YOGA

When unconscious became conscious this is Samadhi

What is in the macrocosm is in this microcosm December 6, 2010


City of Brahman

What is in the macrocosm is in this microcosm.
Within the city of Brahman, which is the body, there is the heart, and within the heart there is a little house.
This house has the shape of a lotus, and within it dwells that which is to be sought after, inquired about, and realized.
What then is that which, dwelling within this little house, this lotus of the heart, is to be sought after, inquired about, and realized?
As large as the universe outside, even so large is the universe within the lotus of the heart.
Within it are heaven and earth, the sun, the moon, the lightning, and all the stars.
What is in the macrocosm is in this microcosm.

-Chandogya Upanishad

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Waking state, state of dream, deep sleep state and Fourth state- Turiya August 15, 2008


“ 3. (The Self) seated in the waking state and called Vaisvanara who, possessed of the consciousness of the exterior, and seven limbs and nineteen mouths, enjoys the gross objects, is the first quarter.

4. (The Self) seated in the state of dream and called Taijasa who, possessed of the consciousness of the interior, and seven limbs and nineteen mouths, enjoys the subtle objects, is the second quarter.

5. Where the sleeper desires not a thing of enjoyment and sees not any dream, that state is deep sleep. (The Self) seated in the state of deep sleep and called Prajna, in whom everything is unified, who is dense with consciousness, who is full of bliss, who is certainly the enjoyer of bliss, and who is the door to the knowledge (of the preceding two states), is the third quarter.

6. This is the Lord of all; this is omniscient; this is the in-dwelling controller (of all); this is the source and indeed the origin and dissolution of all beings.

7. The Fourth is thought of as that which is not conscious of the internal world, nor conscious of the external world, nor conscious of both the worlds, nor dense with consciousness, nor simple consciousness, nor unconsciousness, which is unseen, actionless, incomprehensible, uninferable, unthinkable, indescribable, whose proof consists in the identity of the Self (in all states), in which all phenomena come to a cessation, and which is unchanging, auspicious, and non-dual. That is the Self; that is to be known.”

~Mandukya Upanishad~

 

The firm control of the senses, is what is called yoga August 8, 2008


“7. Beyond the senses is the mind, beyond the mind is the intellect, higher than the intellect is the Great Atman, higher than the Great Atman is the Unmanifest.

8. Beyond the Unmanifest is the Person, all-pervading and imperceptible. Having realized Him, the embodied self becomes liberated and attains Immortality.

9. His form is not an object of vision; no one beholds Him with the eye. One can know Him when He is revealed by the intellect free from doubt and by constant meditation. Those who know this become immortal.

10. When the five instruments of knowledge stand still, together with the mind and when the intellect does not move, that is called the Supreme State.

11. This, the firm Control of the senses, is what is called yoga. One must then be vigilant; for yoga can be both beneficial and injurious.”

Chapter III-Katha Upanishad-

 

The Divine Light July 12, 2008


“It is exactly the beginning of parousia in the holy souls, the
beginning of the revealing at the end of times, when God will be
disclosed to everyone in this distant Light.”

“The most magnetic of all religious symbols is the light, the light
that radiates everywhere within and without — the light that never
was on land or sea. Great mystics have realized the Peerless One in
the form of Light. Moses saw the burning bush and received the word
of God. The Upanishad seers saw It as Jothi Aham — the Splendor in
the self.” – Hinduism Today

“The Bible is seen to be full of terms about light. Lossky tells us
that “for the mystical theology of the eastern Church these are not
metaphors, rhetorical figures but words expressing a real aspect of
godliness.” “The godly light does not have an abstract and
allegorical meaning. It is a data of the mystical experience.” The
author then referred to “Gnostics”, the highest level of godly
knowledge [that] is an experience (a living) of the noncreated light,
where the experience itself is the light: in lumine tuo videbimus
lumen (in Your Light we shall see light.)”

Eternal, endless, existing beyond time and space, it appeared in the
theophanies of the Old Testament as the Glory of God. The Glory
is “the Uncreated Light, His Eternal Kingdom.” Being bestowed to the
Christians by the Holy Spirit, the energies appear no longer as
external causes but as grace, as inner light.” Makarius the Egyptian
wrote: “It is . . . the enlightenment of the holy souls, the
steadiness of the heavenly powers” (Spiritual Homilies V.8.)

“The godly light appears here, in this world, in time. It is
disclosed in the history but it is not of this world; it is eternal,
it means going out from the historical existence: `the secret of the
eight day’, the secret of the true knowledge, the fulfillment of the
Gnosis . . . It is exactly the beginning of parousia in the holy
souls, the beginning of the revealing at the end of times, when God
will be disclosed to everyone in this distant Light.”

Dan Costian, Bible Enlightened

———— ——— ——— ——— ——

“Cultivating the Awareness of the Light Within

The heart and mind can find peace and harmony by contemplating the
transcendental nature of the true self as supreme effulgent light

From the Yoga Sutra of PATANJALI, second century B.C.

Patanjali is often called the father of yoga because he was the first
person to codify and write down yoga practices. In this meditation
instruction, he is telling us to let go of all distracting sights,
smells, and sounds and meditate on our spiritual nature, our luminous
true self. He is telling us to look inside and experience the
radiance within.

All cultures, peoples, and religious groups through all times have
talked about the phenomena of light in the context of the religious
or mystical experience. Those who have seen visions of holy beings
typically see them surrounded by white light. People have always
described going to the light, finding the light, being called by the
light, dissolving in the light. We read about light in The Egyptian
Book of the Dead as well as The Tibetan Book of the Dead. Men, women,
and children who have had classic near-death experiences vividly
describe arriving in a place of white light; they speak of themselves
and others as being bathed in white light.

Prior to being described as the light of any religion, light was just
light. Light is a part of the primary source material. Later, as the
history of mankind developed, the concept of light became
institutionalized; it was then interpreted according to cultural and
religious beliefs. Pure light thus became light of God, light of
truth, light of Buddha, light of Jesus, cosmic light, and ocean of
light depending upon where you were born and what you were taught.

Light, however, is constant. It is fundamental energy.

The New Testament, referring to John the Baptist, reads: “He came for
testimony, to bear witness to the light that all might believe
through him.” Later Jesus says, “Put your trust in the light while
you have it so that you may become sons of light.”…

British mystic George Fox, who founded the Quaker religion, used the
term “inner light” to describe our ability to personally experience
God within ourselves. He himself had such an experience, which left
him with the lifelong conviction that everyone can hear God’s voice
directly without mediation by priests or church ritual. This is the
central tenet of the Society of Friends.

According to Buddhism, all beings are imbued with a spark of inner
divine light. In describing our original Buddha-nature, we use such
phrases as innate luminosity, primordial radiance, the unobscured
clear natural mind, and the clear light of reality…. The Jewish
mystics use similar words when they speak of the inner spark or the
spark of God. The Koran, referring to man, talks about the little
candle flame burning in a niche in the wall of God’s temple.

Almost inevitably a spiritual search becomes a search for divine or
sacred light. By cultivating our inner core, we search for this light
in ourselves as well as the divine.”- Lama Surya Das, Awakening to the Sacred

“We are now Sahaja Yogis but we were ordinary human beings. We had no
Light within us. Now the Light comes within us and we see the Light
then what do we become? We have to become the Light itself. Christ
was the Light. He did not have to become. We have to become the
Light. And now you have to guard on the way this Light might get
disturbed, might be reduced or maybe completely extinguished.

So carrying on yourself with this Light first thing you should
know that if you see the Light is not proper means you are not the
Light. You have to become the Light. When you are the Light, then in
that Light you can easily see how your mind works, what ideas it
gives, what affects your mind while you’re ascending. Is this the
worry or is this the responsibility that you have? Or is this from
the bad habits you had, that there is an impediment in your growth as
a spiritual personality?

So you have to guard yourself all the time and see for yourself how
you are progressing. It’s a very beautiful journey — very, very
beautiful journey.”

Sri Mataji Nirmala Devi
Rome, Italy — April 11, 1993

 

Upanishads July 4, 2008


Upanishad means ‘to sit down near’ because they were explained to
the students, who sat at the feet of their teachers. In general
Upanishads proclaim salvation by knowledge and realization, rather
than by faith and works. Selfish desires are obstacles to the seekers
of Truth (the Higher- Self, also called as Brahman). A seeker of true
Divinity will attain salvation when he realizes the Truth, the all-
pervasive Brahman. The universe came into existence because of a
primeval desire of Brahman. Now it is the duty of the humans to
restore it to the state of things before creation…. Honesty is
especially extolled. He who has not denounced evil will never obtain
Brahman. The worldly perceptions of smell, taste, touch, hearing and
sight makes one separate from the True Self. When one can transcend
these perceptions there is no consciousness of anything other than
Self. This is immortality.

There are six great sayings (Mahavakyas) from the Upanishads that
give the basic insight into its philosophy. They are as follows with
a brief analysis of each:

Aham Brahmasmi
“I am Brahman”: Vedic knowledge teaches that our own “Self” is the
true Divinity. The Truth is within us, in our own heart. This states
the identity of the inner most consciousness of the individual with
the supreme Divine.
Ayam Atma Brahma
“The Self is Brahman”: This states that not only individual soul is
Divine but all beings are identified with the Absolute Truth.
Tat Tvam Asi
“That art thou”: Whatever we see or think about, we are That. We are
the ultimate Thou and I in all.
Prajnanam Brahma
” Knowledge is Brahman”: Supreme intelligence is present inherently
within us and is capable of returning us to the Divine. Our
understanding of the truth is the Truth itself.
Sarvam Kalvidam Brahma
” The whole universe is Brahman”: Not only the consciousness in you
and I but also the `principle of being’ are all Divine. The entire
universe is Divine, which includes our Self.
So `ham
“Here am I”: This identifies the Divinity in our Self in something
that happens naturally like breathing. “So” is inhalation and “Ham”
is the natural sound of exhalation.

These are the six statements of the identity of individual
consciousness with the Divine reality. They all merge into and derive
from the word “Om (Aum)” or the Divine word “I Am All”. All of these
statements point to the fact that whatever or however we worship, be
it an image, book, an idea or even a God, it is the knowledge that
the Truth is within ourselves that will ultimately lead to self-
realization. Self is the true Divinity. This is the essence of
Upanishads.”

Neria Harish Hebbar, MD
May 4, 2002

 

How to Search for God March 11, 2008


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To pitch darkness they go who worship the Unmanifested (Prakriti). To a greater darkness than this go those who are devoted to the Manifested (Hiranyagarbha).Isa Upanishad

The ancient Indian saints and sages were most advanced in their spiritual pursuit. They composed voluminous texts named ‘Vedas‘ in order to describe their spiritual findings and realizations. The cream of Indian spiritualism is found in the Upanishads, which are the last volumes of Vedas. It is believed that Vedas were composed from 1500 BC onwards and Upanishads were composed from 700 BC onwards. Upanishads are not only for Hindus, but for the whole of mankind.
Out of eleven principal Upanishads, it is accepted that Isha Upanishad is the oldest of all. Let us see what this Upanishad describes in order to search for God.
God resides in living beings. Isha Upanishad begins by describing that whatever living beings inhabit the world here, God resides in all of them. There are two things in the world — on one hand is life and consciousness and on the other, inert matter. God does not reside in the inert and unconscious matter or material world. The material world appears to exist for God or a divine truth exists. But God resides in the living beings in the form of life and consciousness.
The essence of a being is its life and consciousness. The source of life and consciousness in living beings is called self, soul or Atman. At death when Atman departs from the body, it remains behind as dead matter. Nothing can give new lease of life. So Atman is everything of a being and the home of God is Atman.
A self-slayer is one who does not realize Atman. Isha Upanishad describes self-slayers as those who do not try to realize Atman as the home of God. As a consequence after their death, they enter into a world of blind darkness. So without spending time, men should try to realize God within.
Turn away mind from outside. The consciousness of Atman is expressed and felt in the mind. The nature of mind is to move fast. Sometimes it moves, sometimes it is static; sometimes it is far away, sometimes it is very close. This mind is the heart of all. So in order to realize Atman, one has to turn away one’s mind from the outside world and concentrate it on Atman.
All souls are one. One who sees all beings in oneself and oneself in other beings comes to know everything. Nothing remains undisclosed for him. He becomes omniscient. All souls are one and the same. One should not see differences between beings or between self and God.
Strike a balance between spiritualism and materialism – Isha Upanishad describes that those who worship false-knowledge (avidya) enter into darkness. In spiritual language, knowledge (vidya) means know-how about things which exist. In the world, only life and
consciousness exist. So knowledge means know-how about life, consciousness, soul and God. Conversely false-knowledge is the know-how about things which do not exist. Material world and worldly objects in reality do not exist. Knowledge indicates spiritualism, and false-knowledge indicates material science.
Upanishad further describes that by knowing the futility of false-knowledge, you can overcomes death, and by realizing knowledge, you get immortality. Death is equal to matter. So by turning away from the material world, you overcome death and get immortality. Since you have material body, you cannot turn away from the material world completely. So you have to strike a balance between the material world and life or between science and spiritualism. Progress on science and spiritualism should go hand in hand. Otherwise civilization shall be destroyed.
By Premansu Chand
 

 
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