Lectures from Mysore

Lectures from Mysore

by Guruji Nagaraj Suryanarayan Pande

 


These are the recordings me and Marina took from the visit we paid to our Guruji when we went to study with him in Mysore in the months of February and August of 2018. I hope this work will help us and others to keep his teaching alive and actual.


In His blessed memory

Appendix 1 – June 2016

 

“…conscious layer is itself divine, spiritual layer is bio-layer, bio energy and this physical body it is matter…now we are going to do yoga to bring some santity, some more refindness, more brilliance in this system {…} we have to sublimate our mind towards consciousness, it should be very cute, we should become very smart…that’s what the practice is…when it becomes capable to understand the divinity, that day yoga finishes…when it understands the Creator and majestic in the Creator, that day the goal of yoga has served. This is the practice. Day by day you go on practicing and you will get that light within you, it will be brighter, brighter, brighter, one day the brightest you’ll meet! That is called enlightenment! That happened to me in 1990, 26 years ago…that will happened to you also if you practice in a proper way…that way i am going to teach you…what to do. These are interesting talks.

In Cosmos also, like ways matter is there…all hills, mountains, rivers, this plan land…everything is matter, made of atoms…the atmosphere is made of  matter, made of atoms, the all waters and what creates t is matter…but there is also universal mind… it is lying hidden underwood energies, chemical energies are there, many energies are there…we call them outer gas, outer energies…all these outer gas they sprout from this inner energy that we call Adi Parashakti: one mother energy is there and from this mother energy everything sprouts. It sprouts in to nine branches: one is electricity, one is heat, one is magnetism, one is chemical energy, one is gravitation, one is bio-energy, one is atomic energy, mechanical energy, kinetic energy. All these sprout from Adi Parashakti…{…} worshipping a God has no use…understanding a God is useful. Without understanding God don’t worship him! Worshipping the divinity in us it has no use…it is not for worshipping it is for utilization! like a flask it is used to keep water, not to be worshipped…utilize it, understand it! everything is there, analyze it first, observe it first, observation is needed…{…}

Agnihotra

Many things are there in life we need to conserve them, a sacred potential we have to conserve…that we have to conserve through meditation and systematic yoga: yama, nyama, asana, pranayama, pratyahara, darana, dyana, samadi…this makes you a strong, stable and conscious man…full awareness…{…} everything cannot be understood by ordinary man…art, science, economics…but if one man is meditating and he reaches the climax of yoga than he understand everything, he becomes encyclopedic {…}

To observe the Self…all practices are there…like a television…people are seeing the television from outside, they are not thinking how this television is functioning…they are seeing what it is showing, this is not knowing the way this tv is functioning, if you want to understand television you have to understand basic functions of electronics, how all those things are coming through a little wire…images, sounds…then you have to go to a tv shop and meet the shop owner, asking how this tv is functioning, please just tell me…he will tell you ‘i don’t know! i sit here to sell tv only, i want profit! I’m investing some money and I’m selling TVs…out of selling I am getting some profit. For that profit I’m working here.’ Again you ask him ‘i want to know how this TV works!’. Then he will say you ‘one man i’ve got inside my shop, whatever TV I am selling if they are not working properly, he will fix them. Go and ask him. I will permit you to meet him, you go to that fellow and ask him! The engineer, who is working inside the shop he will answer your question. Because he is a TV repair, he knows how to repair the TV. All the TV functions, ask him, how this TV is functioning!’. He has studied that, how the TV function…he is not interested in the programs that the TV is broadcasting. The science of the television we want here, that’s is his subject, how the TV works. To mend a TV, after learning all this, you have to turn the TV opposite to you, that the monitor will be opposite side, we will have to mend the TV back side only. You have to bring a mirror and you have to keep that mirror in front of that monitor; the reflection of that monitor you have to see in that mirror and whatever mistakes you see in that mirror you have to mend them here, from the back side of the TV. This is the process. And the watcher of the TV and the repairer of the TV they both are different. Who is superior in this, the TV watcher or the TV mender? The technicians! Yogis are the technicians of this unit. For the others we call them laymen…

Who knows the complete unit and its details is called yogi. To study the Self we have to do yoga, to study the divinity you have to do yoga, to study the cosmos you have to do yoga.

Three types of enlightenment are there: Self realization, Cosmic realization, Divine realization! {…}

This is also a philosophy called scienze, scientific philosophy. This consume six years circulation, with intensity you have to practice. Within six years you can become enlightened surly, if you are way up practices, continuous and you are doing it intensively surely you will get enlightened.

Appendix 2…    about prana

 

[…]Again I will tell you, from the starting. Prana has got different meanings in different layers, there are three strata in this universe, three phases, there are three dimensions in it. First is materialistic. Second is spiritual strata: it has got energies, energetic layer; spiritual is also energy ,but conscious energy; and third one is divine layer, that is the creator of them both. […]

In this three strata prana has got different meaning: in materialistic strata it is just Oxygen gas, that’s all. We call it prana vayu ; you keep an empty can small can or big can, prana comes and fills it.

All are practicing wrongly because they don’t know the real meaning of prana.

So in this materialistic layer prana is just Oxygen gas, no more than that. By consuming this Oxygen in second strata (this spiritual body, this has got spirit also, without spirit this is also a piece of furniture, this is not more than tridimensional, there is spirit so we are alive), in life strata, prana has got different meaning: the difference is this unit inhaling that prana and the output of edibles, it converts it in glucose and glucose plus Oxygen makes a fusion, in that fusion the energy converts into temperature. That temperature this body maintains, 98.4 F° (36.8 c° ndt). That is called metabolism. In corps also there is prana because the breath enters and it goes fills the lungs and it stops, no exhaling, only inhaling ceases, that is death. Nobody is there to return the breath…the receiver who is receiving inhaling is not responding means he is dead. In dead men also prana is there because it is global, it is everywhere. So in spiritual layer first eligibility of prana  is metabolic activity. Whatever you eat the system converts those edibles into glucose and that glucose burns with the help of Oxygen, in this fusion calories emerge. By those calories you can work, you can pull, push, walk, run, jump, you can see, smell, you can listen, you can talk, you can do many things…for all these energies metabolic fulfillment is there. By doing all these works some parts work more some parts work less so this fatigue happens partially; if you are educate your brain works more, not limbs, so it needs nourishment. If you are a farmer your limbs work more, less brain, likeways shortages are different per different men, so second eligibility is anabolic activity. It distributes the calories, proteins, carbohydrates, fat, minerals, vitamins, accordingly; where there is shortage it fulfils that, where there is abundance it will not supply that.

In spiritual layer these three eligibilities; third one, after consuming all potential from edibles and Oxygen, some unwanted garbage remains inside. To eliminate that unwanted garbage another faculty is needed: we call it catabolic function. So anabolic, metabolic and catabolic these privileges are called spiritual prana. Pertents the spirit, spirit is in fourth dimension. All solid world, liquid world, gastric world is in three dimension, spirit is in fourth dimension.

In divine layer the meaning of prana is different. In divine layer only two things are there: first one is sluggishness, second one is dynamism. God is inertia. He doesn’t do anything. He just results, evolution it takes and cash it…akarma.

Pure consciousness, that is pure soul what we call God, it is not breathing. whoever they are breathing one fine day it has to die, this is compulsory. God is immortal because he never breathes. So prana, the meaning of prana doesn’t apply to God. So is only for the ones who struggle that apply the meaning of prana? ah, so for dynamism only prana is, human layer. So what dynamism is? Dynamism is he is creating energies only, this spirit is an energy created by God only. That dynamism whatever divinity  is providing is called prana in divine layer, there is no necessity of Oxygen to divine layer. In materialistic layer there is no use of Oxygen,  any dead thing cannot use Oxygen; in spiritual field only Oxygen is consumed by spirits; in divine layer there is dynamism and inertia, there also Oxygen is no use. So basically prana applys, has a meaning to only what creates life, to survey prana is needed, survival. This body will not become rotten because of prana. [14.15]

We do pranayama to improve the faculties in metabolic activity, anabolic activity and catabolic activity. Are you doing it correctly? Are those qualities improving? You have to measure that, you have to observe, you have to watch.

If you are futile in doing it will be of no use. If you are doing it you have to get some benefit out of it.

Karma and Dharma

There is a story of a monk that wanted to join the Buddhist community. He was involved in a spiritual practice, which encouraged self-punishment in order to pay his dues, in other terms – to remove bad karma. When the Buddha realized this, he asked the monk if he actually knew how much bad karma he had accumulated. The Monk’s answer was negative. Then the Buddha asked if he knew when to stop with whipping himself as part of his punishment, on which the monk again replied negatively.

Therefore, the Buddha emphasized that this method is never-ending creation and accumulation of “bad karma”, because at some point he will finish with his punishment and still go on beating himself as an innocent man. Consequently, he will be stuck in this loop of generating karma repeatedly.

Thus, the monk asked the Buddha for his advice. The Buddha then guided him to become aware of the fruit of the actions he is constantly doing, and that the only thing that can really liberate him is if he start behaving, from this moment on, in ways that create no harm at all, including on himself, and to stop worrying about the past.

I believe we all have been through this in our lives… maybe some of us still struggle with the conditioning of self-punishment and feelings of guilt over experiences or past action. However, I will not go into details about this now… everyone has their own reasons and ways to go through phases and experiences in life, according to the level of their consciousness at that moment.

The reason why I started with this story is that I wanted to point out the meaningless and irrational pattern we follow and nurture, based on the belief of reaching “betterment through suffering”.

By understanding that Karma refers collectively to all our actions and has corresponding consequences on our life, in the present and future, we can clearly understand the fundamental connection between all the action-reaction dots, which we generate during our existence.
The key point is This Moment and what exactly we do in it. The choices we make now will determine the effects and results that will eventually follow. Therefore, how do we expect to have better tomorrow, month, year, a life, if at this very moment we dwell in feelings that does not serve us in the direction we say we want to go.

For example, we may face hard times in our lives, loss of a loved one, heartbreak, losing a job, miscarriage, death of a family member… many situations in life might be considered as hard or even undeserved. So we ask ourselves why is this happening to us, we shouldn’t go through this pain and sorrow, we should be in better situation, or we might go in the contrary and start believing that we don’t deserve anything better than this.

Both of these states are misleading and limiting. They bound us deeper and deeper in this whirlpool of unconscious patterns that we follow with no way out. It seems that everything happens to us and we just react to those events from the level of our existence in that moment. Starting from our mood, through the level of our self-esteem in that particular moment all the way to the self-development work we have invested ourselves in, it depends if we will react or respond to the ever-changing life events.

The way we react is triggered by the beliefs, inclinations, and prejudices of the unconscious mind. A reaction is based in the moment and does not foresee the effects of what we do or say. A reaction is survival-oriented and on some level a defense mechanism. It might end up ok, but oftentimes a reaction is something we regret later. This is where we start the whipping.

On the other hand, a response is based on information from both the unconscious and conscious mind. A response acknowledges our well-being, as well as on those around us. It takes into consideration the long-term effects and complies with our ethics and principles.

When we react, we are reactive. We make actions. Thus, create Karma. Which can be negative or positive, depending on how we process it.
To respond means to be responsible. Meaning, doing the right thing in the given possible situation. This is our Dharma.

To clarify these concepts, we can say that Dharma should be the guidance of our Karma.

If we go back to the Buddha’s advice in the story, we can correlate Karma with the ongoing action as punishment and Dharma as the moment the Monk liberates himself by being conscious of his actions in that very moment.

This does not mean we clear out our already accumulated Karma. Nor it means we will start living a life free from hardship, pain or sorrow. It simply means we will create space for us to take a deep breath, step back and give ourselves the opportunity to respond. Respond to life, not go against it.

We give ourselves the opportunity to accept the situation as it is, go deeper into the essence of it and use it as a means for our own development.
Our own liberation from outer circumstances and inner limitations.

Because in order to clearly understand what it is that we are supposed to do, our mind should be still, uncluttered by inner chatter and our emotions undisturbed by outer circumstances. For me and my friend “Impatience”, this is a challenge we face on regular basis, and will do so until the lesson is learned. Nevertheless, I am not in a hurry… I take my time in learning… (however paradoxical this may sound)

Now I know this is hard work and needs a lot of introspection, conscious observation and sense of Viveka – Sense of discrimination; wisdom; discrimination between the real and the unreal, between the permanent and the impermanent.

But everything is hard until it is easy right 🙂
The only thing that makes this possible is the effort we put in every moment. Not today, tomorrow, a month from now or next year. Just now. This moment.

And by effort I don’t really mean struggle. I mean surrender. Surrender to our Dharma. Our path. Our own truth. Surrender to our inner wisdom.

How do we do that? There are many ways to discover our own path, some of which includes self-reflection time, meditation, observation and retrospection.. These techniques will lead us to listening to our gut feeling, paying attention to synchronicities, discovering our talent, our passion in life, recognizing the things that uplift us and bring joy into our life because there is where our purpose lies.

The individual who truly loves the soul, is fully satisfied with the soul, and finds utter contentment in the soul alone, for him no duty exists. Therefore, always conscientiously perform good material actions, and spiritual actions without attachment, by doing all actions without attachment one attains the highest.- Bhagavad Gita 3:17-18

Why are we doing Yoga? part 3

As we have seen Practice and Non attachments are the two pillars on which the sadhana is established and through which we can eventually still the mind and therefore elevate ourselves in a state of pure consciousness. Different Traditions (see The Importance of Tradition) across the history of humankind have been discovered, elaborated and passed on to help seekers to reach this state. Many names have been given to techniques and teachings, alike different rivers going into the same sea. Some of them unfortunately dried out and we can see only the traces of their beds; others flooded destroying their levees and instead of being helpful to irrigate the lands became impossible to control and forced entire populations to start a new life somewhere else. Yoga is one of the six ortodox system on Indian spiritual Tradition and luckily for us it’s corpus is still very vivid and fertile nowaday.

What has changed in more than 2500 years is our capacity of understanding, learning and applying these immense heritage that has been tramandated to us in all this time.

The second chapter of the Yoga Sutras of Patanjali is entirely dedicated to the practice. It is a manual, with the instructions to achieve the needed results and it starts listing the three components of Kriya-yoga, the path of action. Patanjali is not indulging in philosophical o descriptive attitude; he is telling us what to do, period. The first component is Tapah, austerity, self discipline; the second is Svadhyaya or study of the self and of the Scriptures and the last one is Isvara pranidhana, submission to God: tapah-svadhyayesvara-pranidhanani kriya-yogah.

Here we need to step back to what we’ve been approaching in the article The importance of Tradition about the idea of God.

We find the assumption of God already in the first chapter, the Samadhi Pada, and now, again, we need to face an idea,a concept of something that is most far and I might say most unseemly  in our materialistic society:

we need to accept our intellectual limitations and slide into the metaphysical field of Faith.

Through the practice of Kriya yoga we can weaken and take control over the afflictions that are the impediment to the state of samadhi. They are nescience or ignorance (avidya), ego (asmita), desire (raga) , aversion (avesa) and clinging to life (abhinivesah). Five, again…

Ignorance is the soil, the bed, on which all the other seeds of affliction can germinate; it represents the lock that keeps us chained to the cave, the bond through which our pure, eternal and limitless self, gets mistaken with the impure, non-eternal and limited.

‘Avidya is the divine illusion,a kind of vail, a morphic dose, a defect of psychic vision’ (Swami Satyananda Saraswati). it is what make us mistake a rope for a snake and identify ourselves with the ego and with all the consequences that we go through due to this.

Consequences that we have to face, now or in another time (kleshamulah karmasayo drstadrstajanmavedaniyah), no matter what!

This sutra (II.12) is one of the most important: Patanjali introduces the concept of karma. And reincarnation. It is clear that if we still have doubt in metaphysical layer of existence it will be hard to believe that we will pay the consequences of our actions in another moment, in another life. We need to see the picture on a larger scale, to step backwards, to create space between what we see and us.

Only if we start to consider things starting from the principles, indeed from the absolute, then we can put all the pieces together and find a reason, a justification for all the aspects of life.

It’s constant, everywhere, the reminding to principles and from principles to find reasons, explanations. Without this vertical tension we can’t go anywhere, we can’t ‘do’ anything.

‘Man has a will in everything; and each thing has a will in Man. The interchange goes on uninterrupted. But a woefully bad accountant is the failing memory of Man. Not so the faultless memory of Time which keeps a most exact account of Man’s relations with his fellow-men and all the other beings in the Universe, and forces him to settle his accounts each twinkling of an eye, life after life and death after death.’

Mikhail Naimy  The book of Mirdad

As we are we do things meccanichally; due to our attitude we can be more instinctive, more emotional or more intellectual but still everything will ‘happen’ accordingly to certain patterns that we’ve been creating through our whole live. That is the personality, our structured ego. And these patterns are actually what we can call Karma: the rise and the fall of our thoughts, reactions and behaviours accordingly to a standardised mechanical response that goes on and on.

We need to get deep into this.

To be continued…

The importance of Tradition

The noun tradition comes from the latin verb “tradere” which means ‘to hand down, to pass on, to transfer and to communicate’. The meaning of tradition so is to pass on some kind of knowledge to someone else through the years.

We all know this meaning and we apply it to the most different categories of human activities: from food to religious and laic festivity, from clothing to folkloristic festivals; but when is about spirituality the meaning of the noun Tradition gets a deeper and wider meaning.

When we talk about Tradition with the capital T we refer to a different kind of Knowledge that is passed on in a different kind of way, and it hasn’t got anything to do with gathering together with friends and family and celebrate. Here we talk about the quintessence of those Principles that represent the everlasting basis of every real and proficuous research and practice, for those who honestly seek a higher dimension of existence, for the ones who are really interested in seeking the Truth about the real nature of the Creation.

There are some explanations that we need to get through. What does it means ‘everlasting’ and what do we intend with ‘Creation’?

These words are largely used and well known by most of people but, again as for the word ‘tradition’, their deeper meaning, the meaning that they presuppose at this level of consciousness, implies the realization of the subtler aspects of reality.

‘Everlasting’: Collins translate it with ‘never coming to an end’; ‘eternal’…

’What’ is eternal? How can be there something eternal, that ‘last forever’? As far as we can see in this world everything is in constant movement and thus forced to change its nature, to transform itself. This implies the concept of Time, of evolution, of birth and death. And for the materialistic aspect of life it is actually like this: nothing ever stays the same. So where do we find something ‘everlasting’? How can we apply this word to something if we can’t experience that or recognize it in the nature that surrounds us? Yet the word exists…

‘Creation’: again Collins ‘…the making of the universe, Earth, and creatures by God…’

Here we find ourselves on an even deeper level of consciousness. If for the concept of everlasting we needed an effort of philosophical intuition, for the idea of a Creation we actually need to step into the metaphysical and no efforts are required as we need to have ‘faith’ until we experience that which cannot be described  by words or images because cannot be thought or imagined by our earthly faculties of the mind.

Therefore these are the assumptions to understand the real meaning of the word Tradition. These are the conditions to proceed in our description of the importance of something that refer to a metaphysical and everlasting aspect of reality.

We can go on…

‘The idea of a trascendental Unity, Oneness & Stability beheind all the flux and variety of phenomenal life is basal idea of the Upanishads: this is the pivot of all Indian metaphysics, the sum and the goal of our spiritual experience.’   ( Sri Aurobindo, The philosophy of the Upanishads)

Through the centuries different Traditions were kept alive and tramandated by the Sages and several schools were created to offer the possibility to the worthy to be initiated to certain kind of esoteric teachings.

In the Rgveda it is said that at the beginning the seven Rishis ‘saw’ It, the Scripture, and that’s why they were considered Seers. This Knowledge was there already, it needed to be manifested. It was not the elaboration of an intellectual work of humankind (unless we give to the word intellectual the meaning that Rene Guenon was used to give), it was a revelation, it dwelled to an Eternal and Metaphysical reality and therefore it was accessible only to an elite (again Guenon) that could actually posses it and manage it. When we talk about Tradition we talk about everything that was considered sacred across time and space, going through all those manifestation of the ‘divinity’ that has allowed humanity to develop a certain kind of consciousness. As single points sometimes more evident, other times more obscure and cryptic, all these teachings were part of a large figure, each of them complete in their form and function, yet referable to an ancient and lost corpus of integral manifestation of the Absolute.

We can say that every Tradition derives from a single unity, a single Principle,

something that has been lost in the world due to the corrosive effect of time, but that is always immutable and perfectly integral on another level of existence, on a subtler level of perception, whether we find it outside us or inside, cause ‘That which is below is like that which is above & that which is above is like that which is below’ (Hermes Trismegistus, Emerald Tablet).

to be continued…

Why are we doing Yoga? part 2

As we said, Yoga represents the way out from the Cave where we are kept in chains. This image from Plato’s ‘Myth of the Cave’ is surely very well representative of our condition, but no many people (especially if yoga practitioners) feels that way about their own life. It might be a good intellectual description of certain mechanisms of the mind, of the way sometimes we feel, of some moments of frustration that everyone has experienced in their own life! But who is really feeling kept in chain, in the dark of a cave? Come on! We all are (again, especially yoga practitioners) healthy, quite strong and flexible and most important, happy to do what we are doing…! Why would we ever do all that giving up and facing things? In Fact we have many projects for our future and we like what we are: actually quite smart! We are so far from being desperate or considering ourselves trapped somewhere…that is why we practice Yoga at the end, isn’t it?  No…

We went through what Patanjali says about Yoga, how He describes this state of unity, of pure blissed conscious being. What about when we are not in Yoga, when we are not in a transcendental state,  basically when we are as we always are? Vrtti sarupyam itaratra (I.4): at other times we identify ourselves with these changing states of the mind and thus of the consciousness.

Whether we like or not what we are and what we do, there is identification, attachment, we give importance to things, situations, people. And it is perfectly normal: it’s our nature. Our Mind gets involved with everything that is around and through the senses allows us to experience, to judge, to study, to like and dislike and so on. Something start to change when we realise this is NOT the only thing we are meant to do in our life, that there is something else and that is also the moment when we start realising we are chained and we need to do something to get freed. “There are two birds on a tree. They are perfectly identical. One keeps trying the fruits of the tree and some are good and sweet while some are bitter and bad. The other bird just watch undisturbed.” This passage from the Mundaka Upanishad explains very well the condition of the human being. And we are both the birds: one is our Ego, built up in the years through our mind and experiences, the other one is our consciousness, our Self, untouched by the experiences of life. The first one gets involved and stuck with this endless process of ‘tasting’ life, liking and disliking, desiring and avoiding: these are the chains that Plato describes and the more we like what we do, the more these chains are strong and hard to break. On the other hand the second bird is free and peaceful, just observing his twin’s compulsive activity. Ordinarily we just identify ourSelves with the first bird, with the Ego, experiencing life through the senses, seeking pleasures (Boga) and repeating the same patterns again and again. This process of identification has different ways to affect our consciousness.

Patanjali goes on describing five kinds of changing states of the mind and they can be painful (klista) or non painful (aklista): vrttayah pancatayyah klistaklistah (I.5).

om bhadram karnebhih srnuyama

bhadram payemaksabhiriyajatrah

sthirairangaistustuvamstanubhih

vyasema devahitam yadayuh

svasti na indro vrddhasravah

svasti nah pusa visvavedah

svasti nastarksyo ‘ristanemih

svasti no brhaspatirdadhatu

They are: correct knowledge (pramana), its opposite, error (viparyaya), imagination (vikalpa), sleep (nidra) and memory (smrtayah): pramana-viparayaya-vikalpa-nidra-smrtayah, and according to yoga tradition they represent the all possible mental state that someone can experience and that can be overcome by practice (abhyasa) and dispassion, non attachment (vairagya), abhyasa-vairagyabham tan-nirodhah.

Practice is the uninterrupted, over a prolonged period of time, devoted effort needed in order to fix the mind in one-pointed state of concentration; dispassion is the control over the compulsive craving for senses objects, the need to taste the fruits of life.

Why are we doing Yoga?

Atha yoganusasanam, now the discipline of yoga. This is the first sutra of Patanjali’s yoga sutras and probably the most important cause it represents the point, the moment, where everything starts and from where everything else follows. And if  everyone has surely worked out their own interpretation of the word ‘discipline’, probably not all of us has pointed enough attention on the meaning of the word ‘now’;

cause is there where we can understand the meaning of the third word of the sutra: yoga.

So, now yoga. Why do we start to practice yoga? The second sutra, yoga cittavrttinirodhah, gives us the meaning of the word ‘yoga’, citta, mind, vrttinirodhah, cessation of the fluctuations (of the), so yoga means the stillness of the mind in order to allow ourselves to abide in the state of pure being (tada drastuh svarupe vasthanam, I.3); and this sutra not only gives us the meaning of the word yoga, it also explains what is the goal of this discipline, sadhana or spiritual path. So Patanjali gives us the complete explanation of what is yoga and why we should embrace this path in just one sentence.

But what does really mean to still the mind and what is this state of pure being? about the second question no one can really answer by words as it is a state that transcends the mind and so the mind itself can’t understand it and therefore explain it with its own tools such as words or images. The ancient Rishis described it as ‘satcittananda’ which means ‘being-consciousness-bliss’, which are the three characteristics of the transcendental state of our pure being. Stilling the mind is the process towards this state and it requires lots of efforts and practice and discipline and it’s the object of our studies and intentions. So why are we ‘now’ deciding to still the mind? Why do we decide consciously to silence our thoughts, to drop all of a sudden all the images, all the desires, all the expectations, all the memories, all the projects for the future, in one word our ego or, to use a more friendly terminology, our personality?

Be as we are and practice some asanas doesn’t really mean anything of that sort. Not even follow a healthy diet and gather once a week in a class of meditation would help much. Reconsidering our lives completely and face our most deep and hidden demons would help to start the process. That is NOW. The exact moment where we decide to fight our most important, intimate and hard battle against our false self, the ego. Osho says that moment, NOW, is the moment when we drop all our hopes for a better life, when we stop thinking of becoming something, when we are completely disillusioned about us as we are and we just give up any idea, any desire of being something else, just another illusion of ourselves. That moment is the point break, the non returning point, the moment when something might start to happen. It is painful and scary, it is the moment when we realise we are chained inside the cave and we are just enjoying someone else’s shadows as our own life. Yoga is the way out.

…to be continued.