December 4, 2013 Comments Off on It is the depth of thought that is powerful
It is the depth of thought that is powerful, and sincerity of feeling which creates atmosphere.
Bowl of Saki, November 30, by Hazrat Inayat Khan
Commentary by Pir-o-Murshid Inayat Khan:
Very few realize what power sincerity carries. A false man, however physically strong he is or however great is his will power, is kept down by his falsehood; it never allows him to rise. It eats into him because it is rust. Those who have done great things in life, in whatever walk of life it be, have done them by the power of truth, the power of sincerity, of earnestness, of conviction; when that is lacking, power is lacking.
The more sincerity is developed, the greater share of truth you will have. And however much sincerity a person may have, there is always a gap to fill, for we live in the midst of falsehood, and we are always apt to be carried away by this world of falsehood. Therefore we must never think we are sincere enough, and we must always be on our guard against influences which may carry us away from that sincerity which is the bridge between ourselves and our ideal. No study, no meditation is more helpful than sincerity itself.
~~~ “Classes for Mureeds I, Attitude Toward the Sacred Readings “, by Hazrat Inayat Khan (unpublished)
We must come to the realization of the one life running through all. To a certain degree we attain to the realization of unity by contemplation, religion, and prayer. But what is most necessary is sincerity in our way of life. What we are is all that really matters. Contemplation and meditation help in this, but our manner of life is what is all important, sincerity in our actions, and living life practically and not in theory.
November 1, 2013 Comments Off on True self-denial is losing one’s self in God.
True self-denial is losing one’s self in God.
Bowl of Saki, October 25, by Hazrat Inayat Khan
Commentary by Hazrat Inayat Khan:
Man, absorbed from morning till evening in his occupations which engage his
every attention to the things of the earth and of self interest, remains
intoxicated. Seldom there are moments in his life, brought about by pain or
suffering, when he experiences a state of mind which can be called
soberness. Hindus call this state of mind sat, which is a state of
tranquility. Man then begins to become conscious of some part of his being
which he finds to have almost covered his eyes. When we look at life from
this point of view we find that an individual who claims to be a living
being is not necessarily living a full life. It is only a realization of
inner life which at every moment unveils the soul, and brings before man
another aspect of life in which he finds fullness, a greater satisfaction,
and a rest which gives true peace.
Can he speak about this to his fellow men? And if he does, what can he say?
Can he say, ‘I am purer,’ or ‘more exalted than you’ or ‘I understand life
better than you?’ As life unfolds itself to man the first lesson it teaches
is humility; the first thing that comes to man’s vision is his own
limitedness. The vaster God appears to him, the smaller he finds himself.
This goes on and on until the moment comes when he loses himself in the
vision of God. In terms of the Sufis this is called fana, and it is this
process that was taught by Christ under the name of self-denial. Often man
interprets this teaching wrongly and considers renunciation as self-denial.
He thinks that the teaching is to renounce all that is in the world. But
although that is a way and an important step which leads to true
self-denial, the self-denial meant is the losing oneself in God.
October 15, 2013 Comments Off on The knowledge of God
The knowledge of God is beyond man’s reason; the secret of God is hidden in
the knowledge of unity.
Bowl of Saki, October 11, by Hazrat Inayat Khan
Commentary by Hazrat Inayat Khan:
The knowledge of God is beyond man’s reason. Man only perceives things he
is capable of perceiving. He cannot raise his imagination above what he is
used to, and he cannot reach beyond his imagination to where the being of
God is. The secret of God is hidden in the knowledge of unity. Man thinks,
‘What can unity give me? Can it bring me happiness? What is there in it?’
He can get the answer by observing and studying life more closely. See what
an atmosphere the harmony of ten people can create; the power of love and
the influence created by ten people is much greater than that created by
one. Think then what would be the blessing for humanity if nations, races,
and communities were united!
The pairs of opposites keep us in an illusion and make us think, ‘This is
this, and that is that’. At the same time by throwing a greater light upon
things we shall find in the end that they are quite different from what we
had thought. Seeing the nature and character of life, the Sufi says that it
is not very important to distinguish between two opposites. What is most
important is to recognize that One which is hiding behind it all. Naturally
after realizing life the Sufi climbs the ladder which leads him to unity,
to the idea of unity which comes through the synthesis of life, by seeing
One in all things, in all beings.
August 25, 2013 Comments Off on But what then?
Questioner:We listen to what you say. You carefully show the triviality and the limitation of thought. We listen, we reflect, and we do come upon a new stillness. Conflict does end. But what then?
Krishnamurti: Why are you asking this?Questioner: You’re asking a blind man why he wants to see. Krishnamurti: The question wasn’t asked as a clever gambit, or in order to point out that a silent mind doesn’t ask anything at all, but to find out whether you are really searching for something transcendental. If you are, what is the motive behind that search-curiosity, an urgency to discover, or the desire to see such beauty as you have never seen before? Isn’t it important for you to find out for yourself whether you are asking for the more, or whether you are trying to see exactly what is? The two are incompatible.
July 3, 2013 Comments Off on Sensitivity To Darshan
Darshan from a great soul, like the pollen of the flowers, can stimulate healthy sneezing and cleansing if one’s subconscious happens to be congested. Call it, if you like, an allergy to flowers. Some people have allergies to gurus, too. The guru’s darshan lifts repressed subconscious patterns that have been out of the flow of the cosmic pattern of regenerative life, bringing them up before one’s conscious attention. Instead of feeling wonderful, the visitor to the garden feels miserable, as the fire is brought up from within, releasing his awareness to view the polluted state of the subconscious mind.
Some people are more sensitive to fragrance than others. Others are so selfless and sensitive, they can become the fragrance itself for a time. In such a person, the rose smells sweet through every pore of his body. He is not in the least aware of any subconscious congested area of the mind. He sits in the garden and goes deep into meditation on the subtle fragrance of the flowers. The same principle relates to the unfolded soul. Darshan pours forth from within the unfolded soul just as fragrance flows from the rose–stronger at some times than at others because some devotees are more in tune than others. For them, the room begins to ring and vibrate. Some people are so sensitive that when a great soul comes to the same town, they feel his presence. This shows their inner attunement to the constant flowing power of the darshan.
Everyone has some feelings radiating from within, but they are emanations that fluctuate. Because you feel these vibrations coming from them, you can intuit how they are feeling. They do not emanate a constant or a building flow. It is a fluctuating flow of emotional, or astral, energy. The darshan I am explaining is really the energies flowing from the deeper chakras, sahasrara and ajna, the seventh and sixth chakras, or psychic force centers, in the head, through the kundalini force within the spine. These energy flows do not fluctuate as the emotional odic-force energies do. They go on day and night and night and day through the illumined soul. Those devotees who are in tune with the guru can feel his physical presence when he enters their town because the darshan gets stronger. And it feels to them more ethereal when he is farther away.
These energy flows are very important to study, because it is possible to draw and enjoy a great darshan from an illumined soul if you approach him in just the right way. If you can become as a sponge when you approach him, you will draw out inspiring talks and gracious blessings from him. The Hindu is conscious that he is drawing darshan from his rishi or his satguru, just as you are conscious of drawing the perfume of the rose into your body. When approaching a soul who is known to give darshan, be in the same area of the superconscious mind that you feel he must be in. The guru does not have to be necessarily functioning in that same area. He could be externalized in consciousness at the time. This is not important. It does not stop his darshan at all. The guru, feeling you draw the darshan, would immediately go within and enjoy it himself. Once darshan is there in him, it is always there. – Lesson 305 from Merging with Siva, from Satguru Sivaya Subrahmunya Swami
June 7, 2013 Comments Off on SELFLESS ACTION
Karma yoga removes the impurities of the mind and prepares it for the reception of divine light, divine grace and divine knowledge. Service of humanity is service of God. Work always elevates when it is done in the right spirit, without attachment and egoism.
Karma yoga expands the heart, breaks all the barriers that stand in the way of realising the ultimate unity and takes you to the door of intuition. It helps you to develop divine virtues such as mercy, tolerance, kindness, cosmic love, patience, self-restraint, etc. It destroys jealousy, hatred, malice and the idea of superiority.
Karma yoga is the yoga of selfless action, without the idea of agency and without expectation of fruits. Work is worship of the Lord. There is indescribable joy in the practice of karma yoga.
A karma yogi should be absolutely free from greed, lust, anger and egoism. Only then can he do real and useful service. A karma yogi should have an amiable, loving nature. He should have perfect adaptability, tolerance, sympathy, cosmic love and mercy. He should be able to adjust himself to the ways and habits of others.
A karma yogi should have an all-embracing and all-inclusive heart. He should have equal-vision. He should have a cool and balanced mind. He should rejoice in the welfare of others. He should have all his senses under control. He should lead a very simple life.
A karma yogi should bear insult, disrespect, dishonour, censure, infamy, disgrace, harsh words, heat and cold and the pains of disease. He should have great power of endurance. He should have absolute faith in himself, in God, in the scriptures and in the words of his guru. Such a man is a good karma yogi and reaches the goal quickly.
The man who serves the world, really serves himself. This is an important point. When you serve a man, when you serve your country, always think that the Lord has given you a rare opportunity to improve. Correct and mould yourself by service. Be grateful to that man who has given you a chance to serve him.
– Swami Sivananda
May 25, 2013 Comments Off on PRANA AND PRANAYAMA
Breath is external manifestation of prana, the vital force. Breath, like electricity, is gross prana. Breath is sthula (gross) and prana is suksma (subtle). By exercising control over this breathing you can control the subtle prana inside. Control of prana means control of mind. Mind cannot operate without the help of prana.
The vibrations of prana produce thought in the mind. It is prana that moves the mind. It is prana that sets the mind in motion. It is the suksma prana or psychic prana that is intimately connected with the mind.
Breath represents the important flywheel of an engine. Just as other wheels stop when the driver stops the flywheel, all other organs stop working when the yogi stops the breath. If you can control the flywheel you can easily control the other wheels.
Likewise, if you can control the breath, the external breath, then you can easily control the inner vital force, the prana. The process by which the prana is controlled, by the regulation of external breath, is termed pranayama.
Just as the goldsmith removes the impurities from gold, by heating it in the hot furnace and by strongly blowing the blow-pipe, so also the yogic method removes the impurities of the body and the indriyas (senses), by blowing the lungs – that is, by practising pranayama.
The chief aim of pranayama is to unite the prana with the apana and to take the united pranapana slowly towards the head. The effects, or fruit, of pranayama is the awakening of the sleeping kundalini.
“He who knows prana knows the veda,” is the important declaration of the srutis. In the Vedanta Sutras you will find: “For the same reason, breath is Brahman.” Prana is the sum total of all energy that is manifest in the universe. It is the sum total of all the forces in nature.
Prana is the sum total of all latent forces and powers which are hidden in men and which lie everywhere around us. Heat, light, electricity and magnetism are all manifestations of prana. All forces, all powers, and prana, spring from the fountain or common source – the Atman. – Swami Sivananda