The physical-vital ego & desire are one / Atman NItyananda

The physical-vital ego & desire are one

The physical-vital ego it is not different from desire. This ego and desire are one and the same energy.

This desirous ego identifies with the body and seeks pleasures through senses. It moves between pleasure and pain. It struggles to avoid pain and enjoy as much as possible pleasures, power, fame and name.

This physical ego cannot understand that the very seeking of pleasure is pain and also that all pain and suffering are caused by the pleasures; thus we deluded by this unintelligent ego we create our self-made prison of suffering.

Detached observation of th vital-ego, discriminative enquiry and self-awareness (the inner silent space of consciousness) are the fundamental means to get rid and dissolve this vital ego.

Japa nama, prayer, kirtan, reflection, repetition of the names, satsang,  of God, meditation, pranayama, self-analysis, self-enquiry, affirmations, cultivation of virtues, as well as other techniques like EFT, purification of 49 subconscious levels of mind, purification of Nadis and chakras, Bach remedies are all important means to dissolve this virus-like ego.

But most important even than practices is our attitude and our inner state. A high aspiration to realize the Truth and be free from this mechanical compulsive ego, self-confidence, faith, determination, tenacity perseverance, patience, forbearance, sincerity and constant diligent practice are necessary to succeed in this endeavour; difficult indeed but possible to whom that gives all his energy, heart and mind to achieve it.

Read also: 

THE VITAL SHEATH & THE VITAL EGO
Vital, emotions and compulsive thinking 

FREEDOM from DESIRE the origin of ego 

HOW TO BECOME RICH / Atman Nityananda

HOW TO BECOME RICH

It is hard to acquire a pure mind and a pure heart but it is the only 'thing' worthy to strive for.

There is no treasure greater than a pure heart and a pure mind.

He who possess it is the richest man of the world.

A pure mind and heart is the foundation of fullness, plenitude, freedom, peace and bliss eternal!

Live every moment of your life for Self-realization. Seek the company of saints or advanced spiritual aspirants. Practice with self-confidence, faith, devotion and determination.

Be ready to climb 'mountains' and cross 'oceans' in order to get your freedom.

Seek God, love God, remember God, repeat his name, sing his name, hear his name, dance with his name, control senses and mind, pray, meditate, inquire, discriminate between the Self and the no-self, develop patience, perseverance and forbearance, success is assured. The grace of God is always with you.

Kaivalya (Transcendental state of Absolute Indepenence; liberation) by Swami Sivananda

Kaivalya (Liberation, Transcendental state of Absolute Indepenence)

by Swami Sivananda 

1. WHAT IS KAIVALYA

Kaivalya (perfect independence) comes when the Gunas (qualities, sattva-ragas-tamas), devoid of motive, become latent. Or the power of consciousness gets established in its own nature.

NOTES

The Gunas act for the enjoyment of the Purusha (The Supreme Being, Brahman). As soon as the Purusha realises His own native state of isolation, the Gunas, having fulfilled the object, cease to act. Their effects, the various modifications of Gunas, get Laya or involution. They merge into their causes. Nothing remains for the Purusha to cognise. This does not mean that the universe has come to an end. The world continues to exist as usual for those who have not attained Kaivalya. The senses ( Indriyas) are drawn into the mind, the mind into the Mahat (the cosmic or divine mind), and the Mahat into the Purusha (Brahman).

2. MEANS FOR KAIVALYA

On the equality of purity between Purusha and Sattva (Sattva' means here intellect) comes Kaivalya (perfect independence).

NOTES

Perfection is attained when the intellect becomes as pure as the Atman itself. When the soul realises that it is absolutely independent and it does not depend on anything else in this world, this highest knowledge, Kaivalya, Isolation or perfect independence comes in. The soul feels that it is ever free, unchanging, immortal, beginningless, endless, infinite, beyond time, space and causation, full of bliss, peace and knowledge. 

When the intellect or Sattva (Sattva' means here intellect) is rendered as pure as the Purusha, when it loses all consciousness of action on its own part, then its purity is said to be equal to that of the Purusha. The intellect or Sattva is annihilated. Purusha only remains free in His native, pristine divine glory. 'Sattva' means here intellect.

Purusha is reflected in intellect. Sattva is the cause for knowledge and Ahamkara*. The intellect attains the same state as that of Purusha when it becomes absolutely pure and when it remains motionless and when all its functions and activities stop completely.

Ahamkara*:Egoism or self-conceit; the self-arrogating principle ‘I’, ‘I am’-ness; self-consciousness. Rajasika ahamkara: Dynamic egoism with passion and pride. Sattvika ahamkara: Egoism composed in the sense of goodness and virtue. Tamasika ahamkara: Egoism as expressed in ignorance and inertia.

Ahamkara-avacchinna-chaitanya: Intelligence associated with egoism which is the migrating soul, Jivatman.

Ahamkara-tyaga: Renunciation of egoism.

The two ways we experience happiness by Atman Nityananda

Our essential nature is happiness - Ramana Maharshi

The two ways we experience happiness

by Atman Nityananda 

Freedom, peace and happiness is what we really are, our true nature, but due to the ego and the desire-mechanism which cloud our buddhi (intellect-intelligence) we do not realize it. 

´´Happiness lies deep within us, in the very core of our being. Happiness does not exist in any external object, but only in us, who are the consciousness that experiences happiness. Though we seem to derive happiness from external objects or experiences, the happiness that we thus enjoy in fact arises from within us.´´  - Sri Ramana Maharshi

Happiness always comes from within our heart, is an innate attribute of our true nature or consciousness, but we do not experience it because our mind is always outgoing, agitated and we are always in a state of emotional turmoil.

Attention! The experience of happiness is depended only on the condition of mind. We imagine that happiness is related with the experience of objects and the fulfillment of desires. We can experience peace and happiness only when the mind is calm, concentrated and rests in its source, the Atman, (Consciousness) which shines eternally in our heart. This may happen consciously and voluntarily or unconsciously by chance. On the other hand when the mind is agitated, extroverted and distracted we fail to experience happiness; we experience pleasant or unpleasant sensations, pleasure or some kind of suffering, of which the intensity depends on the intensity of the mental and emotional turmoil.

´´The degree of happiness that we experience at any moment is directly proportionate to the degree of clarity with which we are then conscious of our true and essential being.´´  - Sri Ramana Maharshi

The desires, emotions, impulses, thought patterns keep almost always the mind extroverted, uneasy, distracted and restless and the prana (vital energy) agitated and contracted. The agitated and turbulent by desires, emotions and impulses mind fails to reflect the happiness of our true Self and instead of it we experience some kind of discomfort, pain or suffering.

How do we experience happiness through sensory experiences?

When a desire is granted and we enjoy the object of desire we experience some kind of pleasant sensation, pleasure and satisfaction and in many cases and at some extend contentment and happiness.

When a desire is fulfilled and we enjoy the desired object there is no separation between us and the object and thus all mental and emotional agitation (fantasies, imaginations, projections, expectations, anxiety, agony, fear, impatience etc.) for the time being subside. Thus the mind for a while becomes calm, concentrated and introverted. In this mental state the mind naturally reflects the happiness of our inner Self or Consciousness. But we do not recognize it because the ego (with the aid of tamas guna) puts a veil on this process and thus we unconsciously associate the happiness with the object. We think that happiness comes from the object itself or at least that depends on the object. This has as a result we to condition our subconscious to seek happiness through similar experiences and in general through objective experiences.

It is certain that due to the fulfillment of desires we can experience some kind of pleasure and a little happiness (not always), but at the same time due to desire-energy we cannot avoid to experience a lot of psychological suffering. It is a fact that we cannot have desires and pleasures without experiencing suffering, because all psychological disorders, defects and negative emotions are only modifications of the desire-energy The desire (which is a very powerful energy and impulse) has a dense vibration which in itself is experienced as discomfort or suffering (depends on the power of its expression) and this suffering intensifies much more when something obscures the fulfilment of desire; in his case the desire-energy modifies as anger, impatience, fear, agony, irritation, depression etc.. The intensity of these negative emotions is analogous to the intensity of desire.

There is no way to free ourselves from the painful effects of desire if we always try to fulfil them. By doing so we only temporarily relieve the mental and emotional tension created by desire and we experience some kind of illusory pleasurable sensation. But by fulfilling any desire that may arise in us we only empower the desire-mechanism and the desire-energy and thus we empower our bondage and suffering.

The desire by nature is never satisfied and always creates in us a sense of lack, of incompleteness, that something is missing, of uneasiness and discontentment (which is also another way that desire makes us suffer) in order to drive us towards another pleasurable experience. Thus a vicious circle is created by desire. This is consisted of: desiring (which is also suffering, experiencing pleasure and some time happiness and suffering; this wheel created by desire never ends. 

Read also How we are caught in samsara 

´´The transient happiness that we seem to derive from external experiences, but which actually arises only from within ourself, is in reality nothing other than our own essential being.

The more clearly we are conscious of our own essential being, the more deeply and intensely do we experience happiness.´´

  - Sri Ramana Maharshi

The spiritual way to experience happiness 

On the other hand, there is another way to enjoy the happiness of our true Self, without to suffer the painful consequences of desire. This is the spiritual way. By purification, control of senses and mind, discernment, detachment, meditation and self-inquiry we can consciously free our mind from the desire-energy and dwell without a break in our heart and experience the peace and bliss of our own divine being or Atman.

There is no doubt that this process requires time and a steady devotion to practice regularly and diligently. But at the end the boon will be the freedom from suffering and the endless experience of pure peace and bliss.

If via spiritual practices we eliminate from our psych the psychological virus (ego), the desires and all defects and negative emotions, we will be totally free from all kind of suffering and we always experience the peace, bliss and freedom of our Soul

Remember that the ego and the desire are our true enemy and not the objects themselves. When we are free from ego and desire we see in all objects the Atman which is the substratum and the source of all forms; we are not attached to the objects, we do not desire the objects, we do not react with like or dislike, with attraction or repulsion and thus we remain centred in our innermost Self, our divine essence, always blissful and peaceful. This is our destiny and our eternal home.

God bless you realize your true nature in this life and be free forever!

Peace, Love and Light

Purify, meditate and realize your true Self by Atman Nityananda

Serve, Love, Give, Purify, Meditate, Realize
~ Swami Sivananda

Purify, meditate and realize your true Self

Enlightenment or Liberation is just a question of intense longing. It is a matter of firm aspiration and constant practice to free your mind from ego and desires and enjoy the eternal peace and bliss of your true Self or Atman

 If you practice regularly, with devotion, courage, faith, self-confidence, determination, perseverance and patience there is no doubt you that you will succeed. There is no doubt about this!

I want to do it! I can do it! I will do it!
This has to be your moto!

It doesn't matter if you fall a thousand or a million times. Stand up and move on with double determination and strength. The whole universe is going to help you realize the Truth or God consciousness and express the divine love,  peace and harmony in this world. There is no doubt about this!

Purify your mind, practice diligently and realise that you are eternal existence, pure consciousness and bliss without limits.

God bless you realise the Truth in this very life!

What is Samadhi? Meditation? Concentration? by Swami Chidananda

What is Samadhi? Meditation? Concentration?

by Swami Chidananda

Now, Dharana, Dhyana and Samadhi (concentration, meditation and trance), constitute the last three Angas (limbs or steps) of Patanjali Maharshi’s Ashtanga Yoga (Yoga of eight limbs: 1. Yama, 2.Niyama, 3. Asana, 4. Pranayama, 5. Pratyahara, 6. Dharana, 7. Meditation, 8. Samadhi).

The last three Angas (three last steps are Dharana-concentration, Dhyana-meditation and Samadhi-trance, ultimately lead to the supreme state of superconsciousness. .

Concentration

Now, Patanjali is quite matter-of-fact and specific when he gives us an idea of what these last three practices constitute. If you are able to sit, withdraw the mind and fix it upon a focal point within—it may be gross, subtle or anything—and if you are able to keep the mind fixed like that for a period of twelve Matras—a Matra is approximately a moment, a second—it is counted as one concentration. The Yogic time-calculation is usually stated in Matras and a Matra may be taken roughly as a second. If you can keep the mind steady without moving, without any contrary thoughts coming in, and without moving away from the object of concentration, for a period of twelve Matras, it is regarded as one Dharana or one concentration. Thus, Dharana is actually calculated upon the basis of a steady fixation of the mind or a steady focussing of the mind upon one point. And it should be your endeavour to keep the mind steady like that for twelve seconds at least. Then it is one Dharana.

Meditation

Go on practising this Dharana for days and weeks and months so that it becomes longer and longer. How long? By continuous practice, if you are able to keep the mind focussed upon one single point without moving here or there, for 144 seconds or a period of twelve Dharanas, then this continuous unbroken concentration of the mind for 144 seconds is termed a Dhyana. So, if you have concentrated for 144 seconds without break, you are already a Dhyani or a Dhyana Yogi. You have reached the stage of Dhyana. And in this way, if you are able to sit, concentrate and enter into Dhyana and keep on meditating, without disturbance, without distraction, keep on meditating, for a minimum of almost half an hour, but not quite, if you are able to sit for that duration absolutely absorbed in your meditation, then that is Samadhi. Actually, in Patanjali’s system, 12 continuous, unbroken concentrations make one meditation, and 12 continuous, unbroken meditations make one Samadhi. Now, meditation means continuous concentration of the mind upon one idea to the exclusion of all other ideas. There should be only one idea. There should be only one thought. There should be only one Vritti—Ekakara Vritti. No second Vritti should be there.

Samadhi

And if you are able to be in that state of one Vritti (Thought-wave, mental modification) continuously for nearly half an hour, then it is Samadhi. It is one Samadhi. Now, you can understand whether Yoga is easy or not so easy. You can try to understand. This is Yoga. Samadhi is 27 minutes of absolutely unbroken, undisturbed concentration. That is to say, it constitutes a continuous process of 12 meditations, each meditation being of 144 seconds’ duration. And when the Yogi has been able to attain to a state of successful practice of Samadhi, then he has no other Yoga, no other Abhyasa (practice), except to go on practising Samadhi. That is why the Yogis seclude themselves. They keep alone, they do not court disturbance, they do not see anyone but go on practising Samadhi. They go on practising Samadhi so that the Samadhi becomes longer and longer. The Samadhi becomes more in number. One Samadhi, two Samadhis, three Samadhis—they go on practising until the Samadhi itself becomes deeper and deeper, and more and more intense, and the body is not felt. That is Yogabhyasa (continuous practice).

Samadhi

Samadhi (trance) is not super-consciousness; it is wrong to translate Samadhi as super-consciousness. Samadhi is only trance, and if you go on practising that trance again and again, daily, many times a day, over a long period of time, then this constant diligent practice of Samadhi or practice of trance may ultimately take you into a state completely transcending the individual consciousness, transcending the body, mind and intellectual consciousness, going completely beyond, where you completely cross beyond this circle of the threefold recurring states of Jagrat (waking state), Svapna (dream sate) and Sushupti (deep sleep state). So, you go beyond the three states of wakefulness, dream and deep sleep and hit the substratum (pure consciousness, Atman or Brahman), that which is the basis for all these three states, upon which these three states keep on, just as upon a screen a movie reel unrolls and goes on. 

 On the movie screen, some scenes come out in black and white, some are coloured, and yet others are technicoloured. A moonlight scene may be only blue, while some other scene may be in technicolour—each flower and each dress having its own colour. But upon what substratum do these changing pictures appear? Upon the substratum of the unchanging permanent screen which is behind. If the permanent screen were not there, neither the ordinary black and white scene could be projected, nor the coloured scene, nor the multicoloured or technicoloured scene. All three would be impossible. Because the screen is there, these things are made possible. Even so, because the pure consciousness or awareness is there, these three ever-changing states of wakefulness, dream and deep sleep find it possible to manifest. So, the support and substratum of the ever-recurring and ever-changeful threefold state or Avastha-Traya(Three states of consciousness, waking, dreaming and deep sleep) is the Turiya Avastha (the fourth state), the permanent, existence-consciousness principle which is the Purusha(The Supreme Being). Existence-consciousness or Sat-Chit which is unchanging, which is permanent, supports all the three states. Existence-consciousness is super-consciousness.

So, Samadhi is trance. Samadhi is still one process or one Anga (step) of Yogabhyasa(Yogic practice). Samadhi is not the ultimate goal. Various types of Samadhi have to be practised until your Samadhi becomes longer and longer in duration, deeper and deeper in intensity, until you become well established in the practice of Samadhi. This is Raja Yoga. So, the meaning in which different terms are used should be clear to your mind.

By continuous, diligent practice of Samadhi, it becomes longer in duration, deeper in intensity, and then you become well established in that state. Gradually you pass through different states of Samadhi and you ultimately reach a state of Samadhi where there is absolutely no movement of the mind at all. The mind comes to a total standstill and there is not even metaphysical movement. There is not even the consideration of the Absolute, that it is Sat, that it is Chit, that it is Ananda, that it is beyond time, space and causation, that it is beginningless and endless. Even these considerations are not present any longer. In that process of holding on to the awareness of the Supreme, there is only Absolute Awareness. That is called Nirvikalpa Samadhi and it is when the Yogi is able to practise Nirvikalpa Samadhi for a long time that he goes beyond even Samadhi and attains to the state of Turiyatita Avastha where he obtains Kaivalya (supreme liberation, supreme independence). This, therefore, is the process. 

Such a state of concentration is possible only for a mind that has become very refined, a mind that has been rendered subtle, rendered fine. If there are gross sensual thoughts, then the mind is not refined; it is still gross. If there are thoughts of love and hate and anger and jealousy and envy and vengefulness, the mind is gross. If there is always concentration upon eating and drinking and enjoying and cinema and radio, then the mind is gross. If the mind always thinks of objects, always thinks about worldly things—gossip, scandal and newspaper—then the mind is gross; the mind is not subtle.

A pure and subtle mind, the most important factors for meditation

Two things are necessary for successful concentration, and it goes without saying, for meditation and Samadhi. The mind must be subtle and the mind must be pure. In Yogic terminology, when we say that the mind must be pure, we mean that the mind must be Sattvic. Sattva and purity are synonymous. The mind must not beRajasic and Tamasic; it should be Sattvic. Only the Sattvic Bhava should come. Sattvic thoughts, Sattvic feelings, Sattvic ideas must be there in the mind. It should not have any Tamasic and Rajasic ideas and feelings. All should be Sattvic. And therefore, at this stage, it is wise for the Yogi to see that everything in his life is Sattvic. His company, his food, his environment, whatever he moves with, should be Sattvic. He should carefully avoid anything that is Rajasic and Tamasic. Because, it will affect the mind, and such a mind which is Rajasic or Tamasic, or is influenced by Rajas and Tamas, ceases to be a fit instrument for meditation. Purity, self-control, Sattvic food, Sattvic environment, Sattvic thoughts, Sattvic reading, Sattvic company—these are very important for the practice of inner Yoga, for the practice of Dharana, Dhyana and Samadhi.

extract of his book:

THE PHILOSOPHY, PSYCHOLOGY and PRACTICE of YOGA

Formats: .pdf (497 kb), .html (513 kb)

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READ ALSO:  PATH OF BLESSEDNESS

Quintessence of the Ashtanga Yoga of Sage Maharshi Patanjali, the well-known eight stages or Limbs of Yoga.

Formats: .pdf (278 kb), .html (265 kb)

Peace, Love, harmony

THE PRACTICE and BENEFITS of JAPA NAMA by Swami Sivananda

 THE PRACTICE and BENEFITS of JAPA NAMA

(repetition of a mantra of  the name of God)

by Swami Sivananda 

·         Japa purifies the heart.

·         Japa makes the mind steady.

·      Japa destroys the six enemies. ((The gluttony, lust, anger, attachment, pride, jealousy).

·         Japa burns the sins.

·         Japa uproots all desires.

·         Japa burns mental forms

·         Japa removes the attachment.

·         Japa brings dispassion.

·         Japa removes problems.

·         Japa gives health, prosperity, strength and longevity.

·         Japa makes you fearless.

·         Japa beyond birth and death.

·         Japa removes ignorance.

·         Japa gives the highest peace.

·         Japa gives liberation,

·         Japa develops love.

·         Japa unites the devotee with God.

·         Japa brings God consciousness.

·         Japa brings eternal bliss.

WHAT IS JAPA ?

Repetition of any Mantra or Name of the Lord is known as Japa. Japa is an important Anga of Yoga. It is a spiritual food for the hungry soul. Japa is the rod in the hand of the blind Sadhakas (aspirants) to plod on the road to Realization. Japa is the philosopher's stone or divine elixir that makes one God-like. In this iron age, practice of Japa alone can give eternal Peace, Bliss and Immortality.

Japa is repetition of the Mantra. Dhyana is meditation on the form of the Lord with His attributes. There is meditation or Dhyana with Japa (Japa-Sahita-Dhyana); there is meditation or Dhyana without Japa (Japa-Rahita-Dhyana). In the beginning you should combine Dhyana with Japa. As you advance the Japa drops by itself; meditation only remains. It is an advanced stage. You can then practice concentration separately. You can do whatever you like best in this respect.

Name (Nama) and the object (Rupa) signified by the Name are inseparable. Thought and word are inseparable. Whenever you think of the name of your son, his figure stands before your mental eye, and vice versa. Even so when you do Japa of Rama, Krishna or Christ, the picture of Rama, Krishna or Christ will come before your mind. Therefore Japa and Dhyana go together. They are inseparable.

Do the Japa with feeling. Know the meaning of the Mantra. Feel God's presence in everything and everywhere. Draw closer and nearer to Him when you repeat the Japa. Think He is shining in the chambers of your heart. He is witnessing your repetition of the Mantra as He is the witness of your mind.

PRACTICAL AIDS TO JAPA 

1. Select any Mantra or Name of God, preferably that given to you by your Guru, and repeat it from 108 to 1,080 times daily (one to ten malas).

2. Always keep your Guru-Mantra a secret. Never disclose it to anyone.

3. It is better to stick to one Mantra only. See Lord Krishna in Rama, Shiva, Durga, Gayatri and in everyone.

4. Get up at 4a.m. and do Japa for two hours. The early morning period (Brahmamuhurta) and dusk is the most favourable time for Japa and meditation. This is when Sattva (purity or steadiness) is predominant.

5. Take a bath or wash your hands, feet, face and mouth before sitting for Japa in the morning. At other times this is not necessary. Do Japa whenever you have leisure, at the three junctions of the day - morning, noon and evening - and before going to bed.

6. Face east or north during the practice. This enhances the efficacy of the Japa. Spread a piece of cloth over it. This conserves body-electricity. Sit in a separate meditation room or in any suitable place, such as a temple, on a river bank or under a banyan or peepul tree.

7. Maintain a steady pose. Attain mastery of the posture. You must be able to sit in Padmasana, Siddhasana or Sukhasana for three hours at a strech.

8. Reslove to complete a certain minimum number of malas before leaving your seat.

9. Recite some prayers before starting the Japa.

10. A rosary is a whip to goad the mind towards God. Use a rudraksha or tulsi mala of 108 beads.

11. Do not allow the mala to hang below the navel.

12. The mala must not be visible to you or to others. Cover it with a towel or handkerchief, which must be clean and washed daily.

13. Use the middle finger and the thumb of the right to roll the beads. The use of the index finger is prohibited.

14. Do not cross the meru while rolling the beads. Turn back when you come to it.

15. Sometimes do the Japa without a mala. Use a watch.

16. Do mental Japa for a time. When the mind wanders, do the Japa aloud, or whisper the Mantra for some time and come back to mental Japa again as soon as possible.

17. When you repeat the Mantra, have the feeling or mental attitude that the Lord is seated in your heart, that purity or Sattva is flowing from the Lord into your mind, that the Mantra is purifying your heart, destroying desires, cravings and evil thoughts.

18. Do not do the Japa in a hurried manner, like a contractor who tries to finish his work in a short time. Do it slowly with feeling, one-pointedness of mind and single-minded devotion.

19. Pronounce the Mantra distinctly and without any mistakes. Repeat it neither too slowly nor too fast. Increase the speed only when the mind wanders.

20. Be vigilant and alert during Japa. Stand up when sleep tries to overpower you.

21. Try to associate the Japa with the rhythm of the breath and meditate in the form of your Deity. Keep a picture or idol of the Deity in front of you. Think of the meaning of the Mantra while repeating it.

22. Regularity in Japa Sadhana is most essential if success is to be achieved. Sit in the same place and at the same time every day.

23. Do not beg for any worldly objects from God while doing Japa. Feel that your heart is being purified and that the mind is becoming steady by the power of the Mantra and the Grace of the Lord.
24. Observe silence and avoid distractions, calls and engagements.

25. It is important not to leave the place at once after the Japa is over and mix with everyone or plunge into worldly activity. Sit very quietly for at least ten minutes, humming some prayer, remembering the Lord and reflecting upon His infinite love. Then, after devout prostration, leave the place and commence your routine duties and activities. In this way the spiritual vibrations will remain intact.

26. Continue the current of Japa mentally at all times, whatever be the activity in which you are engaged. Carry on your Sadhana with tenacity and perseverance, without a break. Realize the glorious goal of life and enjoy supreme bliss.

MANTRAS FOR JAPA

Lord Shiva:

Om Namah Shivaya (Panchakshara)

Maha-Mrityunjaya Mantra:

Om tryambakam yajamahe
sugandhim pushtivardhanam
uurvarukamiva bandhanaan

mrityor mukshiya maamritaat.

Lord Krishna:

Maha-Mantra :
Hare Rama Hare Rama, Rama Rama Hare Hare
Hare Krishna Hare Krishna, Krishna Krishna Hare Hare

Om Namo Bhagavate Vasudevaya

Sri Krishnaya Namah

Divine Mother

Sri Devi:
Om Sri Durgayai Namah

Sri Kalika:
Om Sri Kalikayai Namah
Sri Lakshmi:
Om Sri Maha-Lakshmyai Namah

Lord Hari:
Om Namo Narayanaya (Ashtakshara)

Hari Om

Hari Om Tat Sat

Lord Rama:
Om Sri Ram Jaya Ram Jaya Jaya Ram
Om Sri Ramaya Namah

READ THE  ORIGINAL TEXT : http://www.dlshq.org/teachings/japayoga.htm

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Purity, The Prerequisite To Perfection Swami Chidananda

Purity, The Prerequisite To Perfection

Swami Chidananda

Purity is the prerequisite to perfection. No spiritual progress is possible without purity. 

Purity is the bedrock upon which an aspirant builds his or her spiritual life. Purified mind alone can take one Godward. Only a man of purity can strive on the path of Yoga steadily. 

Purification brings a thorough transformation of the individual and he transcends the lower nature into Divine nature.

The supreme Self who is immaculate, niranjana (pure and devoid of any blemish) can be experienced only in a pure mind. He could be realised only through one’s consciousness of crystalline purity. The Atman cannot be known through the mind or intellect. He is beyond sense perception. As long as our true identity is covered with mala (impurities), 

God cannot be realised. As long as the inner eye of wisdom is not opened up, the Divine perception is not opened up. The scriptures declare that He can be experienced only by the purified mind. He is to be experienced in essence, not to be seen or known or perceived. For this Experience one should attain purity of mind by right worship. This is the only method.

Upasana (worship) is the process of drawing nearer to God. Do right worship and experience Him. In the ultimate stage, the actual experiencing is only when we are like Him in nature.

The highest worship you can offer to God is direct communication with Him in a state of total absorption in deep meditation.

There are different types of worship. Starting from the external ceremonial and symbolic forms of worship, you go on ascending to various grades of spiritual worship, until the highest worship is attained within your consciousness in deep state of absorption in meditation, which is Samadhi. Meditation is the highest form of worship, which ultimately leads to Samadhi. In this state of Jnana and Samadhi, the consciousness becomes divinised, totally spiritualised, totally diverted of earthly elements. 

In that state of pristine purity, you enter into communion with God and thus when you have experienced Him and become established in Him, you become like Him, you attain a state absolutely like Himself. 

The ultimate declaration of the Upanishads is:

 “brahma veda brahmaiva bhavati” – the knower of Brahman becomes Brahman. [Mu. Up. 3.2.9]

God Bless You!

READ also : Self-realization and purity of mind

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What is enlightenment and how we can achieve it? by Atman Nityananda

What is enlightenment and how we can achieve it?

by Atman Nityananda

When the mind becomes pure and sattvic, that is to say free from egoic energies, rajas and tamas gunas, awakens and merges with its source, consciousness. In this state of total union man becomes God and God becomes man, the two become a perfect unity in the deepest sense. This is enlightenment, this is liberation, this is the divinization (apotheosis) of human being.

The liberation of the mind of egoic energies and self-realization neither happen by chance nor are products of inertia.

The idea that we can dissolve these energies and achieve enlightenment doing nothing is a misconception. Neither the body can survive by doing nothing. It is necessary to put food in our mouth, chew it and swallow it.

Changing erroneous beliefs is an important step to dissolve the egoic energies but it is not enough to get it.

Of course, spirituality does not mean accumulating knowledge in the mind or acquire something from outside.

Spirituality is something 100% practical. It is the purification and transformation of the mind (thinking mind, emotional mind and intellect), and the  purification and transformation of prana and sexual energy.

Besides purification, it is necessary to create balance and harmony in all levels of our existence. It is necessary to increase the sattva guna, the ojas, the prana and the tejas and transform the sexual energy. It is necessary to control the senses and the mind, to stop the mind wander and identify with thoughts, emotions, objects, body and stop forgetting our Beingness.

It is also true that there is not a spiritual path for all. There are actually as many ways as humans. Each one according to his maturity, his mental constitution, his experiences and his needs follows its own unique way.

In short, to achieve enlightenment it is necessary follow a sattvic life oriented in spirituality, not in theory but in practice.
It takes a lot of consistent practice, determination, sincerity, courage, faith, self-confidence, dedication and most of all a burning longing to realize the truth.

Peace, Love, Harmony