. The previous wrong suggestion and Samskara "I am body" will slowly melt away by strenuous efforts.

If you forget your real Brahmic nature even for a minute, the old Samskaras of Ajnana will try to come up and overwhelm you. See how Narada's determination began to fluctuate even though he was absorbed in meditation, when he saw some Deva-girls. He at once experienced the sexual desire in himself. The seed came out, he put it in a pot and Chudala in the form of Kumbha Muni emerged from out of the pot. (Yogavasishtha, story of Sikhidhvaja). Therefore, you will have to be very, very careful. Keep yourself away from all kinds of temptations-money, woman, name, fame, etc.

Death Of Samskaras Leads To Moksha (Liberation)

The physical body may die. But, the thoughts and Samskaras of actions, enjoyments and thinking follow you after death till you attain Moksha. These are variable Upadhis that accompany you after death. They are variable because you carry different kinds of Samskaras each time when you die. In defferent incarnations, you create different kinds of Samskaras. The permanent Upadhis that accompany you after death are the five Jnana-Indriyas, five Karma-Indriyas, five Pranas, fourfold mind and the Karana Sarira which is the support or Adhara for the Linga Sarira or astral body. It is the death of the Samskaras, it is the death of the Karana Sarira that leads to the final Moksha. It leads to the attainment of Brahma-Jnana. You will be getting fresh births so long as there are Samskaras. You will have to take birth again and again till all the Samskaras are obliterated or fried up by the acquisition of Brahma Jnana. When the Samskaras are wiped out, Brahmic Knowledge shines by itself in its own glory.

Sadhana Consists In Destroying The Samskaras

The aim of a Sadhaka is to fry out or burn or obliterate all these Samskaras through Nirbija Samadhi. Sadhana consists in wiping out the Samskaras. Breathing, hearing, seeing, feeling, tasting, smelling-all cause Samskaras or latent Smriti in the mind. The world enters the mind through the eyes, ears, tongue (speech) and old Samskaras. If you remain in seclusion, you can shut out the first three doors. Through Vichara (right enquiry of Supreme Self), you can destroy the fourth route. Then, Jnana (Knowledge of Self) will dawn. A Jnani is without Samskaras. They are fried out by Jnana. No doubt, the force of the Samskaras remains in the Antahkarana. But they are harmless. They will not bind the Jnani.

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.

Self-awareness, detachment, ego dissolution, and meditation by Atman Nityananda / blog gr

 

Self-awareness, detachment, ego dissolution, and meditation

by Atman Nityananda / blog gr

Self-inquiry, self-awareness, detachment from the body, the ego, and the mind (thoughts, emotions), discernment, tranquility (apathy), ego dissolution (in all its aspects), and meditation are the fundamental pillars of spiritual practice. They go hand in hand until the journey's end. The ultimate goal is the complete dissolution of the ego and our establishment in our true nature (Atman, Consciousness, Spirit). Progress in any of these practices supports and accelerates progress in the others.

Vigilance, alertness, control of the mind and senses, investigative attention, discernment, detached observation, acceptance, inquiry, contemplation, questioning, and exploration of our mental and emotional expressions, focus on what we do, prayer, mantra repetition, kirtan (singing mantras and hymns), worship, pranayama, and the repetition of positive affirmations are the primary tools to develop our abilities in detachment, self-inquiry, self-awareness, ego dissolution, and meditation.

Beyond the dedicated morning and evening hours when we perform specific practices under favorable conditions as part of our schedule, aimed at achieving the aforementioned goals, it is essential to apply these principles throughout the day if we wish to progress steadily and uninterruptedly toward freedom and light.

The spiritual life and practice demand vigilance and alertness moment by moment. At every moment, we are either identified with the ego, acting mechanically and unconsciously, or we are in a state of attentiveness and self-awareness, undergoing transformation.

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

How To Eradicate the Ego and get Self-realization. ~ Swami Sivananda

How To Eradicate the Ego and get Self-realization

by Swami Sivananda

The deep roots of Ego (Ahankara) should be burnt by the fire of knowledge (Jnana Agni). Then you will quite easily get the wealth of Liberation ( Moksha). All tribulations, sorrows, miseries and afflictions will terminate now. 

Control of the senses (indriyas) and Pranayama help to develop the intellect -Buddhi (Vikasa of Buddhi).

You cannot, all at once, eradicate ego (Ahankara) altogether. You can easily give up wife, children, money, anger. But it is extremely difficult to give up Ahankara. Try to minimise it little by little.

 Remove one cent (Anna) of Ahankara within three months. Within four years,you will be able to root it out completely.

 You will have to remove Ego (Ahankara) either by self-sacrifice through Karma Yoga or self-surrender through Bhakti or self-denial through Vedantic Atma-Vichara.

Through the Sankalpas of mind (Manas), Ego is generated. If the modification of the mind which leans to sensual pleasures is destroyed, the Atman, divested of its Ego (Ahankara), becomes the unnameable Brahmic Reality.

Ahankara is like a thread. It connects or links all the senses ( indriyas) on itself. When the thread is broken, all the pearls fall down. Even so, when the thread of Ahankara is broken by ‘Aham Brahma Asmi‘ Bhavana or witness attitude ( Sakshi Bhava) or self-surrender method by taking the instrument-in-the-hands-of-the-Lord attitude. (Nimitta Bhava), all the senses ( Indriyas) will be broken down or destroyed. The connection with senses (indriyas) will be severed.

Even if you identify yourself with a subtle body inside, it will help you in your Self-realisation. It is only the identification with the fleshy physical body that brings all sorts of troubles through gross Ego (Ahankara) and ‘mineness’. The physical ‘I’ is a very great menace.

Whenever Ego asserts itself, raise a question within thyself, “What is the source of this little ‘I’?” Again and again, moot this question and enquire. When you remove layer after layer, the onion dwindles to nothing. When you analyse the little ‘I’,it becomes a non-entity; it will gradually vanish. It will dwindle into an airy nothing.Body is not ‘I’. ‘I’ remains even after the leg is amputated. Give up Jivasrishti.

Sattvic Ego (Ahankara)

When you assert ‘Aham Brahma Asmi’ (I am Brahman), it is Sattvic Ahankara. It is Ego tht makes for liberation (Moksha Ahankara. It will not bind you in any way. It will help you realise Brahman. The fire in a picture will not burn anything. A light in the presence of midday sun will not shine andshed its light. Even so, the Ego (Ahankara) of a Sattvic person cannot do any harm to any person.

Extract from the book MIND, ITS MYSTERIES AND CONTROL

https://www.dlshq.org/download/mind-its-mysteries-and-control/#_VPID_20

Om! La quintaesencia del trabajo interior momento a momento! - Atman Nityananda

 La quintaesencia del trabajo interior momento a momento

Métodos para desidentificarnos de las tendencias egoístas, impulsos. deseos, emociones, pacificarlas y reducirlas y conectar con la paz silenciosa interior.

Para vivir momento a momento conscientemente y trabajar con nuestra psicología hace falta estar en alerta, auto-vigilancia, auto-consciencia y autoobservación consciente.

Para mantener el estado de vigilancia, atención plena y auto-consciencia (estar en conexión consciente con el silencio interior), profundizar en el silencio y purificar la mente nos ayuda repetir un mantra con el nombre de Dios ('Om Namá Shivay' por ejemplo),  repetir afirmaciones de nuestra naturaleza verdadera ('Soy Brahman', Om Brahman', o 'Soy Conciencia, Om Conciencia', etc.).

Para estar más atentos y más conscientes, para evitar repetir mecánicamente el mantra o la afirmación  y profundizar  en el silencio, nos preguntamos de vez en cuando: ¿Soy este momento consciente del silencio interior? ¿Vivo aquí y ahora la paz interior? ¿Dónde está mi atención? ¿A Quién surge todo eso, Quién Soy?

Aún así  ya que el ego sigue vivo en nosotros es cierto que las tendencias egoístas  (emociones y pensamientos negativos, deseos, impulso, etc.) seguirán expresándose según las circunstancias.

Mientras intentamos mantener la calma mental-emocional y vivir atentamente y en conexión consciente con el silencio y la paz interior, cada vez que se manifiestan en nosotros pensamientos, una emoción o una tendencia egoísta hacemos lo siguiente:

1. Notar y tomar consciencia de los pensamientos, emoción, sentimiento, o deseo que se está expresando en nosotros. Cuanto màs atentos y presentes somos y más pronto nos damos cuenta de que se expresa algo en nosotros, más fácil será no identificar con esto y tomar medidas para pacificarlo y disminuirlo.

Sí somos bastante establecidos en el silencio y atentos, el mero hecho de atestiguarla sin Identificar es bastante para hacerla desaparecer.

2. Aceptar, no resistir y no reaccionar a lo que surge en nosotros, especialmente a emociones fuertes, defectos y debilidades que tenemos dificultad a aceptar que existen y se expresen en nosotros. Esto es un paso importantísimo que nos ayuda a no identificar con la emoción (o cualquier tendencia), no permitir suceder cualquier reacción por esta emoción y  identificar con ella (por ejemplo enojo, vergüenza, miedo) y conectar con el silencio interior. 

Para facilitar la aceptación podemos utilizar las siguientes preguntas:

¿Puedo darle la bienvenida?

¿Puedo aceptar que se expresa en mí?

¿Puedo sentirla sin criticarla, enfadarme, evaluarla?

Sí hemos desarrollado bastante la conexión con el silencio interior y el sattva en la mente la aceptación y la no identificación se hace más fácil o sin la necesidad hacer algo.

3. Profundizar en el silencio. Podemos conectar más profundamente con el silencio usando los siguientes métodos:

Sintiendo el cuerpo y el Yo Soy. Nos faciliten hacer esto las siguientes preguntas:

¿Puedo sentir mi cuerpo?,

 ¿Puedo sentir que Soy?,

¿puedo sentir el silencio interior

Preguntando directamente

¿puedo sentir el silencio interior?

A través de la auto-indagación ¿Quién Soy?

Nos preguntamos:

¿A quién surge esta emoción? A Mí.

¿Quién Soy? Y conectamos con el silencio.

o ¿Soy la emoción o lo que percibe la emoción?

Repitiendo el mantra 'Om, alargando el sonido, 

Oooooommmm..., Oooooommmm..., Oooooommmm...,

Recordando y afirmando nuestra naturaleza verdadera repitiendo afirmaciones de tipo:

No soy esta emoción, Soy pureza, paz luz y amor.

No soy esta emoción, Soy Conciencia pura, lucida y pacífica, etc..

4. Sentir cuidadosamente y plenamente la emoción. Sentimos plenamente la emoción, con curiosidad inocente para ser plenamente conscientes de ella y conocerla.

Podemos ayudar esto utilizando la siguiente pregunta:

¿Puedo sentirla plenamente?

¿Puedo amarla? Amar la tendencia que surge en nosotros tiene también el poder de disminuirla y calmarlas.

5. Atención alternativa. Para impedir la identificación y debilitar la emoción podemos 'jugar' con la atención. Alternativamente prestamos atención a la emoción (o cualquier tendencia) y al silencio interior. Al final sentimos la emoción arraigados lo más que sea posible al silencio.

6. Negar la  realidad y la veracidad de los pensamientos. Para desidentificar de los pensamientos nos ayuda dudar y negar la realidad y la veracidad de los pensamientos. Nos ayuda a darnos cuenta que los pensamientos no son una realidad contemplar las siguientes preguntas.

¿Esto que pienso es una realidad o solo pensamientos que suceden en mí?

¿Si no pienso sobre esto dónde existe?

O decir,'estos  son solo pensamientos'.

O cuestionar lo que pensamos a través de preguntas como por ejemplo: ¿Estos pensamientos es mi elección o suceden por sí mismos? ¿Son verdaderos realmente?

¿Porqué pienso en ello, o en el o ella, me ayuda esto de alguna manera vivir en paz, amor y felicidad? ¿Me benefician a mí o a él/ella de alguna manera?

7. Afirmar y enfocar en la naturaleza verdadera de la persona que nuestro ego quiere criticar, comentar o identificar para sentir placer.  Podemos impedir la identificación y la expresión de la emoción y los pensamientos afirmando que la persona que vemos es paz, luz y amor. Podemos conseguir esto repitiendo lo siguiente:

'Te mando paz, luz y amor, Eres paz, luz y amor y te deseo vivir con paz, amor, salud y felicidad'.
'Eres paz, luz y amor, soy paz, luz y amor, todo es paz, luz y amor, solo paz, luz y amor existen'.
Om paz, Om luz, Om Amor, Ooommm, Ooommm, Ooommm'.

8.  Hacer indagación enfocada y discriminativa para evitar la identificación, la seducción y disminuir la tendencia: Por atención plena y discernimiento separamos los pensamientos, imaginaciones e impresiones de la emoción, (o el impulso o cualquier tendencia) y nos damos cuenta de la proyección ilusoria de las emociones a los pensamientos o a las impresiones (las impresiones en realidad son también formas mentales creadas por y en nuestra mente).

9. Cambiar la impresión o la imagen mental para impedir la identificación y la seducción. Podemos impedir la proyección de la emoción en la imagen mental o en la impresión sensorial, la identificación y la seducción, creando en nuestra mente una imagen que no permite la proyección de la emoción en la imagen o la impresión sensorial. Por ejemplo, en vez de ver la apariencia de una mujer, creamos una imagen mental que la mujer aparece vieja o imaginamos el interior de su cuerpo y en vez de ver su apariencia vemos huesos, sangre, órganos, etc.

Podemos también contemplar en preguntas como estas: ¿Su pelo en si mismo tiene placer? ¿La imagen que veo en si misma tiene placer? ¿O es una proyección de mi lujuria al pelo o al pecho, etc.?

10. Soltar la emoción contemplando, en el hecho que todo final va a pasar. ¿Qué importancia tendrá esto después de unos días o 30 años? Nada. ¿Por qué no lo dejo ahora?

11. Soltar la emoción contemplando nuestra decisión y voluntad vivir libres de esto, utilizando las siguientes preguntas:

¿Quiero seguir con esto o ser LIBRE ?  ¿Prefiero esto o la PAZ? 

¿Cuándo quiero ser libre de esto? AHORA..

12. Finalmente reducir la emoción por la oración*, el mantra (Om, Om Hring Nama Shivay, Om Sri Durgaye Namaha, Om Krim Hrim, Srim,  Durgaye Namaha, Om Sri Jesucristo Namaha, etc.) y afirmaciones positivas.

Observación importante 

No es necesario utilizar en cada ocasión todos estos pasos sino todos aquellos que nos parecen más adecuados para conseguir los importantes objetivos del trabajo interior momento a momento.

Los importantes objetivos del trabajo interior momento a momento son:

1.      Estar atentos, vigilantes, auto-conscientes*, atestiguando todas las reacciones psicológicas, corporales y energéticas y acontecimientos exteriores. No dejar los sentidos conectar con lo que nuestro ego quiere.

2.      Notar los pensamientos y la tendencia egoísta que se expresa, (deseo, impulso, emoción negativa, imaginación lujuriosa, crítica, quejas, etc.).,

3.      Evitar la identificación y la seducción,

4.      Aceptar, no reaccionar a la tendencia egoísta,

5.      Conectar lo más que sea posible con el silencio,

6.      Sentir plenamente y cuidadosamente la tendencia, 

7.      Pacificarla y disolverla.

8.      Regresar a la calma mental- emocional y la experiencia consciente del silencio y la paz interior, mantenerla y profundizar lo más que sea posible en ella,

9.      Seguir atentos, vigilantes, auto-conscientes, atestiguando todas las reacciones psicológicas, corporales y energéticas y acontecimientos exteriores. 

10.  No dejar los sentidos conectar con lo que nuestro ego quiere.

       Comenario

   *Estar atentos, vigilantes, auto-conscientes: Para mantener el estado de vigilancia, atención plena y auto-consciencia (estar en conexión consciente con el silencio interior), profundizar en el silencio y purificar la mente nos ayuda repetir un mantra con el nombre de Dios ('Om Nama Shivay' por ejemplo), repetir afirmaciones de nuestra naturaleza verdadera ('Soy Brahman', Om Brahman', o 'Soy Conciencia, Om Conciencia', etc.).

Para estar más atentos y más conscientes, para evitar repetir mecánicamente el mantra o la afirmación y profundizar en el silencio, nos preguntamos de vez en cuando: ¿Soy este momento consciente del silencio interior? ¿Vivo aquí y ahora la paz interior? ¿Dónde está mi atención? ¿A Quién surge todo eso, Quién Soy?

La práctica en nuestro lugar

1. Meditación o auto-indagación (Vichara). Para desarrollar la capacidad de estar atentos y vigilantes, profundizar en el silencio interior y establecernos más y más en él, hace falta (es imprescindible) hacer diariamente (por la mañana y por la noche) en nuestro lugar meditación o auto-indagación (Vichara). Empezamos por un tiempo de 15 minutos por ejemplo y aumentamos el tiempo de la práctica gradualmente por 2-3 minutos cada mes hasta alcanzar meditar al menos 2 horas en cada sesión.

2. Introspección, investigación y disolución del ego. Para conocer y comprender más profundamente las tendencias egoístas y disolverlas hace falta hacer cada día una investigación y indagación más detallada y profunda en nuestra casa y utilizar métodos para disolverlas que no podemos aplicarlas en los momentos que se manifiestan.

3. Repaso de nuestra práctica durante el día. Al final del día es importante hacer también un repaso para evaluar nuestro esfuerzo durante el día, para ver que dificultades teníamos de mantener la vigilancia y la autoconsciencia, de evitar la identificación y pacificar las emociones, los pensamientos y las tendencias egoístas, así como que métodos nos ayudaron más a tener éxito en todo eso y también notar defectos y debilidades que nos impidieron a hacer con eficaz todo eso y tomar medidas para superarlos.

4. Para la purificación de la energía vital y la mente y el desarrollo integral de las cualidades sáttvicas se recomienda incluir una variedad de prácticas en el programa diario que hacemos por la mañana, la tarde y la noche en la casa. Unos de ellos son: Pranayama, relajación, repetición mental de mantra, cantar mantra y himnos devocionales, oración, afirmaciones positivas, asanas de Hatha Yoga, estudiar libros y reflexionar en sus ideas, ver videos con enseñanzas espirituales, hacer meditación caminando, comer de una manera meditativa (Hrani Yoga, -Omram Aivanhov).

Comentario

por la oración*: Una manera eficaz hacer de la oración para disolver el ego es el siguiente:

Interiorizamos nuestra atención dentro, nos conectamos con el silencio interior y decimos desde el corazón:

´Madre Divina (o Jesucristo, o Dios mio) elimina esta energía de la vergüenza y libera mi mente de la emoción de vergüenza e imprégname (o llena me) con paz, luz y amor´.

´Soy paz, luz y amor´, ´Soy luz, paz y amor´, ´Todo es paz, luz y amor ´, ´Ooommm, paz, luz y amor´, "Ooommm paz, luz y amor´, "Ooommm, Ooommm, Ooommm´. Mientras decimos estas palabras, profundizamos en el contacto con el espacio silencioso y la paz interior. Enfatizo que es muy importante sentir lo que decimos (no decir palabras vacías) y estar profundamente conscientes (lo más que sea posible en cada ocasión) del silencio interior.

Ensayos relacionados
La práctica de introspección y auto-análisis para la disolución del ego - Atman Nityananda

LA DISOLUCIÓN DEL EGO MOMENTO A MOMENTO 

Method of purification and elimination of egoic tendencies - Atman Nityananda

 

Method of purification and elimination of egoic tendencies

You can use this method for all kinds of egoic tendencies, i.e., desires, passions, emotions, impulses, habits such as gluttony, fear, anger, greed, lust, pride, guilt, jealousy, addiction to chocolate, smoking etc.  

You can use this method for weak expressions of egoic tendencies, however, it is especially appropriate and powerful means to eliminate egoic tendencies, habits, impulses, passions, negative emotions that recur often or strongly and we cannot deal with it effectively and constantly urge us to give in and express them. By this method, which we can apply it at home or wherever we can, we achieve a deeper cleansing and greater weakening of the egoic tendencies (in whatever form) than doing the simple prayer I have mentioned. ////

This method which is a prayer-request similar to the short prayer for the elimination of egoic tendencies but much richer and more complete and goes deeper into the process of purification and cleansing of the mind, heart, subconscious mind, vital-emotional energy and the body.

Comment

This method came to me as an inspiration to deal with the egoic tendencies that I have difficulty in handling and to free myself from the pressure they exert on me. It is a method based on the prayer of the spiritual code but adapted according to my own inspiration, understanding and experience in eliminating egoic tendencies. It is also similar to the method of eliminating the ego on the 49 subconscious levels, which is not included in this book.

Before applying this method, I recommend that you first do some investigation about the egoic tendency that you want to weaken and eradicate from your psyche. However, you can also use this method without first doing this investigation in case you do not have time or are not in a position to do it at that moment. 

As I have said, you can use the method to eliminate the tendency even without first making an investigation of it. However, to achieve this effectively it is very important that through self-observation you have become sufficiently aware of the egoic tendency you want to eliminate.

In other words, it is important that you have a clear insight and awareness of the tendency that manifests itself in you, rather than having a vague or undefined picture of it.

It is important and indispensable that you acquire a clearer knowledge and awareness of the tendency you wish to eliminate through careful observation of it whenever it manifests in you. Therefore, even if you have not understood it in-depth, if you have a clear perception of this tendency, you can apply this method to weaken it. 

Nonetheless, you can do the investigation of the egoic tendency at another time. I emphasize that it is important to do this research to understand it as broadly as possible and to realize some important things for its elimination. I recommend that you investigate the egoic tendency for some time in several sessions so that you become more and more aware of it, disidentify yourself from it as much as possible, deepen your understanding of it and realize that it does not benefit you, that it is something that is acting within you against your Will, that you are not it, that it is making you unhappy, that it is preventing you from living in peace, love and happiness. In this way, the Will to be free of this tendency will naturally strengthen in you. The more we become aware of the above and disassociate ourselves from the egoic tendency, the more our Will to eliminate it will be strengthened and the more willing we will be to do anything to eliminate it from our psyche. 

 The application of the method

Adopt a relaxed, comfortable and stable position. Then you can follow a process similar to the preparation you do for meditation aiming to get in touch with the silent presence in the centre of your being, the deepest part of yourself. Next, make a prayer to Divine Mother or God as you may perceive Him to help you in this process of eliminating the egoic tendency. 

Divine Mother is the aspect of God that has the power to cleanse and purify our minds and hearts of egoic tendencies.

Then you recall the event that manifested the tendency so that to provoke it manifest and consciously and attentively feel it. You experience it with full attention maintaining as deep a contact as possible with the inner silence of your Being so that avoid identifying with it. From this state, you say the following prayer from your heart.

In case this tendency (passion, emotion or whatever) when remembering the event is expressed quite strongly and drives you to identify with it, you can apply before the prayer some of the methods I present in UNITY IV to deconstruct it and appease it significantly and connect more deeply with the inner silence. Then, being aware of the silence and the tendency (let’s say that you have examined an issue related to anger), you do the following prayer.

While saying the prayer we can place our hands where we feel the egoic energy and also make a few passes of the hands close to the body, from the head to the abdomen.

I also re-emphasize the importance of saying the prayer with concentration and heart and in contact with inner silence.

My Divine Mother, Divine Mother of the Universe, Supreme light of power, love and healing energy,
I beg you with all my heart to fill me with divine light, power and healing energy and

• purify and cleanse my mind and heart from anger energy (or lust, jealousy, etc.),
• Divine light, power and healing energy fill my whole being and
• purify and cleanse my mind and heart from anger energy 
• purify and cleanse all (49) subconscious levels from all images, memories and impressions related to anger
• purify and cleanse the vital energy from all anger energies and blockages,
• purify and cleanse all cellular memories of neurons and brain related to anger,
• purify and cleanse all levels (bodies) of my existence from all elements related to anger, and
• restore purity, light, health and harmony to my mind and heart, life energy and all bodies.

While saying the prayer we can also place our hands on the area where we feel the egoic energy (5 cm from the body) and also make some passes of the hands around this area and also some passes from the head to the abdomen to help the elimination of the energy.

Repeat the prayer as many times as you feel to do it at that moment, ideally until you feel that the energy has completely appeased. There is no limit to the number of times we can do the prayer, but the minimum is to do it at least three times.

After doing this prayer for a few times, we remain in silence for a while and then we can assess how much we have reduced the power of the egoic tendency (passion, defect, desire, emotion or whatever) we have been working on. We do this by recalling again the event in which the tendency had manifested itself. The less strongly the tendency is expressed as we recall the event, it means that the more its power has diminished. If we see that the tendency persists in manifesting itself strongly, we repeat the prayer a few more times. Then we re-evaluate the results.

After the prayer, we can continue with positive affirmations and visualizations. If we have examined, for example, an incident of anger, we first do the prayer and then visualize ourselves and others imbued with light, expressing love to them by repeating affirmations such as

 ‘I love you’, ‘You are peace, love and light’, ‘I wish you peace, love and light’. ‘Peace I am, Love I am, light I am, Om peace, Om love, Om light, Om, Om, Om,’.

Next, we can, repeat some affirmations of peace and serenity such as:

• ·       My mind remains calm and quiet even when I am spoken to harshly or rudely.
• ·       My mind remains calm and serene even if things don't turn out as I expected.
• ·       In all circumstances, my mind remains calm, serene and peaceful.
• ·       Nothing can disturb the serenity and peace of my mind.

As we repeat the affirmations about love, peace, calmness and tranquillity, it is important to enter as much as possible into that state. We can evoke this state by recalling moments of peace, love and serenity or by remembering something that helps us enter this state.

We finish the process by expressing gratitude to the Divine Mother, and without losing contact with the inner silence and repeating the name of God, we continue our activities.

I remind you also that the work of eliminating this particular tendency, as well as all others, continues throughout the day moment by moment using the methods I have proposed in this book.

Combining the prayer with EFT

We can combine the prayer of dissolution with EFT which is a very simple, practical and a direct and effective method of cleansing the egoic energies. We can do for example three times the prayer and then three times the EFT process. Afterwards we can evaluate the result of the process as I have mentioned above.

Using prayer without first doing the investigation

We can also use prayer for the dissolution of the tendency and all other means (visualizations, etc.) without first making the inquiry recommended above in case we do not have time or are not in a position to do it at that moment. However, to do this effectively it is necessary to have become sufficiently aware of the egoic tendency to be eliminated. 

It is important to know the tendency well by observing it every time it manifests itself in you. In other words, it is important that we have a clear vision and awareness of the tendency manifesting in us, rather than having a vague or undefined image of it.

Certainly, when we have worked for a long time with a tendency, when we have investigated it deeply for a long time and have reached a deep awareness, knowledge and understanding of it, then it is not necessary to first inquire into it to apply prayer for its dissolution but we can, after remembering the situation and activating the tendency and becoming fully aware of it proceed directly to its dissolution with prayer and also use visualizations, affirmations and other methods such as EFT.

Finally, I remind you that there are no fixed or rigid ways to apply the methods we learn. After some time of experience, or even after a few attempts (whenever possible), we can make adjustments and changes and apply the methods in the way we find most convenient, practical and effective.