(Feb 23,2014) Spiritual Message for the Day – The Secret of Success by Swami Krishnananda

The secret of Success

Divine Life Society Publication: Chapter 11 Everything About Spiritual Life by Swami Krishnananda

“The world is my idea”.

“Idea is The Ultimate Reality”

Success in every aspect of your life is your aim; you do not wish to be defeated anywhere. In the last verse of the Bhagavadgita(18.78), the way to success is told to us. Under these conditions, there is sure to be happiness, prosperity, success in every undertaking, and firm policy. But what are the conditions referred to here? It is where Sri Krishna and Arjuna stand together in a state of union, placed in one chariot. Sri Krishna is the master of yoga and there is no need of Arjuna. But yet, it is mentioned there that the twin forces should act in unison for the purpose of welfare and success in every field of life.

What is the secret of success?

It is the union of Arjuna and Krishna. Everywhere in our life, we find there are twin forces operating. There is the operation of the twin force of the relation between  - you and the world outside, your relation with God, your relation with humanity outside, and your relation with your own inner constitutional setup. You have got four kinds of relation, and everywhere you are present. Arjuna is everywhere, and Krishna also is everywhere in this description of the relations that constitute human life. If this twofold manifestation of force is set in tune in a most harmonious manner, without creating any jarring noise between the two, a third element fructifying in your life will arise from this achievement. That third element is success.

The ‘eye of the hurricane’

Achievement, attainment, success, prosperity – whatever you call this fulfilment of the aim of your life – is all a fourfold action taking place simultaneously. Most of us have inner tension. The constituents that make up your personality are not in a state of alignment. There is disturbance in the mind. Though you attribute all disturbances to the wrong actions of other people in the world, this attitude is not entirely justifiable, because trouble arises from yourself first. That is the ‘eye of the hurricane’, as they call it. The center of the problem is yourself only, and not somebody else. You are not set in tune with your own self.

Reconciliation between two ideas working in your mind

Your feeling for the world outside is not always set in harmony with your feeling for the salvation of your spirit. You want final spiritual attainment, God-realization as it is called, but you do not wish to be disturbed by the world, which is also there solidly in front of you. Are you going to reject this world, or are you going to take this world with you when you reach God?

How am I going to deal with this world of my daily experience, together with my aspirations for God? What is my duty towards these people around me, if at all there is a duty?

Your very consciousness of the presence of people outside is a call for your duty in respect of people outside. You have to plant the presence of God at the foundation of your endeavors of any kind – either towards people outside, or towards the world of sensory perception, or in regard to your own individual personality also.

God is all-in-all. Everything has to be interpreted in the light of the presence of the All-in-all – your own self, society outside, and also the world of perception. Then success follows.

The principle of life is first, and every other activity of the personality comes afterwards. There is no use doing a lot of work if it is going to affect the integrality of your personality. You have to be whole first, and then only your relation with the world will be a whole. You should not be a torn personality, with a segment of emotion on one side and a segment of intellect and rationality on the other side.

Integrated personality

You are one person, and therefore, in all your experiences you must be one person. You are as mighty and great in your kitchen as you are in the field of work in this world.

To give an example from the Mahabharata, Sri Krishna is great in all ways - the greatest yogi, the greatest warrior, a perfect householder, and a perfect Sannyasin.

Really, there is only one Being existing.  Wherever you are, you are the same person, and you think in the same way in all places. You will speak to the vegetable vendor with the same majesty and goodness that you speak in a parliament, and will not speak down to him. This bifurcation wrongly made between one thing and another thing, one experience and another, is the malady of your life.

You are the same person everywhere; you are the same greatness manifest in yourself – which is possible of attainment only if you are able to see one thing in all things. This could be achieved by being perpetually in the state of meditation.

You are yourself complete in yourself

In the Rajasuya sacrifice of Yudhishthira, Sri Krishna received the guests, washed their feet, served food and cleaned up after them. A great being does not expect respect, or even a good word of thanks from anybody. The smaller you are, the more you expect respect from other people. The larger you are, the less you would like to be recognized. Who will recognize you? You are yourself complete in yourself. And if you trust really the presence of God, you will wonder at the miracles taking place in your own life.

Keep God first, world next, and yourself last

Do you have a doubt about the capacity of God to protect you, or that this is actually possible? Even if you are a sinner, and if your heart has changed and you have become a different person today, those blunders do not pursue you, due to the transformation that has taken place in this birth. To be reborn is to be reborn into the spirit of the universe. Confidence in yourself is necessary. The thought of a thing influences you. If a holy mantra can bring about a positive effect in you, a dirty word can bring about a contrary effect in your mind. The Word is God, it is said. The very proximity of your thought to the Being of that Perfection will splash forth an illumination and an enlightenment which will strengthen you at the same time. What you are going to acquire is not knowledge of something, but acquaintance with the Being that you yourself are, in tune with the Being of all things.

In every enterprise of yours, the first thing is not yourself. The first thing is the Supreme Being, and it will charge your enterprise with the world in any manner whatsoever, and place you in a proper context with the world.

Knowledge is Being; Being is Knowledge.

Be the possessor of knowledge. That strengthens you. Never think that you can do everything yourself. This egoism and self-assertiveness should leave you. Human effort is to be set in tune with this universal power in such a manner that there ceases to be a difference between the two – as, for instance, with a high voltage electric wire. When you touch a high voltage electric wire, are you touching electricity, or touching wire? An Incarnation, an Avatara, is nothing but a human personality charged with the energy of the whole cosmos; and you can also be one such. 

 Until you attain success in this art of living, give first preference to meditation. If the resources and energies and powers of the world enter you, you become a world individual. Sri Krishna was a world individual; the whole world was inside him. That was the Visvarupa, as we are told.

The ideas of your mind move the whole world

The whole world is only Idea, finally. As Plato said, Idea is the Ultimate Reality. Idea is the Ultimate Reality – the Idea, which has concretized itself in the form of these physical elements that you are beholding in front of you. Idea means consciousness, Universal Thought, chit, which is All-Being; this is the Ultimate Reality. Bring your mind to the focus of this kind of feeling even when you are walking on the road or speaking to people. You cannot forget what you are even when you are very busy. In a similar manner, whatever be the activity that you are engaged in, you cannot forget the vitality of your life which sustains you, which will make you deathless in the end, and blessedness will be your destination also. Swami Sivanandaji Maharaj will guide you.

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The Secret of Success - Chapter 11 Everything About Spiritual Life by Swami Krishnananda

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(June 28, 2013) Spiritual Message for the Day – Space and Time

Space and Time

Divine Life Society Publication: Chapter 6:Everything About Spiritual Life by Swami Krishnananda

We belong to two realms of being, the phenomenal and the noumenal, as philosophers generally tell us. The phenomenality of our life consists in our limitation to the conditions of space, time, and causation. We think of everything in terms length, breadth, and height. This is the quantitative assessment of the things of the world. Everything is a quantity – it has some substance, and it is measurable in terms of length, breadth, and height. This is one of the conditions to which our mind is subject. You cannot think of anything without attributing to it a quantity, some shape, which is a characteristic of our involvement in spatial characteristics. The mental involvement in space, whatever it be, compels us to think in terms of quantity – length, breadth, and height. This is the specialty of space.

We also attribute a quality to an object. It is not that a particular thing is only constituted of length, breadth, and height. It has some quality, a characteristic that determines its essentiality, individuality, and distinguishes it from other things. If a particular object has no specific quality of its own, it cannot be distinguished from other objects. So, the multiplicity of things we perceive in the world is due to the characterisation of things in terms of the qualitative measurement.

One thing is quantity, another thing is quality, and the third thing is relation. Everything is related to something else. We connect one thing with another, we compare one thing with another, contrast one thing with another. This process takes place automatically in our mind, without much of an effort. Every object has a mode or a condition of existence; it is in some situation, some context, some predicament. This is a philosophical finding, a way of analysis of experience, by which we note that quantity, quality, relation, and mode are inseparable from the object, whatever be that object. This conditioning of the mind is the phenomenality thereof.

Apart from this fourfold characterization of any object, there is also a fluxation, a change, and a mutability that we attribute to things. Nothing exists in the same condition for a long time. There is, if you would like to put it so, an evolution of things. A thing which changes its characteristics by the process of self-transformation, or the evolutionary process, cannot be said to be existing; it is only moving.

Many thinkers have opined that the world is a process, rather than a thing. It is a movement, rather than a substance. Everything changes; nothing is static in this world. But, the awareness that everything is changing cannot be associated with the process of change itself. Awareness cannot change. Just imagine that the riverbed also flows with the same speed as the waters of a river; the consciousness of movement will not be there.

Change cannot know that it is changing. There should be a witness, an observer, in order that the change can become a content of the observation. You say that a railway train is moving; but suppose you also are moving with the same speed along parallel lines, you will not know that the train is moving. So, movement cannot know movement. A motionless staticity – something which is to be called permanent – has to be there in order that the evolutionary process of the world can be conceived. Change implies changelessness.

There is a non-phenomenal reality which has to be accepted as the observing medium, so that you can know that the world is phenomenal. Everything is passing away. There is a deathless noumenality in us, and also a dying phenomenality in us. That which is deathless in us – Pure Being, eternal in its nature – when it gets combined with the phenomenality of passing away, creates a feeling of discomfort and causes fear of death to arise.

All desires are an asking for the impossible, because perpetuity in time is not possible as time is a process, and not an existence. Therefore, neither your asking for endless possession in terms of having all the objects of the world – the entire Earth itself – nor your desire for endless living in the time process are justifiable. Hence, it would mean that desires are unjustifiable movements of the mind.

Our consciousness is infected with an impetuous tendency to see outside itself, and never look into its own Self. Being becomes ‘becoming’ when consciousness projects itself as a movement towards an object of sense. Being becoming ‘becoming’ is a contradiction. You can know many things about this world but you can know nothing about your own Self.

Desiring immortality, a hero on the spiritual path introverts his consciousness and sees what is happening inside. The Chhandogya Upanishad tells us that the entire space which is so big – all the stars, the clouds and the rain, the sun that shines, and the moon – all are inside the heart of a person; and this little heart is as wide as the space outside.

Really speaking, there is no bigness about space. It is not vast, as it appears. It is a sensory illusion that is created by peculiar operation that defies our understanding, as infinite distance can be seen to the right side, as well as the left side. If you keep two mirrors on both sides and place yourself in the middle you will find yourself infinitely projected on both sides. Distance, which is not there, can be seen as if it is there. There is no depth in the mirror; it is a flat surface, but it can project a phenomenon of endless distance, both ways. Such a confusion can arise on account of a misplacement of context in the perception of things.

Really speaking, there is no depth in space, and there is no linear movement of time; they are illusions created by a peculiar kink in the operation of consciousness, as is the case in the dream world, for instance. The distance in spatial expanse in the dream world, and the time process to which you are subject in the dream world, are contained within the little waking consciousness into which the whole world of dream will be absorbed when you wake up.

Knowing all these things, we should not be entangled in attachments of any kind, because all attachments, all desires, are something like the desires that a dreaming individual may evince in terms of objects that are visualised in dream. They are inside the waking consciousness only, yet the mind runs outside as if they are outside. Similar is the case with this waking world. We have separated ourselves from this organic structure of the universe, and we behold it as if we are an observer of this world, of which we are really a part. This is the fall of man, as it is called in the scriptures. Therefore, all attractions and beauties of life, all things in the world which appear to be desirable, are concoctions, erroneous evaluation of our consciousness, which has become topsy-turvy in its observations – the external looking like the internal, and the internal looking like the external. Knowing this situation, it is up to the seeker of truth to absolve oneself from these tricky operations of consciousness, which has wrongly visualised itself as isolated from the Whole to which it belongs.

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Chapter 6:Everything About Spiritual Life by Swami Krishnananda

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(May 31,2013) Daily routine – Spiritual Living

Daily routine – Spiritual Living

Divine Life Society Publication: Chapter 12:Everything About Spiritual Life by Swami Krishnananda

Study, svadhyaya is also something very important. You will not be able to go on meditating, and do nothing else. When the actual entry into direct meditation on the Supreme Reality of life is found to be impracticable on a particular day for some reason or the other, stop the meditation. Don’t tire the mind and whip it up unnecessarily when it is not willing to do it. At that time, take up a scripture – anything that enthuses you, rouses your feelings, and enables your spirit to rise – whatever be the scripture or a textbook that you may find most suitable for the purpose.

When you are calmed, and your mind is properly prepared after this study of a scripture, you may take to meditation a second time. But, even then, if you find it is difficult, take to mantra japa. A mantra is a summoning of the Ultimate Being by associating it with the principle of sound. Just as everything has a name, the Universal Reality also may be summoned by some kind of description, a designation. If you have an ishta devata – a god whom you worship dearly – a mantra of that deity can be taken up for your daily japa. A few rounds of the japa mala with chanting for some 15 minutes, or even half an hour, will prepare your mind for meditation.

So, three prongs of this trident of the sadhana process may be said to be meditation, svadhyaya and japa. All the three may have to be attempted every day. Keep a few minutes for japa, a few minutes for study, and a few minutes for actual meditation. But more than all these, there is satsanga. Nothing can equal satsanga, the company of a great person who will sustain your enthusiasm for spiritual living.

Today you may find it difficult to locate a great master.  You can place the portrait, picture, or a photograph of that great master in front of you, and go on gazing at it. What you see with your eyes, you should also think at the same time. There is a direct connection between sight and thought. So, ishta is the name that we give to this form that you place before yourself for the purpose of meditation – the dear one. The mind wants many things, and one of the things is yourself. This kind of thing is not ishta. Mortal objects in the world cannot bless you with such a thing. So, your must-have ishta does not mean a perishable object, because a perishable object can give you only perishable satisfaction. Thus, when you do not have an actual Guru whom you can befriend and receive instructions from, you must have something imperishable in front you for your purpose of concentration.

Therefore, we have japa, svadhaya, meditation, dhyana, and satsanga with great ones. If you are sincere, you will come in contact with these Gurus. The Almighty Lord, who is seated in your heart, who loves you very much, who is your real friend, will bring you in contact with a Great Master. The Guru will come to you, instead of your going to the Guru. Suhṛdaṁ sarvabhūtānāṁ jñātvā māṁ śāntim ṛcchati (Gita 5.29): “Remember, I am your real friend,” says the Great Master Yogi, with humility in the Bhagavadgita. He will come to you for every little thing, and satisfy you with His succour.

Study the Bhagavadgita every day. I mentioned to you that some svadhyaya is to be done every day. There are many holy books. The Bhagavadgita is very good because it tells you what your duty, mama dharma, is. The Bhagavadgita is not easy to understand, though you may chant it any number of times. Its intricacy is very difficult to make out. It is a comprehensive teaching, touching every aspect of life. Or you can have any other book – the New Testament, or the Koran, or the Bible. Whatever you like, take to it with the heart, and study that.

Never forget that God sees you; all your thoughts and feelings, your actions and your performances are seen by millions of eyes around you. You are always watched with a caretaking eye, and it notes all your deeds. Whenever you do something, or speak, or act, remember that you are doing it in the presence of an all-seeing eye. Every atom is an eye of God. Sarvatokṣiśiromukham (Gita 13.13): Everywhere He has got eyes. Every sand particle is an eye of God; it sees. Every brick, every leaf of a tree are all eyes of God. They see. They see, not merely to punish you for your bad deeds, but also to protect you, to warn you and take care of you, and to provide you with all your needs – to see to your yogakshema, and to give you what you need and take care of you in every way.

So, trust in God; do the right. When you do the right, you must remember that it is possible only if you trust in God. Only a person who trusts in God can do the right. Otherwise, your concept of righteousness may sometimes be tarnished by a little bit of your personal selfishness. The great Master Jesus Christ said, “Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you.” Ananyāś cintayanto māṁ ye janāḥ paryupāsate, teṣāṁ nityābhiyuktānāṁ yogakṣemaṁ vahāmy aham (Gita 9.22): “Whoever is intently thinking of Me, is contemplating on Me, is united in his heart with Me, I shall take care of that person continuously and provide that person with every little need.” The world will follow you, instead of your running after the world. The tables will be turned completely; the subject will become the object, the object will become the subject. God will be with you for ever and ever.

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(May 30,2013) Daily routine – To become more Conscious of Your Being

(May 29,2013) Daily routine – To become more Conscious of Your Being

Daily routine – To become more Conscious of your Being

Divine Life Society Publication: Chapter 12:Everything About Spiritual Life by Swami Krishnananda

The last, penultimate instruction in the Bhagavadgita is to renounce all duties, dharmas, for the sake of some other duty: sarvadharmān parityajya mām ekaṁ śaraṇaṁ vraja (Gita 18.66). Many people put a question: What is it that you are renouncing? People are asked to pursue and practise dharma; instead of that, we are told here to renounce all dharmas. What is it? You are renouncing a dharma for the sake of another dharma, which includes these renounced dharmas. The lower wholeness is included in the higher Wholeness. A larger Integration includes the lower integration. Dharmas, or the duties that you perform in life, are of course very necessary because they are connected with your very being itself, but they are lower forms of holistic experience. As you rise higher and higher in your dimension of being, the duty so-called becomes more a consciousness of your being, rather than the entanglement or association of your being with something outside.

Finite beings, finite individualities, personalities as we are, are perforce made to relate to some other thing externally, which is called work. The work that you are doing every day is only an attempt to whitewash this peculiar suffering unit called finitude, and you are trying to feel that the finitude is diminished to a satisfactory extent by coming in contact with other finites called other people, other things in the world, so that you feel – wrongly though – that the connection of one finitude with other finitudes is a sort of enlargement of finitude in the direction of the infinity. It may look like that, but it is not so. All works are perishable. All relationships will come to an end one day or the other, notwithstanding the fact that you cannot get on in this world without relationships and without some kind of performance.

Actually, the intention behind this connection of one finitude with other finitudes is to attain the non-finite. Your dimension should increase qualitatively, in the sense of your being itself becoming larger, not appearing to be wider on account of possessions which are external things. If you know a little of these things, meditation will bring you great satisfaction. In the state of meditation, you are touching the borderland of that power, which actually is what you seek even in your daily routine performances of work, duty, and the like. This you have to understand as far as possible.

You cannot go to this height immediately. You have to frequent again and again ashrams, guides, masters, and also study more and more, as much as possible, to recharge yourself into the concept of this ultimate validity in the practice of meditation. However much you may try to accommodate yourself with this thought, it will slip from your mind because the senses are more powerful than your conceptualisations. The senses are connected with visible, solid, practical realities, and the mind conceptualises and synthesises the reports of the sense organs. It has actually nothing new to tell. It begins to perform a real duty of enhancing the quality of your dimension only when the senses are withdrawn. When sense restraint is practised, the energy of the senses, which move in terms of the objects, revert to their source, and so the mind thinks not in terms of sense perception, but in terms of the origin of its own emanation from consciousness.

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(May 29,2013) Daily routine – Meditation

Daily routine – Meditation

Divine Life Society Publication: Chapter 12:Everything About Spiritual Life by Swami Krishnananda

How do you improve the quality of your meditation? Even if you sit for several hours, the mind may not get ignited. You will feel that nothing has happened, though you have sat for hours, because the mind refuses to accommodate itself to your requirement. The refusal may be due to various reasons. It is not that everyone can do real meditation; only a very few can do that. The mind refuses to act, just as sometimes horses will refuse to move forward, for their own reasons.

Distress of any kind, anguish, expectations which are dubious in their nature, financial penury, and a sense of hopelessness that oftentimes catches hold of people for various reasons in their life may bring some such situation that the mind will say that you have better things to do than meditation. People who have a family have such an experience. It is not that every family man is happy. Only one who has a family will know what it is to have a family. All are not born with a silver spoon in their mouths. They have to work hard with the sweat of their brow, and they are not satisfied with what they earn. Even if they are working in a factory or an office, sometimes their salaries may be inadequate, and the expenditure to maintain a family may not be in harmony with the salary that is earned. You may have to borrow, and borrowing is the worst thing that one can do. You will have another agony of having to pay back your debt. Many such things are there. Very dexterously, you have to adjust your daily program considering all these difficulties in your life.

No one in the world can be said to be entirely free from problems. Everyone has a difficulty, but how to handle it is an art that you may have to discover. Yogaḥ karmasu kauśalam (Gita 2.50): Expertness in your dealings is also yoga, says the Bhagavadgita. In handling all your day-to-day enterprises, you must have expertise. There are certain things which you cannot handle, even though you may try your best. When handling a situation, you may apply yourself to the task to the maximum limit of your resources. When everything is found to be inadequate and you have no support whatsoever, then only can you give it up.

Many a time, we make a mistake in not distinguishing between what is possible and what is impossible. There are certain things which are possible, and you can try to do that; certain things also are impossible, and those things you should not try. The attempt at achieving the impossible is a source of suffering to the mind. “Give me the will to change what I can, and the courage to bear what I cannot, and the wisdom to know the difference” is an old proverb. But for us, the wisdom is not coming forth. We try to change what we cannot change. There are people who try to change the entire society, all of humanity, with a new perspective. Yes, in a very few rare cases that attempt may succeed, but mostly it becomes a failure and a great sorrow befalling the person who has made the attempt. To understand your own capacity and the position that you are occupying in society is important. You must understand in what situation you are placed. You have to know fully your social placement. Do not make mistakes and imagine something which is not you.

With your determination, coupled with proper understanding, you may be able to organise your day, allotting enough time for sleep, for work, for diversion and some recreation, and for meditation. Again, it has to be reiterated that if you have understood the true spirit of spirituality, you would realise that meditation is not one of the works that you are performing. Though some time has been given for various things and some time for meditation, it does not mean that meditation is one of the functions that you have to perform. It is the vitality behind all your performances. Vitality cannot be regarded as one among the many. It is the all-in-all.

You may find it hard to accommodate yourself to the requirements of the meditational process, because again and again the old habit of thought will persist in thinking that meditation is a religious requirement imposed by scriptures, saints and Gurus, while the world is real indeed, as real as anything else. One of the torments into which we may enter in our spiritual aspirations is that the world, and the activities in the world, will look more concrete than the requirement of meditation. Meditation oftentimes appears abstract because it is a thinking process, and thinking is abstract while the world is very solid. All the things and people with which you come in contact in the world are solid events in your life, while meditation looks like some airy, ethereal performance in respect of something of which you have no knowledge. The fear of the contrast between an ethereal, airy pursuit in comparison with the realities of life will harass the mind.

In the earliest stages, you do not require any guidance. Whatever be the success in your meditation – success or no success – sit for 15 minutes before you go to the office, and let it be a ritual, almost. But if you are very honest and determined to pursue this path as an all-inclusive recharging of yourself in terms of the Ultimate Reality of life, then you may require daily guidance from a teacher. It is something like walking on a tightrope or learning to handle and ride an elephant. When you take to exclusive meditations, guidance is necessary; otherwise, things may turn topsy-turvy. The emotions are strong, senses are very impetuous, the world is very real, and people around you are more real than anything else.

The pursuit of God, the practice of meditation, may look like the pursuit of the will o’ the wisp; something may be there, or it may not be there. Nobody has seen God, and nobody has ever seen the success that anyone has attained in meditation. We hear that it is good, but we don’t know anything about it. We have not practically seen the results of it. Such difficulties will arise. In these lessons you have been told that you are a Total Being attempting to put yourself in a state of en rapport with the Total Being of the universe, which is called meditation. Meditation is not a work that you are performing, in the same way as your existence in this world is not a work. When you are living, existing, and breathing, that condition cannot be regarded as an activity of your life. It is prior to all activity. Similarly, the thing called meditation may look like a work or activity, but it is something more than that. It is a recharging of your whole personality with a condition of superior health.

To regain health is not a process of acting or working; it is not work at all. To regain health from a condition of illness is the gradual rise into a wholeness of your being, from the condition of malady which is the illness. All the activities of the world are included in meditation. This is something which is not easy to understand. All your duties are included in this great duty of meditation, because thought is so powerful that it can bring about transformations even in respect of things which are so solid and real to sense organs in this world of human beings.

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The Trident of the Sadhana Process - Chapter 12:Everything About Spiritual Life by Swami Krishnananda

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