OM! Atman is Sat-Chit-Ananda - Swami Sivananda

  Atman is Sat-Chit-Ananda

 Sat, Chit and Ananda are one. Atman is partless and homogeneous. The three characteristics Sat, Chit and Ananda are not distinct from one another. They are coeval and coexistent with Atman. Sat-Chit-Ananda signify the one Atman. Sat is Chit. Sat is Ananda. Chit is Sat. Chit is Ananda. Ananda is Sat. Ananda is Chit. You cannot split up Sat-Chit-Ananda into three separate entities, just as you cannot separate light, heat and luminosity from fire.

 Atman is Sat

 Atman is Sat. That which exists in the past, present and future, which has no beginning, middle and end, which is unchanging, which is not conditioned in time, space and causation, which exists during Jagrat, Svapna and Sushupti, which is of the nature of one homogeneous essence (Sada Ekarasa, Sada Ekarupa) is Sat. This is found in Atman. Srutis emphatically declare: Sat only was prior to the evolution of this universe.

 Atman is Chit

Atman is Chit because he shines by himself without the help of any other light and illuminates the entire universe by his own light.

The mind is finite and inert. He has no independent intelligence. He is not self-luminous. The brilliance of him is borrowed from the Light of the fountain. He is subject to various limitations and changes. He is only an inert product of subtle matter. Only the Atman is the source of Chit. The mind is also perceived by Chit. The mind has a beginning and an end.

The external universe, however varied and large it may be, is after all only inert matter. It cannot be the object of our perception unless we cast upon it the flow of light from our consciousness; he can never know us. It is enlightened only by us. It can never enlighten us.

  Atman is Ananda

Ananda is that bliss that is eternal, uncaused and incomparable. It is the true nature of Atman.

 But the supreme bliss of Brahman has no degrees. It is infinite or unlimited because there is nothing superior to it. The bliss of deep sleep has no degrees.

 Brahman bliss cannot be adequately expressed in words. It has to be felt and realized through the direct realization of the Self. Although we experience it, it is not an experience like the enjoyment of an object, because you are then an incarnation of bliss itself.

 All miseries come to an end when one realizes (realizes) the Atman. Therefore the Atman must be an embodiment of bliss. Sat is Chit. Sat is Ananda too.

 He who has realized this Sat-Chit-Ananda Atman is a liberated sage. He has nothing else to learn, he has nothing else to do, he has nothing else to gain. All his wishes are satisfied. He has obtained all the worlds. He is freed from the clutches of death. He achieves immortality.

Om! The Purpose of Life - Awakening of Consciousness - by Nityananda Atman

The purpose of life - Awakening of Consciousness

To have a heart as pure as crystal, 
a mind as luminous as the sun, 
a soul as vast as the universe,  
a spirit as powerful as God  
and one with God              
       ~Omraam Aivanhov

What is the purpose of life?

It is to find out who we really are; the realization of our True Self or Atman.

That is the main purpose of every human being. All other purposes have a secondary place in our life. Self-realization, self-knowledge, God-realization, liberation, enlightenment, are synonymous terms. They point to the same goal. The realization of our real Self whose nature is pure awareness.

'The highest goal of man is to enquire, "Who am I?" and realize the Self. If a human being does not try to realize this, he lives in vain.'

~ Ramana Maharshi

What is illusion?

Illusion is the imagination that you are a body-mind entity, an illusory image, separate from God and the universe. Because of ignorance (maya), and the impurities of mind (the qualities of rajas  and tamas), you cannot discriminate the eternal Self or awareness that you really are from the impermanent vehicles (body-mind) that are objects in awareness.

‘Ignorance supervenes and draws a veil over the pure bliss. This ignorance consists in wrong knowledge. The wrong knowledge consists in the false identification of the Self with the body, the mind, etc. This false identity must go and there remains the Self.’ 
~ Ramana Maharshi

Nobody can really explain when this illusion started or why. This is the game of life. This illusion can be destroyed, if you are sincere and do rigorous sadhana (spiritual disciplne or practices). In the course of time, it will flash through you that you are awareness itself and not the body-mind entity.

‘There must be untiring effort to go inward all the time until the Self is realized.’ 

~ Ramana Maharshi

What is the Self?

The Self or consciousness is the eternal, timeless, formless, causeless, essence of life. It is the one without a second (nondual) reality beyond this perceptual universe. It is a homogenous mass of consciousness, without parts, without attributes, without birth and death.

It is the substratum of all gross and subtle experiences. It is the centerless center in every creature. It is within and without, above and below, it permeates and fulfils everything.

The Self in you is the Self of all. Bodies are many, minds are many but the Self is only One. The One Self appears as many owing to the illusory appearance of bodies and minds. As the one sun in the sky appears as many owing to its reflection in the water of many different vessels, the one without a second (nondual) Self appears as many owing to its reflection in different minds.

This immortal Self shines in the chambers of your heart as your own Self. It is your real identity, your origin and your final destination.

How can the desire to find my true nature arise within me?

Consciousness (the Soul from within) impels you to find out the truth because awareness itself wants to be awakened in you. But you, the person, have to do the sadhana. We are all instruments of the divine will but we become conscious of it only after awakening.

How is possible to get liberation or enlightenment?

Even to win a lottery you have to do something, at least to buy the ticket! Similarly, Self-realization is not going to happen accidentally, except in some very rare cases in which it seems to happen so.

The scriptures and the sages declare that instant realization and liberation can only happen to those who did intense sadhana  in their previous births. This is the case of Sri Ramana Maharshi, but this is unknown to the majority. So you have to do sadhana or spiritual practices to prepare yourself for the dawn of jnana (knowledge).

'Without spiritual practice (upasana), there cannot be attainment. This is certain.‘ 
~ Ramana Maharshi

How will I know who is the appropriate spiritual teacher or which is the right teaching? 

You will feel it; there will be a certainty like ‘I am at home’. You will feel attraction to the teacher or the teaching and you will be elevated. If there is any doubt in your mind, you can pray and the answer will be given to you.

What is the right spiritual practice or the right way for me?

Any practice given from the scriptures and great spiritual masters are appropriate for sadhana.  

For you, good is the practice that is suited more to your temperament, maturity and the present conditions of your life. There is no such thing as good or bad practice. What suits you is a good practice for you. That does not mean it is good for all. Furthermore, what is appropriate for you this time maybe is not so at a more advanced stage.

‘To each person that way is the best which appears easiest or appeals most. All the ways are equally good, as they lead to the same goal, which is merging of the ego in the Self.’  
~ Ramana Maharshi

Man is a composition of body, mind and spirit. Therefore, it is necessary to include in your sadhana practices for all these aspects of existence. You need a healthy body, abundant energy, mental and emotional balance and harmony. The spirit can be revealed where there is predominance of sattva quality, which brings harmony at all levels of human existence.

It is absolutely necessary to increase the sattva quality, through spiritual practices and a sattvic lifestyle. Sattva is the foundation of physical and mental well-being and Self-realization.

‘If the aspirants have not one-pointed mind - which is possible for him who has pure mind full of sattva - dispassion, discrimination etc., Self-inquiry is impossible.’ 
~ Ramana Maharshi

What is the aim of sadhana or spiritual practices?

Sadhana has two aims.

First: The purification of mind from rajas  and tamas qualities and the increase of sattva. The destruction of the lower or impure mind (desires, lust, greed, anger, fear, jealousy, attachments, etc.) and the ego itself (the sense ‘I am the body’ and its consequences: ‘I-ness’, ‘mineness’, I am the doer, and I am the enjoyer).

‘Since purity of mind is indispensable for any kind of spiritual practice, it possesses an eminence of the highest order.’  
‘The greatness of chitta shuddhi (purity of mind) is that it is the mother of all virtuous conduct. Realizing this, examine your mind every day.’  
~ Ramana Maharshi

Second: The inquiry into the nature of your real Self (awareness) and the permanent abidance as ‘That’ after the realization.

‘Letting go of the external objects, turn your back on them, and realize through keen inquiry the effulgent truth that shines in the heart.’ 
~ Ramana Maharshi

These two aspects of sadhana go together but the first one has precedence, because it makes the mind pure, one-pointed, steady, introverted, discriminative, a capable instrument to do Self-inquiry and meditation effectively. Then through meditation or Self-inquiry the mind becomes finer and finer and finally dissolves in the Self.

‘Only to such a mind which has gained the inner strength of one-pointedness, Self-inquiry will be successful.’ 
~ Ramana Maharshi

Two important notes:

1. Realization is not something you can attain by effort. This does not mean that sadhana is not necessary. You have to prepare yourself for realization. You must eliminate all those things that prevent realization. Realization will happen by itself when the right time will come. Purification, intense longing to find the truth, sincerity, faith, steady determination, vigilance are very important to succeed in this endeavour.

‘You are the Self. You are already That. The fact is that you are ignorant of your blissful state. Ignorance supervenes and draws a veil over pure bliss. Attempts are directed only to remove this ignorance.’  
~ Ramana Maharshi

2. Be careful because spirituality also can be a nice field for the egoic mind to play its roles. Beware always! Be alert, because ego always tries its best to delude you. But if you are sincere and unceasingly vigilant, you will find out the fancies of ego and you will dissolve them.

‘The spiritual practice adopted by the jiva becomes complete upon the destruction of the ego at its source.’ 
 ~ Ramana Maharshi

Satsang

Satsang (meetings with realized souls) is one of the most potent means to dispel ignorance. The magnetic aura of a realized sage can elevate you and give you a great help in your way to Self-realization. That does not mean that sadhana is not necessary. Sadhana becomes very effective when is practiced at the feet of a great master.

‘Sankara has said that in all the three worlds there is no boat likesatsang to carry one safely across the ocean of births and deaths.’  
~ Ramana Maharshi

It is very important also to do sadhana at sacred places where the energies are very pure and powerful. Reading also books of realized sages or sacred scriptures, like the Upanishads and the Bhagavad Gita, can give you light, strength and inspiration.

Who is going to get liberation or Self-realization?

Liberation is not an achievement of the ego, but the dissolution of the ego. Self-knowledge is the realization that you are pure consciousness and not the mind-made entity or ego.

That means that consciousness itself will realize in you, (through the medium of pure crystal like buddhi) its own nature, as the eternal, immutable, blissful essence of life.

The very death of the ego in all its aspects (I-ness, mineness, doership, enjoyership, desires, lust, greed, guilt, anger, etc.) will result in liberation. This is the very death of your egoic self, but your birth to the eternal life.

‘The glory of self-realization is not experienced except in the hearts of those who are very zealous about sinking into the Self.’ 
~ Ramana Maharshi

What is the difference between awakening and liberation?

Awakening is the realization that we are not the body-mind complex or the ego but the witnessing consciousness behind them. When awakening happens there is a spontaneous disidentification from the mind and body and the realization that we are the space-consciousness in which the body and mind appear.

However, awakening is not necessarily accompanied by the total destruction of the egoic mind. In some cases, awakening can destroy all the egoic mind structures. In other cases, after awakening a great amount of latent impressions (samskaras andvasanas) continue to exist in the subconscious mind, interrupting the experience of the Self. Sadhana must be continued until all vasanas are totally fried and the abidance in the Self will be permanent and effortless.

‘…intense effort is necessary until the I-thought will disappear completely in the heart (Self) and all the vasanas and samskaras will be fried and do not revive again.’ 
‘Knowledge (jnana) can only remain unshaken after all vasanas are rooted out.’  
~ Ramana Maharshi

People who have some kind of awakening may confuse it with liberation or the final state of realization. Keep in mind that there is no liberation if identification with ‘ego’, body, emotions, thoughts and sense objects continues after awakening. There is no liberation if the vasanas and samskaras drive out the mind to entertain sense objects.

‘All the age-long vasanas carry the mind outward and turn it to external objects. All such thoughts have to be given up and the mind turned inward. For that, effort is necessary for most people.’ 
~ Ramana Maharshi

The Self shines in the heart, so effort is necessary to keep the mind inward. Until all vasanas, samskaras, desires and the ‘I’ thought are destroyed, effort is necessary to keep the mind still in the heart.

‘If the six illusory enemies (desire, anger, greed, delusion, intoxication and envy), beginning with desire, that mingle in your heart are totally destroyed, the extremely clear light of  jnana will shine.’  
‘An unruffled mind established in the heart is the fence that protects the field of liberation.’  
~ Ramana Maharshi

But do we really want to abandon sense pleasures? Do we really want to lose our egoic identity? The enjoyment of sense pleasures and the abidance in the Self are opposites. We cannot serve two masters; we have to make a choice.

‘Why give up the marvelous experience of peace by desiring imaginary and degraded sense enjoyments?’ 
‘Do not allow yourself to be buffeted by the sense perceptions in this world, but become firmly established in the discipline of spiritual practice (tapas), and be totally free of misery.’
 ~ Ramana Maharshi

‘No servant can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You aren’t able to serve God and mammon.’
~ Jesus Christ

What is the main prerequisite for Self-realization?

If you really want the truth heartfully; if you have zeal, earnestness, sincerity, intense longing and if you give all your energy, mind, body, everything you have, the truth will be revealed to you when the time is right. There is no doubt about this. Nothing can stop you reaching your destination; the abode of eternal Peace and happiness.

‘One must be ready to sacrifice everything for the truth.’  
'Firm resolve to discover the truth for oneself is important.' 
~ Ramana Maharshi

At every time on your journey towards Self-realization, you will find everything you need, the right book, the right spiritual teacher, the right teaching for you. Do not worry. Be flexible, be open, be patient, do your best every moment and the next step will come by itself.

'There is a steady determination that gets you on your feet again after a fail or break.' 
~ Ramana Maharshi

O man! What do you really want? To be a small egocentric entity full of miseries and sufferings, a slave of illusory sense pleasures or to realize that you are the formless, timeless and ever free consciousness, always content, happy and peaceful?

Self-realization is your birthright
You can realize it in this very birth
Time is flitting
Death can come at any time
Don't waste your time in trifling things
Roam like a lion, fear nothing
Do rigorous sadhana
Be alert, be vigilant
You are bound to succeed
Realize the Self here and now
And be an embodiment of peace and harmony.

Om Tat Sat

~Nityananda Atman

References:   

Padamalia: Teachings of Sri Ramana Maharshi, recorded by Muruganar, edited by David Godman;

Daily Quotes from Talks With Sri Ramana Maharshi, compiled by Sanjay Lohia;

Jnana Magra In Bhagavan’s Own Words, compiled by Sanjay Lohia;

Ramana Maharshi Answers 100 Questions, edited and compiled by A.R. Natarajan;

Quotable Quotes from Day to Day, compiled by Sanjay Lohia;

Day by Day with Bhagavan, from the diary of A. Devaraja Mudaliar;

Maharshi's Gospel Books I & II;

Gems from Bhagavan, strung together by A. Devaraja Mudaliar;

The New Testament from the World English Bible.

Peace  love  harmony

Contents & Excerpt of the book : Liberation with the Power of Mantra

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Here are the Contents and a part of the book

 

CONTENTS

Gratitude – Dedications

Prayers for World Peace

Meditative Prayer of Oneness

Prologue

 

UNITY I

 

Our True Nature is Happiness

Our True Self (Consciousness)

The Ego and the Self

How the Ego Deludes us

The Tree of the Ego

Ego, our Illusory Identity

Desire and Freedom

 

UNITY II

 

Self-awareness

Developing Self-awareness

Activities to Develop Self-awareness

The Ability of Self-observation

Self-awareness and Self-observation

 

UNITY III

 

The Repetition of Mantra and God´s Name

The Repetition of the Mantra and Karma Yoga

Turning Actions into Spiritual Practice

Self-observation and the Dissolution of the Ego

Developing Acceptance

The Dissolution of the Ego through Prayer and the Mantra

Inquiry into a Tendency and its Dissolution

The Dissolution of Ego and Desires and Liberation

The Nights of Spiritual Practice

Satsang (Union or Meeting for Truth)

Stay Firm in your Practice

 Biography

Appendix

Prologue

 Although theoretical knowledge is important, my books are oriented to practice because only through practice we can purify our mind and heart, realize our true Self (Consciousness, Spirit, Being) and oneness with God.

 Since our true Self (the apparently individual Consciousness) is identical with God (Absolute Consciousness), by realizing our true Self we know God.

 Realization of our true Self and establishment in the Self is the purpose for which we were born into a human body. With the complete dissolution of the ego (root and branch) and our establishment in our true Self, we are free from pain and suffering and live in the freedom, fullness, peace and bliss of God.

 In this book, I focus on Self-awareness, repetition of the mantra, inquiry and elimination of selfish tendencies through a mantra of God's name and prayer.

 What prevents us from being transformed internally and attaining liberation (Self-realization, enlightenment) is the lower rajasotamasic[1] ego. The lower ego keeps us identified and attached to the body, the mental and emotional tendencies and habits, impulses, desires and programming and creates a veil that hinders the realization of our immortal, unchanging, timeless, indestructible, always peaceful and blissful Divine Self.

 Therefore, the central goal of spirituality and self-knowledge is the elimination of the multifaceted ego through continuous systematic practice and a well-organised sattvic lifestyle.

 Essential factors in the elimination of the ego and the awakening to our true nature are the moment-to-moment vigilance, Self-awareness (awareness of the silent space of Consciousness within), mindful self-observation, meditation, Self-enquiry and the repetition of a mantra (Japa).

 Repetition of a mantra of God´s names is considered the most suitable and effective practice for most aspirants. The constant repetition of a mantra throughout the day is indeed one of the most effective ways to remain constantly alert, to keep the attention and mind firmly focused on our true Self within (Self-awareness), to purify the mind and heart and to eliminate egoic tendencies.

 I wish this book will inspire you and help you to live aware of your true Self (Essence, Consciousness) and to free yourself from selfish tendencies, desires, attachments and weaknesses.

 I wish that your efforts are auspicious, that they bring light, peace, love and harmony to your life and that you achieve self-realization (liberation, God-realization) in this very life.

 Comment

By God, I do not mean an Entity outside and separate from us, but the intelligent creative Consciousness that creates and sustains both us and the entire cosmos and expresses itself in us as the seemingly individual Consciousness.

 

Repetition of a mantra of God´s names is considered the most suitable and effective practice for most aspirants. The constant repetition of a mantra throughout the day is indeed one of the most effective ways to remain constantly alert, to keep the attention and mind firmly focused on our true Self within (Self-awareness), to purify the mind and heart and to eliminate egoic tendencies.

Gratitude - Dedications

 This book is dedicated to life,

to the Divine Mother of the universe (Mahashakti, the Supreme Divine creative energy)

who gives me strength, wisdom and guidance to walk the path and frees me from the shackles of the mind,

to the Gnostic teaching of Samael Aun Weor who taught me to pray to the Divine Mother and work for the dissolution of egoic tendencies and the conversion of sexual energy,

to my beloved master, Hairakhan Bhole Baba (Babaji)

who always resides in my heart and guides me towards the light and the truth,

to the holy and peaceful Hairakhan Vishva Mahadham

whose divine vibrations transformed my mind and my heart,

to Swami Sivananda

who through his books and his energy

gave me light, love, courage, knowledge and inspiration,

to Nisargadatta Maharaj

whose simplicity and clarity of his words helped me realize my Self,

to the formless and timeless Consciousness behind all phenomena,

and also, to Aïvanhov, Ramana Maharshi, Shankaracharya, Sri Aurobindo, Bhagavad Gita,

and to everything and everyone that in their own way contributed to my transformation and awakening

Finally, the book is dedicated to all seekers of truth and freedom!

 Peace, Love, Harmony, Health and Prosperity,

to all beings all over the world!

    Atman Nityananda

UNITY I

1. Our True Nature is Happiness

 We are looking for freedom, eternal life and happiness because we are already these here and now. Our essential or divine nature (Consciousness, Self, Atman) is eternal Existence, freedom, peace and bliss but we have to realize it. Our divine nature is veiled by the Gunas[2] and the impure mind.

 Rajas and tamas gunas along with the ego and its innumerable desires and tendencies make us identify with the body and mind and veil our divine Self whose nature is Eternal Existence, Pure Consciousness, Infinite Peace and Bliss. Because of it we live as a body-mind entity separate from life and God, we ignore our true Self which is identical with God and we take the external world as the only reality.

 

To take the world as real and one’s Self as unreal
is ignorance. Ignorance of oneself causes desire and desire perpetuates ignorance.
   ~ Nisargadatta

 Because of the ignorance, identification and attachment to body, mind and sense objects we have very little, if not at all, control over our mental and emotional processes. Thoughts and emotions come and go like the clouds in the sky that are blown by the wind, making us experience pleasure and pain and fleeting moments of happiness, freedom and peace. Desire and attachment cause our attention to be directed mainly to sensory objects and experiences; objects that seem very solid and real to us.

Through the senses and the mind, we enjoy the qualities of sense objects along with pleasure or pain, happiness or sorrow depending on the nature of sensory experience and the conditioning of our mind. Our ego likes certain objects and dislikes others due to past experiences, conditioning, identification, projection and imagination. Identified with the sensory mind, we try to obtain pleasurable objects and experiences and avoid the unpleasant or painful ones. As a result, we are trapped in the ignorant part of the mind, i.e., the external mind[3] (Manas in Sanskrit) which is the sensory-emotional mind that also includes automatic-mechanical thinking.

 Immersed in the world of sensory experiences we have forgotten our origin, our true Self or Consciousness. Our Divine Self is always present in us. In reality, our body, mind, sense objects, the whole world, exist in the ocean of pure Consciousness. We cannot experience any object without the presence of Consciousness. The light of Consciousness enables us to experience good or evil thoughts, good or evil deeds. Consciousness is our essential nature, our constant companion, the silent witness of everything we know, do, express, perceive and experience. Nevertheless, since we are so engrossed in the enjoyment of the illusory sense objects and our intellect is clouded by ego, desire, attachment and selfish tendencies we fail to recognise our ever-free, peaceful and blissful Divine Self.

One’s own reality, which shines within everyone as the heart, is itself the ocean of unalloyed bliss.

The bliss of the Self is always with you and you will find it for yourself if you would seek it earnestly.

   ~ Sri Ramana Maharshi

Being ignorant of our true Self (Consciousness), we try to find eternal peace, happiness and contentment in impermanent, limited objects. But, is it possible to find unconditioned, limitless happiness in conditioned, limited objects or situations? Did you ever see any human being be truly happy because of wealth, money or sex? Instead, many sages having only the necessary for living, have lived a life of fullness, peacefulness, contentment and happiness because they have lived in union with their divine essence within.

Because of the lower rajasotamasic ego, we fail to experience the peace and bliss of the Self (Consciousness, Atman) that is constantly present within us since the ego obscures our intellect and its discriminative power. So, we wander around in the thick forest of sense objects seeking for happiness in things that can only give us a little pleasure and enjoyment and much pain and suffering. We try to make the impossible happen, that is, to find immortal qualities in mortal, perishable, limited things.

 

Ignorance draws a veil over the pure bliss. Direct your attempts only towards removing the ignorance.

   ~ Sri Ramana Maharshi

 

Remember always that sensual pleasures can never, ever give you eternal peace and everlasting true happiness (bliss, eudaimonia). They are finite and limited creations of the senses and the sensory mind. Pleasure is created by the mind, nervous system and vital energy when they are stimulated by sensory impressions or by remembering or imagining the objects. When the body, senses or mind are tired or sick, then sense objects cannot give us any pleasure at all.

 

2.14. The contacts of the senses with the objects cause heat and cold, pleasure and pain, have a beginning and an end. They are impermanent; endure them bravely, O Arjuna!

   ~ Bhagavad Gita Ch. II 

 Desire, lust and greed for pleasures (and also for power and fame) are wombs of sin, pain and suffering. Desire in the form of lust impels us to desperately seek the enjoyment of sense pleasures, even if only for a while, which leads us to experience a fleeting pleasure, satisfaction and joy accompanied by much pain and suffering.

 After experiencing pleasure, joy or happiness we realize once again that we did not find the lasting happiness we thought we would find in those objects or situations we desired so much. Moreover, after the experience of pleasure and happiness we will again experience dissatisfaction, uneasiness, lack, incompleteness and an existential void.

 

What happiness can you get from things extraneous to yourself? When you get it, how long will it last?

Perfect peace is of the Self (Consciousness). Peace is your natural state.

   ~ Sri Ramana Maharshi 

 

The most important thing to know is that, the happiness and peace that we experience when we enjoy any object, derives from within, from our true Self and not from the object we experience. We believe that happiness comes from sensory experiences because of ignorance, lack of clarity and lack of discrimination.

 When we are in contact with the desired object, desire subsides along with the emotions (anxiety, worries, fear, impatience etc.) and the mental agitation which usually accompanies the desire and the mind assumes its sattvic aspect; i.e., it becomes calm, one-pointed and introverted. In this state of mind, we experience the happiness of sattva guna and, to some degree, the peace and bliss of our divine Self (Consciousness). Nevertheless, because of ignorance, lack of discernment and inadvertence, we think that happiness derives from the enjoyment of the objects. Hence, we become attached to experiences and objects and want to repeat them in order to experience pleasure once again and, through it, happiness. However, we want to experience sensual pleasures time and again due to the rajasic nature of the mind, as the rajas quality by nature desires pleasures and is attached to them.

Peace and bliss are our innate nature, the nature of our true Self (Consciousness, Soul, Atman) however, they can only be experienced when our mind is calm, clear, steady, focused and introverted. This can occur on two occasions: involuntary, partially and temporarily when a desire is fulfilled and the mental-emotional agitation subsides and intentionally when we, through meditation or Self-Inquiry, achieve to calm, focus and stabilize the mind in our true inner Self (Consciousness).

 As long as we do not know or do not realize that happiness has nothing to do with the enjoyment of the objects and given that our mind is attached to sense pleasures, we desire to repeat the same experiences over and over again, considering that happiness comes from them……

 

UNITY II

 8. Self-awareness or Self-remembrance

Self-awareness means ‘I am aware of myself’. But when we say ‘myself,’ what do we mean? For most people, due to ignorance of their inner Self (Consciousness), the word Self- awareness[4] refers to their apparent or illusory self (consisting of the body, vital energy, mind, intellect and ego).

 However, our Self or identity is the silent space of Consciousness and not the ‘body-mind me’, so Self- awareness, in its truest sense, refers to our true Self and identity, i.e., the light of consciousness (Atman) that is experienced as a silent and peaceful presence. In the spiritual teachings and in this book especially, the term Self-awareness is used to denote the awareness of our true Self, the silent presence of Consciousness.

 However, the term self-awareness can be used about our apparent self, i.e., about the body, thoughts, emotions and all energetic and psychological forms and processes. I would also like to point out that being aware of ourselves (as far as our apparent self is concerned) refers not only to the awareness of our thoughts, emotions, etc. but also to the awareness of the causes of our thoughts, emotions, decisions and behaviours and the effects or consequences they may have on ourselves and others.

 Consciousness is eternal, absolute Existence and when it is reflected on the sattvic mind it is experienced as the sense 'I am’ or ‘I exist’. The 'I am' is a mixture of the reflected Consciousness in the mind and the sattvic ego and is therefore partially illusory and partially true; illusory because of the ego and true because of Consciousness.

 However, because of ignorance and the rajasotamasic ego, we identify the ‘I am’ with the body and mind. Because of this identification of the ‘I am’ with the body, we are bound in the realm of material existence and are subjected to the perpetual circle of pleasure and pain, births and deaths (Samsara). Instead, by identifying the 'I am' with Consciousness, we become witnesses to the body, psychological expressions and sensory experiences, and set ourselves on the path of liberation. We stop identifying and being dominated by egoic tendencies and programming, we experience inner peace and wholeness and awaken to our true Self. In order to remain a detached witness of the mind (thoughts, emotions, etc.), sensory experiences and body and experience the peace, plenitude and freedom of our true Self, it is necessary to be as deep aware of the inner silence as possible……

 

11. The Ability of Self-observation

 

Self-knowledge is based on living moment to moment with mindfulness and Self-awareness. That is, being centered in the present moment, maintaining conscious contact with the sense of 'I am' and the peaceful silence within, being attentive and aware of what is happening inside and outside, avoiding identification with mental and emotional expressions and observing them objectively (avoiding blaming, complaining and judging negatively).

 By consciously keeping our attention inwards, observing and inquiring about the psychological processes and expressions, and discerning our egoic self from our true Self (Consciousness), we begin to know ourselves and work for our inner transformation.

 The ability to remember to be aware of the silent space of Consciousness within (Self-awareness) and the ability to observe consciously and purposely what is happening in our mind, body and vital energy (self-observation) are gradually developed through systematic, diligent practice; over time what is now a practice will become as natural as our breathing…..

 

UNITY III

 

13. The Repetition of Mantra and God´s Name

(Japa Mantra and Japa Nama)

 

Part I

 According to great spiritual masters, repetition of a mantra of God's name is the easiest and most effective form of practice for the majority, in this age of unbridled materialism (Kali Yuga). Swami Sivananda, Hairakhan Babaji and Amma suggest the repetition of God's name as the most important and effective means to purify our mind and heart, eliminate egoic tendencies and meditate.

 

The water to clean your heart is the Name of God. Of greatest importance is that the Repetition of God's Name (Japa Nama) increase daily. In this way, your heart and mind will be purified and only then will you find God in yourself.

   ~ Hairakhan Babaji

 

The repetition of the mantra, either mentally or verbally, purifies the mind and heart, dissolves selfish tendencies, negative emotions, desires and attachments, makes the mind calm, harmonious, stable and luminous, and ultimately leads us to attain enlightenment or God-realization.

The mind, by nature, can think only one thing at a time. It can either think of God or the world. If we do not make the mind think of something higher, then the mind, out of habit and programming, will think of sense objects, will cling to them, and will repeat the same patterns of thought and emotion.

The highest thought of all is the name of God and the constant repetition of a mantra is the easiest way to remember God (Consciousness, silent presence within) and to purify the mind and heart. By mentally repeating a mantra (we can also whisper or say it out loud) we keep our mind centred on God.

It is recommended to repeat the mantra that most resonates in our heart (for example, 'Om Nama Shivay[5]', or 'Om Namo Narayanaya'), or the name of a great divine incarnation such as Krishna and Jesus Christ ('Hare Krishna Hare Rama', 'Om Sri Jesus Christ Namaha'). Those inclined to the formless God may repeat some of the great sayings of the Upanishads (Mahavakyas) who refer to God (Brahman) in its formless absolute aspect. These great sayings affirm the identification of our true Self (Atman, Consciousness) with the absolute Truth of the Universe (Brahman, Absolute Consciousness, God). Two of these sayings are 'I am Brahman’ (‘Aham Brahmasmi’ in Sanskrit) and ‘Atman is Brahman’ (‘Ayam Atma Brahma’ in Sanskrit), i.e., the individual Consciousness (Atman) is the Universal or Absolute Consciousness (Brahman).

 

The ultimate goal of the repetition of the mantra is to become as spontaneous and natural as our breathing so that our mind remains in constant contact with the silent presence of God. To achieve this requires constant diligent practice of Japa mantra throughout the day as well as morning and evening practice at home or at any other time we have scheduled for practice….

 

20. The Dissolution of Ego and Desires and Liberation 

Egoic tendencies and desires develop in us because of ignorance and the pursuit of happiness in sensory pleasures, sensory experiences and mundane success. Ego and desire, however, are not two different elements. Desire, or more precisely desiring, is an expression of the ego. Furthermore, all attachments, selfish tendencies and negative emotions, habits and addictions originate directly or indirectly in desire. As I said before, greed, for example, is desiring more and more; envy is desiring what others have; pride is desiring to feel great, superior and to be recognized by others.

 Desires, attachments, egoic tendencies, negative emotions, habits and addictions cause our mind to be dense, obscure, cloudy, inharmonious, passionate, restless, and therefore to lose its clarity, calmness, serenity, stability, one-pointedness, clear perception and discernment. And this, in turn, causes us to experience pain and suffering (to a greater or lesser degree depending on the power of egoic tendencies, desires and attachments and our state of consciousness) and, on the other hand, to live unaware of our true Self and not experience peace, wholeness, freedom and bliss.

 Since ego and desires are the root of our misery and suffering and also the impediments to fully experiencing our true Self, their elimination leads to liberation (Self-realization, Enlightenment).

 Only with the complete dissolution of the ego (of all egoic tendencies and desires) we can establish ourselves in our divine Self (Atman, the apparent individual Consciousness) who is identical with the Universal or absolute Consciousness (Brahman, God) and attain liberation[6].

 In short, spirituality is a process that prepares the inner organ, i.e., the fourfold mind[7] (Antahkarana in Sanskrit), for meditation and Samadhi, through which the complete dissolution of the ego (egoic tendencies and desires) and the establishment in our divine Self can be achieved.

 The main goals of this process are the purification of the mind, the elimination of the egoistic tendencies and the rajas and tamas gunas from the mind, the development of Self-awareness, self-observation, detachment, discernment, dispassion and devotion, and all other virtues and sattvic abilities of the mind. The ultimate goal is, of course, liberation or Self-realization……

The Books of Atman Nityananda

 ·       Η Τέχνη του να Ζεις Συνειδητά την Στιγμή

·       Το Όνομα του Θεού και η Κάρμα Γιόγκα

·       Η Τέχνη του Διαλογισμού

 

The websites of Atman Nityananda

 

·       atmannityananda.org (En-Gr-Es)

·       Atman’s Videos & Podcasts (En-Gr-Es)

 

The Blogs of Atman Nityananda

• Ελληνικό μπλόκ
• English Blog
• Spanish Blog
• Αγιουρβέδα- Ayurveda
• Hairakhan Babaji (Χεϊρακάν Μπάμπατζι)

·       Facebook - Twitter - Instagram

 

Podcast & YouTube Channels

 

·       Atman’s Videos & Podcasts Website

·       Podbean Podcast Channel

·       Spreaker Podcast Channel

·       https://www.youtube.com/@atmannityananda-autognosia

·       https://www.youtube.com/@atmannityananda-podcasts

·       https://www.youtube.com/@atmannityananda-academy-en

·     https://www.youtube.com/@atmannityananda-babaji

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[1] the rajasotamasic ego: the ego has various aspects. Concerning the three gunas, I classify the ego in the higher sattvic ego and the lower rajasotamasic ego because the rajas and tamas gunas cause suffering, identification with the body, mind and objects and prevent us from living in conscious union with our inner Self while the sattva, on the other hand, enables us to live in harmony, love, peace and happiness and conscious union with our Self. (Read about the ego in the topic 'Ego, our illusory identity').

[2] the three Gunas: Sattva, Rajas and Tamas Gunas are the primary subtle forces of the universe. Read more about them in the subtopic ‘The mind and the three Gunas’ of the topic ‘Ego, our Illusory Identity’.

[3] the external mind: The mind has four aspects: 1. the External mind (Manas in Sanskrit), 2. the Intermediate mind or Intellect (Buddhi in Sanskrit), 3. the Inner mind or Subconscious (Chitta in Sanskrit) and 4. the Ego (Ahamkara in Sanskrit). The fourfold mind is called the inner organ or instrument (Antahkarana in Sanskrit) in the Yoga and Vedanta traditions.

[4] the word Self- awareness: since we consider the body and mind to be ourselves, we typically use the term self-awareness to denote that we are aware of the body, bodily sensations, thoughts, imaginations, feelings, emotions, etc. However, our self or identity is Consciousness, experienced as a silent and unchanging presence. So, Self-Awareness-in the most authentic sense of the term- signifies being aware of the ‘I am’ and the silent presence of Consciousness.

 [5] the mantra ‘Om Nama Shivay: The mantra ‘Om Nama Shivay’ can be translated as ‘I bow to the light of Consciousness (Shiva)’.

[6] liberation: liberation, enlightenment, Self-realization and God-realization are synonymous terms and the one who has attained this state is respectively called liberated, enlightened, Self-realized. The liberated one, in Sanskrit, is called 'Jivanmukta' and also 'Jnani' which means the knower of the Self (Atman) or God (Brahman, Absolute Consciousness) and also ‘Yogi’ which means the united with their true Self (Atman, Consciousness) or God.

[7] fourfold mind: The four aspects or parts of mind are: 1. the External mind (Manas in Sanskrit), 2. the Intermediate mind or Intellect (Buddhi in Sanskrit), 3. the Inner mind or Subconscious (Chitta in Sanskrit) and 4. the Ego (Ahamkara in Sanskrit).