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  • Posted on March 18, 2016 at 5:47 pm




You are a store house of shakti because you are an Atman.

The Atman is full of infinite power (ananta shakti). This knowledge and power can only be accessed through discipline of the mind which is just an instrument of the Atman. This mind has to be sharpened like a knife through mental training or mental culture. It is the soil of the inner garden that has to be tended to daily, like a gardener. One has to weed out the unnecessary thoughts and fill it with divine thoughts under the supervision of the Atman, the antarAtma.

In order to fill the mind with divine thoughts, it has to concentrate and reflect on the higher principles of truth, and the intellect, which is also an instrument of the atman, discriminates between what is atman and what is un-atman, what is real and what is unreal. In order to do so one has to first gather the right knowledge and go through the process of separating the atman, from the un-atman, like separating the grain out of its husk, or separating the sesame seeds from the rice grains.

Atman is the “I” factor that we all identify with in reference to ourselves. “I”, which is consciousness, is the common factor that all of us refer to when we identify ourselves. Consciousness is not visible, therefore, has no form. Consciousness, is ‘formless’ and therefore, as a rule, has no boundaries and is infinite. Being formless and infinite, we all refer to only one Consciousness. There cannot two consciousnesses. In this way we are all connected in that One-ness or aware-ness. That is the source we are all part of and take recourse to. There is a subtle difference between Consciousness and Awareness.

The mind produces thoughts ceaselessly, even when you do not look at them. When you know what is going on in your mind, you call it consciousness. This is your waking state — your consciousness shifts from sensation to sensation, from perception to perception, from idea to idea, in endless succession. Then comes awareness, the direct insight into the whole of consciousness, the totality of the mind. The mind is like a river, flowing ceaselessly in the bed of the body; you identify yourself for a moment with some particular ripple and call it: ‘my thought’. All you are conscious of is your mind; awareness is the cognizance of consciousness as a whole.

Awareness is primordial; it is the original state, beginningless, endless, uncaused, unsupported, without parts, indivisible, without change. Consciousness is on contact, a reflection against a surface, a state of duality. There can be no consciousness without awareness, but there can be awareness without consciousness, as in deep sleep. Awareness is absolute, consciousness is relative to its content; consciousness is always of something. Consciousness is partial and changeful, awareness is total, changeless, calm and silent. And it is the common matrix of every experience.

An ignorant being identifies this “I” with their physical existence of name and form, their possessions and relationships – the “I,” “me,” and “mine.”

 An enlightened being identifies this “I” with pure Consciousness or awareness that is independent of any identification with name and form and any relationship with things, possessions and the world.

The mind thus has to be trained to recognize this subtlest of the subtlest truths in the fire of knowledge – the brahmic fire of knowledge.

To this end the vedantic philosophy leads the aspirant from ignorance to enlightenment of his natural state (sahaja stithi) through the process called

-shravanam (listening to the preceptor)

-Mananam (Reflections on the truth)

– Niddhidhyasanam (Meditating on those truths in silence until all doubts are dispelled shining forth its own natural effulgence.)

This is how the mind takes flight from the gross to the subtle truths.

Thus the mind that is sharpened and takes the help of the intellect to bring forth light that dispels darkness is compared to an iron rod that is heated in a blazing fire to melt it down. The fire in this case is the brahmic knowledge. In this blazing fire of brahmic knowledge all our concepts and frozen, inflexible ideas and beliefs are melted down and dissolved to its ultimate substratum or natural state. In order to be in that state one has to be constantly in awareness of that brahmic knowledge. We fall from that natural state (into a state of duality in a world of relativity) when we identify ourselves with the un-atman and when we are in awareness of that brahmic knowledge through discrimination and intense meditation, we bounce back to our ‘sahaja stithi’ – natural state.

If you want to keep the mind charged with the fire of Brahmic wisdom, you must keep it always in contact or touch with the Brahmic fire of knowledge through constant self-enquiry and intense meditation. You must keep up an unceasing flow of the Brahmic consciousness. Then you will have the Sahajavastha (natural state), which is a state of peace, love and joy.

This Too Shall Pass!

  • Posted on October 21, 2011 at 3:15 am

Yesterday I attended the product webinar on FamilyIQ and found it very thought provoking. Mark Hobbins discussed about the FamilyIQ products and discussed the topic of the stages of grief that a person goes thru when they experience the loss of a person either thru death or severage of a relationship.

He was also talking of how FamilyIQ has an extensive array of products that can improve your relationship and parenting skills and thereby strengthen your family. Their engaging content makes this learning process fun and easy to do.

One category of products is the FamilyIQ assessments which are fun and informative. Designed to give greater awareness regarding a subject, principle or skill, their assessments also enlighten members with new perspectives. The results that are provided for your review are often eye opening and create a desire to learn more and take more tests!

Talking about grief he touched upon the aspect of spirituality which is my favorite topic. He talked of relying on a higher principle to get through the trials and tribulations of life. And this is the topic I have been dwelling upon today. Sure, we go through a lot of emotions while suffering pain and sorrow. For physical pain we can resort to medical treatment and relieve ourselves of the pain but sorrow is a mental pain that we don’t seem to be able to find a cure except by maybe giving ourselves time in healing ourselves. And that is what he touched upon when he said sometimes the only way we can help is by listening to them rather than give advice on how to cope with their problem. In fact he said, it may be the worst time to be giving some one advice. It is just a matter of going in and out of the seven stages of coping with grief that inevitably anyone would go through. I immediately recognized them all as I actually did experience all of them.  

  1. Disbelief,
  2. Denial
  3. Guilt
  4.  Anger
  5. Bargaining
  6. Sadness and
  7. Acceptance.

 All of this said, I started reflecting on joy and sorrow that we all experience that is really temporary or more meaningfully said by quoting the famous quote, “This too shall pass”.

This applies to both joy and sorrow. But if we delve deeper into this statement, it is interesting to note that we really are a witness to these comings and goings of joy and sorrow. A better word than witness would be – we are “awareness” itself of these happenings. So what is coming and going is the experience of joy and sorrow but that which is neither coming nor going is awareness itself. That awareness itself is the “constant” and the unchanging and eternal. It is the expereinces that keep changing and our awareness as long as it acts as a witness, is no longer destabilized by these comings and goings! It is this awareness that is the common factor in all of us uniting us as one Consciousness. The experiences are as diverse and infinite as the things we see around us. If we can experience this ‘oneness of Consciousness’ we can experience eternal bliss and overcome our trials, tribulations and sorrows!