Advaita Atma Yoga academy - (A.A.Y.A.)

Advaita Atma Yoga academy - (A.A.Y.A.)

Self-realization is the main goal of human life; i.e. the realization that we are eternal Being and awareness (Atman or Brahman) and not this body-mind entity conditioned by the egoic tendencies. Our true Self or Atman* is eternal Existence and consciousness or awareness; It is Satchitananda*, Advaita*  (non-dual) and beyond form, time, space and causality.  

Realizing that we are the ever free, peaceful and blissful Consciousness (Atman) our deepest aspirations of freedom, expansion, immortality, wisdom, unconditional love, peace and happiness without limits are fulfilled; we are free from all suffering and we live effortlessly an without a break the peace, bliss and freedom eternal and we express the divine qualities in the world, (peace, love, harmony, wisdom, creativity and beauty).

Advaita Atma Yoga - The double approach

Advaita Atma Yoga is an integral approach based on the principles of Advaita Vedanta and the main paths of yoga* but represents these ancient teachings in a way more digestible and comprehensible for the people of this modern age. In this integral yoga it is recommended a sattvic way of living and is provided all necessary knowledge, practices and methods to facilitate the transformation of our lower nature and the realization of our true nature.

Advaita Atma Yoga takes account of the eight step process of Raga Yoga* as well as the sadhana Chatustaya of Jnana Yoga* but approaches these models with a new way which I call, ‘The double approach’.

 Advaita Atma Yoga it is called ‘The double approach’ because from the beginning of the spiritual journey works on two directions:  the exploration, transformation and development of the lower self and the inquiry,  recognition and connection with higher or true Self. From the beginning we apply techniques and methods for the exploration, purification, transformation and development of the lower self (body, prana, mind, intellect) and methods and techniques to rediscover, recognize and live aware of our essence or true Self. 

Although the final goal of every path of yoga is Self-realization, Advaita Atma Yoga suggests ‘The double approach’ as a more balanced and  integral way. It considers as very important both: the holistic, harmonious and balanced development of all levels of our existence: physical, vital, emotional, mental and intellectual level, and at the same time, the rediscovery, recognition and awakening to our true nature (Atman, Consciousness, Awareness).  As a bird needs two wings to fly, similarly we need both, the harmonious development of our lower nature and a conscious living from our essence.

The work related to our lower self

In relation with the lower self the goal is to know and understand how function the body, the senses, the prana (vital energy), the emotions and feelings (heart), the thinking mind, and the intellect, to purify them from the egoic energies and tendencies, to create balance at all levels, to transform our energies and develop the higher capacities of prana, heart, mind and intellect.

Αll levels of human existence are interrelated and interact between each other; thus the work we do with each one of them has also impact to all others. The purification of the body and vital energy for example facilitate the purification of the emotions and mind and the opposite. The development of one capacity or virtue facilitates the development of all others. Only our true Self (Awareness) is unaffected by the other levels of our existence but it is the One that influence all others and facilitate decisively their purification, equilibration and development.  

This process of purification and self-transformation is done by various methods and techniques which are related with all aspects of our existence, physical, vital, emotional, mental, intellectual and causal.

Some of the important practices are: Self-enquiry, discriminative detached observation, investigation, observation, control of senses, feeding mind and senses with proper (sattvic) impressions, proper diet, sattvic living, study, pranayama, hatha yoga asanas, Hrany yoga, reflection, meditation, auto-analysis, introspection, Japa nama, prayer, kirtan, devotion, study, transformation of sexual energy. By these practices the mind is purified, and the higher capacities of heart and mind are developed.

Three levels of purification and equilibration

The whole process of yoga is a preparation of the internal instrument - named Antahkarana - {which is fourfold: manas (mind), buddhi (intellect), ahamkara (ego) and chitta (subconscious mind)}, in order to be able practice effectively Self-enquiry, meditation and samadhi. Only a pure, sattvic, dispassionate, discriminating, detached, introverted, one-pointed, serene mind can be awakened and reflect clearly the Divine Consciousness as well as express the divine qualities in the world, (peace, love, harmony, wisdom, creativity and beauty). 

Since the most difficult part of the spiritual process is the purification of the lower self and since body, prana, sexual, energy, mind, heart and intellect are interconnected and interrelated between each other, (the one is affected by the function of the others), Advaita Atma Yoga considers "the three level purification", as the most effective way or method of their purification and equilibration.

This is an holistic process to purify our Antahkarana that is working 'simultaneously' from three levels. 

1. On the body-vital energy level (the physical prana and the psychic prana)

2. On the mind -intellect level

3. On the awareness level which is at the center of all practices.

To succeed in this purificatory process, it is suggested a variety of techniques and methods that make this process very effective and accelerating. Of course the most important factor in the spiritual journey is the aspirant not the method or the techniques. Νo practice by itself can give significant results; it is the aspiration, the motivation, the intention, the faith and self-confidence, the attitude, the sincere constant and intense practice of the practitioner, with patience, tenacity and perseverance that brings great results. 

The Divine Mother or Shakti

 

All spiritual process, (the purification, transformation and the development of higher capacities) is a work of the intelligent-power of the Divine Shakti, even though we may not know this, or we are not conscious of it. All purificatory and transformative practices as well as all the practices that are related to our true nature (Consciousness or Atman), are possible thanks to the Divine Mother or Shakti, the intelligent power of the universe. 

Since the Divine Shakti is the intelligence, the energy and the power behind our transformation it is suggested to connect with the Divine Shakti and invoke Her help us purify and transform our lower nature and illuminate our mind and intellect.

There is a variety of practices related to the Divine Mother by which we can purify and transform our lower nature as well as activate the higher capacities of our prana, mind, intellect and the centers of consciousness (chakras). 

The main practices with the Divine Mother are: prayers, recitation of mantras, recitation of stotras, recitation of Her divine names, singing Shakti-kirtans, the fire ceremony (Yagna), the Suria yoga or Sun gazing, transformation of sexual energy through special practices that include mantra and pranayama.

Our devotion to the Divine Mother should be accompanied by faith and trust to Her power, guidance and protection until the ultimate step of the final release.

 

The work related to our Higher Self (Consciousness, Atman)

In relation to our true Self the goal is to recognize our essential or Divine nature, to live as much as possible connected with our essence, to facilitate the awakening and finally be established on our true Self (Atman). 

In order to succeed in this endeavor, are suggested various methods and techniques, like the study of literature about the nature of our true Self, reflection, contemplation, detachment or disidentifation from the mind, discriminating observation in order to discern (between the Self and the non-self), Self-enquiry and meditation. All these help us to recognize our essence or Self (Atman), to develop self-awareness and finally wake up and rest as awareness. 

  The development of Self-awareness, from the beginning of the journey is considered as a crucial part of our sadhana not only because we live aware and aligned with our true nature, but also because enables us to disidentify from the emotional and thinking mind and develop detached self-observation which is a necessary step in the process of the discover and the dissolution of the egoic tendencies, desires and the ego itself. 

Considering health as an important factor of well being and spiritual growth are indicated also ayurvedic principles and applications as well as methods of natural healing, aiming the maintenance of good physical health and vitality and the reestablishment of psychological harmony and balance. Good health and psychological harmony are the foundations for the individual and social well being as well as for Sel-realization.

Glossary

Advaita: Not two. This idea indicates the non-dual nature of our true Self (Atman), and its identity with the universal Self (Brahman). Does not exist two Beings or Selves, the Universal Self and the individual Self. There is only one Self undivided and universal and appears to be individual due to its conjunction with the human mind and the veil of ignorance that covers his true nature.

Atman: Atman is called our true Self which is identical with the Universal Self which is named Brahman. ‘Ayam Atma Brahma’, (The individual Self-Atman is one and the same with the absolute –Brahman), is one of the great mahavaykas of Upanishads that establish the identity of Atman with Brahman.

Yoga: Means union with the true Self or God. We call Yoga the realization that we are one with God but we call also yoga the process to achieve this realization of unity or identity with God. The main paths of Yoga are: Karma, Raja, Bhakti and Jnana Yoga.

Sat-chit-ananda:

Sat is the Truth Existence absolute, Exist in eternity, never ceases to be.

Chit is Consciousness or Awareness absolute. Atman is self-luminous therefore does not any other factor to know Itself.

Ananda is Bliss Absolute. The very nature of Atman is Bliss without limits.

Raja Yoga or Astangha Yoga*: The eight steps of Raja Yoga are: (Yama, Niyama, Asana, Pranayama, Pratyahara, concentration, meditation, Samadhi. (Read more about RAJA YOGA ).

The Sadhana Chatustaya of Jnana Yoga*: Sadhana Chatushtaya or the fourfold means for salvation or the four kinds of spiritual practices, is a pre-requisite to the aspirant in the path of Jnana Yoga (Vedanta), or, for that matter, in any system of evolution towards Godhead. The four means are:

1. Viveka-discrimination between Sat (real) and Asat (unreal).
2. Vairagya-dispassion or indifference to sensual enjoyments herein and hereafter.
3. Shad Sampat (6 virtues):
(a) Sama-peace of mind through eradication of Vasanas.
(b) Dana-control of sense organs.
(c) Uparati-satiety, renunciation of all works (Sannyasa).
(d) Titiksha - forbearance.
(e) Sraddha-faith in scriptures and the Guru's words.
(f) Samadhana-concentration of mind, balance of mind.
 

 4. Mumukshutva-Intense longing for liberation.

The aspirant (of Jnana yoga) who is endowed with all these four qualifications continues under the guidance of a realized sage with Sravana , Manana and, Nididhyasana

(Read more about Jnana Yoga sadhana and Sadhana Chatustaya : The pre-requisites of the aspirants in the path of Jnana Yoga (Advaita Vedanta)

 

 A.A.Y.A. / Advaita Atma Yoga Academy

Universe is a creation of the Cosmic Mind - Swami Sivananda

Universe, a creation of the Cosmic Mind   

(Thought creates the World) 
by Swami Sivananda  

The universe is not mental creation of Jiva (individual being). One single, organised thought of the Cosmic Mind (Hiranyagarbha) has materialised as the seeming universe. This phenomenal universe is but an outcome of the Divine Will, seeming to be real through the workings of the mind.

Before you write out a drama, you have a vivid mental picture of the whole drama in your mind. Then you write it out in succession in four acts. When it is staged, it is acted in succession, part by part. Similarly, the universe with its movements is a vivid mental picture in the Cosmic Mind-in the mind of Isvara (God). There is neither past nor future for Him. Everything is 'Present' for Him. There is neither 'near' nor 'far' for Him. Every place is 'here'. Every time is 'now''. 

The events come out in succession on the stage of the long world-drama as Time rolls on. Atoms rotate continuously. Old becomes new and new becomes old. In reality there is no such thing as old; there is no such thing as single. The Jivas with individual minds are witnessing the events in succession. But Isvara knows all events at one sweep. He is Sarvajna (all-knowing). He is Sarvavit (all-understanding) also. He knows every detail of His creation. The Cosmic Mind creates the Maya. Individual minds receive things under delusion.

This universe is nothing but a mode of the mind, self-evolved from Brahman, the cause of the universe. All the universes which appear only through Manas are no other than its modes. The mind is subjectively consciousness and objectively it is this universe. Hence, this all-pervading world is nothing but consciousness itself. 

 
The Jiva (Individual, human being) and the universe are Brahman in their innate condition only.

Isvara And Maya

All the Samskaras float in Maya. Suppose there is a very big mirror. You can see in the mirror the reflection of all persons who move in the street, all carts, cars, all carriages which pass along the road. You can be simply watching these movements from a distance in the mirror without being affected in the least. Even so, the movements of this whole universe take place in the biggest mirror of Maya. Isvara or the Lord of the universe is simply witnessing everything. He is the silent Sakshi. When the Adrishta (the hidden power in Karmas) of the Jivas ripens, Isvara simply wills and the universe is projected.

Reality of The Universe Lies In Sankalpa Of Manas

This ever-agitated Manas (mind), having come into existence out of the ineffable Brahman, creates the world according to its own Sankalpa (thoughts). This legerdemain of the universe springs out of the Sankalpa of your Manas. It is through the Sankalpa of your Manas that the universe appears to be and it is this Sankalpa that is asked to be given up by you if you wish to soar to the One Reality beyond the universe. "Sarvasankalpasannyasi Yogarudhastadochyate-He is said to be established in Yoga who has renounced all his Sankalpas." (Gita, VI-4)

With the growth of a paltry Sankalpa, there will arise the universe; with the extinction of the former, the latter also will disappear. With the annihilation of Sankalpa, all conception of differences between the seer and the seen will vanish and then the Reality of Brahman will begin to shine uninterrupted. Then the shadow of all the universe-movable and fixed-will be found absorbed in It in a non-dual state.

With the contemplation of 'I', all the train of ideas of the universe will set in; otherwise, all the universe will vanish as instantaneously as darkness before the sun. Mind and 'I' are one. Destroy the 'I', then the mind is destroyed.

"Manah-kalpitam Jagat-(Creation of) world is an imagination of the mind" (Yogavasishtha). This legerdemain of the world is enacted by the mind and the mind alone- "Manomatram Jagat. What you call world is the mind only." Mind is world. The mind manifests itself as the external world. This universe is no other than the mind itself. Like a dream generating another dream in it, the mind, having no visible form, will generate non-existent visibles. This perishable universe exists only when the mind exists, but disappears with the absence of the latter. If the mind, which is the instrument of knowledge, perception and activity, vanishes, with it disappears this subjective world also.

The whole world is a combination of five elements. Analyse, realise the illusory nature of all objects and abandon all false objects. When you begin to analyse, the whole world vanishes and with it the notion, sound, and objects also.

The happiness and misery experienced in this world are caused by the working of the mind. All the hosts of pains and pleasures arise from the mind only. They will perish if the mind perishes through stainless discrimination and spiritual Sadhana. The three worlds are created for the pleasures and pains of the mind. Suspension of the mental activity will cause the three worlds to disappear with their misery. With the destruction of the mind, all the three periods of time vanish into nothing. By controlling the mind, all occult powers are acquired. If the mind is not controlled, all else become useless and painful. Therefore, the mind should be annihilated.

Mind Functions Within The Three Categories

Mind always functions within the categories of time, space and causation. These three categories are mental creations only. A coconut tree is not really twenty feet high. The height is only a mental interpretation. There are vibrations only outside. It is the mind that creates length, breadth, height, thickness, dimensions, void, square, etc. A distance of two miles comes out of feeling only. You actually feel that you have walked so much distance. When you transcend the mind, all these categories vanish entirely. Annihilate the mind, therefore, through Brahmavichara. You will enter a realm of Peace and Ananda which is eternal, infinite and causeless (Parama Karana).

The Why And How Of The Universe, a Transcendental Question

According to the idealistic theory, there is no world at all in reality. It is all mere mental imagination. This is Vijnanavada of the Buddhists.

According to the realistic theory, the world is a solid reality. Even the dualist school of Madhva and Visishtadvaita school of Ramanuja and Raja Yogic school of Maharshi Patanjali hold that the world is real (Jagat Satyam).

Kant has demonstrated that space, time and causation are not objective realities, but only subjective forms of our intellect, and the unavoidable conclusion is that the world, so far as it is extended in space, is running on in time and ruled throughout by causality, is merely a representation of our mind and nothing beyond it.

A finite mind that is gross and conditioned by time, space and causation cannot comprehend the why and how of the universe, a question that is transcendental. The question has never been answered by anybody, by any Sastra, by any sage or Acharya. Do not rack your mind on this point. You can never get a solution for this problem. It is Mauja of Brahman to create this universe. It is His Lila-Vilasa. It is His Maya. It is His Svabhava.

Non-Existence Of The World, what It Means

The Abhava of Jagat (non-existence of the world) or its Nasa (destruction) does not mean the annihilation of mountains, lakes, trees and rivers. When your Nischaya (determination) that this world is Mithya (unreal, illusory) gets stronger and stronger and when you are well-established on this idea that this world is illusory like Mrigatrishna (mirage), this alone is destruction of the world.

You cannot destroy a mountain, but you can destroy the idea of a mountain.

The universe is like a Svapna in Jagrat (dream in the waking state). Just as there is the image in the mirror, this world is a big image in the mind-mirror. The mind is like a big Chaddar (thick cloth) painted with various pictures. There is neither painter nor canvas nor any material for painting such as brush, dish, oil, powder, etc. The picture of the universe appears depicted on the spotless Jnana-Akasa (knowledge-space).

The play of the mind arising out of Chaitanya (pure consciousness) constitutes this universe. Mind is Maya. Maya is mind. The workings of the mind are nothing but the workings of Maya itself. Attraction or attachment in the mind towards forms is Maya. Identification of one's own self with the mind is Maya.

How The Mind Manifests As The World

The motion or vibration of Prana moves the mind. The movement of the mind generates the universe. The mind manifests itself as the external world. Nama-Rupa (names and forms) arise owing to Vikshepa Sakti, one of the powers of Maya. The Vikshepa force operates both in the Jagrat and the Svapna states. The whole world is projected on account of this power only. In deep sleep, it disappears.

The world enters the mind through the eyes, ears, tongue (speech) and old Samskaras. If you remain in the seclusion, you can shut out these first three doors. Through Vichara (right enquiry of Supreme Self), you can destroy the Samskaras, the fourth route. Then Jnana (Knowledge of Self) will dawn.

All the universes with their heterogeneity, though really Atma-Jnana, shine as worlds only through our illusory mind, like the blueness of the sky which is really non-existent. The Self-light of Para Brahman alone is appearing as the mind or this motley universe. Mind is Prajna-Sakti. Matter is Bhuta-Sakti. Prana is Kriya-Sakti of Brahman. Everything belongs to Brahman. In reality, there is no Jiva. There is Brahman only.

The mind which ever rises and falls with the ebb of desires, fancies this illusory universe to be through its ignorance; but it should be informed of the real nature of this world, then it will cognise it to be Brahman itself.

The Nature of the Mind (M.G.) - Swami Sivananda

The Nature of the Mind
Chapter 6 from the book Moksha Gita by Swami Sivananda 

commetary of Swami Krishananda

1. The Guru said: The Mind has the power of creating or undoing the whole universe in the twinkling of an eye. Slay this mind through Vichara (enquiry), destruction of Vasanas and control of its fluctuation.

The power of the mind is indescribable and unimaginable. The greatest Siddhis and Riddhis (psychic powers) are all the effects of the working of the highly purified mind. Terrific powers and psychic abilities are the expressions of the mind when it nears the All-powerful Consciousness which is the very existence of Power itself. 

There are beautiful stories in the Yogavasishtha which illustrate the existence of the dreadful powers of the mind. Mind is a crude form of the Chit (Consciousness) aspect of the Reality. The Chit-Shakti of Brahman alone appears as the mind.  

The purified mind has all the powers of Iccha, Jnana and Kriya which are the three aspects of the Supreme Shakti. The mind is more powerful than all the weapons of the world put together; it can do and undo things in a moment, for it is consciousness in its essence. All Yogic powers are due to the expansion of the mind in the higher and subtler regions which are swayed over by it by being included within the domain of its activities. When the mind reaches the highest state of conscious expansion or the Brahmakara-Vritti, then the goal of thought is near the reach. That is the glory of the majesty of the Self!

This Supreme State is reached through Vichara or enquiry and control of the fluctuations of the mind.  

Vichara or investigation into the reality behind the universe is the second stage in the development of spiritual consciousness. Such a thorough research into the hidden mystery lying as the back-ground of the universe compels the mind to desist from its terrible expansion into the Vishayakara-Vritti which beholds the external world with its innumerable functions. The hydra-hooded dragon of the mind flaps its mighty wings of lust and hatred, emits the fire of craving to protect its ego, beats the tail of self-assertion and devours the knowledge of the Truth. It can be shot dead by the gun of penetrating discrimination loaded with the explodent of burning dispassion for the three worlds. Protracted Sadhana alone can slay the evil mind and make the Jiva regain its lost Independence.

2, 3. Mind is a bundle of Vasanas (subtle desires). Through Vasanas bondage is caused. Destruction of Vasanas will bring freedom. The mind will attain quiescence like a gheeless lamp if the Vasanas are destroyed.
The mind is not an impartite substance. Just as cloth is nothing but a bundle of threads, the mind is nothing but a cluster of Vasanas or past impressions and subtle desires that persistently lurk within the sub-conscience. When the threads are pulled out one by one, where is cloth at all? When the Vasanas are burnt with their seeds the mind vanishes into the Immortal Seat of Brahman. The Upanishad says, "when the senses do not work and stand together with the mind, and when the intellect is still, that, they say is the Highest State". The daily selfish actions of the Jiva add to the stock of these Vasanas and thus the embodied existence becomes unbroken, and the wheel of birth and death rolls on ceaselessly. The emptying of these Vasanas demands a twofold counter-activity by the Jiva. The first one is to stop the adding of newer Vasanas and the second is the destruction of the existing ones.

The first purpose is served by beholding the Self in all beings, by rendering selfless service to other fellow beings, by devotion to the Deity and by severe concentration of the mind. The second one is effected when the mind is completely thinned out and when the Self is realised.

When the threads of Vasanas are destroyed the cloth of the mind also disappears from existence. The Ambrosia of Brahman is drunk deep. The soul is drowned in the ocean of joy. The Wisdom-sun rises and the Immortal Life is lived. The Divine Existence, the Almighty Satchidananda is attained.

In this state supreme silence alone is. The mind becomes quiescent due to the exhaustion of Prarabdhas even as a lamp unfed by oil gets naturally extinguished. The zenith of being is the cessation of thought, change and action. It is a getting of everything at once, the living of the infinite life, the highest freedom, the most supreme blessing, the greatest happiness and limitlessness of Knowledge which is not a possession but an existence, not a means of Knowing but the very being of Knowledge-Absolute.

4. Just as a silk-worm is caught in its own cocoon, so also man is caught in this vast net of Samsara by his own Sankalpas and Vasanas.

The conception that the prison of life of the individual is self-built is brought out by the example of the self-imprisoning of the silkworm with its cocoon which it itself winds around its body. Further escape from the jail becomes difficult.

The Jiva winds round itself the cocoon of love for separation from the Eternal Truth through the positive act of being untrue to itself. It is a self-deception, a self-blasphemy, a self-slaughter that is done by allowing oneself to fall into lower Yonis or degraded conditions of existence. It is real suicide, because it is killing the consciousness of the true Self. Negation of Truth is the faithfulness towards something other than Truth, and that something is obviously untruth. He who catches the unreal by discarding the Real is involved in the horrifying wheel of Samsara and once the Jiva is caught within the clutches of this turning wheel there is no easy hope of its near freedom.

The net of Samsara is knit together with the strings of Sankalpas. He cannot become a Yogi who has not renounced Sankalpas or the act of imagining. Sankalpa is a creative determination to carry out a certain effect in the realm of relative life by relating the self to objective selves which are taken for granted to be independent and real by themselves. This creative affirmation deposits the psychic objective tendencies in the core of the being of the Jiva and these tendencies assert themselves whenever they find suitable conditions for that purpose. 

The moral sense of the intellect suppresses the lower appetites and the base cravings during the waking experience but the moment this ethical sense is overshadowed by the Tamas that manifests itself in the dreaming and the deep sleep states, the physical propensities which mar the consciousness of the Self express themselves and demand wish-fulfilment. At this time, the discriminative faculty is held in check and the dance of the senses to the tune of the Vasanas becomes the main feature of the Jiva's life. The material greed ejects its venom of earthly passion for the possession of and the rejoicing with spatial objects. This is how the Vasanas manage to maintain individuality and activity, and make the Jiva suffer the illness of life as a localised body. It is not merely the suppression but the complete frying of the Sankalpa-bhavana that can liberate the Jiva from the thraldom of the earth.

5. The enemy of the Atma is the fluctuating mind only. The mind through its power of fluctuation generates countless Vasanas and Sankalpas. Destroy this fluctuating power of the mind through constant Brahma-Vichara.

The Atma or the immortal Self is enveloped by the veil of mentation. The vibration of the mind generates fresh Vasanas and Sankalpas by its forward urge to expand itself info the world of nature. Every thought sends forth such currents of creative influence of the strength proportionate to the intensity of the original affirmation, and these creative urges touch the mental being of the other bodies of the universe in various degrees in accordance with their power of receptivity based on their own categories in the stages of their spiritual evolution. When the mental activity is able to affect even bodies completely separated from its own, it goes without saying that its immediate body is tremendously influenced by it.

The condition of physical health, mental peace, nervous equilibrium, harmonised flow of blood in the body are all dependent on the tranquillity of the inner organ. Every harmful thought poisons the blood of the individual, disturbs the nerves and wrecks the general health. All the diseases of the body are mainly rooted in sin and passion which work the destruction of harmony and purity with enormous vigour. All thoughts of the individual are generally directed to external acquirements or positive injury to other beings or to inordinate affections for objects of love. Such thoughts are against the real good and the growth of the spiritual consciousness and hence they spoil the career of the Jiva by drowning it in the pains of the three kinds of evil influences originating from the self and fattened by the similar actions on it of the rest of the beings of the universe and also the reactions from the heavenly bodies.

Brahmavichara is the remedy for this affliction. It is also called Brahmabhyasa which consists in thinking of Brahman, talking about Brahman, reminding one another of Brahman and resting completely in Brahman throughout. Such kinds of Sadhana for Brahma-Sakshatkara alone can free the Jiva from all sorrow and death.

6. Brahman will not shine when the dualities of the mind are not destroyed. Destroy the dualities. Brahman will shine in its pristine glory.

It is impossible to have the vision of Brahman as long as there is faith in dual existence. The Light of the Self cannot be seen by one who is fast bound to plural and dual life. Even intellectual life cannot make one behold the glorious Brahman, for the intellect functions only on a dual basis. The intellect cannot work with a feeling of total Unity, for thereby, it is trying to arrive at self-destruction. What is inclusive of the cogniser himself cannot be seen by the cognising subject. It would be just like attempting to climb on one's own shoulders. Every method of cognition requires a process of knowing besides the knower and the known. The intellect itself is one of the senses through which the internal psychic organ manifests itself. The fact that intellectuality is excluded from immorality does not refrain it from its being included among the organs of perception.
The highest power of knowing by the individual is in its intellect and that being a slave of the dual reality, it is implied, therefore, that the Jiva, as it is, cannot realise Brahman. It has to divest itself of the clogging psychic becomings and stand up bold and unaided by the senses. When the waves, ripples and bubbles, the rays and the ramifications are embraced as one being, the world becomes no world, the body is no body, relations are no relations and qualities are no qualities.

Since duality is not of the nature of Brahman, it will not shine where there is duality. Dual perception is a refusal to perceive Brahman which is Oneness and since two contradictions cannot exist in the same nature, the experience of Brahman becomes impossible in the pluralistic world. When the sense of two-ness in being is overcome the perceiver and the perceived fuse into a single Unit and that is the realization of Brahman.  

Even in deep sleep duality does not appear but since duality is in a potential state there and is not destroyed, Brahman cannot be realised in the deep sleep state. Unity attended with Consciousness is the Reality. Glimpses of this state are experienced in selfless contemplation and activity of pure and spiritual determination. The joy of self-abandonment cannot be compared with any joy derived from egoistic enjoyments.

7. Ahamkara (egoism) which is the source of all troubles has its seat in the mind. Annihilation of egoism will bring about destruction of the mind and annihilation of the mind will cause destruction of egoism.
Ahamkara or egoism is the main sense of the Jiva. It is the master-manipulator of diverse life. The ego is the hardening or the concretising of the universal consciousness at a point in space. It is formed of the stuff of arrogating itself and excluding all else from being. Ahamkara need not necessarily be taken to mean pride merely, but it is essentially the feeling of "I am" or self-awareness. This self-consciousness is the pivot of the rotation of the incessant revelation and the withdrawal of self-asserting forces thrown out by the ego by its powerful spells of thought. The whole universe is in fact this magical incantation of the sense of the ego which has at its background the ocean of the mind.

The ego is a monad in absolute consciousness. It strongly desires to express itself and this power of expression creates the appearance of space, time, sound, touch, colour, taste and smell in limitless being. The origin of the world is the desire to egotise in opposition to the Self. The grosser the ego-manifestation, the more real appears the world and the farther is the Jiva from the reality.

The ego or the individuality does not consist in being a simple spiritual entity or a soul but in being a mind which is a peculiar mode of the Supreme Brahman determined by a special movement or will. This self-same ego is called by various names when it performs different functions. Buddhi, Ahamkara, Chitta, Manas, Karma, Vasana. Sankalpa, Kalpana, Bhavana, Prakriti, Shakti, are all the appearances of the different forces which manifest themselves from the root of individuality in order to fulfil certain particularised conditions of self-existence.

The ego and the mind are related to one another as the source and the root. They are in a sense the same power viewed from different points of view. This power is like a wave in the Ocean of the Absolute. It is the impulse to create that causes the appearance of the ego and this will to manifest forms is cast all over in all egos each of which in its own way takes part in the scheme of creation. This creative impulse should be checked and turned inward to effect Self-Illumination or Realization of Brahman.

8. The ideas of 'mine' and 'thine' are only the creation of the mind. If the mind is destroyed through Vichara, these ideas will vanish. Destruction of the mind alone is Moksha (libearation).
"I", "Mine", "Thine", and such other ideas are based on the belief in a multiple universe. The intensity of these ideas differs in the various degrees of ignorance and knowledge that characterise the individuals. There are seven grades of ignorance and seven grades of knowledge. These fourteen stages of evolution are dominated by fourteen degrees of nescience which hide the Reality little by little increasing as the darkness becomes thicker and the intelligence more obscured. The Sadhana that is practised to remove this ignorance should consist in a gradual unveiling of the Self through systematic self-restraint and abstraction. The ideas which reign over the mind are its own offshoots which later on gain independence over its natural quiescent state, and act like irremovable obstructions on the path.

The destruction of the ego is the destruction of the mind, and it is done through the practice of Yoga. 

Yoga is a process running along two lines, namely, the denial of individuality and the affirmation of the Self. The ego or the individuality does not consist only of intellect but also of feeling and activity. The practice of Yoga, therefore, is done through three aspects: Intellectual assertion and conviction of one's not being an ego but the Absolute Brahman, negation of desire, infatuation and attachment, etc., and practice in stopping the ceaseless functioning of the vital current or Prana which does the activity of life by its rising and setting. These methods bring moments of rest to the psychic activity which corresponds to the moment of rest in consciousness, however little it may be. This long practice brings permanent rest of mental activity and opens the door of intuition.

When Sadhana is practised – be it of any particular aspect of self-transformation – the one important point to be borne in mind is the negation of the ego. It is not formal practice of routines and traditional rules that can liberate the individual but methods to pacify the egoism through common-sense and understanding. Yoga is completely an inward process, for it is not the body that is the hindrance to Absolute Independence but the mind. Any physical practice done to achieve Spiritual Perfection should be coupled with inward detachment and love for the Eternal. The yearning to catch the Infinite Being directs all the emotions to the Fullness of Existence and thus undermines the flinty egoism.

9. Destruction of Sankalpas is really destruction of the mind. It is only Sankalpas destroyed beyond resurrection that constitute the ineffable, imperishable and effulgent Brahmic seat.

The Sankalpas should be destroyed beyond resurrection. The resuscitation of Vasanas allows the tree of Samsara to grow once again and therefore, the purpose of all methods of Yoga is the utter removal of all the possibilities of further appearance of the mind. 

Calm, sure and steady should be the way of approach to Self-realization. There is no other way to attain Liberation than the Knowledge of what really exists, for the bondage consists in the forgetfulness of the Absolute which is here and now. Liberation cannot be attained by mere living in a forest and practising self-mortification. It is not even the renunciation of Karma that is required for the purpose of Self-realization. It is Knowledge that is wanted and nothing short of it. Knowledge consists in the conviction that Brahman is the only reality, that everything is Brahman, that nothing other than Brahman can exist, that Brahman is the very Self of all.

Jnana is a means for Self-realization and not merely an intellectual conviction. Scriptural study may help further Knowledge but by itself it is only in the realm of Maya. Jnana is not a philosophical creed but an intuitional comprehension of the entire being. The individual should expand into the Absolute and should live as the Absolute. Actual living in the Experience of Brahman, the Divine Being, is what is indicated by true Jnana.

The eradication of the mental function is not done in a moment like a magical trick. The attachment of the Jiva to its finitude has come since aeons. A mere intellectual grasping may make one believe in the illusory nature of the world, yet, the illusion does not thereby stop tormenting the individual. The cessation of Samsara takes place only through the actualisation of the undying Knowledge and practice of Yoga. Yoga should be a discipline neglecting no aspect of life. The physical, mental and spiritual aspects must be touched by every true method of Yoga for Self- realization. A one-sided development leaves the other sides as they were and Truth-experience becomes impossible.

10. Just as gold is purified by heating it on the fire, so also mind is purified by the fire of meditation.

Yoga is in its strictest sense Meditation on the Absolute Reality. The way to such a meditation lies through suffering and pain. The road to bliss always passes through self-sacrifice and self-purification. Gold becomes lustrous when it is purged of all dross and the self shines in its own Nature when it is disciplined through meditation. Spiritual meditation is practised through constant affirmation of one's being identical with Brahman. Thereby the mind returns to Peace. When the Self is asserted to be in tune with the Great Expanse of the Reality the mind which is a shadow of the Self turns back to its substance, the Self. The mind being annihilated, the vital currents or the Pranas stop their activity, because the Prana is only an appearance of the power of the mind. The practice of deep affirmation of the Supreme Tattva subordinates all other spiritual endeavours to reach Brahman.

One must continuously meditate on the truth that he is non-different from Brahman and thus direct all his activities, thoughts and emotions towards this end, affirming without break that he is the One Brahman himself. This method is the most difficult one, because one has to feel here the whole universe as the one essence of Akhanda-Satchidananda. By constantly brooding over the absolute existence of Brahman, one becomes Brahman only due to the power of meditation. That person who affirms Brahman in this manner acquires all power and all knowledge, for, he affirms that which is everything. His Self becomes the Infinite Whole, Satyam, Jnanam and Anantam. The mind vanishes for want of objects of perception. When the One Brahman alone is seen everywhere, where is the occasion for the appearance of objects? The breath also stops thereby and the Absolute Experience shines alone.
The affirmation of Absoluteness is suited only for the highest class of aspirants whose minds are ready to receive the higher spiritual Light. When the Sadhaka practises such severe assertions the physical consciousness will try to revolt against all measures taken against its well-being. The general result of such affirmations by weak-minded aspirants is great fear and shock. The Divine Consciousness tries to manifest itself in the individual and shatters the ego like a mad elephant that has entered a small hut. This supreme meditation is called Brahmabhavana or Brahmabhyasa. The force of intense meditation lights up the entire materialised nature and at once liberates the soul like a sudden flash of lightning. At one stroke the universe dwindles into nothingness and the Majesty of Brahman is revealed. This is the Goal.