Path of Fire and Light

I • 1 'J Path of Fire and Light VOLUME 2 Swami Rama The Himalayan Institute Press Honesdale, Pennsylvania t .....•,-------· Contents CHAPTER ONE The Philosophy of Life• 1 CHAPTER TWO Death and Transition • 19 CHAPTER THREE Transforming Negative Thought Patterns • 4 t CHAPTER FOUR The Himalayan Institute Press Understanding the Mind and the States RR l, Box 405 of Consciousness • 55 Honesdale, Pennsylvania 18431 CHAPTER FIVE © 1988, 1996 Himalayan lntcmational Instirnte Relationships • 77 ofYoga Science and Philosophy of the USA CHAPTER SIX 9 8 7 6 5 4 3 First Steps Toward Self-Transformation • 87 AJI rights reserved. No part of this book may be reproduced CHAPTER SEVEN in any form or by any means without permission in writing Preparing Body and Breath• 103 from the publisher. Printed in the United States of America. CHAPTER EIGHT Cover design by Robert Aulicino The Power of Determination and Will • 117 CHAPTER NINE The paper used in this publication meets the minimum requirements of A.mcrican National Standard for Information The Science of Sound• 127 Sciences-Permanence of Paper for Printed Library CHAPTER TEN Materials, ANSI ZW.48-1984. Kundalini and the Chakras • 139 The Library of Congress has catalogued Volume 1 as follows: CHAPTER ELEVEN Exercises • 165 Rama, Swami, 1925 - Path of fire and light. CHAPTER TWELVE Conclusion• 183 Includes index. 1. Breathing exercises. 2. Yoga, Hatha. I. Title. Glossary • 191 RA782.R34 1986 613.7'046 86-7586 Index• 197 ISBN 0-89389-097-9 About the Author • 203 Volume 2 ISBN: 0-89389-112-6 t .. .. ,..------~ .......... Publisher's Note The Himalayan Institute Press is honored to make available to readers Sri Swami Rama's book Path of Fire and Light, Volume 2. It is meant to be a practical compan- ion text to volume 1 of Path ofFire and Light, and to com- plement and clarify that material. It also stands on its own as a profound work on philosophy and practice. The text of this book has been edited from an advanced seminar taught by Sri Swami Rama at the Himalayan Institute in the summer of 1987, and we have tried to preserve the natural quality of Swamiji's spoken words. This material forms a beautiful and sound philo- sophical framework for the practice of yoga at all levels, and also offers a number of specific practices for experi- enced students. It is never recommended that students attempt to learn practices in yoga from books alone, as they may experience adverse effects if they are not sufficiently pre- pared. Personal instruction in this tradition of meditation is available at the Himalayan Institute headquarters and its branch centers and affiliated centers around the world. L :;y;; Lord of Life in the Universe is within me. I am not the body, but a shrine of that Lord, the Lord of Love and Life. Through my thoughts, speech, and actions I will emanate love. L ; f " • CHAPTER ONE• The Philosophy of Life ｾ＠ SUN, THE MOON, THE STARS, and all the lights that you can imagine in the entire external world are but fragments of that one great Light that is within you. It is the light of knowledge, the light of discrimina- tion, the light of understanding, the light of life, the light of sharing and love, the light of Being that you are. "Thou art that." The light within is like a ripple in the vast ocean of bliss-that which we call Brahman, the Absolute, Infinity, the Highest. You yourself are that ripple; you are a wave. You should always have confidence that the light of life really is within you. Physics corroborates this philosophy; it also says that life is like a particle, like a wave. It repeats the ancient philosophy that tells us that life is a wave born from the ocean of bliss, playing in it, and subsiding again into it. There is nothing that is truly subject to death. The Vedas, the most ancient scriptures in the library of humanity, say that after this universe goes into annihila- tion, it returns again. The sun, moon, and stars shine again in the same way that they did before. Essentially nothing L 2• PATH OF FIRE AND LIGHT, VOLUME 2 The Philosophy of Life • 3 dies; we also do not die. How can we die? To think that we understands the aim of life. True culture really belongs to die is a weak philosophy. If God is everywhere, what dies? the great sages. Spiritual culture has been flowing since 'Where is that which dies? The idea that one is completely eternity, and we all have a right to it. annihilated is philosophically inaccurate. Life is a line, hung on two points. One point is called You need co understand something about life and the birth and the other is called death. We see and under- universe first before we discuss practical spiritual tech- stand life through the windows of our vision. We now niques, because no technique is complete if you do not have limited vision because we see a limited horizon. We have an individual philosophy. If you do not understand see that we are born and that we die, yet we do not know these things before undertaking spiritual practices, these either how we are born or how we die. Who is really questions will preoccupy your mind, disturbing your responsible for your birth in this world? Parents? Your practice. Thus, your individual philosophy should be well parents are the means of your birth, but if you are only a understood. You are all philosophers; you lack only a spe- result of their choice, then why do you not have exactly cific philosophy, because your thinking is undisciplined their character and all their qualities? Why do you grow and your mind is undirected. No complete technique is to be a separate individual in a different way from them? taught to help you experience the light no matter where These are questions you should understand: from where you go. There is no tradition, country, or culture where have you come? who brought you to this earth? and the mind is taught to see, watch, will, and find what it where will you go? seeks. Books inform you about that philosophy, teachers In searching for comfort people say, "God brought share their experiences and knowledge, but you must also me to this world," but that is not a full explanation. have the capacity to use that knowledge. Religionists push such questions aside and enter the path In some ways Westerners, especially the American of devotion. To lead people on the path of faith and devo- people, are very fortunate. There is something great in tion is good; it helps people and gives them solace. But it you. You do not know your history or see how you move, is better for you to understand that by dismissing ques- but you move with confidence. Your country is large, you tions the mind can create serious problems for you. Your are secure, and it is easy for you to earn a living. You are faith is challenged by your own mind and reason. also personally secure. So if you are really searching for I am not criticizing faith. Faith is very good, provided something, you can attain it. However, because of the that it is reasoned faith. The particular capacity of the influence of your popular culture you think only in a mind that reasons should go hand in hand with faith. If it material way; you cannot think of or understand the goal does not, eventually-after a few days, a few months, or a and aim of life. You cry for that sense of purpose. That is few years-you will find that although you walked very why some of you take drugs, thinking that drugs are well, with all your strength, you were walking backwards, higher than Christ. You do not receive training in the and you will find yourself a thousand miles further away goals of life because there is no culture that teaches and from your goal. L ~--·-=····· 4 • PATH OF FIRE AND LIGHT, VOLUME 2 The Philosophy of Life • 5 You are like a manuscript, not a completed book. A it protects you from cold and heat and from other external book has a beginning, a middle, and an end. It is printed disrurbances. So you are not simply an animal; you are a by machines in a press and bound as a permanent unit. sophisticated animal with understanding and knowledge. But you do not know from where you have come or And if the Almighty, as you may call it, is ultimately where you will go. You are in search of the beginning and responsible for all this, then why are you worried? As ending pages of life in order to make your manuscript God has made you, with understanding and knowledge, complete. My purpose now is to help you understand so you are. You are responsible for your actions, and once how to search for the missing pages of life's manuscript. your state in life has been given to you, you are also Your desires bring you into this world. In the same responsible for what you do in the world. way that an accountant uses a new ledger book while the You are the master of your destiny; no one else accounts remain the same, so we bring forward all of our created that destiny for you. You are the master of past accounts and simply copy them into new books. Your your destiny both consciously and sometimes also body is new, your brain is new, your conscious mind is unconsciously. At present you have no control over your new, but the desires that motivate you to come to this unconscious mind, that part of the mind that is unknown world are old. Desire with a certain motivation causes to you, yet it motivates you to do certain things. By rebirth, Birth is our coming forward from the unknown analyzing your actions, you can learn about your and the unseen, from the hidden part of life. In Sanskrit, unconscious mind. It is only an aspect of mind that stands there are three words used for this concept: srishti, jan- as a wall between you and the Reality, between the gross man, and utpatti. These three words mean, respectively, and the subtle aspects of yourself. "that which is hidden and comes forward," "that which If you have no knowledge about yourself, what can was behind comes forward," and "that which was un- you understand about the universe? How can you under- known and unseen comes forward." You do not die. You stand your relationship with the universe? If you do not are immortal beings. understand these matters, then remembering God's name, The wheel of the universe rotates continuously, non - praying, or meditating is merely escapism or helplessness, stop; its nature is to rotate. In that rotation a time comes because you have no direction. You have accepted what when we become human beings. Humans are the most you were taught: that you cannot understand and that advanced of all species-those who can both think and you are helpless. You need to explore and understand narrate. When the wheel rotates and you gain human how you came to this world, why you came, what death status, then you become responsible. With the status of is, and how you go again into that whirlpool of life. a thinking, narrating being, you take on responsibility. No one can give you anything; you have to light your The activities of human beings are not controlled by own lamp. Nobody gives you salvation. Do not become nature. Human beings can always attain victory over dependent upon any external resource, for no one has the nature. The room you are in now is a victory over nature; power to give you salvation if you do not want it and will t 6 • PATH OF FIRE AND LIGHT, VOLUME 2 The Philosophy of Life • 7 not work for it. You should have a burning desire for sal- Your responsibility does not lie in other kingdoms- vation. You should have a wick, oil, and a lamp to light in the kingdoms of animals, vegetables, or rocks-it lies the t1ame, and then there will be light. But if you do not only in the kingdom of human beings. You have your own have all these at one time, then creating light is not pos- will. You are the creator of your own destiny. Yim are the sible. The question is how to put them together. You master of all you survey. That is the difference between should learn techniques and practice, and you should also you and the other species or kingdoms of the world. 'I 'hat know the philosophy of life. is why this law is accepted universally: "As you sow, so You are responsible for your actions, whatever you shall you reap." have done. You have the power to do certain actions, and My master used to teach ahout a book called when you reap the fruits of those actions, then they moti- Khandakam. He taught my brother disciple, my gurubh11i, vate you to do still more actions. In this manner you have while I sat next to him. Thirteen times my master taught become a great collector of duties and responsibilities. him the same lesson, but whenever my gurubhai was Because of this, no one can help you; you have to help aske<l a question, he could not answer. One day my mas- yourself. ter threw his wooden sandal at my gurubhai's head and So our work is to analyze this incomplete manuscript said, "You sandal-head! Don't you understand? I've been of life and to explore what happened to the manuscript teaching you and teaching you, hut where is your mind?" here and there. It is not necessary for you to understand Then he threw another sandal and hit me. l still carry the everything ahout your past. You should not torment scar on my forehead to remind me. yourself in trying to learn it. If you do not understand \Vhy did that happen to me? Because of the law of your past, you are not ignorant, you arc merely im10cent. association. Sometimes you suffer misfortune not bec:rnse You are here at a certain point in this present life. By of your own deeds hut because you are associated with understanding your present situation you can understand somebody else. Yim suffer because of that person. You the future and the past. The manuscript of your life has need to understand this law of karma, to understand how been written by you. the law of karma becomes active, how you are caught in \Vhcther you hate or love yourself, you have to put its whirlpool, and why it is so important. up with and eventually accept yourself. If you accept So given this law, how can you gain freedom from yourself and your duties willingly, it is good. If you do your own actions? Philosophically it can be explained, not, but instead resist your duties, you will be miserable. but understanding this philosophy will not free you until One who is truly learned understands this. Even a doctor you practice it. If you work selflessly for me and I work of philosophy or psychology is not truly learned, because selflessly for you, then we will both be free. Actually, all he has only read a few books-he does not know anything coupling-the process of creating relationships in the profound about why he came to this plane and where he world-is meant to help us attain that freedom. If a wife will go. One who is truly learned has that knowledge. loves her husband and works for him, and the husband l 8 • PATH OF FIRE AND LIGHT, VOLUME 2 The Philosophy of Life • 9 loves his wife and works for her, then there is a mutual I have practiced, which I received through my studies and understanding. Both will be free of the consequences of experiences with the sages. No matter what religion you their actions. But that does not usually happen. Both follow or believe, if you follow these practices methodi- partners usually expect too much and make their home cally you will definitely gain progress. miserable, instead of radiating their love toward the What does it mean to practice? Start practicing what other. If you consider your own body, you know that your you have known. The modern world is oriented to the feet and hands work together. i\11 your parts and organs concept of time. So we always ask, "How long will the work for the good of the whole, and because each part is process take?" I can teach it systematically, but what is working for the others, your body becomes a whole liv- your capacity for practice? If I know that, then I can tell ing machine. But we do not live that way in the external you how long it will take. You must know your own world, and that is why we suffer. capacity. Are you really a fully determined person? Are you The How of communication is broken because you do determined that you want to know yourself? Or do you not perceive your common identity with others. \Vhcn want to dismiss this go:.il? The human mind is very small; you do not understand your common purpose or identity it is like a small rnler or scale. And with the help of that ~ith others, you expect others to give you love, to share small scale alone you cannot measure this vast universe love with you, and to help you. That cam1ot happen and that eternity and infinity. unless you understand yourself first. Suffering will no You can use your mind up to a certain point, but longer exist in the world and the flower of humanity will beyond that, you cannot benefit from using your mind. bloom on the day that we understand that to remain free You can learn how to use your mind in a creative way, and we will have to work for the good of each other. Freedom you can learn at what point the mind should he surren- alone is a prominent desire of all human beings, and dered. If the mind is not finally surrendered, then the external love is one step toward freedom. flow of intuitive knowledge, that internal lihrary of infi- The most important thing is that we are human nite knowledge, will not flow. Without it, you remain beings, and being human, we should attain the next step. only on the surface of your conscious mind. That next step is fulfillment, unfoldment, perfection, and So you have to do two things: you must learn how to enlightenment. Do you know what this word 1'enlighten- make the best use of your mind, and then how to go ment" means? It does not mean to become inhuman or beyond the realm of the mind. Avoiding the use of your perfect. To he perfect would he perfectly boring! To he mind will not help you. Reading and studying are good enlightened does not mean one does not do normal pastimes, hut reading does not lead you very far. You only things, like talking or eating. Do not do others the injus- gather information. The important thing is to practice, tice of expecting people to become inhuman. practice, practice! By practicing, even the worst student In this book I will tell you what I know, based on my receives something and experiences something. experiences. I will share with you the knowledge of what Not all experiences guide us, however. Only rare t 10 • PATH OF FIRE AND LIGHT, VOLUME 2 The Philosophy of Life • 11 experiences-those that come from beyond, from the It teaches the meaning of truth. Suppose I am a truthful inner dimension, rather than from bodily sensations, the person and I meet someone who appears very happy but mind, or the senses-can really guide us. These experi- who lies constantly. Do l become sad and unhappy while ences come when you are not moving. They cannot come practicing tmthfulness? Such questions can he resolved when you arc moving, because then your mind is busy. through contemplation. Physicists say that everything is subject to movement in The first thing you should know is that you have the external world; all the particles of everything arc come to this earth as a human being, and a human being moving. The mind is also moving. The human mind is has the power to perform actions. So understand the pur- like a drunken monkey; it wants to jump from one place pose of human at:tion-the philosophy of selfless actions. to another, seeking externally the solace and peace that This is the philosophy of self-surrender. are already within. vVhat does it mean to surrender? Humans cannot Many of you think that your mind can be contro!led. avoid at:ting in the world, and whenever you act, you reap That is not a useful idea. Like the monkey, the mind can the fruits of those actions. vVhen you reap those fruits never actually be controlled; it can only be directed. If then the fruits themselves motivate you to do more you want to try to control your mind, you will regret the action, and then there is the whirlpool for you. So the results. Forget the word "control" and learn to direct hest goal is to learn to share the fruits of your action. your mind and energy on all levels. The moving mind Your immediate field of practice in sharing should be wants to know things, to collet:t data from the things that your family. This happens very naturally with a mother arc moving outside. To do that, you have to learn to be and child. The mother shares and gives, hut the child still. That stiHness should not be forced; it should come does not yet share. The mother gives birth to the child, through wisdom, and it should be easy. she cares for it, she docs so much for it, hut if she wants The systems of prayer, meditation, and contempla- something so small as a candy from the child's hand, the tion all agree on the need for stillness. These approaches child will not share it. are not separate; they help each od1er. So do not misunder- \Vhy do you create barriers and obstacles in your life, stand and think that meditators condemn prayer or sug- between yourself and your friends, spouse, and parents? gest that you should not pray. But most of the time those Because you are selfish and do not want to share. You who pray are asking, "Give me this, give me this, give me have to learn to share, for sharing alone liberates us. You this." They do not understand that when you pray, you create a wall around yourself; you create a fortress that is are actually praying to your higher self. not helpful. You create all these blocks between yourself Meditation is also sometimes misused by those who and others and then go from this person to that one. You cannot handle things and want to escape. This is not the have to learn to help yourself, to remove these blocks purpose of meditation. Contemplation is the school that independently. This is called self-therapy. Then you know teaches you how to think about the higher issues of life. how far you have gone and how far you still have to go. \ 12 • PATH OF FIRE AND LIGHT, VOLUME 2 The Philosophy of Life • 13 When one speaks about spiritual paths, the element if you faiL The important thing is your real effort. After of fire is often mentioned. So let us explain what that that, grace and wisdom appear. fire is. Fire helps you to live. Fire gives wannth; it is the If you want to know what grace actually is, there are warmth oflife. Tf you lose the warmth of your body, there four aspects to it: the grace of God, the grace of the Bible . is no charm in life,. and vou will die. But where does fire dwell in the body? How do you get that fire of life? or scriptures, the grace of the guru, and-most impor- tantly-the grace of the self. If there is no grace of the \\i'here does it originate and how can you lead and chan- self, then nothing is going to happen: all these other nel it? vVhat happens when you begin to work with it? graces do not work. But if you have the grace of the self, Is that fire self-existent, or is it dependent on something then these other graces work. else? If you are satisfied with all the little toys, pleasures, The ascending power of fire within you is the fire of and sweets you are getting in the world, then you will not love, the sharing of love with others in relationships, the gain the more important goal. But if you do not settle for love and caring fix your family and your friends, and the life's small pleasures, then the ultimate goal will be yours. love of your duties, without which you cannot survive. It Everyone feels a lack of satisfaction with life .rnd its plea- requires the help of a descending power. That descend- sures, but sometimes we push it aside to follow the path ing power is what you call grace. of escapism. Sometimes we become very pessimistic, You should understand the difference hetween the negative, or depressed. It is necessary to develop and ascending and descending powers, and how they work strengthen the flame of desire for higher goals. You have in your body. Your human effort learns to work with to practice nurturing it. At first it is a small flame of light the ascending power, but human effort alone cannot and life. But by feeding it and allowing it to grow, it will cause the dawning of wisdom. There is an ancient saying: become like a raging forest fire. Then the flame of desire "'"'1hen the disciple is ready, the guru appears." Guru for the Ultimate cannot be put out by any means. means "wisdom." As there is only one life-force, so there faitially the {fo-.turbances of the external world and its is only one wisdom, only one fountain of knowledge, life, charms and temptations will disturb you and create prob- and light. llow docs this power of wisdom descend, and lems for you. That is because your desire is a tiny Harne. from where does it come? But when you have protected it and allowed the flame To know this, you have to understand both parts of to grow, then no one can stop it. Then you do not need the process: the fire that ascends, and the light that to protect it, because it, itself, burns up all that disturbs dawns. Grace comes to a human being when he or she has you. That fire and light is really within you. That is why completed their own work. No one receives grace with- the great Upanishads say, "Thou art that": thou art the out first doing work themselves; otherwise, the law of Absolute. cause and effect would be disturbed. That law says that Sometimes you want to accomplish something, but you you have to make your own endeavor. It does not matter do not have the determination, the clarity, the wisdom, t 14 • PATH OF FIRE AND LIGHT, VOLUME 2 The Philosophy of Life • 15 or the fearlessness. Because you lack these skills you world, your body, or anything else, it happens first in the repeatedly experience setbacks in life. You have many mental world. Everything happens in the subtle world fears in your mind and heart that hold you back. All your long befi.>re it take place externally. If you know how to, life you labor under the pressure of these fears. They you can take precautions. The same rock that you trip on remain because you have never examined them. You keep can he used beautifully on the front wall of your house or them in your heart and mind and do not share them, even as a stepping-stone. It depends on how you use it. \\'hen with the best and closest of your friends. Your ego does not we can fathom all the subtle levels of life within and reach allow you to talk about them even to your teachers, your that spot that is free from all fears, pains, and miseries, spouse, or someone whom you love, because you think that then we find ourselves one with the Infinite, where there your personality will be misunderstood, or that you might are no fears, no questions, no problems, no sadness, no lose something if you discuss your fears. Every human pain, and no misery. The message of the great sages is that being is afraid in this same way; every human being is we can do this. \Ve have only to clecide if we want to listen inhibited by fears. But all your fears should be examined, to the world, which tells us to be passive and pessimistic, so that you can remain fearless as long as you live. If you or to those who arc the great leaders of humanity. want to live, why not live fearlessly? There is no charm in Those fortunate few say something else. They tell us a life full of fear. You should not accept this fearful sort of that we can do all this in this lifetime. vVe should cultivate living. Fearless living is possible when you have under- the finn determination: "T can do it, I have to do it, l will stood the way to do your actions in the external world and do it." Then, when we make our best human effort, all the when you have learned about your internal states. power within rises, the descending force also blesses us, All things happen in the inner world long before and grace dawns. Then, at last, we are liberated. they happen outside. Anything happening in the external Do not postpone your enjoyment to a future time. world happened long ago in the internal world. You '-"7hat will happen in tl1c next moment of life no one should know that it happened within you long hefore it knows. The mystery of life and death is not revealed to happened outside you. You can know all things that will everyone; no one has a bag of enlightenment to distribute. happen in your future-but you do not. You do not culti- If you want to make progress, then do your practice. vate an understanding. If you concentrate and watch Your mind raises obstacles, however: ''I don't have enough silently, you can know what is going to happen to you in time" or "I don't have enough energy" or "I haven't the the future-but your mind remains busy in the material means" or "I have no confidence." The answer to all these world; it has formed the habit of going to the objects that obstacles is the same: practice and philosophy. Both must are changing, so it does not notice those subtleties that go hand in hand. Make a determination, make a resolu- are received in the inner world. tion, to devote only ten minutes regularly for one month, All things happen in your mental world first. no matter what happens, and you will begin to see Whether it involves your relationships in your external progress. 16 • PATH OF FIRE AND LIGHT, VOLUME 1 The Philosophy of Llfe • 17 \Vhen you sincerely tread the path, you will meet one a scientist always analyzes it in other ways in the lab and who can help you with all setbacks. If you arc practicing, then shares his experience with others. I am obliged to attend you, to help, and to serve you. If The role of the teacher is to offer you systematic and you are not practicing, then I am not responsible for you. practical methods. Your relationship with the teacher That is my commitment to you. If you are practicing, I makes you responsible to do your practice. But usually am fully prepared to teach, travel, and help you. If you students do not practice, and the teacher becomes disap- are not practicing, your writing to me or remembering pointed because of that. Those who love their teacher do me is of no importance. i\1y duty to you comes only when their practice. Those who do not practice may claim to you are practicing. love, hut they do not really love the teacher. The teacher A student always wams to examine his teacher. The loves the sh1dent by imparting the wisdom that was teacher has to prove that he is a real teacher his whole passed on by the great sages. life. The student always tests the teacher and wants to You are all flowers. Before the petals of the Hower of know that. No matter how many times the teacher proves life fall into decav and destruction, offer vourself to the a C that he can help you, that he is selfless, you still wonder, nahire to which a child belongs, and enjoy seeing it wher- "Ilow do I know?" ever it is. The teacher also wants you to give a love offer- Students ask their teachers what results the methods ing, and that is practice. If you do not practice, you do will have, where the path will lead, and what difficulties not love your teacher. Tn this book I will impart many there are on the path. Hut really, you have to train your- techniques selflessly and honestly. I am only a messenger; self. You are beginning to grasp things, but you arc not 1 do not consider myself a sage or anyone special. 1\ily honest enough with yourself to follow the path. But there duty is to wve you the correct message, the way it was is no other way that you can be transformed. transmitted to me; I should transmit it to you in that A teacher and a tradition can help you to go halfway. same manner. Tf you are eager Lo learn, you will practice. Learn to apply the other fifty percent of your will to learn On the spirih1al path the relationship between the what you want to know. Students do not want to use their teacher and the student is something very delicate. The own free will, but they want someone else to use his will quality of the teacher is a very special thing: he is a sym- for them. You are complete and have your own power. bol of selfless service; he is an instrument, a messenger You have to learn to use that. who imparts knowledge without any coloring. A student If the teacher says not to do something, then a modem is one who is prepared to receive the knowledge and who student will definitely do it and injure himself. If you do then practices it. But we need to carry our understanding not want to experience something adverse as far as practice into practice. There is a wonderful quotation from a is concerned, you will have to listen to those who have French writer that states, "A good thought, a great already trodden the path, because they have firsthand thought, that is not brought into action is either treachery experience. You do not taste arsenic in order to analyze it; or abortion." You do that to yourself-you become t 18 • PATH OF FIRE AND LIGHT, VOLUME 2 • CHAPTER TWO· treacherous by not allowing your good thoughts to come into action. You do not allow self-expression in the right way. The main cause of your suffering is not due to heaven, but rather due to yourself through your deeds. The day that yon finally understand that you have to work with Death and Transition yourself, that will be a day of accomplishment. A time finally comes when you examine the realities of the world, when you examine the life of the temporal plane, and feel, "I've wasted my whole life. Let me go to the Himalayas; let me go to a monastery; let me go to a sage." Then you will walk toward the goal like you really under- stand. YHE FEAR OF DEATH is one of our most prominent fears. "\Ve are all afraid of the word "death" and do not want to face the truth that we all have to die. \'111y do we fear dying? Death itself is not painful; only the fear of death is painful. \Vhen we take off an old shirt to put on a new one, we do not feel fear or pain; we are only pleased to have a new shirt. But the thought of taking off our hody hrings fear. This is the way of the world. You see a child dying, an old woman or old man dying, your friend dying, or per- haps sometimes a young, healthy person dying, and you say, "I don't believe in God!" But this is not God's doing. Death has never given you any assurances or guarantees; it comes at any time. And so we fear it. That fear is pro- jected in many ways. Because you see death all around, you worry: "My husband will die-My mother will die-What will happen to me?" You remain constantly insecure. You need to examine that insecurity; you have to understand it and not be afraid. You are sure to die. Even the strongest dies; the best, the most powerful person dies-even a sage dies, although he has a better dying. How can you ignore L 20 • PATH OF FIRE AND LIGHT, VOLUME 2 Death and Transition • 21 this reality? Why do you not understand it? also does death give you peace. Sleep relieves you from If you merely remember fear, it will create more fear. certain stresses, but death relieves you from the stress of But if you systematically analyze your fear, you will see a lifetime. Death puts you into a long sleep. You may that it has a dual face: you are either afraid of losing sleep now for three hours, but death puts you into a sleep something, or you are afraid of not gaining something. of a hundred years, or perhaps two hundred years. How That is fear. A major fear with each of us is that our body can we say that death is terrifying? \Vhy do we say that? will perish. But you have not analyzed this fear. Would \.Vhy do we not think that sleep is terrifying? We want to you want your body to be eternal? sleep; should we also not want to die? But because people There was once a sage who prayed and prayed for are afraid of the subject, there are very few experiments eternal life. Finally, God came down and told him, conducted on death. "Okay, go to the spring in that mountain, drink the Instead of avoiding the thought of death, it is very perennial water, and you will become immortal." So the helpful for us to understand what death is. None of us sage rushed there with great pride and anticipation. But experiences the reality of our death in our daily life. We when he thrust himself forward to drink from the water, do not really believe that we will die, although we see he suddenly heard many semi-immortal beings shouting others die. There is a constant battle in the human mind to him: "Don't do it! Don't drink the water! We all drank and heart about death, but you do not discuss it because it and we are suffering." So the sage asked, "What's the you are afraid. So you push aside the fear of death, the matter?" They answered, "We wasted our entire energy highest fear, and then that fear is projected in many ways. asking God for eternal life, and God told us to drink the You worry that your spouse or father will die, and won- water. Now we are inunortal-but to be an immortal der what will happen to you. Or you worry that your human being is not a pleasant thing to be. It is torture lover will die, or your bank book will die, because you see being here in this world for a long rime. Neither the death all around. This means that you always remain mind nor the body can handle eternal life." insecure, and you need to examine that insecurity. You If we know something about the philosophy of death have to understand this fear and not be afraid. You are and the technique of dying, then our fears about death sure to die. will be eliminated and we will approach death differently. Actually, nobody is really afraid of death-people are Actually, there is no mother who can give you the shelter afraid of pain and illness. It is a terrible thing when one that death can. Your physical mother gives you birth; but suffers great pain and does not die. The actual experience death gives you real solace and rest. Death is an extension of death is not the pain that makes you cry. But if you and an expansion of sleep. understand what that suffering is, it goes away. You In Sanskrit, death is called sahodara, or "sister." These understand, by that time, that there is no pain in death. two sisters, sleep and death, are born from the same Then you are very close to the Reality, though you are mother, the same source. Just as sleep gives you peace, so not yet enlightened. l 22 • PATH OF FIRE AND LIGHT, VOLUME 2 Death and Transition • 23 Every day you see people leaving you and you call it at Nalanda University only ahout 850 or 900 years ago. It death, but I do not call it death. I call it merely a parting. was written by the then Tibetan Prime Minister, who Parting is also a great day of meeting. \Nhen we part learned Buddhism in India, and brought the knowledge from here, we meet someone else in another place. to Tibet. The ideas in that book come from the Guru Where docs water go? Let water flow anywhere and Purana, which is one of the scriphlfes of the ancient finally it will return to the source of all other waters. You Hindus. The Puranas are explanations of the Vedic rituals, also will go toward your own origin. hymns, and sayings, but they are not fully understood According to yogic philosophy, death is merely a because their language is ornamental and sometimes habit of the hody. It is such a deep-rooted habit that one exaggerated in form. "Io those who arc trained, however, cannot eliminate it. It is very important for you to under- the understanding of these texts comes through direct, stand your habit patterns, because your personality is firsthand experience. composed of your habits. Thus, if you really want to lvfost of the time you rely on knowledge that is actu- change your personality, you must learn how to change ally imparted by others, and not derived through direct your ha bit patterns, transforming your character and experience. Consider what happens from the very begin- your personality. ning of your life: your mother, your father, your brothers But what about the habit of death? Ilow can we and sisters, your environment, schools and colleges, your change death? Is it even possible? Those great, accom- country, and the whole of humanity teach you, through plished yogis who live beyond the mundane, and who many different means. But what is your direct personal have devoted their whole lives, all their time and energy, knowledge? If what you learn comes only from informa- to understanding and analyzing such subjects, know that tion received from others, then according to the sages there is a way. In advanced yoga manuals the technique is you do not really have knowledge. True knowledge is called pant-k~yfl pnweshll: the science of consciously drop- something else. ping a body and getting into another body. This was such The 1:1idya-knowledge-that is called p,mwitfr11- a fascinating subject to me that I thought of devoting my "knowledge beyond"-has nothing lo do with aparavi{~ya whole life to it. I followed this path very seriously, but not (normal worldly knowledge), but both are necessary and blindly. With all respect and reverence to my master, I important. Aparavidya is the knowledge of this shore; always argued with him and questioned why something paravidya is the knowledge of the shore beyond. So there happened. I knew that certain things did happen, but I is the knowledge of this shore of life, and there is also the wanted to know why. He always said, "I will tell you only knowledge of the other shore. There is also a third vidya by demonstration." He always demonstrated everything, that examines the stage in between both of these and dis- even the philosophical aspects of life. cusses what happens during the transition from one shore There is a book titled The Tihetan Book of the Dead. It to the other. You know something about aparavidya, the is actually a small part of a larger text that was composed techniques and the knowledge of the world, but you do t 24 • PATH OF FIRE AND LIGHT, VOLUME 2 Death and Transition • 25 not know anything about paravidya, although you can much attached to this garment, but if it is worn out or know it intellectually. You also need to learn about the torn it is of no use, it is no longer a means for my evolu- state called the transition. tion. It has become a burden to me, the nation, the world, Ordinary people die and they do not ever try to and all of humanity. The body is weak, decays, and goes understand the mystery of birth and death-the word to decomposition. So death uses its power over the gar- "death" is terrifying, unknown, and unexplained. \\'hat ment at that time. Death comes and snatches the body. actually happens to you when you die? Who will leail you During these final moments such a body needs to be cast when you are not able to walk? You have the sense that . If •.vou know how to consciouslv take off, but consciouslv. ｾ＠ somebody very dear, very close to you-your beloved off the garment of your body, then death actually has no husband, your beloved father, brother, or mother-is power over you. waiting there to be with you and to help you, but you \Vhen the mind is made inward and one-pointed it is cannot talk. At the time of transition you cannot commu- possible for a yobri ro consciously drop his body willfully. nicate with them: you cannot speak, you cannot see; your How is it clone? There are nine gates in the human body, eyes do not move, your lips do not open. So how do you the city of life, and the tenth is the fontanelle. \Ve find help yourself at that time? that when the pranm depart through the mouth, nose, No matter where you think you will go afterwards, ears, or any other of the nine gates, that particular part the time of transition itself is very important. Yet you are becomes distorted. Yogis practice stillness and lead their not preparing yourself for it. Here we are not speaking pr.mas through the fontanelle. They do not fear the so- of reincarnation, which is a different subject, but of the called death. They know what is going to happen to them transition immediately after death. You want to know after they cast off their body. For them death is not a what happens after you drop the body, how you should mystery, but is like other changes that occur in life. go, and how you should drop the body. It is important to We arc each attached to our body, even when it understand these things. Just as it is important for you to becomes torn and old. There is a story about the sage be born into the world, so is it important to know how to Narada that illustrates how attached we are to our mortal leave it. Your mother and father and doctors take care of self and to those we love. you and prepare you for life, but no one prepares you for Sometimes in the old days children did not care for the transition, because no one knows how to do so. A their parents. Such was the case of the great sage Narada. spiritual teacher, however, can quietly prepare you for One day N arada heard his children saying, "Our father is this transition and give you freedom from the fear of too old. It would be better if he dropped his body-he's death. A teacher will show you how to drop your body suffering." exactly as you take off a garment. Narada was very sad to hear this. He helped give Now, if someone pushes me and I fall, perhaps my birth to those children and he had brought them up, but garment will be torn and I will feel pain. I may be very now they did not want him to live in the world because L 26 • PATH OF FIRE AND LIGHT, VOLUME 2 Death and Transition • 27 he was old. So he prayed to God, "Lord, send me Death. Narada responded, "I don't want to go." He always This world is so treacherous'. I am old; I don't have much knew that one day he would have to leave, but his attach- energy; I cannot move well. I've brought up these children ment to life had grown so deep that he had forgotten this but they don't care for me. They wish me to die, so please truth. Death returned to remind him of it. send Death to me." Death said, "You have been praying for death! \Vhat's So Death came to Narada, wearing a long black robe. the matter? Let's go. Your son got married, you have a \Vhen Narada saw him, he suddenly asked Death to wait. grandson, you have everything you asked for! Now it's So Death said, "You are a very good man. You remember time to go." the Lord's name all the time. You lived in the world yet But Narada said to Death, "I am playing with my remained unaffected, staying above it. What else do you grandson right now. You can take my baggage, but I'll want? Tell me what your wishes and desires are and I'll come later on." fulfill them." So you can see from this story that our attachment So Narada said to Death, "My oldest son is not yet to life goes on growing. Your desires are never fulfilled. married. Let him get married and then I'll go with you." Desires are the fuel in the fire that you create. Attach- Death replied, "Okay, so be it. You will have a very good ment is a worldly necessity; you cannot easily avoid it. daughter-in-law." A time should come, however, when you should decide that And when the son married, the daughter-in-law had you have done your duties and you have received all the compassion for the old man and began looking after him. things that you needed in your life. You needed a woman, But Narada's son did not like that. He said to his wife, and you got one. She became your wife and gave you "You don't give enough time to me. \Vhat have you to do children. Your children have grown up, and now their with this old man?" children are also grown. Your life may be complete, but After some time Narada had a grandson, which greatly still human attachment grows and grows and grows. pleased him. Again Death came to him, saying, "Now it Actually, what should grow is spirituality, not attachment. is time for you to go. Your request has been filled." But, rather than spiritual nonattachment, our attachment But again Narada requested a favor: "Give me some grows and then it becomes misery and pain. Attachment, more time so that I can play with my grandson. I want to we know, is the mother of misery. have him in my lap." Death asked, "J low much time?" The greatest of all attachments, however, is not Narada requested one year and was given it. \Vhen the toward the people whom you love. That which is most year was completed, he was playing ball with his little beloved to you is your own self-but since you do not grandson when suddenly Death arrived. This time really know that self, you mistake the body for the self Narada did not even greet him properly. He said, "\Vhy and then become attached to it. You arc always afraid for have you come?" Death answered, "I have come to take your body; you fear that something will happen to it. You you with me." do not worry that something will happen to your mind L 28 • PATH OF FIRE AND LIGHT, VOLUME 2 Death and Transition • 29 and spirit, yet you constantly wonder what will happen to a language that we do not understand." But Christ told your body. That fear in your mind creates a pain that is them that the soul is immortal while the body is mortal imaginary, but which has immense power because it is and subject to change. The disciples, however, did not never analyzed. So you remain under the pressure of that understand his language. great pain and those intense fears. You grow with fears. In our tradition you are taught to drop your hody No one, neither a psychiatrist nor a psychologist, can consciously. I have seen the deaths of five people in my help you with it-not even your teacher. You will have to tradition, and they all dropped their bodies consciously. help yourself by learning to understand that this body is Other people there witnessed the deaths as well. It is but a habit, and that habit needs transformation. written, "If you arc not able to consciously drop your You are all friends of your bodies. If you calculate, body, you don't belong to our tradition." In childhood, you will find that from morning till evening, ninety-five the first thing a mother teaches a young child is how to percent of your time and attention goes toward either put on clothes and how to take them off. The first thing your body or someone else's body. \Vhen you talk of love, a lover wants is for his woman to take off her clothes. And you talk of body love. Even when somebody who is higher the first thing that the Great Beloved, Death, teaches us and more evolved tells you he loves you, you think that is how to take off the garment of our body. he is talking about your body. You wonder if someone You can philosophize about death, you can analyze it, will love you if you become fat or if you lose weight. You and you can practice. In practicing you can learn how to always think about your body; your love is limited to it. drop your body consciously. Just as your mother teaches This. shows that th~ body is what you really love. You you how to take off your shirt and change into another have become a lover and your body has become your shirt, so you can change your body. You will have to train beloved. All day and night you talk, live, and earn for yourself for this. First you need to learn how to separate your body. [f ten people say that you are beautiful, then yourself from your inner self consciously, and how to that body gets puffed up with pride. But the body is frail come hack. and weak. It is the weakest part of you. It changes, it J\llost people do not believe that a man can consciously decays, it feels pain, it goes toward death. And all these drop his body and come back to the body. But if you can pains are transmitted from your body to your brain and consciously wear your garment, then you can also con- then to your mind. sciously cast it off. This is not a myth. The technique If the scriptures say that the body is like a garment, teaches you to separate your senses from your mind, to then how could it not be true? Why do all the scriptures, separate your body consciousness and mental conscious- whether Christian or not, say one and the same thing- ness, and then you are there. But to do this, you have to that you are not the body? Once, when Christ was cross- first learn more basic practices. Unfortunately, you prac- ing a river, he explained this to his disciples, but they did tice for only a few days, then become excited about other not understand. They said, "Master, you are speaking in things and forget your practice. Your duty to do practice t 30 • PATH OF FIRE AND LIGHT, VOLUME 2 Death and Transition • 31 is higher than anything else, but you forget your duty mind remains with you. Your unconsc10us mind then because you have not formed a deep-rooted habit. There becomes your vehicle. arc other deep-rooted habits that do not allow you or How do the conscious and unconscious minds work? your mind to go to the new grooves that you arc making. If I look at you, a sensation goes to my nervous system, At the time of death there are certain sounds, sylla- mv brain, and then to my conscious mind. If I turn my bles, and words that are used. Throughout your whole fa~e away to the other side and stop seeing you, why do I life you may have remembered the Loni's name, hut sud- rcmcmb~r you? Because the impression is already there denly at the end of life your mind fails and you forget in my unconscious mind; you arc there. everything. In this same manner, you have billions and trillions of I once saw a woman who was dying. I wanted to help impressions in your mind. Some of the impressions arc her, so T said, "llow arc you?" She answered that she was like bubbles. Some of the impres<;ions are very deep. Yi:m in great pain. So I said, "Say 'Ram, Ram.' Say the Lord's see your mother again and again, so your love for your name." The woman said, "How can I say that? I am full mother is great. That impression is the strongest in your of pain!" I answered, "Just say it once!" But she said, "It heart and mind. T,ater you live with another woman. Tn is not possible. I am in pain." She would not say a small the beginning you were strangers, but after seeing each word, but she would say a long sentence! For half an hour other again and again and again, the partner's impression I tried to persuade her to say ( ;od's name, but she also becomes very strong. Such an impression is called a refused. She said only, "You are being fonny. I can't say it. samskara. Tam in pain." Wl1en the conscious mind and this mortal body That is called resistance. She, like many of you, depart, another unit still remains. It is the unconscious resisted the idea of death. You have been negative and mind. The dead body is burned or buried. If you have too passive throughout your life, so even at the end you much attachment to the body when it is destroyed, then resist. You arc so attached to your body that you cannot the unconscious unit hovers in the world. "Hey, what think of anything but the body. Yet even in pain the body happened to my body? \Vhat happened to those people can be made to exist without sensitivity. If you are in whom I love? They do not care for me. I am dead. Ilow pain, just decide you are not the body, that you are not sad it is. I did so much for them and they do not care!" attached to it, and you will not feel pain. The unconscious mind works in this way because you Breath has a very close relationship with death. As have desires to fulfill. Those desires become your moti- long as you breathe you are alive, but when you stop vation, and they eventually bring you back to this world breathing you are dead. "Wl:ien your body is dropped, again. The length of time that it takes for you to come what happens? You do not breathe any longer, and with- back and put on another garment depends upon your out breath you cannot think. "Wl:ien the body is dropped desire. If you have a strong desire to do something, and there is no longer a conscious mind, but the unconscious you could not do it before, then that desire pulls you back. L 32 • PATH OF FIRE AND LIGHT, VOLUME 2 Death and Transition • 33 Sometimes one has a deep impression in the present love for any other. They will not need to speak of this from the previous life. Your desires can tell you when you love, for it is on a very deep level. Sometimes you meet will leave and when you will come back. This life is all people from the past, and sometimes you meet new peo- your determination, your choice. \,Vhen you are born, ple and develop attachments to them. This happens every you and your parents both choose each other. A child's day. But all these strong desires reside in the unconscious birth is chosen not just by his parents, but also by him- and will pull us back to this plane. self. So do not blame God. You are not pushed back into If you analyze your desires in this world you will this world; you come back to fulfill your desires. notice that the desires that remain unfulfilled create frus- As we said earlier, in this wheel of [ifc you gained tration. If your desires are not fulfilled, you get frustrated a certain status and became a human being. Now it and angry. ｾ＠ . If there is some desire left in .you when you depends upon you what you do. Do you want to go back leave this platform, you will come back again to fulfill it, to a state of unconsciousness, which is hell, or do you in exactly the same way that you start your day every day. want to go forward to enlightenment? Do you want to You come to this platform and go away again because of remain as a human? What happens to you depends on your desires. So you have to analyze and understand your your choice. Nobody creates your destiny. You create it desire-world, so that you can reduce your desires. Ycm yourself. You can be helped and you can also be tossed should fulfill the important desires that are helpful to you around in life's whirlpool. The question is, which do you and not fulfill those that are not helpful. It is those unful- want? filled desires that bring you back. It is anger that brings Desire is stronger than death. One of our strongest you back. Your mind asks, "~'hy is my body being taken desires is love. Love can be experienced on four levels. away from me? What is this death? What power has When love goes to the deepest level it actually becomes death got? She has great power? Well, I have certain treacherous. Then, you cannot live without it because it desires to fulfill!" is with you all the time. If your love is only on the physi- But then death says, "If your desire is fulfilled, then cal level, then you can get another body as the object of another desire comes, and there is no end to them." You your love. If your love is on the mental level, you can also go on putting fuel in the fire of your desires, but there think of another body to love. But if your love goes to the is no end. It is a constantly burning, unflickcring fire, soul level, and you become what in the West is called a and you are in it. How do you stop it? How do you deal "soulmate" to another, then it becomes very difficult. with it? Even for great men who are enlightened, it becomes very Great people like Gandhi say that desire is the source difficult. Great men and great angels always go to good of every problem-but there is a shortcut: reduce all your people. Like attracts like; water finds its own level. desires, make your desire zero, and you are free. But how Sometimes, no matter how many children someone has, difficult that is! The great sages explain that the con- his love for one particular child will be greater than the scious mind is just a small part of the mind. It is not the L 34 • PATH OF FIRE AND LIGHT, VOLUME 2 Death and Transition • 35 entirety of the mind; a vast part of the mind remains sub- still alive. You know that you know the techniques and so merged. That part is the subconscious or unconscious you are not afraid of death. You can learn to do that in mind. To be unconscious means that we are not aware of this lifetime by working with the mind and meditation. something, but it also gives us hope that we can become You can practice the technique called "expansion." It aware of it. The sages explain that if we learn to expand comes to you when you go into deeper states of medita- this conscious mind and make it one, then all knowledge tion. When you go beyond the conscious mind, then you is at our disposal. That is called the method of expanding next go beyond the unconscious mind, and then you are the conscious mind. The field of the conscious mind is in the place of expansion. Before you attain the fourth small, but it can be expanded. state of consciousness, turiya, the state beyond, you have However, many problems arise when you try to learn to go through that state of expansion. That is why the the philosophy of expansion, for instead you have been great sages always know the technique of dropping the practicing the philosophy of contraction throughout your body. People of God who are conscious and who are life by thinking, "This is mine, this is mine, this is mine!" aware of the truth know this technique, and drop their You have become very small, increasingly going toward bodies intentionally at a specific time. contraction. In your life there are two whirlpools: the We will return now to the transition itself. There are world manifested by God, and the world created by you. two words that are used to describe ways of dropping the The world created by you is the mind. \Vhen you use the body: conscious, and unconscious. If I drop some physi- word "mine," discriminating between "mine" and "thine," cal object, I can do so in three ways. First, if someone such as by thinking "my home, my wife, my children, my pushes me and dislodges the thing I hold, then it drops. wealth, my prestige, and my ego," you strengthen your Secondly, I can drop it unconsciously because I do not sense of "I." That is a mental habit. You are strengthen- have control. Finally, I can drop it consciously. Thus, ing the vibration by repeating and repeating "I." That is when you use the words "drop the body," it can mean an why traditionally one is not allowed to say "I." On this act of will or an act out of your control. That is why the path, the sense of "1-ness" is called "ignorance." By tak- sages do not use the word "drop" to describe their depar- ing off the shackles and barriers of "I" we are walking on ture, just as they do not use the word "death." We use the the path. The Yoga Sutras tell us to eliminate obstacles phrase "cast off the body." This means to consciously and barriers. Yet we create this barrier out of insecurity. change the garment. The garment is now dirty or full of So there are two philosophies and approaches to life: holes, it is torn or it is not suitable to your age and time. expansion and contraction. Do you want to follow the It is no longer a means for you; it does not protect you; it philosophy of contraction, or that of expansion? is not appreciated by others; it does not help you. It has If you follow the path of expansion, you can go to that actually become a source of problems for you. So, then, state of mind where you can see how your body is the teacher will tell you to cast off your body, to change dropped. In that state you are legally dead, yet you are your garment. This means that you have the will to do it. \ 36 • PATH OF FIRE AND LIGHT, VOLUME 2 Death and Transition • 37 The Sanskrit word for this, mukti, means that one has but they do not know how to do so. The amara have attained the final liberation. learned to control it. These amara, who are eternal, arc There are three categories of beings passing through 11v11dhutas and mukt11s-free souls-on the earth. They this camp: those whose death is uncontrolled, those who have the capacity to lead people. They lead them and die consciously, and those who are amara, or eternal. The then go away. In all traditions there arc some people of first category of beings are mortals who do not know this level. They find pleasure in casting off the body, in what is best in life or what death is, so they die like changing the garment, because they know that when this other creatures in the world. They are not. controlled by garment is useless, another garment will be better. They nature, but they are controlled by their own uncontrol- change the garment willfully, knowingly, and consciously. lable nature, which they have created. These people die The amara trnly have victory over death. The amara say because they do not know any other way. They are horn it is best to live long so that we can achieve the goal of to die. And if you arc born to die, you do not like to he life. Ignorant people say, "\Ve are helpless, we don't know born. That is a fact. anything, so let us eat, drink, and be merry." The amara The second category of people who die leave their say, "No, we have to fulfill our purpose"; they enjoy both body consciously. They even tell their close students th.e world and eternity-bbukti and mukti, respectively. that they will cast off their body on such and such day They say that this can be done, that it can be done in this and time. Casting off their body remains under rheir lifetime, if you remember and remain aware of your goal conscious will. Death has no access to such yogis and of life. But you have to understand the goal. enlightened souls. \Vhat;ill happen to us after death? We all wonder The third category, those who arc eternal, we should about this. We wonder if heaven and hell are real places. not bring down to the category of human beings. But Hell and heaven arc not really explained in any culture hecause a human being can also attain eternity here, we because that would require another huge Bible! According can call them human beings. They are attained, yet they to the philosophy of this tradition, one docs not live in walk with us. They arc horn with us, yet they have hell or heaven after death. \Vho experiences hell and attained eternity. There are a fortunate few great people heaven? The body and breath do not experience hell and who come to the earth, walk on the earth, live like us, and heaven. It is that ·unique experience called the individual do as we do. Yet they remain unattached because they soul, the unconscious mind, that experiences them. That know that they have come on a definite purpose and jour- particular unit of soul and unconsciousness is what you ney, and are merely passing through this camp. call in English, "spirit." The soul is pure; it is our essen- This third category of people say that death is as nat- tial nature; it is pure atman. You are inside a vehicle, the ural as birth. They are called the amara. Just as birth is a jiva that experiences pain and pleasure. The jiva is the habit of the body, they also see death as a habit of the union of atman and the unconscious mind. body. Many people have the idea of controlling death, The atman and the para-atman, the Absolute Reality, '- 38 • PATH OF FIRE AND LIGHT, VOLUME 2 Death and Transition• 39 are essentially one and the same, identical. A drop of of the universe. By thinking that you are only a part of water is the ocean; a seed is a tree. There is no difference. the universe you become very small, you reduce yourself If you analyze a drop of water and the ocean, there is no to dust. Rather, this universe is your expansion. Para- difference. Qualitatively, there is no difference; quantita- atman is the expansion of atman. Atman is not a mere tively, there is a difference. Our atman is the same as part of Brahman. It is not just a small spark. Atman can- the para-atman, that Absolute Reality, qualitatively. It is not be diminished. You are essentially atman, but you our mind that measures quantitative things. That great need expansion into para-atman. You need to realize this, majesty of atman lives and dwells in our own being and and not merely through mental analysis. To realize this also in the smallest particle. He is great because He has you have to practice, and to practice you have to under- the capacity to be in the smallest microscopic entity, and stand what creates problems for you and what becomes also lives in the greatest. He is great because He lives in obstacles in your life. Of course there are hell and heav- both the smallest particle and in the greatest particle. He en, but what type of hell and heaven are they? There is is great, but He is not beyond your reach. the present hell, which you have created for yourself. The jiva is a vehicle full of memories, desires, and Hell is whenever your mind is not clean, when it is made wishes. Atman, when linked to the unconscious mind is gross by tamas or negativity, when you have lost the fac- called the jiva. Without the unconscious mind you are ulty of discrimination. You think that the things of this pure atman, and when you realize that you are pure world are better than hell, but this world is a living hell. atman, you are also para-atman. That is called moksha, or Every individual makes hell for himself. liberation. The moment you realize that this is your There is no place on the other side of death where essential nature, that you are pure atman, you are free. you are punished if you are a bad person or if you have The first freedom comes when you "realize" this- committed a crime. Of course you are punished, but you when you experience it, not when you merely analyze it are punished here. You are punishing yourself wherever intellectually. You may analyze this philosophically, but you go, whether you come here or go somewhere else, that analysis does not help you without actual realization. because wherever you go, your mind goes with you. The union of the unconscious with the aonan makes you The Sanskrit texts emphasize love, knowledge, and jiva. If the vehicle of the jiva is not there, you are called attainment. The knowledge of the world is that every- atman. \Vhen you realize that you are identical with the thing is subject to change. Today you call something para-atman, that you are a wave of bliss in the ocean, beautiful and wonderful; tomorrow it can become ugly. playing in the ocean, and remaining there, then you are Those who are loving can learn to hate you. That which eternal, you are free, you are para-atman. you think is yours can be separated from you. A father When this occurs you have not lost your identity; you and son both know that the day will come when they will still have your individual identity. You are a nucleus and leave each other. They know it, but they do not want to this universe is your expansion. You are not merely a part face it. No one knows who goes from this plane first. A \ 40 • PATH OF FIRE AND LIGHT, VOLUME 2 · CHAPTER THREE· father or son can make all kinds of sacrifices and still know that a day will come when they will suffer because they part. They suffer because they forgot; they pushed the idea aside. They did not analyze or understand this, and that is why they arc suffering. Suffering means igno- Transforming Negative rance. Suffering is not self-existent; it is a result of your ignorance. To know your final goal is to finally leave Thought Patterns behind the world of suffering. L0e sages say tl~at the only difi:~rcncc between yon and them hes 111 the nature of your thoughts and your mind. If someone tells you that you are had or have done something wrong you accept it, and you hecome bad. If you even think it, then you feel had. You cannot forger that thought. You want to forgive yourself, but you have a habit of retaining such negative thoughts. Some people retain good and helpful thoughts, and others retain negative and pa'>sive thoughts. That is why the view of yoga is that those thoughts that are helpful should be encouraged, and those thoughts that are not helpful should not be encouraged. On the path of meditation you learn this process. Suppose a thought comes into the mind that you should slap someone. The faculty of discrimination can tell you that it is not a good thing to do, and then the thought will diminish. An ordinary man retains the nega- tive thought, while a sage allows it to pass away. There is one issue that is very practical and concrete, and you should remember it if you really want to practice L 42 • PATH OF FIRE AND LIGHT, VOLUME 2 Transforming Negative Thought Patterns• 43 meditation. Often a thought comes into your mind and you understand that-you gain a new courage, and it is a you become absorbed by that thought because of your courage and strength that you need. habits and lack of training. Then, after a few minutes At the lowest level of the human mind you have igno- or hours, you suddenly wake up; you wonder what has rance; then at the next stage you have control plus knowl- happened and why this thought has controlled you. You edge; and finally you have the perfection to be with the need to practice to be free from the strong grip of those Eternal. Then that absolute Reality or eternity assigns thoughts that do that to you. If one thought comes and you jobs. Do not think that you are presently assigned to then another thought comes, and if this continues indefi- a job: you are presently assigned to suffer, because you nitely, then what becomes of your mind? have assigned it to yourself. But at the highest level Then your mind is a catalog of thoughts, which in- of human development, the sages see that human beings clude desires, wishes, and wants, and you can put them are not utilizing the eternal wisdom. They come to this into various categories, such as inclinations or sensations. plane and teach and suffer. The great people, like Christ, You can certainly create a hell that way! Every individual Krishna, Moses, and Buddha-all those people who led makes hell for himself. You create hell wherever you go, the masses and whom still today the masses love, respect, because wherever you go, your mind goes with you. As and follow-have come from the Source, from eternal we said earlier, the world created by you is the mind. infinity. \¥hen you use the word "mine" and emphasize your indi- Even those in ignorant states of mind can attain this. vidual identity, you strengthen your sense of "I." That is There is always a chance. \Vhy do you want to do some- a mental habit: you strengthen that vibration by repeat- thing today? Analyze your feelings: do you create an ing and repeating "I." But this sense of "I" is ignorance; entirely new atmosphere today? The reason you want to it is what keeps you from expanding your sense of self. By wake up in the morning is that you want to complete that taking off this shackle and barrier for yourself, you are which is incomplete from before, from yesterday. In the beginning to understand your essential nature. You create same way, you are born to complete the task that you this barrier of the ego out of insecurity. have assigned to yourself, so you try to complete it. But human beings have a tendency to blame others Whether you can actually complete it or not in this life is for their difficulties; first of all they blame nature, and a different question. But you came to this plane because then finally, God. They do not want to take the respon- you had a desire to do something; that is why you work. sibility themselves. They do not think, "If I am ignorant, But something else happens to us in this world. We why should God be responsible for my ignorance?" Most use so much time and energy merely for our physical human beings do not think that. If you are suffering, why being that we do not have time for our higher knowledge, should others be responsible for your suffering? In reality, for our attainment. We go on collecting and gathering you are the sufferer; you created suffering for yourself. desires, and finally we become full of desires. Everybody When you take this sort of responsibility-the moment is overburdened with many, many desires. You are all L 44 • PATH OF FIRE AND LIGHT, VOLUME 2 Transforming Negative Thought Patterns • 45 under stress because of your desires. It is not that God that renunciation may be seen as irresponsibility by the wants to punish you; you punish yourself and then you people of the world. But the best of the people of the ask God to help you. world renounced the world, because the world did not The Upanishads say: "Wake up! You are in a state of have the power to retain them. The world did not have deep sleep, the sleep of ignorance. You can become free anything worthwhile to offer; it could not please them. It of these desires, ignorance, and misery; you can under- tried its best to retain them by offering many charms, stand your real goal and your essential nature." temptations, and attractions, but after analyzing the If you understand only these issues-ignorance, things of the world, they did not become attached. death, meditation, and samadhi-everything will be Nonattachment is needed both in the world and out- revealed to you. No book can go beyond this. And even if side the world. This is one of the essential virtues that you read the best of the books, they do not explain you need. The first virtue that you need is love, which enough on the subject. Or if the writers really understand means to give without any condition. If there is any con- it themselves, there is no power in words to explain cer- dition in your love, that is not called giving; if there is any tain things. You cannot explain certain things with words. resistance, that is not called giving; if you are seeking a If I have pain, I can only say that I have pain, but you do reward, that is not called giving. The rewards of love not feel it. If I am eating something sweet and I say that come only after you leave this platform, when you are no it is great, I still cannot convey the taste. That is my expe- longer in the world. Do not expect them now. If you are rience; we all have to take responsibility for ourselves in search of a reward on the path of love, you will never first. obtain it. That sweet offering of love is a great step, It is not possible for you to abandon this work and which gives you awareness of another step, another this world, because you have assigned yourself duties. dimension of life. The call of duty is higher, definitely, because you have to Another dimension of life can also be analyzed as suf- learn to fulfill your duties. You have to find a way of liv- fering. You suffer because you are deprived of enjoying ing in the world and, at the same time, being aware of the the objects of the world. You want to enjoy those things Ultimate. that you consider to be the finest objects in the world- But there is another problem: when you try to do but even if you get what you want, after a few minutes, this, either you should learn to make this world a means months, days, or years, you are disappointed. The answer to your goal, or you should renounce the world com- is not in the objects of the world; you know from the very pletely. There is no other way; there are only two paths, beginning that no object in the world is perfect. Every- actually. The many other paths spring from these two thing is subject to change, death, decay, and decomposi- main paths of renunciation or selfless action. It is impor- tion. But you have not developed your understanding; you tant that you know this, that you have understood. have not examined it from all sides. When you develop On the path of renunciation you renounce the world; that understanding, then you are nonattached-and that L 46 • PATH OF FIRE AND LIGHT, VOLUME 2 Transforming Negative Thought Patterns • 47 nonattachment means love, not indifference. Attachment to a fantasy. You can philosophize in this way and then means misery and pain. Attachment means creating a you can understand the process and strengthen your whirlpool for yourself and preparing yourself to be miser- practice. If you commit a mistake and are flattened by able in the future. that mistake, then you usually start condemning yourself; You create attachment because the nature of your that is not helpful and will make you sick. Presently, you senses is external. The mind uses your senses to enjoy the face many problems because you have not trained your- world. Those so-called enjoyments are temporal and self. The preliminary steps are to watch your gestures momentary, and after you have enjoyed them repeatedly, and movements and to discipline your body. you get frustrated. You expect there to be a higher or bet- We have been discussing the way you create your own ter enjoyment that can be obtained from elsewhere. The misery, but actually, pain is a great thing to experience. problem does not lie in the objects that you are enjoy- No one likes it, but it can give us a great understanding. ing-this is your own problem, because you have not \Vhatever creativity I have found in myself, I discovered attained the state of mind that comes automatically it because of pain, and it is a joy. That painful joy has led after serious analysis, observation, and realization. Once me to write poems, to compose my own songs, to be with you have analyzed this issue, do not think that you have myself, and to feel that this world is just a camp; it is not realized it yet. You still have to assimilate that analysis. my home. Nothing belongs to me; I have come to serve; You have come to accomplish your desires. You do I have not come to enjoy the things of the world-that is not accomplish them, and so you are reborn again. There my philosophy of life. My master tried his best to train is some desire left in you when you leave this platform, so me. I am very sensitive, and he could not take away the you come hack again to fulfill your desires, in exactly the inherent quality of my soul to be in deep pain and sorrow, same way that you start your day every day with what was disappointed by the world. Many times I examined life, left undone the day before. and when I saw someone with that which I thought I Learn to understand this: that you come to this plat- wanted, I went to that person and saw that they were not form and go away because of your desires; and remember happy, and then I wanted something more from life. The that you have to analyze and understand your desire- prime desire in life should be to attain a state of enlight- world. Then you can work to reduce your desires. To enment; then you will never be disappointed. achieve this, learn to fulfill those important desires that You should always hang on to one sweet thought: that are helpful to you, but do not fulfill those which are not all the things of the world are only a means. Use these helpful. Desires will die if you do not allow them to be means to attain the end goal of life. If you know how to materialized and fulfilled in the external world. do this, then you will enjoy having those means. You will If you have negative thoughts or desires that are not not think that you possess them, because they are only a helpful, remind yourself of your purpose. Tell yourself means. Then you will remain nonattached, you will enjoy that this thought or desire is distracting and will lead you the means, and you will be loving toward others. You L 48 • PATH OF FIRE AND LIGHT, VOLUME 2 Transforming Negative Thought Patterns • 49 should love whatever means you have. You do not have to have not made enough effort to get rid of your habits. To be indifferent or cruel toward the means, nor do you have do this, you have to repeatedly do something that creates to be attached to them. There are many paths that lead new grooves in your mind, so that your mind stops flow- you to the height, to the summit. No path should he con- ing into the old grooves and starts flowing into the new demned; only ignorant people condemn other paths. In grooves that you are building. Then your habits are both the path of the world-the path of action-and in transformed, your personality is being transformed, and the path of renunciation, in both these two major paths, your character starts to be transformed. This is the pro- you have to be nonattached. cess of transforming yourself. It requires practice( This plane is a well-known ground for our attain- You become habit-addicted in life; you suffer because ment. You have come here to attain something, and on of your own habits. It is because of your bad habits that the way toward that attainment you should enjoy your you divorce your wife or husband. The entire world is life. All the things of the world are meant for you; so in the bondage of habit patterns. But habits cannot be enjoy them, but do not have a feeling of ownership for merely changed. If you just replace your habit patterns, the things of the world, for they are not yours. You nothing happens. You should learn to transform your should understand this one principle clearly: since all the habit patterns. Transformation means that when your things of the world are meant for you, make the best use mind is going into these old grooves, you change that. of them, and make them into means to attain your goal. How can you transform your habits? Perhaps you think On the path, enjoy all the means that come your way. that a swami can do it but that you cannot do it. But I 'Whatever you have, apply it as a means toward the goal. crawled like you; I walked like you; I did many silly things But these objects are only means; do not become attached like you. There is a method called transforming the habit to them. This world is not yours; it is given to you and patterns-not merely changing the habit patterns. There you should make the best use of it. You are not the owner is a difference between a car and a human being: a human of this world, you should not try to possess anything. The being needs transformation and not a mere change. Your feeling of possessiveness is injurious to you. You should mind needs to be transformed because it causes problems be free from this evil of possessiveness, which is very bad for you rather than helping you toward your goal. for you. This way of thinking should be strengthened, Suppose, for example, that you claim to love some- and should become a part of your habit. Then those nega- one. When you worry, you do not remember your lover tive mental habits that have created long, deep grooves in during that time, you remember your worry instead. So the mind spontaneously go. which do you really love? You love your worry, because For many of you, there is one serious problem in your the real object of your thoughts is your worry, not your progress, and that is with the habit patterns that you have lover. This means that you love the object of worry more formed. Many of your habits you do not like, but you than the person who loves you, because you are helpless, cannot get rid of them because of a lack of practice. You and your mind goes to that groove of worry again and ,_ 50 • PATH OF FIRE AND LIGHT. VOLUME 2 Transforming Negative Thought Patterns • 51 again, and that groove is strengthened by repeatedly that it cannot deal with the situations of the external doing that. Finally a time comes when the pattern is a world or the inner world. But when you train the mind, mental habit, and then, if it is severe enough, it is called then it is led to a state where it has enough fire, warmth, a sickness. and freedom from all pain and miseries, and it can go There are patients who cannot be treated by drugs, beyond. But usually you think only of acquiring things suggestions, yoga, or any therapy-no matter which ther- that you do not have. You are tossed about all the time by apy you try. Nothing helps such a patient because their your mind and its desires. If you go to somebody who has mind has formed a habit and that habit deepens into the very object you desire and ask ifhe is happy, he will say a groove and creates many grooves. Then it is a deep- he is not. So what do you really want? The mind goes rooted habit, and you are caught. through the process of examining superficial things and The question is how you can come out of these looking for happiness, but it does not find it. You seek to grooves. To become desireless is a very good philosophy. renew your energy in external objects, but they do not Then, you start creating another kind of groove in the inspire you or give you energy. The mind finds real happi- mind. Greamess comes to human beings when new ness only when it tries to find the source of energy within. grooves are made in the mind. And you have the power Your mind is in the habit of using the agents called and capacity to stan creating new grooves. Then, the the senses. The moment you wake up in the morning, mind will sometimes travel here and there because of the your mind immediately contacts the senses. You decide to old habit, but at the same time you are also creating con- have a cup of tea, so you get up, go to the kitchen, and scious habits. make a cup of tea. But it does not stop there: you decide Death is not a remedy for these problems you face; it to make breakfast, to change your clothes, to prepare for is merely a deep sleep, it gives rest. It is not a process of work, and to find your portfolio. Your mind contacts your education. Sleep is not an education; it is essential, but it senses, and the senses always distract and dissipate your is only rest. Somehow you have to educate yourself, and energy. there is no other method for self-transformation but In meditation you do not allow your senses to dissi- meditation. '\Vhen you meditate, a time comes when the pate your mental energy, because you are sitting and mind stops this negative habit and develops freedom attending within. You can also meditate when you are from these old grooves. The first step toward freedom walking, provided you have practiced and have the capac- comes when you are able to make new, strong grooves ity and strength not to allow your mind to dissipate your within the mind. This is called real self-transformation; it energy. This control, called tapas, stops the senses and is not just change. mind from dissipating your energy. When your senses Individual effort can lead you to a state of happiness contact matter you receive two kinds of impulses: one is and a state of heaven. It is the mind that creates heaven called pain, and the other is pleasure. When your senses and hell. First, the mind is hopeless and helpless, and says take in a wall, you receive a sensation, and you say it is t 52 • PATH OF FIRE AND LIGHT, VOLUME 2 Transforming Negative Thought Patterns • 53 white, or it is cream-colored. Then, if your mind pays You can convert all the means you have, all the instru- attention, it goes on penetrating and finding out all the ments you have, and all the situations and circumstances details. This is constantly happening. The mind alone of your life into means to attain the goal. This is one has the capacity to work so vigorously. \Vhat a wonderful path. Another path is to accept things as they are and to capacity the mind has! learn to make use of the things of the world and yet Now suppose you decide to make a tape recording of remain detached. To be detac.:hed does not mean to be your mental processes: any thought that comes into your indifferent; to be detached means to love. The definition mind, you will let the tape record it. To record five min- of detachment and nonattachment is love, not indiffer- utes of thoughts you need a whole day; for one day's ence. If you are detached you can love others well, thoughts, you need a month. The mind works very fast- because you become more objective. You are involved, so you need to learn to calm your mind, to make it one- yet you remain objective. That is the path of nonattach- pointed. For success in either the external world or in the ment, and it is higher even than renunciation. If you internal world, you need a one-pointed mind. renounce something but lack nonattachment, that is of Presently you do not have a one-pointed mind no use. First you should learn to grow in nonattachment, because you have not learned to tame the senses. If you do and then you are better than a renunciate or a karma not train a dog or cat, it can destroy your home. Similarly, yogi, because you have grown. Both paths, the path of you have to learn to tame the senses, because you cannot renunciation and the path of action, require something work without them. You have to make use of your senses. called nonattachment-that is, learning how to live in the Instead, you are generally a slave of the senses. One world and yet remain above and unaffected. approach to managing the senses is to completely satisfy A lon1s does exactly that: it grows out of the mud, but all your senses, and then the mind can go to a deeper it remains unaffected by the mud. This whole world is a aspect. This is a poetic way, but another method is to dis- muddy swamp, and if you are born in the swamp, you connect the senses and ask your mind to go beyond them. have to learn to live in it. The way to do that is to keep There are these two alternatives. your petals above, unaffected and untouched. That is Do not forget the goal and become lost in the charms why the symbol of yoga and meditation is the lotus. and temptations of the senses. The senses have their \Vhichever path you take, you must learn to cultivate place and joy, but do not become absorbed in them. That nonattachment in working with your desires in the world, is not all; that is not everything. You cannot ignore the or you will never be truly satisfied. \Vhen you understand needs and demands of your body; you need to cat and the role of the mind and how to properly use the objects nourish the body. The body has its needs. But to become of the world, then, like a lotus, you are unaffected and lost in the needs of the body, if your nights and days are untouched by the world, and you have learned to trans- laden with wants and desires, is not wise. That is not form your own mind and personality. being aware of the Reali Ly. \ · CHAPTER FOUR· Understanding the Mind and the States of Consciousness o/.~E JOURNEY on which we are now treading and t_ being led is an internal journey, a journey within. On an external journey you move fo.stcr and faster until it is complete-but on this journey you do not move, and yet you go ahead. The laws of this internal journey arc entirely different. They comprise the science of yoga. You want to be an interior researcher; you want to know something valuable. 'fo do that, the first thing yon need to do is to understand the four states of consciousness: the waking state, the dreaming state, the state of deep sleep, and the state beyond. Once you understand the first three states, then you definitely understand that there is something beyond. The state beyond is not known by ordinary people. But how fortunate is he who touches Infinity while he is here. Even the greatest of people cannot do that. Even those on the other side cannot do that. Even devas, or celestial beings, cannot do that. Great is he who lives here, yet remains above. This finite vessel of the body has something great in it: it carries the Infinite all the L 56 • PATH OF FIRE AND LIGHT, VOLUME 2 Understanding the Mind • 57 time. It is a glass box or a glass house in which Infinity The ego is only meant to be a representative-but that lives. All the expressions of your face, all your smiles, representative, forgetting its true master, starts to func- have been created by that Great One who peeps through tion and control things in the external world. these windows and through the corridor of your life. Let us see how the ego is used-wisely and foolish- Understand one thing first: you should always think ly-in the waking state. The purpose of the ego is to hold that it is easy to meet Him. To speak to others you have and retain your body, to retain your individuality. But to move your lips, hut to converse with Him you do not there is nothing beyond that! As long as the ego is func- have to do that. You just have to be quiet and silent. You tioning to retain your individuality, it is doing its work do not have to do any work or take any action to receive well. But unfortunately the ego gets involved with other great joy. If any such action is performed, it is performed things, and tries to get involved with others' individuality in the inner world in a subtle manner. as well. So if you believe that your partner is superior to We will begin to discuss the waking state, following you in some regard, you cannot accept that; a struggle the teachings of the Upanishads. They are considered to goes on, and then the marriage or friendship falls apart. be the finest literature on the best of the philosophies When this happens, it means the partners have not in the world. The Upanishads are the finest part of accepted each other as they are. Then how can they the Vedas, which are the most ancient scriptures in the really love? They have accepted each other merely for library of humanity today. It is not easy to understand their own convenience-and to accept someone for one's them, however. They are composed of sutras, or own convenience is not love, it is selfishness; it is food "threads," which are small, compact aphorisms, not easily for the ego. understood without a teacher. In the external world, only the ego is strengthened. According to the Upanishads, you first need to Whatever we do, we do it for the sake of the ego, and the understand the waking state and to learn to work with ego's function is merely to retain this body successfully in your mind. During the waking state, you remain awake the external world. The ego does not know anything and conscious. The entire educational system, all over important, but if you give all your energy to the ego and the world, has only one thing to teach you: that which go on increasing your ego with all your mind, action, and applies to the waking state. While awake in the external speech, then you will find that you have become a great world, if you learn to coordinate your senses and to ego. With such an ego you build walls around yourself. establish a coordinated function with that external world, You share the same bed and the same roof with someone, then you are considered to be great. you love somebody, and you accept them as a partner- But in the external world where you live, "wisdom" and then you build a boundary around yourself and do often means stealing, drinking, being harsh to others, not allow that person to know how you are feeling inside, being injurious, being hurtful and harming. This is and what you are thinking. You cannot share your inner- because you make your own ego the center of your life. most ideas and feelings, even with yourself. L 58 • PATH OF FIRE AND LIGHT, VOLUME 2 Understanding the Mind • 59 Therefore the vast portion of your personality re- mind already watches. The mind depends totally on its mains submerged because of the walls between your ego previous experiences, and imagines future experiences and you, and between you and the Reality. The vastness based on that. You have one goal: you want to experience of the mind is not known to you and remains forever sub- that which is neither the past nor the future, but now. If merged. What is submerged is the unconscious or you watch your mind, you will see your progress. These subconscious, which then is not understood. Psychologists are milestones on the path to the royal house that is used this word "subconscious" earlier; in modern times called samadhi, the highest state of consciousness. everything is considered to be "unconscious." The un- The waking state is actually only a small part of the conscious means you own it and you have it within, but mind. We do not know how to have access to the entirety you are not aware of it. To bring forward the unconscious of the mind. We do not presently understand how to wealth that is the infinite library in the mind, you simply know the mind in its wholeness. Jesus, Moses, Krishna, have to allow it to come forward. Even meditation will and Buddha were born exactly like us, they walked like not totally help. us, and they died like us, but they became great because There is another way-the intuitive way of receiving somehow they came into contact with the beyond. information from the mind. Intuition dawns when you The waking state can be expanded. It can become a learn to calm your mind. \Vhen you calm your mind and means for us. Any state of mind-waking, dreaming, or when you meditate deeply, your mind becomes one- sleeping-can be used as a means to attain the goal. We pointed, free from all other thought patterns. During are talking of the inner world, but the same thing can be that time one has the power to penetrate and pierce applied in the external world. As we discussed, you can through those folds of mind that are not ordinarily pen- convert everything you have-all the instruments you etrated by any human being. have, all your situations and circumstances-into means A one-pointed mind makes you inward, so you can to attain the goal. The waking state can be expanded- really start your journey in earnest. You cannot start this but even if you do not want to expand it, then you should journey without a one-pointed mind. To develop one- still learn how to make your mind one-pointed through pointedness, first learn to watch your mind. Sit down and meditation on a focal point. This requires only a small watch how many times your mind becomes distracted. part of the totality of the mind to bring your waking state After ten days of practicing this, your mind will become into balance. You lead your mind to a state where there is distracted much less often. no sound, the place of soundless sound. Your mind has become a tool that creates bondage for When you have attained that state, you cannot be- you. You should have a dialogue with your mind as a lieve the joy and the rest you will attain! Do not think friend-and do not accept everything it says, because that only swamis and yogis can achieve this; everyone can your friend is not perfect. Neither are you perfect-but do it. You must only learn to focus your mind. whatever your mind says, watch. \Vhatever you say, the \Vhen you focus your mind in the external world, that 1119" _ _ _ _ _ _ _....... ｾ＠ ..... 60 • PATH OF FIRE AND LIGHT, VOLUME 2 Understanding the Mind • 61 is called "concrete concentration." For concrete concen- thoughts are not under your control, and usually you are tration you need an object, but that object should not go led blindly by them. Consequently you cannot use the against your mental tendencies. If you concentrate on conscious mind, which your whole life you have worked your girlfriend whom you love, you will land in bed with to create and train. And since the conscious mind is only her and create a whole distraction for yourself. So the a small part of your mind, you are nowhere, neither in focus of the mind should not he on sensual objects. In the unconscious nor in the conscious. That is why you concrete meditation or concrete concentration, do not are in such turmoil. meditate on such objects. You can concentrate on some- The worst aspect of the mind is that it teaches you to body whom you love and respect. However, if your love lean on something besides the Reality. The mind wants does not have great respect, do not do that because it to lean all the time; your mind is never free. You want is dangerous: your concentration will be sensualized your mind to be free, but it is never really free. Tt is because of it. If you learn to respect the one whom you always filled with some object, some idea, some thollght, love, then that person can be used as an object of con- or s~mc emotion. This means that the mind always wants centration, using your beloved as an object of concentra- to lean or depend on something. tion in the external world. Your mind becomes dependent and passive because in vv11ile performing your external duties, you can act the waking state you receive infixmation through books, consciously. You do many things unconsciously, however, through teachers, and through many other channels. merely because they have become habits. You merely Your work is to put it all through your own filter. That re::ict. So you arc a reaction:ny and not a yogi. You are filter is time. Often you cannot clecide things on time; bhogis-dwse who enjoy pleasure-because you are reac- you are not using your filter. \Vhen something comes tionaries. A yogi can be a good hhogi, yet he will still he into your mind you jump up in reaction and do things, a yogi; but a bhogi can never he a yogi. Be conscious hut you do not allow your external knowledge to go when you are eating your food. Be silent and pay atten- through that filtration that is already within you. Those tion to the type of food it is, its color, how it tastes, and who do not use this filter are not successful. Those who how you arc enjoying it. Instead of eating mindlessly do use it are considered to be wise in the world. while chattering, cat your food consciously. Examine Time is the greatest of all filters. Perhaps you are very whether it tastes good and whether you like the taste. sad today because you lost something-but after a few Learn to see your food, talk to your food, really eat your days you forget it because you keep yourself busy in other food-that is the conscious way of eating. In the same matters. The time span makes the difference; time is a fil- manner, have sex consciously and sleep consciously. You ter that heals, pacifies, and teaches. You should learn to rush to bed with your partner in an unconscious habit. The use that filter of mind. Whatever information comes, let conscious way of doing things is entirely different from it go through the mind. The mind becomes rusty if you acting out one's unconscious habits. The unconscious do not use it. The faculty of discrimination, buddhi, is one I. 62 • PATH OF FIRE AND LIGHT, VOLUME 2 ..... Understanding the Mind • 63 of the important faculties of your mind, the antabkarana. Many of you are very bright and wonderful, better The mind becomes very sharp and penetrative when you than any of your teachers, but you do not have the ability learn to use time's filter consciously. to bring forward the fund of knowledge that you have Some people have the capacity to pacify and reassure stored in your unconscious mind. The problem is with themselves when something adverse happens, because the conscious mind that functions during the waking they use their filter. The filter of time, one of the prime state, and which you use in your daily life. It is considered conditioners of the mind, can be used properly. Time is a to be the creative aspect of your life, that which is culti- great therapeutic tool, and when you learn to use it, it vated and educated. Many of you have wonderful quali- becomes one of the most powerful parts of self-therapy. ties and abilities in your unconscious, but you do not The mind itself does not do anything directly; it has know how to express them. Psychologists have not yet agents. The mind is very clever. Your body may be pros- found a way of taming the unconscious, of knowing its ecuted, but the mind cannot be punished. It may moti- vast reservoirs, or tapping the infinite library within. vate you to commit crimes, yet it is never punished. Many desires from your unconscious mind, however, are However, the mind also motivates you to do all the good expressed in the dreaming state. deeds, and it does not want a reward. So the mind, in its Dreaming is the second state of consciousness. The true nature, is actually free from rewards and punish- dreaming state is therapeutic. You may have a dream that ment. The mind is not something bad; it is the finest tool you are with your husband, for example. That dream arises that you can have. You just need to learn to understand it. because such a desire was stored in the unconscious. Another quality of mind is that it wants to remain Later, when your conscious mind relaxes, the desire busy. The moment it is not occupied, it starts absorbing comes forward. That is what creates dreaming. your power, energy, and interest. Keep the mind free and Therefore, a dream is the result of unfulfilled desires it will do anything. Once the mind is free from negative waiting for fulfillment. The dream has the power to pacify thought patterns, you have to direct your mind to certain you. That is why it is therapeutic. But it is also a disease. focal points, according to your tradition. Your mind is in Many people dream all the time-this means that they the habit of using the agents called the senses to keep have millions of desires to fulfill and they are not able to busy. fulfill their desires, so they dream. Those who daydream The mind is always preoccupied with thinking. It do so because they have expanded their mind but they do never thinks that it is old except when its body does not not know how to use it. Thus, instead of expanding the act according to its wish. \Vhat it used to do before, the waking state consciously with meditation, contemplation, older body does not do. The mind is never old, but in old and prayer, their dream state expands. \Vhen the dream age the mind is preoccupied and full of follies. It is best if state expands, it is a waste of time, energy, and human you know how to direct your mind and make use of it. potential. You can easily analyze your dreams: your The best use of the mind is self-training. dreams are your unfulfilled desires, wishes, and wants. 64 • PATH OF FIRE AND LIGHT, VOLUME 2 Understanding the Mind • 65 Dreaming is great therapy. If you do not dream, either gone beyond time. In deep sleep sometimes you have an you are beyond it or you are sick. A dream is a doctor, but intervention through a dream, and when it comes true it is that doctor also has limitations. Dreaming cannot cure called a prophetic dream. But only that particular type of chronic diseases. dream is a prophetic dream. It is important not to create If you have a desire left unfulfilled in your mind, a conflict in your mind. Sometimes a dream comes from when you go to sleep that desire comes forward. All your your identification with somebody very close to you. fantasies and fancies are satisfied and cured by your Perhaps that person is sick, and you identify yourself with dreams. Your fantasies and fancies create agitation in the him. One day your mind will feel that you are going to mind-a sickness-and that sickness is cured by your die. This kind of dream is never true. You have to under- dreams. Sometimes dream analysis helps you understand, stand and analyze which dreams are accurate and which but to analyze a dream is also dreaming, because now you are not. are using the waking state for the wrong purpose. You You have to examine your dreams. Most dreams are have already dreamed; now why do you want to analyze due to your unfulfilled desires, and since a dream is a what you dreamed? You are using precious waking time doctor, the dream treats you. Your desires create a level for the analysis. This means that you want to be in the of disease in you because of your frustrations and sup- dream state, you want something again. You want to pressions. Many physical frustrations that come about remain in a state of unfulfillment-that is what your through a relationship or through food or sex will be dreams are. "treated" by your dreams. Dreams have the power to do Most of your sleeping time is wasted by your dreams, that. Perhaps you are unable to have sex because you do just as your daydreams waste most of your waking state. not have a partner-you are fussy about it and the poten- Daydreams happen because you have not trained the sub- tial partners are also fussy, so you are frustrated. Then, tle part of your mind to focus in the external world. the dream is a kind of compensation. The mind has the capacity to receive hunches, but The yogis say that you can analyze the whole universe the mind has no capacity to receive intuitive knowledge. and know everything about it by understanding yourself Intuitive knowledge is not received through the mind. and your mind. You have two sides, like a magnetic pole. The mind itself has only the power to receive hunches, One side is negative and the other side is positive. In man which cannot be relied upon. If a hunch is true once, you the positive side is his right, and the negative side is his still cannot trust the hunch that comes the next day left; in woman it is reversed. In the center of your spinal because it may be untrue. The mind has no power to column, in the centralis canalis, there are two flows of understand, analyze, realize, or know the source of a energy, the ida and pingaJa nadis, which are associated hunch. with the sympathetic and the parasympathetic systems. It is similar with prophetic dreams. Sometimes you You can see how unity and diversity are arranged in a have prophetic dreams. They mean that your mind has beautiful way. You want to know about the universe-and L 66 • PATH OF FIRE AND LIGHT, VOLUME 2 Understanding the Mind • 67 to know about it, you will have to know the miniature When you are tired of the joys of the world-even universe that is yourself. You are becoming a scientist, the best of the joys, as when a woman and man make and you want to know about the universe, yourself, your love-then you are tired because there is a limit to what relationship with the universe, and all the mysteries of you can enjoy. Then people want to rest, which means the universe. You want to learn everything-but to do that the joy prolongs itself into the rest. There are two this you need to understand yourself and your mind first. types of rest. One is when you are rested and go to sleep. Sleep is the third state of consciousness. \Vb.at hap- You know that you were in a state of deep sleep and deep pens to your intelligence, to your consciousness, to the joy because you were not disturbed, you did not dream, breath, to the center of love, when you sleep? \Vb.en you your body was relaxed in the morning, and you did not are in a state of deep sleep you are not aware of anything. find any signs of fatigue and strain. That is why you know But the moment you are awake, if somebody calls you a you had a good rest, and slept well: your body and mind name, you get angry; if somebody hurts your child, you tell you that you slept well. get angry. During deep sleep, however, your mind is But not all possible rest is provided by sleep. If you never angry, because in sleep there is no such content in watch a person, he may he snoring, but if a fly lands on the mind. Sleep is that state of mind without any sort of him or he gets tired of a position, he moves. If he were content. As long as some content is there, you cannot be really in a deep sleep, then he would not be aware of that. asleep; you are either awake or dreaming. This means that a part of the mind still remains awake, One day I tried to do an experiment. I wondered what even if you are in a state of deep sleep. That part of the happens during that time when sleep comes. I studied my mind should he understood; it is that part of the mind anatomy and physiology-and then for three days I could that observes you, and knows how much rest you need. not sleep, because I was watching the sleep! Insomnia can \Vhen you are completely rested, then that part of the be cured very easily. It exists because there is something in mind decides that you have taken enough rest, and wakes the mind that does not allow one to take rest and that cre- you up. ates the insomnia. That groove in the mind is so deep that Some people sleep too much on their left side, and the mind spontaneously goes to that thought pattern, and some people sleep too much on the right. After eating then a helplessness is there and one cannot sleep or rest. food, you should sleep on the left side. You should try to Many problems and diseases can be cured by deep have a balanced sleep. To aid your digestion, you can rest sleep. Doctors always say that you should have adequate while placing a pillow under the left armpit. There is one rest. When you are fed up with your children, even problem in this method: if you put a pillow under your though you love them dearly, you say, "Let me rest." The side, the circulation is disturbed-so after that specific best kind of rest that you have known so far as a human exercise, change your position. Do not use the pillow and being is called sleep, although it is not really the best rest then sleep in that position, or in the morning or in a few possible. days' time you will find that the blood circulation has L ~_.-.-,,.-..-----' ....... 68 • PATH OF FIRE AND LIGHT, VOLUME 2 Understanding the Mind • 69 decreased. This exercise helps the digestion. It helps to are not conscious of it; another person, who is fully con- open the right nostril, the sun or pingala nadi. After lunch, scious and experiences the Reality, is in samadhi. There or after heavy food, or when you want to relax, you should is really very little difference. The difference between lie on the left side. When you are tired-for example if you samadhi, sleep, death, and meditation is only a fine line are a jogger and you have done vigorous exercise, or if you of demarcation. In meditation you do not allow your con- have some heart problem, or if your arteries are blocked- sciousness to drift. you should sleep more on the right side and give the heart If we add up the time spent in sleep throughout our rest. In these conditions-when you are fatigued or lives, we find that we sleep for the equivalent of twenty strained-you should learn to lie down on your right side. years. Can you imagine a person being dead for twenty You cannot sleep continuously. If you really study years? Why do we say that death is terrifying, when we sleep you will learn that the human being can never really do not think that sleep is terrifying? We want to sleep; sleep for more than three hours. Because everyone else is should we not also want to die? The differences between sleeping, there is no one to communicate with, so there is these two experiences should be understood. Sleep is a tradition, an understanding, that you need eight hours always used for ignorance; one who is asleep is in a deep of rest. But you really are in dreamless sleep only three state of ignorance. This ignorance is one in which you hours. If you calculate all the minutes and seconds, you completely lose awareness of both sides-awareness of cannot sleep for more than three hours. eternity, and awareness of the world. You gain only rest; Who sleeps? The mind wants to sleep because it you are merely obtaining sleep so that you can wake up. needs rest. You should allow it to go to that state of mind That is the only benefit sleep provides. Sleep relieves you where there is no content. The great sages, however, felt from all pains; sleep gives you rest and energy, so that you that sleep is a waste of time, because you do not know can again cope with situations-but sleep does not make what happens to you during sleep. When sleep comes you intelligent; it does not give you knowledge. you become unconscious, you are in a deep, unconscious So the sages said, "Let us overcome this. Let us medi- state, and that gives you rest. And then when you wake up tate." They practiced a state called "sleepless sleep." you think that you rested. That is not really good; actu- Samadhi means sleepless sleep in the modern language. ally you should learn to rest consciously. You can learn to The sages found a way of going into that state in which have conscious sleep. they are sleeping, yet they remain awake. There is a Meditation is that state in which you give conscious Sanskrit word about this that can be interpreted in many rest to the mind. The difference between sleep and medi- ways. Night is enjoyed by different kinds of people. The tation, or sleep and samadhi, is similar to two people night that is used by the ignorant for bhoga, for sensual going to see a great man-one sleeps there because he is pleasure, the same night is used by yogis for divine plea- tired, but the other talks with the great man. You are sure. Sensual pleasure does not last for a long time; divine actually very close to the Reality when you sleep, but you pleasure leads you toward everlasting bliss. L 70 • PATH OF FIRE AND LIGHT, VOLUME 2 Understanding the Mind• 71 We know what divine bliss is because we had a drop the night be used for sleeping alone. In addition to sen- of sensual pleasure, and we repeated it, wanting that plea- sual pleasure or meditation, you can also utilize the night sure to last forever, to merge into it. Your partner wants for many creative arts, for studies, poetry, practice, and to to merge into it, to attain that, but it is not possible. You converse with somebody whom you love. do not have the capacity to do that. Nobody has ever The idea that eight hours of sleep are needed is done it, since sensual pleasure has a limited capacity. a myth accepted by medical science. How does medical So we ask if there is another way that we can attain science know that eight hours is helpful, and what is sup- that bliss in which there is no pain. If two people repeat- posed to occur after eight hours of sleep? The state hos- edly make experiments in life, doing all these pleasurable pitals are packed with patients who sleep for eight hours, things, collecting things, owning things, and enjoying all but that does not help them. Medical science is not these pleasures, they will finally decide that this world exploring other dimensions of healing. They put people has no capacity to give them eternal joy or eternal bliss. into a sleep state by injecting drugs; they use anesthesia The day they understand that, they go beyond the three for pain and sleeping medications for sleep. But that is states of waking, dreaming, and sleeping, and then they not the way to help people. attain the fourth state, from which they can see all three The sages say, "Come back, come home. There is states separately. They can see themselves sleeping; they another way we can function. We have already discovered can then see themselves dreaming; they can see them- it. One day you will finally come home, but by that time selves waking. Yet they are still there. The fourth state is you may have become completely disoriented and com- a state of enlightenment. pletely disorganized by that modern type of treatment. This particular process of going from waking to You have energy now; you are living. Use that life-force dreaming to sleeping, and then going beyond, has two to attain the final goal. Do not waste your time! Wake up methods or routes; there are two ways there. The first is from the ignorance of sleep." The waking state is defi- to expand your consciousness with consciousness. In the nitely higher than the sleep state, but when you wake up, waking state, you are using only a small part of the mind. do not dissipate yourself and your energy. You use that awareness during the waking state. You want to go to that which is beyond, to attain You do not have control over that part of the mind turiya, the fourth state. You can attain that state. If you that is dreaming and sleeping. If you have control over can earn money or do all the things you do in the world, these two parts, then the totality of the mind is under why can you not accomplish something in the inner your control. Your mind becomes a powerful instrument, world? You are never lost inside; you are always lost out- and then you can really use that mind. That is a great side. Do not be afraid to meditate. Be confident that you mind! will not become lost-you are within yourself. How do we begin this process? The yogis first real- The word "yoga" has been vulgarized and does not ized that sleep wastes many hours: it is not necessary that mean anything now. We are discussing a particular L 72 • PATH OF FIRE AND LIGHT, VOLUME 2 Understanding the Mind • 73 method that leads you to conscious, deep sleep, and yet you do not hear it. You are busy listening to mere sounds you remain awake in that state. That state is very benefi- that are useless or meaningless, and which have adverse cial; it is very close to samadhi. To learn this method you effects on your mind. Learn to put yourself into silence. need to have a definite time set aside, so that you can Your normal habit, your training, and your education is practice at the same time every day. You need to regularly to go to the ocean of the external world and become lost devote this time to these practices. This is a key point. in the sounds. Learn instead to go back to the Source. Sometimes students say they will sit and meditate, but Going to the Source of silence is using the method of after the fourth, fifth, or seventh day they are sleeping or meditation, the inward journey. But usually your mind reading the newspaper at that hour. Serious students becomes a wall, blocking your progress. You need to know that they should determine that no matter what learn how to focus your mind, because only a small part happens, this one time is totally devoted to the Lord of of mind has been trained. "When you use a small part of Life, to the process of enlightenment. At that time all your mind to try to develop a new discipline, then your other things are secondary. whole mind becomes agitated, and that is why you cannot You are trying to reach and touch that infinite Source meditate for some time. which is only One, self-existent. You have the capacity to A second problem is that you have no patience. do that. No human being is weak. He makes himself weak Americans are especially and extraordinarily brilliant in when he becomes the victim of his habit patterns and his the world, because they have confidence that they are senses, and when his mind starts identifying with the financially secure. But there is one bad tendency: they objects of the world. To overcome weakness you must be have no patience, because nobody teaches them patience. sincere and honest to the Lord of Life. This is paying They sow the seeds today, and tomorrow morning they attention to the Source. You feed your body good food, expect results. "When you have done some action, you do you feed your mind with good books, hut how are you not wait for the reaction to occur. You fall asleep before feeding the quest of your soul? How are you quenching that happens, and during sleep the reaction occurs. The your thirst? You cannot deny that Source from which you waking state slips into the dreaming and sleeping states. received this life. \Vho gave you this life? Who gave life You need to learn to be patient with yourself. to your ancestors, to the first people on the earth? \Vho Learning to have self-dialogue and a time for medita- gave you this earth? Who gave you blood? The ultimate tion are techniques that will help develop patience. This Reality, the Source, gave it to you. This is His blood does not mean that you should be complacent. You flowing in our veins. should be content, but you should never be satisfied. All your breath sings a song eternal-"so-ham, so- Contentment is something that should be there all the ham, so-ham"-but you are not listening to that. Your time. Whatever action you have undertaken, the fruits hean is creating a sound-"lub-dub, lub-dub"-but you of your actions should not create discontentment in are not listening to that, either. Your brain is singing and you. You should create contentment in yourself; if you L 74 • PATH OF FIRE AND LIGHT, VOLUME 2 Understanding the Mind • 75 are discontent you cannot properly perform the next laws of life: one is contraction, and the other is expan- action. To be satisfied means to become lazy and pacified. sion. In expansion one learns to love, serve, and to give Do not encourage that part of mind that becomes apa- selflessly; in contraction one goes on building the bound- thetic all the time. aries around oneself by becoming selfish, egotistical, and Childhood and old age are the same. A child is inno- finally miserable. To be on the path of selflessness cent, and though he commits many mistakes, he is for- enhances and enriches the human personality and poten- given. Old age is full of follies, because the same thought tiality. It is just like creating a taste for music. Those who patterns occur over and over. These repetitious thoughts have a taste for classical music are considered to be cul- will blast your attempts at meditation. A preoccupied tured. In spirituality, expansion of the mind is impor- mind is not healthy. That is the reason you need to learn tant-and for that a student should learn to direct mind, to have a dialogue and talk to your mind, so that you action, and experience according to the goal he wants to know that your mind is not preoccupied with stupid attain: selfless actions, speech that relates to the factual thoughts. Lack of preparation for meditation is un- world, and a mind that learns to fathom the inner dimen- healthy. sions of life. There are also other methods for expanding Just as there are different seasons in the year, so also this state, called "love without object." You do not need are there seasons in the mind. Sometimes the mind feels some object to love; there is a quality of love that is called joy, sometimes not. You can also learn to create a joyous love without an object. That quality comes after a long state of mind by the technique of applying sushumna time. before you meditate. But first you should understand and When you expand the field of the mind, the dream accept that whatever you have learned up to this time- state and the sleep states come under the waking state, and in the future for as long as you live, even if you learn within its realm. Then you are in turiya. This is not easy. your whole life-is only about the waking state. You will When you learn to expand your mind both horizontally not understand the deeper experiences because there is and vertically, you make it a cross. The symbol of the no training available in the world for that. cross is unique and can be interpreted in many ways. A The yogis say to expand, not contract, your con- yogic way of interpretation is that there are two main sciousness during the waking state. When you expand hemispheres in our subtle body: upper and lower. These yourself, what will happen? Through expansion of the two hemispheres meet and form a cross at the heart cen- waking state you can attain turiya. Expanding means you ter between the two breasts. Expanding the mind means are making use of the waking state. You make the waking visualizing the vast width and height mentally. Draw an state a means to expand your consciousness, to widen unending line horizontally and lead your mind to try to your little field of mind, which has got many barriers and reach the limitless ends. Do the same vertically. Make the fences. You are expanding the field of mind. base of your spine one end and draw the line upwards. It For expanding the mind, one should understand two is just like trying to climb the stairs into the infinite sky. t 76 • PATH OF FIRE AND LIGHT, VOLUME 2 • CHAPTER FIVE· It will become an eternal cross and there will he no end. Yet, you have to learn to go even beyond that. Let your dreaming state become the waking state and your sleep- ing state also become the waking state, with the help of the technique of yoga nidra (see chapter 11 ), and thus Relationships attain turiya, the state beyond. LJAovVINGLY OR UNKNOWINGLY, your kundahni Jl/~·~s awakened if you are dynamic, if you have attained something in your life that is uncommon, unusual, ex- ceptional. Those are the results of the rise of kundalini. Many students are imercstcd in kundalini, the spirinrnl energy, bm they do not really understand it. VVe will discuss the power of kundalini in greater detail later, but first you need to understand how to work with your personality in the waking state, because that is where you create obstacles for yourself. Do not think that you can accomplish the task of becoming enlightened outside the world. Yes, you need time to do practice, but to have that, you need to adjust your time in the world. There are some people who are systematic in their practice, but they are dry and harsh with others. They bother their spouse and children. But there are other people who are loving and adjust their personal lives to attain enlightenment in this lifetime, here and now. You have to have determination. Partners sometimes become critical of each other's paths. Never think that someone else is not practicing t 78 • PATH OF FIRE AND LIGHT, VOLUME l Relationships • 79 well, and that you are practicing well. 'fhat is not spiriru- determination, and your sankalpa shakti-resolve or ality. If you are practicing well you should be happy, not determination-arc misunderstood. Never make your jealous, when somebody else is practicing. partner weak. You often want your partner to lean on In spirituality there is no jealousy. There may be you, and you make him or her weak, but that is not competition, but not jealousy. Yes, you can compete with hcalthv. your partner. Tf your partner is very spiritual, then you \Vl1en you love somebody, usually you do not love will also become more spiritual-that is good for you. them intensely, so you do not really enjoy it. No object or But to think that your partner is spiritual and to feel bad person has the capacity to fulfill you. Jt is the intensity of because you are not as spiritual is not helpful. Never cre- your love, .your sensitivity, that makes you enjoy it. Do . ate such negative competition in your life. not lose that sensitivity. There is one important principle-Trnth-that you Life and relationships are very close to each other; want to use in all your relationships in the external world. they. arc virtually. one and the same. If .vou arc related to Do not speak any truth that is injurious, hurting, or somebody, it means that somebody wants something harming-for that is not real truth. According to yoga from you, and you want something from them, and you science it is not truth that should be practiced first, it is arc sharing with each other. That is what a relationship love that should be practiced first. And there is a differ~ is: a relationship means sharing. Sometimes it is mutual, ence between love and truth: trnth without love is a sometimes it is not-most of the time it is not. vV11en vacant, empty experience. No manual in the world really a relationship becomes imbalanced, one-sided, and explains what love is, except the teachings of yoga. Yoga demanding, then a sickness starts and you want to leave. says Iove .ts ,1 h.rmsa-a rneans " not, " ormsa I . n1eans "k"ll" ·1 1ng, But you cannot live without relationships. They are harming, or injuring." necessary for you to live in the world, no matter in ,vhat So, when you try to practice love, you should first capacity you serve, whether you are a priest, a renunciate, practice not hurting, harming, or injuring. Do not go to an ordinary householder, or a man of the world. You have the external world to practice this; begin with the nearest to learn to communicate: life is relationships and com- one whom you love most, and practice this with him or munication. Communication is very important, and as we her, because you took vows when you married. \Vhen you discussed, communication starts from your thoughts, not have accepted somebody as your best friend, to whom your behavior. you can relate, speak, share, and feel, then first practice You have to learn to express yourself in such a way that not harming, hurting, or injuring them. This is acrually you become an example, so that you become useful, so that love in practice. Resolve that no matter what happens you your knowledge is shared and understood, your knowledge will never try to injure, harm, or hurt the one you love. is received by others. It becomes part of your education. Sometimes you mean something but your partner thinks You have to learn to understand that law of communica- you mean something different. Sometimes your firmness, tion in the external world; otherwise you are a failure. L 80 • PATH OF FIRE AND LIGHT, VOLUME 2 Relationships • 81 Communication is an essential part of the education you is created by you, by your mother, father, brothers, that is imparted at home. If the parents do not communi- sisters, and your relationships. cate well with the children, then the children have that The world created by you creates problems for you. problem to the last breath of their life. No one can help Somehow in the past, you expected the future. Learn to them-not psychology, philosophy, or therapy-because arrange your world so that it does not create problems for in childhood the seeds are sown so deeply. you. You are a human being, and you have the power, the \,vnen you have children, you have to go out of your understanding, and the knowledge. Instead, you waste your way to change yourself. You arc great teachers, but you energy calling on God, expecting Ilim to solve your prob- also have to learn something from them: learn humor lcrns. Y<m repeat the same thing with your wife or husband. and joy. How do they have that irrepressible joy, so that You expect something which he or she does not have. they jump with joy all the time? They do not care for the Expectation is the mother of all misery in relation- things that you consider best, and those things to which ships. If you did not expect so much, you would be happy. you give no value, they value, just as they build a house Having no expectations means happiness. Share, enjoy, on the sand. They do not care for your wealth, bank bal- and give freely to each other whatever you have. That ance, intelligence, or the certificates and degrees that should be the formula. Expecting too much from each you have received from colleges and universities. They other brings misery and leads to divorce. You will enjoy are in joy and they are happy-they are better than you love when you do not expect it from others. The moment rn many ways. you expect, then you start calculating, and then you arc In contrast, watch how attached you arc to your fam- fn1strated-and you go to another man or another ily. You call it love, but that is not true. It is not love; it is woman, and then again you become frustrated. selfishness and attachment. \Vhenever you are attached, Neither the East nor the \Vest is completely happy. you are selfish. In love you give; in attachment you take. After counseling many couples in both the East and In attachment you do not want to give; you want to have. West, I have learned that no one is happy, because only There is a vast difference between having and giving. one who is within is happy. One who is within under- Those who learn to give arc caHed lovers. Those who stands what the concept of real happiness is. learn only to receive are beggars. Those who have deep You feel love for each other and "lost" when you meet attachments do great injury to others and to themselves. as a man and woman because the senses contact matter, Those who share and give freely do great service to those and as a result of that, you either experience pain or joy. they love. There is a vast difference between love and But beyond that joy there is another joy, called mental attachment. joy, and beyond that there is spiritual joy. Beyond that Usually, you expect too much from the world. There still further is a state of absolute joy. Learn to go beyond are actually two worlds: the world created by you, and the the physical plane and not become lost or scattered m world created by Providence. \Vhat creates problems for that experience. 82 • PATH OF FIRE AND LIGHT, VOLUME 2 Relationships • 83 We are all traveling to that source of silence-you can need to discuss your goals with your partner, to tell them call it God, you can call it Ishvara, you can caJI it Nirvana this is a prime condition of your life, it is your hunger and or whatever you want. There are many paths-a variety thirst. You want to walk the spiritual path, and you can of languages and paths-but they go to one Source. It help each other. A woman can help her husband. There may be called by different names; we have many names has actually been a great woman behind every great man for the sun. You say that you wam God, bur you may of the world. Women arc a great power. Women can en- merely be pushing away some realities that you want to lighten themselves, and they can also help others. The forget. You arc escaping from something, bur you say that power that women have, men do not have-but that which you are searching for God. Actually you are searching for a man has, a woman also needs. So you can organize your ｾ＠ good partner for yourself and you cannot be honest lives well if you understand and cooperate that way. about that, so you say you want God. Be honest with If you are alone, then that is also well and good. Do yourself: what do you really want? A.,k yourself if your not use someone else as a crutch. The great Being is seated desire is genuine and helpful. If this particular want is within you; why do you not converse with it? In this poi- fulfilled, will you be happy? No want, even if fulfilled, sonous tree of life, one of the beautiful fruits is satsanga. can make you happy, because that fulfillment only brings Satsanga means to be aware of s11tya, truth, all the time. If another want, and then you again try to fulfill it- the Lord of Life cannot protect you, how can you be pro- throughout your whole life you go on adding fuel to the tected by a little man whose body is frail and subject to fire, which creates only smoke, but no fire. change, death, and decay? If you are not safe with the On the path of practice one can be misunderstood. Lord of Life, how can you be safe in anyone's hands? If Many marriages fall apart on the path of spirin1ality. If you do not accept the Lord of Life as your Reality and your partner is not spirin1al and does not understand savior, your master and guide, how can any man or your path, if she or he gets in your way, you can never woman help? With such ideas you can strengthen your- practice spirituality. It destroys your spirituality. You and self within. your partner should have a complete understanding. Do not create conflicts for your partner. Do not push Then you can practice. If one of you docs not want to your partner to do practice; you should give each other make progress, the other cannot. mental freedom. There is a lot of difference between the If you want to live in the world, lead a spiritual life. East and the West. In the East you are mentally free. You Without it, life is hell. And to do that, learn to adjust, to live in one home, and every child is mentally free to wor- understand each other. Then something will be possible. ship or accept spirituality the way they wish. Spirituality Otherwise, watching the world all alone, living in the is a must in their life, but each can go on any path of world, you will be misunderstood and you will be nagged, spirituality. you will be pulled back to a lower level, and there will be In the West it is not like that; it is very rigid. In the a downfall. Then your rime and energy are wasted. You West there is mental bondage. But in the East there is L 84 • PATH OF FIRE AND LIGHT, VOLUME 2 Relationships • 85 physical bondage: you cannot marry anybody you want or Do not expect happiness from anyone; that is something bring somebody home and disturb the whole family. that you can find only within. There is a social bondage in the East, and in the \:Vest is Happiness and unhappiness arc concepts you form in mental bondage. Thus both East and \Vest are suffering. the mind. When you become selfish, you want something There are many points that clearly define the differ- your own way. If you do not get that in your own way, ence between East and \Vest. But all human beings are you get angry, and that is called unhappiness. Try to human beings. All human beings have one and rhe same understand reality; if you see things as they are, you will idea as far as spirituality is concerned. Your adjustment never be unhappy. If you accept things as they are, you should lead to contentment-and if you are content in will never be unhappy. Then, you do not expect too much life, you are happy. Happiness is completely in your from reality. The world of objects is subject to change, hands, and not in the hands of God. death, decay, and decomposition. You need to see the God will not make you happy. God is already in you! world as it is, to face t11e reality that one day you will Cod is everywhere. \Vhy do you look to external circum- leave this platform. stances for happiness? You lean on others. Every woman You were born here because you wanted to be an dreams of getting married to somebody who will make American living in America. That was your choice. Your her happy, but that is not possible. No man can make a birth was not God's choice, it was your choice. You have woman happy, and no woman has tl1e capacity to make a the willpower to come or to go; to do or not to do; to be man happy. They both want happiness from each otl1cr. happy or to be unhappy. God is not responsible for this; Then happiness disappears, and expectations grow and Ile loves you all equally. The law of love that flows freely grow, and then they both become discontented. and equally, without any obstrncrion, from eternity to Happiness exists the moment you learn that the great eternity, is called the I Ami of J,ifc. You arc unhappy person for whom you were searching is within you. This because you do not understand that law. You do not want little tiny man or woman outside is jn'>t a sort of external to be responsible-but if you arc not responsible, noth- companion with whom you can be happy. The day a ing happens. woman learns to adore her husband because he is her Develop inner strength. EXLernal strength does not husband, and a means for her in the external world, but help you; that which helps you is inner strength. he is not her Lord of Life, then she will understand hap- Gentleness is the greatest of all strengths. Gentleness piness. The same is true for a man. means that love is expressed with mind, action, and The problem is that you expect something great and speech. \Vhen your mind is one-pointed your actions do powerful from something small and limited. You get irri- not become distorted-and when your speech also fol- tated and tell each other, "You don't make me happy"-but lows, there is only love. Then peace comes, because love no one can make you happy. You are right, and he is right, brings peace. Love does not bring lust. Lust is limited to but you are both unhappy because of your bad concepts. the senses. Love goes down deep to the soul level, where t 86 • PATH OF FIRE AND LIGHT, VOLUME 2 • CHAPTER SIX• you understand that you are a ripple of bliss, and your partner is also a ripple of bliss. 1 'hen you ask yourself how you can hurt this other ripple, because you are actu- ally two children of eternity. The wife knows her husband is a child of eternity, and the husband understands his First Steps Toward wife is a child of eternity. If you begin your love from there, there is no conflict, Self-Transformation no separation, and no disturbance. But you start your relationships through the body. You think that when you got married your wifr was slim, but today she has become overweight. You start seeing all the ba<l things in each other. Your love should grow from the senses to the mind, and from mind to spirit-that is true love. Tf love does not grow, it is not love. There is only one thing that ~~)U HAVE Tl IE CAPACITY and strength to expand your grows in the universe, and that is love. Love has heen traveling for eternity. The human cl/ ~onscious mind with the help of a method that is called "interior research," the internal journey. vVnen a being also is traveling on the path of this journey, and his door is locked, if you have the key you can go to the door, love travels to that final goal. Then the call of the senses find the hole, put in the key, and open the door. This does not affect him. Tf you have really examined the body, instruction is leading you on the path called "the path of and its needs, wants, and desires, then you see only one the keyless door." Usually the door is locked and there is Reality. \Vhen you learn to lovingly, skillfully, and self- no key, but you are learning to open it. You have to open lessly manage your relationships, then you awaken the it, an<l you have the power to do so. You have to be a mas- fires of light and love within. This is what we came here ter if you really want to enjoy life here-the master of to accomplish. your mind. Your mind is yours; know your mind. To open the door and start your inner journey you need to learn several points and to apply them systematically. The fol- lowing self-transformation program, including yoga nidra practice, will definitely help you if you follow it consci- entiously and systematically. \Vhile sleep cannot really help you, and death cannot transform you, yoga nidra (yogic sleep) and this program can help you. Now, you must pay careful attention. Sometimes teachers do not go very far in their instruction because L 88 • PATH OF FIRE AND LIGHT, VOLUME 2 First Steps Toward Self-Transformation • 89 they see that you are not really paying attention. If you want start condemning yourself, and suffering. Stumbling and to be successful in your life, learn to train your attention. committing mistakes are not sins. On the path of wisdom Attention is the key point that leads you to concentration, there is no such thing as sin. This does not mean that a then to meditation, and then to sarnadhi. But basically this person can commit a crime and say it is not wrong. What process begins with attention. To attend to one thing at a you call a "sin" is a state that leaves an imprint on your time and not to allow any intruding thoughts is a skill one mind, a negative imprint that settles in your unconscious should learn. Teach your children that when they eat their mind. You can be free by understanding this. food it should be with full attention; when they play they "Sin" is an undefined word that hounds your mind and should play. When they talk to you they should give you full life and creates a barrier for you. All the world's religions- attention, and you should also give them full attention. whether Hinduism, Islam, Judaism, or Christianity-talk You acmally project and create fears for your children, about sin, but none of them really explains it. A sin is any because you do not pay attention to them: you are talking act that affects your mind in a negative way. Then, if you to someone else and you are casually talking to them, and remain in a state of negativity for some time, you become they learn these bad habits from you. Pay attention to passive and helpless. A passive mind is very dangerous. A your children even if they are joking with you; you should negative mind can be improved, but a passive mind leads talk to them with full attention. This is very important. If to sickness; it can make even a doctor sick. For example, you could not or did not do something in your life, you if a healthy doctor is hired to work in an asylum, he may see that your children do those things, and then your also become crazy after some time, if he does not have desires are fulfilled through them. When many of your the strength to take the negative situation. He may iden- desires in life are not fulfilled, then you have children and tify himself with the patients and thus become crazy. they fulfill your desires. So then you are freed from those Never identify yourself with negativity, with a passive desires and fulfilled. mood, or with weakness. You are not that. You have many Along with the development of attention, a second weaknesses, yet you, yourself, are not weak. You commit quality is the ability to make mistakes without condemn- many mistakes, yet you are not weak. You have commit- ing yourself. Determine that no matter what happens, no ted many so-called sins, yet you are not a sinner. If you matter how many times you stumble, it does not matter. think that you have sinned, then how can confessing it to If you have not crawled, you cannot walk; if you have not another human being like yourself help you? stumbled, you cannot stand. In the process of unfold- When you observe what your problems are, don't ment you have to crawl, and without crawling you will become disappointed and start condemning yourself. At have psychological problems. So do not be afraid of that point decide that you will help yourself-but do not stumbling. You will stumble many times in life. You will take on too big a project. You often fail because you try commit many mistakes. Don't create a complex in your to do too much. For interior research you need to begin heart and mind by thinking that you are nothing. Don't with a small project. L 90 • PATH OF FIRE AND LIGHT, VOLUME 2 First Steps Toward Self-Transformation • 91 One problem is that your principles are different than sound or light. But there is one thing faster than the from your practice. Your actual practice is different from mind: your individual soul, the atman. It is the fastest what you know and believe. \Vb.en you commit mistakes, because wherever the mind travels, the soul is already the real repentance is in not repeating them. If you are there, no matter where the mind goes. So if there is any- helpless, practice. If you stumble, practice again. Help thing that can correct and help your mind, it is not will come to you; grace will be there. Do not give up with worldly wealth or objects, it is nothing external, but only your human endeavors! Whether you consciously or that which is the innermost center of your being. unconsciously commit a mistake, just do not do it again, Do not concern yourself with the rewards of medita- but do not believe in sin. tion. There is a scientific law that every action has a reac- Every action creates a reaction. When you remember tion; it is not possible for an action to not have benefits. the Lord you gain mercy, blessings, and grace. This is an Even if you do not see conscious benefits, there are uncon- automatic reaction, like hitting a ball against a wall so scious results. At the very least you will develop muscle that it comes back to you. The result depends on how you relaxation, rid yourself of tension and stress, and learn to strike the ball, your intensity, and your aim. Your aim, use the mind for spirituality. intensity, feeling, and zeal are important: you need to have zeal for practice. Usually, however, you care only for The Program trivial or mundane things of the external world. Your eyes First we will describe the program's important steps flow with tears for petty things, but your heart should cry in order, and then describe each point comprehensively for something higher. If you constantly cry for worldly and in full detail. things, your body will become ill-but if you cry for God, Step One. Practice sitting in meditation at the same you will move toward samadhi, ecstasy. At present, you time every day to create additional patterns, new have great zeal to attain worldly things-you have too grooves or habits in the mind. much feeling for the things of the world. Your main problem is that you are hung up on the Step Two. Learn to have an internal dialogue with things of the world: you are afraid you will not gain yourself within your mind. what you want, and you are always afraid of losing what Step Three. Develop a still, steady, yet comfortable you have. You have never worked with the totality of posture for meditation. your mind. This anxiety is all the result of your mind- because nothing happens to the body, and nothing Step Four. Develop a pattern of serene breath. happens to God: whatever happens, it occurs only in Step Five. Cultivate sankalpa, or determination; that is, your mind. The Upanishads say that atman is the fastest establish your willpower. Before you do something, entity-and yet, at the same time, it has no movement. you have to determine that you will do it, that you have Teachers often say that the mind is the fastest, faster even to do it, and that you can do it. That is determination. t 92 • PATH OF FIRE AND LIGHT, VOLUME 2 First Steps Toward Self-Transformation • 93 Step Six. Learn to let go of any distracting thought and strengthen your personality, or allow your mind to that comes into your mind. It should not remain stay with its negative patterns. there. You should not brood on any particular Meditation should become a regular habit. But it thought, no matter how wonderful or how bad it is. should not be done as mere ritual. Mere rituals do not Step Seven. Introspection. Inspect your thoughts; see become a real part of life, because you do not do them which thoughts are worthwhile to cultivate. The yoga with a full heart. Do your meditation every day at exactly manuals talk about two types of thoughts: klishta and the same time, no matter what happens. Make it promi- aklishta. The first is helpful; the latter is harmful, nent in your life. Some days you will stumble, some days injurious. Helpful thoughts are those that inspire you you will do it-but finally, if you are persistent, you will or encourage your effort. Injurious thoughts involve have time. thinking, for example, that you are good for nothing, Students should examine their priorities and ask or inferior. These are negative thoughts. You need to themselves what is prominent in their lives. Is your inspect your thoughts to determine which help you, enlightenment most important, or is it food or sex? You and which should be eliminated. need to decide on one, because you have not decided on that so far. Once you have decided, then you will have to Step Eight. Witnessing. When you have learned to find the way of doing this. What you do with your deci- witness the things of the world-when you are not sion is important; otherwise, although people decide, identifying with the things of the world-then you they cannot carry out the practice. have become a seer. You should have an understanding with your spouse and children. Arrange your time in such a way that no Step One: The Importance matter what happens, that time is not given to anything of a Regular Practice Time but your practice. This time for practice should not be a You should practice and do your meditation at the time in which you are rushed or in haste. Discuss your same time every day. Regularity in time is very important. goals with your partner so that she or he does not mis- A habit is a pattern that is formed. If you repeat the same widerstand you. A mutual understanding between part- thing again and again, in time it becomes a part of your ners should be there, so that there is no disturbance. Sit personality. It becomes a deep habit. After death, you go in a quiet corner, sit under a tree, sit in a garden, or sit neither to hell nor heaven, but remain in your uncon- near a pool. You are blessed with all the means in life, but scious habit patterns. The whole of the theory, philoso- you are not blessed by yourself. Let yourself have the phy, and psychology of the yoga practices is used to blessings from within. change habit patterns. That changes your character and Just as you have set times for your essential duties, personality. Habit patterns compose the fabric that is so also should you set a time for meditating. This is the called personality. So you can either cultivate good habits key point in your progress. Determine that no matter L 94 • PATH OF FIRE AND LIGHT, VOLUME 2 First Steps Toward Self-Transformation• 95 what happens-life or death-you will sit down to medi- manner many problems can be solved, and you will tate. Sometimes your mind does not want to meditate. Tell receive new insights. The state of meditation may not yet yourself that it does not matter: you have to do your dutv- have actually been developed, but you can just relax and a_nd sit down. Many times the mind goes through fluc~- have a dialogue with yourself at exactly the same time. nons and roams around-but just sit down and just do the This kind of dialogue should not be related to the things practice. If you do not want to meditate, then do not medi- you have done, your office, or your family. tate. You should not fight with your mind; you should have Your task is to cultivate a relationship with your own a ~entle dialogue with your mind. You will learn many mind-a relationship in which questions about the pur- things when you enter into this kind of self-dialogue. pose of life can be fruitfully raised. Ask the mind to deal with major questions like the purpose of life. Ask the Step Two: Developing an Internal Dialogue mind why it disturbs you when you want to meditate. Then you will see how the mind reacts to you. The mind The next step is a very important one, but one that has many aspects: sometimes the mind becomes like a few students understand. To succeed in meditation you child-it wants you to nourish that naughty child. When have to develop this important step. You do not begin the mind becomes a magician, that is very disturbing: it with meditation itself. First you learn to set a regular plays tricks all the time! To talk to your mind you will meditation time, and then to have a dialogue with your- have to accept one of the relationships with your mind. ~elf. In. this process you are coming in contact with your Do you want to teach your mind as a brother, as a father, mner, mternal states. You are learning about the subtle or as a mother? You have to decide which aspect or rela- aspects of your mind, your own conscience-and at the tionship you want to have with your mind. If I want to same time you are also training yourself. If you don't have have a dialogue with my mind, then am I a servant of my time to have a dialogue with yourself, to fulfill the pur- mind, a secretary, or a friend? pose of your life, that is a sin. The greatest of all sins in This process of dialogue is very important. You will life is to kill your own internal conscience, the teacher enjoy it, provided you take the time to do it well. In each within. You are constantly killing yourself, your atrnan, twenty-four-hour period you have time to sleep, to dream, your conscience. You know that self-training is right, and to eat, and to do other things-but you think that you yet you are not doing it. If you make a mistake, have a cannot talk to yourself. Learn to make some time for this. dialogue with yourself. If you have a dialogue with your- If you like, go somewhere quiet, park your car, and just self for a few nunutes or hours before you do meditation, start talking to yourself. Have a good, pleasant dialogue. then your meditation will be good. If you do not do that, \Vb.en you begin to have a dialogue with the mind, then you use your meditation time for self-dialogue, and you will notice that you are not honest with yourself- then the "meditation" is not really meditation. and you are never honest with other people either, no . So before you begin to try to meditate, you should matter how much you claim to be, because you are not sit down and talk to yourself, have a dialogue. In this \_ 96 • PATH OF FIRE AND LIGHT, VOLUME 2 11 First Steps Toward Self-Transformation • 97 honest with yourself. At least once a day, for a few min- ritual, action, and many other techniques. They found utes, you should be honest with yourself. that there is only one important resource: the Center of One of the rules of psychotherapy about the con- Consciousness, from where consciousness flows on vari- tract between a therapist and a patient is that both parties ous degrees and grades. Mind alone is nothing. have to be honest. Sometimes the therapist has to say Examine the mind and how corrupt it is. Mind wants something that he does not want to say, but the contract to create distractions, even when a method has been is that both will be honest in expressing themselves. established. For example, if a Christian nun meditates on In self-therapy the situation is somewhat different: Christ, sometimes she may meditate on Christ on the you have to talk to your mind honestly, not by trunking cross, then on the Christ Child on Mother Mary's lap, or of it as your boss, but as your finest instrument. To talk sometimes on the Christ on the Mount. This is a corrup- to your mind, you should have confidence. You have to tion of the mind, because the mind does not want to realize that the mind is yours, but it has taken over. accept only one point of concentration. The mind wants You can accept yourself, no matter who you are. You variety. Mind is just like the palate, which wants new can be accepted by yourself, provided you learn how to dishes and foods every day. The mind also does that: it is forgive yourself. People do not forgive themselves, and the mind that taught these senses to have many tastes and that is why they condemn themselves. Learning to for- cravings. But all the various tastes come from the source give yourself means to decide that if you have done some- called the soul-that spirit, that source of consciousness, thing against your wish, will, or desire, you will recognize from where intelligence, brilliance, and wisdom flow. it as a mistake but decide to forgive yourself. When you have established this perspective be- So in this process you start a dialogue, talking to tween yourself and your mind, then you can coordinate yourself and asking what your purpose is. You should the way you think, the way you speak, and the way you consider that your mind is yours. It is not some foreign act. That is perfect communication. Such a person has element, either something great, devilish, or strange: if the capacity to become a sage. He is an apta mahapurusha, you think that, then you cannot have a real dialogue; and a great man. Even avatars bow before such great people, if you do not have a dialogue, you cannot benefit. The because they are apta: they have attained a state of tran- first point in the dialogue is to explain to your mind that quility and equilibrium. Your actions, your speech, and it is too worldly and materialistic. You tell the mind that your mind should be well-coordinated. it has become dissipated, and it should learn to tread the Your problem is that this inner perspective-and path of light, love, and devotion. Whatever you say, then thus your knowledge-is not retained. It is as if you are follow that decision-become an apta. An apta, or a great pouring milk into a bowl with a hole. Your first effort man, is he who does exactly what he says. should be to patch that hole, so that when knowledge Many experiments have been conducted by the comes, it is retained. When you expand the capacity you great sages using prayer, meditation, contemplation, have, you receive knowledge. In the self-dialogue you do L 98 • PATH OF FIRE AND LIGHT, VOLUME 2 ; ' ;t First Steps Toward Self-Transformation• 99 not, out of egotism, start controlling your mind-you dialogue continues-and then your power of determina- should start by being a friend. To have a friend is great. tion or will and that inner, latent wisdom that you have Many great devotees establish a relationship with God as says, "All right, mind, go steal-but I will not move my a friend. You share what you have with a friend, and he hand to help. Let us see what you can do alone. I am not shares what he has-you do not think that you are rich going to be persuaded. I am determined." and your friend is poor. To establish a friendship with the After a few days of such dialogues, your mind will Lord you have to be an equal, or else it is a bad friend- not put such negative suggestions before you again. This ship, and it will turn into begging. is the first step toward victory. Then the mind will never Understand that your mind is your friend; do not put those thoughts, inclinations, or desires in front of order it around. It will not take anyone's dictation. But you, knowing that you have trained your senses. This is also do not allow your mind to order you around. tapas, which means training the senses. Even if you wish Establish a friendship with your mind. Be a close friend to do something wrong, you do not do it. You may be to your mind, a very dose friend. Let the mind whisper feeling bad or attracted to something, but you do not do inner secrets to you, and put all things in front of your it, because you have trained your senses. You have asked mind. This is the contract between you and your great your senses not to do something, and they are under your friend, the mind. control. That is why in the system of yoga we stress the Put in front of your mind all your external prob- training of the senses. lems, and your mind will share all its inner secrets and If you are a therapist, teacher, or doctor, you can whispers. To do this, you need courage. This path of fire apply this with your patients. You have to inspire them, and light is trodden upon only by the person who has and help them see the benefits that will come in the courage. If you have your own grace, then you also have future and understand that this will be helpful. Help your the grace of the Lord of Life. If you do not have your patients see that internal wealth and wisdom are coming personal grace, you do not have the grace of the Lord for them in the future. This helps people get out of the either. There is a remedy within you-there is a way to mental grooves of sadness. help yourself to solve external problems with the inner The best therapists do not make their patients cry: wisdom you have been given. First, you must learn the art they give strength. They share their strength with their of having an internal dialogue. You should learn to listen patients. The best therapists help their patients under- to yourself. stand that they have forgotten the best part of them- Perhaps your mind will tell you there is something selves, and have come in touch only with their negativity. beautiful on somebody's table, something you do not They help their patients see that there is no limit to their have. It may suggest that you quietly pick it up, put it in negativity, and that they do not know the best part of your pocket, and leave. If so, then you say to your mind, themselves. "You have done such things before and regretted it." This Each of you has good qualities, but you do not come L 100 • PATH OF FIRE AND LIGHT, VOLUME 2 First Steps Toward Self-Transformation • 101 in touch with them. You are full of excuses. "When you In India people become swamis or yogis when they experience your negativity, then you develop many sick- are disappointed in life. During that disappointment or nesses. That is why having a dialogue is very important. crisis they become completely disorganized, and what When you have a dialogue, your mind has a tremen- helps them is the philosophy of nonattachment, vairagya. dous capacity, a vast capacity! Your mind can tell you When there is no help at all in the world, and you lose many things-but do not allow your untrained, unpol- the best of what you have, either you commit suicide- ished, uncontrolled, and uneducated mind to become which is not a good thing, but an act of cowardice-or your teacher: if it becomes your teacher, you are doomed! you seek help from the philosophy of nonattachment. Let your mind remain a friend. "When you talk to a friend When you have a self-dialogue you may realize that it is a question of what you accept and what you do not God has graced you with everything. Your wife is good, accept. Do experiments with yourself: how many times your children are good, your parents are good, you have does your mind lie, and how many times is it accurate? everything. So who creates problems for you if you are Establish a friendship with your mind on an equal basis, not at peace? Your mind. You can have a dialogue with and do not listen to the mind's temptations. Listen to its the mind and tell the mind, "When you do this to me, suggestions, good ideas, and advice, and learn to observe you are perhaps the greatest sufferer. You suffer and make what type of mind you have. the body suffer. Please be my friend." There are four categories of mind. The first is a You need to make the mind your friend-because it completely distorted, distracted, dissipated, and desper- is either a great friend, or a great foe. This is true in your ate mind, which is not fit for anything. It needs treatment daily life as well-your enemy can become a great friend for a long time. The second category or type of mind is if you know how to make that happen. If you use all your that mind that sometimes concludes, "Yes, it is right that internal resources you will not have an enemy, but you I should do something"-but it does not have the will have a friend; that which is an enemy can be con- strength to follow through, so in a. few minutes' time the verted into a great friend. In your daily life use the law of mind goes back to its negative grooves. ahimsa, the law of love. Learn to love; begin by being gen- The third type of mind has tasted something; it tle in your dialogue with yourself. now wants to attain that, and makes serious efforts to do The process of learning to have an internal dialo- so. Sometimes it is successful, and sometimes it is not. gue will definitely help you to learn to make a friend of The fourth type of mind is the mind that knows no other your mind, and then you can begin the process of self- goal or purpose but to penetrate into the deeper folds of transforma tion. life. The student should cultivate this type of mind, which requires training. It is possible for a patient with a totally disorganized mind to develop that one-pointed quality of mind and then attain samadhi. ' • CHAPTER SEVEN• Preparing Body and Breath Step Three: Establishing a Steady Posture for Meditation Once you have established a regular time for medita- tion and have learned to have an internal dialogue with yourself, the third step is to develop a steady and com- fortable posture. At first you may he very steady but uncomfortable due to a lack of practice. I ,cam to sit com- fortably with a steady and aligned posnire. Steadiness means keeping your head, neck, and trunk in a straight line. You need to keep your spinal column straight because when the head, neck, trunk, and spine are not aligned, then you have a tendency to move in one direction or another. That causes muscle strain, disturbs the mind, and prevents concentration. If the spine is not aligned, then sushumna, the central channel, is not aligned and you cannot meditate. On the spinal column lie three cords: the centralis canalis and the two ganglionated cords of the autonomic system. Energy flows along these cords, which connect the medulla oblongata, the brain, and the balance of the L 104 • PATH OF FIRE AND LIGHT, VOLUME 2 t ' it Preparing Body and Breath • 105 nervous system. If you bend your spinal column you create so that the spinal column and head are aligned. resistance and do not allow the energy to flow properly. Place your hands on your knees. When you sit, form To meditate, you have to see that the four extremities the finger lock by joining the thumb and index fingers, so or limbs are arranged in such a way that they do not that there is a circuit of energy. Gently close your eyes destroy, distort, or disturb the alignment of the head and and ask your mind to withdraw itself, or create a situa- spine from the perineum to the medulla oblongata. You tion so that the sounds in your home do not disturb you. should use only one sitting posture, and it should not be Meditate at a time when you are not disturbing your distorted. Decide in which posture you are most com- spouse and children, when you are not rushing or think- fortable. If you are not comfortable sitting on the floor, ing of other things, and when there is no pressing ur- you can sit on a chair in the friendship pose, which is a gency. Arrange a suitable time when no one can disturb very good posture. Your chair or seat should be wooden, you. During that part of the night that puts everyone into because that isolates you from the sensations and subtle a state of deep sleep, those who are disciplined and want vibrations of the earth. Once you understand something to attain something in meditation remain awake. about magnetism, static force, and science, then you will You should not try to sit in the lotus pose. Few peo- come to know that your body is exposed to various types ple in the world can do the lotus pose properly, and to do of external energy, so you should sit on something that the lotus pose improperly is unhealthy. You should, how- is a bad conductor of energy. For example, you can use ever, be inspired by the lotus-it is a symbol that grows blankets. In the beginning it is better to first place down in the water and yet remains above the water. So should a wooden plank, and then put blankets on top of that, a yogi live. because they are both bad conductors of heat or energy. Advanced students should use only one posture: the Then your energy does not flow outward in any direc- accomplished pose, siddhasana, in which you put your tion; it is intact. You are also not affected by the static left heel at the perineum and the right foot between the energy that is found here, there, and everywhere. leg and thigh, and remain alert. Those who accomplish Although you can sit on a chair, those who want to samadhi do not use any other posture. Sometimes it takes accomplish samadhi, to sit for a long time, to lead a many years to develop a good sitting posture. For begin- monastic renunciate's life, or to really make meditation ners, another posture can be used, called sukhasana, or part of their life should learn to sit on the floor. If you the easy pose, a simple cross-legged sitting posture. continue to sit on a chair indefinitely you will sometimes In meditation you simply allow your eyes to be gen- move, which is not good. Your posture should be steady tly closed and to rest; you do not roll your eyes or focus and comfortable. Steadiness of posmre means keeping on the forehead. There is an external gaze, called 'trataka, the head, neck, and trunk straight. Even when you walk, that is a good exercise to make your eyes strong-but in learn to walk straight, talk straight, sit straight, and to do meditation, do not focus the gaze or create tension. everything keeping your head, neck, and trunk straight, Sometimes you sit for a long time, although your L 106 • PATH OF FIRE AND LIGHT. VOLUME 2 Preparing Body and Breath • 107 capacity to sit straight is for only a few minutes. Then dioxide. When you inhale you let the abdomen expand, your spinal cord slowly contracts, which creates a strain filling the lungs with fresh oxygen. At first you start to reg- and a bend in the spinal column. If you lie down in the ulate the breath by exhaling to a count of eight and then crocodile pose and relax there will be no pain. Learn to inhaling to a count of eight, or whatever your capacity is. put yourself in a position so there will be no strain or \Vhen your breath is even, the intake and output of pain. If you overstretch, there will be pain. If you try to your lungs is regulated. \Vhen it is regulated, the motions sustain an unbalanced position for some time then you of the lungs themselves are regulated. The heart pumps create a hump in the spine, and it is a great punishment well, the brain functions well, the nervous system is for you. You need to learn to align the spine correctly. coordinated, the body is still, and both sets of muscles- You need to establish a steady and comfortable posture the voluntary and involuntary systems-are relaxed. in order to achieve a real state of meditation. Work system- Everything functions correctly. The best way to establish atically to develop a steady, comfortable, aligned posture. even breathing is to concentrate on the navel center. Exhale to the navel, and then inhale to your comfortable capacity. Then repeat that process. This will regulate Step Four: Establishing Serene Breath your breath. An alternative is to exhale to your toes and After you learn to sit in a comfortable posture, the next come back to the crown of your head. This will help you step is learning to establish even, deep, diaphragmatic to make your breath even without counting-because breathing. You need to learn to lead the mind to that foun- when you count, it sometimes leads you to create a jerk tain that is a fountain of power; there the mind experiences or an irregularity in the breath with each digit. that latent force. You do this with the help of breathing. Diseases give you pain and misery; they take the body The twin laws of life involve mind and breath-if you deal to a state of decay. But you can control that by systemat- with one, you have to deal with the other. By understand- ically learning how to organize your body, breath, and ing your mind and making it one-pointed, you will learn mind. They are closely related and work together; there about breathing-and by learning about your breathing, is coordination between these parts. you will begin to understand your mind. The next step after even breathing is two-to-one Presently it is as if you have an immense wealth breathing. When you are jogging or walking, learn to buried in your own home, but you think you are starving. breathe in a manner in which you inhale to a count of eight To awaken that latent power you have to blow away the and exhale to a count of sixteen. If you do that, you will not ashes that have made the fire dormant. To do that, you become tired for a long time. If you usually can walk for use a process and a method called even diaphragmatic only ten miles, using this exercise you can walk twenty or breathing. That is how you begin to regulate the breath. thirty miles without any tiredness. In this exercise you do In diaphragmatic breathing your abdomen contracts not allow the carbon dioxide waste gases to remain inside as you exhale. This helps your lungs to expel carbon to create toxins in your body. The bowels, kidneys, lungs, t 108 • PATH OF FIRE AND LIGHT, VOLUME 2 Preparing Body and Breath • 109 and pores are the four main apertures that dean the body. mind watch the flow of the breath. If your mind nms here If your bowels, pores, lungs, and kidneys arc efficient, then and there witlwut coordination, there will be a jerk in the toxins will not build up in the body. If the body is free of breath. Record and observe the breath's behavior; the toxins, then it is healthy. Poor food, improper breathing, breath is a barometer of whatever comes into the mind. and even an unbalanced mind can create toxins. The study of the breath is a very interesting process: the You also create poisons in your body if you are eating breath btihaves exactly the way the mind behaves, and the food and fighting all the time. You can eat the best food, mind also behaves exactly the way the breath behaves. but it will poison your system if you are upset. Your mind Let your mind flow with the hreath. Watch what hap- has the power to react to something that is not in the pens and from where you are breathing. Ask your rnin<l to food itself and to create something unhealthy in the food. travel. This breath awareness is also very helpful for the For example, you can even create blisters in your mouth breath, body, and mind. As we said, breath is a barometer if you think that the food is contaminated or that it has of your mind and body. If there is something depressing heen touched by somebody you do not like, although yo~r mind, the breath will become shallow; if something there is nothing actuaUy wrong with the food. The mind shocking happens, the breath will have a pause or a creates many of our diseases, such as peptic ulcers and gasp--the breath pattern always follows the mind's emo- other various diseases-in fact, some say seventy percent tions. \Vith the help of breath awareness, mental control of the diseases are related to the mind. So learn to he is made possible. calm, quiet, and at peace when you are doing something. Breath is also the finest focal point for a meditator. v'Vhen you want to have sex, to eat, or to sleep, it is \Vhen you watch your breath, make sure that there is no important for you to create a hannonious aunosphere. noise. Noise means that there is a blockage in the nostrils The rest of the time your home can be a circus, hut if you or that you have a sinus problem; it is not good. The have to live together-and want to remain healthy-then breath should be exhaled and inhaled in such a way that at these three times especially you should avoid fighting. you make it fine, full, and sensitive. Sometimes fighting is acn1ally therapeutic because vVhen vou are aware of your breath, you become you let out your emotions. You express the emotion and aware of four things: noise,- jerks, irregularities, and let out your anger. If the other person understands you, pauses. The first thing you notice is noise, then jerks or he can be quiet and allow you to express yourself. Later irregularities. \Vhen your breath is jerky, the motion of on, you may apologize for speaking like that. If there the lungs is related to your heart. If you do diaphragmatic is the correct understanding of this, sometimes even breathing you will notice a difference in your heart rate. swearing and anger are therapeutic agents in human life. If you breathe irregularly with unsystematic changes in However, they should not be used as a habit or as ways of length of exhalation and inhalation, it will create another damning or hurting others. disturbance. Your breath rhythm affects the pumping sta- \Vhen you have established even breathing, let your tion of the heart, the blood circulation, the right vagus t 110 • PATH OF FIRE AND LIGHT, VOLUME 2 t ;, Preparing Body and Breath • 111 nerve, the entire digestive system, the liver, and all the such control; they control the pauses in their breath. other systems. So you should learn to compose yourself This is part of the secret they have, of not allowing their and your breath. bodies to fall into the clutches of so-called death. They The next serious problem to be aware of, which is become free of pain using exercises like plavini kumbhaka. hard to conquer, is the existence of pauses. You are inhal- If their physical pain is intolerable, they go into a state of ing and exhaling, but between the inhalation and exhala- moksha and are free from pain. Yogis can experience a tion you unconsciously create a pause. This should not be state of pain, yet be insensitive to it. They can ask a doc- done. This kind of pause is a killer; many heart diseases tor how long an operation will take, and for the duration are related to it. You should try to omit that pause men- of that time they can be free of pain. They can control tally. If you are successful, then the inhalation and ex- the blood flow and there will be no bleeding. The doctor halation will take place without any break. Medical does not even need to do any suturing. There are actually researchers do not teach their patients this about breath- methods to accomplish that. ing. Experiments are conducted with the mind or the The real practice of pranayama starts when you learn body, but no research has been done with the prana and how to control the pause, and intentionally develop breath. That kind of research is important, and it should kumbhaka, or retention. Our tradition does not teach be carried out. kumbhaka to everyone because students must first have a So, first you try to eliminate the pauses in the breath. complete knowledge of the bandhas, or locks. Second, Pranayama means "control of energy"-prana means breath retention by an improperly prepared student may "energy," and yama means "control." When you are able lead to serious physical and mental disorders. You have to control the pause, the source of many diseases, you not prepared yourself because you do not make the time have accomplished something. Puraka (inhalation) and for your practices. To advance in yoga you have to get rechaka (exhalation) are not very important, but kumbhaka involved, you have to commit yourself, and you have to (retention) is very important. Initially, you try to elimi- do it-then you attain something. nate all pauses. Later, when you intentionally retain the At this point the mind is still not trying to meditate. breath, you try to control the length of the pause. In First we want to practice a technique called "sushumna more advanced levels you acrually want to learn to awakening." Usually one of your nostrils is more active increase the pause. Practices involving breath retention than the other; this is a normal condition. In applying should not be undertaken without direct guidance of sushumna, you want to allow both nostrils to flow evenly. a qualified teacher-these are more advanced levels This has been examined in many universities and wherein one tries to create a long pause consciously; it is research instirutes, such as at Yale and Harvard Univer- another practice entirely. sities in your country, and at Calcutta and Bombay This conscious pause, created by one who has control Universities in India, as well as at centers in Czechoslovakia, over the pause, is a victory over death. The yogis have Germany, and Russia. L 112 • PATH OF FIRE AND LIGHT, VOLUME 2 Preparing Body and Breath • 113 The electric potentials of your right breath are differ- Usually you will notice that one of the nostrils is passive ent from your left breath. The electric potentials of your and the other is active. \Vhen you have learned to change right breath generate heat, while the left breath cools the the flow of the nostrils with your mind, then after some body. There is a difference in breathing through the right time both nostrils begin flowing evenly. This may take and left nostrils. When you have to do something active, some months or perhaps a year, depending on your learn to open your right nostril. \Vhen you have to do capacity and the burning desire within you. something passive or reflective, allow your left nostril to When both nostrils flow evenly the mind cannot flow. This process should be under your conscious con - worry, because it is disconnected from the senses. Mind trol. Breathing itself is not under your control, but chang- does not know how to worry then. It attains a state of joy ing the breath flow is under your control. called sukhamana, the joyous mind. That state of mind is The first step in sushumna application is learning to conducive to deep meditation. This is an accurate and change the flow of the breath with your mental ability, effective procedure for you to follow, and it is important according to your wish and desire. Usually you cannot not to rush or be impatient. change it because you do not have control over these two For meditation, the finest of all breathing exercises is parts of the breath. You should learn to change the flow sushumna application. When you learn how to apply of the breath, and in this way you can observe the ten- sushumna, there is no way for your mind to go anywhere dency of your mind. There are many mechanical methods but into the inner journey. At present, when you try to described in books by which you can do this, but they are meditate you are disturbed and your mind is disturbed. not actually helpful. For example, if you lie down on your Some days you have a good meditation and other days left side, the right nostril will become active; if you lie you do not, depending on your ability in sushumna appli- down on the right side, then the left nostril will become cation. active. If you press under your armpit, the opposite nos- According to the ancient yoga manuals and the sci- tril will become active. There are many such methods, ence of yoga, there are three important points in the but they are not really recommended. inward journey. The cream of yoga science is to learn To really accomplish this process, you must learn to first to apply sushumna; next to awaken k:undalini and create a relaxed focus on the right or left nostril. If the lead her to the highest dimension; and then to attain the nostril is blocked, but not due to some condition like knowledge of the Absolute. This is the entire purpose of sinusitis, then when the mind focuses on it, that nostril the yoga system, and these practices are meant to help will become active because of the focus of the mind. you toward that goal. If you want to create a situation for meditation you The science of breath actually ends with sushumna have to pay attention to the point where the nostrils application. It is the method by which you establish har- bridge to the upper li~the point at which your mind mony between the two aspects of breath. During that time notices which nostril is blocked and which nostril is open. both nostrils flow freely. Without sushumna application, L 114 • PATH OF FIRE AND LIGHT, VOLUME 2 Preparing Body and Breath • 115 meditation-the inward journey-becomes difficult, so of the world. \Vhen the mind attains that state of equi- you should learn the method of sushumna application. librium, that is tranquility. This is the process of self- \Vhen you attempt sushumna application. ask your transformation. Do not become disappointed with your mind to focus at the nose bridge. Let your thoughts come progress. and do not be afraid. You are trying to discipline your Sometimes a great teacher teaches his students conscious mind, which is only a small part of the whole through silence. The best and deepest of the teachings is mind. \Vhen you do that, your whole being will be alert, not communicated through books, speech, or actions, but and the whole unconscious mind will become active and through silence. That special teaching you understand bring forward many hidden and forgotten things. When only when you are silent. The language of that silence this happens people often get upset, thinking that the sometimes comes to you; it is called sandhya bhava, the meditation is disturbing them. But it is not the medita- emotion of joy or equilibrium. Sandhya is the wedding tion that causes the disturbance, it is what you have bot- between the day and night-the time when the day weds tled up. You have to go through that process of release in night, and night weds day. A teacher may ask a student, meditation therapy. This is a very good process. Let the "Have you done your sandhyal" which means "Have you distracting thoughts come forward, and then allow them united all this and attained a state of equilibrium and joy to go. After a while a time will come when no thought before you meditate? Have you studied the behavior of patterns disturb you, and you can watch your thoughts. your breath?" Then you can witness your whole life. If a disturbing If you are sensitive to all the vibrations that are going thought comes, you allow it to go away. on in your body, then you can use that ability. Your The difference between an ordinary man and a sage is sensitivity should be there; your sensitivity should be that the sage does not allow his thoughts to dwell on the retained so that you know what is going on within. Then negative. An ordinary man allows his thoughts to dwell you know if something nice is happening in your practice aimlessly. A miserable man is one who creates a home for and if you are progressing. There are five regular senses, them. If you practice you can see the relationship but there is also a sixth sense. \Vb.en you learn to direct between your body, breath, and mind. Your mind is your all the five senses toward one goal or sensitivity, that finest instrument, and yet you will finally see that the state is the sixth sense. Then the sixth sense leads you mind is not everything; something else gives power to the to extrasensory perception. "Extrasensory" means to mind. become sensitive to that which you normally are insensi- There is a Source that you cannot see with the mind. tive to, or what your senses usually are not capable of You leave behind the body consciousness, breath con- receiving. Cultivate the state in which you have with- sciousness, sense consciousness, mental consciousness, drawn all your senses from external objects, so that you and you finally go beyond all those. Then you do not do not hear, taste, touch, see, or smell. Then the gross identify yourself with the objects of mind or the objects senses are assimilated and isolated. \Vhen that happens, L 116 • PATH Of FIRE AND LIGHT, VOLUME 2 · CHAPTER EIGHT• all the force of energy and concentration which the mind normally uses through your senses is taken inside, and deepens your practice. The next chapter will discuss the process of cultivat- ing sankalpa shakti, determination. You need to create the The Power of resolve that you will do it, you have to do it, and you can do it-and continue to meditate. If you stumble, you will Determination and Will eventually learn to crawl. You will stumble again, but when you have grown you will walk, and eventually you will have the power to run or stop. To be still, be gentle to yourself. You commit mistakes when you are ignorant. But when you have formed a habit you are not ignorant of that any longer. If you repeat a mistake again and again, Step Five: Cultivating Sankalpa Shakti a habit is formed. All your habits are repetitious, so learn \¥hen you have developed a still posture and when not to repeat your mistakes. By not repeating whatever is you have done the breathing practices, you have made the wrong or unhelpful, you learn to do that which should be first preparations for the technique of meditation. Next done. Be kind and gentle to yourself. In meditation, your you have to deal with your conscious mind. The moment body remains in a great and profound rest. You lose body you start meditating, your mind becomes very indep~n- consciousness because your consciousness flows upward dent. The whole mind will come forward to fight with instead of flowing downward. Meditation is a very useful you. You also want to eventually come into touch with and therapeutic technique. It leads you to know yourself the unconscious. Psychologists have not yet found a way and the unknown levels of your life; it makes you creative of taming the unconscious, of knowing its vast reservoir, and brilliant. It is all in the use of the mind: if you know of tapping the unconscious, the source of the infinite how to use the mind you can be successful both within library within you. The unconscious mind brings up and without. Life has two aspects-inner and outer-and things that are of the past, such as images. In meditation both aspects should be touched and perfected. Then life you are trying to maintain that state that is in betwee~, is complete, and you can really learn to enjoy life. neither the past nor the future, but the present-this moment. This is a battlefield within. A meditator has to face this battlefield. Meditation is not meant to be a battle- field, but you use it as a battlefield. Perhaps an image or sensation comes to mind that you decide is good-or a L. 118 • PATH OF FIRE AND LIGHT, VOLUME 2 The Power of Determination and Will• 119 memory of a boyfriend whom you have forgotten long Sankalpa shakti is a power. Without shakti you cannot ago comes into your meditation, and then you decide that be successful. All the great ones on the earth needed is bad. Thus you fight with yourself-all your impres- shakti; there was a shakti behind them to inspire them. sions from the conscious and unconscious mind come Without inspiration even the greatest ability is scattered. forward. If you do not have sankalpa shakti, no mere technique You think: you are small, petty, and good for noth- imparted by either your teacher or the scriptures will ing-you condemn yourself because of the limitations of help you. The teacher can give you all the techniques, but the mind. Therefore you need to purify the mind. You if you do not have sankalpa, nothing will happen. need to understand your mind and to make it one- Sankalpa is determination. Willpower is a one-pointed pointed. You need to make your mind dynamic so that mind plus determination. The more one-pointed your you do not think that you are limited. All your troubles mind and the more determined you are, the more you have are created in your mind. But the mind also has the willpower; if these two things are absent, then you have no capacity to lead you. It works both ways: if you do not willpower. Usually you do not have enough concentration know how to make use of your mind, it can create hellish or determination to develop willpower, but you can build problems for you; if you know how to use it, it can lead your dynamic will, and then you can do wonders. you to a kind of heaven. You can realize that hell and The first aspect of shakti that you can see is not kun- heaven are concepts created by your mind. There are no dalini herself, but sankalpa shakti. One aspect of the great such physical places, according to yoga science. One is power of manifestation and creation is actually sankalpa not punished and sent to hell; it is your mind that takes shakti, or determination. You can reduce a mountain into you there. Many times you experience hell here in this a molehill, or you can magnify that molehill into a moun- world-but your efforts with the mind can convert this tain, with sankalpa shakti. hell into heaven, and then you can enjoy this life. You need to decide, "I am going to sit for my medita- So the next step is learning to cultivate sanka/pa, tion, and no intruding thoughts will be able to control or determination: that feeling "I will do it! I can do it! I have sway my mind. What thought can disturb my mind? I am to do it!" no matter what happens. You make the effort someone; I am initiated-there is a tradition behind me. with full determination. It is not like being forced by any I am a human being: I have the infinite Source within me. outside authority; you are committing yourself, and this How can a mere thought disturb me? I have allowed is your sankalpa, or resolve. You cannot attain anything myself to be disturbed; that is why this thought is dis- without sankalpa. There are many intelligent students turbing me. I am not going to allow this!" This is that do not have sankalpa, and that is why they lack con- sankalpa shakti; it inspires you. Although you do not rec- fidence. They may be brilliant, but they do not have self- ognize it, you have immense shakti. confidence, because they do not have sankalpa. They A snake charmer uses his shakti only for charming never disciplined themselves, so they lack sankalpa shakti. snakes; in a circus it is used to tame the animals; a swami L 120 • PATH OF FIRE AND LIGHT, VOLUME 2 The Power of Determination and Will • 121 uses it to tame the students. Sankalpa shakti is great and mistakes. Be objective and clear with yourself. First make immense if you know how to use it. a decision, then have determination, and then practice the There are definitely dangers, however. Sometimes correct method. In practicing, do not jump into things you do not see your success. You are asking for rewards abruptly. Anybody who jumps into something fails. Be from your practice, but you expect these rewards without slow but steady in developing your practice, but be firm making sincere efforts. You should have one goal: that and determined in your commitment. you want to experience that which is neither the past nor There is a story that illustrates this kind of determi- the future, but now. You need such determination; your nation. determination should be firm-not that today you do it Once a sage named Swami Rama Tirtha was traveling out of enthusiasm, but tomorrow you forget. to the Himalayas. He started his journey in October; it Now, when you do sankalpa, you decide that you will was very cold and had started snowing. Many of his stu- not allow your mind to go into its past grooves or fathom dents said, "We will come with you." So at the city of the future in imagination: you keep it in the here and Hardwar, the gateway to the Himalayas, he asked them to now. That here and now is your mantra, your sound. It stand and count their money. He calculated that his leads you not to the external world, but to the source of group of twelve people had about ten lakhs of rupees silence. You remember it mentally; your lips do not (about one hundred thousand dollars). He asked, "\Vhat move, your body does not move, your breath does not are you going to do with all those rupees in the create unbalanced rhythms. The mantra leads your mind Himalayas? How many blankets did you bring?" And to the state of silence. Mind does not want to go into everyone also had a large number of blankets. silence: it has many desires to fulfill. So the mind will Then he told them, "I do not need a group of don- bring many things to your attention-and then, actually, keys with me. I do not want to travel with people bur- you are not meditating. To help with this you have to dened with things. Anyone who wants to walk with me, have sankalpa. This is your sankalpa, which you should throw away your things." Nine of his followers immedi- not forget: you decide that no matter what happens in ately ran away, and only three remained. your meditation, you will not be disturbed. They continued walking to the mountains. There it was First you need to learn to make a decision; then, to snowing harder. Everyone said, "Sir, we are following you, have sankalpa, determination. Determination actually but it is snowing hard!" Then Swami Rama Trrtha said to the comes second. Of course you will fail and stumble, but that weather, "Stop and let the sun come"-and the snow stopped does not matter. Learn to forgive yourself for those fail- and the sun shone! Swami Rama Trrtha said, "Stop as long as ings. Those who do not learn to forgive themselves suffer I am with them. You can give me this bad weather, but not more. They commit a mistake, and then they think that them! I will protect them at all costs. Stop, snow! You can they have committed a sin. If you have committed a mis- snow later!" And then the sun started shining because of take, then decide that from now on you will not commit Swami Rama Tirtha's sankalpa and determination. L 122 • PATH OF FIRE AND LIGHT. VOLUME 2 The Power of Determination and Will • 123 The moment we become aware of that potential the right attitude: let go, let go, let go. within us-that is sankalpa shakti: "I will do it, I can do Sometimes even when you decide that you will not it, I must do it." We all have the potential to create such allow any intruding thoughts to come, the intruding determination. thoughts come anyway, again and again; somehow you Sometimes you have a problem, because you have a are inviting them. You should learn to let go. desire to grow but you do not have shakti, the means. The body does not remain healthy indefinitely, and when Step Seven: Developing Introspection ill, it becomes a powerful distraction. Therefore the pre- sent, right now, is a great opportunity for you to start to The next step, step seven, is learning to inspect your practice. You can practice for just a few minutes every day thoughts. That is called introspection, inspection within. in order to form a habit, to create new samskaras and to Usually you start to inspect within, but you do not have eliminate old samskaras: to eliminate old samskaras the capacity to continue that. You are swayed by your means to create new samskaras. If you create very power- thoughts and identify yourself with your thought pat- ful new samskaras, the old samskaras will vanish-but terns. The wisdom to decide what is useful in the mind is you must have determination; you must have courage; not there, so you are controlled by your thought patterns. you must have sankalpa. Determination requires san- Inspect within to see what is good and what is not good kalpa, courage, and a one-pointed mind. These three will for your practice. help you to eliminate the old samskaras and create a new If you do not have determination first, do not inspect life. Gather together all the twigs of your samskaras, light your thoughts, because otherwise your thoughts will con- a fire, and place those samskaras in it. That is rebirth. trol you. Then you will see how easily you are distracted. That is what it means to be reborn, and you can do itl Your mind will create many fantasies and images, one after another. All the images you experience are stored by you. The imagination is an image within. Whatever you Step Six: Leaming to have known of before, or heard, thought, studied or fan- Let Go of Distracting Thoughts tasized about-that is what you see in meditation. We So far we have discussed the importance of regu- think human beings have progressed, but human beings larity of practice, inner dialogue, the process of devel- can never really think beyond their human personalities. oping a still body, creating serene breath, and cultivating \\Then human beings start thinking beyond the level of sankalpa. The sixth step is learning to let go. The first the human personality, that is exploring their divinity. part of meditation itself is learning to let go. Ask your- No human being can really think beyond the human self if this thought that is coming to you is helpful being. A hwnan being is essentially perfect, having every- for your meditation or not. Actualiy, no thought is thing. That is why the human mind cannot go beyond the helpful to you at that time, so they should be allowed human mind. All great artists and thinkers finally come to come, but you should let them go. You should develop back to the human being, the finest of all species, the L ............. ---....·-- 124 • .. PATH OF FIRE AND LIGHT, VOLUME 2 The Power of Determination and Will • 12 5 species that is considered to have been created in His Step Eight: Developing the own image. Human beings are actually very close to Capacity to Witness Your Thoughts divine. God created human beings in His own image, but The next step is to learn to witness your thoughts. then man became "evil," because he forgot to salute God. Your thoughts are people. They are not mere thoughts; When he remembers the Lord he is on the path of divin- they are people within you. You are a world in yourself. ity, but when he forgets, he becomes evil. You are a universe, and all your thoughts are people. Just There are really three aspects to a human being: the as people are born and die, so too, thoughts are born animal in him-which is called evil-the human aspect, and die. There are thoughts that create great grooves or and the divine. These aspects are called tamas, rajas, and imprints in your mind, and those thoughts are called sattva. The human being is like an angel that has fallen samskaras. down, because he has become tamasic. He was distracted You can eliminate those thoughts if you have the by the charms and temptations of the objects of the power, and if you know how to eliminate them; you can world, and he started to identify himself with the world, be free from your samskaras. If you could not do that, and thus forgot his essential nature. The goal of medita- then human endeavor would be of no use. You can obtain tion is to know that essential nature. freedom from your samskaras, from the impressions that Every time you sit to meditate, the first thing to you have stored in the storehouse of merits and demerits, attend to is to remember the power of your tradition, and the unconscious mind. You have the power to do that. To then, when you sit in meditation, that inspires you. think that you cannot do it means that you are accepting Examine yourself sincerely and ask yourself if you want defeat from your own self. Self-defeat is the worst part of to meditate, to explore, to know yourself, and to choose life. After self-defeat comes self-condemnation. your habits. Presently you are a stranger to yourself. To compare yourself with others is a useless competi- How can you live in the world and tolerate such agony? tion, because you are someone who is exclusive and spe- Many traditions say to the student, "Know thyself," cial. Learn to appreciate and admire yourself. Do not as the first step. To know thyself, there are only three remain in touch only with your negativity; find out also schools or methods: prayer, meditation, and contempla- what good qualities you have. If your habits are bad, then tion. At present we are discussing the process of medita- transform the habit patterns. The mind has a habit of tion, which needs to be expanded in the waking state. You going into the grooves of past experiences. When you are facing yourself in that waking state, and your thought create a new groove, the mind stops flowing into the past patterns are coming. You have stored them in the uncon- grooves and starts flowing in the new grooves that you scious, and when you relax your conscious mind they have consciously created. These new grooves lead you to come forward. Learn to allow them to let go, and then silence. develop introspection. Your aim in meditation is to go into that silence from where wisdom flows, that fountain of life and light that l 126 • PATH OF FIRE AND LIGHT, VOLUME 2 • CHAPTER NINE· flows with all its majesty. Meditation is a good thing to do; it is a great solace. The focal point of meditation should be the breath, because the breath has both sound and light. In the next chapter we will discuss the way in which the breath has The Science of Sound both sound and light, and how the science of sound develops. ln the beginning was the Word, and the HJord was with God, and the Wrn-d was God. -The Gospel According to St. John §vou STUDY all the scriprnres of the world and the philosophy of the evolution of this universe, they all explain only so much, and then stop. The great sages discovered in deep silence those words that are called "unspoken words," soundless sound. Their minds were one-pointed and inward, and their one-pointed minds pierced through all the internal levels and picked up those sounds from the beyond. All the great traditions use one of three main focal points for concentration: either a sound, syllable, or a set of words; an image, figure, or object; or light. \Nhen you consider sounds, there are three categories: those used in prayers, those used in your thoughts, and those used as mantras. A mantra is a sound, a syllable, or a set of words. You have to train your mind to accept a particular focal point that is not distracting, and that actually leads your mind to become one-pointed. To select an object or form of concentration, your focus, you have to study your mental ability. Is your mind inclined toward sound or music, or does something visual t 128 • PATH OF FIRE AND LIGHT, VOLUME 2 The Science of Sound • 129 attract you more? You will have to sec if you react more artificial lights. You should learn to create a darkness for when you see something or when you hear something. But yourself, so that you can see the real Light. to really select a focus for the mind, you need something The same is trnc with sounds. Tb hear the real that only a true teacher of the meditative tradition can sounds, the original sounds, the mother sounds, you have give, \Vhen such a teacher imparts a sound to you, he is to protect yourself from the external sounds, otherwise handing you over to an angel. He is giving an angel to you. your mind cannot hear them. Your brain is singing; your A sound creates a form. If a sound is imparted to you, breath is singing; there is a music in your breath and then a form is with you. If this sound is strengthened, that • L brain. But you are not listening to ir because the external form is strengthened. Then you are never alone, because sounds are keeping your mind distracted and then you that form is always with you. In the beginning you and the are unable to hear it. You do not know the method of iso- sound are not one; you are still two in the beginning. The lating your mind so you can listen. Anahata nada means sound will walk with you, sleep with you, talk with you, "unstrnck sound ' " beautiful music. If .you hear it, vou will , and enjoy with you, because the sound has a form. In time, forget all other music-but this requires discipline. The your go,11 is to become one with the sound. word "discipline" immediately makes you rebellious Every thought has a form, and every sound creates a because you do not understand what discipline really ripple that is called a thought. Each thought has a form; means. Discipline is just reb'l.llating and directing your thus t11e sound and form are one and the same. Similarly, energy in the right direction; it is not a prison. any action you perform in the external world is virtually It is important to understand from where these a thought created hy your sound in the ocean of bliss. \Ne sounds come, who heard them, and in what manner they ourselves are nothing hut forms created by the universal were heard. In their deep meditations the minds of the sound. Thus in the process of the creation of sound a great sages touched infinity, and the totality of their visual form follows, because every sound has a form. minds traveled in one direction, creating a state of equi- nut with light there is no sound. Light docs not lead librium. When their minds attained a state of equilibrium you to the silence; sound leads you to the silence. That is in silence, then the sages heard these sounds. It was diffi- why the great sages preferred sounds and not light as the cult for the sages to do it, hut they knew the process of first choice for concentration, even though light travels magnifying the sound. faster than sound. Artificial lights and images create bar- Actually, there are two types of sounds: sound created riers for you; they do not allow you to see the real light, in the external world, and sound created silently in the which is why the Upanishads say that this jar of life is mind. Then, you go to the silence, you go to the silence, covered with something that is glittering and full of you go to the silence. You go to the atomic part of sound, lights. It's dazzling, and our eyes are blinded, and thus we which is very powerful. You think that this huge world of cannot see anything. These lights are so powerful that we yours is powerful-but it has been discovered by science cannot see the truth. Therefore, we seek to remove these that one little particle, if it is split, is even more powerful. lights. Your first job should be to free yourself from these Your universe has no power; your world has no power: one L 130 • PATH OF FIRE AND LIGHT, VOLUME 2 Jt The Science of Sound • 131 particle can crumble your whole world, and your whole whole life, yet it will not be complete. world, with all its power, cannot destroy that particle. You need to understand the difference between word, Thus, volume or size has nothing to do with power. motion, sound, and form. All sound creates form. As we The atomic source of sound lies in silence. True silence said, there are two sorts of sounds: sound expanded in the means that you gradually cut off your mind from the external world, and sound concentrated within. Then senses: you do not allow your senses to hear the external finally there is something beyond sound: soundless sounds. Then the mind hears the sound that you have sound, which is silence. So, in all, there are three ways of stored in the impressions of the mind. experiencing sound. When your mind starts going inside, you will hear When sound occurs it creates a wave, a channel, or a millions of types of sounds. You will hear and learn many flow. When we create a sound, it rolls, and motion has languages. Some you will understand, and some you will been created. The nature of sound depends on how the not. That is why they talk of "speaking in tongues." This motion has been created. In sound therapy you use the is not the ultimate knowledge; these sounds or tongues motion of sound. If you have a knowledge of sound's are only heard on a psychic or mental level. motion and how to use it, sound can be therapeutic for All sounds originate from silence; they rise from the both people and plants. ocean of silence. You may discuss silence, but you have Words are used for external expression, but sound never tasted real silence. A moment of real silence is itself is actually a more powerful force. A sound can be enough for one year. If someone offers me one year's used both internally and externally, but not words; they pleasures or one moment of absolute silence, I will take cannot really be used internally. When you are using a one moment of silence, and you can keep my year of plea- mantra correctly, it actually goes to the level of sound to sure. If you put yourself into absolute silence, you will become effective. \Vhen a mantra remains only a word, it understand whatever you want. This is the great philoso- is not as effective. phy and practice of svarodaya. If you put a word or sound in proper motion, you will "Svara" means a ripple of sound; "svarodaya" means see that its energy flows in various ways and places. The the ocean. The ocean of ripples is constantly making energy itself is the same, but its pattern of flow and sub- sound. Put a tape recorder by your nose and inhale and tlety become different. For example, electricity can be exhale. You will hear the sound ham-sa, a mantra. From used to create either warmth or coolness; electricity has where did you learn this mantra? This is your breath these two qualities when it is used in certain ways. sound. It means "I am that." The breath is singing the You can understand how energy is present in the body sound "I am that, I am that, I am that"; you are making a with the help of svarodaya, the science of sound. If sound melody of that. The breath is constantly singing this is properly taken to a subtle level, it creates a particular perennial sound, so-ham. The science of svarodaya is a fonn that eliminates all that is not needed in that form. wonderful and unique subject. You can explore it your Medicine has the same effect. Diseases that can be cured L 132 • PATH OF FIRE AND LIGHT, VOLUME 2 The Science of Sound • 133 by medicine can also be cured by light, sound, or color Om, and are finally annihilated and then go back into therapy. With the help of meditation you can use these Orn. The sound Om has no meaning if you do not know things. If the therapist actually knows the science of the the silent hidden part of it. A-U-M stands for the waking, chakras, not through intellectually knowing about the dreaming, and sleeping states, respectively; the silent part chakras themselves but by knowing the science of svaro- signifies the fourth state, turiya. You have to go to silence daya, he or she can understand this. By meditating you can to fathom the st.ate of turiya. You do not have to change understand this science. We will return to this point later. anything else. Through svarodaya you can understand what the The world is a river, and you are standing on the bank problem is and where it actually lies. If you are weak, you of the river. There is a sound coming from somewhere. can develop will and strength. This occurs because of the That sound means there is some motion. If you could hear power of sankalpa shakti, determination. If you honestly the sonnd of space, you would hear the same sounds within want to help somebody with all your mind, heart, and you. A day will come, in your lifetime, when all these will, you can do it. Through the science of sound, the sci- sounds will be recorded in outer space, and then you will ence of using words or sounds, you can help people. recognize these sounds as already within you. That will be Certain sounds are imparted for this. There are some one of the greatest levels of wisdom that humankind will related mantras that are used for various purposes. Words gain, by the grace of Nature and Providence. are used at certain points where sounds do not work. All Now, if you try to follow the sound of a river you are mantras related to this plane are words-material and not actually following the sound, but you are actually gross. This is a subtle technique. After the level of words, following the motion of the river. This river merges into then sounds are used, and finally and most subtly, the the great ocean, where there are millions and trillions of latent part of the sounds. For example, the mantra Om is sounds mixed together-and then you are lost. This is composed of three parts: A, U, M-AUM-but the finest how you are taught to study yourself in the colleges and and most powerful part of Om is actually the silence pre- universities. Again and again you are told to listen to others, ceding and following the sound. so you do not listen to yourself. Nobody tells you to lis- Just as the three schools of tantra-kau/a, mishra, and ten to yourself. You have listened to many, many things samaya-are separate, there are also differences between so far but nothing has happened to transform you. Learn mantras, sounds, and words. Words are used at one level; to listen to yourself. gross sounds are used at another, higher, level; and subtle Commit yourself to a serious study of this process for sounds are used at the highest level. All the sounds and at least a year. You have spent many hours and many years mantras end with the sound "ummmm." Any word pro- in colleges and universities; the question is whether you nounced that ends with "ummmm" has a humming are willing to devote one year to the real university of sound. If you say any sound and close your mouth, and knowledge within. This should be your duty, and the then magnify it, it becomes Om. All sounds come from time you devote to this study should be very exact. l 134 • PATH OF FIRE AND LIGHT. VOLUME 2 The Science of Sound • 13 5 There are many levels of sounds, which range from called mindfulness. Mindfulness means attention: you the rnuladhara chakra at the base of the spine to the sahas- pay attention to what you arc doing-the first prelimi- rara chakra at the crown. 'I 'here is the anahata nada, the nary step of meditation. You cannot concentrate your sound at the heart center. Nada means "sound"; ,mahata mind if you are not mindful. You have to pay attention to means "unstruck." In anahata nada there is nothing to the thing that you are doing, and you have to learn to strike a sound, no drum or anything else-and yet a train your mind. This is a very preliminary step, which sound comes. llow is that sound created? you have to learn first. There arc actually seven key sounds, each associated The science of sound can heal you. A good teacher is with one of the seven chakras, ranging from mula<lhara (the like a very good doctor who knows the science of diagno- root center) to sahasrara (the crown center). Those sounds sis, who knows where the problem lies with the student. create many mantras. Actually there is only one language, Whether the problem is on the mental level, the physical and that language is not spoken out loud-but if yon learn level, the emotional level, or the level of the four primi- that lanbruage, you can easily communicate with anyone: it tive instincts of sex, sleep, sustenance, and survival-the is the lan1,,11.iage of the heart. vVhen you are in a state of deep teacher understands it. J\ good teacher will give a mantra and great love with your wife or husband, you do not speak; or a sound prescription according to the diabrnosis. you go to a deep silence, and there you become one. You That sound or mantra that is meant for you should be are not alone, but all-at-one: there two become one; they imparted to you by the teacher. Your mantra can even be are not two. Essentially they become one-because the projected in such a way that it can stand before you, if really communication is perfect. Communication starts not you want to evoke it, because sound means having a form, through your action or speech: it begins on the thought and form means a body, and that can even be a living form. level. \Vhen you learn to conunwticate with yourself from i\1ost sounds are limited in their power and effect, but a this depth, there will be no problem. sound properly created will make all the bij11s (seed sounds) The seven sounds or mantras of the chakras, if mag- that are found in all the chakras. The particular sound from nified, create a form. Each mantra will make a different one chakra, however, will not work for a different chakra. form. But magnifying sound in the external world is not In the human body there are seven levels of function- going to help you: you have to go to the source within, ing. On each level the energy moves in a particular, char- from which that sound comes. This form gives you a acteristic way: when you examine other levels, you will see knowledge of the sound, and the sound gives you a that the energy moves and behaves in different ways. So knowledge of the silence from which all sounds come. on each level the sound is different, the form is different, You have to learn to go to the silence, both physically and and its behavior is different. mentally. You have to get rid of the external sounds and If I correctly give a particular sound to a particular go beyond: you have to cross the barrier of those sounds person for a particular chakra, then something will imme- that distract and dissipate your mind. diately happen. But if I give the sound for another level, it There is a system of going inside using sound. It is will not work; so partial knowledge is always dangerous. t 136 • PATH OF FIRE AND LIGHT, VOLUME 2 The Science of Sound • 13 7 Partial lrnowledge of the science of sound has become so Often people think that their mantra is not helping cheap that everybody talks about it. Everybody talks about them: they have been meditating and nothing seems to he kundalini, and mantras, and sound-but the power is lost. happening. But science says that for every action there is Few really understand this science. One who understands a reaction. When you remem her the mantra, what reac- the sound that is imparted knows how to use that sound. tion <lo you notice? You may think that for three years That sound and that mantra alone come forward and help you have been remembering the mantra and nothing has you in your time of need. happened-but this is not possible, because every action What is the effect of sound on the conscious and the has its reaction. The reaction will take place when your unconscious part<; of the mind? Our conscious mind is only conscious mind fails, and then the unconscious will come a small part of mind, which we use in our daily life-the forward. \;Vhen you are afraid, this conscious mind does part that is cultivated, educated, coached, and trained. not help-but when you are in great torment, when you \,Vhen in the process of the death of our physical body this need great help, even in this lifetime, that unconscious conscious part of the mind decays and goes with the body impression will come fonvard and help. So there should and breath, the unconscious part of our mind is agitated. not be two mantras; you should use only one. Your goal The unconscious has a vast quantity of impressions and is to become one with the mantra. samskaras; the unconscious is a storehouse of accwnulated The scriptures say that you are afraid because you sec impressions. If you have stored the name of the Lord or a someone else's existence as being different from your mantra in the unconscious, it is different! Guru Nanak said own; that is what you are afraid of. Tf I am a cobra, I am this beautifully in his poetry, and all the scriptures say, not afraid of cobras! }"'()U are afraid because you acknowl- "Know God, and meet God." Only one who depends on edge someone else's existence as different from your the name of God is truly satisfied and happy in the world. own-as though you helieved in two existences, two enti- However, do not use many mantras. If you try to use ties. If you believe in only One, there will be no fear. too many mantras, there will he a problem: they will So it is better for you to go on creating a large accu- never create a deep groove in the mind. If you have too mulation of one sound in the unconscious, so that there many mantras you cannot focus your attention. That is will be only one form. If you create many sounds, there why nuns wear a ring: they are wedded only to Christ, will be many forms there, because every sound has its and no other husband is allowed. There have been many own form. So you have to know and remember only one holy men in history, but if a nun has two images in her mantra, and that will create a great and powerful groove. mind, then there will be two impressions in the mind- \Vhen you need help, suddenly that force comes-and and then, during the after-life transition both impres- then you think" An angel helped me" or "Suddenly some- sions will be lost, and neither one will come forward. one helped me"-but no one besides yourself helped you. That is why it is said in the scriptures, "Do only one It was your own faith and your mantra, deep in your thing: practice, practice, practice. Go on storing, go on unconscious mind, that projected itself to help you. storing, go on storing the impressions there." Teachers receive many letters in which people say that L 138 • PATH OF FIRE AND LIGHT, VOLUME 2 • CHAPTER TEN• on such a day something happened, and they wonder if the teacher did it. They want to believe that the teacher has flown to some place and has done something-but it is their mantra that projects itself and does it. It is you who are doing it yourself, but you do not understand how the Kundalini and the Chakras sound is transformed into form, and how that form works. Mantra is compact prayer. Instead of many, many words, it is a small, compact thing that has great power. While there are various mantras, you should understand your own mantra very well. Ask your teacher to explain it to you. When you receive the mantra, ask why that particular sound is given. If the teacher does not explain, you should ask, and then you should use the mantra with full determination. Using it means you are storing and q /OGA PHILOSOPHY SUGGESTS that this entire uni- restoring those impressions in the unconscious. You con- tinue to store the impressions-and suddenly, when a 8 verse, of which each of us ~s a ~an, is a m~ifestatio~ of pure consciousness. In mamfesung the umverse, this time comes in which no one can help you in the external pure consciousness seems to become divided into two world, your mantra comes to guide you. aspects, neither of which can exist without the other. One In meditation, the science of sound helps one to aspect is conceptualized as masculine and is depicted as attain a state of equilibrium, and finally, beyond that, to being absorbed in the deepest state of meditation-a achieve samadhi. state of formless being, consciousness, and bliss. This If you forget all the languages of your mind and aspect is called Shiva. remember only your mantra, you will go beyond the The other aspect of the pure, nondual consciousness mind; you will remain in a state without languages, the is a dynamic, energetic, and creative part that is called state called samadhi. 'When your mind forgets all the lan- Shakti. She is the Great Mother of the universe, and from guages, then you attain samadhi. When all the waves of her, all forms are born. Shakti is the subtlest of forces, the ocean of the mind form one wave, then there will be and she manifests herself as the entire universe-includ- no jabbering or distraction in the mind. \Vhen all the ing matter, life, and mind. thoughts are directed toward one wave, then those little When Shiva and Shakti divide or separate, it is as if thoughts that create ripples in the lake of the mind no they distance themselves from one another as much as longer disturb your thought. This is the way in which the they can. Shiva, or Being itself, will have nothing overtly mantra is used to focus and purify the mind. This process to do with the manifestation of the universe-and Shakti, requires effort, so you must practice! If you practice, it is the creative principle, remains constantly busy in the impossible for you not to make progress. L 140 • PATH OF FIRE AND LIGHT, VOLUME 2 Kundalini and the Chakras • 141 ever-changing world of forms. But there is a mystery Shakti. When Shakti has completed her work of mani- here, for Shiva and Shakti 1 though distant, remain essen- festing the universe and has distanced herself as far as she tially One. By the thinnest thread they remain united can from her meditating Lord, she rests. Resting in the with one another-distant, yet One. lowest part of the spine, she is called kundalini-shakti, the Now, certain schools of meditation suggest that the dormant power. human being is a miniature universe. They say that what- So in reality k:undalini is the great fire, Shakti. She ever exists externally can also be found within you. The resides at the base of the spine in an energy center there inner world is organized around the system of chakras, called the muladhara chakra. If the energy of k:undalini centers of consciousness, which link the various layers of were to flow upward through the different chakras it personality. Your spine is like a pole, and there are seven would be called the "awakening" of kundalini. The ascend- major centers or chakras along that pole. "\Vhen con- ing spiritual force of kundalini, however, is more than bal- sciousness is manifested through any particular center, anced by the descending energy flow of sense attractions. the result is a unique frame of reference through which The true tendency of k:undalini is reflected in the you will experience the world. The uppermost center, the name of the second chakra, the svadhishthana chakra. Sva sahasrara chakra at the crown of the head, is the abode of means "in her own," and adhishthana means "place": svad- transcendent consciousness, or Shiva. At the other end of hishthana means "this is her own place." The little girl, the pole, at the root of your spinal column, there is a kundalini, ought to be sitting at svadhishthana, her own reservoir, a triangular cavity called a kunda. In the most abode. But she was intoxicated by the wine offered by the ancient times a kunda was a bowl or vessel made for a sac- senses; she took it in and lost her own home, and now she rificial or ritual fire: there is a coiled fire in the kunda. is not prepared to go back. The kundalini-shakti has, in a That fire is a sleeping fire; it is covered with ashes, it is way, become intoxicated by her own creation and she has dormant. The jiva, the individual soul, suffers because fallen to the muladhara chakra, where she is sleeping. that fire remains in a sleeping state. The great spiritual fire within every human has become This dormant energy resting at the base of your spine intoxicated with pleasures, and lies sleeping. So the jiva, is called k:undalini. Kundalini is the static support of your the individual soul, cannot utilize this higher spiritual entire body and all its active energy forces. The tiniest energy, and because of this, the individual soul has portion of this energy is released in order to maintain the become a brute. ordinary functioning of your body and mind. This active "\Vhenever the jiva learns of kundalini-shakti, it is a energy is called prana and it is distributed through the great help. With the help of this force the jiva attains the chakras and through an intricate network of 72,000 chan- highest state of consciousness, called paramshiva. Shiva is nels, or nadis, in the human body. a word that means "divine"; remove "i" and it becomes What is kundalini? \Vhy does it lie dormant as if shava, death. Without Shakti, symbolized by "it Shiva is it were sleeping at the base of the spine? Kundalini is shava, a mere corpse. L 142 • PATH OF FIRE AND LIGHT, VOLUME 2 ! ii Kundalini and the Chakras • 143 You should make every attempt to raise lrundalini and II musicians, great artists, great speakers, and great writers unite that energy with her Lord, Shiva. When you raise do it unconsciously. Their gifts do not result from personal that sleeping fire of kundalini and lead her to her own wisdom or conscious individual power; their inspiration is home, you experience that great glittering light, that a quality and a power that has been handed to them. great power. Then nothing else is beautiful-because all Traditionally we say that kundalini-shakti contains not beauty comes from there: you have found the source of only latent energy but also latent memories, both personal beauty. The spiritual beauty of kundalini is such that and transpersonal. The modern way of expressing this is once you drink of it, you are intoxicated forever. through the term "the unconscious." Like Shakti, the Bur at the moment, you are intoxicated by another unconscious is conceived as a vast unknown power. When drink: the external world intoxicates people and makes you have opened some access into the unconscious you them materialistic. Our modern economies lead people become energetic, insightful, and creative. So it is with to such a materialistic viewpoint that if they are weak, the latent power of Shakti: those who transform this spir- they become workaholics. They think that the material- itual force from its latent to its active form experience the istic way of life is great, so they enter into a competitive full spiritual transformation of their personality. lifestyle created by people who are trying to prove that Kundalini-shakti is the finest force that is in the indi- they are better and more successful than one another. If vidual soul. 'When you depart from your body, that latent you get into that competition, it never ends. shakti is there. Propelled by the energy of kundalini and You should learn to rise to another sphere. This the samskaras of the unconscious mind, each individual world of charms and temptations, like the world of mat- finds a new body. This is called janman, or birth. ter, is one of the modifications of energy. Energy con- Similarly, you start every day after a "death" of eight verts itself into matter, and matter into energy. But on hours that you call sleep; you wake up again and are this platform, energy, like electrons, is moving in a par- reborn. Then you complete the work that you left behind ticular direction. You cannot change that direction. You the previous day. There are many things you must do- have to learn to live in such a way that you are not but if you only complete your worldly task of earning the affected by the motion of the world. Then you can go on means to survive and live comfortably, and do not know to the next step. how to apply the means to attain the ultimate purpose of When you rise to another dimension, you do so with life, then worldly success is not of much benefit. Be aware the help of meditation. There is no other way to achieve of the real goal and utilize all your means to attain it. If spiritual awakening except through meditation, intense you have built your sankalpa shakti-which is actually the devotion, and right action. With the help of kundalini first shakti-and have learned to talk to and use your you will experience various indications of awakening. Your mind, then you can do it. With the help of kundalini- first task is to awaken kundalini. Many people awaken it shakti you can go to the summit-the abode of Shiva- unconsciously, but yogis do it consciously. Dancers, great and experience that great perennial peace. \ 144 • PATH OF FIRE AND LIGHT, VOLUME 2 Kundalini and the Chakras • 145 So how do we awaken the kundalini-shakti? \Ve schools say that that will waste one's whole life, and that awaken it in two stages: first by actually awakening it, and one should know about the chakras only in sufficient second by learning to lead it. Tb awaken kun<lalini there detail so that, in meditation, when flashes come from var- is a very small and succinct technique: to awaken the fire, ious chakras, or the thought patterns, forms, and images you blow on it. The soun<l that arises with that hlowing of the chakras arise, you will understand their meaning; if is the mantra so-ham, so-ham, so-ham. you do not, those images will distract your mind. So to There arc two sounds in the breath. The two sounds, avoid distraction, you learn that a particular image comes "so" and "ham," are acmally the two sounds of your from one chakra, or a particular sound comes from breath. "So" is the sound heard when you inhale; the another chakra, or a fragrance comes from still another exhalation creates the sound "ham." So-ham means "I am chakra. Then, when you are meditating on a chakra and that." Y<m breathe that great cosmic energy, the energy a flash comes, or you suddenly start smelling a fragrance, that gives us birth, and through that breath you are vou will know on which chakra you arc really focusing. linked to the Divine. There is only one force from which This information helps you understand your practical we are receiving energy-we are related as brothers and experience. sisters; we are children of one eternity. \Ve forget that From the perineum in the pelvic area to the medulla fact, and acknowledge only our egos. \Ve develop only oblongata, there are six knots or centers. These arc the our egos, and that is why we suffer, why we hate and hurt six lmver chakras located along the spinal column. Their others. \Vhen you arc aware that there is only one source job is the distribution of impulses. of energy, only One who is father to all, then you will fn considering these chakras, students want to know love your fellow beings because you will realize that your what they arc and where they are located. If you close existence and their existence are from the same source. your eyes, you will not see any images of flowers or This is the essence of the teaching of kundalini. petals-if you do, it is only because you have seen images The awakening of kundalini is often depicted as a Slld- in a book, and you remember them. You do not really <len, intense, earth-shattering experience. Certainly, the understand the purpose or meaning of these images expe- vision of Saul on the road to Damascus is an example of rientially. Do not become fascinated by these pictures. spiritual awakening that has those qualities . .But such expe- These geometrical figures, these lotuses, are just sym- rience is rare. It is more usual for tiny bits of this energy to bols; the chakras themselves are not actually like that. A be released as bursts of enthusiasm, peak experiences, a symbol is a representative of something more than itself. sense of well-being, and similar changes in consciousness. The symbol is a form of sound. The sounds heard at the This is very much like what happens in psychotherapy as various chakras were heard by the great sages, and then bits of the unconscious are brought into awareness. passed on to their students. Now, many schools of meditation say the student \Vhen you meditate on the spinal cord, do not visual- should systematically learn all about the chakras. Other ize the chakras as located in the front; they are in your L 146 • PATH OF FIRE AND LIGHT, VOLUME 2 Kundalini and the Chakras • 147 spinal column. There is one main nadi, or channel of To genuinely awaken kundalini you must prepare energy, called sushumna. Your chakras, the spheres of yourself. Without patiently purifying your mind and energy positioned along this central channel, arc each in strengthening your capacity, the flood of energy that motion. occurs with the awakening of this latent power would be In the scriptures three bindus arc described. A bindu deeply disnirbing and disorienting. The teacher who means a dot, circle, or hole. A hindu can hecome a circle, trnly represents a tradition that teaches methods to a center--or a hell-hole. You can interpret it in whichever awaken kundalini will never fully reveal these to an way you think of it. Of the three hindus, one is blue, one unprepared student, but will do his best to prepare the is red, and one is white. These three bindus-the upper, student. Preparation for awakening kundalini is more middle, and lower-are focal points for the mind in medi- important than awakening kundalini. tation. These bindus are related to the chakras; they con- The teacher sees what you need, where your mind is nect one region with another. The knowledge of the focused, and gives you a practice. If you are not honest bindus is imparted hy the yobris when the student is ready with yourself, however, you cannot make progress. \Vhat to receive it. The binclus are called rakta, svcta, and nila. is important is honesty-not just to your teachers, hut Teachers understand the mental conditions of their stu- most importantly to yourself. \Vhen you do your prac- dents and thus prescribe one of these bindus. Finally the tice, you should always sit in the way and at the time you teacher leads the student to pierce the pearl of wisdom were told. You need to be honest with yourself in making and go beyond to the Limitless. a commitment that for so many months, no matter what The chakras themselves all have a color, a shape, and happens, you will devote yourself to meditating at exactly a bija. The bija is a seed sound. All sounds come from the the same time. If you do not do your practice faithfully, source of sound, where all mantras reside. '1 'hose mantras mere intellectual understanding of the chakras is of little or bijas have been given to us by those fortunate few mas- value. ters who first experienced them. The question of what is prominent in your life mat- The powers associated with the chakras are just signs ters a great deal. \Vhatever is prominent in your life and symptoms to tell you how much ability and capacity intensifies in meditation. Whether you are lusty, greedy, you have developed. They do not lead you anyplace- or lacking preparation; whether you are honestly and sin- they are actually disturbances and distractions. They can cerely doing your practice-your tendencies and traits give you confidence, but if you are interested in miracles will become magnified. If you are irresponsible in man- or siddhis (powers) they can distract and destroy you. aging your sexuality, that tendency will also increase, Sometimes swamis or yogis receive siddhis, such as because in meditation your mind expands. extrasensory perception. They may attain a siddhi on the You need to examine honestly what is in your mind. psychic level, the mental level, or the spiritual level-but Be honest with yourself. Do not meditate if you are being if they become distracted by these, then their progress is hypocritical and are just sitting and punishing yourself. If finished. you do something honestly in the external world, then L 148 • PATH OF FIRE AND LIGHT, VOLUME 2 Kundalini and the Chakras • 149 you reap the fruits according to the intensity and the but they also can be used as medicines. If you know how one-pointedness of your action. The mind strengthens to use things, nothing will kill you-if you do not use whatever particular desire is already there. So first, the something properly, however, it will definitely harm you. mind should be emptied of those desires. There should Similarly, the study of the chakras and kundalini should be only one desire, the desire for meditation, the desire be used correctly. to go deep inside. At first you will fail to achieve it, but As you progress in your srudy you will learn that that does not matter; you should not give up. If you give there is an even deeper science than the science of up, you will only waste time in meaningless experiments chakras, though it is not explained in any manual. It is and will gain nothing of value. what the gurus impart to their disciples not through There are different sounds produced in the body. books or words but only through silence. Gurus, those The brain sings in one way; the mind sings in another great kind ones, impart the best of their knowledge in (the mind can create any tune for you). The nervous sys- silence. When you are in silence they communicate with tem sings in yet a different way. There is a network of you through silence and in silence. For the student whose 72,000 nadis, or energy channels, in the human body. A mind is in tune, that teaching is the finest of teachings. perfectly accomplished yogi is supposed to know all of This silent communication can happen no matter where them. Actually, however, teachers eventually say, "There you are physically, whether you are ten thousand miles is no need to count all the leaves of the tree; just pluck away or very close. This science is imparted only to those the fruit, eat them, and go away." If you go to a tree that who are very well prepared. bears a lot of fruit, but start counting how many leaves are on the tree, you will be deprived of the pleasure of eating the fruit. In your studies you sometimes waste Muladhara Chakra your energies. You pay attention to issues like the num- The muladhara chakra, the first chakra, is located at ber of stars in the sky. A good student should be like a bee the coccyx, the group of fused vertebrae at the base of the that not only knows how to collect the essence from spine. The symbol for this chakra is a triangle facing many different flowers, but also knows how to convert it downward-not upwards, as some books show it. The tri- into honey. A good sadhaka-seeker, spiritual student- angular flow is actually downward. The triangle is inside should be discriminating, like a bee, and take the essence a square, which represents the earth, or solid matter. The from many different experiences and then convert it into color of the muladhara chakra is yellow. Its element is spiritual knowledge. That is called mahavidya, the great earth, and smell is its sense. It is said that whenever you knowledge. meditate and have a sense of smell, it comes from the The student who is taught mahavidya knows how to muladhara chakra. derive good qualities from everything. There is nothing In yoga philosophy the entire universe is thought to in the world that is totally negative. Chemicals such as be formed from combinations of five basic elements, or arsenic, sulfuric acid, and potassium cyanide can kill you, bhutas. Each combination has a different proportion of L 150 • PATH OF FfRE AND LIGHT, VOLUME 2 Kundalini and the Chakras • l 51 primordial matter (prakriti) and consciousness (purusha). The earth-plant plane is very important; it provides Each bhuta is associated with a human cognitive sense. a foundation. You should understand this foundation \Ve have noted, for example, that the sensation of any within your personality. Anything related to the earth or sort of fragrance, the object of the sense of smell, is to your earthly or sensual desires or pleasures comes related to the muladhara chakra. Using the power of this from this root, the muladhara chakra. chakra you can separate various scents and then under- The energy or prana that flows at the mula<lhan1 stand how each fragrance was derived. You can tell from chakra has a particular motion, and creates a particular which flower a fragrance comes-it is actually possible to sound. The principle here is that movement of :my kind have that power. creates sound. If there were no flow of prana there would The muladhara chakra is associated with the earth ele- be no sound. This whole universe, v\.'lthin and without, is ment. The fr,cus of the mind when it manifests through this a ripple, and ripples create sound. chakra is on the material plane of existence. Such basic con- The sound created at the root center is "lam." Now cerns as material and physical security are important here. "lam" is, itself, a magnified sound. It arises from silence. The earth element is associated with the sense of vVhen the potential ener1:,ry of that silence becomes mani- smell hecause all fragrances come from the earth, not fested at the root center, it forms the bija "lam." from the sky; there are no flowers in the Sh.'}'; they grow At some point in a student's practice, the mind and only on the earth. Tt is interesting to consider the nature the sound become one. Then you want to lead your mind of plants. The seed of a plant goes into the ground, the to a deeper level. At the muladhara chakra you experience earth, and forms roots. A.nother part of the plant grows the sound "lam," but knowing that sound in ils magnified out of the ground. These are the two important parts of form docs not really help you. If you want to go to the plants. \Ve human beings do not grow our roots in the subtler aspect of "lam" then you, like the sages, must go earth in the same way that a tree docs; we grow our roots to the state of silence. in attachmenls Lo external objects. In this context the There you see that there is no drum, no one who is word "attachment" has more than one meaning. J\tlust striking a drum-but a voice is coming from the silence: often in yoga, "attachment" has a negative connotation: it the voice of the silence. From this silence flow all the conveys a meaning of spiritual bondage. But a tree grows rivers that create the great nada, the inner ocean of in attachment in a positive way as its roots grow down in sound, which is always in wavelike motion. There, in the soil. If the roots are not strong, there will be no fruit. silence, you will find out what "lam" really means. The whole stem will crumble if there is no root; that is When "lam" expands itself it actually creates a sym- very important. The roots of a tree are like the root lock, bol. In the same way that vibrations of sound can be used or mula-bandha. This tree of life, this pillar that has its to create patterns in a thin layer of sand, the sound "lam" crown at the top of the head, will crumble in meditation creates a form. Out of silence comes sound, and out of if there is no root lock. sound comes form. 152 • PATH OF FIRE AND LIGHT, VOLUME 2 Kundalini and the Chakras • 153 You can meditate at the root center for particular muladhara chak:ra is rarely given to students as their cen- purposes. Some do worship (,yajna) and ritual at the ter of concentration. rnuladhara chakra by using the bija "lam" in their medi- tation. "Yajna" is a wonderful word to understand; it means both internal worship and external worship. In Svadhishthana Chakra ancient times, eighteen participants were needed to per- Svadhishthana is the second chakra. Although kun- form a yajna: these eighteen are the five subtle senses, the dalini resides in the muladhara chakra, actually her home five gross senses, the five pranas, the two breaths, and the is not there. When you begin to experience kundalini you mind-eighteen in all. So a human being is constantly will find her in her real nature not at the base of the worshipping: in this field of the body, all eighteen are spinal column, but at svadhishthana chak:ra, "her own performing yajna constantly, keeping the fire of life alive. abode." She is at muladhara chakra only because she is in Any disease related to your senses can be cured or a sleeping state. You cannot really study kundalini when healed by doing yajnas. You actually have ten senses: she is fast asleep. You cannot really study kundalini at all; smelling, touching, tasting, seeing, and hearing are the you can only worship and adore her. If by chance a spark five subtle senses; and there are another five senses, comes and you are able to use the sound of your mantra called the active or gross senses: the mouth, hands, feet, to blow away the ashes that cover that fire, then the and the two gates-the front and rear gates. Diseases warmth of that fire will give you the wisdom of this cen- related to these senses can be healed by doing yajnas. ter. If you can awaken kundalini and are able to lead her If you have the desire for anything in the external to svadhishthana, you will then experience the warmth. world, you will gain it or attain it with the help of the The intoxication of kundalini is such an intoxication that sound "lam." You can attain great wealth--or what you once you drink of it you are intoxicated forever. You will may call wealth-such as money, gold, or even property. not wreck your liver or nervous system, however, by From the worldly viewpoint you can become very rich by becoming aware of the intoxication of kundalini in svad- meditating on this chakra with a particular mantra. That hishthana. When you take kundalini to her own abode at is what this sound does-provided it is known at its ori- svadhishthana, there she becomes conscious of her family gin and not through its external form. members, and she decides not to leave her home. This The root center, however, is a lower chakra. It is asso- innocent and beautiful girl, full of power, then awakens. ciated with sensual enjoyment. When you meditate on The shape of this chak:ra is not a triangle: it is in the this chakra it will create a great and intense sensitivity in shape of a half moon. This chakra governs the sense of your sexual activity. If your mind goes into the grooves of taste. The substance or element is water. At the first cen- sexuality all the time, you are focusing on the muladhara ter it is solid matter, but here at the second, it is water. chak:ra. Preoccupations with sex, wealth, and other mate- There is water around the earth, and also in the human rial desires are not helpful to aspirants, and therefore the body. Most of the human body, and most of the surface L 154 • PATH OF FIRE AND LIGHT. VOLUME 2 Kundalini and the Chakras • 155 of the earth, is actually water. You cannot live without We tell students who are of weak constitution to concen- water; it is the essence of life. Diseases that are related to trate on the manipura chakra. The fire within you at the fluid systems in the body, such as blood or circulatory manipura chakra is responsible for maintaining you on prohlems, can be helped by focusing on this center. the earth; It is a very prominent and important chakra. There is tremendous power here at svadhishthana. The manipura chakra is called the kh,md1t, that which The sound or bija of svadhishthana is "vam," and the controls the entire lower hemisphere. It assists in main- color is blue or bluish. It is not pure blue, but is exactly taining the health of the entire body through its dose the color of the ocean. \Vhenever there is a flash of yel- relationship with many of the body's organ systems. For low light during meditation, it indicates the energy of the example, the fire of this center aids digestion and is muladhara chakra; if there is a flash of blue light, it means involved with nourishment, warmth, and the eneq,,ry of there is energy at svadhishthana. the body. This chakra also controls both digestive flu- There are sexual diseases that are definitely related to ids-gastric fluid and saliva. this center and to the power of kundalini. Herpes is one The extent of the interrelationship between this of them. Like the kundalini that remains in a latent state chakra and other organ systems is interesting. To main- and then rises, herpes similarly oscillates between latem.y tain a healthy digestive fire you must, of course, eat bal- and active expression. Herpes can be cured, but if it is in anced, nutritious foods. Preparation before eating is very a latent state, it often comes back in women when they important. Do not eat if you are not calm. It is because of have their menstrual period because during that time the interaction hetween emotions and digestion that it is their immune system is weaker. unhealthy to fight at the dining table. If the activity of the right vagus nerve is disturbed by Manipura Chakra poor breathing, then the health of the body, heart, and The next chakra is the manipura chakra. It is located digestive system are all imperiled. You can improve your at the navel center. Its form is a triangle pointing up- digestion with the help of breathing exercises. Exercises wards. At the manipura chakra the sound is "ram" and the such as even breathing have been very therapeutic in aid- element is fire. Fire controls this particular dimension. It ing digestion. also governs the sense of sight. The light of this chakra is Another system in your body related to the manipura red. If you never have an experience of red light, it means chakra is responsible for the cleansing process: this is the that you need warmth in your body, and you are losing eliminatory system. It has four main routes: the pores, the warmth of life. There is something wrong-your lungs, bowels, and kidneys. Just as you take care of the digestion is poor and your gastric fire is not working ade- nourishing and digestive system, so you should also take quately. care of the eliminatory system. If you do not take care of The colors that you experience in meditation tell you the cleansing system, then no matter how you nourish about the state of your body and mind. They are symp- your body you cannot really be healthy. The pores should toms that tell you that you need to work on something. secrete well, the lungs should function well, the bowels L 156 • PATH OF FJRE AND UGHT, VOLUME 2 Kundalini and the Chakras • 157 should move well, and the kidneys should also function concentration at the anahata chakra. Meditation on the well-then you will he truly healthy. Concentrating on anahata chakra can be a wonderful, devotional experience. the manipura chakra is unique and special for the sake of When properly channeled, emotions can lead you to a one's health: it aids in maintaining all these functions. deep state of ecstasy. For example, sometimes when you Therapy makes use of this fire in the lower hemi- are listening to good music, you suddenly fall into a state sphere at the manipura chakra. If you go closer, closer, of ecstasy. With the help of sound you can easily attain and still closer to a fire, a time comes when you cannot this state, provided you know how to do it. go any nearer or you will be burned. By concentrating on This is also the place where your mind resides during the manipura chakra you can create heat in the internal sleep. Concentrating here makes you drowsy and can put solar system. There are some external practices that can you to sleep. During meditation you want to remain fully be done to do this, just as there are external practices for conscious, with no mental strain. If you are not having a t:rataka, gazing. These practices allow you to strengthen good meditation, do not do it; simply get up and go away. the solar fire. In the case of many illnesses, if the thera- Do not fight with your mind during meditation. If the pist or doctor can encourage the patient to do agni sara, mind decides not to meditate, do not try to do it at that the solar plexus exercise, it will be very useful. time. If you fight with the mind, you will be sitting and To correctly diagnose your own illnesses you should fighting, and that will not be meditation. You will be ask- learn to meditate on the manipura chakra. If you then ing your mind to quiet down while the mind is focused on want to understand those illnesses in detail, you can go to its unfulfilled desires-that simply creates conflict. your doctor. You can diagnose and heal yourself in some Fire has the capacity to bum off impurities. When circumstances. gold is put into a fire, it shines. When you put your mind into the fire, it loses all its gross impurities. There is no Anahata Chakra question of lower and higher chakras. You have to sys- The next center is the heart chakra, the anahata tematically study the practices to understand yourself. If chakra. It is located in the center of the chest, between you are going to be a great teacher, therapist, or doctor, the two breasts. Its element is air, and it governs the sense you should learn yourself what happens when you put of touch. The color of the anahata chakra is a smokey your mind into the fire. The fire at the anahata chakra is color, like smokey topaz. It is symbolized by two inter- not the fire of knowledge; that is another chakra. It is a secting triangles, one pointed upward, the other pointed fire that makes you healthy-giving you physical and downward. The sound or bija of the heart center is "yam." emotional health, vigor, and energy. This sound originates at the anahata chakra and then As indicated, the anahata chakra is symbolized by two flows both upward and downward. The anahata chakra triangles, one superimposed on the other. The upward- is another powerhouse-a powerhouse of emotions. pointing triangle signifies fire. The second triangle Emotional problems can be controlled and eliminated by points downward. Flames travel upwards, not downward; L 158 • PATH OF FIRE AND LIGHT, VOLUME 2 Kundalini and the Chakras • 159 sexual energy travels downward. At the anahata chakra life. Using the little actual spiritual knowledge that you these two forces meet-the upper hemisphere and the receive here, you can be creative in the external world. lower hemisphere. That is why there are two triangles. You also can be creative in the internal world at the spir- This symbol is called the Star of David in Judaism. It also itual level. If spiritual understanding is given to you, it is similar to a cross, where two poles meet. If, through comes through the ajna chakra. experience, you understand this union of two forces, you The mind likes to travel. The mind refuses to con- will not have any problem understanding symbols. You centrate or meditate on one thing. It can take any shape, can understand all the symbols accepted by any religious but the mind itself does not want to be limited or defined. tradition if you understand the anahata chakra. It is very independent but it always needs an object to Concentration on the anahata chakra is therapeutic lean on or focus on: it takes off, and then it comes back; for all emotional purposes. For therapeutic purposes, it wants to go here and there. Mind needs a focal point, doing alternate nostril breathing from the anahata chakra and when the mind is focused and directed, it becomes to the crown chakra is very helpful. very dynamic and creative. The bija for the ajna chakra is "Om." Vishuddha Chakra The fifth chakra, the vishuddha chakra, is located at Sahasrara Chakra the pit of the throat. It is associated with creativity and The final chakra is the sahasrara chakra, the thou- with the creative arts, such as dancing and music. Its sand-petaled lotus. It is located at the crown of the head. sound is "ham." Its element is space, symbolized by a cir- It is this whole universe, and above and beyond that: life cle. Its color is blue. It governs the sense of hearing. here and hereafter. At the sahasrara chakra all limitation This chakra functions at the gateway of the body and dualities have been transcended. It represents the called the throat. Here nourishment is taken in, and state of cosmic consciousness. There are no colors, ele- speech and song are expressed outwardly. There are two ments, or senses associated with this chakra, because it is unique yoga techniques that have therapeutic value to the state beyond. relax the tension of this area: the first is the upper wash, and the second is devotional chanting. The Chakras and Therapy All the chakras have a specific domain. As you become Ajna Chakra aware of the organ system and emotions related to each The ajna chakra is the sixth chakra, and it is very chakra you can begin to diagnose disturbances in the nor- important. It is located at the space between the two eye- mal patterns of those centers. This method of diagnosis is brows. Its color is clear. Its element is the mind. It is unique. A good doctor or therapist can diagnose diseases beyond the gross elements. It is the gateway to the city of and problems in a profound way. \Vhen someone who is L 160 • PATH OF FIRE AND LIGHT, VOLUME 2 Kundalini and the Chakras • 161 completely selfless and compassionate tries this method, it plete empathy with you, I can diagnosis your problem by never fails. examining my own centers of consciousness. Only self- In this method of diagnosis the doctor does not con- ishness on the part of the therapist limits the mental sen- centrate on the patient's chakras-the doctor concen- sitivity and creates blocks. trates on his or her own! This method is called intuitive As a therapist you must learn not to identify yourself diagnosis. In the process of intuitive diagnosis you will with the patient. There are patients who are considered learn to understand the distributing centers, or chakras, to be uncommunicative; they cry more than they speak. If that send energy and sensations from one part of the you make the mistake of identifying with the patient, you body to another. will get tired and sick. You can counsel many patients, but To understand how this method works you should you will lose the capacity to counsel if you do not remain think a little about what it means to diagnose something. objective or if you start identifying yourself with them. How does a therapist make a diagnosis? One of the rules If you cannot understand the problem because the of therapy between therapist and patient is that the two symptoms are similar to many diseases, and traditional persons must be honest with one another. Sometimes the clinical diagnosis fails, then diagnose intuitively. Once therapist must say something to the patient that he does the diagnosis is accurate, you can treat the patient. When not want to say, but the contract between the two is to be diagnosing intuitively, you will also know if a patient is honest in expressing themselves. If the patient can feel going to survive or not. secure enough that he can openly express himself, usually In intuitive diagnosis you do not have to make an the therapist can help him. Thus a very close relationship effort. It is purely numerical, like counting from one to develops between therapist and client. eight. It does not require spiritual wisdom. It is a process, This close relationship becomes one in which the a method; if you know the methodology, you can use it. therapist's mind can operate in a very accurate and intu- You can do it both consciously or unconsciously. Edgar itive way. How does this happen? It is easy to explain. I Cayce did it unconsciously. Somehow he came in touch breathe the same air that you breathe. If you are sitting with that ability in himself. He would lie down, become next to me and are deprived of air, then automatically I unconscious, and then diagnose people's illnesses; at the too will be unable to breathe. Providence is not doing same time he would prescribe a remedy. That is an anything to me, but Providence is keeping breath from unconscious use of this ability. This method, however, you-so we are both affected because there is only one also can be a conscious method. The process of intuitive center from which we both gain our energy. We are very diagnosis is a wonderful process which requires no effort close; we are brothers and sisters. We are twin souls. from the mind. It is a very simple, spontaneous process in Actually it is even more than that, more even than the which there are no mistakes. A human being who has idea that we are one. Now ifl remain in an objective state learned this can be successful about ninety-nine percent of mind toward my own body while being in such com- of the time. It is not possible to be one hundred percent L 162 • PATH OF FIRE AND LIGHT, VOLUME 2 Kundalini and the Chakras • 163 perfect because there is only one Perfection, and no one the manipura chakra. In this solar science there are spe- can he perfect except that Absolute One. So if you learn cial practices involving certain postures and breathing to use this system, about one percent of the time you will rhythms that are taught in the Himalaya Mountains. For be unsuccessful and disappointed, but most of the time example, we are taught to sit in a certain posture and then you will succeed. do specific breathing rhythms that can produce such heat Remember, for intuitive diagnosis you do not medi- that the entire body will perspire, even in a cold climate. tate or concentrate on the patient's chakras or plexuses, as Using such practices one can maintain the health of the medical science calls them. Rather, you concentrate on body even in adverse conditions. your own. To be aware of any disease related to matter, Ideally your mind should control your body perfectly: you concentrate on the muladhara chakra. For diseases if you want to cry, your body should cry; if you want to related to the liquids in the body, concentrate on the smile, your body should do that immediately. If your svadhishthana chakra. Next is the very important chakra mind works well, your body should be able to express the manipura chakra: concentration on this chakra will whatever your mind wants. Then perfect coordination lead to intuitive diagnosis of diseases related to the body's exists between body and mind. To have perfect health fire and digestive systems. one needs coordination between many things: nutrition, Sometimes medicines are ineffective in treating cer- digestion, elimination, and regeneration. A well-coordi- tain diseases. Then it is helpful to know something about nated body is a healthy body. Sometimes people seem to the solar science. The solar science is also unique; it is a be healthy but they are not actually well-coordinated. A science of colors. This is a wonderful and unique subject. body that is not coordinated is unhealthy and sick. You can explore it your whole life, yet it will not be com- With the help of the science of color therapy you can plete. To master it, you need to understand the difference learn to treat many diseases. In the past therapists used between word, motion, sound, and form. Through the large pans like solar collectors to store the energy from solar science you can use light and color therapy. You can the solar system, in the same way you do today with solar use various colors of water, energized by sunlight at dif- energy. To create medicines they used pure water, sun- ferent times of the day, in a place where you have enough light, and various colors. The pans of water, or some- sun. Water receives and stores light well. You can see the times costly bottles of water, were used therapeutically to light of the sun reflected in many vessels, and it gives the store and radiate the solar energy. same effect. You can keep the vessels of water, and you To understand this better, you can try it. Take a large can still see the sun in them. The effect will be the same. bottle of colored water and keep it somewhere where In water of different colors, the light of the sun's rays will there is enough sun. Expose it till it deepens in color. have different effects. All the possible colors are con- That color will deepen if it is exposed to sun for twenty- tained in sunlight. This science is called the solar science. eight hours. It should have a full twenty-eight hours of The body produces heat using its "solar system" at sun. When there is no sun, cover the bottle of water with l 164 • PATH OF FIRE AND LIGHT, VOLUME 2 • CHAPTER ELEVEN• a blanket. Once such water is prepared you can store it in a refrigerator; its effectiveness will not be destroyed or its potential lost. If it is exposed for six or eight hours to the sun, it should be covered with something opaque so that the quality of the water is not destroyed. It should not be Exercises exposed to heat or to other light, such as lamps. It is to be kept in the refrigerator or exposed to the sun alone. This is the way they prepared certain medicines out of pure water energized by the rays of the sun. Normally, colors that arc exposed to the sun will fade. But in twenty-eight hours that colored water will change and deepen in color. Once that water has had enough of the sun's rays, it creates a new radiation and is therapeu- tic for many purposes, hut best for the skin and asthma. ｾ＠ WORD YOGA is used to mean "union." When Many diseases-for example, leprosy-can he cured by your individual soul unites with the Cosmic Soni, that colored water because it is so powerful and full of when you arc one with the Absolute, that is yoga. Tn the energy. The important sign is that its color, instead of state of samadhi you are fully conscious; you are free. fading, deepens. Conducting color therapy by using a Your consciousness is completely expanded. In sleep you colored lamp can also he done, but it is not totally safe are there, hut you are not conscious of it. It is a state very and can even be dangerous. Sound therapy is even more dose to samadhi. Samadhi is that state of equilibrium subtle than color therapy and is a deeper science. that you attain through deep meditation. You remain A good teacher is like a good doctor who knows diag- fully conscious and aware, but your state of mind attains nosis, who knows where the problem lies with the stu- equanimity and equilibrium. In deep sleep you are very dent, whether on the mental level, the physical level, the close to samadhi, but you are not conscious. There is a emotional level, the level of desire, or the level of the method called yoga nidra in which you can have con- four primitive fountains: food, sleep, sex, or fear for sur- scious sleep. Yoga nidra is a state between sleep and vival. A well-trained teacher will prescribe a therapeutic samadhi. sound or color according to that diagnosis, and that It is a half-sleep and half-waking state: it is not a wak- sound or color can definitely heal. ing state, and it is not really a sleep state. It is a state where you can gain complete rest and a little hit of sleep, hut remain fully awake. It is very beneficial. In it you will rest fully, experience good sleep, and also have a good state of consciousness. This practice is used by yogis to 166 • PATH OF FIRE AND LIGHT, VOLUME 2 Exercises • 167 know or learn something that they ordinarily cannot well. If in my waking state I want to do something about know in the waking state. They use it to become aware which I have no knowledge, or if I cannot find a solution of many things. Great men like Alahatma Gandhi, with my physical mind and brain, then l go to sleep in Napoleon, and Raja Ranjit Singh were not aware that yoga nidra, find the answer, and come back to wakeful- they were practicing yoga nidra, but actually they ness with the exact information. approached this state of sleepless sleep. It alone could In yoga nidra you can record those things that you give them enough time to work and not waste many cannot receive in the conscious state. \Vhen one cannot hours, as ordinary people usually do. register something properly in the waking state, they can Yoga nidra is a state of conscious sleep in which go into yoga nidra to register it. Yoga nidra is used to you can record what is going on. It is one of the finest develop that wisdom that cannot be developed otherwise. and most beautiful exercises; it will help you to solve If you really want to strengthen intuition you shoul<l problems and give you solutions to 1p1estions where the practice yoga nidra. Normally your mind does not have answers are consciously unknown to you. The proper sufficient capacity because you have cultivated only a technique is important, but in addition to understanding small part of it, but in yoga nidra your field goes beyond the technique, you need to have strong determination the waking, dreaming, and sleeping states. The mind is and desire. not in the fourth state, turiya, itself, but it is hetween There is a fine demarcation between yoga nidra and turiya and sleep. That is called yoga nidra. samadhi. ln the method called yog;~ nidra you are in deep The difference between sleep and yoga nidra is con- sleep, yet you arc recording within-you switch on your sciousness. \Vhen you sleep it is customary for you to do inner tape recorder to record. You can see wonders and so unconsciously. That is why you do not really enjoy the talk in many languages, a phenomenon that can be scien- experience. But sleep should be enjoyed; food should be tifically observed. If this practice is continued you can enjoyed-all the primitive fountains can be enjoyed when register what happens inside; words, sentences, para- you experience them consciously. You do things out of graphs, and passages will not be forgotten. \Nhcnever habit and so yon do not enjoy anything. \.Vhcn you and they are needed they can he recalled. During that time your partner have sex together, often one of you is dis- you are very powerful and your mind is greatly expanded, satisfied because it is not done consciously. yet your mind is completely under your control. There But yoga nidra is conscious. It is a conscious sleep. In are two types of yoga nidra. In one, you can even com- yoga there is nothing that puts you into an unconscious municate with others while remaining in deep sleep. state, except one kriya called plavini kumhhaka, in which I demonstrated yoga nidra at the Menninger the yogi consciously passes out. Sometimes children like Foundation in Topeka, Kansas. [See Beyond Biofeedback by to do this in play by spinning. Hypnotists try to create Elmer and Alyce Green.] I showed how to be in a deep that state, but hypnosis is very dangerous because the sleep yet remain fully conscious, recording everything. state is reached under someone else's guidance. Yoga During that time, consciousness magnifies and records nidra, however, is the safest practice in the world. There l. 168 • PATH OF FIRE AND LIGHT, VOLUME 2 Exercises • 169 is no method better than yoga nidra, yogic sleep. Ramayana it is mentioned that one great yogi used to During sleep you will find that you do not breathe sleep for six months, and would then remain awake for six very deeply; you breathe shallowly. If you are a yogi, you months. Only advanced yogis can do such practices; these breathe in a fine way. The way a person breathes is intense practices are conducted and practiced when you related to heart function. A shallow, irregular breathlng have adequate time. In a busy schedule like yours, prac- pattern injures your heart during sleep; you don't gain ticing a kind of yoga nidra in which you do not have to go rest. With yoga nidra you can be helped. Many people so deep is more practical. Yoga nidra is a powerful prac- breathe poorly; they do not breathe evenly during sleep. tice that will be a great help to you. It is injurious for the heart to have a deep inhalation and There are two exercises related to yoga nidra that are a very shallow exhalation. That period of life that is also very helpful. The first is the Sixty-one Points exer- meant for total rest should not be injurious; both the cise. It is one of the finest exercises in relaxation, breath- body and the heart should receive rest. When this shal- ing, and meditation. If you do this exercise regularly it low and irregular breathing occurs, the heart is injured will be very beneficial. The results of this practice can be because the pumping station must change its rhythm clinically examined. Those who are suffering from high repeatedly. When you are breathing incorrectly, there is blood pressure, high blood sugar, peptic or gastric ulcers, also a marked difference in the heart's efficiency at pump- problems with blood circulation, or tension and stress ing the blood. will see improvements after practicing this exercise. Thus the heart goes through needless stress. The motion of the lungs is related to the heartbeat, and the Sixty-one Points Exercise blood supply is also related to that. The right vagus To do the Sixty-one Points exercise, lie down in nerve, which is responsible for digestion, is also involved. shavasana, the corpse pose, with a small pillow under your So the entire system becomes irregular in its functioning. head. Begin with overall body awareness, making sure But you can regulate it: yoga nidra helps you with this problem. In yoga nidra you do not lose consciousness, yet your whole body, mind, and nervous system, as well as both kinds of muscles (smooth and striated), obtain complete rest. You will gain control over the voluntary and invol- untary nervous systems. If you really know what yoga nidra is and are able to do it, then you do not need sleep. If you sleep deeply for three hours and compare that with yoga nidra, you will find yoga nidra far superior to three hours of ordinary sleep. In a book called K:umbhakarana Shavasana-The Corpse Pose L .-··-·- ---·- 170 • - .. PATH OF FIRE AND LIGHT, VOLUME 2 Exercises • 171 that you are positioned forefinger; 20, the tip of the left middle finger; 21, the tip correctly in shavasana- of the left ring finger; 22, the tip of the left little finger; with your feet spread, 23, the left wrist joint; 24, the left elbow joint; 2 5, the left 61 Points the toes pointed out- shoulder joint; 26, the throat center; 2 7, the heart center ward, the hands a little between the two breasts; 2 8, the right breast; 29, the heart bit away from the body, center; 30, the left breast; 31, the heart center; 32, the palms up, eyes and lips navel center; 33, the center of the abdomen; 34, the right gently dosed, and the hip joint; 3 5, the right knee joint; 36, the right ankle joint; tongue relaxed at the 37, the tip of the right big toe; 38, the tip of the right sec- roof of the mouth. From ond toe; 39, the tip of the right middle toe; 40, the tip of an overall hody aware- the right fourth toe; 41, the tip of the right little toe; 42, ness, tum your aware- the rigfa ankle joint; 43, the right knee joint; 44, the right ness to your breath, hip joint; 45, the center of tl1e abdomen; 46, the left hip noticing each inhalation, joint; 47, the left knee joint; 48, the left ankle joint; 49, the each exhalation, and the tip of the left big toe; 50, the tip of the left second toe; 5 I, transition between the the tip of the left middle toe; 52, the tip of the left fourth two. Let the breath flow toe; 53, the tip of the left little toe; 54, the left ankle joint; >\'lthout pauses, jerks, or 55, the left knee joint; 56, the left hip joint; 57, the center noise. Let the lengcl1 of of the ahdomen; 58, the navel center; 59, the heart center; the inhalation equal the 60, the throat center; 61, the center of the forehead. This length of the exhalation, and let both be done to your completes the Sixty-one Points exercise. own comfortable capacity. lake your awareness to each named part of the body and relax that part of the body. Start with number 1, the Shithali Karana center of the forehead; go to number 2, the throat center The second exercise is deeper than Sixty-one Points. at the pit of the throat; number 3, the right shoulder It is called shithali karana, but it can also just he called joint; 4, the right elbow joint; 5, the right wrist joint; 6, relaxation. There is no exercise known to be higher and the tip of the right thumb; 7, the tip of the right forefin- better than this exercise to alleviate stress. Teachers, doc- ger; 8, the tip of the right middle finger; 9, the tip of the tors, and therapists should understand this exercise. It is right ring finger; 10, the tip of the right little finger; 11, a wonderful relaxation method. In my own experience, the right wrist joint; 12, the right elbow joint; 13, the forty-one insomnia cases were cured completely in seven right shoulder joint; 14, the throat center; 15, the left days with the help of this exercise. In clinical tests, the shoulder joint; 16, the left elbow joint; 17, the left wrist blood sugar dropped twenty-five percent. It is also good joint; 18, the tip of the left thumb; 19, the tip of the left for hypertension. Though it can be used to prevent t 172 • PATH OF FIRE AND LIGHT, VOLUME 2 Exercises • 173 insomnia, it should not be used to fall asleep. If you do it your spinal column to be curved. well, you do not need much sleep, hut it is not an exercise First, breathe diaphragmatically five.times: five com- used to go to sleep: it is an exercise for relaxation. plete exhalations and five inhalations. As you exhale let If you do this exercise, you will find a difference in your abdomen contract, allowing the lungs to expel the the quality of your sleep. In seven days' time it com- carbon dioxide. Let the abdominal muscles gently relax pletely changes the whole cycle and anatomy of sleep; when you inhale. Exhale and inhale with diaphragmatic the quality of sleep increases and the duration of sleep breathing. Now exhale from the crown of your head to decreases. lJ sually you do not really get a deep sleep so the toes, and inhale from the toes to the crown of your that your body is fully rested; you have aches and pains head. There should be no jerks or noises, and the breath- and inertia in the morning. If you do Lhis exercise you ing should not be shallow. Exhale as though you are will not experience those any longer. breathing down to the toes, relaxing. As you arc exhaling This exercise :1 lso is very good for either mentally you arc emptying yourself and expelling all your toxins based or physic:illy based depression. If you do this exer- and your fatigue, stress, and strain. Inhaling, know that cise before meditating, you will find a difference in the you arc inhaling energy from the atmosphere. Tnh:ile quality of your meditation. Actually this should be done from your toes up through your ankles, knees, hip joints, between pranayama and meditation. an<l your spinal column, coming back to the crown of the Practice this exercise for a long time and perfect it. head. Do not retain the breath. F.xhale back to your toes. You should have mastery over this exercise and do it accu- Do this ten times, and then exh:1Ie :ind inhale from your rately. Find out where you are committing mistakes, and ankles, energizing your knees, hip joints, spinal column, then correct your mistakes. You should train your body to and the crown of your he:id ten times. Then, exhale follow your mental instructions by doing this exercise. through the spinal column to your knees, and inhale from 'fo begin, the room should be made dark, and the your knees to the crown of your head, through your eyes should be closed. Y<ru may use something to cover spinal column, ten times. Exhale to your perineum. your eyes. You should avoid noises from outside because At each center of concentration from the perineum they will create a disturbance in the mind. Put a pillow upwards, exhale and inhale five times. Try to reduce the beneath your head, otherwise the finer gases from your moment or pause that you create between inhalation and digestive system can come up and disturb your heart. exhalation. See that your breath does not have any jerks (Heart patients should know that gastric problems can or pauses in it; it should be smooth and serene. Inhale disturb the heart, disrupt the heart rhythm, and disturb from your perineum to the crown of your head five times. the brain.) The pillow should be neither too big nor too Exhale to your navel center, and then inhale from there small, but rather a normal-sized pillow. Lie on the floor to the crown. Exhale to your heart center. Inhale from in shavasana. Let there be a space between your arms and your heart center to the crown of your head. Exhale to your body, and a space between your two legs. Do not do your throat center. Inhale from your throat center to the this exercise lying on your bed or mattress. Do not allow crown of your head. Exhale to the bridge between the t 174 • PATH OF FIRE AND LIGHT, VOLUME 2 Exercises • 175 two nostrils and then inhale to the crown of your head. Agni sara The breath should become very fine and short. At this You should also know, understand, and do agni s11r,1. place in the exercise, the motion of your lungs will have It is a very unique and useful exercise that has the bene- a shorter rhythm. Inhale from between the two nostrils to fit.., of all the other exercises. Tf you cannot do any other the crown of your head five times. Then let your con- physical exercise on a particular day, at least do this one sciousness and mind attend to the inhalation and exhala- exercise. It cures many diseases. tion process between the nostrils and the space between Agni sara is different from the stomach lift-it is the two eyebrows. Do this at least ten times. important not to confuse the two. Unlike the stomach As a result you will find your pulse rate drop and your lift, which focuses at the navel center, agni sara is an exer- heart muscle able to rest. The involuntary system also cise for the lower abdomen and pelvic region. It ener- rests; the pumping station that pumps blood to your gizes the entire solar system of the body. The solar sys- brain slows down. tem is the largest network in the human hody, and agni Again, breathe five times as though you arc breathing sara provides warmth to this entire system. from the crown of your head to the center of the nostrils. To do agni sara, stand with your feet about six inches Next, exhale to your throat and then inhale from your apart and rest the weight of your hody through your arms throat to the crown of your head five times. Exhale to the on your knees, keeping the back relaxed. Then as you space hetween the two breasts, and inhale back to the exhale, contract the muscles in the lower abdomen and crown. Exhale from your manipura chakra and back, and pull them in and up. As you inhale you gently release the then exhale to your perineum and back. muscles, allowing the lower abdomen to return to its nat- According to the scriptures, the second chakra is ural position. \Vhen you pull in the abdomen it helps you bypassed in this procedure. Exhale and inhale five times to expel all the waste gases of the lungs. \Vl1en you allow to your perineum and hack, through the spinal column. the abdomen to come out, it creates more space in your Then exhale to the knee joints ten times, and inhale to lungs for oxygen. You should make this exercise a habit. the crown of your head. Exhale to your ankles ten times, To do agni sara correctly, coordinate it with your nor- and inhale from your ankles to the crown of your head. mal breathing. You exhale, pulling in and up; and you Exhale to your toes ten times, and inhale from the toes to inhale and release. Exhaling, you contract the lower the crown of your head. Then gently get up. abdominal muscles and the area just above the pelvis, Throughout this entire exercise relax your whole drawing them inward and upward, more tightly; and then body and let it inhale and exhale in a natural manner. inhaling, you release. It is not a stomach lift; it involves \Vhen you inhale you are filling up the depth of your the lower abdomen. This is the real agni sara. being with energy. \Vhen you exhale, you are cleansing The exercise starts with the pelvis and ends at the your body and emptying your mind of strain, stress, and pelvis. If you can do agni sara 100 to 15 0 times a day, you worries. Exhale and empty yourself. Inhale and fill your do not need any other exercise. You will have so much whole being with energy. energy you will feel like you are floating. It creates perfect  176 • PATH OF FIRE AND LIGHT, VOLUME 1 Exercises • 177 digestion and terrific energy. You will become more effi- this method you need to have a definite time set aside so cient in any field. Begin the practice of agni sara with that you can practice at the same time every day. twenty-five repetitions and increase to beyond a hundred. When you do this exercise, see that you are protected This exercise should not be done by pregnant or from noise. A little bit of sound can agitate your nervous menstruating women. svstem . and injure . .vour brain fibers, so that is why the quiet time of night is preferred. In the beginning, ear plugs can be used, but do not use rnbber plugs because Yoga Nidra there is some agent in the rubber that creates irritation. Next is the practice of yoga nidra. It is a very powerful Cotton balls are fine. In advanced stages, the nostrils are practice that will help you. There is a system and an order closed using a particular nmdr,1, or gesture of the hands. to this practice. Behind the system of yoga is a philosophy But you are not prepared for this; you are prepared for called Sankhya, which means "that which explains the the simple yoga nidra exercise. whole." It is a numerical system: it gave birth to the sci- In the beginning you should use ten minutes for this ence of mathematics. This is not a modem method; it is a exercise. You can use an alarm to signal the end of the most ancient method. It is a numerical system you can use. time. If you do use an alarm, muffle it so that it docs not There arc three methods of yoga ni<lra that are easy startle you unduly. If you arc doing this exercise for more for you, and that can be practiced. Another two practices than ten minutes in the beginning, then surely you are are used in monasteries, and two more are used by those not doing yoga nidra hut are only sleeping, hecause the who have more time for practice. In your daily life you do normal capacity of brainwave relaxation is only ten min- not have that much time, so this method, which is con- utes. Your O\VTI mind will remind you of your capacity. If crete, concise, and practical, is very useful. This is called you are relaxing for a long time, it means that you are conscious sleep; you arc sleeping yet you are conscious. going to sleep. It may feel good, but it is not conscious The finest time to practice yoga nidra is early in the relaxation. Conscious relaxation only relaxes the muscles. morning hefore the sun rises, or in the evening around It gives you a deeper rest, yet you remain awake. sunset. It should be done when it is dark and there is no Though you can record all the things going on, do strain, stimulus, distraction, or noise from outside. In the not try to do that; it will come of itself. Try to go to deep daytime it is difficult to practice it well, but if you want sleep. You can have a tape recorder next to you to record to practice it, then you should make your room dark. your snoring if you sleep, but you should ask yourself not Usually yoga nidra is not done before three o'clock in the to snore. Many of you snore while relaxing, or snore and afternoon. The best time to do yoga nidra is right after sleep during meditation, because either you are going meditation if you are not tired and do not fall asleep eas- beyond your own capacity, you are becoming old (even ily. This practice should not be used for sleep or for though you may be young), you have lost your stamina, relaxation; it should only be done for yoga nidra. To learn you have not formed a habit, or you have overeaten.  178 • PATH OF FIRE AND LIGHT, VOLUME 2 Exercises • 179 Do not do this exercise when you have overeaten or right. Let your mind survey whether your body is placed when you are fatigued. Jf you are a jogger, then first jog, in a comfortable position. take your bath, and wait for at least two and a half hours. Next comes the question of your focal point. The If you have done any work or have indigestion, do not do ancient manuscripts say that the governor of your life has this exercise. First, give enough time to your digestion. three homes. During the waking state the ajna chakra is Do not do this exercise outdoors or outside your room: the governor's scat. \iVhen you are conscious you use that you may sometimes go into a deep sleep, so you need to center because the pineal and pituitary gland centers are be safely in your own private room. used more then. The ajna chakra is located between the The human personality is composed of habit pat- two eyebrows because it is the seat of the mind. Yf_mr terns. If yoga nidra is practiced regularly like the practice mind functions most in the waking state, so this is its of meditation, habit will lead you ">pontaneously to this prominent seat. state. Otherwise to remain fighting memaJly-becausc Tn the dreaming state, the mind is said to be focused you are only practicing occasionally-brings frustration. at the vishuddha chakra: when you dream, the governor \Vhen you think that it is difficult to practice, then it changes his dwelling place from the ajna chakra and now really becomes difficult. But when you decide and deter- resides at the throat center. During the state of deep mine to practice, your willpower and determination will sleep, the governor goes to the space of the heart and lead you to achieve what you w:mt to do. lives there. 'fo begin this exercise, you should lie down in Yoga nidra has something to do with tl1ese points, but shavasana. If you do it incorrectly, it may create problems you have to systematically go from one point to another. for you after a few days. For example, if there is no coor- This is a process tliat psychologists can use in visualiza- dination between the two halves of the body, one hip can tion and imagery. become tense while the other hip relaxes. You arc a mag- So first you let your mind come to the eyebrow cen- netic pole and you have two sides that need to be coordi- ter. Using diaphragmatic breathing, take three hreaths. nated. You must use the correct method, but you also Allow your thoughts, even your mantra, to let go. Your need to have patience and work with your body., eyes and ears are closed; your breath is serene. Next, with Do not lie either on a soft bed or the t1oor. Have a the help of your breath, shift your concentration to the soft pillow and use a hard bed (preferably a wooden bed) throat. Visualize the moon at the throat chakra. with a thin mattress. The pillow should not be either too Visualization of the moon is very good; it is very sooth- high or too flat: a pillow that you use comfortably for ing and helpful. Breathe freely without any conscious sleeping will do. control, many times. Then breathe diaphragmatically. Lying in shavasana, do not spread your legs either too Next breathe as though the center is the space between much or keep them too dose together-they should be the two breasts-the heart center, not the navel center. separated comfortably. Your body and mind know what is When you do the exercise and you come to the heart l 180 • PATH OF FIRE AND LIGHT, VOLUME 2 Exercises • 181 center, make it the focal point, and then do your breath- and during this time your heart muscles and involuntary ing. You will go to sleep, but when you see that you arc nervous system will rest. Your pulse and heart rate will losing consciousness, try to break that. Do not do the decrease and your brain will also rest. exercise for more than ten minutes. Your breath will \Vhen you come back to the ajna chakra, the space become very fine. between the eyebrows, the inhalation and exhalation are \Vhen you do yoga nidra, begin by exhaling and just a feeling. Your mind is alert, watching that you are inhaling deeply. Practice the Sixty-one Points exercise, inhaling from the tip of your nostrils to the space then do shithali karana. Fxhale as though you are exhal- between the eyebrows. During this time your heart rate ing to the toes, emptying yourself of all fatigue and ten- cannot be located by a stethoscope. Your heart is com- sion. Inhale from the toes to the crown of your head. pletely rested. At first, because the practice is new for Exhale again to your ankles and then come back, inhaling you, you may feel uneasy. Again, breathe as though you the eneq,,,y from the cosmos into the region of the ankles. arc breathing from the crown of your head through the Inhale, filling the depth of your being with the energy nose bridge. Do this five times. that you have received. Then breathe from the crown of Then go hack to the throat center and inhale to the your head to your knees, exhaling. Inhale back to the crown of your head. Then exhale and inhale to the heart crown of your head. Exhale to your perineum, and inhale center and back to the crown. You continue on back to back to the crown of your head. Exhale to your navel cen- the toes. As you exhale and inhale to each point, the ter, the fire of the manipura chakra, and then come back energy of the atmosphere or cosmos is there and is free to the crown of your head. Breathe from the crown to to you. your heart chakra, and inhale back to the crown of the Your mind is occnpied only with inhalation and exha- head. Exhale to your throat chakra, and inhale back to lation. After doing each point with the proper number of the crown of your head. Exhale to the bridge of your nos- breaths, you nun onto your left side and continue to trils, where you can locate both nostrils flowing freely, breathe so that if there is any undigested food in the sys- awakening sushumna. If one nostril is blocked, ask your tem it can be digested-undigested food creates digestive mind to open it for you, and if it is your friend, your mind and gastric problems that are uncomfortable. will do it. Now breathe between the bridge of the nostrils Breathe from head to toe and toe to head-but and the crown of the head. breathe freely with the whole body, without touching on In the lower limbs, breathe ten times. Do this exer- those points: exhale and inhale as though your whole cise in order, exhaling and inhaling five times from mulad- right side is exhaling and inhaling ten times. Then turn hara to sahasrara, and for each point above muladhara. onto the right side. \Vb.en you inhale ·from the nostrils to the crown of the Do the same thing on the right side. Exhale and head your breath will be become very short but it is a fine inhale ten times as if the left side breathes. Then again breath. It is not really shallow, but actually deep and fine, shift onto your back. Let your whole body inhale and t 182 • PATH OF FIRE AND LIGHT, VOLUME 2 ! l :: • CHAPTER TWELVE• exhale. Exhale as though your whole body is exhaling. Let your limbs feel as if they were receiving energy through the nose and pores. Feel as if your whole body is being energized, and anything that is injurious to y~ur body is being thrown out and expelled. Conclusion Now, practice yoga nidra. Shift your attention from the eyebrow center, to the throat center, and finally to the heart center; and he centered there. Do not think about your posture or anything else. Just be aware at the space hetwecn the two breasts. When you end the exer- cise, bring your attention systematically outward. Jo \VE HAVE DISCUSSED the stages of an inward jour- ney-the journey from the gross to the subtle, and from the mere self to the highest self. If you systemati- cally follow the steps of the internal journey, it will help you. Your goal on this journey is to learn the practices and to awaken the reservoir of fire that is already within you. If you do this you can be free of the endless cycle of the world, with its snares and bondage, and then you can lead the mind to a state beyond. This awakening is the goal of the path of fire and light-the light of knowledge, truth, understanding, and love. You can completely trans- form yourself and attain the highest state in this life. "What I have written here I have written on the basis of my own experience and the encounters I had with many sages. Disappointingly, I find these days that aspirants do not seem to aspire to lead a balanced life. They search for perfection in the external world, ignoring human potentials and internal states. There is no coherence or harmony, and thus in our society today the leaders and the intelligentsia seem drawn to building hospitals and L 184 • PATH OF FIRE AND LIGHT, VOLUME 2 Conclusion • I 85 research centers to cure diseases that actually are born thought patterns assist your meditation, and which are because of our ignorance, sloth, and lack of awareness. obstacles. Eighth, you then need to learn to witness your vVhen you become aware that human resources in the thoughts and observe them without reaction. interior self are immense, and try to probe into the sub- This is a complete and comprehensive program for tler realms within, you will come across unbelievable phe- following the path of the inner journey, and nothing you nomena. These are acnrnlly not alien but are your own learn in the external world will help you as much as this potential, buried deeply in the unconscious. internal process. The peace and sola1.:e you seek in the The program we have outlined will guide you sys- external world is already within you-but you need to tematically on this path-but you must practice! You can- experience this! That Light within you is a ripple of the not attain any grace or assistance from outside until you ocean of bliss, a ripple of the Infinite or Absolute. This is have learned to cultivate your own grace, through work- vour essential nanire and this is what you have come here ing systematically \\<ith your mind an<l determination. ~o kno~. You should learn to have· confidence in this \\'hen you cultivate the ascending power, then the Light of Life, confidence in yourself, and confidence in descending power of grace also dawns. The library of your spiritual tradition. knowledge and capacities within yourself can definitely Now, is it possible for a modern person to practice or be brought forward, but you must first cultivate your own devote so much time to understanding the mystery of strength. death: life here and hereafter? It is not at all difficult, To do that, remember that you need to accomplish provided one decides to fearlessly examine and explore eight major points. First, you need to develop the habit the finer dimensions of life and not remain lingering, of a regular, systematic meditation time and practice. unsatisfied, living with the transitory objectives of tl1e Secondly, you need to learn to conduct an internal dia- world, thinking and believing that the external world logue with yourself, so that the mind is prepared for alone exists and offers happiness to the human mind and meditation. Third, your posture must be made still, soul. Some modern writers consider such suhjel:ts to he steady, and erect, so that your body does not distort your occult. Such writers are not educated thoroughly enough breathing or distract your mind. Fourth, you need to to talk, discuss, and write on these subjects. If everything make the breath serene and calm, gradually quieting is considered to be difficult, then what is easy? "Difficult" body and mind. Fifth, you need to cultivate sankalpa, and "impossible" are concepts or limitations of the your own determination that "I can do it, I will do it, I human mind. While you have an immense capacity to must do it." Sixth, you will have to learn how to let go of explore the many dimensions and totality of your mind, disturbing or interfering thoughts and learn not to invite you do not have to retreat from the world and go into such distractions. Seventh, you should cultivate the qual- seclusion. Rather, devote some time to practicing medita- ity of introspection-that is, inspecting within: inspect- tion, without any qualifications or limitations-such as ing the thoughts that arise and determining which Christian meditation, Jain meditation, Hindu meditation, L 186 • PATH OF FIRE AND LIGHT, VOLUME 2 Conclusion • 187 or Sufi meditation. Meditation is meditation. It is a jour- reach and touch the infinite Source, which is only One, ney that leads you from the gross level of awareness to self-existent. You have the capacity to do that. No human the subtlest level of awareness. On the way, students find being is weak. You make yourself weak when you become themselves coming across many potentials of which they the victim of your habit patterns, your senses, and when are ordinarily unaware. your mind starts identifying itself with the objects of the To know yourself, you do not have to renounce-hut world. Yet if you also learn to observe your actions you you must learn to adjust so that you can be content here can learn about your unconscious mind and remove that in this lifetime. It is true that "like amacts like," and as aspect of mind that stands as a barrier between you and you are on the path, you are guided by an inner sense to Reality. meet fellow travelers who share their experiences with You have two selves: a mere self and a higher self. you. Spirituality is not the property of any culture, reli- That mere self has been playing the part of the higher gion, sect, color, or sex: anyone who aspires, desires, self-and the higher self has become the mere self. That determines, and practices will attain it. is the cause of your agony. The mere self is limited by the As we grow from childhood onwards, in the end there boundaries of your senses; the higher self is not within is a point that is called death. Death is a point of growth. the realm of your senses. The mere self means the body, Though a parting day, death actually is a wedding day, senses, breath, conscious mind, and unconscious mind. when separation is not really separation but rather leads This is the mere self because it does not exist itself inde- you to a fresh, glorious hope that is called life hereafter. pendently; it is not self-existent. The wise do not mourn, remain afraid, or worry, for According to Vedantic literature there are three defi- death is an essential part of growth; it is a must. Aspirants nitions of truth: first, that which is self-existent and does should remember that a day is bound to come when they not need any other object to lean upon; second, that will have to part from this world, and they should be pre- which is eternal, is never born and never dies; and third, pared. There are two parts of sadhana: preparing yourself that which encompasses the whole universe, which to practice, and then practicing sincerely and regularly, includes all and excludes none, which is puma, or "com- by watching your mental habits, patterns, and behavior. plete in itself." Truth is that which has the power to be in The law of karma says if you perform an action you are the smallest particle-and in the largest tissue of the uni- bound to receive the fruits. Therefore, you should not verse. Truth is self-existent; it was never born, so it never feel or think that you are incapable of practicing the sci- dies; it includes all and excludes none. This is the defini- ence of yoga. tion of absolute truth. Now, at present, you have no control or understand- How can that absolute truth be realized in your daily ing over your unconscious life, that unknown part that life? To realize it means being aware of truth as you func- constantly motivates you. The wonderful method of yoga tion in the external world-as you work, talk to people, nidra will help you in going within. You are trying to do your duties, and discipline your children and students. t 188 • PATH OF FIRE AND LIGHT, VOLUME 2 Conclusion • 189 Meditation in action is awareness of truth all the time. fields of the mind that are not ordinarily penetrated by "\Vhcn you have learned to do meditation in silence, then humans, and then you will perceive the Reality within. the next step is to keep that meditation fresh and green, This awakening is called fire, and the knowledge to keep that flame alive-and to do that you have to learn through which you are doing all this is called light-the meditation in action. There is a clear procedure for this, light of knowledge, the light of discrimination, the light and it requires that you understand your mind and the of understanding, the light of love and knowledge. You states of consciousness. need both fire and light-and they arc one and the same. Don't become dependent on any external resource on this path, but learn to deal constructively with the exter- nal world. To do that, learn to make every external cir- cumstance into a means for your progress, not an obsta- cle. If you learn to make all your relationships in the external world into means, you will definitely make progress. The process of learning to serve and give to others selflessly will help you to come out of that mire of selfishness and negativity that results when you merely strengthen your ego, constantly seeking to develop only "I, me, and mine." External love and service is one very important step toward freedom. You cannot become enlightened by evading or escaping the world: the world exists to help you progress, and all the things of the world exist for you to use as means. If you do your practice it is not possible that you will fail to make progress, although you often Jo not see the subtle process and progress at deeper levels. The gurus impart the best of their knowledge, the heart of their teaching, in silence. And when you are in silence within, they communicate with you at that level. Do your prac- tice if you want to make progress. Above all else, remember this one thing: it is easy to meet that Infinity within-to attain this awareness, you just have to be silent and quiet. %en you calm your mind and make it one-pointed, it can penetrate those t ! 1 " Glossary Agni sara. A yogic kriya or exercise that involves lifting the abdominal muscles and pulling up the pelvis gradually to strengthen the navel center. It is also known as the abdominal lift. Ahimsa. Non-injury, non-hurting, non-killing. It is one of the highest of all observances leading to spiritual goals. Ajna chakra. The sixth chakra, situated between the eyebrows; the scat of the mind. Aklishta. "Not painful, not afflicted, pure." This term is used in YiJ!{il Sutr11s 1. 'i, and connotes thoughts that do not lead to worldly attachment and that contribute toward self-re1lization. Amara. Not subject to death and decay. Used in reference to those great souls who arc beyond birth and death and who may appear on this plane to help humanity. Anahata chakra. The heart c.:enter, the center of the air cle- ment; an important chakra for the practice of meditation. Anahata nada. "Unstruck sound." In the silence found at the heart center a sow1d arises which is not caused by any physical means. This sound is known only in deep meditation. Antahkarana. The inner instrument. 'fhc intellect, ego, sen- sory-motor mind, and storehouse of memories can he consid- ered to be the inner instruments of cognition. Aparavidya. Knowledge of "this" plane; of the apparent, phe- nomenal reality. Literally, "not-beyond-knowledge." Compare paravidya. Apta mahapurusha. A trustworthy person, a great person, one who speaks in accord with the way he thinks and acts; one whose speech and actions convey truth. Atman. The pure self. According to Indian philosophy the self is eternal, and its essential nature is existence, consciousness, and bliss. It permeates the waking, dreaming, and deep sleep states and remains above all mundane pains and pleasures. L 192 • Glossary Glossary • 193 Avadhuta. A supremely self-realized soul who functions Gurubhai. "Gum-brother." A fdlow student in yoga, studying through a min<l an<l body, hut whose consciousness extends to with the same master. the Infinite. Ida. One of the three nadis, corresponding to lunar energy and Avatar. A divine incarnation. After death, realized beings can situated on the left side of the spinal column. choose to incarnate onto the physical phme in order to serve humanity. Ordinary mortals are merely reborn to continue Janman. Birth. Birth simply means coming to an external state their !,'T(;,Hh procc~s and do not have the choice of remaining- of existence. The soul is exactly the same before an<l after birth; beyond. ｾ＠ it is "behind and comes forwai-d." Bandha. A lock, or control. There are many kinds of locks Jiva. The indivi(hiated soul that identifies itself with the hody- applied during the practice of pranayama; ;mong them the min<l organism. root, navel, and chin locks are most important. Locks ;1re used Kaula. One of the rhree ranrric parhs. to hold :rnd channel energy. Klishta. "Afflicted, painful, impure." A~ used in Yog11 Sutras 1. 5, Bhoga. Sensual expenenn: or enjoyment. The material world it connotes thoughts that arc stained by their attachment to as the object of experience; the pleas.1nt or painful experience worldly experience an<l that lead to attachment and continued one has during his life as the result of karma. bondage. Bhogi. One who pursues sensual pleasure. Kriya. i\ wash or method of purification. Bhukti. Enjoyment of the things of the world. Kumbhaka. Suspension of breath; breath retention. Bhuta. An element. ln Indian philosophy the 1111 iverse is Kunda. The pit or bowl. The center where kun<lalini sleeps, or thought to he composed of five elemental substances: earth, ahides in her latent form. water, fire, air, and ether. Kundalini. Creative energy in a static st;1tc, the spiritual force Bija mantra. Seed mantra. In the science of mantra certain let- itself, the "Grand Potential." The dormant energy of shakti. ters or phonemes are supposed to he the foci of divine powers Manipura chakra. "Filled with jewels." The third chakra, the or vibratory patterns of certain elements. center of fire, the navel center. Hindu. A dot or point. A point associated with the chakras rnav ,\lishra. One of the three tantric paths. be assigned to smdents hy their teacher for concentration. · Moksha. The liberation which is attained upon realizing the Buddhi. The intell(!ct, the decisive faculty. true nature of the self. This is Lhe slate in which one is no Chakra. \Vheel or circle. ln the yogic tradition it refers to a longer subject to worldly influences. center of consciousness. There arc said to be seven or more of Mukta. A libcraLed one; one who is not in the bondage of pain, these located wiLl1in the human being, ranging from the base of because he realizes his essential nature. the spine to the top of the head. Mukti. Liberation. Deva. Bright being or celestial being. Devas are said to be superior to other beings because of the predominance of sattva Mulabandha. The root lock, performed by contracting the anal in them. muscle upward. Guru. The popular term used for a spiritual master who reveals Muladhara chakra. The root support chakra situated at the the path of divinity to his students. It is a term indicating great base of the spine, the center of the earth element. reverence and humility. Traditionally the term "guru" is not Nada. The celestial sound that yogis hear internally. By con- used by itself without "deva." Gurudeva literally means "the templating on this sound, the mind becomes focused and bright being who dispels the darkness of ignorance." inward. L 194 • Glossary Glossary • 195 Nadi. Energy channel. According to yoga manuals, there are Satsanga. Company of the sages. 72,000 nadis, among which fourteen arc most important. Sattva. One of the attributes of prakriti. The quality of light Para-atman. The transcendental self; Reality. and illumination. Para-kaya pravesha. The science of consciously dropping a Satya. Truth. Satya is also the second yogic virtue, the practice body and getting into another body. of truthfulness. Paravidya. Knowledge of the beyond. The knowledge of the Shakti. The power. The dynamic aspect of Consciousness, the Supreme, which cannot be achieved through books and other source of the manifest world and its activities. methods of conventional study and education. Compare apar- avidya. Shava. A corpse. Paramshiva. Transcendent consciousness. Shavasana. The corpse pose, a posture for relaxation. Pingala. One of the three major energy channels, situated Shiva. Pure consciousness, existence, and bliss. In contrast to along the right side of the spinal column, corresponding to the Shakti, Shiva is the static state of consciousness. solar energy in the body. Shithali karana. An advanced excrcise for rclax.1tion, and a Prakriti. Primordial nature. According to the Sankhya and preparation for yoga nidra. Yoga systems of philosophy, there are rwo eternal realities: Siddhasana. Thc accornplishcd posc, which is rcquircd exclu- punisha and prakriti. Prakriti is the unconscious principle and sively in the practice of some of the advanced pranayamas. the cause of all worldly phenomena. Siddhi. A power or accomplishment that is achieved through Pcana. The life-force. In yogi(: tradition the life-force or prana various yogic practices such as pranayama or mantra japa ;md is said to be tenfold, depending on its nature and function. that accompanies inner dcvclopment. Pranayama. Breathing exercises used to control the movement So-ham. The mantra associated with breathing. "So" is the of prana. sound of inhalation, and "ham" is the sound of exhalation. Puraka. Inhalation. These words mean "I am that." Purna. Fullness, perfection, completion. Srishti. That which is hidden aml comes forward (is born). Purusha. The conscious principle; the pure self. Through asso- Sukhamana. A joyful or pleasant mind, associated with the ciation with purusha, prahiti becomes the enjoyer of pain, sushumna nadi. pleasun.:, and indifference. Sukhasana. The easy pose. Sitting cross-legged with head, Rajas. The force of activity and movement. One of the neck, and trunk straight. attribute~ of prakriti. Sushumna. The brahrna nadi, abo known as shakti nadi, the Rechaka. Exhalation. central channel through which kundalini travels and unites her- self with Shiva in sahasrara. \Vhen the breath flows freely and Sadhaka. One who follows the spiritual path. equally through both nostrils, sushumna is engaged. Sahasrara chakra. The center of consciousness located at the Sutra. "Thread." An aphorism or unifying thread of thought. crown of the head, the thousand-petaled lotus. Svadhishthana chakra. "Her own abode." The second chakra. Samadhi. Spiritual absorption; the eighth rung of raja yoga. Svarodaya. The science which describes the subtleties of prana Samaya. One of the three tantric paths. and the methods for expanding and controlling it. Samskara. A subtle impression of a past action. Tamas. The quality of inertia, heaviness, and darkness. Sankalpa shakti. The power of determination. In spiritual practice, this power is the foundation of progress. L 196 • Glossary Tantra. A branch of yoga which incorporates divergent disci- plines such as hatha, kundalini, external rituals, meditation, and yantra. Index Tapas. Ascetic observance, power or practice, austerity, reduc- ing one's material and physical pleasures, luxuries, and the body's dependence on objects. accomplished pose I 05 Cayce, Edgar 161 Trataka. Gazing at an external object; a practice designed to agni sara 156, 175-76 chakras 134, 144ff, 179-82 enhance one-pointedness. ahimsa 78 See also ajna, anahata, mani- Turiya. The fourth, transcendental, state of consciousness, the ajna chakra 158-59, 179-82 pura, mulmlhara, s:1hasrara, state beyond waking, dreaming, and sleep. aklishta 92 svadhishthana, vishuddha Utpatti. The proces of coming forward from the unlmown and alternate nostril breathing 158 Christ 28-29 unseen (being horn). amara 36-37 color therapy 162-64 anahata chakra 156-58, 179-82 concentration 60, 88 Vairagya. Dispassion or nonattachment-not only withdrawal anahata nada 129, 134 contemplation 10-11 from the external world, but simultaneously uniting oneself wntentment 73-74 angel 32, 124, 128, 137 with the higher truth. corpse pose 169-70, 172-73, antahkarana 62 Vidya. Knowledge, proficiency in the sacred texts, in the tradi- aparavidy~1 23 178-79 tion, and particularly in the systematic method of practice. apta 96-97 crocodile pose 106 Vishuddha chak.ra. The throat center, the fifth chakra. The association, law of 7 crown center center of space. am1an 37-W, 90-91, 94 Se1'. s:1hasrarn chakr;1 avadhuta 37 Yajna. Ritualistic ceremony, which can be external or internal. death 19-40, 186 Yoga nidra. Yogic sleep; a unique state of consciousness. bandhas 111 and breath 30- 31 bhoga 69 conscious 22-25, 29, 33-40 bhogis 60 and desire 31-32 bhukti 37 as the Great Beloved 29 bhuta 149-50 as habit of the body 22, 28 bija 135, 146 and Narada 25-27 bindu 146 preparation for 24 birth 3-4, 32, 143 and sleep 20-21 Brahman 1, 39 desire 4, 27, 31-33, 42-44, 46, breath l 06-16, 126, 168 51-53 diaphragmatic 106-7 destiny 5-7, 32 pauses 110 detennination 13-18 pranayama I 10-16 See also sankalpa retention 110-11 devas 55 serene 106-16 dialogue with the mind 58-59, sushumna awakening 111-15 73-74, 94-101 two-to-one 107 diaphragmatic breathing 106-7 watching with the mind 109 dreaming 55, 63-66, 75-76 in yoga nidra 179-82 duty 6, 29-JO, 44 buddhi 61 L 198 • Index Index• 199 East and West 83-84 karma, law of 7 Om 132-33, 159 Shakti 139ff easy pose 105 khanda 155 See also sankalpa, kundalini ego 42, 57 Khandakam 7 para-atman 37-39 shavasana 169-70, 172-73, enlightenment 8 klishta 92 para-kaya pravesha 22 178-79 See also samadhi 1rumbhaka 110-11 I paramshiva 141 shithali karana 171-75, 180 extrasensory perception 115 Kumbhakaron.a Ramayana 169 paravidya 23-24 Shiva 139ff eyebrow center See ajna chakra kundalini 77, 113, 140ff patience 73 siddhasana 105 pingala nadi 65, 68 siddhi 146 faith 3 lam (bija) 151 plavini kumbhalra 110, 167 sin 89-90, 94, 120 fears, examining of 14, 20-21, leprosy 164 posture for meditation 101-6 sixty-one points 169-71 28 liberation 11-15, 38, l II prakriti 150 sleep 55, 66-72, 75-76 finger lock 105 light therapy 162-64 prana 140 and death 20-21 fire, ascending 12 lotus pranas 25, 152 See also yoga nidra fontanelle 25 flower 53, 105 pranayama 110-16 so-ham 130, 144 freedom 7-8 pose 105 prayer 10 solar science 162-64 friendship pose 104 love puraka llO srishti 4 future, knowledge of 14 of body 28 Puranas 23 Star of David 158 four levels of 32-33 puma 187 states of consciousness 55-76 goal of life 13-18 purusha 150 stillness 10-11 grace 12-13 manipura chakra 154-56, 163, stomach lift 175 guru 12-13, 149, 188 180-81 rajas 124 suffering 45-47 See alro spiritual teacher mantra 127-38 ram (bija) 154 sukhamana 113 gurubhai 7 manuscript of life 4, 6 rechaka 110 sukhasana (easy pose) 105 Guru Nanak 136 Menninger Foundation 166 relationships 7-8, 77-86 sushumna 74, 103, 111-15, 146, Guru Purana 23 mind relaxation exercise 171-7 5 180 and death 30-31 renunciation 44-53 sutras 56 ham (bija) 158 as drunken monkey 10 root lock 150 svadhishthana chakra 141, heart center See anahata chak:ra four categories of 100-101 153-54 heaven 37-39, 50 surrendering 9 sadhaka 148 svarodaya 130ff hell 37-39, 42, 50 moksha 38, 111 sadhana 186 Swami Rama Tirtha 121-22 herpes 154 moon, visualization of 179 sahasrara chak:ra 134, 140, 159, mukt:as 37 180-82 tamas 39, 124 ida nadi 65 mukti 36-37 salvation 5-6 tantra 132 immortality 20 mula-bandha 150 samadhi 44, 59, 68-69, 72, 88, tapas 51, 99 internal dialogue 58-59, 73-74, muladhara chakra 141, 149-53, 90, 138, 165-66 teacher, spiritual 16-17, 128 94-101 180 samskara 31, 122, 125, 143 See also guru introspection 92, 123-25, 184 sandhya 115 therapy, chak:ra 159-64 intuitive diagnosis 160-61 nada 151 See also anahata nada sankalpa 79, 91, 116-23, 143, throat center intuitive knowledge 9, 64 nadis 65, 140, 146, 148 184 See vishuddha chakra Narada 25-27 Sankhya 176 Tibetan Book of the Dead 22-23 janman 4, 143 navel center satsanga 83 trataka 105, 156 jiva 37, 140 See manipura chakra sattva 124 turiya 35, 55, 70-76, 133, 167 selflessness 11, 44ff two-to-one breathing 107 L 200 • Index Upanishads 13, 44, 56, 90, 128 utpatti 4 About the Author vam (bija) 154 Vedas 1, 56 vidya 23 vishuddha chakra I 58, 179 waking state 55-63, 74-77 BORi'J IN 1925 m northern \Vest and East 83-84 India, Swami Rama was raised wheel of the universe 4 witnessing of thoughts 92 from early childhood by a great Bengali yogi and saint yajna 152 who lived in the foothills of yam (bija) 156 yoga nidra 87, 165-69, 176-82, the Himalayas. ln his youth 186 he practiced the various dis- Yogi1 Sutras H ciplines of yoga science and philosophy in the traditional monasteries of the Himalayas and studied with many spiritual adepts, including Mahatma (-;andhi, Sri Aurohindo, and Rabindranath Tagore. He also traveled to Tibet to study with his grandmaster. He received his higher education at Bangalore, Prayaga, Varanasi, and Oxford University, England. At the age of twenty-four he became Shankaracharya of Karvirpitham in South India, the highest spiritual posi- tion in India. During this term he had a tremendous impact on the spiritual customs of that time: he dispensed with useless formalities and rituals, made it possible for all segments of society to worship in the temples, and encouraged the instruction of women in meditation. He renounced the dignity and prestige of this high office in 1952 to return to the Himalayas to intensify his yogic practices. L After completing an intense meditative practice in the cave monasteries, he emerged with the determination to serve humanity, particularly to bring the teachings of the East to the West. With the encouragement of his master, Swami Rama began his task by studying Western philos- ophy and psychology. He worked as a medical consultant in London and assisted in parapsychological research in .Moscow. He then returned to India, where he established an ashram in Rishikesh. He completed his degree in ho- meopathy at the medical college in Darbhanga in 1960. He came to the United States in 1969, bringing his knowledge and wisdom to the West. His teachings com- The main building of the Institute headquarters, near Honesdale, Pa. bine Eastern spirituality with modern Western therapies. Swami Rama was a freethinker, guided by his direct experience and inner wisdom, and he encouraged his stu- dents to be guided in the same way. He often told them, "I am a messenger, delivering the wisdom of the Hima- layan sages of my tradition. My job is to introduce you to The Himalayan Institute the teacher within." ' Swami Rama came to America upon the invitation FOUNDED IN 1971 by Swami Rama, the Himalayan of Dr. Elmer Green of the .Menninger Foundation of Institute has been dedicated to helping people grow Topeka, Kansas, as a consultant in a research project physically, mentally, and spiritually by combining the investigating the voluntary control of involuntary states. best knowledge of both the East and the West. He participated in experiments that helped to rev~lution- Our international headquarters is located on a ize scientific thinking about the relationship between beautiful 400-acre campus in the rolling hills of the body and mind, amazing scientists by his demonstrating, Pocono Mountains of northeastern Pennsylvania. The under laboratory conditions, precise conscious control of aunosphere here is one to foster growth, increased inner autonomic physical responses and mental functioning, awareness, and calm. Our grounds provide a wonderfully feats previously thought to be impossible. peaceful and healthy setting for our seminars and Swami Rama founded the Himalayan International extended programs. Students from around the world join Institute of Yoga Science and Philosophy, the Himalayan us here to attend programs in such diverse areas as hatha Institute Hospital Trust in India, and many centers yoga, meditation, stress reduction, Ayurveda, nutrition, throughout the world. He is the author of numerous Eastern philosophy, psychology, and other subjects. books on health, meditation, and the yogic scriptures. Whether the programs are for weekend meditation Swami Rama left his body in November 1996. retreats, week-long seminars on spirituality, months-long  1 t 1 residential programs, or holistic health services, the attempt here is to provide an environment of gentle inner progress. We invite you to join with us in the ongoing process of personal growth and development. The Institute is a nonprofit organization. Ycmr mem- bership in the Institute helps to support it.<; programs. Please call or write for information on becoming a member. The Himalayan Institute Press THE HL7v1ALAYA...l\J INSTITUTE PRESS has long been Institute Programs, Services, and Facilities regarded as "The Resource for Holistic Living." We Institute programs share an emphasis on conscious publish dozens of titles, as well as audio and video tapes, holistic living and personal self-development, including: that offer practical methods for living harmoniously and Special weekend or extended seminars to teach skills achieving inner balance. Our approach addresses the and techniques for increasing your ahility to he whole person-body, mind, and spirit-integrating the healthy and enjoy life latest scientific knowledge with ancient healing and self- ,\,1editation retreats and advanced meditation and development techniques. philosophical instruction As such, we offer a wide array of titles on physical and Vegetarian cooking and nutritional training psychological health and well-being, spiritual growth I Jatha yoga and exercise workshops through meditation and other yogie practices, as well as Residential programs for self-development translations of yogic scriptures. Our sidelines include the Japa Kit for meditation Holistic health services and Ayurvedic Rejuvenation practice, the original NetiT" Pot, the ideal tool for sinus Programs through the Institute's Center for and allerb'Y sufferers, and The Breath Pillow,"' a unique Health and Healing. tool for learning health-supportive diaphragmatic A Quarterly Guide to Programs and Other Offerings is breathing. free within the USA. To request a copy, or for further Subscriptions are available to a bimonthly magazine, information, call 800-822-4547 or 570-253-5551, fax Yoga International, which offers thought-provoking 570-253-9078, email [email protected], articles on all aspects of meditation and yoga, including write the Himalayan Institute, RR 1 Box 400, Honesdale, yoga's sister science, Ayurveda. PA 18431-9706 USA, or visit our Web site at For a free catalog call 800-822-4547 or 570-253- www.himalayaninstitute.org. 55 51, email [email protected], fax 570- 251-7812, write the Himalayan Institute Press, RR I, Box 405, Honesdale, PA 18431-9709, USA, or visit our Web site at www.himalayaninstitute.org.