I don't believe in them.
However, something pretty groovy happened last year.
I'd gone back into the office after the Christmas/New Year break, and was standing in the queue for Starbucks (Starbucks was in my office building, and 30 yards from my desk), and I suddenly decided I needed to give up chocolate bars.
Some background will assist at this point.
Chocolate is my main vice and dietary weakness. Most people who meet me and don't know me assume I drink, and that my belly is the result of beer. But no, I don't take alcohol at all. It's entirely down to chocolate and sweets. And I'm diabetic, so that's not great. Especially as I would often visit the chocolate vending machines at work several times a day.
So, I needed to give up chocolate bars. I had the bars in mind specifically, as there are other chocolate products I was not yet ready to give up, such as brownies and pain au chocolat. Bars would be a good start, though.
But, the problem is, New Years resolutions are rubbish. The problem with them is that you are just making a promise to yourself, so, if you break the promise, all you have to do is forgive yourself, and no harm done. You don't even have to feel guilty, because you are utterly forgiven.
So I hatched a plan. At first, I thought of making a promise to Someone significant, but then I thought, if I failed, I would be letting them down, and I would have the guilt trip, because I wouldn't be able to ask for forgiveness. Not because it wouldn't be given, but because I would be too ashamed to ask. So that road could only lead to failure, guilt and shame. Not a good option.
Realising that the problem was that I am weak-willed ("Will power of a moth", as my brother-in-law says), what I needed was not the rod of promise and commitment, but the gentle caress of helpful assistance.
So, what I did was this: I asked my Guru that every time I saw a chocolate bar, I would be immediately reminded of Him.
This has meant that since that moment of asking, I have not bought (or otherwise procured and consumed) a single chocolate bar. How could I? Every time I see a chocolate bar, my Guru is there, and I can't eat chocolate in front of my Guru!
The strength and success of this is a little scary.
The reason it is strong is that it depends not on me and my will-power in the slightest. I have done nothing. I don't have to remember my Guru whenever I see chocolate. This is the amazing thing about having such a beautiful Guru: I genuinely asked for his assistance in an important matter, and by His Grace, he has helped me at every moment of my need. I don't need to remember my Guru: the memory of Him just comes to me whenever I see chocolate. And then I don't have to struggle to avoid the chocolate, because it would make me feel so small, ungrateful and plain stupid to eat it despite Him. With His face in my mind, I cannot even think about buying or eating the chocolate.
The reason it is scary is that I feel like I have been handed a useful but dangerous power tool. That doesn't express it properly, but it's the closest I can get: If this way of doing things can cut off chocolate bars so easily and so utterly, then what else might be achieved? What other parts of me might be easily and painlessly removed? What if I am not ready to lose those things?
I'm not doing, but suppose I asked my Guru to help me eat a completely yogic diet?
I have no doubt it would happen.
But I'm not sure I'm ready for that. In fact, I'm quite ure I'm not ready for it! I like bacon sandwiches, and a I like beef curry. I eat meat several times a week. I eat other chocolate products, and other sweets and biscuits. I visit restaurants - good restaurants with Michelin stars, and I enjoy it all.
So, having gone a full year with this support from my Guru, I feel that it is time to extend the parameters a little, and although this happens to fall around New Year, it is not a New Years resolution.
But what to do, and how far to go?
I'm getting close to a decision. It's not about what I think I can manage, it's about what I think I'm ready to do without. When I manage to articulate what I feel the next step is, I will ask my Guru for His further assistance. And then I'll let you know how it goes this time next year.
Friday 30 December 2011
Thursday 22 September 2011
The Yoga I Don't Do and the Yoga I Do Do
Of course, I should do it all, but let's be honest: I don't do much.
Well that is, I don't do much of what people think of as yoga.
I'm 45, fat, and am becoming seriously inflexible in body. I never, ok, rarely, practice asana or pranayama.
But I consider myself a practicing yogi. I have, after all, been blessed with Karma Sannyasa Diksha by my Beloved Guru.
So what do I do?
Well, every day - every day - I think about my Guru. Every day he is on my mind. Every day I remember touching his feet, and every day I thank him from the bottom of my heart for accepting me as his worst disciple.
I have a piece of paper blue-tacked to my computer monitor at work. It has written on it the Yamas and the Niyamas. I look at it many times every day. It helps me to bring what I consider to be the real spirit of yoga into my working day. I try hard to deal with every person and every situation in light of those ten simple principles.
I approach my daily work as service. When someone at work asks me to help them, or to do something, it is my Beloved Guru who is asking through them. It doesn't matter that they are asking me to provide evidence for internal audit, or to find the root cause of a bug in the program code. What I am being asked to do is irrelevant. The fact is, I am where I am, and this is what I am to do. I could not be where I am if my Beloved Guru did not put me here. So, I do as He asks, and I do it for Him.
I try to take 20 minutes each mid-day to chant some malas of the mantra my Beloved Guru gave to me. My Beloved Guru has provided a multi-faith room at work so I can do this. Sometimes I am too busy, but that's ok, because if I am busy, then I am busy with my Beloved Guru's work.
So I would love to be thin and bendy, and to be able again to practice ustrasana and siddhasana, matsyasana and my other old favourites. But that won't happen. It's not my path, and I'm not yet ready to step up to the third rung of the eight-step ladder. The first two rungs are enough, and are more than I believe I will achieve in this incarnation. If I try, and if I persist in my trying, then perhaps I can achieve enough that in my next incarnation, I am ready to take another step.
I hope and pray that in my next incarnation, I am able to be born on the same landmass, or even the same country, as my Beloved Guru. If my Yoga practice can achieve so much, the reward will have far outreached the effort.
Well that is, I don't do much of what people think of as yoga.
I'm 45, fat, and am becoming seriously inflexible in body. I never, ok, rarely, practice asana or pranayama.
But I consider myself a practicing yogi. I have, after all, been blessed with Karma Sannyasa Diksha by my Beloved Guru.
So what do I do?
Well, every day - every day - I think about my Guru. Every day he is on my mind. Every day I remember touching his feet, and every day I thank him from the bottom of my heart for accepting me as his worst disciple.
I have a piece of paper blue-tacked to my computer monitor at work. It has written on it the Yamas and the Niyamas. I look at it many times every day. It helps me to bring what I consider to be the real spirit of yoga into my working day. I try hard to deal with every person and every situation in light of those ten simple principles.
I approach my daily work as service. When someone at work asks me to help them, or to do something, it is my Beloved Guru who is asking through them. It doesn't matter that they are asking me to provide evidence for internal audit, or to find the root cause of a bug in the program code. What I am being asked to do is irrelevant. The fact is, I am where I am, and this is what I am to do. I could not be where I am if my Beloved Guru did not put me here. So, I do as He asks, and I do it for Him.
I try to take 20 minutes each mid-day to chant some malas of the mantra my Beloved Guru gave to me. My Beloved Guru has provided a multi-faith room at work so I can do this. Sometimes I am too busy, but that's ok, because if I am busy, then I am busy with my Beloved Guru's work.
So I would love to be thin and bendy, and to be able again to practice ustrasana and siddhasana, matsyasana and my other old favourites. But that won't happen. It's not my path, and I'm not yet ready to step up to the third rung of the eight-step ladder. The first two rungs are enough, and are more than I believe I will achieve in this incarnation. If I try, and if I persist in my trying, then perhaps I can achieve enough that in my next incarnation, I am ready to take another step.
I hope and pray that in my next incarnation, I am able to be born on the same landmass, or even the same country, as my Beloved Guru. If my Yoga practice can achieve so much, the reward will have far outreached the effort.
Thursday 19 May 2011
Bhagavad Gita 5:4, 5 & 6
This months verses ere chosen as their theme is very much about the concept and validity of Karma Yoga. Paramahamsa Satyananda reinstated what he saw as an ancient order of Sannyasa - Karma Sannyasa. Whilst a sage such as Paramahamsa-ji does not require any justification for his actions, it is said that he restored this order on the basis of writings in some of the more obscure Shruti and Smriti. However, right here in the Gita we see evidence that the concept, if not the order, of Karma Sannyasa is well established in the philosophy of the Gita.
These passages (5:4-12) are of great fascination to me, as Paramahamsa Niranjanananda, continuing in Paramahamsa Satyananda's tradition, continues to give Karma Sannyasa Diksha, and was gracious enough to give the same to myself and Poornamurti.
Here are the first two of these verses, from Mascaro (paraphrased only to remove the use of 'he'):
5.6 is so different in each case, that I think we need to have a look at the original:
Literally:
So, to try to make some sense of this:
Why is this?
Because in the Gita Yoga is almost synonymous with Karma Yoga. Whereas our modern understanding of Yoga is of asana, pranayama, etc., the conception of Yoga in the Gita is essentially one of work. This realisation comes about through later passages, where 'the yoga of work' is used interchangeably with simple 'yoga'. Almost every translator then takes this understanding back to the early chapters, and where in the sanskrit text we may see just 'Yoga', most translators will often put 'Yoga of Action' or even 'Karma Yoga', because it is 'obvious' that within the historical context, this wold have been the accepted understanding. Because our modern conception of Yoga is different, the translation has to be qualified in this way.
And that's why we get such different translations: each translator tries to make the meaning of the text more clear to our modern minds, by changing it slightly in this kind of way. With my bias towards the Satyananda tradition, there is an obvious way to re-translate this:
But here's an interesting thing: Sannyasa is renunciation, but Karma Yoga is action? And the Gita is saying one cannot readily achieve renunciation without being immersed in action?
Surely the point of renunciation is to give up action? A renunciate leaves the normal world, and goes to live on an ashrama, and sit shady groves, spending all day in meditation, surely? Surely, one of the points of renouncing, is to renounce 'action'?
But this is not so. And anyone who visits a Satyananda ashram will learn it in short order! Satyananda ashrams, particularly those in India, are places that are full of action. And full of renunciates.
So how can this be? How can one be renunciate and be immersed in work?
We'll need verses 7-12 to answer that one!
These passages (5:4-12) are of great fascination to me, as Paramahamsa Niranjanananda, continuing in Paramahamsa Satyananda's tradition, continues to give Karma Sannyasa Diksha, and was gracious enough to give the same to myself and Poornamurti.
Here are the first two of these verses, from Mascaro (paraphrased only to remove the use of 'he'):
5.4 Ignorant people, but not the wise, say that Sankhya and Yoga are different paths; but who gives all their soul to one, reaches the end of the two.And from MacCuish (Walking with the Gita):
5.5 Because the victory won by the person of wisdom is also won by the person of good work. That person sees indeed the truth who sees that vision and creation are one.
5.6 But renunciation, Arjuna, is difficult to attain without Yoga of work. When a sage is one in Yoga, they soon are one in God.
5.4 It is the childish, not the wise, who say that knowledge and action are different. The wise now that whoever applies themselves well to one will achieve the rewards of both.The MacCuish translation is the more true in 5.4 in that the Sanskrit is indeed 'the childish', and not 'the ignorant'. Mascaro is more true in that the Sanskrit talks explicitly about Sankhya and Yoga, rather than wisdom and action.
5.5 Both followers of knowledge and action reach the same goal. They see clearly who understand that knowledge and selfless action are the same.
5.6 Perfect renunciation is difficult to attain without being engaged in action. But the wise who follow the path of action can quickly achieve the supreme.
5.6 is so different in each case, that I think we need to have a look at the original:
saanyaasas tu mahaabaaho
duHkham aaptum ayogatah
yoga yukto munir brahma
na chirenaadigach chhati
Literally:
renunciation is great-hero(The next time God chooses to walk the Earth, I hope he learns English.)
difficult to-obtain without-yoga
immersed-in-yoga impelled-to Brahma
not long-time-accomplishment cut-off
So, to try to make some sense of this:
Renunciation is, great hero (He's talking to Arjuna, remember)Not word about action, yoga of work, or karma.
Difficult to obtain without Yoga
If you are immersed in Yoga, and meditate on Brahma
It won't be long before you reach the end of your accomplishment.
Why is this?
Because in the Gita Yoga is almost synonymous with Karma Yoga. Whereas our modern understanding of Yoga is of asana, pranayama, etc., the conception of Yoga in the Gita is essentially one of work. This realisation comes about through later passages, where 'the yoga of work' is used interchangeably with simple 'yoga'. Almost every translator then takes this understanding back to the early chapters, and where in the sanskrit text we may see just 'Yoga', most translators will often put 'Yoga of Action' or even 'Karma Yoga', because it is 'obvious' that within the historical context, this wold have been the accepted understanding. Because our modern conception of Yoga is different, the translation has to be qualified in this way.
And that's why we get such different translations: each translator tries to make the meaning of the text more clear to our modern minds, by changing it slightly in this kind of way. With my bias towards the Satyananda tradition, there is an obvious way to re-translate this:
Renunciation is, great hero,So, the two versions of 5.6 given above, each convey the same message, but they use slightly different words and phrases, because they are trying to convey the meaning of the Gita, and not the words of the Gita.
Difficult to obtain without Karma Yoga
If you are immersed in Karma Yoga, and meditate on Brahma
It won't be long before you reach the end of your accomplishment.
But here's an interesting thing: Sannyasa is renunciation, but Karma Yoga is action? And the Gita is saying one cannot readily achieve renunciation without being immersed in action?
Surely the point of renunciation is to give up action? A renunciate leaves the normal world, and goes to live on an ashrama, and sit shady groves, spending all day in meditation, surely? Surely, one of the points of renouncing, is to renounce 'action'?
But this is not so. And anyone who visits a Satyananda ashram will learn it in short order! Satyananda ashrams, particularly those in India, are places that are full of action. And full of renunciates.
So how can this be? How can one be renunciate and be immersed in work?
We'll need verses 7-12 to answer that one!
There are a few copies of 'Walking with the Gita' available via Amazon Marketplace:
It is a wonderful book. As well as a modern and pleasing translation of chapters 1-6 of the Gita, it offers daily practices, and gives the musical notation to allow chanting of the Gita in Sanskrit. It's a terrible pity that Volume 1 is out of print, and Volume 2 was never published...
Catching Up
Well, the May event happened, and was really good. We had, I think, ten people on the night, and we can run to a few more with a bit of creative seating.
A couple of people mentioned that they would be happy to do more chanting than we have been doing, so I'm going to look towards adding a couple more mantras into the mix.
Unfortunately, we didn't get chance to talk about the Gita this time, which is perhaps as well, as even I hadn't looked at the verses in preparation, and I chose them!
So, I tink this time we'll keep the same verses. They can be found in this post (Chapter 5, verses 4-12), and I wil start to put my thoughts about them together as soon as I can.
A couple of people mentioned that they would be happy to do more chanting than we have been doing, so I'm going to look towards adding a couple more mantras into the mix.
Unfortunately, we didn't get chance to talk about the Gita this time, which is perhaps as well, as even I hadn't looked at the verses in preparation, and I chose them!
So, I tink this time we'll keep the same verses. They can be found in this post (Chapter 5, verses 4-12), and I wil start to put my thoughts about them together as soon as I can.
When Yoga Can Really Help
I met Gary (Syd) Bloomfield more than 25 years ago, and we were instantly good friends. We did some crazy stuff together in our teens and early twenties.
We settled down to a strong and lasting friendship, and as those early-life friends dispersed and went their separate ways, Gary and I remained as true life-friends. When I married Poornamurti, Gary was my Best Man.
Gary's own marriage broke up soon after that, and he went through a rough period. He'd always liked a drink, but by his own admission, at that time, he took things a bit too far. A few years later, he was very ill for a while, but they eventually sorted his medication, he cut right back on his excess, and everything seemed relatively ok.
Over the last few years, he was admitted to hospital about once a year, usually when a chest infection hit him hard, due to his condition. So, when a couple of weeks ago I got a text from him saying he was in hospital again, but would be home in two or three days, I didn't think too much of it.
So it came as a real shock when yesterday I got a phone call from Poornamurti, telling me his brother Craig had rang, and Syd had taken a turn for the worse, and died. He was 47 years old.
I have to confess, it hit me hard. I took the call at my desk at work, and had to leave. I beat myself up for not having visited when he told me he was in hospital. I had done every other time, but I thought if he was going to be home in two or three days, then it wasn't worth bothering. I still think it's a shame I didn't see him one last time. But then, even if I had, neither of us would have known what was going to happen, so it would have been just another half an hour added to years of friendship, so in the great scheme of things, not a great deal - but at the same time, certainly not enough.
So here I am. My very closest friend (besides Poornamurti) - and one of only three people I really call friend - has gone.
But I know he hasn't ended. And that's more than a comfort, for it allows me to see my grief for what it is: I have no sorrow for Gary; it's all for me. I know he is no longer suffering - no longer trapped in a body that was growing in discomfort and slowly failing him. And I know and that soon he we will have another turn on the great merry-go-round of life. I also know he was fundamentally a very, very good person. Sure, he liked a little mischief. But it was only ever at his own expense, and he never willingly caused anyone any harm or upset. So I know he's ok.
The grief I feel is because I wil miss him. We won't be having the boys nights in any more, where we play cards and chat about the meaning of life, the universe and everything. I won't have anyone to introduce me to new realms of music anymore. How many Dr John's or Thelonius Monks are there that he knew well, and I never encountered yet? I won't have the benefit of him recounting the fascination of his latest readings, whether it be the life of Tony Benn, or the works of Marx (Karl or the Brothers).
So my grief is for myself, and knowing that makes it a little easier to handle.
We settled down to a strong and lasting friendship, and as those early-life friends dispersed and went their separate ways, Gary and I remained as true life-friends. When I married Poornamurti, Gary was my Best Man.
Gary's own marriage broke up soon after that, and he went through a rough period. He'd always liked a drink, but by his own admission, at that time, he took things a bit too far. A few years later, he was very ill for a while, but they eventually sorted his medication, he cut right back on his excess, and everything seemed relatively ok.
Over the last few years, he was admitted to hospital about once a year, usually when a chest infection hit him hard, due to his condition. So, when a couple of weeks ago I got a text from him saying he was in hospital again, but would be home in two or three days, I didn't think too much of it.
So it came as a real shock when yesterday I got a phone call from Poornamurti, telling me his brother Craig had rang, and Syd had taken a turn for the worse, and died. He was 47 years old.
I have to confess, it hit me hard. I took the call at my desk at work, and had to leave. I beat myself up for not having visited when he told me he was in hospital. I had done every other time, but I thought if he was going to be home in two or three days, then it wasn't worth bothering. I still think it's a shame I didn't see him one last time. But then, even if I had, neither of us would have known what was going to happen, so it would have been just another half an hour added to years of friendship, so in the great scheme of things, not a great deal - but at the same time, certainly not enough.
So here I am. My very closest friend (besides Poornamurti) - and one of only three people I really call friend - has gone.
But I know he hasn't ended. And that's more than a comfort, for it allows me to see my grief for what it is: I have no sorrow for Gary; it's all for me. I know he is no longer suffering - no longer trapped in a body that was growing in discomfort and slowly failing him. And I know and that soon he we will have another turn on the great merry-go-round of life. I also know he was fundamentally a very, very good person. Sure, he liked a little mischief. But it was only ever at his own expense, and he never willingly caused anyone any harm or upset. So I know he's ok.
The grief I feel is because I wil miss him. We won't be having the boys nights in any more, where we play cards and chat about the meaning of life, the universe and everything. I won't have anyone to introduce me to new realms of music anymore. How many Dr John's or Thelonius Monks are there that he knew well, and I never encountered yet? I won't have the benefit of him recounting the fascination of his latest readings, whether it be the life of Tony Benn, or the works of Marx (Karl or the Brothers).
So my grief is for myself, and knowing that makes it a little easier to handle.
Wednesday 13 April 2011
A Moment From a Past Age
When we were in Munger, at the Bihar School of Yoga, Swami-ji was giving satsang. That's why we'd gone at that particular time. It also happened to be Navaratri, so there was a bit of a festival vibe, and even at Munger, I suspect things were a little more relaxed than normal.
Swami-ji would talk to us in the mornings in the main practice hall. This was always good. He spoke on a wide variety of subjects, but I can't remember anything really. It just washed over me. I was just enthralled at being so close to him.
Every ray of sunlight that reflects off him and enters my eyes is an incredible blessing. And that's all I was aware of.
Swami-ji also gave satsangs in the evening, in the courtyard. These were less formal somehow, and it was nice to sit in the cool dark evening, and just let his voice wash over.
One evening, we had all gathered in the courtyard, and a bunch of swamis came and started to usher us out of the courtyard, and across the car parking area. They were obviously excited. They were quite thorough in forming us into lines, and giving instructions. One of them told me that we had all been invited into a very special space. We were all going into swami-ji's garden, where there was a small room with some precious objects. Only one or two of the resident swami's had ever been allowed into the space. Normally it was off limits to everyone in the ashram.
We walked across the car park and after waiting in line, we passed though a gap in some bushes, and through a gate...and into wonderland!
It was dark, but hot, but as we entered the garden, the temperature dropped five degrees, with cool grass and gently swaying trees all around. And lights. Hundreds upon hundreds of buter lamps, all around the garden, twinkling like stars, and giving a beautiful golden glow to the whole scene.
It was simply breathtaking.
We were lead around the garden in a long line, past a central area with a couple of Murtis, and into and through the small building. The atmosphere in the building was intense. There was lots of incense smoke, but there was much else besides. I'm quite familiar with the trappings of Hinduism and Yoga, but there only a few things I recognised, such as sphatica mala and linga, some yantras etc. Some other things were simply mysterious. It felt like a tremendous privilege (which of course it was) just to be there.
After this we all sat in he garden whilst Swami-ji gave his satsang.
To say he was delightful that evening would like saying the Mona Lisa is a pretty picture. It would be like saying Mount Everest is a hill.
Those who know Swami-ji will know he has a great sense of humour. This evening he was on form. He told us a delightful story, filled with humour. At one point he was laughing so much, he couldn't get his words out. Everyone was literrally in tears of laughter. We were in the palm of his hand, and we were putty. He told the tale with mastery, eventually leading us around to the gentle moral of the tale. And it was such a gentle moral, delivered with such sweetness and grace, that the tears were no longer with laughter.
When I look back on this now, I feel I have been given a moment outside of Kali Yug. Siting there, in the presence of such a great Sage, being entertained, educated and so gently nudged along the path, in the cool golden air was a moment from another age.
Swami-ji would talk to us in the mornings in the main practice hall. This was always good. He spoke on a wide variety of subjects, but I can't remember anything really. It just washed over me. I was just enthralled at being so close to him.
Every ray of sunlight that reflects off him and enters my eyes is an incredible blessing. And that's all I was aware of.
Swami-ji also gave satsangs in the evening, in the courtyard. These were less formal somehow, and it was nice to sit in the cool dark evening, and just let his voice wash over.
One evening, we had all gathered in the courtyard, and a bunch of swamis came and started to usher us out of the courtyard, and across the car parking area. They were obviously excited. They were quite thorough in forming us into lines, and giving instructions. One of them told me that we had all been invited into a very special space. We were all going into swami-ji's garden, where there was a small room with some precious objects. Only one or two of the resident swami's had ever been allowed into the space. Normally it was off limits to everyone in the ashram.
We walked across the car park and after waiting in line, we passed though a gap in some bushes, and through a gate...and into wonderland!
It was dark, but hot, but as we entered the garden, the temperature dropped five degrees, with cool grass and gently swaying trees all around. And lights. Hundreds upon hundreds of buter lamps, all around the garden, twinkling like stars, and giving a beautiful golden glow to the whole scene.
It was simply breathtaking.
We were lead around the garden in a long line, past a central area with a couple of Murtis, and into and through the small building. The atmosphere in the building was intense. There was lots of incense smoke, but there was much else besides. I'm quite familiar with the trappings of Hinduism and Yoga, but there only a few things I recognised, such as sphatica mala and linga, some yantras etc. Some other things were simply mysterious. It felt like a tremendous privilege (which of course it was) just to be there.
After this we all sat in he garden whilst Swami-ji gave his satsang.
To say he was delightful that evening would like saying the Mona Lisa is a pretty picture. It would be like saying Mount Everest is a hill.
Those who know Swami-ji will know he has a great sense of humour. This evening he was on form. He told us a delightful story, filled with humour. At one point he was laughing so much, he couldn't get his words out. Everyone was literrally in tears of laughter. We were in the palm of his hand, and we were putty. He told the tale with mastery, eventually leading us around to the gentle moral of the tale. And it was such a gentle moral, delivered with such sweetness and grace, that the tears were no longer with laughter.
When I look back on this now, I feel I have been given a moment outside of Kali Yug. Siting there, in the presence of such a great Sage, being entertained, educated and so gently nudged along the path, in the cool golden air was a moment from another age.
Sunday 10 April 2011
Bhagavad Gita 5: 4 - 12
These are the verses I suggest for contemplation for our next Saturday Sadhana (from Mascaro):
5.4 Ignorant men, but not the wise, say that sankhya and yoga are different paths; but he who gives all his soul to one reaches the end of the two.
5.5 Because the victory won by the man of wisdom is also won by the man of good work. That man sees indeed the truth who sees that vision and creation are one.
5.6 But renunciation, Arjuna, is difficult to attain without Yoga of work. When a sage is one in Yoga, he soon is one in God.
5.7 No work stains a man who is pure, who is in harmony; who is master of his life, whose soul is one with the soul of all.
5.8 'I am not doing any work' thinks the ma who is in
5.9 harmony, who sees the truth. For in seeing or hearing, smelling or touching, eating or walking or sleeping or breathing, in taling or grasping or relaxing, and even in opening or closing his eyes, remembers: 'It is the servants of my soul that are working'.
5.10 Offer all thy works to God, throw off selfish bonds, and do thy work. No sin can then stain thee, even as waters do not stain the leaf of the lotus.
5.11 The yogi works for the purification of the soul: he throws off selfish attachment, and thus it is only his body, or his senses, or his mind or his reason that works.
5.12 This man of harmony surrenders the reward of his work and thus attains final peace: the man of disharmony, urged by desire, is attached to his reward and remains in bondage.
March/April Meeting
Well, the March/April meeting went ahead last night. There were six of us in all and it was a good session, I think.
I hadn't had much time to give thought to the Gita verses, and there wasn't rally much discussion about them, as I don't think anyone else had either.
The event took place in the evening of a MADYA seminar (Pornamurti and I are on the MADYA committee), and it left us in a bit of a rush to arrange everything.
The events are small but very enjoyable. I'd like to see a few more people ideally...
I hadn't had much time to give thought to the Gita verses, and there wasn't rally much discussion about them, as I don't think anyone else had either.
The event took place in the evening of a MADYA seminar (Pornamurti and I are on the MADYA committee), and it left us in a bit of a rush to arrange everything.
The events are small but very enjoyable. I'd like to see a few more people ideally...
Tuesday 5 April 2011
Vedanta
In another context, someone just asked me the meaning of advaita.
This is what I answered:
As I'm sure you are ware, much of Yoga philosophy is based upon the Upanishads. The Upanishads are a loose collection of writings from the Indian subcontinent. They date from around 1000 years old, to just a couple of hundred years old. There is no official collection, as such, and there are some Upanishads that are not always included in collections.
There are a few 'classics', though, such as Brihadaranyak, Mandukya, Chandogya, and Isa.
Upanishad means 'to sit near', and the implication is that it is the student sitting near to the teacher. Many Upanisads are written as a student asking questions of a teacher, and the teacher answering. The questions are profound, such as: What is the true nature of reality; What is the real significance of OM; etc.
As these books are old, they have been read by many people, and some of those people were remarkably bright. Some of these people commented on the Upanishads, and over time, 'schools of thought' grew up around these commentaries.
There are three main schools of thought:
Dvaita (dualistic): The true nature of reality is that there is a divine spirit which is separate from human consciousness. We can strive to approach the divine spirit, and find its grace and favour, but we can never become one with the divine spirit.
Advaita (non-dualistic): The true nature of reality is non-dual. We and the divine spirit are identical. What you are right now is the divine. What you see right now is the divine. Everything that is, is the divine, right here, right now, in its pure, perfect undiluted form. All we need to do is realise our present true nature, and we are one with the divine.
Vishist-advaita (qualified non-dualism): The true nature of reality is one divine spirit, but presently we are separate from that spirit. We can become one with the divine, but we have to strive to achieve this. It's not just a case of modifying our understanding (as in pure advaita), but of modifying our nature.
It's worth pointing out that, although in the past there have been fierce discussion (I mean, hundreds of years ago), most people now accept that each of these is really just a different way of approaching the same thing. Some people feel more comfortable thinking about things one way or the other. In the end, it matters little, as the Upanishads always say the same, whatever spectacles you look at them through!
This is what I answered:
As I'm sure you are ware, much of Yoga philosophy is based upon the Upanishads. The Upanishads are a loose collection of writings from the Indian subcontinent. They date from around 1000 years old, to just a couple of hundred years old. There is no official collection, as such, and there are some Upanishads that are not always included in collections.
There are a few 'classics', though, such as Brihadaranyak, Mandukya, Chandogya, and Isa.
Upanishad means 'to sit near', and the implication is that it is the student sitting near to the teacher. Many Upanisads are written as a student asking questions of a teacher, and the teacher answering. The questions are profound, such as: What is the true nature of reality; What is the real significance of OM; etc.
As these books are old, they have been read by many people, and some of those people were remarkably bright. Some of these people commented on the Upanishads, and over time, 'schools of thought' grew up around these commentaries.
There are three main schools of thought:
Dvaita (dualistic): The true nature of reality is that there is a divine spirit which is separate from human consciousness. We can strive to approach the divine spirit, and find its grace and favour, but we can never become one with the divine spirit.
Advaita (non-dualistic): The true nature of reality is non-dual. We and the divine spirit are identical. What you are right now is the divine. What you see right now is the divine. Everything that is, is the divine, right here, right now, in its pure, perfect undiluted form. All we need to do is realise our present true nature, and we are one with the divine.
Vishist-advaita (qualified non-dualism): The true nature of reality is one divine spirit, but presently we are separate from that spirit. We can become one with the divine, but we have to strive to achieve this. It's not just a case of modifying our understanding (as in pure advaita), but of modifying our nature.
It's worth pointing out that, although in the past there have been fierce discussion (I mean, hundreds of years ago), most people now accept that each of these is really just a different way of approaching the same thing. Some people feel more comfortable thinking about things one way or the other. In the end, it matters little, as the Upanishads always say the same, whatever spectacles you look at them through!
Interlude
Everything that comes to me
that I find to be agreeable
is my Guru's
sweetest blessin'
Everything that comes to me
that to accept, I am less able
is my Guru's
welcome lessin
that I find to be agreeable
is my Guru's
sweetest blessin'
Everything that comes to me
that to accept, I am less able
is my Guru's
welcome lessin
Thursday 10 March 2011
Guru Stotram Transalation
I've been working on a translation of Guru Stotram.
You can find my latest attempt here. It's given as a straight-through English language 'poem', and also with each Romanised Sanskrit verse.
I left the term bindunada (point-sound, essential sound, root of space/time and motion?) untranslated, because yoga bods will know what it means, and I couldn't get a decent translation to fit...
Also in that file are translations of the other mantras we usually chant on our Saturday evenings.
Don't worry about the use of 'He' and 'Him'. It's just impossibly to write anything approaching readable using he/she, his/her, they/them. Change it all to she if you like, Guru is genderless anyway.
You can find my latest attempt here. It's given as a straight-through English language 'poem', and also with each Romanised Sanskrit verse.
I left the term bindunada (point-sound, essential sound, root of space/time and motion?) untranslated, because yoga bods will know what it means, and I couldn't get a decent translation to fit...
Also in that file are translations of the other mantras we usually chant on our Saturday evenings.
Don't worry about the use of 'He' and 'Him'. It's just impossibly to write anything approaching readable using he/she, his/her, they/them. Change it all to she if you like, Guru is genderless anyway.
Sunday 6 March 2011
Bhagavad Gita 2.9-18
2.9 When Arjuna the great warrior had thus unburdened his heart, 'I will not fight, Krishna,' he said, and then fell silent.
2.10 Krishna smiled and spoke to Arjuna - there between the two armies the voice of God spoke these words:
2.11 Thy tears are for those beyond tears; and are thy words words of wisdom? The wise grieve not for those who live; and they grieve not for those who die - for life and death shall pass away.
2.12 Because we all have been for all time: I, and thou, and those kings of men. And we all shall be for all time, we all for ever and ever.
2.13 As the spirit of our mortal body wanders on in childhood, and youth, and old age, the Spirit wanders on to a new body: of this the sage has no doubts.
2.14 From the world of the senses, Arjuna, comes heat and cold, and pleasure and pain. They come and they go: they are transient. Arise above them, strong soul.
2.15 The person whom these cannot move, whose soul is one, beyond pleasure and pain, is worthy of life in Eternity.
2.16 The unreal never is: the Real never is not. This truth indeed has been seen by those who can see the true.
2.17 Interwoven in his creation, the Spirit is beyond destruction. No one can bring to an end the Spirit which is is everlasting.
2.18 For beyond time he dwells in these bodies, though these bodies have an end in their time: but he remains immeasurable, immortal. Therefore, great warrior, carry on thy fight.Mascaro.
February Meeting
Well, I've bee a little remis in providing this update.
We had eleven people at our February gathering, which is really great. There were four other people who in the end couldn't make it on the night. With 15 we would have been pushed for space!
It's nice to keep things intimate, though. We have thought that if we get many people, we might need to look for a venue outside our home. In the sumer months, course that's exactly were we can do it: outside our home, in the garden!
If we do decide we need more space during times of inclement weather, I think we'l l have to be very careful about selecting a place. It felt so relaxed and easy to talk in informality of a kitchen and living room! Or maybe that was just me, because it was my living room!
The discussion of the Gita verses was interesting. My views were not popular, but I think they provoked some thought!
Unfortunately, Poornamurti and I are away at the end of March. Also, the last weekend in April is Easter.
For this reason, we are going to break the 'last Saturday of the Month' ideal, and the next meeting will be on the 9th April, and will count as the meetings for March and April combined.
As nobody else has volunteered, I shall be choosing some more verses for contemplation very soon...
Poornamurti and I would again like to extend our sincerest love and thanks to everyone who attended.
We had eleven people at our February gathering, which is really great. There were four other people who in the end couldn't make it on the night. With 15 we would have been pushed for space!
It's nice to keep things intimate, though. We have thought that if we get many people, we might need to look for a venue outside our home. In the sumer months, course that's exactly were we can do it: outside our home, in the garden!
If we do decide we need more space during times of inclement weather, I think we'l l have to be very careful about selecting a place. It felt so relaxed and easy to talk in informality of a kitchen and living room! Or maybe that was just me, because it was my living room!
The discussion of the Gita verses was interesting. My views were not popular, but I think they provoked some thought!
Unfortunately, Poornamurti and I are away at the end of March. Also, the last weekend in April is Easter.
For this reason, we are going to break the 'last Saturday of the Month' ideal, and the next meeting will be on the 9th April, and will count as the meetings for March and April combined.
As nobody else has volunteered, I shall be choosing some more verses for contemplation very soon...
Poornamurti and I would again like to extend our sincerest love and thanks to everyone who attended.
The Theory of Emergence
Continuing with my theme of pointing out where great scientists with PhD's coming out of their ears are going wrong...
One of the most accepted theories of consciousness in science at the moment is that it is simply an 'emergent feature'.
The idea is that the brain is simply so complex, that the illusion of consciousness simply emerges from the complexity. Again, a bit like the idea of a whirlpool emerging from a flowing river. The whirlpool isn't real in a great sense, it just 'emerges' from the complexity of the forces of the flowing water.
So this idea of emergent consciousness says that there really is no 'I'. There is no self at all, and the fact that we think we exist is just a complex activity of the brain that simply springs forth from its inherent nature. Consciousness, even beingness, is simply an illusion brought forth by the nature of the way matter behaves.
Well, yet again, they have it nearly right.
In fact, the brain is an emergent feature of consciousness.
The universe is an emergent feature of consciousness.
One of the most accepted theories of consciousness in science at the moment is that it is simply an 'emergent feature'.
The idea is that the brain is simply so complex, that the illusion of consciousness simply emerges from the complexity. Again, a bit like the idea of a whirlpool emerging from a flowing river. The whirlpool isn't real in a great sense, it just 'emerges' from the complexity of the forces of the flowing water.
So this idea of emergent consciousness says that there really is no 'I'. There is no self at all, and the fact that we think we exist is just a complex activity of the brain that simply springs forth from its inherent nature. Consciousness, even beingness, is simply an illusion brought forth by the nature of the way matter behaves.
Well, yet again, they have it nearly right.
In fact, the brain is an emergent feature of consciousness.
The universe is an emergent feature of consciousness.
Thursday 24 February 2011
Radiohead - A Theory of of Mind/Body
Conventional science believes that the brain is the seat of consciousness.
Well, I can go along with that, to an extent.
One of ways that scientists come to that conclusion is by prodding around in brains. Or by examining the behaviour of beings (human beings or other-species beings) with damaged brains. They come to the conclusion that, as behaviour is altered when the brain i altered, this proves that consciousness is a property of the brain.
In other words, there is no need for any theory of consciousness as separate from the brain, and certainly no need to postulate a soul or spirit that inhabits the brain/body.
Scientists can prove that the brain 'generates' consciousness, because they can manipulate different parts of the brain, and show predictable results. If we mess around with one part of the brain, then the sense of social conscience is lost. If we mes around with another part of the brain, the ability to recognise faces is lost, etc.
This is taken to mean that these parts of the brain 'are responsible for' these aspects of our conscious being. The whole thing is wrapped up, and no further thought need be given to it. The so called consciousness is just a illusion created by the way thee varous parts of the brain interact. Its just electrical impulses, nothing more.
Well.
I have a box on desk that talks to me.
There is a voice coming from the box, so, it makes sense that the voice comes from within the box.
I open the box up to see, and there are a complex system of wiring and weird shaped things.
I finda few bits that move. When I move them, the voice changes. When I move one thing, the voice gets louder or quieter. When I move another, the voice changes to music, or to a different voice. Maybe to a strange voice talking about 'Dogger, Backing South 5 to 7'!
If I mess around with some of the other parts, I sometimes et screeching and howling. If I mess about to much, it dies.
It's quite obvious that this voice originates from the complicated machinery in the box.
Of course, it doesn't. And we all know I'm describing a radio. Funny thing is, someone from a couple of hundred years ago might reach these conclusions, and a modern scientist might scoff at them or not understanding radio waves.
Of course, the way a radio works is that there is a field permeating the space all around us, and tis field is called 'electromagnetic radiation', or radio waves. The radio is just receiving equipment. It 'tunes in' to the electromagnetic field, and as a consequence, manifests sounds.
Different radios can be tuned to different channels, and even radios tuned to the same channel sound different. Some are louder, some quieter, some are hi-fidelity, some are 'cheap trannies', these days, some are digital!
The same thing is happening in the brain.
Space is infused with another field, called 'consciousness', or 'Brahman', or 'God'. Same difference.
Brains are receiving equipment for consciousness. This is so obvious to anyone but a scientist!
Some receptors are very good. Some receptors give a perfectly clear reception of the true nature of the consciousness field. Our Guru is one such.
Some receptors are less good. Some add their own 'colouration' to the field. The nature of the equipment influences how the field is manifest. Like a radio that has too much bass, or is too 'tinny'.
Some receptors give a great deal of distortion. Such as criminals and those who are so called 'evil'.
Some give quite a clear sound, but somehow lose all the subtlety and nuance. You can tell the equipment is receiving, but you can't make out quite what is being received. Such are animals and Liverpudlians (JOKE! :-).
Some objects are permeated by the field, but barely pick it up at all. Such are trees and mountains, planets and stars.
Well, I can go along with that, to an extent.
One of ways that scientists come to that conclusion is by prodding around in brains. Or by examining the behaviour of beings (human beings or other-species beings) with damaged brains. They come to the conclusion that, as behaviour is altered when the brain i altered, this proves that consciousness is a property of the brain.
In other words, there is no need for any theory of consciousness as separate from the brain, and certainly no need to postulate a soul or spirit that inhabits the brain/body.
Scientists can prove that the brain 'generates' consciousness, because they can manipulate different parts of the brain, and show predictable results. If we mess around with one part of the brain, then the sense of social conscience is lost. If we mes around with another part of the brain, the ability to recognise faces is lost, etc.
This is taken to mean that these parts of the brain 'are responsible for' these aspects of our conscious being. The whole thing is wrapped up, and no further thought need be given to it. The so called consciousness is just a illusion created by the way thee varous parts of the brain interact. Its just electrical impulses, nothing more.
Well.
I have a box on desk that talks to me.
There is a voice coming from the box, so, it makes sense that the voice comes from within the box.
I open the box up to see, and there are a complex system of wiring and weird shaped things.
I finda few bits that move. When I move them, the voice changes. When I move one thing, the voice gets louder or quieter. When I move another, the voice changes to music, or to a different voice. Maybe to a strange voice talking about 'Dogger, Backing South 5 to 7'!
If I mess around with some of the other parts, I sometimes et screeching and howling. If I mess about to much, it dies.
It's quite obvious that this voice originates from the complicated machinery in the box.
Of course, it doesn't. And we all know I'm describing a radio. Funny thing is, someone from a couple of hundred years ago might reach these conclusions, and a modern scientist might scoff at them or not understanding radio waves.
Of course, the way a radio works is that there is a field permeating the space all around us, and tis field is called 'electromagnetic radiation', or radio waves. The radio is just receiving equipment. It 'tunes in' to the electromagnetic field, and as a consequence, manifests sounds.
Different radios can be tuned to different channels, and even radios tuned to the same channel sound different. Some are louder, some quieter, some are hi-fidelity, some are 'cheap trannies', these days, some are digital!
The same thing is happening in the brain.
Space is infused with another field, called 'consciousness', or 'Brahman', or 'God'. Same difference.
Brains are receiving equipment for consciousness. This is so obvious to anyone but a scientist!
Some receptors are very good. Some receptors give a perfectly clear reception of the true nature of the consciousness field. Our Guru is one such.
Some receptors are less good. Some add their own 'colouration' to the field. The nature of the equipment influences how the field is manifest. Like a radio that has too much bass, or is too 'tinny'.
Some receptors give a great deal of distortion. Such as criminals and those who are so called 'evil'.
Some give quite a clear sound, but somehow lose all the subtlety and nuance. You can tell the equipment is receiving, but you can't make out quite what is being received. Such are animals and Liverpudlians (JOKE! :-).
Some objects are permeated by the field, but barely pick it up at all. Such are trees and mountains, planets and stars.
Wednesday 23 February 2011
Monday 21 February 2011
Remaining Verses
A few thoughts on BG 3.32 - 35.
Become the cause of their own suffering.
Noone else. Nothing else, is the cause of our suffering, but ourselves.
We are each, individually, the cause of our own personal individual suffering.
And the cause of this suffering is that we forget, or are ignorant of, this teaching of the Gita: that everything that is in the manifest world is just the interaction of forces with other forces, again interacting with other forces...
Our suffering come because, not realising that we have no impact on the world, and the world has no impact on us, we imagine that the leaf swept along by the currents of the river, swirled by turbulence and bashed on the rocks, is who we are. We forget that we are actually the serene bird in the tree, simply observing the leaf with dispassionate compassion.
If we see change, and we believe it is as a consequence of our actions, that is also a delusion. Whatever happened was going to happen anyway.
If we choose not to act, so meaning it doesn't happen, then that is what was going to happen anyway.
Te important thing here is 'you must not come under the power'.
It does not say 'you must ignore your instinct'. If something is bad, move away from it. Don't be affected by it. Don't feel fear or revulsion. Observe the bad situation, take it for what it is: forces of nature acting on other forces of nature, in such a way that you don't wish to be around them. See them, and move away.
If you can't move away, then its because you are an essential part of that particular pattern, working itself out. Bear with it. See it still as forces of nature acting other forces of nature. Recognise yourself not as the leaf in the wind, but as the observer of the leaf. See what comes, and, as the saying goes, roll with it.
It's at this point that most people say 'that's easier said than done'!
Of course it is.
Nobody said it would be easy.
But what do you want?
Do you want to get embroiled in the turbulence, forget your true nature as the unperturbed devine spirit, and just go with it being a horrible situation, and cause yourself more strife y struggling against forces so much ore vast than the puny leaf on the mighty river?
Or do you want to at least try to let go?
Do you want to at least make an effort to step back, take a breath and identify yourself with that still small voice?
The longer you use 'easier said than done' as an excuse for not doing, the longer it will be before you, personally, stop saying an start doing!
But that's okay too, because that also is already decided.
Might save this one for tomorrow...
32. But those who, out of envy, disregard these teachings and misunderstand everything, become lost and are the cause of their own suffering.Taking these one at a time...
33. All beings act according to their own nature, even the wise. Why try to force anything to be otherwise?
34. It is natural for the sense o be attracted to that which is pleasant and to reject the unpleasant, but you must not come under the power of these two forces, because they are your enemies.
35. It is better to perform your own duty imperfectly, than someone else's perfectly. In fact, it is better to die in ones own duty, because following someone else's path is dangerous.
32. But those who, out of envy, disregard these teachings and misunderstand everything, become lost and are the cause of their own suffering.This pretty much speaks for itself, but is perhaps worth adding some emphasis.
Become the cause of their own suffering.
Noone else. Nothing else, is the cause of our suffering, but ourselves.
We are each, individually, the cause of our own personal individual suffering.
And the cause of this suffering is that we forget, or are ignorant of, this teaching of the Gita: that everything that is in the manifest world is just the interaction of forces with other forces, again interacting with other forces...
Our suffering come because, not realising that we have no impact on the world, and the world has no impact on us, we imagine that the leaf swept along by the currents of the river, swirled by turbulence and bashed on the rocks, is who we are. We forget that we are actually the serene bird in the tree, simply observing the leaf with dispassionate compassion.
33. All beings act according to their own nature, even the wise. Why try to force anything to be otherwise?Why try to force anything to be otherwise? Notice the 'try', ad the 'force'. We make heavy work for ourselves when we fight against what the world gives us. We can try all we want, we will not change a thing.
If we see change, and we believe it is as a consequence of our actions, that is also a delusion. Whatever happened was going to happen anyway.
If we choose not to act, so meaning it doesn't happen, then that is what was going to happen anyway.
34. It is natural for the sense to be attracted to that which is pleasant and to reject the unpleasant, but you must not come under the power of these two forces, because they are your enemies.It seems the most thing in the world. Indeed in it's essence, it is the very basis of the survival instinct. Reject what is bad, accept what is good.
Te important thing here is 'you must not come under the power'.
It does not say 'you must ignore your instinct'. If something is bad, move away from it. Don't be affected by it. Don't feel fear or revulsion. Observe the bad situation, take it for what it is: forces of nature acting on other forces of nature, in such a way that you don't wish to be around them. See them, and move away.
If you can't move away, then its because you are an essential part of that particular pattern, working itself out. Bear with it. See it still as forces of nature acting other forces of nature. Recognise yourself not as the leaf in the wind, but as the observer of the leaf. See what comes, and, as the saying goes, roll with it.
It's at this point that most people say 'that's easier said than done'!
Of course it is.
Nobody said it would be easy.
But what do you want?
Do you want to get embroiled in the turbulence, forget your true nature as the unperturbed devine spirit, and just go with it being a horrible situation, and cause yourself more strife y struggling against forces so much ore vast than the puny leaf on the mighty river?
Or do you want to at least try to let go?
Do you want to at least make an effort to step back, take a breath and identify yourself with that still small voice?
The longer you use 'easier said than done' as an excuse for not doing, the longer it will be before you, personally, stop saying an start doing!
But that's okay too, because that also is already decided.
35. It is better to perform your own duty imperfectly, than someone else's perfectly. In fact, it is better to die in ones own duty, because following someone else's path is dangerous.Hmmm.
Might save this one for tomorrow...
Wednesday 16 February 2011
Bhagavad Gita 3.29 - 31
Continuing my look at the verses selected for the next Mrityunjaya meeting, lets move on to verse 29:
The nature of the misunderstanding was mentioned previously: the idea that we carry out actions, and that we have a a conscious free-will.
It is this delusion of our activity in the world that gives rise to us believing we have some kind of investment in what goes on. We believe, mistakenly, that we are making decisions, and we are carrying out actions, and therefore we feel a sense of responsibility and ownership for the results of those actions. We also believe that just as we make our decisions and our own choices, so do other people. So when someone else does something that contradicts our expectations and desires, we get all hot under the collar about that, too.
It is our delusional belief that we are acting and being acted up by others that leads us to this feeling of interacting with the world, when in fact our true nature is as observer of the world.
And we can best achieve this by dedicating al actions to Krishna (or however you choose to name your conception of the Devine). So we perform our actions, to the best of our abilities, but we do them not for ourselves, but for God. Keeping God in mind at all times, we perform our duties with no selfishness, and no formulation of wishes for the results or outcome of our actions, as our actions are not ours, they belong entirely to God.
I can think of two ways of interpreting this: The way for mere mortals, and the real deeper meaning that applies only to those really elevated beings we hear about on occasion.
The interpretation for mere mortals, such as myself:
Released from Karma does not really mean 'released from karma'. Karma is a natural law and applies to everyone and everything. What this means is, because you are no longer attached, you are no longer impacted emotionally, intellectually or otherwise by the events that occur to you. Stuff still happens, but you understand that it's not really you it is happening to. Stuff is happening, and it's just forces of nature acting on other forces of nature. You are not involved in it anywhere. You just observe, perform your duty with dedication to God.
But what it really mean is:
Karma is a natural law. That's like saying 'released from the laws of physics'. Hmmm.
Well, some people are that released. Some people so seriously 'grok' that they are not in this world, that they are just the observer, that they are genuinely no longer bound by it's laws.
Maharaji swallowed enough LSD give an elephant the trip of it's lifetime, but it had no effect on him at all. Because, tripping is the consequence that follows if one is subject to the laws of nature, and Maharaji was not so subjected. Te laws of physics state that you can only be in one place at one time. Maharaji was frequently seen in multiple places at the same time. He would be at a festival in Brindavan, with hundreds of devotees, and on the same day he would be in his Kainchi ashram with hundreds of others. The laws of physics say this is impossible. But Maharaji was not subject o the laws of physics.
Karma is just another such law, and in the final stage, freedom from karma ia accompanied by freedom from all limits.
This type of miracle is very rarely mentioned in the Satyananda tradition. It's not a tradition with a big focus on the sensational, but when we were in Rikhia in October, I was taling to one of the Swamis, and they mentioned something. They mentioned that at one of the big events where many people are fed at the ashram, the feast was underway, and the person managing the kitchen came to realise that people were taking much more of the sweets than had been anticipated, and there would be a considerable shortage, and not everyone would be served.
So the kitchen wallah ran to Paramahamsa-ji and said 'Paramahamsa-ji, we are running out of sweets, and there will not be enough for everyone!'
Before Paramahamsa-ji could answer, another swami ran in and said 'Paramahamsa-ji, the sweet seller from Deoghar has just arrived with two carloads of sweets. He decided to close shop today, and give them all to you!'
Paramahamsa-ji turned to the first fellow and said, 'Why are you bothering me about having too few sweets! You can see we have plenty!'
29. Those who are deluded by the qualities of material nature become attached to material activities.The cause of attachment to material activities is delusion brought on by misunderstanding of the qualities of material nature.
The nature of the misunderstanding was mentioned previously: the idea that we carry out actions, and that we have a a conscious free-will.
It is this delusion of our activity in the world that gives rise to us believing we have some kind of investment in what goes on. We believe, mistakenly, that we are making decisions, and we are carrying out actions, and therefore we feel a sense of responsibility and ownership for the results of those actions. We also believe that just as we make our decisions and our own choices, so do other people. So when someone else does something that contradicts our expectations and desires, we get all hot under the collar about that, too.
It is our delusional belief that we are acting and being acted up by others that leads us to this feeling of interacting with the world, when in fact our true nature is as observer of the world.
30. Dedicating all actions to Me, meditating on the Supreme Spirit, becoming free from the wising and selfishness fever, you must fight!We all know that 'fight' is figurative, and part of the story structure of the Gita, and that what it really means that we must do our duty. We must carry out our lives by following our Dharma and our samskaras.
And we can best achieve this by dedicating al actions to Krishna (or however you choose to name your conception of the Devine). So we perform our actions, to the best of our abilities, but we do them not for ourselves, but for God. Keeping God in mind at all times, we perform our duties with no selfishness, and no formulation of wishes for the results or outcome of our actions, as our actions are not ours, they belong entirely to God.
31. Whoever constantly practices tis teaching of Mine, with pure faith and without complaint, is released from karma.Released from karma.
I can think of two ways of interpreting this: The way for mere mortals, and the real deeper meaning that applies only to those really elevated beings we hear about on occasion.
The interpretation for mere mortals, such as myself:
Released from Karma does not really mean 'released from karma'. Karma is a natural law and applies to everyone and everything. What this means is, because you are no longer attached, you are no longer impacted emotionally, intellectually or otherwise by the events that occur to you. Stuff still happens, but you understand that it's not really you it is happening to. Stuff is happening, and it's just forces of nature acting on other forces of nature. You are not involved in it anywhere. You just observe, perform your duty with dedication to God.
But what it really mean is:
Karma is a natural law. That's like saying 'released from the laws of physics'. Hmmm.
Well, some people are that released. Some people so seriously 'grok' that they are not in this world, that they are just the observer, that they are genuinely no longer bound by it's laws.
Maharaji swallowed enough LSD give an elephant the trip of it's lifetime, but it had no effect on him at all. Because, tripping is the consequence that follows if one is subject to the laws of nature, and Maharaji was not so subjected. Te laws of physics state that you can only be in one place at one time. Maharaji was frequently seen in multiple places at the same time. He would be at a festival in Brindavan, with hundreds of devotees, and on the same day he would be in his Kainchi ashram with hundreds of others. The laws of physics say this is impossible. But Maharaji was not subject o the laws of physics.
Karma is just another such law, and in the final stage, freedom from karma ia accompanied by freedom from all limits.
This type of miracle is very rarely mentioned in the Satyananda tradition. It's not a tradition with a big focus on the sensational, but when we were in Rikhia in October, I was taling to one of the Swamis, and they mentioned something. They mentioned that at one of the big events where many people are fed at the ashram, the feast was underway, and the person managing the kitchen came to realise that people were taking much more of the sweets than had been anticipated, and there would be a considerable shortage, and not everyone would be served.
So the kitchen wallah ran to Paramahamsa-ji and said 'Paramahamsa-ji, we are running out of sweets, and there will not be enough for everyone!'
Before Paramahamsa-ji could answer, another swami ran in and said 'Paramahamsa-ji, the sweet seller from Deoghar has just arrived with two carloads of sweets. He decided to close shop today, and give them all to you!'
Paramahamsa-ji turned to the first fellow and said, 'Why are you bothering me about having too few sweets! You can see we have plenty!'
Tuesday 8 February 2011
Monday 7 February 2011
February Verses - 3.28
I said I had some thoughts on this verse. And I do.
Hopefully I'll be able to express them.
Here's the verse:
So, 'the man who knows the relation beween the gunas and action'.
This is quite strong stuff. In these two verses (this and verse 27) is the denial of free will, and the statement that it is the belief in free will that causes suffering (attachment).
In other words, there is no conscious decision. A 'decision' is just a consequence of the interacting forces of Nature. The idea that we can decide anything, is delusional. The idea that we act.
So all of existence, including our own actions, and the delusion that we ourselves take those actions, is merely the ebb and flow of cause and effect. It is the eddying of the flow of karma.
And it is by not realising this that we become involved in the world. We believe we are making our own decisions, and we believe we are making our actions, and when things turn out other than we expect, we get unhappy. And when things go as we wish, we get happy. We either become attached to what is, or we become attached to what is not.
If, on the other hand, we see material existence as simply the interplay of the forces of nature, and we understand that we (or what we perceive as 'we') are just a leaf floating on the eddies of karma, then we can avoid attachment. We can float through life without being battered against the rocks.
So we don't change anything by our actions. Because our actions are not our actions. Whatever we do, no matter how much we agonise over it, that's what was always going to happen, and he only thing we achieved by agonising over the decision was the creation of agony. Or rather, the illusion of agony, in our illusory minds.
The Bhagavad Gita needs a word. Unfortunately, the word was not invented until about 1960. That word is 'grock'. Grock is a martian word.
The Gita says:
Robert Heinlein invented the work grock. It means to know. Not just to know, but to REALLY know. To have something so fundamentally in your knowingness that it goes beyond mere knowing, and is fundamental to your truth.
For example, I am Phil Lewis. I grock that completely. There is nothing anyone can say or do to convince me I am actually someone else. I breathed in just now. I don't just know that: I grock it. It's so fundamentally true to me, that the knowing that I just inhaled goes beyond mere knowing.
And that's how we get free. Not by merely knowing that we are leaves on the wind of karma, but by grocking it.
Baba Neeb Karori grocked it. He grocked it in public.
So, one day in the morning, he told the people at the house where he was staying to prepare dinner for an extra 18 people.
In the afternoon, Ram Dass and his party were driving along, and they had to decide. Should they go straight to Maharaji (who nobody had told they were coming), or should they divert to Khumb Mela. In the late afternoon, they made their decision. They went straight to Baba. They were all astounded (as were the hosts) when the amount of food prepared was perfect, and the 18 people in the bus arrived just as it was being served.
But it's very simple to explain. Nobody decided to skip visiting Khumb Mela. Nobody decided to go straight to Maharaji. They always were going to Maharaji, and there was no decision to be made.
Hopefully I'll be able to express them.
Here's the verse:
28. But those who know the truth, O Arjuna, understand the relationship between the gunas and action, and are not attached.Or from Mascaro:
28. But the man who knows the relation between the forces of Nature and actions, sees how some forces of Nature work upon other forces of Nature, and becomes not their slave.We'll have to excuse the 'man' references. Genderless pronouns are not very comfortable in the English language.
So, 'the man who knows the relation beween the gunas and action'.
This is quite strong stuff. In these two verses (this and verse 27) is the denial of free will, and the statement that it is the belief in free will that causes suffering (attachment).
"the man lost in selfish delusion thinks that he himself is the actor"So says verse 27. So, to believe oneself the actor is delusional. But, if I am not the actor, then what is the actor?
in fact all actions are carried out by the [...] qualities of nature.All actions are carried out by the qualities of nature. Not by me.
...some forces of Nature work upon other forces of Nature...So, action, or change, is just forces of nature acting upon each other. No mention of conscious decision. Because, from the perspective of the Gita, so called conscious decision is just another action. And so it comes about by the acting of forces of Nature upon one another.
In other words, there is no conscious decision. A 'decision' is just a consequence of the interacting forces of Nature. The idea that we can decide anything, is delusional. The idea that we act.
So all of existence, including our own actions, and the delusion that we ourselves take those actions, is merely the ebb and flow of cause and effect. It is the eddying of the flow of karma.
And it is by not realising this that we become involved in the world. We believe we are making our own decisions, and we believe we are making our actions, and when things turn out other than we expect, we get unhappy. And when things go as we wish, we get happy. We either become attached to what is, or we become attached to what is not.
If, on the other hand, we see material existence as simply the interplay of the forces of nature, and we understand that we (or what we perceive as 'we') are just a leaf floating on the eddies of karma, then we can avoid attachment. We can float through life without being battered against the rocks.
So we don't change anything by our actions. Because our actions are not our actions. Whatever we do, no matter how much we agonise over it, that's what was always going to happen, and he only thing we achieved by agonising over the decision was the creation of agony. Or rather, the illusion of agony, in our illusory minds.
The Bhagavad Gita needs a word. Unfortunately, the word was not invented until about 1960. That word is 'grock'. Grock is a martian word.
The Gita says:
28. But those who know the truth, O Arjuna, understand the relationship between the gunas and action, and are not attached.Well, I know that truth. But I'm not liberated. But that's because the Gita meant to say 'those who grock the truth'.
Robert Heinlein invented the work grock. It means to know. Not just to know, but to REALLY know. To have something so fundamentally in your knowingness that it goes beyond mere knowing, and is fundamental to your truth.
For example, I am Phil Lewis. I grock that completely. There is nothing anyone can say or do to convince me I am actually someone else. I breathed in just now. I don't just know that: I grock it. It's so fundamentally true to me, that the knowing that I just inhaled goes beyond mere knowing.
And that's how we get free. Not by merely knowing that we are leaves on the wind of karma, but by grocking it.
Baba Neeb Karori grocked it. He grocked it in public.
So, one day in the morning, he told the people at the house where he was staying to prepare dinner for an extra 18 people.
In the afternoon, Ram Dass and his party were driving along, and they had to decide. Should they go straight to Maharaji (who nobody had told they were coming), or should they divert to Khumb Mela. In the late afternoon, they made their decision. They went straight to Baba. They were all astounded (as were the hosts) when the amount of food prepared was perfect, and the 18 people in the bus arrived just as it was being served.
But it's very simple to explain. Nobody decided to skip visiting Khumb Mela. Nobody decided to go straight to Maharaji. They always were going to Maharaji, and there was no decision to be made.
Sunday 6 February 2011
February Verses - Some thoughts on 3.27
These are some of my thoughts on the verses from the Gita chosen for the February meeting.
Firstly, the overall 'gist' of the passage is duty, why it is important to perform ones duty, and how one should approach that duty.
Verse 27 tells us that
So the concept of 'I am the doer' is an imagination of the ego. The ego is the little self, the 'I' who I mean when I think 'I am typing this blog'. So whenever that I thinks 'I am doing...' anything, then that is an imagining of the 'I' itself. Really, 'I' am not doing anything, and 'I' never can. Events are occurring, events are unfolding, and the sense that 'I' am responsible for any of those events is an egotistical illusion. In truth 'I' is not capable of 'doing' anything (for confirmation of this, just ask my wife!).
So, 'in fact, all actions are carried out by the three qualities of nature'. Hmmm. I'm not sure that's a good translation. I think the translator has imposed a Sankhya interpretation where it is not appropriate. The Verse in the Gita says:
Word for literal, this is:
"ordinary-state honourable-operation
quality engaged-in all-enduring
ego free-self
I-doer so believe"
The important point here is that the word gunaih does not carry any connotation of 'three'. Often in yoga, we think of Sattvas Rajas and Tamas whenever the gunas are mentioned. In fact, this interpretation of the Gunas is quite specifically belonging to the Sankhya philosophy. Whilst Sankhya is mentioned in and treated by the Gita, it is not the overriding philosophy of the Gita, which is Yogic and Puranic.
In Yogic and Puranic philosphy, the term Gunas more classically applies to the five gunas as represented by the tattwas: akasha, vayu, tejas, apas, prithivi (spirit, air, fire, water, earth). In other passages where the Sankhya gunas are the intended meaning, they are described explicitly as tribhirguna: 'three sided gunas', or 'triple aspect gunas'.
I personally find it easier to understand this verse as saying that all actions are carried out by these elemental gunas, rather than being carried out by the abstract sankhya gunas. But maybe I am wrong?
The next verse states that if you understand the relationship between these gunas and action, then you are freed from attachment. I have a take on that, and hope to get a chance to blog about it in the next couple of days...
Firstly, the overall 'gist' of the passage is duty, why it is important to perform ones duty, and how one should approach that duty.
Verse 27 tells us that
"He whose mind is confused by egoism imagines 'I am the doer', whereas in fact all actions are carried out by the three qualities of nature."
So the concept of 'I am the doer' is an imagination of the ego. The ego is the little self, the 'I' who I mean when I think 'I am typing this blog'. So whenever that I thinks 'I am doing...' anything, then that is an imagining of the 'I' itself. Really, 'I' am not doing anything, and 'I' never can. Events are occurring, events are unfolding, and the sense that 'I' am responsible for any of those events is an egotistical illusion. In truth 'I' is not capable of 'doing' anything (for confirmation of this, just ask my wife!).
So, 'in fact, all actions are carried out by the three qualities of nature'. Hmmm. I'm not sure that's a good translation. I think the translator has imposed a Sankhya interpretation where it is not appropriate. The Verse in the Gita says:
"prakriteh kriyamaanaani
gunaih karmaani sarvasaha
ahankaara vimoohaatmaa
kartaaham iti manyate"
Word for literal, this is:
"ordinary-state honourable-operation
quality engaged-in all-enduring
ego free-self
I-doer so believe"
The important point here is that the word gunaih does not carry any connotation of 'three'. Often in yoga, we think of Sattvas Rajas and Tamas whenever the gunas are mentioned. In fact, this interpretation of the Gunas is quite specifically belonging to the Sankhya philosophy. Whilst Sankhya is mentioned in and treated by the Gita, it is not the overriding philosophy of the Gita, which is Yogic and Puranic.
In Yogic and Puranic philosphy, the term Gunas more classically applies to the five gunas as represented by the tattwas: akasha, vayu, tejas, apas, prithivi (spirit, air, fire, water, earth). In other passages where the Sankhya gunas are the intended meaning, they are described explicitly as tribhirguna: 'three sided gunas', or 'triple aspect gunas'.
I personally find it easier to understand this verse as saying that all actions are carried out by these elemental gunas, rather than being carried out by the abstract sankhya gunas. But maybe I am wrong?
The next verse states that if you understand the relationship between these gunas and action, then you are freed from attachment. I have a take on that, and hope to get a chance to blog about it in the next couple of days...
MADYA Seminar - Sanyassi Vimuktananda
Yesterday was a MADYA seminar day.
I'm the Membership Secretary for MADYA, so I go to all of their events. Usually, though, I sit outside in the hallway and do my own practice. MADYA is agnostic, and covers many forms of Yoga and other stuff, like Chi Gong.
I'm really not interested in other stuff any more, though, and have no interest in joining in with the various flavours of Yoga event MADYA puts on.
But yesterday was run by Sanyassin Vimuktananda from Satyananda Yoga North, so I joined in as much as I could. Unfortunately, a combination of a stinkingly hot room, and a rather congested set of sinuses, meant i had to keep popping out just to get some air.
However, as is always the case with Satyananda Yoga events, it was right up my street.
Vimukta put on a great day, with many people afterwards saying how much they liked it.
Pity I couldn't do more. My daily practice has also been badly affected by a head cold. It's nuisance, but I think it's better to spend my energy fighting the col, so practice is on hold for a few days.
I'm the Membership Secretary for MADYA, so I go to all of their events. Usually, though, I sit outside in the hallway and do my own practice. MADYA is agnostic, and covers many forms of Yoga and other stuff, like Chi Gong.
I'm really not interested in other stuff any more, though, and have no interest in joining in with the various flavours of Yoga event MADYA puts on.
But yesterday was run by Sanyassin Vimuktananda from Satyananda Yoga North, so I joined in as much as I could. Unfortunately, a combination of a stinkingly hot room, and a rather congested set of sinuses, meant i had to keep popping out just to get some air.
However, as is always the case with Satyananda Yoga events, it was right up my street.
Vimukta put on a great day, with many people afterwards saying how much they liked it.
Pity I couldn't do more. My daily practice has also been badly affected by a head cold. It's nuisance, but I think it's better to spend my energy fighting the col, so practice is on hold for a few days.
Wednesday 2 February 2011
Guru and Disciple
Some Western people are suspicious of Gurus. Some gurus are suspect.
We'll gloss over that for now, and address it another time.
...
We're all in a room. It's a very big room, and very high. We spend our lives wandering around, and most of us never even realise we are in a room. It's so vast, we think everything is ok, be cause we never meet the limits imposed on us by the walls. Most people simply don't see the walls.
Some of us do.
Some of us encounter a part of the wall that contains us. Some of those bump off the wall, and choose to pretend to not notice. They wander back into the room, and maybe don't encounter the wall again for a long time.
Some others spend some time frowning at the wall, scratching their heads, then kind of carry on wandering, but keep the wall in view, off in the distance. They get the feeling it's important, but just not right now.
Some others meet the wall and wonder what lies beyond.
These people often spend more and more of their time approaching the wall, probing, examining. Sometimes they may find a small, dirty window, and through the window, they may see tantalising glimpses of a bright beyond. Some become intrigued by the wall. The wall becomes a big part of their lives, and examining and exploring the wall becomes a regular occurrence. For some it becomes their primary purpose.
Sometimes, someone finds steps.
The steps are treated the same as the wall. Some ignore them, some start to climb. But climbing is hard, and many give up.
Some though, are driven, and think this must be the way over the wall!
So they climb. And the climbing becomes harder. The stairs steepen, the steps narrow, and eventually, its almost like trying to climb the wall itself. It's slippery, and difficult. But to some it's also rewarding, and these press on.
Sometimes, on very, very rare occasions, someone on these steps encounters a fine golden thread, hanging down the inside of the wall. Many people ignore the thread, thinking it is just another vine, another creeper growing on the wall.
But some people look up. And those that choose to look up see that the wall is terribly high. The sides are smooth, like glass. It's virtually mpossible to climb. But there, in the farthest distance, there is a light. A beautiful, glowing light at the end of the fine thread hanging down the wall.
And as the eyes become clear and accustomed to the glare, what we see is our Guru waiting patiently, holding out the thread of gold, simply waiting for us to take hold.
You can read a greaqt deal of wisdom concerning the Guru in Satsangi's wonder full book Light on the Guru and Disciple Relationship
We'll gloss over that for now, and address it another time.
...
We're all in a room. It's a very big room, and very high. We spend our lives wandering around, and most of us never even realise we are in a room. It's so vast, we think everything is ok, be cause we never meet the limits imposed on us by the walls. Most people simply don't see the walls.
Some of us do.
Some of us encounter a part of the wall that contains us. Some of those bump off the wall, and choose to pretend to not notice. They wander back into the room, and maybe don't encounter the wall again for a long time.
Some others spend some time frowning at the wall, scratching their heads, then kind of carry on wandering, but keep the wall in view, off in the distance. They get the feeling it's important, but just not right now.
Some others meet the wall and wonder what lies beyond.
These people often spend more and more of their time approaching the wall, probing, examining. Sometimes they may find a small, dirty window, and through the window, they may see tantalising glimpses of a bright beyond. Some become intrigued by the wall. The wall becomes a big part of their lives, and examining and exploring the wall becomes a regular occurrence. For some it becomes their primary purpose.
Sometimes, someone finds steps.
The steps are treated the same as the wall. Some ignore them, some start to climb. But climbing is hard, and many give up.
Some though, are driven, and think this must be the way over the wall!
So they climb. And the climbing becomes harder. The stairs steepen, the steps narrow, and eventually, its almost like trying to climb the wall itself. It's slippery, and difficult. But to some it's also rewarding, and these press on.
Sometimes, on very, very rare occasions, someone on these steps encounters a fine golden thread, hanging down the inside of the wall. Many people ignore the thread, thinking it is just another vine, another creeper growing on the wall.
But some people look up. And those that choose to look up see that the wall is terribly high. The sides are smooth, like glass. It's virtually mpossible to climb. But there, in the farthest distance, there is a light. A beautiful, glowing light at the end of the fine thread hanging down the wall.
And as the eyes become clear and accustomed to the glare, what we see is our Guru waiting patiently, holding out the thread of gold, simply waiting for us to take hold.
You can read a greaqt deal of wisdom concerning the Guru in Satsangi's wonder full book Light on the Guru and Disciple Relationship
Monday 31 January 2011
An Into the Body Experience
I was driving home tonight, and suddenly, the windscreen of the car became my eye.
I was looking out through the windscreen, just as I look out through my eyes. The car was my body.
I realised that I had climbed into the car, just as I climbed into my body of flesh.
It was just another layer.
I was existing in Toyotamaya Kosha!
I put on the body of steel and rubber, oil and petrol, and I wore it and controlled it for as long as it was useful. It got me home, and then I climbed out of it.
I dropped my Toyotamaya kosha.
I didn't mind.
If I need to travel some more, I can put it back on. Or another one.
Some people become very attached to their Toyotamaya kosha, and if it gets damaged, it upsets them. They might even wince or cry.
But really, they know it's just a shell. Just a tool for getting around. But as long as they have their Toyota (or Ford, or BMW) maya kosha, they feel a great deal of attachment to it.
When it comes time to part with this vehicle for the last time, and send it to the scrap heap, there may be a little tear, a feeling of fond memories. But we move onto our next car, and the old one is soon forgotten.
It's so easy to drop your Toyotamaya kosha.
And it's just as easy to drop your Annamaya kosha.
I was looking out through the windscreen, just as I look out through my eyes. The car was my body.
I realised that I had climbed into the car, just as I climbed into my body of flesh.
It was just another layer.
I was existing in Toyotamaya Kosha!
I put on the body of steel and rubber, oil and petrol, and I wore it and controlled it for as long as it was useful. It got me home, and then I climbed out of it.
I dropped my Toyotamaya kosha.
I didn't mind.
If I need to travel some more, I can put it back on. Or another one.
Some people become very attached to their Toyotamaya kosha, and if it gets damaged, it upsets them. They might even wince or cry.
But really, they know it's just a shell. Just a tool for getting around. But as long as they have their Toyota (or Ford, or BMW) maya kosha, they feel a great deal of attachment to it.
When it comes time to part with this vehicle for the last time, and send it to the scrap heap, there may be a little tear, a feeling of fond memories. But we move onto our next car, and the old one is soon forgotten.
It's so easy to drop your Toyotamaya kosha.
And it's just as easy to drop your Annamaya kosha.
Sunday 30 January 2011
February Mrityunjaya
Next months Mrityunjaya session will be held on Saturday 26th February. 7PM for a 7:30PM start.
For more information, email mrityunjaya dot mantra at gmail dot com.
We will be following roughly the same program. Hopefully my cow dung will have arrived from India, and we will be able to perform Mrityunjaya as a havan!
As this is the first time we'll be doing the 'reading circle', I've taken the liberty of choosing the passage for the this meeting. I have chosen Bhagavad Gita, 3.27-35.
From Juan Mascaro:
From 'Walking with the Gita' (MacCuish et al):
For more information, email mrityunjaya dot mantra at gmail dot com.
We will be following roughly the same program. Hopefully my cow dung will have arrived from India, and we will be able to perform Mrityunjaya as a havan!
As this is the first time we'll be doing the 'reading circle', I've taken the liberty of choosing the passage for the this meeting. I have chosen Bhagavad Gita, 3.27-35.
From Juan Mascaro:
27. All actions take place in time by the interweaving of the forces of Nature; but the man lost in selfish delusion thinks that he himself is the actor.
28. But the man who knows the relation between the forces of Nature and actions, sees how some forces of Nature work upon other forces of Nature, and becomes not their slave.
29. Those who are under the delusion of the forces of Nature bind themselves to the work of these forces. Let not the wise man who sees the All disturb the unwise who sees not the All .
30. Offer to me all thy works and rest thy mind on the Supreme. Be free from vain hopes and selfish thoughts, and with inner peace fight thou thy fight.
31. Those who ever follow my doctrine and who have faith, and have a good will, find through pure work their freedom.
32. But those who follow not my doctrine, and who have ill-will, are men blind to all wisdom, confused in the mind; they are lost.
33. 'Even a wise man acts under the impulse of his nature: all beings follow nature. Of what use is restraint?'
34. Hate and lust for things of nature have their roots in man's lower nature. Let him not fall under their power: they are the two enemies in his path.
35. And do thy duty, even if it be humble, rather than another's, even if it be great. To die in one's duty is life: to live in another's is death.
From 'Walking with the Gita' (MacCuish et al):
27. He whose mind is confused by egoism imagines 'I am the doer', whereas in fact all actions are carried out by the three qualities of nature.
28. But those who know the truth, O Arjuna, understand the relationship between the gunas and action, and are not attached.
29. Those who are deluded by the qualities of material nature become attached to material activities.
30. Dedicating all actions to Me, meditating on the Supreme Spirit, becoming free from the wising and selfishness fever, you must fight!
31. Whoever constantly practices tis teaching of Mine, with pure faith and without complaint, is released from karma.
32. But those who, out of envy, disregard these teachings and misunderstand everything, become lost and are the cause of their own suffering.
33. All beings act according to their own nature, even the wise. Why try to force anything to be otherwise?
34. It is natural for the sense o be attracted to that which is pleasant and to reject the unpleasant, but you must not come under the power of these two forces, because they are your enemies.
35. It is better to perform your own duty imperfectly, than someone else's perfectly. In fact, it is better to die in ones own duty, because following someone else's path is dangerous.
First Saturday Mrityunjaya
Poornamurti and I are now holding once monthly Maha Mrityunjaya sessions, on the last saturday of each month.
At these sessions, we will open with Shanti Mantra, chant Mrityunjaya 108 times, followed by Guru Stotram. We'll then chant anything else anyone wishes to suggest.
We are also going to try to specify a verse or passage from a 'suitable source' each month. We'll publish this at least a couple of weekse before the meeting. Those interested can then read, cogitate, meditate etc on the passage, and we can discuss at the meeting.
Finally, we shall close with Shanti Path.
This Saturday was the first of these. We had not yet decided to do the readings thing, but Saddhana had brought along the Sankalpa of Paramahamsa Satyananda-ji, which she read out for us. It's beautiful piece of writing:
At these sessions, we will open with Shanti Mantra, chant Mrityunjaya 108 times, followed by Guru Stotram. We'll then chant anything else anyone wishes to suggest.
We are also going to try to specify a verse or passage from a 'suitable source' each month. We'll publish this at least a couple of weekse before the meeting. Those interested can then read, cogitate, meditate etc on the passage, and we can discuss at the meeting.
Finally, we shall close with Shanti Path.
This Saturday was the first of these. We had not yet decided to do the readings thing, but Saddhana had brought along the Sankalpa of Paramahamsa Satyananda-ji, which she read out for us. It's beautiful piece of writing:
I am an invisible child of a thousand faces of love
That floats over the swirling sea of life,
Surrounded by the meadows of the winged shepherds,
Where stillness of divine love and beauty
Rain in the spring and bloom in the midnight
Summer’s warmth of softness.
Often I pass to the place
Where there is no separation of the sun and moon,
But where eternal light spreads a carpet
Of sparkling reflections of itself
Within the hearts and eyes of all,
Even those who are blind to see.
Where sweetness has no taste,
For it is the essence of all beings,
And where teardrops water flowers of happiness
And pass into brooklets of experience
And then to the open sea.
Life often cuts at my body and mind,
And though blood may be seen passing,
And a cry might be heard,
Do not be deceived that sorrow could dwell within my being,
Or suffering within my soul.
There shall never be a storm
That can wash the path from my feet,
The direction from my heart, the light from my eyes,
Or the purpose from this life.
I know that I am untouchable to the forces
As long as I have a direction, an aim, a goal: To serve, to love, and to Give.
Strength lies in the magnification of the secret qualities
Of my own personality, my own character,
And though I am only a messenger, I am me.
Let me decorate a thousand faces with colour of inspiration
And soft, silent sounds of value.
Let me be like a child,
Run barefoot through the forest
Of laughing and crying people,
Giving flowers of imagination and wonder that God gives free.
Do I have time to ask whom I shall love?
From whom shall ask for something more
Than all I have been given,
Or what is meant by the signs that pass before my windows?
I learnt to read half a century ago but found it useful
Only for speaking to those who continue to live by books.
I shall not pretend to understand
Nor shall I try to reason for the satisfaction of rationalisation.
Yesterday I sat in the park and shared an orange
And an afternoon with the divines and myself
And who am I?
Don’t be deceived by my words, my manner, my way,
Or by my friendliness, or by the image of that of a man.
I sleep, eat, talk and play with you and others,
But remember that the gift of inspiration, or perfection,
Is a priceless island of treasure,
Which that whom we call God placed at the end of the rainbows.
If I believe I have the strength to hold back seas, to move mountains,
And the determination to live and love life,
It is because I have felt and seen an image of inspiration
Visible to my unseeing eyes.
Yes, yesterday I cried when I read sorrow in the heart of my love,
For I am more than human,
And I laughed from my belly
When I saw two camels playing in a sea of yellow.
I am not insensitive, nor have I dulled my senses,
But never shall I become submerged or lost
In the experience of these images,
Of these feelings, of these emotions.
Don’t think that as a child
My heart cannot turn as hard as stone,
When the arrow of opposition to what I believe in
Tries to pierce my centre of principle and character.
I have a cause, a meaning, a worth for individuality,
All as a means for living in this life,
For striding steps forward, for achieving a mission.
Shall I fall on bended knees
And wait for someone to bless me
With happiness and a life of golden dreams
No. I shall run into the desert of life with my arms open,
Sometimes falling, sometimes stumbling,
But always picking myself up;
A thousand times if necessary,
Sometimes happy.
Often life will burn me,
Often life will caress me tenderly
And many of my days will be haunted
With complications and obstacles
And there will be moments so beautiful
That my soul will weep in ecstasy.
I shall be a witness,
But never shall I run or turn from life, from me.
Never shall I forsake myself or the timeless lessons I have taught myself
Nor shall I let the value of divine inspiration and being be lost.
My rainbow coloured bubble
Will carry me further than beyond the horizon’s settings,
Forever to serve, to love, and to live as a sannyasin.
Poornamurti and I would like to extend our heartfelt thanks to those who attended, and hope to see you all again at future gatherings. For those who cold not come this time, please know that you are alway welcome.
Here is a photo of the little altar we put in place:
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