God, the Saint and Satsanga ~ Swami Sivananda

AMMA's Satsang

 What is Satsanga? 

1. To get oneself established in Brahman is real Satsanga. Company of the wise is also Satsanga. Study of religious books written by the realised souls is also Satsanga. Satsanga or association with the wise removes the darkness of the heart, leads you to the right path and causes the sun of wisdom to shine in your head. 

2. Satsanga is association with the wise. Live in the company of sages, saints, Sadhus, Yogis and Sannyasins; hear their valuable Upadesa (instructions) and follow them implicitly. This is Satsanga.

God and the Saint 

3. God is the great purifier. A saint also is a great purifier. 

4. God incarnates as saints and sages when their need is felt most.

5. God works through sages and saints.

6. God reveals Himself in a saint in His full glory, infinite power, wisdom and bliss.

7. The saints are the heart of the Lord and the Lord is the heart of the saint.

8. It is extremely difficult to come in contact with a saint and to be benefited by his company. It is 

through divine grace only one will get his Darshan (Presence) and Satsanga.

9. Divine grace works through saints.

10. Saints are the living symbols of religion and are the true benefactors of humanity.

11. The sage or saint or Yogi is a magnet. He is a centre of power and wisdom.

12. A sage is a sustainer of the world. He is a source of perpetual inspiration. He is an instrument through which divine grace is transmitted to the unregenerated men.

13. A sage is the salt which preserves the society from decay and degeneration.

14. A saint is a beacon-light in the stormy sea of this Samsara. He prevents many ship-wrecks in the lives of many human beings.

15. A realized sage or saint is a fountain of delight, joy and illumination. Seek his company and evolve. Serve him with faith and devotion.

16. A sage is a fountain of spiritual wisdom. Approach him with all humility and reverence. He will impart to you divine wisdom.

17. Learn wisdom from saints. They are your saviours. Know them to be saints who possess godly qualities.

How Holy Company Transforms

37. The human mind is a very receptive instrument. If you place it in evil company, it will acquire evil tendencies. If you place it in holy company, it will acquire divine traits.

38. Bright ideals infuse an urge to grow into their likeness. Evil examples also have a similar effect if the mind is not guarded.

39. If you go to a sage, there will automatically come a feeling of purity and peace within you.

40. Just as cold, fear and darkness depart from one who approaches fire, so does weakness, worldliness and ignorance depart from him who keeps himself near to the saints.

41. Saints at once purify those who go near them, whereas Ganga purges the sins of only those whom its water comes in contact with in ablution.

42. Saints cleanse the sinners at once at the very sight of them.

43. The sight of a sage is delightful. To live with him is always peaceful. To converse with him is blissful.

44. The moment the mind thinks of a sage, immediately all evil desires, base passions are brushed aside.

45. At the time of thinking of saintly personages, the mind gets moulded into the shape of the qualities of which it thinks, and thereby becomes pure.

46. Meditation on the lives of saints is equal to holy company. Study of their teachings is equal to holy company.

47. To think of the lives of saints, to live in their company, to have the good fortune of receiving their blessings, is to draw forth upon yourselves a shower of purity, inspiration and divine consciousness.

48. The very company of sages and saints has a tremendous transforming effect on the lives of true seekers. It lifts them up to the heights of sublimity, purity and spirituality. It does not fail to affect even the rank materialists.

49. By association with saints even for a short time, the aspirants acquire strong faith in the Lord.

50. The sage is very silent. He speaks a few words. These words produce a tremendous impression. They give a new life and joy to all who understand him and his message. In his presence alone all the doubts of the aspirants are cleared, though he remains mute.

51. The company of saints generates love for God. The love for God brings salvation.

52. One moment of company with the holy builds a ship to cross this ocean of life.

How to Benefit from the Company of Saints 

53. Jivanmuktas (the liberated sages) are ever ready to help those who are still climbing to reach the peak of wisdom. This is their work in this world. It is the duty of the aspirants to seek their aid and have a receptive attitude.

54. To benefit from the company of saints, you have to prepare yourself first. Do not go with any preconceived notion or prejudice. Go with an open, receptive mind. Go without expectations. Approach them humbly, respectfully.

Assimilate what appeals to you. If some of their teachings do not appeal to you, do not form a hasty opinion. If you do not like them, you need not take them to head. What may be suitable to another may not be suitable to you. Yet, with regard to broad fundamentals, there can be no difference of opinion.

55. One should possess the right desire to cross the ocean of Samsara and to attain Knowledge of Brahman through Satsanga.

56. When you go before a sage, do not ask him questions out of mere inquisitiveness. Sit in his presence humbly. Observe him. Listen to him without prejudice. Ask him only such questions about which you really need clarification.

57. Ask him only pertinent questions. Do not draw him into politics or public bickerings.

58. Meditate in the presence of a sage. You will get inner light which will clear your doubts.

59. An intelligent man only will understand and realize the Truth in the company of a sage.

Source: http://www.dlshq.org/download/satsanga.htm

OM! The main factors for the dissolution of ego and self-realization ~ Atman Nityananda

 

The main factors (in keywords) for the dissolution of ego and self-realization

In these key-words there are in a concentrated form the most important aspects that is related to the spiritual work, and more specifically to the dissolution of ego and self-realization or enlightenment.

If you understand deep enough these concepts below, and apply them firmly daily, gradually will develop them to a very high level and at the end you will achieve the dissolution of the ego and Self-realization. It's only a question of fiery aspiration and sincere systematic practice.

Study, reflect, understand, apply, practice and develop to a very high level everything that is related to every word-idea which itself is related to some aspect of the espirtual work.

Study texts and books that explain these ideas time and again. Participate in courses related to these ideas. Ask teachers or advanced aspirants, Reflect on them in order to understand them and put this knowledge and understanding in practice with faith, regularity and diligence, because at the end only by practice you can achieve the goal. The development of the techniques and the important qualities for your spiritual growth and ultimately the Self.realization (liberation or enlightenment) are possible only by practice. Moreover understanding depends also on practice; understanding is not something fixed, but something that expands and deepens according our practice, experiences and purity of mind that increases by the dissolution of the ego, the increase of sattva and by meditation.

Here is the list of the keywords:

 
Introspection, self-analysis, self-investigation, vigilance, alertness, self-observation, recognition, become aware, self-awareness, full attention or mindfulness, knowledge, reflection, understanding, acceptance, discernment or discrimination, disidentification, detachment, will-power, self-confidence, faith, determination, courage, sincerity, coherence, consistency or steadiness, dedication, devotion, surrender, forbearance, tenacity or toughness, discipline, regular practice, prayer, mantras, affirmations, gunas (sattva, rajas, tamas), techniques for dissolution of the egoic tendencies, pranayama (breathing exercises), concentration, meditation, self-inquiry.

There is no ignorance other than the ego ~ Atman Nityananda

There is no ignorance other than the ego 

Self-knowledge or Self-realization is not a matter of theoretical knowledge but of a knowledge that comes from direct experience.

 We cannot know the truth (God) in the same way we know an object, because Truth is the eternal Subject not an object. Since our Self (what we are essentially) and the Truth is the One and the same reality, One and the same 'substance' (Consciousness) by realizing our true nature we realize the Truth. Since our Self is not an object, to realize our Self is to Be our Self; nevertheless in order to awaken in our true nature (Consciousness) is necessary an intuitive clear 'perception' of what is our Self.

What impedes us realize that we are the Consciousness and not the body is the ego. Ego is not related only with the pride and egoism or selfishness but also it is the factor that causes the identification with body and mind. Because of ego we take our selves to be a body-mind entity named so and so, separate of God and life. 

Most spiritual texts and teachers say that because of ignorance we cannot realize our identity with God. There is no ignorance other than the ego. Ego and ignorance are identical. You can hear hundreds or thousands of times that you are the Consciousness and not the body as you sense and believe that you are; nevertheless if ego isn't transcended, awakening or realization cannot happen. The ego covers the clear silent space of consciousness as the clouds cover the sky. Only when the cloud of ego is gone the sky of space-like consciousness can be seen clearly.

Before awakening, if you become aware of the silent space of consciousness within, this experience is still an experience from the ego's point of view; that means that you as an ego you are aware of the silence. This is not awakening but only recognition of the inner silence as an experience of you. 

Only when a shift happens and it is realized that you Are the inner silence, which is independent of the body, mind and ego then the truth is revealed to you and awakening is taking place.

But even after awakening there is not always a clear unobstructed experience of the peace and bliss of our true nature, (Consciousness) due to the fact that the ego continues in our psych. That's why is necessary to continue with our practice in order to avoid identification with the ego, mind and body and keep our mind focused in the silence within. Practice continues until the total dissolution of the ego. As long as the ego exists in us, it functions mechanically and compulsively, independently of our will. Thus more or less impede us rest in our rue nature and covers the peace and bliss of the Self.

Self-realization happens when the ego dissolves totally and thus there is nothing to cover the light of consciousness or to delude us and make us feel that we are the body or the mind.

Self-realization means that we are established in the Self as the Self due to the total dissolution of the ego; there is an effortless uninterrupted abidance in the Self as the Self (called Sahaja samadhi), experiencing the peace and bliss eternal!

The peace and bliss eternal beyond dualities ~ Atman Nityananda

The peace and bliss eternal beyond dualities

 The ego is an energetic vibration but we are consciousness beyond energy, body, ego and all mental and emotional vibrations

The ego vibrates almost always like a bell and thus keeps us identified with the body. The ego vibrates and produces impulses, emotions and thoughts and identifies with them. Ego is a reactive energetic entity that has been developed in human psych since thousands of years ago and which almost without a break vibrates in us creating a variety of pleasurable and painful emotions and sensations. Ego is what makes us identify (its rajasotamasic aspect, not its sattvic aspect) with body, mind, emotions, thoughts, and perceptions and forget our true nature, the Atman which is Existence-Consciousness-Bliss absolute.

When the ego vibrates, its vibration as an energetic fog veils the peace and happiness of our essence, prevents us realize that we are this peace and makes us feel incomplete, restless, discontented, separated from God and others. Due to the very fact that we fail to realize that perfection, fullness and bliss lie within us and that we are these, we try (driven unconsciously by the ego) to overcome the above mentioned painful emotions by pleasures, success and various other activities. Upon this primary illusion, caused by the gunas (sattva-rajas-tamas) and ego, unfolds the whole game of ego by which we are entrapped in dualities, named in two words pleasure and suffering.

To experience the peace, fullness, freedom and happiness that we already are, is necessary to settle down the vibration of ego. If the energetic vibration of ego settles down, the ego disappears and the light of Consciousness is clearly revealed. Thus we can enjoy the peace, bliss and fullness of our true nature that are always present in the background of all our experiences, (sensory, emotional, and mental) and veiled by them but mostly is veiled by the vibration of ego which is the cause of all others.

To make ego’s vibration settle down it is necessary to pacify the mind, sensations and the emotions; this is possible if we disidentify from thoughts, emotions and sensations.

How can we achieve disidentification? We need knowledge and guidance from books, enlightened teachers or advanced aspirants and a lot of practice. There are many ways and techniques to achieve it but at the end everyone has to find its own ways to do it.

But if we want to live fully and permanently the peace and bliss eternal of our glorious Atman is necessary to dissolve the egoic energy totally; this is possible only if we have a burning longing to realize our true Self.

This longing must be stronger than the desire to enjoy the objects, if not, it will be impossible to control the mind and turn it inwards in its source, because due to the force of habit (of many years and lives) is accustomed to run outside and enjoy sensory pleasures.  

This longing for liberation or self-realization can grow at a high level by the company with enlightened beings or advanced yogis (Satsang) and the unshakable insight that human life is full of suffering and pain which is the result of practice.

Peace, love, harmony

The power of discrimination (Viveka) II by Nityananda Atman

The power of discrimination (Viveka) II

The discrimination is the highest of virtues, because thanks to it we can transform ourselves in real human beings and live in harmony with the eternal Truth (commonly called God) and the universal laws of life experiencing peace, love and bliss,.

The capacity of discrimination allows us to realize the truth behind the illusory phenomena, ie. to realize what is true and what is not, what is beneficial and what is harmful for us and for our fellowmen.

What is beneficial and what is harmful?

Beneficial is what diminishes the ego, what promotes good health (physical and mental), prosperity (individual and collective), causes inner harmony, unity with everything, happiness, peace (individual and collective) awakening and realization of Truth.
Harmful is what causes physical and mental illness, poverty, misery, imbalance and disharmony (personal and collective), wickedness, violence, forgetfulness and ignorance of the Truth.

Swami Sivananda says about Viveka: Viveka is discrimination between the real and the unreal, between the permanent and the impermanent, between the Self and the non-Self. Viveka dawns in a man through the Grace of God. The Grace can come only after one has done unceasing selfless service in countless births with the feeling that he is an instrument of the Lord and that the work is an offering to the Lord. Association with saints and study of Vedantic literature will infuse discrimination in man. Viveka should be developed to the maximum degree. One should be well established in it.

The door to the higher mind is flung open when there is an awakening of discrimination.

The aspirant should separate himself also from the six waves of the ocean of Samsara - birth and death, hunger and thirst, and exhilaration and grief. Birth and death belong to the physical body; hunger and thirst belong to Prana; exhilaration and grief are the attributes of the mind. The Soul is unattached. The six waves cannot touch Brahman which is as subtle as the all-pervading ether.  

The highest form of discrimination allows us to have direct experience and knowledge of the essence of life, the eternal Truth (brahman, Consciousness). It allows us to realize that this truth is always shinning in our hearts, that is perfect, unchanging and eternal; that it is unaffected by what happens to the imperfect, variable and perishable body and mind and eventually discrimination allows us to realize that we are this eternal Truth, the immortal Spirit of life, incarnated in a human body.

Paramahansa Ramakrishna have said: "Discrimination is the reasoning by which one knows that God alone is real and all else is unreal. Real means eternal, and unreal means impermanent. He who has acquired discrimination knows that God is the only Substance and all else is non-existent.

Adi Sankaracharya writes in his book Vivekachudamani: The realisation of Truth is brought about by discrimination and not in the least by ten million of acts.

Swami Sivananda Saraswati says: Once you are fully aware of the magnitude of human suffering in this relative world, you will naturally begin to discriminate between what is real and what is unreal. Brahman, the Absolute, is real and jagat, the world, is unreal. This is viveka, right understanding or discrimination. Sincerity and faith will develop, aspiration or keen longing to realize God will be felt and you will remember the truth constantly. You will have to assert constantly, ‘Aham Brahmasmi, I am Brahman.’ By incessant practice, name, form and desire will vanish and you will realize Brahman. It is the vedantic sadhana or spiritual practice. Discrimination, aspiration, always remembering the truth, assertion and finally realization are the various stages or means for realization of Brahman.

The discrimination is not the result of studies in colleges and universities, or the accumulation of knowledge. Socrates, for example, as well as many other sages of the past and the present age have not developed the discrimination due to their erudition, but through intense spiritual practice, self-enquiry, reflection and meditation.  

The main causes that we lack of discrimination is the ego which is an aggregation of multiple small egos, the passions and desires, the laziness (physical and mental) and the predominance of tamas and rajas gunas in the mind.

We can develop discrimination by systematic practice and the increase of sattva guna in the mind.  Control of senses and mind, purification of the mind and heart, the development of virtues such as truthfulness and compassion, satsang and the studying of spiritual books and sacred texts,  reflection, contemplation, auto-observation, self-enquiry, all these are means to develop Viveka. 

Discrimination is the highest faculty of a human being. Every moment we make decisions. Without discrimination we cannot see things as they are and thus we cannot decide rightly according the circumstances. Especially for spiritual aspirants Viveka is a sine qua non. They must be able to discern if something is helpful or not for their sadhana or for their development. They must be able to discern if they do their practice properly. To discern if a suggestion that appears in their mind is something that comes from their consciousness or from the ego. Ego likes also to play the voice of consciousness.  In relation with the ego discrimination enable us detect the play of the ego from its very beginning; viz. we can perceive the first movement of the egoic impulse and thus to avoid identification and be lost in it. The earlier we detect the ego the easier for us to dissolve it and remain focused in our source.  Without discrimination we cannot recognize the tricks and illusions that the egoic mind creates constantly and thus we will fail to dissolve the ego.

Without a great development of discrimination we cannot also eliminate the desires that are powerful and persistent.  If we cannot discern how the ego make us identify with its imaginations and projections and if we cannot discern the illusory nature of pleasure it becomes very difficult or impossible to dissolve the desire mecanism from our psych. Discrimination causes the development of dispassion and detachment which are of the greatest importance to renounce and dissolve desires. Without dispassion we cannot talk about meditation. If our mind is attached to sensual pleasures cannot remain calm and focus for much time; thus meditation is impossible, and without meditation self realization is impossible as well. Dispassion can be of a permanent and intense nature only when is the result of our capacity to discriminate and realize the illusory nature of sensual pleasures. Without this the mind will not give up pleasures and we will be always in a struggle to control our mind and turn it towards it s source. Thus the development of discrimination is unquestionable.

Sri Sankaracharya affirms in his texts the importance of Viveka and Vairagya. Let see some extracts of his work SATA SLOKI about Discrimination, Dispassion, Renunciation, Detachment.

Discrimination and Dispassion (Viveka and Vairagya)

The essential pre-requisite for the dawn of Self-knowledge is dispassion. This is of two kinds according to Sage Patanjali's Yoga sutras, namely, inferior dispassion and superior dispassion. 

The inferior type of dispassion arises as a result of the realization that attachment to one's house, friends, son, possessions and the like culminates only in sorrow. 

The superior type of dispassion arises from discrimination between what is eternal, namely the Atman and what is perishable, namely the body-mind complex.

Dispassion and Renunciation

 

When this superior dispassion arises, all worldly objects and pleasures become as revolting as vomit. One who has attained control over the mind as a result of such dispassion is fit to renounce the world. This renunciation not only means leaving his home, but also giving up attachment to his body. 

Everything in this world, being only name and form, is unreal from the absolute point of view. All things appear to have reality and function in various ways only because of the substratum, Brahman (consciousness), on which they are superimposed. By renunciation alone, can the unsurpassed bliss of Brahman be enjoyed and so one should not covet impermanent things like wealth and possessions. 

Detachment

Fire does not burn wet firewood, but if the firewood has been dried by the heat in the atmosphere in summer, then fire will burn it. 

Similarly, the fire of Self-knowledge cannot enter the mind of a person who is deeply attached to his family, wealth and possessions, even if he has acquired considerable religious merit (punya) by the performance of Vedic rituals, by begetting a virtuous son and by using his wealth for noble purposes. 

Only if he has developed strong detachment can Self-knowledge dawn in his mind. Therefore the scriptures declare that the acquisition of pure detachment is essential for a person who seeks Self-realization. 

Discrimination also helps us recognize the games of pride and vanity in us. Desire and pride are the most difficult egoic tendencies to recognize and be aware of their play. A very well development of Viveka is necessary not to be deluded by them and dissolve them. Without a proper development of Viveka we cannot succeed in the battle against desire and pride. Of course fear and anger are also two of the stronger tendencies we have to work for many years in order to dissolve them. Each thought, emotion and action must be examined with proper attention and the light of discrimination. This is the only way to succeed in the dissolution of ego.

As soon as discrimination arises, the power of the mind becomes weakened and the mind tries to recede and retrace its steps to its original home, the heart. The mind cannot do anything improper in the presence of discrimination. It will be dethroned because the will becomes stronger and stronger when discrimination is awakened. Thanks to viveka one can leave this miserable samsara, cycle of birth and death. ~ Swami Sivananda
 

Due to the very fact that the ego tries constantly to make us identify with the body and the mental and emotional forms, we must constantly exercise the faculty of discrimination in order to impede these identifications to happen and remain as detached observers of the movements of the ego itself and the mind. This is something we have to do moment to moment. This is the corner stone of spirituality, viz. by the power of attention and discrimination to impede moment to moment identifications to happen (identification with the ego, body, emotions, thoughts, objects) and keep our attention focus in its source. 

Finally Viveka in its higher function enable us discern our Self as the silent substratum of all forms and experiences and totally different and unaffected by the body, energy and mind as well as the external forms. 

 

Discrimination with dispassion consist the two wings that allow us to fly towards liberation and eternal peace and bliss. These two are the most important virtues which open the gates towards Self-realization. 

 Read also:

 SADHANA CHATUSHTAYA (the four means of salvation) by Swami Sivananda