Om! Happiness lies within - Atman Nityananda

 

Happiness lies within

Happiness is the very nature of the Self; happiness and the Self are not different. There is no happiness in any object of the world. 

We imagine through our ignorance that we derive happiness from objects. When the mind goes out, it experiences misery. In truth, when its desires are fulfilled, it returns to its own place and enjoys the happiness that is the Self. 

-Ramanan Maharshi

Another great illusion that the ego creates is that projects and superimposes on the objects qualities that they do not have.

Ego projects on the objects happiness, pleasure and pain and to the people its own qualities. 

Because of this miraculous delusion the ego makes us seek happiness outside from ourselves. So we are caught in the net of desires, pleasures and suffering.

Of course the interaction between our mind and the external objects can create pleasant or unpleasant sensations but cannot cause happiness or pleasure. Moreover these sensations (pleasant or unpleasant ) in reality are created in the mind and by the mind alone. 

The same object can be one time pleasant and other time unpleasant. For example if the weather is cool a very thick overcoat will make us feel pleasant. But if it is very hot the same overcoat will make us feel discomfort and unpleasant. Our physical and mental constitution and the previous experiences also determine what can be pleasant or unpleasant to us.

Only when the external conditions and our mind, body and senses are healthy and in appropriate condition the experience of sense objects can be pleasant.

Pleasant sensations are created by the interaction of mind with the objects under certain conditions but pleasure and happiness are projected on them and has nothing to do with the objects.

Happiness is an attribute of our Soul and the pleasure that is projected on the objects is memorized or crystallized sexual pleasure in our mind and energy field. 

This projection of happiness and pleasure on the external objects happens due to the power of rajas guna and we are unable to be conscious of it because it is veiled by the power of tamas guna. This happens in a twinkle of an eye and is extremely difficult for ordinary persons to be aware of it. 

Only very advanced meditators endowed with pure sattvic minds can possibly have the capacity to be aware of this illusion created by the gunas and the ego.

When by increasing the sattva quality in our mind and by discrimination (discernment) and enquiry we will be aware of this illusory projection and when we be aware of the defects of the sensual pleasures then naturally can arise in us the dispassion or indifference towards sensual pleasures. 

Discrimination (discernment) and dispassion or indifference and detachment are the most important pillars of Self-realization. Without to develop them in a high degree liberation is not possible.

The experience of real happiness (ananda-bliss)

Bliss lies always within our heart, it is an attribute of Consciousness, but we do not experience it because our mind is always agitated and extroverted and we are always in a state of emotional turmoil.
We can experience happiness only when the mind is tranquil and rests in our heart. Desires, fears, anger etc. keep the mind always agitated and the prana (vital energy) contracted. This condition is experienced as suffering. 

When a desire is fulfilled the mind becomes for a while calm, concentrated and introverted. In this mental state the mind reflects naturally the happiness of our inner Self or Consciousness. But we do not recognize it because the ego puts a veil in this process. We think that we experience happiness because we got the desired object.

Due to fulfillment of desires we can experience a little happiness but due to desire, attachment and greed we experience a lot of psychological suffering, bondage and separation. We cannot have desires and pleasures without experiencing suffering because all psychological disorders and defects (fear, anger, depression,  jealousy, avarice, pride,etc.) are only modifications of desire. The impulse or the energy of desire has a heavy vibration which is experienced as suffering. More over desires are insatiable and there is no way to be free from the painful impulses of desire if we try always to fulfill them. 

The spiritual way to happiness

On the other hand there is a way to experience the happiness of our true Self within, without to suffer painful consequences. This is the spiritual way. By purification, self-control, discernment, non-attachment, meditation and self-enquiry we can consciously abide always in our heart and experience the bliss of our own existence.

Freedom, peace and bliss is what we really are but the ego and desires cloud our intelligence and we fail to realize it.  

 

Ego is our true enemy and not the objects by themselves. If by intense spiritual practices we eliminate from our psych this psychological virus of ego and desires we can experience always unalloyed bliss, peace and freedom.This is our destiny and our eternal abode.

May God bless you realize your true nature in this very life and be Free for ever!

Extract from the essay What ego really is

What is meditation and what are its uses? / Nisargadatta - I AM THAT

What is meditation and what are its uses?

Nisargadatta: As long as you are a beginner certain formalised meditations, or prayers may be good for you. But for a seeker for reality there is only one meditation -- the rigorous refusal to harbour thoughts. To be free from thoughts is itself meditation.

Questioner: How is it done?

Nisargadatta: You begin by letting thoughts flow and watching them. The very observation slows down the mind till it stops altogether. Once the mind is quiet, keep it quiet. Don't get bored with peace, be in it, go deeper into it.

Questioner: I heard of holding on to one thought in order to keep other thoughts away. But how to keep all thoughts away? The very idea is also a thought.

Nisargadatta: Experiment anew, don't go by past experience. Watch your thoughts and watch yourself watching the thoughts. The state of freedom from all thoughts will happen suddenly and by the bliss of it you shall recognise it.

Extract from the book I AM THAT  Ch. 48

Meditation and Action Part II by Swami Sivananda

Meditation and Action Part II 

by Swami Sivananda

A microscopic minority only are fit for full and deep meditation. The vast majority should combine meditation with action in the beginning. When they really advance in meditation, they can slowly give up action.

~~~

Man consists of Atman, mind and body. The Atman has two aspects, changeless and changing. The latter is called the world and the former God. World also is nothing but God in manifestation. God in movement is the world. Not that the world does not exist, it has a relative existence.

Atman is all-pervading, all-blissful, all-powerful, all-knowing, eternally perfect and pure. It assumes these names and forms called the world (Nama Rupa Jagat) of its own free will. There is no desire, because there is no outside object. This will is called Shakti. It is Atman in action. In Nirguna Atman, the Shakti is static. In Saguna, it is dynamic. Atman has no desire, because it is perfect, and because there is nothing which is objective to the Atman. Desire implies attraction, which presupposes imperfection. It is the very negation of will which is decision for action from within. The Atman wills and the universe comes into being. The will of the Atman upholds and governs the universe. Human beings are driven hither and thither by egoism, desires and fears due to identification with the limiting adjunct of mind and body. This idea of limitation is called egoism.

The realisation of oneness in all existences, manifested and unmanifested, is the goal of human life. This unity already exists. We have forgotten it through ignorance. The removal of this veil of ignorance, the idea that we are confined within the mind and the body, is our chief effort in Sadhana. It logically follows that to realise unity, we must give up diversity. We must constantly keep up the idea that we are all-pervading, all-powerful, etc. There is no room here for desire because in unity there is no emotional attraction, but steady, persistent, calm, eternal bliss. Desire for liberation is terminological inexactitude. Liberation means attainment of the state of infinity. It already exists. It is our real nature. There can be no desire for a thing which is your very nature. All desires for progeny, wealth, happiness in this world or in the next and lastly even the desire for liberation should be completely annihilated and all actions guided by pure and disinterested will towards the goal.

This Sadhana-the constant attempt to feel that you are the all-can be practised or rather ought to be practised in the midst of intense activity. That is the central teaching of the Gita. It stands to reason also. Because God is both Saguna and Nirguna, with form and without form. Let the mind and the body work. Feel that you are above them, their controlling witness. Do not identify yourself with the Adhara (support for mind and body), even when it is employed in activity. Of course meditation in the beginning has to be resorted to. Only an exceptionally strong-willed man can dispense with it. For ordinary human beings, it is an indispensable necessity. In meditation, the Adhara is steady. So the Sadhana, the effort to feel Unity is comparatively easy. In the midst of activities, this effort is difficult. Karma Yoga is more difficult than pure Jnana Yoga. We must, however, keep up the practice at all times. That is absolutely essential, otherwise the progress is slow; because, a few hours' meditation on the idea that you are the all and identification with mind and body for a greater portion of the day, do not bring about rapid or substantial advance.

It is much better to associate the word-symbol, OM, with the idea. From time immemorial, this symbol has been used for expressing the idea of unity. So the best method is to repeat this word OM and meditate on its meaning at all times. But we must set apart some hours for meditation, pure and simple, in the morning and in the evening.