The Supreme Need Of The Hour—Love

The Supreme Need Of The Hour—Love

Is there a man whose heart will shed tears of blood at the misery of even the meanest of God’s creation? It is in his heart—be sure—that the Lord dwells.

O Man! Years have come and gone! You are yet the same old brute, the same abode of the same old cruel heart which grabs and does not give. Renounce, serve, love! Become good this very minute!

What have you learnt from the terrible tragedy which shook the country from end to end? Would you still lean back in your cushioned lounge and ignore the misery of the poor, of the downtrodden, of the ignorant masses, merely philosophising: "It is their lot; it is their own Karma?" Have you not seen that in the twinkling of an eye the rich man becomes penniless and the pauper becomes a millionaire?

Come, plunge into selfless service. Serve all. Love all. See your God in all. Renounce every penny that you have in the service of the poor, in the regeneration of the fallen. Rush to the aid of the Lord that walks on the road with his begging bowl. Hasten to the aid of the hapless and the helpless sick and relieve their suffering. Greet the half-naked, poverty-stricken God-in-human-form with a smile, reverence and sympathy. Clothe the naked. Feed the poor. Educate the illiterate. Nurse the sick. Raise the downtrodden. Give of your best in their service.

Shame on the perpetrators of violence, the Asuras in human garb who massacre innocent men and women! Gandhiji lived, loved and died for the sake of the establishment of Ahimsa in the human heart. His life’s toil should not go in vain. It is a crime to allow it to be neglected as mere ideology. The immortal glory that Gandhiji achieved can be achieved by every one, if only one is prepared to pay the price in the form of loss of personal gains.

God has sent His messengers again and again to teach humanity Divine love. To make this Message of Love more prominent, He sends wars, famines, riots and pestilences! Love shines sharply in contrast. Yet, how long does it take for man to understand the message of Love!

It is not yet too late. O children of God! This beastly nature is only an outward covering. Your essential nature is Divine. Under the influence of this ignorance-Anaesthesia you commit all sorts of crimes. Your real nature is Purity, Wisdom and Godliness. Come, wake up! Wait not for calamities to put into your heart the wisdom which is available to you in the life and teachings of the Sages of India! Wake up at once, realise the folly of worshipping Mammon and the glory of serving God.

Worship God not only in the temples and shrines, not only in places of pilgrimage; but in every one you see around you, in the poorest of the poor, in the lowliest of the low, in the downtrodden, illiterate masses, in the sick and the suffering. See the lord in them and love them; express this love in the form of service. This alone will make each one of you a real MAN, nay, a Superman, or a Divine Personality!

It is the One Self or the One God alone that pervades every atom of creation. If but every morning this forms your first thought: "My own Self it is that pervades the universe", you will realise that it is you yourself that suffer through every suffering man! You will then become utterly unselfish and share with the needy what you have and thus bring about a new and glorious Age of Peace, Plenty and Prosperity.

All religious and spiritual organisations, social service leagues and humanitarian institutions, should convert themselves into Sevashrams for the amelioration of the conditions of the poor—the masses. Every one who can afford to, should contribute his mite to these institutions and see that the poor are raised to a normal standard of living. Individually every one should sympathise with, and comfort, every man in distress, every man in need, and rest not till he has been provided for. This is the greatest service. It is only when the heart thus expands that the Lord will be enshrined in it.

It is when every Indian heart is brimming with this universal love that Mother India will assume the motherhood of all nations of the earth and guide her children in all parts of the world to limitless happiness.

Let us melt our differences and unite ! Let our heart melt at human suffering ! May all be united! May all attain God-consciousness in this very year ! May there be peace, amity, plenty and prosperity everywhere! May His blessings be upon you all !!!

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Need For A Measure Of Detachment

Need For A Measure Of Detachment :

It is generally thought that detachment might presuppose frustration and a lack of responsibility or carelessness. The spiritual meaning of the term is quite the contrary. True, when no responsibility is fixed on an individual and if no personal gain or loss is involved in some undertaking, one may show a lack of interest and initiative. That is the case with the worldly man, and nearly almost with everyone, since it is very difficult to find one who is hundred percent spiritual.

Detachment, however, has a great significance to a person who endeavours to raise himself from instinctive, physical level to a life of noble idealism and inner fulfilment. Without a measure of detachment, life becomes vitiated with an all- pervasive selfishness. It is gross selfishness that is at the root of individual discord, family disharmony, communal disruption and international tension.

The recent observation of a national leader is worth quoting: "All the millions of acts of violence that we commit daily in the course of our normal lives, constitute the basis on which the pyramidal violence of global war rests. All the little violence's below, support the superstructure of world wars above. If there had been no violence at the bottom, there would have been none at the top."

ALL-PERVASIVE VIOLENCE :

The life of man is permeated with violence, veiled or unveiled. There is perpetual violence in individual life. In the course of everyday life, man gives expressions to so many forms of violence, by words and deeds, by thoughts and attitude, when he tries to force his self-interest on others, to dominate his ego over that of others, and run down those who might have hurt his vanity.

Tension among communities, religious fracas and political riots, one nation trying to dominate over a weaker one, one class of society discriminating against another, the factional leader exploiting the mob passion for self-aggrandisement, the so-called patriots resorting to violence to satisfy their vanity of regional loyalty, in the name of safeguarding the so-called distinctness of their culture, even though thereby they might strike at the root of national unity-all these are dire consequences of man's morbid, almost paranoiac attachment to self and all that are associated with it.

The whole structure of Society is a hotbed of violence, one class trying to thrive at the expense of another, even in the name of religion and even by promoting class hatred through doctrinaire violence. There is almost no exception, where the ubiquitous violence in life is not felt. 'Myself and my interests are above everything else; my community and my province above all-such is the dictum of almost everyone, whether directly or indirectly given expression to.

BANE OF SELF- ATTACHMENT :

A measure of detachment in individual relationship, family life, and inter-communal and international relations, is the foremost need of the hour. It does not mean throwing into the winds the responsibilities of man to his family and society and country. It only means a saner outlook, a better performance of his duties.

It is because of man's extraordinary greed and self-attachment that he resorts to unfair means, in the name of desirable attachment to family or safeguarding personal interests. There is no harm if these are taken care of with a sense of responsibility. But, in actuality, man overstretches himself by resorting to untruth, cheating others and doing all-round violence in so many ways, in order that his self, which he projects into his immediate relations and the activities he does, might be perpetuated.

All relationships in life are vitiated because of this extraordinary self-love. It is here that a measure of detachment plays a vital role. If there is a little broad- mindedness, if man tries to rise above his loyalty to self for the sake of those with whom he is directly associated, from his loyalty to regional ties for the sake of national unity and common welfare, from his chauvinistic loyalty for the sake of international fellow-ship-then the all-pervasive violence in life will be lessened to a very great extent.

Detachment is an antidote to jealousy, hatred and fear, suspicion, anxiety and restlessness. Man's fanatical attachment to material objects reduces him to a state of abject slavery, even though he might be a great votary of all kinds of freedom. He collapses like a punctured balloon when he suffers a material loss, and he bloats up to fantastic dimensions when his vanity has been over fulfilled. There is so much of irrationality in life.

IRRATIONAL MISERY :

A man saw a beautifully-carved walking-stick floating down a river. He was at once elated by its appearance and wanted to possess it. He jumped into the river, swam up to the floating stick, and as he caught it, he was bursting with the joy of having achieved his desire. As he was swimming back, accidentally the stick slipped out of his hand, and, since by now he was nearly exhausted, he desperately headed for the river bank, even though he could not retrieve the stick.

This man felt very depressed and lamented the loss of the walking-stick. A few moments before it was not his own; he possessed it only for a minute or two; and when he lost it, he became unhappy. The life of man is filled with such irrational causes for unhappiness. You did not possess anything when you came into this world, and cannot take back anything when you depart from it. In between you make yourself miserable by so much of attachment and possessiveness. A measure of detachment is, therefore, a vital factor for peace and happiness in life.

Real love and compassion can thrive, only when man is unselfish or has a little detachment to his ego-centric self. Only then could he discharge his duties well and do effective service to the people. There would not be so much of violence in society, class hatred and disharmony in family, if individuals and communities would take cognisance of the interests of others a little more than one's own, if there is a little less of vanity about the so-called cultural or intellectual excellence's of one's region as superior to another's, if one would take care to enlighten oneself by wider contacts and broader perspective. A measure of detachment must exercise a decisive role in curing man's perverted mentality.

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Reflections On True Love

Reflections On True Love

Love is a golden mansion in which the king of Eternity homes the entire family of creation.And at gods command love is a mystic fire that can melt the grossness of the cosmos into the invisible substance of eternal love.Like a river love flows continuously through humble sincere souls but it bypass the rocks or egoistic selfish sense bound souls because it cannot pass through them.

Feeling a healthy love for oneself is the first step a person takes towards finding love and happiness in his/her life. The first ripple of love must rise in your heart. When a stone is thrown in a lake it creates ripples around it, the ripples then spread beyond the stone and towards distant shores. Similarly the first ripples of love in your heart will spread into different spheres; you will love your body, your entire being, your totality of existence. If you love, you will go on showering yourself; you will go on nourishing yourself. And if you love yourself, you will be surprised; others will love you. Nobody loves a person who does not love himself. If you cannot even love yourself, who else is going to take the trouble?. Love is an omnipresent spring with countless founts.When one of its heart openings is clogged with the debris of wrong behavior we find it surging from some other heart.But to think love is dead in any heart is ignorance of the omnipresence of love.One should never block with wrong actions or thoughts the channel of love in his own soul.Then he will drink with countless mouths of soul feeling from the divine fountain of love coursing endlessly through all the open hearts.

Love may exist in the presence of passion, but passion is mistaken for love, love flies away.Passion & love together are bittersweet mixed drink that produces some joy but mostly an after sorrow.When pure love is quaffed the taste for passion loses itself in the sweetness of true feeling.

Droplets of love sparkle in true souls but in spirit alone is found the sea of love.To expect perfection in human love is folly unless one seeks to perfect that love by feeling within it gods love, thats what I seek to do.Find gods love first then with his love, I try to love whatever or whomever I like.

I do not limit my love to one being however lovable to the exclusion of all else to me personally.

Rather with the love you feel for the one you love most , you try to love all things or beings including the one you love.When you try to imprison omnipresent love in the form of one soul ( that i always avoided even though i had desire for it & sometimes expressed in poetry to fulfill itself), it will escape and play hide and seek with you until you find it in every soul.To me there is no difference between one person and another; I behold all as soul-reflections of the one God. I can't think of anyone as a stranger or special, for I know that we are all part of the One Spirit. When you experience the true meaning of religion, which is to know God, you will realize that He is your Self, and that He exists equally and impartially in all beings. Then you will be able to love others as your own Self.Increase the intensity and spiritual quality of the love you feel for one or a few souls and give that love to all.then you will know what Jesus or Krishna's love is.

Love is wonderfully blind for it dwells not on the flaws of the beloved but loves unconditionally through eternity when souls qualities develop.When dear ones are parted by death, mortal memory may fail due to sickness or ill health to recall the pledges of love they made, but true lover never forgets not does it die.for incarnations it escapes from the heart of one form and enters that of another,pursuing the beloved, fulfilling all its promises until the emancipation of those souls in eternal love.

Grieve not for the lost love,whether it is through death, disease or fickle fluctuations of human nature.Love itself is never lost,but just plays hide and seek with you in many hearts that is pursuing it you might find its ever greater manifestations.It will keep hiding from you and disappointing you until you have quested long enough to find its abode in the one who resides in the deepest recesses of your own soul and in the hearts of everything, then you will say: Oh lord when I resided in the house of mortal consciousness, I thought I loved my parents and my friends, I fancied I loved birds, beasts, possessions.But now that I have moved in the mansion of omnipresence, I know it is thee alone I loved who manifested as parents f friends lovers husbands wives children & all other creatures and all things.By loving thee alone my heart expanded to love the many.By being loyal in my love to thee,I am loyal to all I love.

I see life on earth as only a scenic backdrop behind which my loved ones hide at death.As I love the when they are before my eyes, so does my love will flow them with my ever watching mental gaze when they move elsewhere behind deaths screen.

Those whom I have loved I could never hate,even though they grow uninteresting through ugly behavior.In my museum of recollections, I can still behold those traits that caused me to love them.Beneath the temporary mental masks those whose behavior I don't appreciate sometimes, I see the perfect love of my great beloved,even as I see it in those worthy souls that I love.To stop loving is to stem the purifying flow of love.Its not something personal I seek when I used to when I was ignorant. It now I that I am love loyally every being everything until I find all races all creatures all animate and inanimate objects embraced by my love.I will love until every soul, every star every forsaken creature every atom is logged in my heart, for in the infinite love of god my breast of eternity is large enough to hold everything in me.

O love I see thy glowing face in the gems.I behold thy shy blush in the blossoms.I am entrapped hearing thee warble in the birds.And I dream in ecstasy when my heart embraces thee in all hearts.O love I met thee in all beings--only a little and for a while but in omnipresence I clasp thee entirely and forever and I rejoice in thy evermore.

Yoga And The Theory Of Religion

Theory of Religion for the Yoga Sadhakas.

It seems the consensus of opinion of the great minds of the world, and it has been nearly demonstrated by researchers into physical nature, that we are the outcome and manifestion of an absolute condition, back of our present relative condition, and are going forward, to return again to that absolute. This being granted, the question is, which is better, the absolute or this state? There are not wanting people who think that this manifested state is the highest state of man. Thinkers of great calibre are of the opinion that we are manifested specimens of undifferentiated being, and this differentiated state is higher than the absolute. Because in the absolute there cannot be any quality they imagine that it must be insensate, dull, and lifeless, that only this life can be enjoyed, and therefore we must cling to it. First of all we want to inquire into other solutions of life. There was an old solution that man after death remained the same, that all his good sides, minus his evil sides, remained for ever. Logically stated this means that man’s goal is the world; this world carried a stage higher, and with elimination of its evils is the state they call heaven. This theory, on the face of it, is absurd and puerile, because it cannot be. There cannot be good without evil, or evil without good. To live in a world where all is good and no evil is what Sanskrit logicians Call a “dream in the air.” Another theory in modern times has been presented by several schools, that man’s destiny is to go on always improving, always struggling towards, and never reaching, the goal. This statement, though, apparently, very nice, is also absurd, because there is no such thing as motion in a straight line. Every motion is in a circle. If you could take up a stone, and project it into space, and then live long enough, that stone would come back exactly to your hand. A straight line, infinitely projected, must end in a circle. Therefore, this idea that the destiny of man is progression ever forward and forward, and never stopping, is absurd. Although extraneous to the subject, I may remark that this idea explains the ethical theory that you must not hate, and must love, because, just as in the case of electricity, or any other force, the modern theory is that the power leaves the dynamo and completes the circle back to the dynamo. So with all forces in nature; they must come back to the source. Therefore do not hate anybody, because that force, that hatred, which comes out from you, must, in the long run, come back to you. If you love, that love will come back to you, completing the circuit. It is as certain as can be, that every bit of hatred that goes out of the heart of man comes back to him full force; nothing can stop it, and every impulse of love comes back to him. On other and practical grounds we see that the theory of eternal progression is untenable, for destruction is the goal of everything earthly. All our struggles and hopes and fears and joys, what will they lead to? We will all end in death. Nothing is so certain as this. Where, then, is this motion in a straight line?

This infinite progression? It is only going out to a distance, and again coming back to the centre from which it started. See how, from nebulæ, the sun, moon, and stars, are produced; then they dissolve, and go back to nebulæ. The same is being done everywhere. The plant takes material from the earth, dissolves, and gives it back. Every form in this world is taken out of corresponding atoms and goes back to those atoms. It cannot be that the same law acts differently in different places. Law is uniform. Nothing is more certain than that. If this is the law of nature, so it is with thought; it will dissolve and come back to its origin; whether we will it or not we shall have to return to the origin, which is called God or Absolute. We all came from God, and we are all bound to go to God, call that God by any name you like; call Him God, or Absolute or Nature, or by any hundred names you like, the fact remains the same. “From whom all this universe comes out, in whom all that is born lives, and to whom all returns.” This is one fact that is certain. Nature works on the same plan; what is being worked out in one sphere is being worked out in millions of spheres. What you see with the planets, the same will it be with this earth, with men and with the stars. The huge wave is a mighty compound of small waves, it may be of millions; the life of the whole world is a compound of millions of little lives, and the death of the whole world is the compound of the deaths of those millions of little beings. Now the question arises, is going back to God the higher state, or is it not? The philosophers of the Yoga school answer emphatically that it is. They say that man’s present state is a degeneration; that there is no one religion on the face of the earth which says that man is an improvement. The idea idea as that his beginning is perfect and pure, that he degenerates until he cannot degenerate further, and that there must come a time when he shoots upward again to complete the circle; the circle must be there. However low he goes, he must ultimately take the upward bend again, and go back to the original source, which is God. Man comes from God in the beginning, in the middle he becomes man, and in the end he goes back to God. This is the method of putting it in the Dualistic form. In the Monistic form you say that man is God, and goes back to Him again. If our present state is the higher one, then why is there so much horror and misery, and why is there an end to it? If this is the higher state, why does it end? That which corrupts and degenerates cannot be the highest state. Why should it be so diabolical, so unsatisfying? It is only excusable, inasmuch as, through it, we are taking a higher groove; we have to pass through it in order to become regenerate again. Put a seed into the ground and it disintegrates, dissolves after a time, and out of that dissolution comes the splendid tree. Every seed must degenerate to become the stately tree. So it follows that the sooner we get out of this state we call “man” the better for us. Is it by commtting suicide that we get out of this state? Not at all. That will be making it all the worse. Torturing ourselves, or condemning the world, is not the way to get out. We have to pass through the “Slough of Despond,” and the sooner we are through the better. But it must always be remembered that this is not the highest state. The really difficult part to understand is that this state, the Absolute, which has been called the highest, is not, as some fear, that of the zoophite, or of the stone. That would be a dangerous thing to think. According to these thinkers there are only two states of existence, one of the stone, and the other of thought. What right have they to limit existence to these two. Is there not something infinitely superior to thought? The vibrations of light, when they are very low, we do not see; when they become a little more intense they become light to us; when they become still more intense we do not see them; it is dark to us. Is the darkness in the end the same as in the beginning? Certainly not; it is the difference of the two poles. Is the thoughtlessness of the stone the same as the thoughtlessness of God? Certainly not. God does not think; He does not reason; why should He? Is anything unknown to Him, that He should reason? The stone cannot reason; God does not. Such is the difference. These philosophers think it is awful if we go beyond thought; they find nothing beyond thought. There are much higher states of existence beyond reasoning. It is really beyond the intellect that the first stage of religious life is to be found. When you step beyond thought and intellect and all reasoning, then you have made the first step towards God; and that is the beginning of life. This that is commonly called life is but an embroyo state. The next question will be, what proof is there that this state beyond thought and reasoning is the highest state? In the first place, all the great men of the world,much greater than those that only talk, men who moved the world, men who never thought of any selfish ends whatever, have declared that this is but a little stage on the way, that the Infinite is beyond. In the second place, they not only say so, but lay it open to everyone, they leave their methods, and all can follow in their steps. In the third place, there is no other way left. There is no other explanation. Taking for granted thhat there is no higher state, why are we going through this circle all the time; what reason can explain the world? The sensible will be the limit to our knowledge if we cannot go farther, if we must not ask for anything more. This is what is called agnosticism. But what reason is there to believe in the testimony of the senses? I would call that man a true agnostic who would stand still in the street and die. If reason is all in all it leaves us no place to stand on this side of nihilism. If a man is agnostic of everything but money, fame and name, he is only a fraud. Kant has proved beyond all doubt that we cannot penetrate beyond the tremendous dead wall called reason. But that is the very first idea upon which all Indian thought takes its stand, and dares to seek, and succeeds in finding something higher than reason, where alone the explanation of the present state is to be found. This is the value of the study of something that will take us beyond the world. “Thou art our Father, and wilt take us to the other shore of this ocean of ignorance;” that is the science of religion; nothing else can be.

CONCENTRATION: ITS SPIRITUAL USES

1. Now concentration is explained. 2. Yoga is restraining the mind-stuff (Chitta) from taking various forms (Vṛ ttis)
A good deal of explanation is necessary here. We have to understand what Chitta is, and what are these Vṛ ttis. I have this eye. Eyes do not see. Take away the brain centre which is in the head, the eyes will still be there, the retinæ complete, and also the picture, and yet the eyes will not see. So the eyes are only a secondary instrument, not the organ of vision. The organ of vision is in the nerve centre of the brain. The two eyes will not be sufficient alone. Sometimes a man is asleep with his eyes open. The light is there and the picture is there, but a third thing is necessary; mind must be joined to the organ. The eye is the external instrument, we need also the brain centre and the agency of the mind. Carriages roll down a street and you do not hear them. Why? Because your mind has not attached itself to the organ of hearing. First there is the instrument, then there is the organ, and third, the mind attachment to these two. The mind takes the impression farther in, and presents it to the determinative faculty—Buddhi—which reacts. Along with this reaction flashes the idea of egoism. Then this mixture of action and reaction is presented to the Purusa, the real Soul, who perceives an object in this ̣mixture. The organs (Indriyas), together with the mind (Manas), the determinative faculty (Buddhi) and egoism (Ahamkāra), form the group called the Antahkarana (the ̣ internal instrument). They are but various processes in the mind-stuff, called Chitta. The waves of thought in the Chitta are called Vṛ tti (“the whirlpool” is the literal translation). What is thought? Thought is a force, as is gravitation or repulsion. It is absorbed from the infinite storehouse of force in nature; the instrument called Chitta takes hold of that force, and, when it passes out at the other end it is called thought. This force is supplied to us through food, and out of that food the body obtains the power of motion, etc. Others, the finer forces, it throws out in what we call thought. Naturally we see that the mind is not intelligent; yet it appears to be intelligent. Why? Because the intelligent soul is behind it. You are the only sentient being; mind is only the instrument through which you catch the external world. Take this book; as a book it does not exist outside, what exists outside is unknown and unknowable. It is the suggestion that gives a blow to the mind, and the mind gives out the reaction. If a stone is thrown into the water the water is thrown against it in the form of waves. The real universe is the occasion of the reaction of the mind. A book form, or an elephant form, or a man form, is not outside; all that we know is our mental reaction from the outer suggestion. Matter is the “permanent possibility of sensation,” said John Stuart Mill. It is only the suggestion that is outside. Take an oyster for example. You know how pearls are made. A grain of sand or something gets inside and begins to irritate it, and the oyster throws a sort of enamelling around the sand, and this makes the pearl. This whole universe is our own enamel, so to say, and the real universe is the grain of sand. The ordinary man will never understand it, because, when he tries to, he throws out an enamel, and sees only his own enamel. Now we understand what is meant by these Vṛ ttis. The real man is behind the mind, and the mind is the instrument in his hands, and it is his intelligence that is percolating through it. It is only when you stand behind it that it becomes intelligent. When man gives it up it falls to pieces, and is nothing. So you understand what is meant by Chitta. It is the mind-stuff, and Vṛ ttis are the waves and ripples rising in it when external causes impinge on it. These Vṛ ttis are our whole universe. The bottom of the lake we cannot see, because its surface is covered with ripples. It is only possible when the rippled have subsided, and the water is calm, for us to catch a glimpse of the bottom. If the water is muddy, the bottom will not be seen; if the water is agitated all the time, the bottom will not be seen. If the water is clear, and there are no waves, we shall see the bottom. That bottom of the lake is our own true Self; the lake is the Chitta, and the waves are the Vṛ ttis. Again, this mind is in three states; one is darkness, which is called Tamas, just as in brutes and idiots; it only acts to injure others. No other idea comes into that state of mind. Then there is the active state of mind, Rajas, whose chief motives are power and enjoyment. “I will be powerful and rule others.” Then, at last, when the waves cease, and the water of the lake becomes clear, there is the state called Sattva, serenity, calmness. It is not inactive,but rather intensely active. It is the greatest manifestation of power to be calm. It is easy to be active. Let the reins go, and the horses will drag you down. Any one can do that, but he who can stop the plunging horses is the strong man. Which requires the greater strength, letting go, or restraining? The calm man is not the man who is dull. You must not mistake Sattva for dulness, or laziness. The calm man is the one who has restraint of these waves. Activity is the manifestation of the lower strength, calmness of the superior strength. This Chitta is always trying to get back to its natural pure state, but the organs draw it out. To restrain it, and to check this outward tendency, and to start it on the return journey to that essence of intelligence is the first step in Yoga, because only in this way can the Chitta get into its proper course. Although this Chitta is in every animal, from the lowest to the highest, it is only in the human form that we find intellect, and until the mind-stuff can take the form of intellect it is not possible for it to return through all these steps, and liberate the soul. Immediate salvation is impossible for the cow and the dog, although they have mind, because their Chitta cannot as yet take that form which we call intellect. Chitta manifests itself in all these different forms— scattering, darkening, weakening, and concentrating. These are the four states in which the mind-stuff manifests itself. First a scattered form, is activity. Its tendency is to manifest in the form of pleasure or of pain. Then the dull form is darkness, the only tendency of which is to injure others. The commentator says the first form is natural to the Devas, the angels, and the second is the demoniacal form. The Ekāgra, the concentrated form of the Chitta, is what brings us to Samadhi. At that time (the time of concentration) the seer (the Purasa) rests in his own (unmodị fied) state.

As soon as the waves have stopped, and the lake has become quiet, we see the ground below the lake. So with the mind; when it is calm, we see what our own nature is; we do not mix ourself but remain our own selves.

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How to Cure Arthritis With Yoga?

Arthritis is a medical condition of a patient affecting his or her joint or joints, causing pain, swelling, and stiffness.

There are different type of arthritis, each of which has a different cause. Rheumatoid arthritis and psoriatic arthritis are autoimmune diseases in which the body is attacking itself. Septic arthritis is caused by joint infection. Gouty arthritis is caused by deposition of uric acid crystals in the joint that results in subsequent inflammation. Additionally, there is a less common form of gout that is caused by the formation of needle shaped crystals of calcium pyrophosphate. This form of gout is known as pseudogout. The most common form of arthritis, osteoarthritis is also known as degenerative joint disease and occurs following trauma to the joint, following an infection of the joint or simply as a result of aging. There is emerging evidence that abnormal anatomy may contribute to early development of osteoarthritis. The most common types are the Rheumatoid arthritis, Gout and Osteoarthritis. The most disheartening aspect of the disease is that it does not get easily cured through medicine when it is in chronic stages.

Symptoms

Osteoarthritis Arthritis Symptoms:

This is degenerative arthritis or degenerative joint disease (DJD). It arises when the cushioning cartilage in a joint breaks down. Commonly affects neck, shoulders, hands, foot (feet), knees, hips, and fingers.

Rheumatoid Arthritis Symptoms:

In Rheumatoid Arthritis Immune system attacks the lining, or synovial membrane, of the joints. Joint damage can become severe and deforming. It may Involves the whole body, and also cause fatigue, weight loss and anemia, and affect the lungs, heart and eyes.

Gout Arthritis Symptoms:

Gout Arthritis is a metabolic disorder in which uric acid builds up in the blood and crystals form in joints and other places. This sudden attack causes mainly in the big toe, but any joint can be affected.

Juvenile Arthritis Symptoms:

The most common form is juvenile rheumatoid arthritis.

Psoriatic Arthritis Symptoms:

In Psoriatic Arthritis bone and other joint tissues become inflamed, and, like rheumatoid arthritis, it may spread in the whole body.

Systemic Lupus Erythematosus Symptoms:

It involves skin in Systemic Lupus Erythematosus, joints, muscles, and sometimes internal organs. Symptoms usually appear in women of childbearing age but can occur in anyone at any age.

Yoga Asanas beneficial for Arthritis Patients are -


Yoga certainly helps in Arthritis. Simple asanas, movements help increase the circulation in the joints and limbs. Various Asanas like Basic Movement, Tadagasana, Pavanamuktasana (1 leg & 2 legs), Makarasana, Swastikasana, Januhastasana, Hastashirasana, Ekpadsahajhasta Bhujangasana, Dwipadsahajhastaa, Veerasana, Trikonasana, Vrikshasana are helpful. Slow, steady and controlled movements are especially recommended. It is not advisable to maintain the asanas for long.

Pranayama –

Simple Pranayama is recommended, which involved deep breathing, special type of Pranayama with Inhalation via right nostril and exhalation via both nostrils but creating a sound of Hmm.. (Honey bee Sound) from the throat is found to be very effective in Arthritis patients. Bhastrika, Kapalbhati & Suryabhedi pranayama are also beneficial.

Heat Treatment and Massage –

Your Ad HereA light massage of medicated Ayurveda Herbal oils or with til ka tela is very effective, especially after application of heat (moderate and bearable with heat bags). Massage makes the joint movements easier and then patients can perform physical movements, so if massage is followed by Asanas, it has been found to be more fruitful.

Nature Cure for Arthritis –

- Steam bath
- Basti (Enema) with sesame oil (15 cc) between 5.30 to 6.30 pm (This treatment is recommended in Ayurveda)
- In the morning drinkwarm water + fresh lime on empty stomach
- Sun bath for 10 to 15 minutes

Yoga Life Style –

Man has moved away from the nature and has found himself surrounded by stress and unhealthy life style, leading a stress free life is essential to good health.One should also avoid cold climates & sleeping in AC.Avoid being Overweight & do the Right karma physically.

Home remedies for Arthritis –

- Drinking boiled water with dry ginger once a day
- During meals eating 1 to 2 tea spoons of Coconut Oil (Please consult your medical advisor before)
- Before taking shower / bath, massage the painful part / joint with Castor Oil.
- Before going to bed, drink 2 spoons of Castor oil + 1 spoon Honey + ¼ cup warm water (This has given some wonderful results in our Arogyadham Yoga TherapyCenter, this remedy has been discussed in Ayurveda.)

Recommended Diet –

- Fresh Fruits and light diet, consume food immediately when it is cooked & warm (avoid stale and cold food)
- Wheat bread / brown bread, boiled vegetables, green vegetables, rice cooked with green gram
- Garlic, spinach, dates, fenugreek
- All fruits except bananas, mangos, grapes
- Eat lunch by 12 noon & dinner before 7 pm
- Fasting once a week, eat fruits during the fast but avoid any other food rich in calories

Strictly Avoid following Food –

- Non vegetarian food
- high protein diet
- hot & spicy food
- deep fried food
- bakery products
- Cold drinks, soft drinks, aerated drinks
- Fast food
- Do not overeat.

Yoga Teacher To Cure Arthritis: Contact 9899208800.New Delhi India

Secrets of Kriya Yoga By Kriya Yogis

My guru, Sri Yukteswar, liked a chant that I have translated, two lines from which go, "Pranayama be thy religion. Pranayama will give thee salvation."

"Pranayama means control of the energy in the body, and its direction upward through the spine to the brain and to the Christ center between the eyebrows. This alone is the pathway of awakening. It isn't a matter of dogma or belief. It is simply the way we were all made by God.

"The consciousness enters the body by way of the brain and the spine. When the sperm and ovum unite to create the physical body, they do so at what becomes the medulla oblongata, at the base of the brain.

"From this medulla, the life force moves out into the brain, down the spine and into the nervous system, then on to the muscles, etc., creating the body.

"The way out of the body, then, is to reverse this process. The difficulty in doing so lies in the fact that the life force is already conditioned by birth to continue its outward direction— through the senses and onward to the environment as it is perceived through the senses. Thus, we think to possess the world and to enjoy it through the body.

"We can never experience anything outside ourselves, however, except vicariously, as the senses report their impressions to the brain. We may try to expand our understanding of the world by study, or our enjoyment of it through sense pleasures. The fact remains, we can never know anything except through the medium of the senses, so long as the life force remains trapped in the body.

"There is a way out, however. It is for the life-force to merge with the cosmic energy; for the consciousness to merge in the infinite consciousness.

"The way to accomplish this end is to withdraw the life force from the senses, and center it in the spine; to direct it upward through the spine to the brain, and thence out through the Christ center between the eyebrows.

"The ego is centered in the medulla oblongata. This is the negative pole of self-consciousness. The positive pole is situated at the Christ center. Concentration at this center—in the spiritual eye, the seat of spiritual vision—projects the consciousness beyond the ego into Infinity.

"The spine is the highway to the Infinite. Your own body is the temple of God. It is within your own self that God must be realized. Whatever places of pilgrimage you visit outwardly, and whatever outward rituals you perform, the ultimate 'pilgrimage' must be within. And the ultimate religious rite must be the offering of your life-force on the altar of inner God-communion.

"That was why Jesus said, 'Destroy this temple, and in three days I will raise it up.' 'He spake,' the Bible adds, 'of the temple of his body.' (John 2:19,21) "This is the path of Kriya Yoga."

Learn Kriya Yoga At Kaalchakra New Delhi : 9899208800

How to do Successful Meditation?

Key Guidelines To Successful Meditation

Retire to a quiet place or room from where you do not fear interruption so that your mind may feel quite secure and at rest. The ideal condition cannot always be obtained, in which case you should do the best you can. You should be alone by yourself in communion with God or Brahman.

If you find it difficult to concentrate your mind within a room, come outside and sit in an open place or terrace or by the side of a river or in a quiet corner of a garden. You will have good concentration.
That place where you can get concentration of mind is the right place for your meditation and Yogic practices. This is the general rule.

At 4 a.m. do Sirshasana for 5 minutes. Then take rest for five minutes. Then sit and meditate. You will have wonderful meditation.

Before doing meditation do 20 mild Kumbhakas. Then sit for meditation. Pranayama drives away drowsiness and laziness and makes the mind steady.

Read the 11th and 13th Slokas of Chapter VI of the Bhagavad Gita wherein a description of the seat is given. Spread a fourfold blanket and over this spread a piece of soft white cloth. This will do nicely. If you can get a good tiger-skin or a deer-skin, it is all the better. A tiger-skin has got its own advantages. It generates electricity in the body quickly and does not allow leakage of electric current from the body. It is full of magnetism.

Face the East or the North. A spiritual neophyte should observe this rule. In facing the North he is in communion with the Rishis of the Himalayas and he is mysteriously benefited by their currents.
Sit in your meditation posture. Keep the head, neck and trunk in one straight line. Do not bend either forwards or backwards. Lock the fingers.

You must have a mental image of God or Brahman before you begin to meditate. Have a background of thought , either a concrete background of your Ishta Murthy along with the Mantra or an abstract background of the idea of Infinity with OM if you are a student of Jnana Yoga. This will destroy all other worldly thoughts and take you to the goal. Through force of habit, the mind will at once take shelter in this background the moment you release it from worldly activities.

Close the eyes. Concentrate the gaze on the Trikuti. Now chant Dirgha Pranava or long OM forcibly for five minutes. This will remove Vikshepa or tossing of the mind. Concentration will ensue. Now repeat OM mentally with Brahma-bhavana. Whenever the mind begins to wander, again chant OM verbally. As soon as the mind gets calm, mentally repeat OM again. The same process can be adopted for Saguna meditation also.

When you sit for meditation in the morning, send out your love and peace to all living beings. Say: Sarvesham Santir Bhavatu. May peace be unto all. Sarvesham Poornam Bhavatu. May prosperity be unto all. Lokah Samastha Sukhino Bhavantu. May happiness be unto the whole world.

When you are a neophyte in meditation, start repeating some sublime Slokas or Stotras or hymns for ten minutes as soon as you sit for meditation. This will elevate the mind. Then the mind can be easily withdrawn from the worldly objects. Then stop this kind of thinking also and fix the mind on one idea only by repeated and strenuous efforts. Then Nishtha will ensue.

As you are not used to meditation, you feel tired and hungry when you sit for meditation. This will pass off soon. Continue your practice.

Again and again withdraw the mind from the worldly objects when it runs away from the Lakshya and fix it there. This sort of combat will go on for some months.

Make no violent efforts to control the mind, but rather allow it to run along for a while and exhaust its efforts. It will take advantage of the opportunity and will jump around like an unchained monkey at first, until it gradually slows down and looks to you for orders. It may take sometime to tame it down first, but each time you try, it will come around to you in a shorter time.

Relax all the muscles and nerves. Relax the brain. Calm the objective mind. Close the eyes. Do not voluntarily and violently drive away intruding thoughts. Gently allow the divine thoughts to flow. Steadily think of the Lakshya, the object of meditation. Have sublime Sattvic thoughts. Vicious thoughts will, by themselves, vanish.

In meditation, do not strain the eyes. Do not strain the brain. Do not struggle or wrestle with the mind. It is a serious mistake. Many neophytes commit this grave error. That is the reason why they get easily tired soon. They get headache and they have to get up very often to pass urine during the course of meditation owing to the irritation set up in the micturition centre in the spinal cord.

If you strain yourself in meditation and go beyond your capacity, laziness and inactive nature will supervene. Meditation should come naturally on account of serenity of the mind induced by the practice of Pratyahara.

Some students like to concentrate with open eyes, some with closed eyes, some others with half-opened eyes. If you meditate with closed eyes, dust or foreign particles will not fall in your eyes. Some students, whom lights and jerks trouble, prefer concentration with open eyes. In some who meditate with closed eyes, sleep overpowers them within a short time. If the eyes are open, the mind wanders to objects in the beginners. Use your common sense and adopt that which suits you best. Overcome other obstacles by suitable, intelligent methods.

In the beginning when you are a neophyte, you can close your eyes to remove the distraction of mind, as you are very weak. But later on, you must meditate with eyes open, even during walking. You must keep your balance of mind even when you are in the bustle of a city. Only then are you perfect. Think strongly that the world is unreal, that there is no world, and that there is Atman only. If you can meditate on the Atman even when the eyes are open, you will be a strong man. You will not be easily disturbed.

Do not shake the body unnecessarily. By shaking the body very often, the mind also is disturbed. Do not scratch the body also every now and then. The Asana or posture should become as firm as a rock. Breathe slowly. Do not change the seat very often. Sit in the same place, at the same time, every day. Have the right kind of mental attitude as taught by your Guru.

Sometimes the mind will be sluggish or slothful. You cannot concentrate. It will refuse to work. The same vigorous mind may become sluggish in the later part of concentration, just as the horse that was running with good speed in the beginning of the journey becomes sluggish in the end. Just as the driver goads the horse by giving a little grass and water, so also you will have to inspire the mind with some Kirtan and elevating thoughts and discipline it with undistracted attention.

If the mind is restless or wandering, sit in a quiet room. Or lie down in Savasana like a dead man for 15 minutes and relax the body and mind completely. Entertain some pleasant thoughts. Think of some beautiful flowers, the glaciers of the Himalayas, the blue expansive sky, the vast ocean or some beautiful scenery in the Himalayas or Kashmir or in any other place. Now you can sit again for meditation.
When you sit on Asana for meditation, you want to get up soon, not on account of pain in the legs, but on account of impatience. Conquer this undesirable negative quality by developing patience gradually. Then you will be able to sit for three or four hours at a stretch.

When you are tired by too much meditation, suspend for a time the abstract Nirguna meditation or the image-making Saguna meditation. Fix your thoughts gently and lovingly upon all that is holy and sublime, upon the lofty acts of saints such as Sri Sankaracharya, Guru Nanak, Kabir, Sri Dattatreya, Sri Ramanuja, Lord Jesus and Lord Buddha. You will gradually regain the normal tone of your mind.

A weak aspirant, though he may be strong in concentration, is overcome by idleness. But a strong aspirant, if he is weak in concentration, is overpowered by Vikshepa or tossing of mind. Concentration and energy should therefore be well balanced.
Energy is wasted in useless idle talks and gossiping, planning and unnecessary worry or Chinta. Conserve energy by getting rid of these three defects and utilise it in meditation on God. You can do wonderful meditation then.

Just as you conserve the physical energy by observing Mauna, so also you will have to conserve the mental energy by stopping useless thinking. Then you will save abundant reserve energy for meditation.
Do not store in your brain needless information. Learn to unmind the mind. Forget whatever you have learnt. It is useless for you now. Then only you can fill your mind with divine thoughts in meditation. You will gain fresh mental strength now.

During meditation, you will be frequently talking to somebody mentally. Stop this evil habit. Have a careful watch over the mind.

The mind has attraction for certain new words or names of towns or persons. Suppose you have come across certain new words or names of towns or persons such as ‘ecstasy’, ‘Fyzabad’, ‘John Herbert’. If you sit for meditation, the mind will repeat ‘ecstasy’, ‘Fyzabad’, ‘John Herbert’. Sometimes it will sing some songs, repeat some old poems or Sanskrit Slokas which you got by heart during your boyhood. Watch the mind carefully and try to bring it back to the point or centre.

Drive off all negative thoughts. Become positive always. Positive overpowers the negative. You can do nice meditation when you are positive.

You must daily increase your Vairagya and Sattvic virtues such as patience, perseverance, mercy, love, forgiveness and purity. Vairagya and good qualities help meditation. Meditation increases the Sattvic qualities.

During meditation when your mind is more Sattvic, you will be inspired. The mind will be composing fine poems and solving intricate problems of life. Stamp out these Sattvic Vrittis also. This is all dissipation of mental energy. Soar higher and higher to Atman only.
During meditation, note how long you can shut out all worldly thoughts. Watch the mind very carefully. If it is for 20 minutes, try to increase the period to 30 or 40 minutes and so on. Fill the mind with thoughts of God again and again.

There is one good mood in those who practise meditation. It is termed the "meditative mood". Those who practise concentration and meditation feel this kind of mood. When this mood manifests, you must immediately give up reading, writing, talking, etc. You must immediately sit on the usual Asana and begin to meditate. Meditation will come by itself without effort. This mood is very favourable for contemplation. Watch for this kind of mood. If light disturbs you, close the windows or put on a curtain along the window. A dark room is favourable for beginners in meditation.

Practise regular systematic meditation during the same hours daily. You will get the meditative mood easily.

If you find great interest and pleasure in meditation, if you are progressing, stop even study for sometime. Study also is a Vishaya (object of perception)—God is not in books. He is beyond the Panchakoshas, He can be reached only by constant meditation. Erudition is to gain applause in society. Avoid pedantry.

During meditation, when the mind passes into a calm state of Samata (balance), when you feel a peculiar concentration-Ananda (Bliss), think you are entering into the Samadhi state. Do not disturb this state. Try your best to keep it for a long time. Mark this state very carefully.

If the Yogic student who practises regular meditation is gloomy, surely, there is some error in his meditation. If he is depressed and weak, surely, something is wrong somewhere. Meditation makes a man strong, cheerful and healthy.

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Ki-Energy Infused Products

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Master Shin withdraws Ki(Qi)-Energy from universe and carefully infuses them into each patch. If you apply the patch on the problem area, the condition will be improved much faster than conventional methods.

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To purchase, visit our website http://www.jawellness.com/kienergy/store.htm

Our Products
1) Ki-Infused Kinesio Tape

This tape is geared towards Athletes and is to be used to improve and prevent further injuries. This tape will increase blood circulation, nerve functions, and expedite the healing process. Furthermore, it will be good for muscle injuries, joint injuries, and other injuries caused during athletic activities.

Size: Each tape is approximately 1.5" X 4 "
$22 for 4 tapes(including S&H, Tax)

2) Ki-Infused Cooling Gel Sheets

The cooling gel sheet will help increase the patient's immune system and help reduce pain/problems. This sheet should be applied to the area that you are experiencing pain/problems before going to bed. Once the sheet is applied, the Ki(Qi)-Energy that is infused in the sheet will enhance blood circulation, nerve functions, and most of all, expedite the healing process.
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Master Shin's Ki(Qi)-Energy Therapy
201-447-7040
contact@jawellness.com