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Tuesday, March 6, 2018

Sadhana advice from Swami Sivananda (3)

Excerpt from Essence of Vedanta

Fitness for Wisdom

One who is fit for receiving Wisdom of the Self shall receive it 'in due time.' Self-effort and passage of time work simultaneously and one cannot be distinguished from the other, for Providence and Personal exertion cannot be separated as they both work simultaneously and are interdependent. Rather, these are only two names for one and the same force of action.

Sri Sankaracharya had already exhorted that one has to undergo the disciplinary stages of Viveka, Vairagya, Sama, Dama, Uparati, Titiksha, Sraddha, Samadhana, and Mumukshutva before getting initiate into the mystery of Existence. One should not be initiated into the Truth of the Absolute unless he is found well developed in all these qualities.

Nowadays generally we find that aspirants do not have a strong desire for liberation. They may have a ray of Viveka and Vairagya of a mild variety. But it is very difficult to find an aspirant who cares for nothing but final Emancipation, who treats the whole world and its contents as mere straw, who meditates incessantly upon how to attain Salvation from embodied existence.

It is not easy to understand the meaning of Liberation.

How can it be possible for raw men of the world to realise the nullity of earthly existence and of worldly activities? Even advanced aspirants sometimes have got strong desire for doing something wonderful in this world, something which none has done before. Such people cannot have a real desire for Liberation. And such people are unfit for receiving Brahma Vidya.

It is only the Uttama-Adhikari, the best qualifier, who cares for nothing, who is totally indifferent to the ways of the world, who is ever silent and serene due to the dawn of proper knowledge, who is ever the same among the diverse men of the world, who is undisturbed by the distracted activity of the world, who is calm and peaceful, who has withdrawn himself from the bustle of life, who cares not for either death or life, who is unmindful of what is happening in the world, who is careless towards either this or that, that is really fit to receive the Ultimate wisdom of the Absolute!

Even if there is the slightest desire lurking inside other than the Realisation of the Absolute, the man will not be able to comprehend the true import of the Vedantic instructions by the Spiritual Teacher (Preceptor). He will have thousands of doubts and distractions in the mind which will entirely pull him down from the Vedantic Meditation.

A person should be desire for nothing else, than the realisation of Brahman. There should be no other thought throughout the day than of the way of attaining Self-realisation.

Every thought, every speech, every action, nay, every breath of the person should illustrate the method of realising the Absolute. Such a person is fit to receive Vedantic Wisdom.

Withdrawal From Multiplicity

Self-restraint is the opposite of self-expression. The latter tends towards Pravritti or life in the variegated Samsara, and the former leads to the Highest Integration through Nivritti of stepping back to Truth.

The creative diversifying power is turned in and sublimated into the spiritual splendour.

The withdrawal from multiplicity and centring oneself in Unity is effected through self-restraint which is the austere transformation of the creative objective force into the conscious Power that causes the blossoming of the sense of individual finitude into the expanse of objectless consciousness.

Variety is the meaning of manifestation. Every individual force is a copy of the limitless creative force and the natural tendency of this energy is to move towards the creation of multiplicity. This is the reason why the control of the action of creativity is found to be difficult in the case of those who are tied to individual physicality. An individual finds it hard to properly direct the cosmic habit unless he takes recourse to process of Spiritual Realisation. A spiritual Sadhaka goes to the source of this objectified energy and compel the force to diffuse itself in the serene Ground-Noumenon.

A person who has let loose the flow of the creative force gets entangled in the process of multiple-creation and ever remains away from the knowledge of the Non-Dual Truth of his Eternal Self. This is the root-background of the universal ethics that self-control is imperative to a seeker after the Absolute Reality.

Those who have discriminatively grasped the spiritual character of human life refrain from the instinctive practice of self-multiplication and devote themselves to the glorious task of directing the potential energy to conscious contemplation on the Spiritual Ideal through the triple transformation of the active emotional and intellectual aspects of the general human nature.

Such integrated persons possess a mighty power of understanding, analysis and meditation.

The Chhandogya Upanishad says that when purity and Sattva are increased, there is a generation of immense memory which paves the way to the shattering open of the knot of self.

The most intricate technic of the art of Self-realisation is mastered by the genius of an austere who has learnt to expand his formative lower into the plenitude of limitless life. Such austere spiritual beings flow with the lustrous spiritual strength which handles with ease even the most formidable of the diversifying forces of nature.

Fear is unknown to them and their divinised energy is centred in the Self to be utilised in transcending the realm of the ego-sense. They establish themselves in the unbroken vow of leaping over phenomenon into the heart of Existence. Such is the glory of self-restraint!

The control of the objective instincts is the preparation for world-renunciation in the quest of the Ultimate Essence. An abandonment of earthly nature effected by a distaste for particularities is what marks the character of a true austere Sadhaka. He should not enter the household, for, his path leads to Unity and not the creative social activity.

Alone and unfriended should he carry on the duty of Self-integration through unceasing selflessness and remembrance of the Divine Ideal. Selfless service polishes the self and rubs the ego and thus renders the person fit for the higher life of Dhyana and Brahma-Chintana.

A cutting off from acquaintance with relatives is necessary, for, Nivritti-Marga does not allow of any transient connections.

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